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# The Pāḷi Text Society's
Pāḷi-English Dictionary

Edited by
T.W. Rhys Davids, F.B.A., D.Sc., Ph.D., L.L.D., D.Litt.
and William Stede, Ph.D.

Corrected Reprint by

K.R. Norman
William Pruitt
and Peter Jackson

Published by
The Pāḷi Text Society
Bristol
2015

Corrected reprint Copyright The Pāḷi Text Society
Commercial Rights Reserved.

This work is based on an scanned version
of an early reprint
of an early edition
of
The Pāḷi Text Society's
Pāḷi English Dictionary
revised in accordance with the 2015 "Reprint with corrections"
by K.R. Norman, William Pruitt and Peter Jackson.

[ A: An ] [ Ā ] [ B ] [ Bh ] [ C ] [ Ch ] [ D ] [ Dh ]
[ Ḍ ] [ E ] [ G ] [ Gh ] [ H ] [ I ] [ Ī ]
[ J ] [ Jh ] [ K ] [ Kh ] [ L ] [ Ḷ ] [ M ]
[ N ] [ Ñ ] [ O ] [ P: Pe ] [ Ph ] [ R ]
[ S: Se ] [ Ṭ ] [ Ṭh ] [ U ] [ Ū ] [ V: Vi ] [ Y ]

Each word-entry is given a separate new line and is preceded by the special character "::[#=space]", which means that terms can be searched using: ":: [word]". Compounds follow the main entry and are indented. Some additional materials from other sources are occasionally added to word-entries and follow the main entry and are preceded by a source code in square brackets, e.g. [BD]:, [DPL]:, [CPD]:, etc.

The entire dictionary is on one page (file) and can therefor be searched in your browser by using "CTRL f". Search main entries using "::[space][word]". It is most often necessary when looking up a word in this dictionary to strip off the prefixes and suffixes and the word-endings ā and ṁ, and sometimes it will require searching for the term not as a main entry but in the main body — that is, without the "::".

Alterations:
purgatory > Hell; (Note Sata, and elsewhere, PED ed has used 'hell'.)
-saññā consciousness > perception (sometimes originally 'perception' sometimes not)(sometimes left as is as being too complicated to change)
abbreviations: (spelled out)
citation reference works placed in bold,
"as N. per." (as Name person) changed to "as proper name"
Lent > the rains, except where referring to Lent,
initial entry term is now boldface italics,
main entries given ids and href't to themselves so that they can be linked to from outside the dictionary — the link address appears appended to the url in the address bar.

Of this latest reprint, Dr. Gethin, President of the Pāḷi Text Society writes in his "Foreword to the Reprint with Corrections:

"The present 'corrected reprint' is an attempt to go some way towards improving PED without producing a fully revised edition. Obvious mistakes such as misspellings and typographical errors have been corrected. Very occasional references to more recent publications on particular words have been added. There has been no attempt, however, to revise or rewrite definitions, nor was it deemed practical to check all the references to Pāḷi texts, though errors that came to light have been amended. Many of the reference to other Indo-European languages seem problematic and misleading nearly a century later, so aside from those to Vedic and Sanskrit, these have been removed Abbreviations of Pāḷi texts have been amended to conform to the sysem used in A Critical Pāḷi Dictionary. The earler editions had a section 'C. Additions and Corrections' following the introductory material. These additions and corrections have been incorporated into this reprint."

The alterations mentioned in Dr. Gethin's Foreword are being incorporated in this edition of the PED with the exception that the problematic and misleading references to other Indo-European languages have been retained. Please also be assured that all editorial input has been placed in clearly marked sections (see below) below entries. Except for stylistic changes, entries are either as found in early editions, as corrected by the PTS proofreaders, or are combinations of both.

#### Foreword to the First PTS Edition

It is somewhat hard to realize, seeing how important and valuable the work has been, that when ROBERT CAESAR CHILDERS published, in 1872, the first volume of his Pāḷi Dictionary, he only had at his command a few pages of the canonical Pāḷi books. Since then, owing mainly to the persistent labours of the PTS, practically the whole of these books, amounting to between ten and twelve thousand pages, have been made available to scholars. These books had no authors. They are anthologies which gradually grew up in the community. Their composition, as to the Vinaya and the four Nikāyas (with the possible exception of the supplements) was complete within about a century of the Buddha's death; and the rest belong to the following century. When scholars have leisure to collect and study the data to be found in this pre-Sanskrit literature, it will necessarily throw as much light on the history of ideas and language as the study of such names and places as are mentioned in it (quite incidentally) has already thrown upon the political divisions, social customs, and economic conditions of ancient India.

Some of these latter facts I have endeavoured to collect in my "Buddhist India"; and perhaps the most salient discovery is the quite unexpected conclusion that, for about two centuries (both before the Buddha's birth and after his death), the paramount power in India was Kosala — a kingdom stretching from Nepal on the North to the Ganges on the South, and from the Ganges on the West to the territories of the Vajjian confederacy on the East. In this, the most powerful kingdom in India; there had naturally arisen a standard vernacular differing from the local forms of speech just as standard English differs from the local (usually county) dialects. The Pāḷi of the canonical books is based on that standard Kosala vernacular as spoken in the 6th and 7th centuries B.C. It cannot be called the "literary" form of that vernacular, for it was not written at all till long afterwards. That vernacular was the mother tongue of the Buddha. He was born in what is now Nepal, but was then a district under the suzerainty of Kosala and in one of the earliest Pāḷi documents he is represented as calling himself a Kosalaṁ.

When, about a thousand years afterwards, some pandits in Ceylon began to write in Pāḷi, they wrote in a style strikingly different from that of the old texts. Part of that difference is no doubt due simply to a greater power of fluent expression unhampered by the necessity of constantly considering that the words composed had to be learnt by heart When the Sinhalese used Pāḷi, they were so familiar with the method of writing on palmleaves that the question of memorizing simply did not arise. It came up again later. But none of the works belonging to this period were intended to be learned. They were intended to be read.

On the other hand they were for the most part reproductions of older material that had, till then, been preserved in Sinhalese. Though the Sinhalese pandits were writing in Pāḷi, to them, of course, a dead language, they probably did their thinking in their own mother tongue. Now they had had then, for many generations, so close and intimate an intercourse with their Dravidian neighbours that Dravidian habits of speech had crept into Sinhalese. It was inevitable that some of the peculiarities of their own tongue, and especially these Dravidanisms, should have influenced their style when they wrote in Pāḷi. It will be for future scholars to ascertain exactly how far this influence can be traced in the idioms and in the order of the arrangement of the matter of these Ceylon Pāḷi books of the fifth and sixth centuries AD.

There is no evidence that the Sinhalese at that time knew Sanskrit. Some centuries afterwards a few of them learnt the elements of Classical Sanskrit and very proud they were of it. They introduced the Sanskrit forms of Sinhalese words when writing "high" Sinhalese, and the authors of such works as the Dāṭhāvaṁsa, the Saddhammopāyana, and the Mahābodhivaṁsa, make use of Pāḷi words derived from Sanskrit that is, they turned into Pāḷi form certain Sanskrit words they found either in the Amara-koṣa, or in the course of their very limited reading, and used them as Pāḷi. It would be very desirable to have a list of such Pāḷi words thus derived from Sanskrit. It would not be a long one.

Here we come once more to the question of memory. From the 11th century onwards it became a sort of fashion to write manuals in verse, or in prose and verse, on such subjects as it was deemed expedient for novices to know. Just as the first book written in Pāḷi in Ceylon was a chain of memoriter verses strung together by very indifferent Pāḷi verses, so at the end we have these scarcely intelligible memoriter verses meant to be learned by heart by the pupils.

According to the traditions handed down among the Sinhalese, Pāḷi, that is, the language used in the texts, could also be called Māgadhī. What exactly did they mean by that° They could not be referring to the Māgadhī of the Prakrit grammarians, for the latter wrote some centuries afterwards. Could they have meant the dialect spoken in Magadha at the date when they used the phrase, say, the sixth century AD. That could only be if they had any exact knowledge of the different vernaculars of North India at the time. For that there is no evidence, and it is in itself very improbable. What they did mean is probably simply the language used by Asoka, the king of Magadha. For their traditions also stated that the texts had been brought to them officially by Asoka's son Mahinda; and not in writing, but in the memory of Mahinda and his companions. Now we know something of the language of Asoka. We have his edicts engraved in different parts of India, differing slightly in compliance with local varieties of speech. Disregarding these local differences, what is left may be considered the language of head-quarters where these edicts were certainly drafted. This "Māgadhī" contains none of the peculiar characteristics we associate with the Māgadhī dialectical It is in fact a younger form of that standard Kosalaṁ lingua franca mentioned above.

Now it is very suggestive that we hear nothing of how the king of Magadha became also king of Kosala. Had this happened quietly, by succession, the event would have scarcely altered the relation of the languages of the two kingdoms. That of the older and larger would still have retained its supremacy. So when the Scottish dynasty succeeded to the English throne, the two languages remained distinct, but English became more and more the standard.

However this may be, it has become of essential importance to have a Dictionary of a language the history of whose literature is bound up with so many delicate and interesting problems. The PTS, after long continued exertion and many cruel rebuffs and disappointments is now at last in a position to offer to scholars the first instalment of such a dictionary.

The merits and demerits of the work will be sufficiently plain even from the first fasciculus. But one or two remarks are necessary to make the position of my colleague and myself clear.

We have given throughout the Sanskrit roots corresponding to the Pāḷi roots, and have omitted the latter. It may be objected that this is a strange method to use in a Pāḷi dictionary, especially as the vernacular on which Pāḷi is based had never passed through the stage of Sanskrit. That may be so; and it may not be possible, historically, that any Pāḷi word in the canon could have been actually derived from the corresponding Sanskrit word. Nevertheless the Sanskrit form, though arisen quite independently, may throw light upon the Pāḷi form; and as Pāḷi roots have not yet been adequately studied in Europe, the plan adopted will probably, at least for the present, be more useful.

This work is essentially preliminary. There is a large number of words of which we do not know the derivation. There is a still larger number of which the derivation does not give the meaning, but rather the reverse. It is so in every living language. Who could guess, from the derivation, the complicated meaning of such words as "conscience", "emotion", "disposition"? The derivation would be as likely to mislead as to guide. We have made much progress. No one needs now to use the one English word "desire" as a translation of sixteen distinct Pāḷi words, no one of which means precisely desire. Yet this was done in Vol. X of the Sacred Books of the East by MAX MULLER and FAUSBOLL. See Mrs. RHYS DAVIDS in + ā + S., 1898, page 58. The same argument applies to as many concrete words as abstract ones. Here again we claim to have made much advance. But in either case, to wait for perfection would postpone the much needed dictionary to the Greek kalends. It has therefore been decided to proceed as rapidly as possible with the completion of this first edition, and to reserve the proceeds of the sale for the eventual issue of a second edition which shall come nearer to our ideals of what a Pāḷi Dictionary should be.

We have to thank Mrs. STEDE for valuable help in copying out material noted in my interleaved copy of Childers, and in collating indexes published by the Society; Mrs. RHYS DAVIDS for revising certain articles on the technical terms of psychology and philosophy; and the following scholars for kindly placing at our disposal the material they had collected for the now abandoned scheme of an international Pāḷi Dictionary:

Prof. STEN KONOW. Words beginning with S. or H. (Published in + ā + S. 1909 and 1907, revised by Prof. Dr. D. ANDERSEN).
Dr. ISABEL H. BODE. B, Bh and M.
Prof. DUROISELLE. K.
Dr. W. H. D. ROUSE. C-Ñ.

In this connection I should wish to refer to the work of Dr. Edmond Hardy. When he died he left a great deal of material; some of which has reached us in time to be made available. He was giving his whole time, and all his enthusiasm to the work, and had he lived the dictionary would probably have been finished before the war. His loss was really the beginning of the end of the international undertaking.

Anybody familiar with this sort of work will know what care and patience, what scholarly knowledge and judgment are involved in the collection of such material, in the sorting, the sifting and final arrangement of it, in the adding of cross references, in the consideration of etymological puzzles, in the comparison and correction of various or faulty readings, and in the verification of references given by others, or found in the indexes. For all this work the users of the Dictionary will have to thank my colleague, Dr. WILLIAM STEDE. It may be interesting to notice here that the total number of references to appear in this first edition of the new dictionary is estimated to be between one hundred and fifty and one hundred and sixty thousand. The Bavarian Academy has awarded to Dr. STEDE a personal grant of 3100 marks for his work on this Dictionary.

Chipstead, Surrey. July, 1921.
T.W. RHYS DAVIDS.

A. LIST OF THE CHIEF BOOKS CONSULTED FOR VOCABULARY
(WITH ABBREVIATIONS)

I. PĀLI BOOKS

Ia. CONONICAL

Aṅguttara Nikāya 5 vols. PTS 1885-1900 (A) Apadāna PTS, 1925 (Ap) Buddhavaṁsa PTS 1882 (Bv) Cariyāpiṭaka PTS 1882 (Cp) Dhammapada PTS 1914 (Dhp) Dhammasaṅgaṇi PTS 1885 (Dhs), references are to the paragraph numbers Dhātukathā, PTS, 1892 (Dhātuk) Dīgha Nikāya 3 vols. PTS (D) Dukapaṭṭhāna, PTS, 1906 (Dukap) Itivuttaka PTS 1890 (It) Kathāvatthu 2 vols. PTS 1894, 95 (Kv) Khuddakapāṭha PTS 1915 (Khp) Majjhima Nikāya 3 vols. PTS 1887-1902 (M) | Niddesa I, Mahaº 2 vols. PTS 1916, 1917 (Nidd I) Niddesa II, Cullaº PTS 1918 (Nidd II) Paṭisambhidāmagga 2 vols. PTS 1905, 1907 (Paṭis) Peta Vatthu PTS 1889 (Pv) Puggalapaññatti PTS 1883 (Pp) Saṁyutta Nikāya 5 vols. PTS 1884-1898 (S) Suttanipāta PTS 1913 (Sn) Theratherīgāthā PTS 1883 (Thag) & (Thig) Tikapaṭṭhāna, 3 vols. PTS, 1921-1923 (Tikap) Udāna PTS 1885 (Ud) Vibhaṅga PTS 1904 (Vbh) Vimāna Vatthu PTS 1886 (Vv) Vinaya-Pitaka 5 vols. London 1879-1883 (Vin)

Ib. POST-CONONICAL

Abhidhammāvatara, PTS 1915 (Abhidhammāvatāra) Abhidhānappadīpikā, ed. W. Subhūti, Colombo, 2nd ed., 1883. (Abhp.) Atthasālinī, PTS 1897 (As) Buddhadatta's Manuals, PTS 1915, see Abhidhammāvatāra and Rūpār (Bdhd.) Dāṭhavaṁsa, JPTS 1884 (Dāṭh) Dhātupāṭha & Dhātum, ed. Andersen & Smith, Copenhagen 1921 (Dhātup, Dhātum). Dhammapada Commentary, 4 vols. PTS 1906-1914 (Dhp-a) Dhātupāṭha (Dhātup) Dhātum (Dhātum) Dīpavaṁsa, London 1879 (Dpvs) Jātaka, six vols. London 1877-1896 (Ja) (tr. J.S.) Kaccāyanappakaraṇa, ed. & tr. Senart (JAs, 1871) (Kacc) Khuddakapāṭha Commentary, PTS 1915 (Paramatthajotikā I) Khuddhasikkhā, JPTS 1883 (Khuddas) Manorathapūraṇī PTS, 1924 (Mp) Mahāvaṁsa, PTS 1908 (Mhv) Mahābodhivaṁsa, PTS 1891 (Mhbv) Milindapañha, London 1880 (Miln) | Mūlasikkhā, JPTS 1883 (Mūls) Nettipakaraṇa, PTS 1902 (Nett) Pañcagatidīpana, JPTS 1884 (Panca-g) Papañcasūdanī, pt. I, PTS, 1922 (Ps) Peta Vatthu Commentary, PTS 1894 (Pv-a) Puggalapaññatti Commentary, JPTS 1914 (Pug-a) Rūpārūpavibhāga, PTS 1915, (Rūpār) Saddhammopāyana, JPTS 1887 (Saddh) Samantapāsādikā PTS, 1924 (Sp) Sammohavinodanī, PTS, 1923 (Vibh-a) Sumaṅgalavilāsinī, vol. I, PTS 1886 (D-a I) Suttanipāta Commentary, 2 vols. PTS 1916-1917 (Paramatthajotikā II) Tela-kaṭāha-gāthā, JPTS 1884 (Tel) Therīgātha Commentary, PTS 1891 [second ed. 1998] (Thī-a) Vimāna Vatthu Commentary, PTS 1901 (Vv-a) Visuddhimagga, 2 vols. PTS 1920-1921 (Vism) Yogāvacara's Manual, PTS, 1896 (Yogāv)

Note. The system adopted in quotations of passages from Pāḷi texts is that proposed in JPTS VI (1909), pp. 385-87,[2] with this modification that Peta Vatthu is quoted by canto and verse, and Cullaniddesa (Nidd II) by section number of word in Part II, "Explanatory Matter".

2a. BUDDHIST SANSKRIT

Avadānaśataka, ed. J. S. Speyer (Bibl. Buddhica III), 2 vols., St Petersburg 1906 (Avś)
Avadāna kalpalatā, ed. Sarat Chandra Das, Calcutta 1888-1918 (Av-kip)
Aṣṭasāhasrikā Prajñāpāramitā, ed. Rajendralala Mitira, Calcutta 1888) (Aṣṭa-Prajñā-p)
Bodhicaryāvatāra (Bodhic-av)
Divyāvadāna, ed. Cowell & Neil, Cambridge 1886 (Divy)
Jātakamālā, ed. Hendrik Kern (Harvard Oriental Series I), Boston 1891 (Jm)
Lalitavistara, ed. S. Lefmann, I. Halle 1902 (Lai).[3]
Lalitavistara, ed. P. L. Vaidya (Buddhist Sanskrit Texts 1) Dharbhanga 1958
Mahāvastu, ed. É. Senart, 3 vols., Paris 1882-1897 (Mvu)
Mahāvyutpatti, ed. Mironow (Bibl. Buddhica XIII) St Petersburg 1910, 11. (Vyu)
Pratimoksha-sutra, ed. I. P. Minayeff, St., Petersburg, 1869. (Pr.S.)
Saddharmapuṇḍarīka, ed. Hendrik Kern (Bibl. Buddhica X) St Petersburg 1908-1912 (Saddharmap)
Śikṣā-samuccaya, ed. C. Bendall, (Bibl. Buddhica I) St. Petersburg, 1902 (Śikṣ)
Udānavarga, ed. Hermann Beckh, Berlin 1911 (Uv(tib))

[2] in this reprint with corrections, abbreviations used in Compendium have been adopted. [ED: abbreviations have been spelled out in this digital edition.]

[3] The edition quoted in the dictionary is the Calcutta ed. (1877) by Rajendralala Mitra (Bibl. Indica), and not Lefmann's. The ed. by P. L. Vaidya contains a concordance of the various Lai. eds.

2b. SANSKRIT

Aitareya-brāhmana (AitBr)
Atharva-veda (AV)
Chāndogyopaniṣat (ChUP)
Halāyudha's Abhidhānaratnamālā, a Sanskrit Vocabulary, Edited by Th. Aufrecht with a Sanskrit-English Glossary, London 1861.
Kathāsaritsāgara (Kathās)
Mahābhārata (MBh)
Mālatīmādhava (Mālatīm)
Mṛcchakaṭika X (Mṛcch)
ṛg-veda (ṛV)
Śata patha-brāhmana (ŚBr)
Suśruta (Suśr)
Vājasaneyī Saṁhitā (VS)

2c. PRAKRIT

Deśīnāmamālā by Hemacandra (Deśīnāmamālā)
Kalpasūtra (ed. W. Schubring) (Kalpas)

3. TRANSLATIONS

Buch der Erzählungen aus früheren Existenzen Buddhas, Das, (tr. of the Jātaka) by Julius Dutoit. München-Neubiberg: Oskar Schloss, seven vols., 1906-21. (Jātaka tr.)
Buddhist Manual of Psychological Ethics (tr. of the Dhammasaṅgaṇi) by C.A.F. Rhys Davids (RAS Tr. Fund XII), London 1900. (BMPE, references are to the paragraph numbers.)
Buddhist Suttas, tr. by T.W. Rhys Davids (SBE, Vol. 11), Oxford, 1881. (Buddh. Suttas).
Compendium of Philosophy (tr. of the Abhidhammatthasaṅgaha) by S. Z. Aung and C.A.F. Rhys Davids, PTS, 1910. (Cpd)
Designation of Human Types (tr. of Puggalapaññatti) by B.C. Law, PTS, 1924. (Pp tr.)
Dialogues of the Buddha, (tr. of the Dīgha Nikāya) by T.W. and C.A.F. Rhys Davids. London: Vol. I, 1899; Vol. II, 1910; Vol. Ill, 1921. (Dial.)
Dīghanikāya: Das Buch der Langen Texte des buddhistischen Kanons, tr. by Rudolf Otto Franke. Göttingen: Vandenhoeck & Ruprecht, 1913. (Dīgha tr.)
Dutoit, Julius, see Buch der Erzählungen aus früheren Existenzen Buddhas, Das,
Elders' Verses I (tr. of Thag), by K.R. Norman, PTS, 1969. (EV I)
Expositor (tr. of the Atthasālinī), by Pe Maung Tin, PTS, 1920-21. (Expos.)
Franke, Rudolf Otto, Dīghanikāya: Das Buch der Langen Texte des buddhistischen Kanons, Göttingen: Vandenhoeck & Ruprecht, 1913 (Dīgha tr.)
Geiger, Wilhelm, see Saṁyutta Nikāya
Great Chronicle of Ceylon (Mhv tr.), see Mahāvaṁsa
Jacobi, H., Jaina Sutras, Part 1 (Sacred Books of the East, Vol. 22 (1884)), Part 2 (Sacred Books of the East, Vol. 4 (1895)) (Jaina Sūtras).
The Jataka or Stories of the Buddha's Former Births, 1895-1907, tr. by various hands under the editorship of E.B. Cowel, PTS, 1895-1907 (J.S.)
Kathāvatthu, see Points of Controversy.
Kindred Sayings (tr. of the Saṁyutta-nikāya), by C.A.F. Rhys Davids, PTS, tr. 1917. (KS)
Lieder der Mönche und Nonnen Gotamo Buddho's, Die: Aus den Theragatha und Therigatha, by Karl Eugen Neumann. Berlin: Ernst Hofmann, 1899. (LMN)
Mahāvaṁsa or The Great Chronicle of Ceylon, tr. by W. Geiger, PTS, 1912. (Mhv tr.)
Manual of a Mystic (tr. of the Yogāvacara), by F. L. Woodward, PTS, 1916. (Mystic)
Path of Purity (tr. of the Visuddhimagga) by Pe Maung Tin, PTS, tr. 1923, 1st pt. (Vism tr.)
Points of Controversy (tr. of the Kathāvatthu) by Shwe Zan Aung and C.A.F. Rhys Davids, PTS 1915. (PtsC)
Psalms of the Brethren (tr. of the Theragathā) by C.A.F. Rhys Davids, PTS, tr. 1913. (Ps.B)
Psalms of the Sisters (tr. of the Therīgātha) by C.A.F. Rhys Davids, PTS, tr. 1909. (Ps.S)
QKM (tr. of the Milindapañha) by T.W. Rhys Davids, SBE Vols. 35, 36. (The Questions of King Milinda)
Reden Gotamo Buddho's, Die: Aus der Sammlung der Bruchstücke Suttanipato des Pāḷi-Kanons, by Karl Eugen Neumann. Leipzig: Barth, 1905. 2nd ed., Munich: Piper, 1924. (SB)
Reden Gotamo Buddho's, Die: Aus der längerer Sammlung Dighanikayo des Pāḷi-Kanons, by Karl Eugen Neumann. Munich: R. Piper, 1907-1912, 1918. (L.S.)
Reden Gotamo Buddho's, Die: Aus der mittleren Sammlung Majjhimanikayo des Pāḷi-Kanons, by Karl Eugen Neumann. Leipzig: W. Friedrich, 1892-1902, 1921. Vols. I to III2 1921. (M.S. Mitt. S. & Mitlere Sammlung I)
Samyutta-nikaya: Die in Gruppen geordnete Sammlung aus dem Pāḷi-Kanon der Buddhisten. Wilhelm Geiger. Zeitschrift für Buddhismus und Verwandte Gebiete, IV-VIII, 1922-28 = Saṁyutta Nikāya. München-Neubiberg 1925-1930, Vols. I-II. (Saṁyutta tr.)
Vinaya Texts (tr. by T.W. Rhys Davids & H. Oldenberg), SBE Vols. 13, 17, 20. (Vin. Texts)
Worte der Wahrheit, Dhammapadam, by Leopold von Schroeder, Leipzig, 1892

4. GRAMMATICAL AND OTHER LITERATURE (PERIODICALS, ETC.)

Album Kern: Opstellen geschreven te eere van Dr. H. Kern, hem aangeboden door vrienden en leerlingen op zijn zeventigsten verjaardag, den vi. April MDCCCCIII. Leiden: Brill, 1903.
Andersen, Dines, A Pāḷi Reader, 1901. (Andersen, PR)
--------, A Pāḷi Glossary : Including the Words of the Pāḷi Reader and of the Dhammapada. Copenhagen, 1904.
Banerjea, Pramathanath, Public Administration in Ancient India, London, 1916.
Beal, Samuel, tr., Buddhist Records of the Western World (Hiuen Tsiang), 1884. (Beal, Buddh. Records)
--------, Texts from the Buddhist Canon, Commonly Known as Dhammapada, Boston, 1878.
Böhtlingk, Otto, and Rudolph Roth, Sanskrit-Wörterbuch, seven vols., St Petersburg, 1852-75. (BR)
Bolée, W.B., Gone to the Dogs in Ancient India, 2006.
Bühler, Johann Georg, in: Hermann Oldenberg, "Bemerkungen zur Pâli-Grammatik", see below
Brough, J., The Early Brahmanical System of Gotra and Pravara: aTranslation from the Gotra-pravara-mañjarī of Puruṣottama-paṇḍita, Cambridge, 1953.
Brugmann, K., "Altindisch dāyādá-, griechisch χηρωστής und lateinisch hērēs", Album Kern, Leiden, 1903, pp. 29-32.
--------, "Die Demonstrativpronomina der indogermanischen Sprachen", Abhandlungen der philologisch-historischen Klasse der Königlich- sächsischen Gesellschaft der Wissenschaften, Band 22, Nr. 6. Leipzig 1904
--------, Kurze vergleichende Grammatik der indogermanischen Sprachen, Strassburg 1902-1904.
Childers, R.C., A Dictionary of the Pāḷi Language, London 1874. (Childers)
Coomaraswamy, A.K., La Sculpture de Bharhut, 1956.
Cunningham, Alexander, The Ancient Geography of India, 1871.
-------, The Stupa of Bharhut. London, 1879.
Ehni, J., Der vedische Mythus de Yama: Verglichen mit den ana logen Typen der persischen, griechischen und germanischen Mythologie, Strassburg, 1890. (Ehni, Yama)
Fick, Richard. Die sociale Gliederung im nordöstlichen Indien zu Buddha's Zeit. Kiel: Haeseler, 1897. (Soc. Gl.)
Fleet, J.F., "The Name Gujarāt", JRAS, Vol. 38 (1906), pp. 458-60.
Franke, R.O., "Einiges über Beziehung der Wortbedeutung zur Wortform" in: Gurupūjākaumudī ... Festgabe Albrecht Weber, Leipzig 1896, pp. 26ff. = Kleine Schriften, Wiesbaden, 1978, pp. 268ff.
-------, Geschichte und Kritik der einheimischen Pāḷi-Grammatik und -Lexicographie, Strassburg, 1902 = Kleine Schriften, Wiesbaden 1978, pp. 9-1II. (Franke, Pāḷi-Gram.)
--------, 1893, "Indische Fabeln bei den Suahelis", WZKM, Vol. VII, pp. 215-16, 384-85.
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B. LIST OF ABBREVIATIONS

This section has been removed as all the terms used in it have been spelled out.

TYPOGRAPHICAL

*(s)qyel, sq, sqq indicates a (reconstructed or conjectured) Indo-Germanic root.

*Skt means, that the Sanskrit word is constructed after the Pāḷi word; or as Skt form is only found in lexicographical lists, a: the cap over a vowel indicates that the ais the result of asyncope a + a (English g. khuddanukhudda), whereas arepresents the proper a, either pure or contracted with a preceding a (khlnasava = khlna + asava).

º represents the headword either as first (º—) or second (—º) part of a compound; sometimes also an easily supplemented part of a word.

> < indicates an etymological relation or line of development between the words mentioned.

≈ means "at similar" or "at identical, parallel passages".

The meaning of all other abbreviations may easily be inferred from the context.

#### The Pāḷi Alphabet

Vowels

a ā i ī u ū e o

Consonants

| unvoiced unaspirate | unvoiced aspirate | voiced unaspirate | voiced aspirate | nasala
Gutturals (or Velars) | k | kh | g | gh | ṇ
Palatals | c | ch | j | jh | ñ
Retroflexes (or Cerebrals) | ṭ | ṭh | ḍ | ḍh | ṇ
Dentals | t | th | d | dh | n
Labials | p | ph | b | bh | m

Semi-vowels

y r l ḷ v

Sibilant

s

Aspirate

h

Anusvāra

The anusvāra (the pure nasal ṁ, e.g. ahaṁ) does not change before y, r, l, v, s, and h; and in that position it comes before all other consonants in the alphabetical order. For example, saṁvara and saṁsaya come before saka.

Before other consonants, ṁ may change to the class nasal, i.e. that in the same line in the table above. For example, -ṅk- is written -ṅk-, -ñc- is written -ñc-). Thus saṅgha is the same as saṅgha, sañcaya as sañcaya, etc. Even when the anusvāra is written, its place in the alphabet is that of the equivalent class nasal.

-----[ A ]----- ☝

:: A1 the preposition ā shortened before double consonants, as akkosati (ā + kṛuś), akkhāti (ā + khyā), abbahati (ā + bṛh). — Best to be classed here is the a- we call expletive. It represents a reduction of ā- (mostly before liquids and nasals and with single consonant instead of double). Thus anantaka (for ā-nantaka = nantaka) Vimāna Vatthu 807; amajjapa (for ā-majjapa = majjapa) Jātaka VI 328; amāpaya (for ā-māpaya = māpaya) Jātaka VI 518; apassto (= passintassa) Jātaka VI 552.

:: A2 (an° before vowels) [Vedic a-, an-; Indo-Germanic °n, gradation form to °ne (see na2); Greek ά, άν-; Latin °en-, in-; Gothic, Old High German and Anglo-Saxon un-; Old-Irish an-, in-] negative particle prefixed to (1) nouns and adjectives; (2) verbal forms, used like (1), whether particle, gerund, gerundive or infinitive; (3) finite verbal forms. In compounds with words having originally two initial consonants the latter reappear in their assimilated form (e.g. Appaṭicchavin). In meaning it equals na-, nir- and vi-. Often we find it opposed to sa-.
Verbal negatives which occur in specific verbal function will be enumerated separately, while examples of negative formation of (1) and (2) are given under their positive form unless the negative involves a distinctly new concept, or if its form is likely to lead to confusion or misunderstanding. — Concerning the combining and contrasting (original negative) °a- (ā-) in reduplicated formations like bhava-ā-bhava see ā°4.

:: A3 [Vedic a-; Indo-Germanic °e (locative of pronoun stem, cf. ayaṁ; original a deictic adverb with specific reference to the past, cf. Sanskrit sma); Greek ἐ-; also in Greek ἐκεῖ, Latin equidem, enim] the augment (sign of action in the past), prefixed to the root in preterit, preterit and conditional tenses; often omitted in ordinary prose. See forms under each verb; cf. also ajja. Identical with this a- is the a- which functions as base of some pronoun forms like ato, attha, asu etc. (q.v.).

:: A4 the sound "a " (a-kāra) Jātaka VI 328, 552; Vimāna Vatthu 279, 307, 311.

:: Ababa [of uncertain origin, probably onomatopoetic]. Name of a certain Hell, enumerated with many other similar names at Aṅguttara Nikāya V 173 = Sutta-Nipāta page 126 (cf. aṭaṭa, abbuda and also Avadāna-śataka I 4, 10 and see for further explanation of term Paramatthajotikā II 476 f.

:: Abaddha [a + baddha] not tied, unbound, unfettered Sutta-Nipāta 39 (varia lectio and Cullaniddesa a bandha; explained by rajju-bandhanādisu yena kenaci abaddha Paramatthajotikā II 83).

:: Abala (adjective) [a + bala] not strong, weak, feeble Sutta-Nipāta 1120 (= dubbala, appabala, appathāma Cullaniddesa §73); Dhammapada 29 (°assa a weak horse = dubbalassa Dhammapada I 262; opposite sīghassa a quick horse).

:: Abandha (adjective/noun) [a + bandha] not tied to, not a follower or victim of Itivuttaka 56 (mārassa; varia lectio abaddha).

:: Abandhana (adjective) [a + bandhana] without fetters or bonds, unfettered, untrammelled Sutta-Nipāta 948, cf. Mahāniddesa 433.

:: Abbahati (and abbuhati) [the first more frequent for present, the second often in preterit forms; Sanskrit ābṛhati, ā + bṛh1, past participle bṛḍha (see abbūḷha)] — to draw off, pull out (a sting or dart); imperative present abbaha Theragāthā 404; Jātaka II 95 (varia lectio appuha = abbuha; commentary explains by uddharatha). — preterit abbahi Jātaka V 198 (varia lectio abbuhi), abbahī metri causā Jātaka III 390 (varia lectio dhabbuḷi = abbuḷhi) = Peta Vatthu I 86 (which reads Text abbūḷha, but Peta Vatthu Commentary 41 explains nīhari) = Dhammapada I 30 (vv.ll. sabbahi, sabbamhi; gloss K. B abbūḷhaṁ) = Vimāna Vatthu 839 (Text abbuḷhi; varia lectio abbuḷhaṁ, avyahi; Vimāna Vatthu 327 explains as uddhari), and abbuhi Aṅguttara Nikāya III 55 (varia lectio abbahi, commentary abbahī ti nīhari), see also vv.ll. under abbahi. — gerund abbuyha Sutta-Nipāta 939 (= abbuhitvā uddharitvā Mahāniddesa 419; varia lectio abbuyhitvā; Paramatthajotikā II 567 reads avyuyha and explains by uddharitvā); Saṁyutta Nikāya I 121 (taṇhaṁ); III 26 (the same.; but spelled abbhuyha), — past participle abbuḷha (q.v.). — causative abbāheti [Sanskrit ābarhayati] to pull out, drag out Jātaka IV 364 (satthaṁ abbāhayanti; varia lectio abbhā°); Dhammapada II 249 (asiṁ). gerund abbāhitvā (= °hetvā) Vinaya II 201 (bhisa-muḷālaṁ) with varia lectio aggahetvā, abbūhitvā, cf. Vinaya I 214 (vv.ll. aggahitvā and abbāhitvā). Past participle abbūḷhita (q.v.).

:: Abbaje Text reading at Aṅguttara Nikāya II 39, evidently interpreted by editor as ā + vṛaje, potential of ā + vraj to go to, come to (cf. pabbajati), but is preferably with varia lectio to be read aṇḍaje (corresponding with vihaṅga main preceding line).

:: Abbaṇa (adjective) [a + vaṇa, Sanskrit avraṇa] without wounds Dhammapada 124.

:: Abbata (adjective/noun) [a + vata, Sanskrit avrata] (a) (neuter) that which is not "vata" i.e. moral obligation, breaking of the moral obligation Sutta-Nipāta 839 (asīlata + a.); Mahāniddesa 188 (varia lectio abhabbata; explained again as a-vatta). Paramatthajotikā II 545 (= dhutaṅgavataṁ vinā. — (b) (adjective) one who offends against the moral obligation, lawless Dhammapada 264 (= sīlavatena ca dhutavatena ca virahita Dhammapada III 391; vv.ll. k. adhūta and abhūta; abbhuta, commentary abbuta).

:: Abbaya in uday° at Milindapañha 393 stands for avyaya.

:: Abbāhana (neuter) [abstract from abbahati] pulling out (of a sting) Dhammapada III 404 (sic. Text; varia lectio abbūhana; Fausbøll aḍahana; glosses commentary aṭṭhaṅgata and aṭṭhaṅgika, K. nibbāpana). See also abbuḷhana and abbhāhana.

:: Abbeti [ Trenckner, "Notes" 64 note 19] at Jātaka III 34 and VI 17 is probably a mistake in mss for appeti.

:: Abbha (neuter) [Vedic abhra neuter and later Sanskrit abhra masculine "dark cloud"; Indo-Germanic °ṁbhro, cf. Greek ἀϕρὸς scum, froth, Latin imber rain; also Sanskrit ambha water, Greek ὄμβρος rain, Old Irish ambu water]. A (dense and dark) cloud, a cloudy mass Aṅguttara Nikāya II 53 = Vinaya II 295 = Milindapañha 273 in list of four things that obscure moon- and sunshine, viz. abbhaṁ, mahikā (mahiyā a), dhūmarajo (megho Miln), Rāhu. This list is referred to at Paramatthajotikā II 487 and Vimāna Vatthu 134. Saṁyutta Nikāya I 101 (°sama pabbata a mountain like a thunder-cloud); Jātaka VI 581 (abbhaṁ rajo acchādesi); Peta Vatthu IV 39 (nīl° = nīla-megha Peta Vatthu Commentary 251). As feminine abbhā at Dhammasaṅgani 617 and as 317 (used in sense of adjective "dull"; as explained by valāhaka); perhaps also in abbhāmatta.

-kūṭa the point or summit of a storm-cloud Theragāthā 1064; Jātaka VI 249, 250; Vimāna Vatthu I1 (= valāhaka-sikhara Vimāna Vatthu 12);
-ghana a mass of clouds, a thick cloud Itivuttaka 64; Sutta-Nipāta 348 (cf. Paramatthajotikā II 348);
-paṭala a mass of clouds as 239;
-mutta free from clouds Sutta-Nipāta 687 (also as abbhāmutta Dhammapada 382);
-saṁvilāpa thundering Saṁyutta Nikāya IV 289.

:: Abbhacchādita [past participle of abhi + ā + chādeti] covered (with) Theragāthā 1068.

:: Abbhakkhāna (neuter) [from abbhakkhāti] accusation, slander, calumny Dīgha Nikāya III 248, 250; Majjhima Nikāya I 130; III 207; Aṅguttara Nikāya III 290f.; Dhammapada 139 (cf. Dhammapada III 70).

:: Abbhakkhānaṁ [DPL]: Accusation, slander, calumny. abhidhānappadipikā 116 explains this word to mean 'a groundless charge ...' Compare abbhācikkhati.

:: Abbhakkhāti [abhi + ā + khyā, cf. Sanskrit ākhyāti] to speak against to accuse, slander Dīgha Nikāya I 161 = Aṅguttara Nikāya I 161 (an-abbhakkhātu-kāma); IV 182 (the same); Jātaka IV 377. cf. Intensive abbhācikkhati.

:: Abbhantara (adjective) [abhi + antara; abhi here in directive function = towards the inside, in there, within, cf. abhi I.1.a] = antara, i.e. internal, inner, being within or between; neuter °ṁ the inner part, interior, interval (also as °-) Vinaya I 111 (satt° with interval of seven); Aṅguttara Nikāya IV 16 (opposite bāhira); Dhammapada 394 (the same); Theragāthā 757 (°āpassaveya lying inside); Jātaka III 395 (°amba the inside of the Mango); Milindapañha 30 (°e vāyo jivo), 262, 281 (bāhir-abbhantara dhana); Dhammapada II 74 (adjective with genitive being among; varia lectio abbhantare). Cases used adverbially: instrumental abbhantarena in the meantime, in between Dhammapada II 59. locative abbhantare in the midst of, inside of, within (with genitive or °—°) Jātaka I 262 (rañño), 280 (tuyhaṁ); Dhammapada II 64 (varia lectio antare), 92 (sattavass°); Peta Vatthu Commentary 48 (= anto).

:: Abbhantarika (adjective/noun) [from abbhantara, cf. Sanskrit abhyantarain same meaning] — intimate friend, confidant, "chum" Jātaka I 86 (+ ativissāsika), 337 ("insider", opposite bāhiraka).

:: Abbhantarima (adjective) [superlative formation from abbhantarain contrasting function] internal, inner (opposite bāhirima) Vinaya III 149; Jātaka V 38.

:: Abbhanumodana (neuter) (and °ā feminine) [from abbhanumodati] being pleased, satisfaction, thanksgiving Sumaṅgalavilāsinī I 227; Vimāna Vatthu 52 (°ānu°); Saddhammopāyana 218.

:: Abbhanumodati [abhi + anu + modati] to be much pleased at to show great appreciation of Vinaya I 196; Dīgha Nikāya I 143, 190; Saṁyutta Nikāya IV 224; Milindapañha 29, 210; Dhammapada IV 102 (varia lectio °ānu°).

:: Abbhañjana (neuter) [from abbhañjati] anointing, lubricating, oiling; unction, unguent Vinaya I 205; III 79; Milindapañha 367 (akkhassa a.); Visuddhimagga 264; Vimāna Vatthu 295.

:: Abbhañjati [abhi + añj] to anoint; to oil, to lubricate Majjhima Nikāya I 343 (sappi-telena); Saṁyutta Nikāya IV 177; past participle 56; Dhammapada III 311 = Vimāna Vatthu 68 (sata-pāka-telena). Causative abbhañjeti same Jātaka I 438 (telena °etvā); V 376 (sata-pāka-telena °ayiṁsu); causative II abbhanjāpeti to cause to anoint Jātaka III 372.

:: Abbhatika (adjective) [ā + bhata + ika, bhṛ] brought (to), procured, got, Jātaka VI 291.

:: Abbhatikkanta [past participle of abhi + ati + kram, cf. atikkanta] one who has thoroughly, left behind Jātaka V 376.

:: Abbhatīta [past participle of abhi + ati + i, cf. atīta and atikkanta] emphatic of atīta in all meanings, viz.
1. passed, gone by Saṁyutta Nikāya II 183 (+ atikkanta); neuter °ṁ what is gone or over, the past Jātaka III 169.
2. passed away, dead Majjhima Nikāya I 465; Saṁyutta Nikāya IV 398; Theragāthā 242, 1035.
3. transgressed, overstepped, neglected Jātaka III 541 (saṁyama).

:: Abbhattha (neuter) [abhi + attha2 in accusative abhi + atthaṁ, abhi in function of "towards" = homeward, as under abhi I.1.a; cf. Vedic abhi sadhasthaṁ to the seat ṛgvedav IX. 21.3] = attha2, only in phrase abbhatthaṁ gacchati "to go towards home", i.e. setting; figurative to disappear, vanish, Majjhima Nikāya I 115, 119; III 25; Aṅguttara Nikāya IV 32; Milindapañha 305; past participle abhhatthaṅgata "set", gone, disappeared Dhammasaṅgani 1038 (atthaṅgata + a.); Kathāvatthu 576.

:: Abbhatthatā (feminine) [abstract from abbhattha] "going towards setting", disappearance, death Jātaka V 469.

:: Abbhācikkhati [Intensive of abbhākkhāti] to accuse, slander, calumniate Dīgha Nikāya I 161; III 248, 250; Majjhima Nikāya I 130, 368, 482; III 207; Aṅguttara Nikāya I 161.

:: Abbhāgamana (neuter) [abhi + ā + ga mana; cf. Sanskrit abhyāgama] coming arrival, approach Vinaya IV 221.

:: Abbhāgata [abhi + ā + gata] having arrived or come; (masculine) a guest, stranger Vimāna Vatthu 15 (= abhi-āgata, āgantuka Vimāna Vatthu 24).

:: Abbhāghāta [abhi + āghāta] slaughtering-place Vinaya III 151 (+ āghāta).

:: Abbhāhana (neuter) [either = abbāhana or āvāhana] in udaka° the pulling up or drawing up of water Vinaya II 318 (Buddhaghosa on Cullavagga V 16, 2, corresponding to udaka-vāhana on page 122).

:: Abbhāhata [abhi + ā + hata, past participle of han] struck, attacked, afflicted Saṁyutta Nikāya I 40 (maccunā); Theragāthā 448; Sutta-Nipāta 581; Jātaka VI 26, 440; Visuddhimagga 31, 232; Sumaṅgalavilāsinī I 140, 147; Dhammapada IV 25.

:: Abbhākuṭika (adjective) [a + bhākuṭi + ka; Sanskrit bhrakuṭi frown] not frowning, genial Vinaya III 181 (but here spelled bhākuṭikabhākuṭika); Dīgha Nikāya I 116, cf. Sumaṅgalavilāsinī I 287; Dhammapada IV 8 (as varia lectio; Text has abbhokuṭika).

:: Abbhāmatta (adjective) [abbhā + matta (?) according to the Pāḷi commentary; but more likely = Vedic abhva huge, enormous, monstrous, with ā metri causā. On abhva (a + bhū what is contradictory to anything that is) cf. abbhuta and abbhuṁ, and see Walde, Latin Wörterbuch under dubius] — monstrous, dreadful, enormous, "of the size of a large cloud" (thus Spk I on Saṁyutta Nikāya I 205 and Jātaka III 309) Saṁyutta Nikāya I 205 = Theragāthā 652 (varia lectio abbha° and abbhāmutta) = Jātaka III 309 (varia lectio °mutta).

:: Abbhāna (neuter) [abhi + āyana of ā + yā (i)] coming back, rehabilitation of a bhikkhu who has undergone a penance for an expiable offence Vinaya I 49 (°āraha), 53 (the same), 143, 327; II 33, 40, 162; Aṅguttara Nikāya I 99. — cf. abbheti.

:: Abbheti [abhi + ā + i] to rehabilitate a bhikkhu who has been suspended for breach of rules Vinaya II 7 (abbhento), 33 (abbheyya); III 112 (abbheti), 186 = IV 242 (abbhetabba) — past participle abbhita (q.v.). See also abbhāna.

:: Abbhita [past participle of abbheti]
1. come back, rehabilitated, reinstated Vinaya III 186 = IV 242 (an°).
2. uncertain reading at Peta Vatthu I 123 in sense of "called" (an° uncalled), where the same passage at Jātaka III 165 reads anavhāta and at Therīgāthā 129 ayācita.

:: Abbhocchinna (besides abbocch°, q.v. under abbokiṇṇa2) [a + vi + ava + chinna] — not cut off, uninterrupted, continuous Jātaka I 470 (varia lectio abbo°); VI 254, 373; Cariyāpiṭaka I 6, 3; Milindapañha 72; Visuddhimagga 362 (-bb-), 391 (-bb-).

:: Abbhohārika see abbo.

:: Abbhokāsa [abhi + avakāsa] the open air, an open and unsheltered space Dīgha Nikāya I 63 (= alagganatthena a viya Sumaṅgalavilāsinī I 180), 71 (= acchanna Sumaṅgalavilāsinī I 210), 89; Majjhima Nikāya III 132; Aṅguttara Nikāya II 210; III 92; IV 437, V 65; Sutta-Nipāta page 139 (°e nissinna sitting in the open) Jātaka I 29, 215; past participle 57.

:: Abbhokāsika (adjective) [from abbhokāsa] belonging to the open air, one who lives in the open, the practice of certain ascetics. Dīgha Nikāya I 167; Majjhima Nikāya I 282; Aṅguttara Nikāya III 220; Vinaya V 131, 193; Jātaka IV 8 (+ nesajjika); past participle 69; Milindapañha 20, 342. (One of the thirteen dhutaṅgas). See also Mahāniddesa 188; Cullaniddesa §587.

-aṅga the practice or system of the "campers-out" Mahāniddesa 558 (so read for abbhokāsi-kaṅkhā, cf. Mahāniddesa 188).

:: Abbhokiṇṇa [past participle of abbhokirati] see abbokiṇṇa.

:: Abbhokirati [abhi + ava + kirati] to sprinkle over, to cover, bedeck Vimāna Vatthu 59 (= abhi-okirati abhippakirati), 3511 (varia lectio abbhuk°). cf. abbhukkirati and abbhokkiraṇa past participle abbhokiṇṇa see under abbokiṇṇa.

:: Abbhokkiraṇa (neuter) [from abbhokirati] in naṭānaṁ a "turnings of dancers" Sumaṅgalavilāsinī I 84 in explanation of sobha-nagarakaṁ of Dīgha Nikāya I 6.

:: Abbhokuṭika spelling at Dhammapada IV 8 for abbhākuṭika.

:: Abbhu [a + bhū most likely = Vedic abhva and Pāḷi abbhuṁ, see also abbhāmatta] unprofitableness, idleness, nonsense Jātaka V 295 (= abhūti avaḍḍhi commentary).

:: Abbhudāharati [abhi + ud + ā + harati] to bring towards, to fetch, to begin or introduce (a conversation) Majjhima Nikāya II 132.

:: Abbhuddhunāti [abhi + ud + dhunāti] to shake very much Vimāna Vatthu 649 (= adhikaṁ uddhunāti Vimāna Vatthu 278).

:: Abbhudeti [abhi + ud + eti] to go out over, to rise Aṅguttara Nikāya II 50, 51 (opposite atthaṁ eti, of the sun). — present participle abbhuddayaṁ Vimāna Vatthu 6417 (= abhiuggacchanto Vimāna Vatthu 280; abbhusayaṁ ti pi pāṭho).

:: Abbhudīreti [abhi + ud + īreti] to raise the voice, to utter Therīgāthā 402; Sumaṅgalavilāsinī I 61; Saddhammopāyana 514. [BD]: high dudgeon, ire

:: Abbhuggacchati [abhi + ud + gacchati] to go forth, go out, rise into Dīgha Nikāya I 112, 127; Aṅguttara Nikāya III 252 (kitti-saddo a.); past participle 36. gerund °gantvā Jātaka I 88 (ākāsaṁ), 202; Dhammapada IV 198. Preterit °gañchi Majjhima Nikāya I 126 (kittisaddo); Jātaka I 93, — past participle abbhuggata.

:: Abbhuggamana (neuter-adjective) [from abbhuggacchati] going out over, rising over (with accusative) Peta Vatthu Commentary 65 (candaṁ nabhaṁ abbhugga manaṁ; so read for Text abbhuggamānaṁ).

:: Abbhuggata [past participle of abbhuggacchati] gone forth, gone out, risen Dīgha Nikāya I 88 (kitti-saddo a., cf. Dhammapada I 146: sadevakaṁ lokaṁ ajjhottharitvā uggato), 107 (saddo); Sutta-Nipāta page 103 (kittisaddo).

:: Abbhujjalaṁa (neuter) [abhi + ud + jalana, from jval] breathing out fire, i.e. carrying fire in one's month (by means of a charm) Dīgha Nikāya I 11 (= mantena mukhato aggi-jala-nīharaṇaṁ Sumaṅgalavilāsinī I 97).

:: Abbhukkiraṇa (neuter) [abhi + ud + kṛ] drawing out, pulling, in daṇḍa-sattha° drawing a stick or sword Cullaniddesa §5764 (cf. abbhokkiraṇa). Or is it abbhuttīraṇa (cf. uttiṇṇa outlet).

:: Abbhukkirati [abhi + ud + kirati] to sprinkle over, to rinse (with water) Dīgha Nikāya II 172 (cakkaratanaṁ; neither with Morris JPTS 1886, 131 "give up", nor with translation of Jātaka II 311 "roll along"); Jātaka V 390; Peta Vatthu Commentary 75. cf. abbhokkirati.

:: Abbhuṁ (interjection) [Vedic abhvaṁ, neuter of abhva, see explanation under abbhāmatta. Not quite correct Morris JPTS 1889, 201: abbhuṁ — ā + bhuk; cf also abbhuta] — alas! terrible, dreadful, awful (exclamation of fright and shock) Vinaya II 115 (Buddhaghosa explains as "utrāsa-vacanam-etaṁ"); Majjhima Nikāya I 448. See also abbhu and abbhuta.

:: Abbhunnadita [past participle of abhi + ud + nadati] resounding, resonant Theragāthā 1065).

:: Abbhunnamati [abhi, + ud + namati] to, spring up, burst forth Dīgha Nikāya II 164, — past participle abbhuṇṇata (and °unnata), q.v. Causative abbhunnāmeti to stiffen, straighten out, hold up, erect Dīgha Nikāya I 120 (kāyaṁ one's body); Aṅguttara Nikāya II 245 (the same); Dīgha Nikāya I 126 (patodalaṭṭhiṁ; opposite apanāmeti to bend down).

:: Abbhuṇha (adjective) [ahhi + uṇha] (a) very hot Dhammapada II 87 (varia lectio accuṇha). (b) quite hot, still warm (of milk) Dhammapada II 67.

:: Abbhuṇṇata [past participle of abbhunnamati] standing up, held up, erect Jātaka V 156 (in abbhuṇṇatatā state of being erect, stiffness), 197 (°unnata; varia lectio abbhantara, is reading correct?).

:: Abbhussahanatā (feminine) [abstract from abhi + °utsahana, cf. ussāha] instigation, incitement Vinaya II 88.

:: Abbhussakati and °usukkati [abhi + ud + ṣvaṣk, see sakkati] to go out over, rise above (accusative), ascend, frequent in phrase ādicco nabhaṁ abbhussakkamāno Majjhima Nikāya I 317 = Saṁyutta Nikāya III 156 = Itivuttaka 20. — See also Saṁyutta Nikāya I 65; V 44; Aṅguttara Nikāya I 242 (same simile); V 22 (the same).

:: Abbhusseti [abhi + ud + seti of śī] to rise; varia lectio at Vimāna Vatthu 6417 according to Vimāna Vatthu 280: abbhuddayaṁ (see abbhudeti) abbhussayan ti pi pāṭho.

:: Abbhusūyaka (adjective) [abhi + usūyā + ka] zealous, showing zeal, endeavouring in (—°) Pañca-g 101.

:: Abbhuta1 (adjective neuter) [Sanskrit adbhuta which appears to be constructed from the Pāḷi and offers like its companion °āścarya (acchariya abbhuta see below) serious difficulties as to etymology. The most probable solution is that Pāḷi abbhuta is a secondary adjective-formation from abbhuṁ which in itself is neuter of abbha = Vedic abhva (see etymology under abbhāmatta and cf. abbhu, abbhuṁ and JPTS 1889, 201). In meaning abbhuta is identical with Vedic abhva contrary to what usually happens, i.e. striking, abnormal, gruesome, horrible etc.; and that its significance as a + bhū ("unreal?") is felt in the background is also evident from the traditional etymology of the Pāḷi commentators (see below). See also acchariya] — terrifying, astonishing; strange, exceptional, puzzling, extraordinary, marvellous, supernormal. Described as a term of surprise and consternation (vimhayāvahass' adhivacanaṁ Sumaṅgalavilāsinī I 43 and Vimāna Vatthu 329) and explained as "something that is not" or "has not been before", viz. abhūtaṁ Therīgāthā Commentary 233; abhūta-pubbatāya abbhutaṁ Vimāna Vatthu 191, 329; abhūta-pubbaṁ Sumaṅgalavilāsinī I 43. 1. (adjective) wonderful, marvellous etc. Sutta-Nipāta 681 (kiṁ °ṁ, combined with lomahaṁsana); Jātaka IV 355 (the same); Therīgāthā 316 (abbhutaṁvata vācaṁ bhāsasi = acchariyaṁ Therīgāthā Commentary 233); Vimāna Vatthu 449 (°dassaneyya); Saddhammopāyana 345, 496. 2. (neuter) the wonderful, a wonder, marvel Saṁyutta Nikāya IV 371, also in °dhamma (see Cpd.). Very frequent in combination with acchariyaṁ and a particle of exclamation, viz, acchariyaṁ bho abbhutaṁ bho wonderful indeed and beyond comprehension, strange and stupefying Dīgha Nikāya I 206; acch. vata bho abbh. vata bho Dīgha Nikāya I 60; acch. bhante abbh. Aṅguttara Nikāya II 50; aho acch. aho abbh. Jātaka I 88; acch. vata abbh. vata Vimāna Vatthu 8316. — Thus also in phrase acchariyā abbhutā dhammā wonderful and extraordinary signs or things Majjhima Nikāya III 118, 125; Aṅguttara Nikāya II 130; IV 198; Milindapañha 8; and in acchariya-abbhutacitta-jāta dumbfounded and surprised Jātaka I 88; Dhammapada IV 52; Peta Vatthu Commentary 6, 50.

-dhamma mysterous phenomenon, something wonderful, supernormal; designation of one of the nine aṅgas or divisions of the Buddhist scriptures (see nava B 2) Vinaya III 8; Majjhima Nikāya I 133; Aṅguttara Nikāya II 103; III 86, 177; past participle 43; Milindapañha 344; Peta Vatthu Commentary 2, etc.

:: Abbhuta2 (neuter) [= abbhuta1 in the sense of invoking strange powers in gambling, thus being under direct spell of the "unknown"] a bet, a wager, only in phrase abbhutaṁ karoti (sahassena) to make a bet or to bet (a thousand, i.e. kahāpaṇa's or pieces of money) Vinaya III 138; IV 5; Jātaka I 191; V 427; VI 192; Peta Vatthu Commentary 151; and in phrase pañcahi sahassehi abbhutaṁ hotu Jātaka VI 193.

:: Abbhuṭṭhāti (°ṭṭhahati) [abhi + ud + sthā] to get up to, proceed to, Dīgha Nikāya I 105 (caṅkamaṁ).

:: Abbhuyyāta [past participle of abbhuyyāti] marched against, attacked Vinaya I 342; Majjhima Nikāya II 124.

:: Abbhuyyāti [abhi + up + yāti of yā] to go against, to go against, to march (an army) against, to attack Saṁyutta Nikāya I 82 (preterit °uyyāsi), — past participle abbhuyyāta (q.v.).

:: Abbocchinna see abbokiṇṇa 2 and abbhochinna.

:: Abbohārika (adjective) [a + vi + ava + hārika of voharati] not of legal or conventional status, i.e. — (a) negligible, not to be decided Vinaya III 91, 112 (see also Points of Controversy 361 note 4). — (b) uncommon, extraordinary Jātaka III 309 (varia lectio abbho); V 271, 286 (Kern: ineffective).

:: Abbokiṇṇa [= abbhokiṇṇa, abhi + ava + kiṇṇa, cf. abhikiṇṇa]
1. filled Majjhima Nikāya I 387 (paripuṇṇa + a.); Dhammapada IV 182 (pañca jāti-satāni a.).
2. [seems to be misunderstood for abbocchinna, a + vi + ava + chinna] uninterrupted, constant, as °ṁ adverb in combination with satataṁ samitaṁ Aṅguttara Nikāya IV 13 = 145; Kathāvatthu 401 (varia lectio abbhokiṇṇa), cf. also Points of Controversy 231 note 1 (abbokiṇṇa undiluted?); Vibhaṅga 320.
3. doubtful spelling at Vinaya III 271 (Buddhaghosa on Pārāj. III 1, 3).

:: Abbuda (neuter) [etymology unknown, original meaning "swelling", the Sanskrit form arbuda seems to be a translation of Pāḷi abbuda
1. the fœtus in the 1st and 2nd months after conception, the 2nd of the five prenatal stages of development, viz. kalala, abbuda, pesi, ghana, pasākha Mahāniddesa 120; Milindapañha 40; Visuddhimagga 236.
2. A tumour, canker, sore Vinaya III 294, 307 (only in Sa mantapāsādikā; both times as sāsanassa a.).
3. a very high numeral, applied exclusively to the denotation of a vast period of suffering in Hell; in this sense used as adjective of Niraya (abbudo Nirayo the "vast-period" hell, cf. nirabbuda). Saṁyutta Nikāya I 149 = Aṅguttara Nikāya II 3 (chattiṁsati pañca ca abbudāni); Saṁyutta Nikāya I 152 = Aṅguttara Nikāya V 173 = Sutta-Nipāta page 126 (cf. Paramatthajotikā II 476: abbudo nāma koci pacceka-Nirayo n'atthi, Avīcimhi yeva abbuda-gaṇanāya paccanokāso pana abbudo Nirayo ti vutto; see also Kindred Sayings I 190); Jātaka III 360 (sataṁ ninna huta-sahassānaṁ ekaṁ abbudaṁ).
4. a term used for "hell" in the riddle Saṁyutta Nikāya I 43 (kiṁsu lokasmiṁ abhudaṁ "who are they who make a Hell on earth" Mrs. Rhys Davids The answer is "thieves"; so we can scarcely take it in meaning of 2 or 3. The commentary has vināsa-karaṇaṁ.

:: Abbuḷhana (neuter) [from abbahati = abbuhati (abbuḷhati)] the pulling out (of a sting), in phrase taṇhā-sallassa abbuḷhanaṁ as one of the twelve achievements of a Mahesi Mahāniddesa 343 = Cullaniddesa §503 (editors of Mahāniddesa have abbūhana, varia lectio abbussāna; editors of Cullaniddesa abbuḷhana, vv.ll. abbahana, abbuhana). cf. abbāhana.

:: Abbuḷhati (?) and Abbuhati see abbahati.

:: Abbūḷha (adjective) [Sanskrit ābṛḍha, past participle of a + bṛh1, see abbahati] drawn out, pulled (of a sting or dart), figurative removed, destroyed. Most frequent in combination °salla with the sting removed, having the sting (of craving thirst, taṇhā) pulled out Dīgha Nikāya II 283 (varia lectio asammūḷha); Sutta-Nipāta 593, 779 (= abbūḷhita-salla Mahāniddesa 59; rāgādi-sallānaṁ abbūḷhattā Aṅguttara Nikāya Paramatthajotikā II 518); Jātaka III 390 = Vimāna Vatthu 8310 = Peta Vatthu I 87 = Dhammapada I 30. — In other connections: Majjhima Nikāya I 139 = Aṅguttara Nikāya III 84 (°esika = taṇhā pahīnā; see esikā); Theragāthā 321; Paramatthajotikā I 153 (°soka).

:: Abbūḷhatta (neuter) [abstract of abbūḷha] pulling out, removal, destroying Paramatthajotikā II 518.

:: Abbūḷhita (and abbūhitta at Jātaka III 541) [past participle of abbāheti causative of abbāhati] pulled out, removed, destroyed Mahāniddesa 59 (abbūḷhita-sallo + uddhaṭa° etc. for abbūḷha); Jātaka III 541 (uncertain reading; vv.ll. appahita, abyūhita; commentary explains pupphakaṁ ṭha pitaṁ appaggharakaṁ kataṁ; should we explain as ā + vi + ūh and read abyūhita?).

:: Abhabba (adjective) [a + bhavya. The Sanskrit abhavya has a different meaning] — impossible, not likely, unable Dīgha Nikāya III 13f., 19, 26f., 133; Itivuttaka 106, 117; Sutta-Nipāta 231 (see Paramatthajotikā I 189); Dhammapada 32; Jātaka I 116; past participle 13.

-ṭṭhāna a (moral) impossibility of which there are nine enumerated among things that are not likely to be found in an Arahant's character: see Dīgha Nikāya III 133 and 235 (where the five first only are given as a set).

:: Abhabbatā (feminine) [abstract from abhabba] an impossibility, unlikelihood Sutta-Nipāta 232, cf. Paramatthajotikā I 191.

:: Abhaya (adjective) [a + bhaya] free from fear or danger, fearless, safe Dhammapada 258. — neuter abhayaṁ confidence, safety Dhammapada 317, cf. Dhammapada III 491. For further references see bhaya.

:: Abhejja (adjective) [gerund of a + bhid, cf. Sanskrit abhedya] not to be split or divided, not to be drawn away or caused to be dissented, inalienable Sutta-Nipāta 255 (mitto abhejjo parehi); Jātaka I 263 (varasūra ...) III 318 (°rūpa of strong character = abhijja-hadaya); past participle 30 (= acchejja Puggalapaññatti 212); Milindapañha 160 (°parisā); Saddhammopāyana 312 (+ appadusiya); Pañca-g 97 (°parivāra).

:: Abhi- [prefix, Vedic abhi, which represents both Indo-Germanic °m °bhi, as in Greek ἀμϕί a round, Latin ambi, amb round about, Old-Irish imb, Gallic ambi, Old High German umbi, Anglo-Saxon ymb, cf. also Vedic (Pāḷi) abhita- on both sides; and Indo-Germanic °obhi, as in Latin ob towards, against (cf. obsess, obstruct), Gothic bi, Old High German Anglo-Saxon bī = English be-.
I Meaning.
1. The primary meaning of abhi is that of taking possession and mastering, as contained in English coming by and over-coming, thus literally having the function of (a) facing and aggressing = towards, against, on to, at (see II 1, a); and (b) mastering = over, along over, out over, on top of (see II 1, b). 2. Out of this is developed the figurative meaning of increasing i.e., an intensifying of the action implied in the verb (see III 1). Next to saṁ- it is the most frequent modification preflx in the meaning of "very much, greatly" as the first part of a double-prefix compound (see III 2), and therefore often seemingly superfluous, i.e., weakened in meaning, where the second part already denotes intensity as in abhi-vi-ji (side by side with vi-ji), abhi-ā-kkhā (side by side with ā-kkhā), abhi-anu-mud (side by side with anu-mud). In these latter cases abhi shows a purely deictic character corresponding to German her-bei-kommen (for bei-kommen), English fill up (for fill); e.g., abbhatikkanta (= ati° commentary), abbhatīta ("vorbei gegangen"), abbhantara ("with-in", b-innen or "in here"), abbhudāharati, abhipūreti ("fill up"), etc. (see also II 1, c).
II Literal Meaning.
1. As single prefix:
(a) against, to, on to, at-, e.g., abbhatthaṅgata gone towards home, abhighāta striking at, °jjhā think at, °mana thinking on, °mukha facing, turned towards, °yāti at-tack, °rūhati ascend, °lāsalong for, °vadati ad-dress, °sapati ac-curse, °hata hit at.
(b) out, over, all a round: abbhudeti go out over, °kamati exceed, °jāti off-spring, °jānāti know all over, °bhavati overcome, °vaḍḍhati increase, °vuṭṭha poured out or over, °sandeti make overflow, °siñcati sprinkle over.
(c) abhi has the function of transitivising intransitive verbs after the manner of English be- (con-) and German er-, thus resembling in meaning a simple causative formation, like the following: abhigajjati thunder on, °jānāti "er-kennen" °jāyati be-get, °ttha neti = °gajjati, °nadati "er-tönen", °nandati approve of (cf. anerkennen), °passati con-template, °ramati indulge in, °ropeti honour, °vuḍḍha increased, °saddahati believe in.
2. As base in compounds (2nd part of compound) abhi occurs only in combination sam-abhi (which is, however, of late occurrence and a peculiarity of later texts, and is still more frequent in BHS: see under sam-).
III Figurative Meaning (intensifying).
1. a single prefix: abhikiṇṇa strewn all over, °jalati shine forth, °jighacchati be very hungry, °tatta much exhausted, °tāpa very hot, °toseti please greatly, °nava quite fresh, °nipuṇa very clever, °nīla of a deep black, °manāpa very pleasant, °maṅgala very lucky, °yobbana full youth, °rati great liking, °ratta deep red, °ruci intense satisfaction, °rūpa very handsome (= adhika-rūpa commentary), °sambuddha wide and fully-awake, cf. abbhuddhunāti to shake greatly (= adhikaṁ uddh° commentary). — as 1st part of a preposition-compound (as modification-prefix) in following combinations: abhi-ud (abbhud-) °ati, °anu, °ava, °ā, °ni, °ppa, °vi, °saṁ. See all these sub voce and note that the contraction (assimilation before vowel) form of abhi is abbh°. — On its relation to pari, see pari°, to ava see ava°.
IV Dialectal Variation. — There are dialect variations in the use and meanings of abhi. Vedic abhi besides corresponding to abhi in Pāḷi is represented also by ati°, adhi° and anu°, since all are similar in meaning, and psychologically easily fused and confused (cf. meanings: abhi = onto, towards; ati = up to and beyond; adhi = up to, towards, over; anu = along towards). For all the following verbs we find in Pāḷi one or other of these three prefixes. So ati in °jāti, °pīḷita, °brūheti, °vassati, °vāyati, °veṭheti; also as vv.ll. with abhi-kīrati, °pavassati, °roceti, cf. atikkanta abhikkanta (Sanskrit abhikrānta); adhi in °patthita, °pāteti, °ppāya, °ppeta, °bādheti, °bhū, °vāha (vice versa Pāḷi abhi-ropeti compared with Sanskrit adhiropayati); anu in °gijjhati, °brūheti, °sandahati.

:: Abhibhakkhayati [abhi + bhakkhayati] to eat (of animals) Vinaya II 201 (bhiṅko paṅkaṁ a.).

:: Abhibhava [from abhibhavati] defeat, humiliation Paramatthajotikā II 436.

:: Abhibhavana (neuter) [from abhibhavati] overcoming, vanquishing, mastering Saṁyutta Nikāya II 210 (varia lectio abhipatthana).

:: Abhibhavanīyatā (feminine) [abstract from abhibhavanīya, gerund of abhibhavati] as an° invincibility Peta Vatthu Commentary 117.

:: Abhibhavati [abhi + bhavati] to overcome, master, be lord over, vanquish, conquer Saṁyutta Nikāya I 18, 32, 121 (maraṇaṁ); IV 71 (rāgadose), 117 (kodhaṁ), 246, 249 (sāmikaṁ); Jātaka I 56, 280; Peta Vatthu Commentary 94 (= balīyati, vaḍḍhati). — future abhihessati see abhihāreti 4. — gerund abhibhuyya Vinaya I 294; Dhammapada 328; Itivuttaka 41 (Māraṁ sasenaṁ); Sutta-Nipāta 45, 72 (°cārin), 1097, Cullaniddesa §85 (= abhibhavitvā ajjhottharitvā, pariyādiyitvā); and abhibhavitvā Peta Vatthu Commentary 113 (= pasayha), 136. — gerundive abhibhavanīya to be overcome Peta Vatthu Commentary 57. — passive present participle abhibhūyamāna being overcome (by) Peta Vatthu Commentary 80, 103, — past participle abhibhūta (q.v.).

:: Abhibhāsana (neuter) [abhi + bhāsana from bhās] enlightenment or delight ("light and delight" translation) Theragāthā 613 (= tosana commentary).

:: Abhibhāyatana (neuter) [abhibhū + āyatana] position of a master or lord, station of mastery The traditional account of these gives eight stations or stages of mastery over the senses (see Dialogues of the Buddha II 118; The Expositor I 252), detailed identically at all the following passages, viz. Dīgha Nikāya II 110; III 260 (and 287); Majjhima Nikāya II 13; Aṅguttara Nikāya I 40; IV 305, 348; V 61. Mentioned only at Saṁyutta Nikāya IV 77 (six stations); Paṭisambhidāmagga I 5; Cullaniddesa §466 (as an accomplishment of the Bhagavant); Dhammasaṅgani 247.

:: Abhibhū (adjective/noun) [Vedic abhibhū, from abhi + bhū, cf. abhibhavati] overcoming, conquering, vanquishing, having power over, a Lord or Master of (—°) Dīgha Nikāya III 29; Saṁyutta Nikāya II 284; Sutta-Nipāta 211 (sabba°), 545 (Māra°, cf. Mārasena-pamaddana 561), 642. — Often in phrase abhibhū anabhibhūta aññadatthudasa vasavattin, i.e. unvanquished Lord of all Dīgha Nikāya I 18; III 135 = Cullaniddesa §276; Aṅguttara Nikāya II 24; IV 94; Itivuttaka 122; cf. Sumaṅgalavilāsinī I 111 (= abhibhavitvā ṭhito jeṭṭhako'ham asmīti).

:: Abhibhūta [past participle of abhibhavati] overpowered, overwhelmed, vanquished Dīgha Nikāya I 121; Saṁyutta Nikāya I 137 (jāti-jarā°); II 228 (lābhasakkāra-silokena); Aṅguttara Nikāya I 202 (pāpakehi dhammehi); Jātaka I 189; Peta Vatthu Commentary 14, 41 (= pareta), 60 (= upagata), 68, 77, 80 (= pareta). Often negative an° unconquered, e.g. Sutta-Nipāta 934; Mahāniddesa 400; and see phrase under abhibhū.

:: Abhibyāpeti [abhi + vyāpeti, cf. Sanskrit vyāpnoti, vi + āp] to pervade Milindapañha 251.

:: Abhicchanna (adjective) [abhi + channa] covered with, bedecked or adorned with (—°) Jātaka II 48 (hema-jāla°, varia lectio abhisañchanna), 370 (the same); Sutta-Nipāta 772 (= ucchanna āvuṭa etc. Mahāniddesa 24, cf. Cullaniddesa §365).

:: Abhicchita (adjective) [abhi + icchita, cf. Sanskrit abhīpsita] desired Jātaka VI 445 (so read for abhijjhita).

:: Abhicetasika (adjective) [abhi + ceto + ika] dependent on the clea rest consciousness. On the spelling see ābhic° (of jhāna) Majjhima Nikāya I 33, 356; III 11; Saṁyutta Nikāya II 278; Aṅguttara Nikāya II 23; V 132. (spelled ābhi° at Majjhima Nikāya I 33; Aṅguttara Nikāya III 114; Vinaya V 136). See Dialogues of the Buddha III 108.

:: Abhiceteti [abhi + ceteti] to intend, devise, have in mind Jātaka IV 310 (manasā pāpaṁ).

:: Abhida1 (adjective) as attribute of sun and moon at Majjhima Nikāya II 34, 35 is doubtful in reading and meaning; vv.ll. abhidosa and abhidesa, Neumann M.S. translation "unbeschränkt". The context seems to require a meaning like "full, powerful" or unbroken, unrestricted (abhijja or abhīta "fearless"?") or does abhida represent Vedic abhidyu heavenly?

:: Abhida2 Only in the difficult old verse Dīgha Nikāya II 107 (= Saṁyutta Nikāya V 263 = Aṅguttara Nikāya IV 312 = Udāna 64 = Nettipakaraṇa 60 = Divyāvadāna 203). Preterit 3rd singular from bhindati he broke.

:: Abhidassana (neuter) [abhi + dassana] sight, appearance, show Jātaka VI 193.

:: Abhiddavati [abhi + dru, cf. dava2] to rush on, to assail Mahāvaṁsa 6, 5; Dāṭhāvaṁsa III 47.

:: Abhideyya in sabba° at Peta Vatthu Commentary 78 is with varia lectio to be read sabbapātheyyaṁ.

:: Abhidhamati [abhi + dhamati, cf. Sanskrit abhi° and api-dhamati] blow on or at Aṅguttara Nikāya I 257.

:: Abhidhamma [abhi + dhamma] the "special Dhamma," i.e.,
1. theory of the Doctrine, the Doctrine classified, the Doctrine pure and simple (without any admixture of literary grace or of personalities, or of anecdotes, or of arguments ad personam), Vinaya I 64, 68; IV 144; IV 344. Coupled with abhivinaya, Dīgha Nikāya III 267; Majjhima Nikāya I 272.
2. (only in the Chronicles and commentaries) name of the Third Piṭaka, the third group of the canonical books. Dīpavaṁsa V 37; Peta Vatthu Commentary 140. See the detailed discussion at Sumaṅgalavilāsinī I 15, 18f. [As the word Abhidhamma standing alone is not found in Sutta-Nipāta or Saṁyutta Nikāya or A, and only once or twice in the Dialogues of the Buddha, it probably came into use only towards the end of the period in which the four great Nikāyas grew up.]{58}

-kathā discourse on philosophical or psychological matters, Majjhima Nikāya I 214, 218; Aṅguttara Nikāya III 106, 392. See dhammakathā.

:: Abhidhammika see ābhidhammika.

:: Abhidhara (adjective) [abhi + dhara] firm, bold, in °māna firm-minded Dhammapada page 81 (accusative to Morris JPTS 1886, 135; not verified).

:: Abhidhāreti [abhi + dhāreti] to hold aloft Jātaka I 34 = Buddhavaṁsa IV 1.

:: Abhidhāvati [abhi + dhāvati] to run towards, to rush about, rush on, hasten Vinaya II 195; Saṁyutta Nikāya I 209; Jātaka II 217; III 83; Dhammapada IV 23.

:: Abhidhāvin (adjective) from abhidhāvati] "pouring in", rushing on, running Jātaka VI 559.

:: Abhidhāyin (adjective) [abhi + dhāyin from dhā] "putting on", designing, calling, meaning Pañca-g 98.

:: Abhidosa (°-) the evening before, last night; °kāḷakata Majjhima Nikāya I 170 = Jātaka I 81; °gata gone last night Jātaka VI 386 (= hiyyo paṭhama-yāme commentary).

:: Abhidosika belonging to last night (of gruel) Vinaya III 15; Milindapañha 291. See ābhi°.

:: Abhigacchati [DPL]: To go to, to approach. Mah. 107.

:: Abhigajjati [abhi + gajjati from garj, sound-root, cf. Pāḷi gaggara] (a) to roar, shout, thunder, to shout or roar at (with accusative) Sutta-Nipāta 831 (shouting or railing = gajjanto uggajjanto Mahāniddesa 172); gerund abhigajjiya thundering Cariyāpiṭaka III 10, 8. (b) hum, chatter, twitter (of birds); see abhigajjin.

:: Abhigajjin (adjective) [from abhigajjati] warbling, singing, chattering Theragāthā 1108, 1136.

:: Abhigamanīya (adjective) [gerund of abhigacchati] to be approached, accessible Peta Vatthu Commentary 9.

:: Abhighāta [Sanskrit abhighāta, abhi + ghāta] (a) striking, slaying, killing Peta Vatthu Commentary 58 (daṇḍa°), 283 (sakkhara°). (b) impact, contact as 312 (rūpa° etc.).

:: Abhigijjhati [abhi + gijjhati]
1. to be greedy for, to crave for, show delight in (with locative) Sutta-Nipāta 1039 (kāmesu, cf. Cullaniddesa §77).
2. to envy (accusative) Saṁyutta Nikāya I 15 (aññam-aññaṁ).

:: Abhigīta [past participle of abhigāyati, cf. gīta]
1. sung for. Only in one phrase, gāthābhigītaṁ, that which is gained by singing or chanting verses (German "ersungen") Saṁyutta Nikāya I 173 = Sutta-Nipāta 81 = Milindapañha 228. See Paramatthajotikā II 151.
2. resounding with, filled with song (of birds) Jātaka VI 272 (= abhiruda).

:: Abhihaṁsati [abhi + haṁsati from hṛṣ
1. (transitive) to gladden, please, satisfy Saṁyutta Nikāya IV 190 (abhihaṭṭhuṁ); Aṅguttara Nikāya V 350 (the same).
2. (intransitive) to find delight in (with accusative), to enjoy Saṁyutta Nikāya V 74 (rūpaṁ manāpaṁ); Aṅguttara Nikāya IV 419f. (Text reads °hiṁsamāna jhānaṁ varia lectio °hisamāna).

:: Abhihanati (and °hanti) [abhi + han
1. to strike, hit Peta Vatthu Commentary 258.
2. to overpower, kill, destroy Jātaka V 174 (infinitive °hantu for Text hantuṁ).
— past participle abhihata (q.v.).

:: Abhiharati [abhi + harati, cf. Sanskrit abhyāharati and Vedic āharati and ābharati]
1. to bring (to), to offer, fetch Dīgha Nikāya III 170; Jātaka I 54, 157; III 537; IV 421; Sumaṅgalavilāsinī I 272.
2. to curse, revile, abuse [cf. Sanskrit anuvyāharati and abhivyā°] Aṅguttara Nikāya I 198.
— passive abhihariyati Vimāna Vatthu 172 (for abhiharati of Vimāna Vatthu 3710; corresponds with ābhata Vimāna Vatthu 172).
— past participle abhihaṭa (q.v.).
— causative abhihāreti
1. to cause to be brought, to gain, to acquire Dīgha Nikāya II 188 = 192 = 195 Theragāthā 637; Jātaka IV 421 (abhihārayaṁ with gloss abhibhārayiṁ).
2. to betake oneself to, to visit, take to, go to Sutta-Nipāta 414 (paṇḍavaṁ abhihāresi = āruhi Paramatthajotikā II 383), 708 (vanantaṁ abhihāraye = vanaṁ gaccheyya Paramatthajotikā II 495); Therīgāthā 146 (preterit °hārayiṁ; uyyānaṁ = upanesi Therīgāthā Commentary 138).
3. to put on (mail), only in future abhihessati Jātaka IV 92 (kavacaṁ; commentary explains wrongly by °hanissati bhindissati so evidently taking it as abhibhavissati).
4. At Jātaka VI 27 kiṁ yobbanena ciṇṇena yaṁ jarā abhihessati the latter is future of abhibhavati (for °bhavissati) as indicated by gloss abhibhuyyati.

:: Abhihata [past participle of abhihanati] hit, struck Peta Vatthu Commentary 55.

:: Abhihaṭa [past participle of abhiharati] brought, offered, presented, fetched Dīgha Nikāya I 166 = past participle 55 (= puretaraṁ gahetvā āhaṭaṁ bhikkhaṁ Puggalapaññatti 231); Dhammapada II 79.

:: Abhihaṭṭhuṁ [gerund of abhiharati]. Only in praise abhihaṭṭhuṁ pavāreti, to offer having fetched up. Majjhima Nikāya I 224; Aṅguttara Nikāya V 350, 352; Saṁyutta Nikāya IV 190, V 53, 300. See note in Vinaya Texts II 440.

:: Abhihāra [from abhiharati] bringing, offering, gift Saṁyutta Nikāya I 82; Sutta-Nipāta 710; Jātaka I 81 (āsana-).

:: Abhihesana see abhihiṁsanā.

:: Abhihessati see abhihāreti causative abhihāreti 3 and 4.

:: Abhihiṁsanā (and °ṁ) [for abhihesanā cf. Pāḷi hesā = Sanskrit hreṣā, and hesitaṁ] neighing Vimāna Vatthu 6410 = Vimāna Vatthu 279 (gloss abhihesana). See also abhisaṁsanā.

:: Abhihiṁsati spurious reading at Aṅguttara Nikāya IV 419 for °haṁsati (q.v.).

:: Abhihīta Saṁyutta Nikāya I 50. Read abhigīta with Sinhalese mss So also for abhihita on page 51. "So enchanted was I by the Buddha's rune". The godling a scribes a magic potency to the couplet.

:: Abhijacca (adjective) [Sanskrit ābhijātya; abhi + jacca] of noble birth Jātaka V 120.

:: Abhijalati [abhi + jalati] to shine forth, present participle °anto resplendent Peta Vatthu Commentary 189.

:: Abhijaneti occasional spelling for abhijāneti.

:: Abhijappana (neuter) [doubtful whether to jappati or to japati to mumble, to which belongs jappana in kaṇṇa° Sumaṅgalavilāsinī I 97] — in hattha° casting a spell to make the victim throw up or wring his hands Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 97.

:: Abhijappati [abhi + jappati] to wish for, strive after, pray for Saṁyutta Nikāya I 143 (read asmābhijappanti and cf. Kindred Sayings I 180) = Jātaka III 359 (= namati pattheti piheti commentary); Sutta-Nipāta 923, 1046 (+ āsiṁsati thometi; Cullaniddesa §79 = jappati and same under icchati). cf. in meaning abhigijjhati.

:: Abhijappā (feminine) [abstract from abhijappati, cf. jappā] praying for, wishing, desire, longing Dhammasaṅgani 1059 = Cullaniddesa taṇhā II ; Dhammasaṅgani 1136.

:: Abhijappin (adjective) [from abhijappati] praying for, desiring Aṅguttara Nikāya III 353 (kāma-lābha°).

:: Abhijavati [abhi + javati] to be eager, active Sutta-Nipāta 668.

:: Abhijāna (neuter or masculine?) [Sanskrit abhijñāna] recognition, remembrance, recollection Milindapañha 78. See also abhiññā.

:: Abhijānāti [abhi + jñā, cf. jānāti and abhiññā] to know by experience, to know fully or thoroughly, to recognise, know of (with accusative), to be conscious or aware of Dīgha Nikāya I 143; Saṁyutta Nikāya II 58, 105, 219, 278; III 59, 91; IV 50, 324, 399; V 52, 176, 282, 299; Sutta-Nipāta 1117 (diṭṭhiṁ Gota massa na a.); Jātaka IV 142; Peta Vatthu II 710 = II 103 (nābhijānāmi bhuttaṁ vā pītaṁ); Saddhammopāyana 550; etc. — potential abhijāneyya Cullaniddesa §78 a, and abhijaññā Sutta-Nipāta 917, 1059 (= jāneyyāsi Paramatthajotikā II 592); preterit abhaññāsi Sutta-Nipāta page 16. — present participle abhijānaṁ Saṁyutta Nikāya IV 19, 89; Sutta-Nipāta 788 (= °jānanto commentary), 1114 (= °jānanto Cullaniddesa §78 b) abhijānitva Dhammapada IV 233; abhiññāya Saṁyutta Nikāya IV 16; V 392; Sutta-Nipāta 534 (sabbadhammaṁ), 743 (jātikkhayaṁ), 1115, 1148; Itivuttaka 91 (dhammaṁ); Dhammapada 166 (atta-d-atthaṁ); frequent in phrase sayaṁ abhiññāya from personal knowledge or self-experience Itivuttaka 97 (varia lectio abhiññā); Dhammapada 353; and abhiññā [short form, like ādā for ādāya, cf. upādā] in phrase sayaṁ abhiññā Dīgha Nikāya I 31 (+ sacchi-katvā); Saṁyutta Nikāya II 217; Itivuttaka 97 (varia lectio for °abhiññāya), in abhiññā-vosita perfected by highest knowledge Saṁyutta Nikāya I 167 = 175 = Dhammapada 423 ("master of supernormal lore" Mrs Rhys Davids in Kindred Sayings I 208; cf. also Dhammapada IV 233); Itivuttaka 47 = 61 = 81, and perhaps also in phrase sabbaṁ abhiññapariññeyya Saṁyutta Nikāya IV 29. — gerundive abhiññeyya Saṁyutta Nikāya IV 29; Sutta-Nipāta 558 (°ṁ abhiññātaṁ known is the knowable); Cullaniddesa sub voce; Dhammapada IV 233, — past participle abhiññāta (q.v.).

:: Abhijāta (adjective) [abi + jāta] of noble birth, well-born, Saṁyutta Nikāya I 69; Vimāna Vatthu 293; Milindapañha 359 (°kulakulīna belonging to a family of high or noble birth).

:: Abhijāti (feminine) [abhi + jāti]
1. Species. Only as technical term in use by certain non-Buddhist teachers. They divided mankind into six species, each named after a colour Dīgha Nikāya I 53, 54; Aṅguttara Nikāya III 383ff. (quoted Sumaṅgalavilāsinī I 162) gives details of each species. Two of them, the black and the white, are interpreted in a Buddhist sense at Dīgha Nikāya III 250, Majjhima Nikāya II 222, and Netti 158. This interpretation (but not the theory of the six species) has been widely adopted by subsequent Hindu writers.
2. Rebirth, descent, Milindapañha 226.

:: Abhijātika (adjective) [from abhijāti] belonging to ones birth or race, born of, being by birth; only in compound kaṇhābhijātika of dark birth, that is, low in the social scale Dīgha Nikāya III 251 = Aṅguttara Nikāya III 348; Sutta-Nipāta 563 = Theragāthā 833; cf. JPTS 1893, 11; in sense of "evil disposed or of bad character" at Jātaka V 87 (= kāḷaka-sabhāva commentary).

:: Abhijātitā (feminine) [abstract from abhijāti] the fact of being born, descendency Vimāna Vatthu 216.

:: Abhijāyati [abhi + jāyati, passive of jan, but in sense of acausative = ja neti] — to beget, produce, effect, attain, in phrase akaṇhaṁ asukkaṁ Nibbānaṁ a. Dīgha Nikāya III 251; Aṅguttara Nikāya III 384f. At Sutta-Nipāta 214 abhijāyati means "to behave, to be", cf. Paramatthajotikā II 265 (abhijāyati = bhavati).

:: Abhijeti [abhi + jayati] to win, acquire, conquer Jātaka VI 273 (ābhi° metri causā).

:: Abhijighacchati [abhi + jighacchati] to be very hungry Peta Vatthu Commentary 271.

:: Abhijigiṁsati [abhi + jigiṁsati] to wish to overcome, to covet Jātaka VI 193 (= jinituṁ icchati commentary). Burmese scribes spell °jigīsati; Theragāthā 743 ("cheat"? Mrs Rhys Davids; "vernichten" Neumann, Die Lieder der Mönche und Nonnen). See also abhijeti, and nijigiṁsanatā.

:: Abhijīhanā (feminine) [abhi + jīhanā of jeh prayatne to open ones mouth] — strenuousness, exertion, strong endeavour Jātaka VI 373 (viriya-karaṇa commentary).

:: Abhijīvanika (adjective) [abhi + jīvana + ika] belonging to one's livehood, forming one's living Vinaya I 187 (sippa).

:: Abhijjamāna (adjective) [present participle passive of a + bhid, see bhindati] that which is not being broken up or divided. In the stock descrīption of the varieties of the lower Iddhi the phrase udake pi abhijjamāne gacchati is doubtful. The principal passages are Dīgha Nikāya I 78, 212; III 112, 281; Majjhima Nikāya I 34, 494; II 18; Aṅguttara Nikāya I 170, 255; III 17; V 199; Saṁyutta Nikāya II 121; V 264. In about half of these passages the reading is abhijjamāno. The various readings show that the mss also are equally divided on this point. Buddhaghosa (Visuddhimagga 396) reads °māne, and explains it, relying on Paṭisambhidāmagga II 208, as that sort of water in which a man does not sink. Peta Vatthu III 11 has the same idiom. Dhammapāla's note on that (Peta Vatthu Commentary (= Paramatthadīpanī IV) 169) is corrupt At Dīgha Nikāya I 78 the Colombo editor 1904, reads abhejjamāne and translates "not dividing (the water)"; at Dīgha Nikāya I 212 it reads abhijjamāno and translates "not sinking (in the water)" .

:: Abhijjanaka (adjective) [a + bhijjana + ka, from bhijja, gerund of bhid] not to be broken, not to be moved or changed, uninfluenced Jātaka II 170; Dhammapada III 189.

:: Abhijjhā (feminine) [from abhi + dhyā (jhāyati1), cf. Sanskrit abhidhyāna], covetousness, in meaning almost identical with lobha (cf. Buddhist Manual of Psychological Ethics 20, note 3) Dīgha Nikāya I 70, 71 (°āya cittaṁ parisodheti he cleanses his heart from coveting; abhijjhāya = ablative; cf. Sumaṅgalavilāsinī I 211 = abhijjhāto); Majjhima Nikāya I 347 (the same); Dīgha Nikāya III 49, 71f., 172, 230, 269; Saṁyutta Nikāya IV 73, 104, 188, 322 (adjective vigatābhijjha), 343 (°āyavipāka); Aṅguttara Nikāya I 280; III 92; V 251f.; Itivuttaka 118; Mahāniddesa 98 (as one of the four kāya-ganthā, q.v.); Cullaniddesa taṇhā II 1; past participle 20, 59; Dhammasaṅgani 1136 (°kāyagantha); Vibhaṅga 195, 244 (vigatābhijjha), 362, 364, 391; Nettipakaraṇa 13; Dhammapada I 23; Peta Vatthu Commentary 103, 282; Saddhammopāyana 56, 69. — Often combined with °domanassa covetousness and discontent, e.g. At Dīgha Nikāya III 58, 77, 141, 221, 276; Majjhima Nikāya I 340; III 2; Aṅguttara Nikāya I 39, 296; II 16, 152; IV 300f., 457f.; V 348, 351; Vibhaṅga 105, 193f. °anabhijjhā absence of covetousness Dhammasaṅgani 35, 62. See also anupassin, gantha, domanassa, sīla.

:: Abhijjhālū (and °u) (adjective) [cf. jhāyin from jhāyati1; abhijjhālu with °ālu for °āgu which in its turn is for āyin. The Buddhist Hybrid Sanskrit form is abhidyālu, e.g. Divyāvadāna 301, a curious reconstruction] covetous Dīgha Nikāya I 139; III 82; Saṁyutta Nikāya II 168; III 93; Aṅguttara Nikāya I 298; II 30, 59, 220 (an° + avyapanna-citto sammā-diṭṭhiko at conclusion of sīla); V 92f., 163, 286f.; Itivuttaka 90, 91; past participle 39, 40.

:: Abhijjhātar see abhijjhitar.

:: Abhijjhāti [abhi + jhāyati1; see also abhijjhāyati] to wish for (accusative), long for, covet Saṁyutta Nikāya V 74 (so read for abhijjhati); gerund abhijjhāya Jātaka VI 174 (= patthetvā commentary), — past participle abhijjhita.

:: Abhijjhāyati [Sanskrit abhidhyāyati, abhi + jhāyati1; see also abhijjhāti] — to wish for, covet (with accusative). Sutta-Nipāta 301 (preterit abhijjhāyiṁsu = abhipatthayamāna jhāyiṁsu Paramatthajotikā II (Suttanipāta Cty) II 320).

:: Abhijjhita [past participle of abhijjhāti] coveted, Jātaka VI 445; usually negative an° not coveted, Vinaya I 287; Sutta-Nipāta 40 (= anabhipatthita Paramatthajotikā II 85; cf. Cullaniddesa §38); Vimāna Vatthu 474 (= na abhikaṅkhita Vimāna Vatthu 201).

:: Abhijjhitar [agent noun from abhijjhita in medium function] one who covets Majjhima Nikāya I 287 (Text abhijjhātar, varia lectio °itar) = Aṅguttara Nikāya V 265 (Text °itar, varia lectio °ātar).

:: Abhijjhiṭṭa varia lectio at Dhammapada IV 101 for ajjhiṭṭha.

:: Abhijoteti [abhi + joteti] to make clear, explain, illuminate Jātaka V 339.

:: Abhikaṅkhanatā (feminine) [abhi + kaṅkhana + tā] wishing, longing, desire Sumaṅgalavilāsinī I 242.

:: Abhikaṅkhati [abhi + kaṅkhati] to desire after, long for, wish for Saṁyutta Nikāya I 140, 198 (Nibbānaṁ); Jātaka II 428; IV 10, 241; Vimāna Vatthu 38, 283; Therīgāthā Commentary 244, — past participle abhikaṅkhita. cf. Buddhist Hybrid Sanskrit abhikāṅkṣati, e.g. Jātakamala page 221.

:: Abhikaṅkhin (adjective) cf. wishing for, desirous (of °—°) Therīgāthā 360 (sītibhāva°).

:: Abhikaṅkhita [past participle of abhikaṅkhati] desired, wished, longed for Vimāna Vatthu 201 (= abhijjhita).

:: Abhikiṇṇa [past participle of abhikirati]
1. strewn over with (—°), adorned, covered filled Peta Vatthu II 112 (puppha°).
2. overwhelmed, overcome, crushed by (—°) Itivuttaka 89 (dukkh°; vv.ll. dukkhātiṇṇa and otiṇṇa) = Aṅguttara Nikāya I 147 (which reads dukkhotiṇṇa). See also avatiṇṇa.

:: Abhikirati
1. [Sanskrit abhikirati] to sprinkle or cover over: see abhikiṇṇa 1.
2. [Sanskrit avakirati, cf. apakiritūna] to overwhelm, destroy, put out, throw away, crush Saṁyutta Nikāya I 54; Theragāthā 598; Therīgāthā 447 (gerund abhikiritūna, reading of commentary for Text apa°, explained by chaḍḍetvā); Dhammapada 25 (abhikīrati metri causa; dīpaṁ abhikīrati = viddhaṁseti vikirati Dhammapada I 255; varia lectio atikirati); Jātaka IV 121 (abhikīrati; = viddhaṁseti commentary); VI 541 (nandiyo m° abhikīrare = abhikiranti abhikka manti commentary); Dhammapada I 255 (infinitive °kirituṁ), — past participle abhikiṇṇa see abhikiṇṇa 2.

:: Abhikīḷati [abhi + kīḷati] to play (a game), to sport Milindapañha 359 (kīḷaṁ).

:: Abhikkama going forward, approach, going out Peta Vatthu IV 12 (opposite paṭikkama going back); Dhammapada III 124 (°paṭikkama).

:: Abhikkamati [Vedic abhikramati, abhi + kamati] to go forward, to proceed, approach Dīgha Nikāya I 50 (= abhimukho kamati, gacchati, pavisati Sumaṅgalavilāsinī I 151); II 147, 256 (abhikkāmuṁ preterit); Dhammapada III 124 (evaṁ °itabbaṁ evaṁ paṭikkamitabbaṁ thus to approach and thus to withdraw), — past participle abhikkanta (q.v.).

:: Abhikkanta (adjective/noun) [past participle of abhikkamati, in sense of Sanskrit and also Pāḷi atikkanta] (a) (adjective) literally gone forward, gone out, gone beyond. According to the traditional explanation preserved by Buddhaghosa and Dhammapāla (see e.g. Sumaṅgalavilāsinī I 227 = Paramatthajotikā I 114 = Vimāna Vatthu 52) it is used in four applications: abhikkantasaddo khaya (+ pabbaniya Paramatthajotikā I) sundarābhirūpa-abbhanumodanesu dissati. These are:
1. (literal) gone away, passed, gone out, departed (+ nikkhanta, meaning khaya "wane"), in phrase abhikkantāyarattiyā at the waning of the night Vinaya I 26; Dīgha Nikāya II 220; Majjhima Nikāya I 142.
2. excellent, supreme (= sundara) Sutta-Nipāta 1118 (°dassāvin having the most exellent knowledge = aggadassāvin etc. Cullaniddesa §76); usually in compar °tara (+ paṇītatara) Dīgha Nikāya I 62, 74, 216; Aṅguttara Nikāya II 101; III 350f.; V 140, 207f.; Sumaṅgalavilāsinī I 171 (= atimanāpatara). 3. pleasing superb, extremely wonderful, as exclamation °ṁ repeated with bho (bhante), showing appreciation (= abbhānumodana) Dīgha Nikāya I 85, 110, 234; Sutta-Nipāta page 15, 24, etc. frequent
4. surpassing beautiful (always with °vaṇṇa = abhirūpa) Vinaya I 26; Dīgha Nikāya II 220; Majjhima Nikāya I 142; Peta Vatthu II 110 = Vimāna Vatthu 91 (= atimanāpa abhirūpa Peta Vatthu Commentary 71); Paramatthajotikā I 115 (= abhirūpachavin). (b) (neuter) abhikkantaṁ (combined with and opposed to paṭikkantaṁ) going forward (and backward), approach (and receding) Dīgha Nikāya I 70 (= gamaṇa + nivattana Sumaṅgalavilāsinī I 183); Vinaya III 181; Aṅguttara Nikāya II 104, 106f.; Vimāna Vatthu 6.

:: Abhikkhaṇa1 (neuter) [from abhikkhanati] digging up of the ground Majjhima Nikāya I 143.

:: Abhikkhaṇa2 (neuter) [abhi + °ikkhaṇa from īkṣ, cf. Sanskrit abhīkṣṇa of which the contracted form is Pāḷi abhiṇha] only as accusative adverb °ṁ constantly, repeated, often Vimāna Vatthu 2412 (= abhiṇhaṁ Vimāna Vatthu 116); Peta Vatthu II 84 (= abhiṇhaṁ bahuso Peta Vatthu Commentary 107); past participle 31; Dhammapada II 91.

:: Abhikkhaṇati [abhi + khaṇati] to dig up Majjhima Nikāya I 142.

:: Abhikkhipati [abhi + khipati] to throw Dāṭhāvaṁsa III 60; cf. abhinikkhipati Dāṭhāvaṁsa III 12.

:: Abhikūjita [abhi + kūjita, past participle of kūj] resounding (with the song of birds) Peta Vatthu II 123 (cakkavāka°; so read for kujita). cf. abhinikūjita.

:: Abhilakkhita (adjective) [Sanskrit abhilakṣita in different meaning; past participle of abhi + lakṣ] fixed, designed, inaugurated, marked by auspices Jātaka IV 1; Sumaṅgalavilāsinī I 18.

:: Abhilakkhitatta (neuter) [abstract from abhilakkhita] having signs or marks, being characterised, characteristics as 62.

:: Abhilambati [abhi + lambati] to hang down over (with accusative) Majjhima Nikāya III 164 = Nettipakaraṇa 179 (+ ajjholambati); Jātaka V 70 (papātaṁ), 269 (vetaraṇiṁ). — past participle abhilambita (q.v.).

:: Abhilambita (adjective) [past participle of abhilambati] hanging down Jātaka V 407 (nīladuma°).

:: Abhilaṅghati [abhi + laṅghati] to ascend, rise, travel or pass over (of the moon traversing the sky) Jātaka III 364; VI 221.

:: Abhilāpa [from abhi + lap] talk, phrasing, expression Sutta-Nipāta 49 (vācabhilāpa making phrases, talking, idle or objectionable speech = tiracchānakathā Cullaniddesa §561); Itivuttaka 89 (? reading abhilāpāyaṁ uncertain, vv.ll. abhipāyaṁ abhipāpāyaṁ, abhisāpāyaṁ, abhisapāyaṁ, atisappāyaṁ. The corresponding passage Saṁyutta Nikāya III 93 reads abhisapayaṁ: (curse), and commentary on Itivuttaka 89 explains abhilāpo ti akkoso, see Psalms of the Brethren 376 note 1); Dhammasaṅgani 1306 = Cullaniddesa §34 (as exegesis or paraphrase of adhivacana, combined with vyañjana and translated by Mrs. Rhys Davids As "a distinctive mark of discourse"); Sumaṅgalavilāsinī I 20, 23, 281; as 51.

:: Abhilāsa [Sanskrit abhilāṣa, abhi + laṣ] desire, wish, longing Peta Vatthu Commentary 154.

:: Abhilekheti [causative of abhi + likh] to cause to be inscribed Dāṭhāvaṁsa V 67 (cāritta-lekhaṁ °lekhayi).

:: Abhilepana (neuter) [abhi + lepana] "smearing over", stain, pollution Sutta-Nipāta 1032, 1033 = Nettipakaraṇa 10, 11 (see Cullaniddesa §88 = laggana "sticking to", bandhana, upakkilesa).

:: Abhimaddati [Sanskrit abhimardati and °mṛdnāti; abhi + mṛd] to crush Saṁyutta Nikāya I 102; Aṅguttara Nikāya I 198; Saddhammopāyana 288.

:: Abhimana (adjective) [abhi + mano, Buddhist Hybrid Sanskrit abhimana, e.g. Mahāvastu III 259] having one's mind turned on, thinking of or on (with accusative) Theragāthā 1122; Jātaka VI 451.

:: Abhimanāpa (adjective) [abhi + manāpa] very pleasing Vimāna Vatthu 53 (where the same passage at Peta Vatthu Commentary 71 has atimanāpa).

:: Abhimantheti see abhimatthati.

:: Abhimaṇḍita (past participle °—°) [abhi + maṇḍita] adorned, embellished, beautified Milindapañha 361; Saddhammopāyana 17.

:: Abhimaṅgala (adjective) [abhi + maṅgala] (very) fortunate, lucky, auspicious, in °sammatā (of Visākhā), blessed Vinaya III 187 = Dhammapada I 409. opposite avamaṅgala.

:: Abhimata (adjective) [BHS abhimata, e.g. Jātakamala 211; past participle of abhimanyate] — desired, wished for; agreeable, pleasant commentary on Theragāthā 91.

:: Abhimatthati (°eti) and °mantheti [abhi + math or manth, cf. nimmatheti
1. to cleave, cut; to crush, destroy Majjhima Nikāya I 243 (sikharena muddhānaṁ °mantheti); Saṁyutta Nikāya I 127; Dhammapada 161 (varia lectio °nth°); Jātaka IV 457 (matthako sikharena °matthiyamāno); Dhammapada III 152 (= kantati viddhaṁseti).
2. to rub, to produce by friction (especially fire, aggiṁ; cf. Vedic agniṁ nirmanthati) Majjhima Nikāya I 240.

:: Abhimāra [cf. Sanskrit abhimara slaughter] a bandit, robber Jātaka II 199; Sumaṅgalavilāsinī I 152.

:: Abhimukha (adjective) [abhi + mukha] facing, turned towards, approaching Jātaka II 3 (°ā ahesuṁ met each other). Usually °—° turned to, going to, inclined towards Dīgha Nikāya I 50 (purattha°); Jātaka I 203 (devaloka°), 223 (varaṇa-rukkha°); II 3 (nagara°), 416 (Jetavana°); Dhammapada I 170 (tad°); II 89 (nagara°); Peta Vatthu Commentary 3 (kāma°, opposite vimukha), 74 (uyyāna°). — neuter °ṁ adverb to, towards Jātaka I 263 (matta-vāraṇe); Peta Vatthu Commentary 4 (āghātana°, may here be taken as predicative adjective); Dhammapada III 310 (uttara°).

:: Abhinadati [abhi + nadati] to resound, to be full of noise Jātaka VI 531. cf. abhinādita.

:: Abhinamati [abhi + namati] to bend, — past participle abhinata (q.v.).

:: Abhinandana (neuter) and °ā (feminine) [from abhinandati, cf. nandanā], pleasure, delight, enjoyment Dīgha Nikāya I 244; Majjhima Nikāya I 498; Jātaka IV 397.

:: Abhinandati [abhi + nandati] to rejoice at, find pleasure in (accusative), approve of, be pleased or delighted with (accusative) Dīgha Nikāya I 46 (bhāsitaṁ), 55 (the same), 158, 223; Majjhima Nikāya I 109, 458; Saṁyutta Nikāya I 32 (annaṁ), 57, 14, (cakkhuṁ, rūpe etc.); Aṅguttara Nikāya IV 411; Theragāthā 606; Dhammapada 75, 219; Sutta-Nipāta 1054, 1057, 1111; Cullaniddesa §82; Milindapañha 25; Sumaṅgalavilāsinī I 160; Dhammapada III 194 (preterit abhinandi, opposite paṭikkosi) Vimāna Vatthu 65 (vacanaṁ). — past participle abhinandita (q.v.). Often in combination with abhivadati (q.v.).

:: Abhinandin (adjective) [from abhinandati, cf. nandin] rejoicing at, finding pleasure in (locative or °—°), enjoying Aṅguttara Nikāya II 54 (piyarūpa); especially frequent in phrase (taṇhā) tatra-tatrābhinandinī finding its pleasure in this or that [cf. Buddhist Hybrid Sanskrit tṛṣṇā tatra-tatrābhinandinī Mahāvastu III 332] Vinaya I 10; Saṁyutta Nikāya V 421; Paṭisambhidāmagga II 147; Nettipakaraṇa 72, etc.

:: Abhinandita [past participle of abhinandati] only in an° not enjoyed, not (being) an object of pleasure Saṁyutta Nikāya IV 213 = Itivuttaka 38; Saṁyutta Nikāya V 319.

:: Abhinata [past participle of abhi + namati] bent, (strained, figurative bent on pleasure) Majjhima Nikāya I 386 (+ apanata); Saṁyutta Nikāya I 28 (the same.; Mrs. Rhys Davids "strained forth", cf. Kindred Sayings I 39). See also apanata.

:: Abhinava (adjective) [abhi + nava] quite young, new or fresh Vinaya III 337; Jātaka II 143 (devaputta), 435 (so read for accuṇha in explanation of paccaggha; vv. ll. abbhuṇha and abhiṇha); Therīgāthā Commentary 201 (°yobbana = abhiyobbana); Peta Vatthu Commentary 40 (°saṇṭhāna), 87 (= paccaggha) 155.

:: Abhinaya [abhi + naya] a dramatic representation Vimāna Vatthu 209 (sākhā°).

:: Abhinādita [past participle of abhinādeti, causative of abhi + nad; see nadati] resounding with (—°), filled with the noise (or song) of (birds) Jātaka VI 530 (= abhinadanto commentary); Peta Vatthu Commentary 157 (= abhiruda).

:: Abhinibbatta [abhi + nibbatta, past participle of abhinibbattati] reproduced, reborn Aṅguttara Nikāya IV 40, 401; Cullaniddesa §256 (nibbatta abhi° pātubhūta); Dhammasaṅgani 1035, 1036 (so read for °nippatta); Vimāna Vatthu 9 (puññānubhāva° by the power of merit).

:: Abhinibbattati [abhi + nibbattati] to become, to be reproduced, to result past participle 51, — past participle abhinibbatta. — [cf. Buddhist Hybrid Sanskrit wrongly abhinivartate].

:: Abhinibbatteti [abhi + nibbatteti, causative of °nibbattati] to produce, cause, cause to become Saṁyutta Nikāya III 152; Aṅguttara Nikāya V 47; Cullaniddesa under jāneti.

:: Abhinibbatti (feminine) [abhi + nibbatti] becoming, birth, rebirth, Dīgha Nikāya I 229; II 283 (varia lectio for abhinipphatti) Saṁyutta Nikāya II 65 (punabbhava°), 101 (the same); IV 14, 215; Aṅguttara Nikāya V 121; Peta Vatthu Commentary 35.

:: Abhinibbhidā (feminine) [this the better, although not correct spelling; there exists a confusion with abhinibbidā, therefore spelling also abhinibbidhā (Vinaya III 4, commentary on Nettipakaraṇa 98). To abhinibbijjhati, cf. Buddhist Hybrid Sanskrit abhinirbheda Mahāvastu I 272, which is wrongly referred to bhid instead of vyadh.] — the successful breaking through (like the chick through the shell of the egg), coming into (proper) life Vinaya III 4; Majjhima Nikāya I 104; 357; Nettipakaraṇa 98 (commentary reading). See also abhinibbidā.

:: Abhinibbidā (feminine) [abhi + nibbidā; confused with abhinibbhidā] disgust with the world, tedium Nettipakaraṇa 61 (taken as abhinibbhidā, according to explanation as "padālanā-paññatti avijj°aṇḍa-kosānaṁ"), 98 (so mss, but commentary abhinibbidhā).

:: Abhinibbijjati [either medium from nibbindati of vid for °nirvidyate (see nibbindati B), or secondary formation from gerund nibbijja. Reading, however, not beyond all doubt] to be disgusted with, to avoid, shun, turn away from Sutta-Nipāta 281 (Text abhinibbijjayātha, vv.ll. °nibbijjiyātha and °nibbajjiyātha, Paramatthajotikā II explains by vivajjeyyātha mā bhajeyyātha; varia lectio abhinippajjiyā) = Aṅguttara Nikāya IV 172 (Text abhinibbajjayātha, vv.ll. °nibbajjeyyātha and °nibbijjayātha); gerund abhinibbijja Therīgāthā 84.

:: Abhinibbijjhati [abhi + nibbijjhati] to break quite through (of the chick coming through the shell of the egg) Vinaya III 3; Majjhima Nikāya I 104 = Saṁyutta Nikāya III 153 (read °nibbijjheyyun for nibbijjeyyun — cf. Buddhist Suttas 233, 234.

:: Abhinibbuta (adjective) [abhi + nibbuta] perfectly cooled, calmed, serene, especially in two phrases, viz. diṭṭha-dhammābhinibbuta Aṅguttara Nikāya I 142 = Majjhima Nikāya III 187; Sutta-Nipāta 1087; Cullaniddesa §83, and abhinibbutatta of cooled mind Sutta-Nipāta 343 (= apariḍayhamāna-citta Paramatthajotikā II 347), 456, 469, 783. Also at Saddhammopāyana 35.

:: Abhiniggaṇhanā (feminine) [abstract from abhiniggaṇhāti] holding back Vinaya III 121 (+ abhinippīḷanā).

:: Abhiniggaṇhāti [abhi + niggaṇhāti] to hold back, restrain, prevent, prohibit; always in combination with abhinippīḷeti Majjhima Nikāya I 120; Aṅguttara Nikāya V 230. — cf. abhiniggaṇhanā.

:: Abhinihata (past participle) [abhi + nihata] oppressed, crushed, slain Jātaka IV 4.

:: Abhinikkhamana (neuter) [abhi + nikkha mana] departure, going away, especially the going out into monastic life, retirement, renunciation. Usually as mahā° the great renunciation Jātaka I 61; Peta Vatthu Commentary 19.

:: Abhinikkhamati [abhi + nikkhamati] to go forth from (ablative), go out, issue as 91; especially figurative to leave the household life, to retire from the world Sutta-Nipāta 64 (= gehā abhinikkhamitvā kāsāya-vattho hutvā Paramatthajotikā II 117).

:: Abhinikkhipati [abhi + nikkhipati] to lay down, put down Dāṭhāvaṁsa III 12, 60.

:: Abhinikūjita (adjective) [abhi + nikūjita] resounding with, full of the noise of (birds) Jātaka V 232 (of the barking of a dog), 304 (of the cuckoo); so read for °kuñjita Text). cf. abhikūjita.

:: Abhinimantanatā (feminine) [abstract to abhinimanteti] speaking to, a dressing, invitation Majjhima Nikāya I 331.

:: Abhinimanteti [abhi + nimanteti] to invite to (with instrumental), to offer to Dīgha Nikāya I 61 (āsanena).

:: Abhinimmadana (neuter) [abhi + nimmadana] crushing, subduing, levelling out Majjhima Nikāya III 132; Aṅguttara Nikāya IV 189f.

:: Abhinimmināti [abhi + nimmināti, cf. Buddhist Hybrid Sanskrit abhinirmāti Jātakamala 32; abhinirminoti Divyāvadāna 251; abhinirminīte Divyāvadāna 166] — to create (by magic), produce, shape, make Saṁyutta Nikāya III 152 (rūpaṁ); Aṅguttara Nikāya I 279 (oḷārikaṁ attabhāvaṁ); Cullaniddesa under pucchā6 (rūpaṁ manomayaṁ); Vimāna Vatthu 16 (mahantaṁ hatthi-rāja-vaṇṇaṁ). — past participle abhinimmita (q.v.).

:: Abhinimmita [abhi + nimmita, past participle of abhinimmināti] created (by magic) Vimāna Vatthu 161 (pañcarathā satā; cf. Vimāna Vatthu 79).

:: Abhinindriya [vv.ll. At all passages for ahīnindriya] doubtful meaning. The other is explained by Buddhaghosa at Sumaṅgalavilāsinī I 120 as paripuṇṇ°; and at 222 as avikalindriya not defective, perfect sense-organ. He must have read ahīn°. abhi-n-indriya could only be explained as "with supersense organs", i.e. with organs of supernormal thought or perception, thus coming near in meaning to °abhiññindriya; We should read ahīn° throughout Dīgha Nikāya I 34, 77, 186, 195. II 13; Majjhima Nikāya II 18; III 121; Cullaniddesa under pucchā6 (only ahīn°).

:: Abhininnāmeti [abhi + ninnāmeti cf. Buddhist Hybrid Sanskrit abhinirṇāmayati Lalitavistara 439] to bend towards, to turn or direct to Dīgha Nikāya I 76 (cittaṁ ñāṇa-dassanāya); Majjhima Nikāya I 234; Saṁyutta Nikāya I 123; IV 178; past participle 60.

:: Abhinipajjati [abhi + nipajjati] to lie down on Vinaya IV 273 (+ abhinisīdati); Aṅguttara Nikāya IV 188 (in = accusative + abhinisīdati); past participle 67 (the same).

:: Abhinipatati [abhi + nipatati] to rush on (to) Jātaka II 8.

:: Abhinipāta (-matta) destroying, hurting (?) at Vibhaṅga 321 is explained by āpātha-matta [cf. Divyāvadāna 125 śastrabhinipāta splitting open or cutting with a knife].

:: Abhinipātana (neuter) [from abhi-ni-pāteti] in daṇḍa-sattha° attacking with stick or knife Cullaniddesa §5764.

:: Abhinipātin (adjective) [abhi + nipātin] falling onto (—°) Jātaka II 7.

:: Abhinippajjati [abhi + nippajjati] to be produced, accrue, get, come (to) Majjhima Nikāya I 86 (bhogā abhinipphajjanti: sic) = Cullaniddesa §99 (has nābhinippajjanti). — cf. abhinipphādeti.

:: Abhinippanna (and °nipphanna) [abhi + nippanna, past participle of °nippajjati] — produced, effected, accomplished Dīgha Nikāya II 223 (siloka); Jātaka VI 36 (so read for abhinippata); Milindapañha 8 (-pph-).

:: Abhinippata at Jātaka VI 36 is to be read abhinippanna (so varia lectio).

:: Abhinippatta at Dhammasaṅgani 1035, 1036 is to be read abhinibbatta.

:: Abhinipphatti (feminine) [abhi + nipphatti] production, effecting Dīgha Nikāya II 283 (varia lectio °nibbatti).

:: Abhinipphādeti [abhi + nipphādeti] to bring into existence, produce, effect, work, perform Dīgha Nikāya I 78 (bhājana-vikatiṁ); Vinaya II 183 (iddhiṁ); Saṁyutta Nikāya V 156, 255; Milindapañha 39.

:: Abhinippīḷanā (feminine) [abstract to abhinippīḷeti, cf. nippīḷana] pressing squeezing, taking hold of Vinaya III 121 (+ abhiniggaṇhanā).

:: Abhinippīḷeti [abhi + nippīḷeti] to squeeze, crush, subdue Visuddhimagga 399; often in combination with abhiniggaṇhāti Majjhima Nikāya I 120; Aṅguttara Nikāya V 230.

:: Abhinipuṇa (adjective) [abhi + nipuṇa] very thorough, very clever Dīgha Nikāya III 167.

:: Abhiniropana (neuter) and °ā (feminine) [from abhiniropeti] fixing one's mind upon, application of the mind Paṭisambhidāmagga I 16, 21, 30, 69, 75, 90; Vibhaṅga 87; Dhammasaṅgani 7, 21, 298 (cf. Buddhist Manual of Psychological Ethics 9, note 3; 17, note 4). See also abhiropana.

:: Abhiniropeti [abhi + niropeti] to implant, fix into (one's mind), inculcate Nettipakaraṇa 33.

:: Abhinisīdati [abhi + nisīdati] to sit down by or on (accusative), always combined with abhinipajjati Vinaya III 29; IV 273; Aṅguttara Nikāya V 188; past participle 67.

:: Abhinissaṭa (past participle) [abhi + nissaṭa] escaped Theragāthā 1089.

:: Abhinivajjeti [abhi + nivajjeti] to avoid, get rid of Dīgha Nikāya III 113; Majjhima Nikāya I 119, 364, 402; Saṁyutta Nikāya V 119, 295, 318; Aṅguttara Nikāya III 169f.; Itivuttaka 81.

:: Abhinivassati [abhi + ni + vassati from vṛṣ] literally to pour out in abundance, figurative to produce in plenty. Cariyāpiṭaka I 10, 3 (kalyāṇe good deeds).

:: Abhinivesa [abhi + nivesa, see nivesa2 and cf. nivesana] "settling in", i.e. wishing for, tendency towards (—°), inclination, adherence; as adjective liking, loving, being given or inclined to Dīgha Nikāya III 230; Majjhima Nikāya I 136, 251; Saṁyutta Nikāya II 17; III 10, 13, 135, 161, 186 (saṁyojana° IV 50; Aṅguttara Nikāya III 363 (paṭhavī°, adjective); Cullaniddesa §227 (gāhaṁ parāmasaṁ + a.); past participle 22; Vibhaṅga 145; Dhammasaṅgani 381, 1003, 1099; Nettipakaraṇa 28; Peta Vatthu Commentary 252 (micchā°), 267 (taṇhā°); Saddhammopāyana 71. — Often combined with adhiṭṭhāna e.g. Saṁyutta Nikāya II 17; Cullaniddesa §176, and in phrase idaṁ-saccābhinivesa adherence to one's dogmas, as one of the Four Ties: see kāyagantha and cf. Compendium 171 note 5.

:: Abhinivisati [abhi + nivisati] to cling to, adhere to, be attached to Mahāniddesa 308, 309 (parāmasati + a.). — past participle abhiniviṭṭha; cf. also abhinivesa.

:: Abhiniviṭṭha (adjective) [abhi + niviṭṭha, past participle of abhi-nivisati] "settled in", attached to, clinging on Cullaniddesa §152 (gahita parāmaṭṭha a.); Peta Vatthu Commentary 267 (= ajjhāsita Peta Vatthu IV 84).

:: Abhinīhanati [abhi + nis + han, cf. Sanskrit nirhanti] to drive away, put away, destroy, remove, avoid Majjhima Nikāya I 119 (in phrase āṇiṁ a. abhinīharati abhinivajjeti).

:: Abhinīharati [abhi + nīharati]
1. to take out, throw out Majjhima Nikāya I 119 (see abhinīhanati).
2. to direct to, to apply to (original to isolate? Is reading correct?) in phrase ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti Dīgha Nikāya I 76 (= tanninnaṁ tappoṇaṁ karoti Sumaṅgalavilāsinī I 220, 224; v.l abhini°.) cf. the latter phrase also in Buddhist Hybrid Sanskrit as abhijñabhinirhāra Avadāna-śataka II 3 (see reference and note Index page 221); and the past participle abhinirhṛta (ṛddhiḥ) in Divyāvadāna 48, 49 to obtain? index), 264 (take to burial), 542.

:: Abhinīhāra [abhi + nīhāra, to abhinīharati; cf. Buddhist Hybrid Sanskrit sarīrābhinirhāra taking (the body) out to burial, literal meaning, see note on abhinīharati] being bent on ("downward force" Buddhist Manual of Psychological Ethics 223, note 2), i.e. taking oneself out to, way of acting, (proper) behaviour, endeavour, resolve, aspiration Saṁyutta Nikāya III 267f. (°kusala); Aṅguttara Nikāya II 189; III 311; IV 34 (°kusala); Jātaka I 14 (Buddhabhāvāya A resolve to become a Buddha), 15 (Buddhattāya); Paṭisambhidāmagga I 61f.; II 121; Nettipakaraṇa 26; Milindapañha 216; Dhammapada I 392; II 82 (kata°).

:: Abhinīla (adjective) [abhi + nīla] very black, deep black, only with reference to the eyes, in phrase °netta with deep-black eyes Dīgha Nikāya II 18; III 144, 167f. [cf. Avadāna-śataka I 367 and 370 abhinīla-padma-netra]; Therīgāthā 257 (nettā ahesuṁ abbinīla-m-āyatā).

:: Abhinīta (past participle) [past participle of abhi-neti] led to, brought to, obliged by (—°) Majjhima Nikāya I 463 = Milindapañha 32 (rājā and cora°); Majjhima Nikāya I 282; Saṁyutta Nikāya III 93; Theragāthā 350 = 435 (vātaroga° "foredone with cramping pains" Mrs. Rhys Davids); past participle 29; Milindapañha 362.

:: Abhiṇhaṁ (adverb) [contracted form of abhikkhaṇaṁ] repeatedly, continuous, often Majjhima Nikāya I 442 (°āpattika a habitual offender), 446 (°kāraṇa continuous practice); Sutta-Nipāta 335 (°saṁvāsa continuous living together); Jātaka I 190; past participle 32; Dhammapada II 239; Vimāna Vatthu 116 (= abhikkhaṇa), 207, 332; Peta Vatthu Commentary 107 (= abhikkhaṇaṁ). cf. abhiṇhaso.

:: Abhiṇhaso (adverb) [adverb case from abhiṇha; cf. bahuso = Sanskrit bahuśaḥ] always, ever Saṁyutta Nikāya I 194; Theragāthā 25; Sutta-Nipāta 559, 560, 998.

:: Abhiñña (adjective) (usually °—°) [Sanskrit abhijña] knowing, possessed of knowledge, especially higher or supernormal knowledge (abhiññā), intelligent; thus in chaḷabhiñña one {64} who possesses the six abhiññās Vinaya III 88; dandh° of sluggish intellect Dīgha Nikāya III 106; Aṅguttara Nikāya II 149; V 63 (opposite khipp°); mah° of great insight Saṁyutta Nikāya II 139. — cf. abhiññatara Saṁyutta Nikāya V 159 (read bhiyyobhiññataro).

:: Abhiññatā (feminine) [from abhiññā] in compound mahā° state or condition of great intelligence or supernormal knowledge Saṁyutta Nikāya IV 263; V 175, 298 f.

:: Abhiññā1 (feminine) [from abhi + jñā, see jānāti]. Rare in the older texts. Itivuttaka appears in two contexts. Firstly, certain conditions are said to conduce (inter alia) to serenity, to special knowledge (abhiññā), to special wisdom, and to Nibbāna. These conditions precedent are the Path (Saṁyutta Nikāya V 421 = Vinaya I 10 = Saṁyutta Nikāya IV 331), the Path + best knowledge and full emancipation (Aṅguttara Nikāya V 238), the Four Applications of Mindfullness (Saṁyutta Nikāya V 179) and the Four Steps to Iddhi (Saṁyutta Nikāya V 255). The contrary is three times stated; wrong-doing, priestly superstitions, and vain speculation do not conduce to abhiññā and the rest (Dīgha Nikāya III 131; Aṅguttara Nikāya III 325f. and V 216). Secondly, we find a list of what might now be called psychic powers. Itivuttaka gives us
1. Iddhi (cf. levitation);
2. the heavenly Ear (cf. clairaudience);
3. knowing others' thoughts (cf. thought-reading);
4. recollecting one's previous births;
5. knowing other people's rebirths;
6. certainty of emancipation already attained (cf. final assurance).
This list occurs only at Dīgha Nikāya III 281 as a list of abhiññās. Itivuttaka stands there in a sort of index of principal subjects appended at the end of the Dīgha, and belongs therefore to the very close of the Nikāya period. But it is based on older material. Descriptions of each of the six, not called abhiññā's, and interspersed by expository sentences or paragraphs, are found at Dīgha Nikāya I 89f. (translation Dialogues of the Buddha I 89 feminine); Majjhima Nikāya I 34 (see Buddhist Suttas, 210 feminine); Aṅguttara Nikāya I 255, 258 = III 17, 280 = IV 421. At Saṁyutta Nikāya I 191; Vinaya II 16; past participle 14, we have the adjective chaḷabhiññā ("endowed with the six apperceptions"). At Saṁyutta Nikāya II 216 we have five, and at Saṁyutta Nikāya V 282, 290 six abhiññā's mentioned in glosses to the text, and at Saṁyutta Nikāya II 217, 222 a bhikkhu claims the six powers. See also Majjhima Nikāya II 11; III 96. It is from these passages that the list at Dīgha Nikāya III has been made up, and called abhiññā's.
Afterwards the use of the word becomes stereotyped. In the Old commentaries (in the canon), in the later ones (of the 5th century A.D.), and in medieval and modern Pāḷi, abhiññā, nine times out ten, means just the powers given in this list. Here and there we find glimpses of the older, wider meaning of special, supernormal power of apperception and knowledge to be acquired by long training in life aud thought. See Mahāniddesa 108, 328 (explanation of ñāṇa); Cullaniddesa sub voce and No. 466; Paṭisambhidāmagga I 35; II 156, 189; Vibhaṅga 228, 334; past participle 14; Nettipakaraṇa 19, 20; Milindapañha 342; Visuddhimagga 373; Mahāvaṁsa 11,19; Sumaṅgalavilāsinī I 175; Dhammapada II 49; IV 30; Saddhammopāyana 228, 470, 482. See also the discussion in the Compendium 60 sp., 224f. For the phrase sayaṁ abhiññā sacchikatvā and abhiññā-vosita see abhijānāti. The late phrase yath'abhiññaṁ means "as you please, according to liking, as you like", Jātaka V 365 (= yathādhippāyaṁ yathāruciṁ commentary). For abhiññā in the use of an adjective (°abhiñña) see abhiñña.

:: Abhiññā2 gerund of abhijānāti.

:: Abhiññāta [past participle of abhijānāti]
1. known, recognised Sutta-Nipāta 588 (abhiññeyyaṁ °ṁ).
2. (well)-known, distinguished Dīgha Nikāya I 89 (°kolañña = pākaṭa-kulaja Sumaṅgalavilāsinī I 252), 235; Sutta-Nipāta page 115.

:: Abhiññeyya gerund of abhijānāti.

:: Abhipassati [abhi + passati] to have regard for, look for, strive after Aṅguttara Nikāya I 147 (Nibbānaṁ); III 75; Sutta-Nipāta 896 (khema°), 1070 (ratta mahā°) Mahāniddesa 308; Cullaniddesa §428; Jātaka VI 370.

:: Abhipattheti [abhi + pattheti] to hope for, long for, wish for Khuddakapāṭha VIII 10; Paramatthajotikā II 320; Dhammapada I 30, — past participle abhipatthita (q.v.).

:: Abhipatthita (past participle) [from abhipattheti] hoped, wished, longed for Milindapañha 383; Paramatthajotikā II 85.

:: Abhipattika (adjective) [from abhipatti] one who has attained, attaining (—°), getting possession of Saṁyutta Nikāya I 200 (devakañña°).

:: Abhipāleti [abhi + pāleti] to protect Vimāna Vatthu 8421, cf. Vimāna Vatthu 341.

:: Abhipāruta (adjective) [abhi + pāruta, past participle of abhipārupati] dressed Milindapañha 222.

:: Abhipāteti [abhi + pāteti] to make fall, to throw Jātaka II 91 (kaṇḍaṁ).

:: Abhipīḷeti [abhi + pīḷeti] to crush, squeeze Milindapañha 166. Past participle abhipīḷita (q.v.).

:: Abhipīḷita (past participle) [from abhipīḷeti] crushed, squeezed Saddhammopāyana 278, 279.

:: Abhippaharaṇa (neuter) [abhi + paharaṇa] attacking, fighting, as adjective feminine °aṇī fighting, especially of Mārassa senā, the army of Majjhima Nikāya Sutta-Nipāta 439 (kaṇhassa° the fighting army of k. = samaṇa-brāhmaṇānaṁ nippothanī antarāyakārī Paramatthajotikā II 390).

:: Abhippakiṇṇa [past participle of abhippakirati] completely strewn (with) Jātaka I 62.

:: Abhippakirati [abhi + pakirati] to strew over, to cover (completely) Dīgha Nikāya II 137 (pupphāni Tathāgatassa sarīraṁ okiranti ajjhokiranti a.); Vimāna Vatthu 38 (for abbhokirati Vimāna Vatthu 59). Past participle abhippakiṇṇa (q.v.).

:: Abhippalambati [abhi + palambati] to hang down Majjhima Nikāya III 164 (olambati ajjholambati a.).

:: Abhippamodati [abhi + pamodati] to rejoice (intransitive); to please, satisfy (transative, with accusative) Majjhima Nikāya I 425; Saṁyutta Nikāya V 312, 330; Aṅguttara Nikāya V 112; Jātaka III 530; Paṭisambhidāmagga I 95, 176, 190.

:: Abhippasanna (adjective) [past participle of abhippasīdati, cf. Buddhist Hybrid Sanskrit abhiprasanna] finding one's peace in (with locative), trusting in, having faith in, believing in, devoted to (locative) Vinaya III 43; Dīgha Nikāya I 211 (Bhagavati) Saṁyutta Nikāya I 134; IV 319; V 225, 378; Aṅguttara Nikāya III 237, 270, 326f.; Sutta-Nipāta page 104 (brāhmaṇesu); Peta Vatthu Commentary 54 (sāsane), 142 (the same). cf. vippasanna in same meaning.

:: Abhippasāda [abhi + pasāda, cf. Buddhist Hybrid Sanskrit abhiprasāda Avadāna-śataka 12 (cittasyu°) and vippasāda] — faith, belief, reliance, trust Dhammasaṅgani 12 ("sense of assurance" Expos., + saddhā), 25, 96, 288; Peta Vatthu Commentary 223.

:: Abhippasādeti [causative of abhippasīdati, cf. Buddhist Hybrid Sanskrit abhiprasādayati Divyāvadāna 68, 85, past participle abhiprasādita-manāḥ Jātakamala 213, 220] — to establish one's faith in (locative), to be reconciled with, to propitiate Theragāthā 1173 = Vimāna Vatthu 212 (manaṁ Arahantamhi = cittaṁ pasādeti Vimāna Vatthu 105).

:: Abhippasīdati [abhi + pasīdati] to have faith in Dīgha Nikāya I 211 (future °issati), — past participle abhippasanna; causative abhippasādeti.

:: Abhippavassati [abhi + pavassati] to shed rain upon, to pour down; intransitive to rain, to pour, fall. Usually in phrase mahāmegho abhippavassati a great cloud bursts Milindapañha 8, 13, 36, 304; Peta Vatthu Commentary 132 (varia lectio ati°); intransitive Milindapañha 18 (pupphāni °iṁsu poured down), — past participle abhippavuṭṭha.

:: Abhippavuṭṭha (past participle) [from abhippavassati] having rained, poured, fallen; transative Saṁyutta Nikāya V 51 (bandhanāni meghena °āni) = Aṅguttara Nikāya V 127; intransitive Majjhima Nikāya II 117 (mahāmegho °o there has been a cloudburst).

:: Abhippāsāreti [abhi + pasāreti, cf. Buddhist Hybrid Sanskrit abhiprasārayati Divyāvadāna 389] to stretch out Vinaya I 179 (pāde).

:: Abhipucchati [abhi + pucchati] Sanskrit abhipṛcchati] to Anglo-Saxon Jātaka IV 18.

:: Abhipūreti [abhi + pūreti] to fill (up) Milindapañha 238; Dāṭhāvaṁsa III 60 (paṁsūhi).

:: Abhiraddha (adjective) [past participle of abhi + rādh] propitiated, satisfied Aṅguttara Nikāya IV 185 (+ atta mana).

:: Abhiraddhi (feminine) [from abhiraddha] only in negative an° displeasure, dislike, discontent Aṅguttara Nikāya I 79; Sumaṅgalavilāsinī I 52 (= kopassiveetaṁ adhivacanaṁ).

:: Abhirakkhati [abhi + rakkhati] to guard, protect Jātaka VI 589 (= pāleti commentary). cf. parirakkhati.

:: Abhirakkhā (feminine) [from abhirakkhati] protection, guard Jātaka I 204 (= ārakkhā 203).

:: Abhiramana (neuter) [from abhiramati] sporting, dallying, amuse oneself Peta Vatthu Commentary 16.

:: Abhiramati [abhi + ram] to sport, enjoy oneself, find pleasure in or with (with locative), to indulge in love Sutta-Nipāta 718, 1085; Jātaka I 192; III 189, 393; Dhammapada I 119; Peta Vatthu Commentary 3, 61, 145. — present participle active abhiranto only as neuter °ṁ in adverb phrase yathabhirantaṁ after one's liking, as much as he pleases, after one's heart's content Vinaya I 34; Majjhima Nikāya I 170; Sutta-Nipāta 53. present participle medium abhiramamāna Jātaka III 188, Peta Vatthu Commentary 162, — past participle abhirata (q.v.). — 2nd causative abhiramāpeti (q.v.).

:: Abhiramāpana (neuter) [from abhiramāpeti, causative II of abhiramati] causing pleasure to (accusative), being a source of pleasure, making happy Majjhima Nikāya III 132 (gāmante).

:: Abhiramāpeti [causative II from abhiramati]
1. to induce to sport, to cause one to take pleasure Jātaka III 393.
2. to delight, amuse, divert Jātaka I 61. — cf. abhiramāpana.

:: Abhirata (adjective) (—°) [past participle of abhiramati] found of, indulging in, finding delight in Aṅguttara Nikāya IV 224 (nekkhamma°); V 175 (the same), Sutta-Nipāta 86 (Nibbāna°), 275 (vihesa°), 276 (kalaha°); Jātaka V 382 (dāna°); Peta Vatthu Commentary 54 (puññakamma°), 61 (satibhavana°), 105 (dānadipuñña°).

:: Abhiratatta (neuter) [abstract from abhirata] the fact of being fond of, delighting in (—°) Jātaka V 254 (kāma°).

:: Abhirati (feminine) [from abhi + ram] delight or pleasure in (locative or °—°) Saṁyutta Nikāya I 185; IV 260; Aṅguttara Nikāya V 122; Dhammapada 88.

-an° displeasure, discontent, distaste Vinaya II 110; Dīgha Nikāya I 17 (+ paritassanā); Saṁyutta Nikāya I 185; V 132; Aṅguttara Nikāya III 259; IV 50; V 72f., 122; Jātaka III 395; Sumaṅgalavilāsinī I 111; Peta Vatthu Commentary 187.

:: Abhiratta (adjective) [abhi + ratta] very red Jātaka V 156; figurative very much excited or affected with (—°) Sutta-Nipāta 891 (sandiṭṭhirāgena a.).

:: Abhiravati [abhi + ravati] to shout out Buddhavaṁsa II 90 = Jātaka I 18 (V 99)

:: Abhirādheti [abhi + rādheti] to please, satisfy, make happy Jātaka I 421; Sumaṅgalavilāsinī I 52. — preterit (preterit) abhirādhayi Vimāna Vatthu 315 (= abhirādhesi Vimāna Vatthu 130); Vimāna Vatthu 6423 (gloss for abhirocayi Vimāna Vatthu 282); Jātaka I 421; III 386 (= paritosesi commentary), — past participle abhirādhita.

:: Abhirādhin (adjective) (—°) [from abhirādheti] pleasing giving pleasure, satisfaction Jātaka IV 274 (mitta° = ārādhento tosento commentary).

:: Abhirādhita [past participle of abhirādheti] having succeeded in, fallen to one's share, attained Theragāthā 259.

:: Abhiroceti [abhi + roceti, causative of ruc]
1. to like, to find delight in (accusative), to desire, long for Jātaka III 192; V 222 (= roceti); Vimāna Vatthu 6423 (vataṁ abhirocayi = abhirocesi ruccitvā pūresi ti attho; abhirādhayi ti pi pāṭho; sādhesi nipphādesī ti attho Vimāna Vatthu 282).
2. to please, satisfy, entertain, gladden Vimāna Vatthu 6424 (but Vimāna Vatthu 292: abhibhavitvā vijjotati, thus to number 3).
3. varia lectio for atiroceti (to surpass in splendour) at Vimāna Vatthu 8112, cf. also number 2.

:: Abhiropana (neuter) [from abhiropeti] concentration of mind, attention (seems restricted to Paṭisambhidāmagga II only) Paṭisambhidāmagga II 82 (varia lectio abhiniropana), 84, 93, 115 (buddhi°), 142 (°virāga), 145 (°vimutti), 216 (°abhisamaya). See also abhiniropana.

:: Abhiropeti [abhi + ropeti, cf. Sanskrit adhiropayati, causative of ruh] to fix one's mind on, to pay attention, to show reverence, to honour Vimāna Vatthu 377 (preterit °ropayi = ropesi Vimāna Vatthu 169), 3710 (the same.; = pūjaṁ kāresi Vimāna Vatthu 172), 604 (= pūjesi Vimāna Vatthu 253); Dāṭhāvaṁsa V 19.

:: Abhiruci (feminine) [Sanskrit abhiruci, from abhi + ruc] delight, longing, pleasure, satisfaction Peta Vatthu Commentary 168 (= ajjhāsaya).

:: Abhirucita (adjective) [past participle from abhi + ruc] pleasing agreeable, liked Jātaka I 402; Dhammapada I 45.

:: Abhiruda (adjective °—°) [Sanskrit abhiruta] resounding with (the cries of animals, especially the song of birds), full of the sound of (birds) Theragāthā 1062 (kuñjara°), 1113 (mayūra-koñca°); Jātaka IV 466 (adāsakunta°); V 304 (mayūra-koñca°); VI 172 (the same, = upagīta commentary), 272 (sakunta°; = abhigīta commentary), 483 (mayūra-koñca°), 539; Peta Vatthu II 123 (haṁsa-koñca°; = abhinādita Peta Vatthu Commentary 157). — The form abhiruta occurs at Theragāthā 49.

:: Abhirūhana (neuter) [BHS °rūhana, e.g. Mahāvastu II 289] climbing, ascending, climb Milindapañha 356.

:: Abhirūhati (abhiruhati) [abhi + ruh] to ascend, mount, climb; to go on or into (with accusative) Dhammapada 321; Theragāthā 271; Jātaka I 259; II 388; III 220; IV 138 (navaṁ); VI 272 (peculiar preterit °rucchi with ābhi metri causa; = abhirūhi commentary); Sumaṅgalavilāsinī I 253. — gerund abhiruyha Jātaka III 189; Peta Vatthu Commentary 75, 152 (as varia lectio; Text has °ruyhitva), 271 (nāvaṁ), and abhirūhitvā Jātaka I 50 (pabbataṁ) II 128.

:: Abhirūḷha [past participle of abhirūhati] mounted, gone up to, ascended Jātaka V 217; Dhammapada I 103.

:: Abhirūpa (adjective) [abhi + rūpa] of perfect form, (very), handsome, beautiful, lovely Sutta-Nipāta 410 (= dassaniya- aṅgapaccaṅga Paramatthajotikā II 383); Jātaka I 207; past participle 52; Sumaṅgalavilāsinī I 281 (= aññehi manussehi adhikarūpa); Vimāna Vatthu 53; Peta Vatthu Commentary 61 (= abhikkanta). Occurs in the idiomatic phrase denoting the characteristics of true beauty abhirūpa dassanīya pāsādika (+ paramāya vaṇṇa-pokkharatāya samannāgata), e.g. Vinaya I 268; Dīgha Nikāya I 47, 114, 120; Saṁyutta Nikāya II 279; Aṅguttara Nikāya II 86, 203; Cullaniddesa §659; past participle 66; Dhammapada I 281 (compare); Peta Vatthu Commentary 46.

:: Abhisaddahati [abhi + saddahati, cf. Sanskrit abhiśraddadhāti, e.g. Divyāvadāna 17, 337] to have faith in, believe in (with accusative), believe Saṁyutta Nikāya V 226; Theragāthā 785; Peta Vatthu IV 113, 125 (°saddaheyya = paṭiñeyya Peta Vatthu Commentary 226); Nettipakaraṇa 11; Milindapañha 258; Peta Vatthu Commentary 26; Dāṭhāvaṁsa III 58.

:: Abhisajjana (neuter-adjective) [abstract from abhisajjati in meaning of abhisaṅga 2] — only as adverb feminine °nī especially of vācā scolding, abusing, cursing Aṅguttara Nikāya V 265 (para°). cf. next.

:: Abhisajjanā (feminine) [abstract from abhisajjati, cf. abhisajjana] at Sutta-Nipāta 49 evidently means "scolding, cursing being in bad temper" (cf. abhisajjati), as its combination with vācābhilāpa indicates, but is explained both by Cullaniddesa and Buddhaghosa as "sticking to, cleaving, craving, desire" (= taṇhā), after the meaning of abhisaṅga. See Cullaniddesa §§89 and 107; Paramatthajotikā II 98 (sineha-vasena), cf. also the compromise-explained by Buddhaghosa of abhisajjati as kodha-vasena laggati (Sumaṅgalavilāsinī I 257).

:: Abhisajjati [abhi + sañj; cf. abhisaṅga] to be in ill temper, to be angry, to curse, imprecate (in meaning of abhisaṅga 2) Dīgha Nikāya I 91 (= kodha-vasena laggati Sumaṅgalavilāsinī I 257); III 159; Jātaka III 120 (+ kuppati); IV 22 (abhisajji kuppi vyāpajji, cf. Buddhist Hybrid Sanskrit abhiṣajyate kupyati vyāpadyate. Avadāna-śataka I 286); V 175 (= kopeti commentary); Dhammapada 408 (abhisaje potential = kujjhāpana-vasena laggāpeyya Dhammapada IV 182); past participle 30, 36. See also abhisajjana and abhisajjanā.

:: Abhisallekhika (adjective) [abhi + sallekha + ika] austere, stearn, only in feminine °ā (scilicet kathā) Aṅguttara Nikāya III 117f.; IV 352, 357; V 67.

:: Abhisamaya [abhi + samaya, from sam + i, cf. abhisameti and sameti; Buddhist Hybrid Sanskrit abhisamaya, e.g. Divyāvadāna 200, 654] "coming by completely", insight into, comprehension, realization, clear understanding, grasp, penetration. See on term Points of Controversy 381f. — especially in full phrases: attha° grasp of what is proficient Saṁyutta Nikāya I 87 = Aṅguttara Nikāya III 49 = Itivuttaka 17, cf. Aṅguttara Nikāya II 46; ariyasaccānaṁ. A full understanding of the four noble truths Saṁyutta Nikāya V 415, 440, 441 [cf. Divyāvadāna 654: anabhisamitānāṁ caturnāṁ āryasatyānāṁ a.]; Sutta-Nipāta 758 (sacca° = saccāvabodha Paramatthajotikā II 509); Milindapañha 214 (catusacc°); Saddhammopāyana 467 (catusacc°), 525 (saccānaṁ); dhammābhisamaya full grasp of the Dhamma, quasi conversion [cf. dharmābhisamaya Divyāvadāna 200] Saṁyutta Nikāya II 134; Milindapañha 20, 350; Vimāna Vatthu 219; Peta Vatthu Commentary 9 etc. frequent; sammā-mānābhisamaya full understanding of false pride in stereotype phrase" acchecchi (for acchejji) taṇhaṁ, vivattayi saṁyojanaṁ sammāmānābhisamayā antam akāsi dukkhassa" at Saṁyutta Nikāya IV 205, 207, 399; Aṅguttara Nikāya III 246, 444; Itivuttaka 47; cf. māna° Saṁyutta Nikāya I 188 = Therīgāthā 20 (tato mānābhisamayā upasanto carissasi, translated by Mrs. Rhys Davids in Kindred Sayings I 239 "hath the mind mastered vain imaginings, then mayst thou go thy ways calm and serene"); Sutta-Nipāta 342 (explained by mānassa abhisamayo khayo vayo pahānaṁ Paramatthajotikā II 344). Also in following passages: Saṁyutta Nikāya II 5 (paññāya a.), 104 (the same), 133f.; Sutta-Nipāta 737 (phassa°, explained ad sensum but not ad verbum by phassa-nirodha Paramatthajotikā II 509); Paṭisambhidāmagga II 215; past participle 41; Vimāna Vatthu 1610 (= saccapaṭivedha Vimāna Vatthu 85); Sumaṅgalavilāsinī I 32; Dhammapada I 109; Vimāna Vatthu 73 (bhāvana°), 84 (sacchikiriya°); Dīpavaṁsa I 31. — anabhisamaya not grasping correctly, insufficient understanding, taken up wrongly Saṁyutta Nikāya III 260; past participle 21; Dhammasaṅgani 390, 1061, 1162 (Mrs. Rhys Davids translates "lack of coordination").

:: Abhisamācārika (adjective) [abhi + samācārika, to samācāra] belonging to the practice of the lesser ethics; to be practiced; belonging to or what is the least to be expected of good conduct, proper. Of sikkhā Vinaya V 181; Aṅguttara Nikāya II 243f.; of dhamma Majjhima Nikāya I 469; Aṅguttara Nikāya III 14f.; 422.

:: Abhisamāgacchati [abhi + sam + āgacchati, cf. in meaning adhigacchati] to come to (understand) completely, to grasp fully, to master Paramatthajotikā I 236 (for abhisamecca Sutta-Nipāta 143).

:: Abhisambhava [from abhisambhavati] only in dur° hard to overcome or get over, hard to obtain or reach, troublesome Saṁyutta Nikāya V 454; Aṅguttara Nikāya V 202; Sutta-Nipāta 429, 701; Jātaka V 269, VI 139, 439.

:: Abhisambhavati (°bhoti) [abhi + sambhavati] "to come up to", i.e. to be able to (get or stand or overcome); to attain, reach, to bear Aṅguttara Nikāya IV 241; Theragāthā 436; Mahāniddesa 471, {72} 485; Jātaka III 140; V 150, 417; VI 292, 293, 507 (future medium °sambhossaṁ = sahissāmi adhivāsessāmi commentary); Paṭisambhidāmagga II 193. — gerund °bhutvā Theragāthā 1057 and °bhavitvā Sutta-Nipāta 52 (cf. Cullaniddesa §85). — preterit °bhosi Dīgha Nikāya II 232. — gerundive °bhavanīya Dīgha Nikāya II 210; Paṭisambhidāmagga II 193. — See also abhisambhuṇāti.

:: Abhisambhuṇāti [considered to be a bastard form of abhisambhavati, but probably of different origin and etymology; also in Buddhist Hybrid Sanskrit frequent] — to be able (to get or reach); only in negative present participle anabhisambhuṇanto unable Dīgha Nikāya I 101 (= asampāpuṇanto avisahamāno vā Sumaṅgalavilāsinī I 268); Mahāniddesa 77, 312.

:: Abhisambhū (adjective) [from abhi + sam + bhū] getting, attaining (?) Dīgha Nikāya II 255 (lomahaṁsa°).

:: Abhisambhūta [past participle of abhisambhavati] attained, got Saddhammopāyana 556.

:: Abhisambodhi (feminine) [abhi + sambodhi] the highest enlightenment Jātaka I 14 (parama°). cf. abhisambujjhana and (sammā-) sambodhi.

:: Abhisambodhita (adjective) [past participle of abhisambodheti, causative of abhi + sambujjhati] awakened to the highest wisdom Peta Vatthu Commentary 137 (Bhagavā).

:: Abhisambuddha [past participle of abhisambujjhati] (a) (passive) realized, perfectly understood Dīgha Nikāya III 273; Saṁyutta Nikāya IV 331; Itivuttaka 121. an° not understood Majjhima Nikāya I 71, 92, 114, 163, 240. — (b) (medium) one who has come to the realization of the highest wisdom, fully-awakened, attained Buddhahood, realising, enlightened (in or as to = accusative) Vinaya I 1; Dīgha Nikāya II 4; Majjhima Nikāya I 6 (sammāsambodhiṁ); Saṁyutta Nikāya I 68, 138, 139 and passim Peta Vatthu Commentary 94, 99.

:: Abhisambuddhatta (neuter) [abstract from abhisambuddha] thorough realization, perfect understanding Saṁyutta Nikāya V 433.

:: Abhisambudhāna (adjective) [formation of a present participle medium from past participle abhisam + budh instead of abhisam + bujjh°] awaking, realising , knowing, understanding Dhammapada 46 (= bujjhanto jānanto ti attho Dhammapada I 337).

:: Abhisambujjhana (neuter) = abhisambodhi Jātaka I 59.

:: Abhisambujjhati [abhi + sambujjhati] to become wide awake, to awake to the highest knowledge, to gain the highest wisdom (sammāsambodhiṁ) Dīgha Nikāya III 135; Itivuttaka 121. Preterit °sambujjhi Saṁyutta Nikāya V 433; Peta Vatthu Commentary 19. In combination abhisambujjhati abhisameti, e.g. S. II 25; III 139. — present participle medium °sambudhāna; past participle °sambuddha — causative °sambodheti to make awake, to awaken, to enlighten; past participle °bodhita.

:: Abhisameta [past participle of abhisameti, from abhi + sam + i, taken as causative formation, against the regular form Sanskrit-Pāḷi samita and Buddhist Hybrid Sanskrit abhisamita] completely grasped or realized, understood, mastered Saṁyutta Nikāya V 128 (dhamma a.), 440 (anabhisametāni cattāri ariya-saccāni, cf. Divyāvadāna 654 anabhisamitāni cuma.); Aṅguttara Nikāya IV 384 (appattaṁ asacchikataṁ + a.).

:: Abhisametāvin (adjective) [possessive adjective formation, equalling an agent noun formation, past participle abhisameta] commanding full understanding or penetration, possessing complete insight (of the truth) Vinaya III 189; Saṁyutta Nikāya II 133; V 458f.

:: Abhisameti [abhi + sameti, sam + i; in inflexion base is taken partly as ordinary and partly as causative, e.g. Preterit °samiṁsu and °samesuṁ, past participle sameta: Sanskrit samita. cf. Buddhist Hybrid Sanskrit abhisamayati, either causative or denominative formation, Divyāvadāna 617: caturāryasatyāni a.] to come by, to attain, to realize, grasp, understand (cf. adhigacchati) Milindapañha 214 (catusaccābhisamayaṁ abhisameti). Frequently in combination abhisambujjhati, abhisameti; abhisambujjhitvā abhisametvā, e.g. Saṁyutta Nikāya II 25; III 139; Kathāvatthu 321. — future °samessati Saṁyutta Nikāya V 441. — preterit °samiṁsu Milindapañha 350; °samesuṁ Saṁyutta Nikāya V 415. — gerund °samecca (for °icca under influence of °sametvā as causative formation; Trenckner's explanation "Notes" 564 is unnecessary and hardly justifiable) Saṁyutta Nikāya V 438 (an° by not thoroughly understanding); Aṅguttara Nikāya V 50 (sammattha° through complete realization of what is proficient); Sutta-Nipāta 143 (= abhisamāgantvā Paramatthajotikā I 236); and °sametvā Saṁyutta Nikāya II 25; III 139, — past participle abhisameta (q.v.).

:: Abhisamikkhati (and °ekkhati), [abhi + sam + īks, cf. samikkhati] — to behold, see, regard, notice Jātaka IV 19 (2nd singular medium °samekkhase = olokesi commentary). — gerund °samikkha and °samekkha [BHS °samīkṣya, e.g. Jātakamala pages 28, 30 etc.] Jātaka V 340 (°samikkha, varia lectio sañcikkha = passitvā commentary); 393, 394 (= disvā commentary).

:: Abhisammati [abhi + śam, Sanskrit abhiśamyati] to cease, stop; transative (causative) to allay, pacify, still Jātaka VI 420 (past participle abhisammanto for °sammento? Reading uncertain).

:: Abhisampanna at Peta Vatthu Commentary 144 is wrong reading for varia lectio abhisapana (curse).

:: Abhisamparāya [abhi + samparāya] future lot, fate, state after death, future condition of rebirth; usually in following phrases: kā gati ko abhisamparāyo (as hendiadys) "what fate in the world-to-come", Dīgha Nikāya II 91; Vinaya I 293; Saṁyutta Nikāya IV 59, 63; V 346, 356, 369; Dhammapada I 221. — evaṁ-gatika eva abhisamparāya (adjective) "leading to such and such a return, such and such a future state" Dīgha Nikāya I 16, 24, 32, 33 etc. (= evaṁ-vidhā paralokā ti Sumaṅgalavilāsinī I 108). °abhisamparāyaṁ (accusative as adverb) in future, after death Aṅguttara Nikāya I 48; II 197; III 347; IV 104; Peta Vatthu III 510 (= punabbhave Peta Vatthu Commentary 200). — diṭṭhe c'eva dhamme abhisamparāyañ ca "in this world and in the world to come" Aṅguttara Nikāya II 61; past participle 38; Milindapañha 162; Peta Vatthu Commentary 195 etc. (see also diṭṭha). — Used absolutely at Peta Vatthu Commentary 122 (= fate).

:: Abhisaṁsanā (feminine) [? abhisaṁsati] is doubtful reading at Vimāna Vatthu 64; — meaning "neighing" (of horses) Vimāna Vatthu 272, 279.

:: Abhisaṁsati [Vedic abhiśaṁsati, abhi + śaṁs] to execrate, revile, lay a curse on Jātaka V 174 (°saṁsittha 3rd singular preterit medium = pa ribhāsi commentary) — preterit abhisasi Jātaka VI 187, 505, 522 (= akkosi commentary), 563 (the same), — past participle abhisattha. cf. also abhisiṁsati.

:: Abhisaṁvisati [abhi + saṁvisati]. Only in abhisaṁviṁseyya gattaṁ (or °bhastaṁ or °santuṁ) Therīgāthā 466 a compound of doubtful derivation and meaning. Mrs. Rhys Davids, following Dhammapāla (p. 283) "a bag of skin with carrion filled".

:: Abhisanda [abhi + sanda of syad, cf. Buddhist Hybrid Sanskrit abhisyanda, e.g. Mahāvastu II 276] — outflow, overflow, yield, issue, result; only in following phrases: cattāro puññābhisandā kusalābhisandā (yields in merit) Saṁyutta Nikāya V 391f.; Aṅguttara Nikāya II 54f.; III 51, 337; VI 245, and kammābhisanda result of kamma Milindapañha 276. — cf. abhisandana.

:: Abhisandahati [abhi + sandahati of saṁ + dhā] to put together, to make ready Theragāthā 151; gerund abhisandhāya in sense of a preposition = on account of, because of Jātaka II 386 (= paṭicca commentary).

:: Abhisandana (neuter) [= abhisanda] result, outcome, consequence Paṭisambhidāmagga I 17 (sukhassa).

:: Abhisandeti [abhi + sandeti, causative of syad] to make overflow, to make full, fill, pervade Dīgha Nikāya I 73, 74.

:: Abhisanna (adjective) [past participle of abhisandati = abhi + syand, cf. Sanskrit abhisanna] overflowing, filled with (—°), full Vinaya I 279 (°kāya a body full of humours, Cariyāpiṭaka II 119 and Milindapañha 134); Jātaka I 17 (V 88; pītiyā); Milindapañha 112 (duggandha°).

:: Abhisantāpeti [ahhi + santāpeti, causative of santapati] to burn out, scorch, destroy Majjhima Nikāya I 121.

:: Abhisaṅga [from abhi + sañj, cf. abhisajjati and Sanskrit abhisaṅga] sticking to, cleaving to, adherence to Jātaka V 6; Nettipakaraṇa 110, 112; as 129 (°hetukaṁ dukkhaṁ) 249 (°rasa).

:: Abhisaṅgin (adjective) [from abhisaṅga] cleaving to (—°) Saddhammopāyana 566.

:: Abhisaṅkharoti (and °khāreti in potential) [abhi + saṅkharoti] to prepare, do, perform, work, get up Vinaya I 16 (iddhābhisaṅkhāraṁ °khāreyya); Dīgha Nikāya I 184 (the same); Saṁyutta Nikāya II 40; III 87, 92; IV 132, 290; V 449; Aṅguttara Nikāya I 201; Sutta-Nipāta 984 (gerund °itvā: having got up this curse, cf. Paramatthajotikā II 582); Peta Vatthu Commentary 56 (iddhābhisaṅkhāraṁ), 172 (the same), 212 (the same), — past participle abhisaṅkhata (q.v.).

:: Abhisaṅkhata (adjective) [abhi + saṅkhata, past participle of abhisaṅkharoti] prepared, fixed, made up, arranged, done Majjhima Nikāya I 350; Aṅguttara Nikāya II 43; V 343; Jātaka I 50; Mahāniddesa 186 (kappita + a.); Peta Vatthu Commentary 7, 8.

:: Abhisaṅkhāra [abhi + saṅkhāra]
1. putting forth, performance, doing, working, practice: only in two combinations, viz. (a) gamiya° (or gamika°) a heathenish practice Vinaya I 233; Aṅguttara Nikāya IV 180, and (b) iddha° (= iddhi°) working of supernormal powers Vinaya I 16; Dīgha Nikāya I 106; Saṁyutta Nikāya III 92; IV 289; V 270; Sutta-Nipāta 107; Peta Vatthu Commentary 56, 172, 212.
2. preparation, store, accumulation (of kamma, merit or demerit), substratum, state (see for detail saṅkhāra) Saṁyutta Nikāya III 58 (an°); Mahāniddesa 334, 442; Cullaniddesa sub voce; Vibhaṅga 135 (puñña° etc.), 340; as 357 (°viññāna "storing intellect" Buddhist Manual of Psychological Ethics 241, note 1).

:: Abhisaṅkhārika (adjective) [from abhisaṅkhāra] what belongs to or is done by the saṅkhāras; accumulated by or accumulating merit, having special (meritorious) effect (or specially prepared ?) Vinaya II 77 = III 160; Saddhammopāyana 309 (sābhisaṅkhārika).

:: Abhisaṅkhipati [abhi + saṅkhipati] to throw together, heap together, concentrate Vibhaṅga 1f., 82f., 216f., 400; Milindapañha 46.

:: Abhisañcetayita [past participle of abhisañceteti] raised into consciousness, thought out, intended, planned Majjhima Nikāya I 350; Saṁyutta Nikāya II 65; IV 132; Aṅguttara Nikāya V 343.

:: Abhisañceteti [abhi + sañceteti or °cinteti] to bring to consciousness, think out, devise, plan Saṁyutta Nikāya II 82, — past participle abhisañcetayita (q.v.).

:: Abhisañcināti (and °cayati) [abhi + sañcināti] to accumulate, collective(merit) Vimāna Vatthu 476 (potential °sañceyyaṁ = °sañcineyyaṁ Vimāna Vatthu 202).

:: Abhisaññā (feminine). Only in the compound abhi-saññā-nirodha Dīgha Nikāya I 179, 184. The prefix abhi qualifies, not saññā, but the whole compound, which means "trance". It is an expression used, not by Buddhists, but by certain wanderers. See saññā-vedayita-nirodha.

:: Abhisaññūhati [abhi + saññūhati, i.e. saṁ-ni-ūhati] to heap up, concentrate Vibhaṅga 1, 2, 82f.; 216f., 400; Milindapañha 46. cf. abhisaṅkhipati.

:: Abhisapana (neuter) [from abhisapati] cursing, curse Peta Vatthu Commentary 144 (so read for abhisampanna).

:: Abhisapati [abhi + sapati, of śap] to execrate, curse, accurse Vinaya IV 276; Jātaka IV 389; V 87; Dhammapada I 42, — past participle abhisatta.

:: Abhisara [from abhi + sarati, of sṛ to go] retinue Jātaka V 373.

:: Abhisasi preterit of abhisaṁsati (q.v.).

:: Abhisatta [past participle of abhisapati, cf. Sanskrit abhiśapta, from abhi + śap] cursed, accursed, railed at, reviled Jātaka III 460; V 71; Paramatthajotikā II 364 (= akkuṭṭha); Vimāna Vatthu 335.

:: Abhisattha [past participle of abhisaṁsati] cursed, accursed Theragāthā 118 "old age falls on her as if it had been cursed upon her" (that is, laid upon her by a curse). Morris JPTS 1886, 145 gives the commentator's equivalents, "commanded, worked by a charm". This is a curious idiom. Any European would say that the woman herself, not the old age, was accursed. But the whole verse is a riddle and Kern's translation (Toevoegselen sub voce) "hurried up" seems to us impossible.

:: Abhisaṭa [past participle of abhisarati, abhi + sṛ to flow
1. (medium) streamed forth, come together Jātaka VI 56 (= sannipatita commentary).
2. (passive) approached, visited Vinaya I 268.

:: Abhisavati (better °ssavati?) [abhi + savati, of sru] to flow towards or into Jātaka VI 359 (najjo Gaṅgaṁ a.).

:: Abhisādheti [abhi + sādheti] to carry out, arrange; to get; procure, attain Jātaka VI 180; Milindapañha 264.

:: Abhisāpa [abhisapati] a curse, anathema Saṁyutta Nikāya III 93 = Itivuttaka 89 (which latter reads abhilāpa and It-a explains by akkosa: see vv.ll. under abhilāpa and cf. Psalms of the Brethren 376 note 1.); Theragāthā 1118.

:: Abhisāreti [abhi + sāreti, causative of abhisarati] to approach, to persecute Jātaka VI 377.

:: Abhisāriyā (feminine) [Sanskrit abhisārikā, from abhi + sṛ] a woman who goes to meet her lover Jātaka III 139.

:: Abhisecana (neuter) = abhiseka, viz. (a) ablution, washing off Therīgāthā 239 and 245 (udaka°). — (b) consecration Jātaka II 353.

:: Abhiseceti [causative of abhisiñcati] to cause to be sprinkled or inaugurated Jātaka V 26. (imperative abhisecayassu).

:: Abhiseka [from abhi + sic, cf. Sanskrit abhiṣeka] anointing, consecration, inauguration (as king) Aṅguttara Nikāya I 107 (cf. abhisitta); II 87 read abhisekanabhisitto; Jātaka II 104, 352; Dhammapada I 350; Peta Vatthu Commentary 74. cf. ābhisekika.

:: Abhisevanā (feminine) [abhi + sevana from sev] pursuit, indulgence in (—°) Saddhammopāyana 210 (pāpakamma°).

:: Abhisiṁsati [= abhisaṁsati, abhi + śaṁs. As to Sanskrit śaṁs > Pāḷi siṁs cf. āsiṁsati, as to meaning cf. nature of prayer as a solemn rite to the "infernals", cf. im-precare], — to utter a solemn wish, Vimāna Vatthu 8118 (preterit °sīsi. varia lectio °sisi. Vimāna Vatthu 316 explains by icchi sampaṭicchi).

:: Abhisiñcati [abhi + siñc-ati from sic to sprinkle; see also āsiñcati and ava°, Vedic only ā°] — to sprinkle over, figurative to anoint (King), to consecrate Aṅguttara Nikāya I 107 (khattiyābhisekena) Jātaka I 399 (figurative °itvā gerund II 409 (the same); VI 161 (the same); Mahāniddesa 298; Milindapañha 336 (amatena lokaṁ abhisiñci Bhagavā); Peta Vatthu Commentary 144 (read abhisiñci cimillikañ ca ...) — passive abhisiñcati Milindapañha 359, — past participle abhisitta. — causative abhiseceti.

:: Abhisitta [past participle of abhisiñcati, Sanskrit °sikta
1. sprinkled over, anointed Sutta-Nipāta 889 (manasā, cf. Mahāniddesa 298); Milindapañha 336 (amatena lokaṁ a.).
2. consecrated (King), inaugurated (more frequent in this connection is avasitta), Vinaya III 44; Aṅguttara Nikāya I 107 (khattiyo khattiyehi khattiyābhisekena a.); II 87 (varia lectio for avasitta, also an°).

:: Abhissara (adjective) [abhi + issara] only negative an° in formula atāṇo loko anabhissaro "without a Lord or protector" Majjhima Nikāya II 68 (varia lectio °abhisaro); Paṭisambhidāmagga I 126 (varia lectio the same).

:: Abhitakketi [abhi + takketi] to search for Dāṭhāvaṁsa V 4.

:: Abhitatta [past participle of abhi + tapati] scorched (by heat), dried up, exhausted, in phrases uṇha° Vinaya II 220; Milindapañha 97, and ghamma° Saṁyutta Nikāya II 110, 118; Sutta-Nipāta 1014; Jātaka II 223; Vimāna Vatthu 40; Peta Vatthu Commentary 114.

:: Abhitāḷita [abhi + tāḷita from tāḷeti] hammered to pieces, beaten, struck Visuddhimagga 231 (muggara°).

:: Abhitāpa [abhi + tāpa] extreme heat, glow; adjective very hot Vinaya III 83 (sīsa° sunstroke); Majjhima Nikāya I 507 (mahā° very hot); Milindapañha 67 (mahābhitāpatara much hotter); Peta Vatthu IV 18 (mahā°, of Niraya).

:: Abhitiṭṭhati [abhi + tiṭṭhati] to stand out supreme, to excel, surpassed II 261; Jātaka VI 474 (abhiṭṭhāya = abhibhavitvā commentary).

:: Abhito (indeclinable) adverb case from preposition abhi].
1. round about, on both sides Jātaka VI 535 (= ubhayapassesu commentary), 539.
2. near, in the presence of Vimāna Vatthu 641 (= samīpe Vimāna Vatthu 275).

:: Abhitoseti [abhi + toseti] to please thoroughly, to satisfy, gratify Sutta-Nipāta 709 (= atīva toseti Paramatthajotikā II 496).

:: Abhitthaneti [abhi + thaneti] to roar, to thunder Jātaka I 330, 332 = Cariyāpiṭaka III 10, 7.

:: Abhittharati [abhi + tarati2, evidently wrong for abhittarati] to make haste Dhammapada 116 (= turitaturitaṁ sīghasīghaṁ karoti Dhammapada III 4).

:: Abhitthavana (neuter) [from preceding] praise Therīgāthā Commentary 74.

:: Abhitthavati [abhi + thavati] to praise Jātaka I 89; III 531; Dāṭhāvaṁsa III 23; Dhammapada I 77; Peta Vatthu Commentary 22; cf. abhitthunati.

:: Abhitthunati [abhi + thunati; cf. abhitthavati] to praise Jātaka I 17 (preterit abhitthuniṁsu); cf. thunati 2, — past participle °tthuta Dhammapada I 88.

:: Abhitunna (°tuṇṇa) [not as Morris, JPTS 1886, 135, suggested from abhi + tud, but accusative to Kern, Toevoegselen page four from abhi + tūrv. (cf. turati and tarati2 and Vedic turvati). Thus the correct spelling is °tuṇṇa = Sanskrit abhitūrṇa. The latter occurs as varia lectio under the disguise of (sok-)āhituṇḍa for °abhituṇṇa at Mahāvastu III 2]. Overwhelmed, overcome, overpowered Saṁyutta Nikāya II 20; Paṭisambhidāmagga I 129 (dukkha°), 164; Jātaka I 407; 509 (°tuṇṇa); II 399, 401; III 23 (soka°); IV 330; V 268; Saddhammopāyana 281.

:: Abhiṭhāna (neuter) [abhi + ṭhāna, cf. abhitiṭṭhati; literally that which stands out above others] a great or deadly crime. Only at Sutta-Nipāta 231 = Khuddakapāṭha VI 10 (quoted Kathāvatthu 109). Six are there mentioned, and are explained (Paramatthajotikā I 189) as "matricide, patricide, killing an Arahant, causing schisms, wounding a Buddha, following other teachers". For other relations and suggestions see Buddhist Manual of Psychological Ethics 245, note 2. — See also ānantarika.

:: Abhivadati [abhi + vadati]
1. to speak out, declare, promise Jātaka I 83 = Vinaya I 36; Jātaka VI 220.
2. to speak (kindly) to, to welcome, salute, greet. In this sense always combined with abhinandati, e.g. At Majjhima Nikāya I 109, 266, 458; Saṁyutta Nikāya III 14; IV 36f.; Milindapañha 69. — causative abhivādeti.

:: Abhivaḍḍhana (adjective/neuter) [from abhivaḍḍhati] increasing (transitive), augmenting; feminine °ī Saddhammopāyana 68.

:: Abhivaḍḍhati [Vedic abhivardhati, abhi + vṛdh
1. to increase (intransitive) Dīgha Nikāya I 113, 195 (opposite hāyati); Majjhima Nikāya II 225; Aṅguttara Nikāya III 46 (bhogā a.); Dhammapada 24; Milindapañha 374; Peta Vatthu Commentary 8, 133; Saddhammopāyana 288, 523.
2. to grow over or beyond, to outgrow Jātaka III 399 (vanaspatiṁ). — past participle abhivuḍḍha and °vuddha (q.v.).

:: Abhivaḍḍhi (feminine) [cf. Sanskrit abhivṛddhi, from abhi + vṛdh] increase, growth Milindapañha 94. — See also abhivuddhi.

:: Abhivagga [abhi + vagga] great mass (?), superior force (?), only in phrase °ena omaddati to crush with superior force or overpower Majjhima Nikāya I 87 = Cullaniddesa 1996.

:: Abhivandati [abhi + vandati] to salute respectfully, to honour, greet; gerundive °vandanīya Milindapañha 227.

:: Abhivaṇṇeti [abhi + vanneti] to praise Saddhammopāyana 588 (°ayi). — past participle abhivaṇṇita.

:: Abhivaṇṇita [past participle of abhivanneti] praised Dīpavaṁsa I 4.

:: Abhivañcana (neuter) [abhi + vañc] deceit, fraud Dāṭhāvaṁsa III 64.

:: Abhivassaka (adjective) [from abhivassati] raining, figurative shedding, pouring ont, yielding Vimāna Vatthu 38 (puppha°).

:: Abhivassati [abhi + vassati from vṛṣ] to rain, shed rain, pour; figurative rain down, pour out, shed Dīgha Nikāya III 160 (ābhivassaṁ metri causā); Aṅguttara Nikāya III 34; Theragāthā 985; Jātaka I 18 (V 100; pupphā a stream down); Cariyāpiṭaka III 106; Milindapañha 132, 411. Past participle abhivaṭṭa and abhivuṭṭha (q.v.). — causative II abhivassāpeti to cause (the sky to) rain Milindapañha 132.

:: Abhivassin (adjective) = abhivassaka Itivuttaka 64, 65 (sabbattha°).

:: Abhivaṭṭa [past participle of abhivassati, see also abhivuṭṭha] rained upon Dhammapada 335 (gloss °vuṭṭha; cf. Dhammapada IV 45); Milindapañha 176, 197, 286. — Note: Andersen PG prefers reading abhivaḍḍha at Dhammapada 335 "the abounding Bīraṇa grass").

:: Abhivādana (neuter) [from abhivādeti] respectful greeting, salutation, giving welcome, showing respect or devotion Aṅguttara Nikāya II 180; IV 130, 276; Jātaka I 81, 82, 218; Dhammapada 109 (°sīlin of devout character, cf. Dhammapada II 239); Vimāna Vatthu 24; Saddhammopāyana 549 (°sīla).

:: Abhivādeti [causative of abhivadati] to salute, greet, welcome, honour Vinaya II 208f.; Dīgha Nikāya I 61; Aṅguttara Nikāya III 223; IV 173; Vimāna Vatthu 15 (abhivādayiṁ preterit = abhivādanaṁ kāresiṁ vandiṁ Vimāna Vatthu 24); Milindapañha 162. Often in combination with padakkhiṇaṁ karoti in sense of to bid goodbye, to say adieu, farewell, e.g. Dīgha Nikāya I 89, 125, 225; Sutta-Nipāta 1010. — causative II abhivādāpeti to cause some one to salute, to make welcome Vinaya II 208 (°etabba).

:: Abhivāheti [abhi + vāheti, causative of vah] to remove, to put away Buddhavaṁsa X 5.

:: Abhivāreti [abhi + vāreti, causative of vṛ] to hold back, refuse, deny Jātaka V 325 (= nivāreti commentary).

:: Abhivāyati [abhi + vāyati; cf. Sanskrit abhivāti] to blow through, to pervade Milindapañha 385.

:: Abhivedeti [abhi + causative of vid
1. to make known, to communicate Dāṭhāvaṁsa V 2, 11.
2. to know Jātaka VI 175 (= jānāti commentary).

:: Abhiveṭheti Kern's (Toevoegselen sub voce) proposed reading at Jātaka V 452 for ati°, which however does not agree with commentary explanation on page 454.

:: Abhivihacca [gerund of abhi + vihanati] having destroyed, removed or expelled; only in one simile of the sun driving darkness away at Majjhima Nikāya I 317 = Saṁyutta Nikāya III 156; V 44 = Itivuttaka 20.

:: Abhivijayati (and vijināti) [abhi + vijayati] to overpower, to conquer. Of °jayati the gerund °jiya at Dīgha Nikāya I 89, 134; II 16. Of °jināti the present 3rd plural °jinanti at Milindapañha 39; the gerund °jinitvā at Majjhima Nikāya I 253; past participle 66.

:: Abhivinaya [abhi + vinaya] higher discipline, the refinements of discipline or Vinaya; combined with abhidhamma, e.g. Dīgha Nikāya III 267; Majjhima Nikāya I 472; also with vinaya Vinaya V 1f.

:: Abhivindati [abhi + vindati] to find, get, obtain Sutta-Nipāta 460 (= labhati adhigacchati Paramatthajotikā II 405).

:: Abhiviññāpeti [abhi + viññāpeti] to turn somebody's mind on (with accusative), to induce somebody (dative) to (accusative) Vinaya III 18 (purāṇadutiyikāya methunaṁ dhammaṁ abhiviññāpesi).

:: Abhivisiṭṭha (adjective) [abhi + visiṭṭha] most excellent, very distinguished Sumaṅgalavilāsinī I 99, 313.

:: Abhivissajjati [abhi + vissajjati] to send out, send forth, deal out, give Dīgha Nikāya III 160.

:: Abhivissattha [abhi + vissattha, past participle of abhivissasati, Sanskrit abhiviśvasta] confided in, taken into confidence Majjhima Nikāya II 52 (varia lectio °visaṭṭha).

:: Abhivitarati [abhi + vitarati] "to go down to", i.e. give in, to pay heed, observe Vinaya I 134 and in stereotypical explanation of sañcicca at Vinaya II 91; III 73, 112; IV 290.

:: Abhivuddha [past participle of abhivaḍḍhati, see also °vuḍḍha] grown up Milindapañha 361.

:: Abhivuddhi (feminine) [Sanskrit abhivṛddhi, see also abhivaḍḍhi] increase, growth, prosperity Milindapañha 34.

:: Abhivuḍḍha [past participle of abhivaḍḍhati, see also °vuddha] increased, enriched Peta Vatthu Commentary 150.

:: Abhivuṭṭha [past participle of abhivassati, see also abhivaṭṭa] poured out or over, shed out (of water or rain) Theragāthā 1065; Dhammapada 335 (gloss); Peta Vatthu Commentary 29.

:: Abhivyāpeti see abhibyāpeti.

:: Abhiyācati [abhi + yācati] to ask, beg, entreat Sutta-Nipāta 1101, cf. Cullaniddesa §86.

:: Abhiyāti [Vedic abhiyāti in same meaning; abhi + yā] to go against (in a hostile manner), to attack (with accusative) Saṁyutta Nikāya I 216 (preterit abhiyaṁsu, varia lectio abhijiyiṁsu); Dhammapada III 310 (preterit abhiyāsi as varia lectio for Text reading pāyāsi; the same passage Vimāna Vatthu 68 reads pāyāsi with varia lectio upāyāsi).

:: Abhiyobbana (neuter) [abhi + yobbana] much youthfullness, early or tender youth Therīgāthā 258 (= abhinavayobbanakāla Therīgāthā Commentary 211).

:: Abhiyoga [cf. abhiyuñjati] practice, observance Dāṭhāvaṁsa IV 7.

:: Abhiyogin (adjective) [from abhiyoga] applying oneself to, practised, skilled (an augur, soothsayer) Dīgha Nikāya III 168.

:: Abhiyujjhati [abhi + yujjhati from yudh] to contend, quarrel with Jātaka I 342.

:: Abhiyuñjati [abhi + yuj] to accuse, charge; intransitive fall to one's share Vinaya III 50; IV 304.

:: Abhīruka (adjective) [a + bhīru + ka] fearless Sumaṅgalavilāsinī I 250.

:: Abhīta (adjective) [a + bhīta] fearless Jātaka VI 193. See also abhida 1.

:: Abhumma (adjective) [a + bhumma] groundless, unfounded, unsubstantial, Jātaka V 178; VI 495.

:: Abhūta (adjective) [a + bhūta] not real, false, not true, usually as neuter °ṁ falsehood, lie, deceit Sutta-Nipāta 387; Itivuttaka 37; instrumental abhūtena falsely Dīgha Nikāya I 161.

-vādin one who speaks falsely or tells lies Sutta-Nipāta 661 = Dhammapada 306 = Itivuttaka 42; explained as "ariyūpavāda-vasena alika-vādin" Paramatthajotikā II 478; as "tucchena paraṁ abhācikkhanto" Dhammapada III 477.

:: Aby° see avy°.

:: Acaṅkama (avj.) [a + caṅkama] not fit for walking, not level or even Theragāthā 1174 (magga).

:: Acc-
1. A+ c°, e.g. Accuta = a + cuta.
2. Assimilation group of (a) ati + vowel; (b) c + consonant e.g. Acci = arci.

:: Accagā [ati + agā] 3rd singular preterit of ati-gacchati (q.v. for similar forms) he overcame, should or could overcome Sutta-Nipāta 1040 (explained wrongly as past participle = atikkanta at Cullaniddesa §10 and as atīta at Dhammapada IV 494); Dhammapada 414.

:: Accahasi [from ati + hṛ] preterit 3 singular of atiharati to bring over, to bring, to take Jātaka III 484 (= ativiya āhari commentary).

:: Accahita (adjective) [ati + ahita] very cruel, very unfriendly, terrible Jātaka IV 46 = V 146 (= ati ahita commentary) = VI 306 (the same).

:: Accanta (adjective — and adverb °-) [ati + anta, literally "up to the end"
1. uninterrupted, continuous, perpetual Jātaka I 223; Milindapañha 413; Vimāna Vatthu 71; Peta Vatthu Commentary 73, 125, 266; Saddhammopāyana 288.
2. final, absolute, complete; adverb thoroughly Saṁyutta Nikāya I 130 (°ṁ hataputtā'mhi); III 13 = Aṅguttara Nikāya I 291f.; V 326f. (°niṭṭha, °yogakkhemin); Kathāvatthu 586 (°niyāmatā final assurance; cf. Points of Controversy 40).
3. (°-) exceedingly, extremely, very much Aṅguttara Nikāya I 145 (°sukhumāla, extremely delicate), Milindapañha 26 (the same); Sutta-Nipāta 794 (°suddhi = paramattha-accantasuddhi Paramatthajotikā II 528); Theragāthā 692 (°ruci); Dhammapada 162 (°dussīlya = ekanta° Dhammapada III 153).

:: Accaṅkusa (adjective) [ati + aṅkusa] beyond the reach of the goad Dīgha Nikāya II 266 (nāga).

:: Accasara (adjective) [a formation from preterit accasari (ati + sṛ), influenced in meaning by analogy of ati + sara (smṛ). Not with Morris (JPTS 1889, 200) a corruption of accaya + sara (smṛ), thus meaning "mindful of a fault"
1. going beyond the limits (of proper behaviour), too self-sure, overbearing, arrogant, proud Saṁyutta Nikāya I 239 (varia lectio accayasara caused by prolepsis of following accaya); Jātaka IV 6 (+ atisara); Dhammapada IV 230 (= expecting too much).
2. going beyond the limits (of understanding), beyond grasp, transcendental (of pañha a question) Majjhima Nikāya I 304; Saṁyutta Nikāya V 218 (varia lectio Ajjhapara). cf. accasārin.

:: Accasarā (feminine) [abstract to accasara] overbearing, pride, self-surity Vibhaṅga 358 (+ māyā). Note: In the same passage at past participle 23 we read acchādanā instead of accasarā.

:: Accasari [from ati + sṛ] preterit 3. singular of atisarati to go beyond the limit, to go astray Jātaka V 70.

:: Accasārin (adjective) = accasara 1., aspiring too high Sutta-Nipāta 8f. (yo nāccasārī, opposed to na paccasārī; explained at Paramatthajotikā II 21 by yo nātidhāvi, opposite na ohiyyi).

:: Accatari see atitarati.

:: Accati [Vedic arcati, ṛc, original meaning to be clear and to sing i.e. to sound clear, cf. arci] to praise, honour, celebrate Dāṭhāvaṁsa V 66 (accayittha, preterit) — past participle accita, q.v.

:: Accaya [from acceti, ati + i, going on or beyond; cf. Sanskrit atyaya
1. (temporal) lapse, passing passing away, end, death. Usually as instrumental accayena after the lapse of, at the end or death of, after Vinaya I 25; Dīgha Nikāya II 127 (rattiyā a.), 154 (mam° when I shall be dead); Majjhima Nikāya I 438 (temās° after 3 months); Saṁyutta Nikāya I 69; Sutta-Nipāta page 102 (catunnaṁ māsānaṁ), page 110 (rattiyā); Jātaka I 253 (ekāha-dvīh°), 291 (katipāh° after a few days); Peta Vatthu Commentary 47 (katipāh°), 82 (dasamās°), 145 (vassasatānaṁ).
2. (modal) passing or getting over, overcoming, conquering, only in phrase dur-accaya difficult to overcome, of kāmapaṅka Sutta-Nipāta 945 (= dur-atikkamanīya Paramatthajotikā II 568), of saṅga Sutta-Nipāta 948: taṇhā Dhammapada 336; sota Itivuttaka 95.
3. (figurative) going beyond (the norm), transgression, offence Vinaya I 133 (thull° a grave offence), 167 (the same); II 110, 170; especially in following phrases: accayo maṁ accagamā a fault has overcome me, i.e. has been committed by me (in confession formula) Dīgha Nikāya I 85 (= abhibhavitvā pa vatto has overwhelmed me Sumaṅgalavilāsinī I 236); Aṅguttara Nikāya I 54; Majjhima Nikāya I 438 (the same); accayaṁ accayato passati to recognise a breach of the regulations as such Vinaya I 315; Aṅguttara Nikāya I 103; II 146f.; °ṁ deseti to confess the transgression Saṁyutta Nikāya I 239; °ṁ accayato paṭigaṇhāti to accept (the confession of) the fault, i.e. to pardon the transgression, in confession formula at Dīgha Nikāya I 85 = (Vinaya II 192; Majjhima Nikāya I 438 etc.). In the {8} same sense accaya-paṭiggahaṇa pardon, absolution Jātaka V 380; accayena desanaṁ paṭigaṇhāti Jātaka I 379; accayaṁ khamati to forgive Milindapañha 420.

:: Accābhikkhaṇa (°-) [ati + abhikkhaṇa] too often Jātaka V 233 (°saṁsagga; commentary explains ativiya abhiṇha).

:: Accāraddha (adjective adverb) [ati + āraddha] exerting oneself very or too much, with great exertion Vinaya I 182; Theragāthā 638; Paramatthajotikā II 21.

:: Accāsanna (adjective) [ati + āsanna] very near, too near Peta Vatthu Commentary 42 (na a. n'ātidūra neither too near nor too far, at an easy distance).

:: Accāvadati [ati + āvadati; or is it = ajjhāvadati = adhi + āvadati ?] to speak more or better, to surpass in talk or speech; to talk somebody down, to persuade, entice Vinaya IV 224, 263; Saṁyutta Nikāya II 204f.; Jātaka V 433 (varia lectio ajjhārati), 434 (varia lectio aghācarati for ajjhācarati = ajjhāvadati ?).

:: Accāyata (adjective) [ati + āyata] too long Aṅguttara Nikāya III 375.

:: Accāyika (adjective) [from accaya] out of time, viz.
1. irregular, extraordinary Jātaka VI 549, 553.
2. urgent, pressing Majjhima Nikāya I 149 (karaṇiya business) II 112; Jātaka I 338; V 17 °ṁ (neuter) hurry Dhammapada I 18. See also acceka.

:: Acceka = accāyika, special; °cīvara a spccial robe Vinaya III 261; cf. Vinaya Texts I 293.

:: Acceti [ati + eti from i
1. to passive (of time), to go by, to elapse Theragāthā 145 (accayanti ahorattā).
2. to overcome, to get over Milindapañha 36 (dukkhaṁ). — causative acceti to make go on (locative), to put on Jātaka VI 17 {8} (sūlasmiṁ; commentary āvuṇeti), but at this passage probably to be read appeti (q.v.).

:: Accha1 (adjective) [cf. Sanskrit accha, dialect, to ṛc (see accati), thus "shining"; cf. Sanskrit ṛkṣa bald, bare and Vedic ṛkvan bright. Monier-Williams however takes it as a + cha from chad, thus "not covered, not shaded"] clear, transparent Vinaya I 206 (°kañjika); Dīgha Nikāya I 76 (maṇi = tanucchavi Sumaṅgalavilāsinī I 221), 80 (udakapatta), 84 (udaka-rahada); Majjhima Nikāya I 100; Saṁyutta Nikāya II 281 (°patta); III 105 (the same); Aṅguttara Nikāya I 9; Jātaka II 100 (udaka); Vimāna Vatthu 7910 (vāri); Sumaṅgalavilāsinī I 113 (yāgu).

-odaka having clear water, with clear water (of lotus ponds) Vimāna Vatthu 4411; 815; feminine °odikā Vimāna Vatthu 412 = 602.

:: Accha2 [Vedic ṛkṣa = Greek ἄρκτοϛ, Latin ursus, Cymraeg (Welsh) arth] a bear Vinaya I 200; Aṅguttara Nikāya III 101; Jātaka V 197, 406, 416; Milindapañha 23, 149. At Jātaka VI 507 accha figures as name of an animal, but is in explanation taken in the sense of accha4 (acchā nāma aghammigā commentary). Note: Another peculiar form of accha is Pāḷi ikka (q.v.).

:: Accha3 = akkha2 (a die) see acci-bandha.

:: Accha4 (adjective) [Vedic ṛkṣa] hurtful, painful, bad Dhammapada IV 163 (°ruja).

:: Acchaka = accha2, a bear Jātaka V 71.

:: Acchambhin (adjective) [a + chambhin] not frightened, undismayed, fearless Sutta-Nipāta 42 (reading achambhin; Cullaniddesa §13 explains abhīru anutrāsi etc.); Jātaka VI 322 (= nikkampa commentary). See chambhin.

:: Acchanna (adjective) [past participle of acchādeti] covered with, clothed in, figurative steeped in (commentary locative) Jātaka III 323 (lohite a. = nimugga commentary). At Dīgha Nikāya I 91 nacchanna is for na channa (see channa2) = not fair, not suitable or proper (paṭirūpa).

:: Accharā1 (feminine) [etymology uncertain, but certainly dialectical; Trenckner connects it with ācchurita ("Notes" 76); Childers compares Sanskrit akṣara (see akkhara); there may be a connection with akkhaṇa in akkhaṇa-vedhin (cf. Buddhist Hybrid Sanskrit acchaṭā Divyāvadāna 555), or possibly a relation to ā + tsar, thus meaning "stealthily", although the primary meaning is "snapping, a quick sound"] the snapping of the fingers, the bringing together of the finger-tips:
1. (literal) accharaṁ paharati to snap the fingers Jātaka II 447; III 191; IV 124, 126; V 314; VI 366; Dhammapada I 38, 424. — as measure: as much as one may hold with the finger-tips, a pinch Jātaka V 385; Dhammapada II 273 (°gahaṇamattaṁ); cf. ekacchara-matta Dhammapada II 274.
2. (figurative) a finger's snap, i.e. a short moment, in ekacchara-k-khaṇe in one moment Milindapañha 102, and in definition of acchariya (q.v.) at Sumaṅgalavilāsinī I 43; Vimāna Vatthu 329.

-saṅghāta the snapping of the fingers as signifying a short duration of time, a moment, °matta momentary, only for one moment (cf. Buddhist Hybrid Sanskrit acchaṭāsaṅghāta Divyāvadāna 142) Aṅguttara Nikāya I 10, 34, 38; IV 396; Theragāthā 405; Therīgāthā 67 (explained at Therīgāthā Commentary 76 as ghaṭikāmattam pi khaṇaṁ aṅgulipoṭhanamattam pi kālaṁ);
-sadda the sound of the snapping of a finger Jātaka III 127.

:: Accharā2 (feminine) [Vedic apsaras = āpa, water + sarati, origanilly water nymph] a celestial nymph Majjhima Nikāya I 253 (plural accharāyo) II 64; Therīgāthā 374 (= devaccharā Therīgāthā Commentary 252); Jātaka V 152f. (alambusā a.) Vimāna Vatthu 55 (= devakaññā Vimāna Vatthu 37); Vimāna Vatthu 172; 1811 etc.; Dhammapada III 8, 19; Peta Vatthu Commentary 46 (dev°); Milindapañha 169; Saddhammopāyana 298.

:: Accharika (neuter or feminine ?) [from accharā2] in °ṁ vādeti to make heavenly music (literally the sounds of an accharā or heavenly nymph) Aṅguttara Nikāya IV 265.

:: Acchariya (adjective-neuter) [cf. Sanskrit āścarya since Upanishads of uncertain etymology — The conventional etymology of Pāḷi grammarians connects it with accharā1 (which is probably correct and thus reduces Sanskrit āścarya to a Sanskritization of acchariya) viz. Dhammapāla: anabhiṇha-p-pa vattitāya accharā-paharaṇa-yoggaṁ that which happens without a moment's notice, at the snap of a finger; i.e. causally unconnected (cf. Gothic silda-leiks in similar meaning) Vimāna Vatthu 329; and Buddhaghosa: accharā-yoggan ti acchariyaṁ accharaṁ paharituṁ yuttan ti attho Sumaṅgalavilāsinī I 43] wonderful, surprising strange, marvellous Dīgha Nikāya II 155; Majjhima Nikāya I 79; III 118, 125, 144 (an°); Saṁyutta Nikāya IV 371; Aṅguttara Nikāya I 181; Milindapañha 28, 253; Dhammapada III 171; Peta Vatthu Commentary 121; Vimāna Vatthu 71 (an°). As neuter often in exclamations: how wonderful! what a marvel! Jātaka I 223, 279; IV 138; VI 94 (a. vata bho); Dhammapada IV 51 (aho a.); Vimāna Vatthu 103 (aho ti acchariyatthena nipāto). Thus frequently combined with abbhutaṁ = how wonderful and strange, marvellous, beyond comprehension, e.g. Dīgha Nikāya I 2, 60, 206, 210; II 8; and in phrase acchariyā abbhutā dhammā strange and wonderful things, i.e. wonderful signs, portents marvels, Majjhima Nikāya III 118, 125; Aṅguttara Nikāya IV 198; Milindapañha 8; also as adjective in phrase acchariya-abbhuta-(citta-)jātā with their hearts full of wonder and surprise Dhammapada IV 52; Peta Vatthu Commentary 6, 50. — See also acchera and accheraka.

:: Acchati [Vedic āsyati and āste, ās; cf. Greek ἧσται
1. to sit, to sit still Vinaya I 289; Aṅguttara Nikāya II 15; Itivuttaka 120 (in set carati tiṭṭhati a. sayati, where otherwise nisinna stands for acchati); Vimāna Vatthu 741 (= nisīdati Vimāna Vatthu 298); Peta Vatthu Commentary 4.
2. to stay, remain, to leave alone Theragāthā 936; Jātaka IV 306.
3. to be, behave, live Vinaya II 195; Dīgha Nikāya I 102; Saṁyutta Nikāya I 212; Vimāna Vatthu 112; Peta Vatthu III 31 (= nisīdati vasati Peta Vatthu Commentary 188); Milindapañha 88; Dhammapada I 424. In this sense often pleonastic for finite verb, thus aggiṁ {9} karitvā a. (= aggiṁ karoti) Dīgha Nikāya I 102; aggiṁ paricaranto a. (= aggiṁ paricarati) Sumaṅgalavilāsinī I 270; tantaṁ pasārento a. (= tantaṁ pasāreti) Dhammapada I 424. — potential acche Itivuttaka 110; preterit acchi Vinaya IV 308; Dhammapada I 424.

:: Acchādana (neuter) [from acchādeti] covering, clothing Theragāthā 698; Milindapañha 279. — figurative protection, sheltering Jātaka I 307.

:: Acchādanā (feminine) [= preceding] covering, hiding, concealment past participle 19, 23. — Note: In the same passage at Vibhaṅga 358 we read accasarā for acchādanā. Is the latter merely a gloss?

:: Acchādeti [ā + chādeti1, causative of chad, cf. Buddhist Hybrid Sanskrit ācchādayati jīvitena to keep alive Avś, I 300; Divyāvadāna 136, 137] to cover, to clothe, to put on Dīgha Nikāya I 63 = Itivuttaka 75; Jātaka I 254; III 189; IV 318; past participle 57; Peta Vatthu I 105 (gerund acchādayitvāna); Sumaṅgalavilāsinī I 181 (= paridahitvā); Peta Vatthu Commentary 49, 50. — figurative to envelop, to fill Jātaka VI 581 (abbhaṁ rajo acchādesi dust filled the air), — past participle acchanna (q.v.).

:: Acchecchi [Sanskrit acchaitsīt] 3rd singular preterit of chindati "he has cut out or broken, has destroyed" (see also chindati3), in combination with taṇhaṁ Majjhima Nikāya I 122; Saṁyutta Nikāya I 12, 23, 127 (so read for acchejja); IV 105, 207. Itivuttaka 47; Aṅguttara Nikāya III 246, 445; Dhammapada IV 70 (gloss acchindi, for acchidda preterit of Dhammapada 351). The varia lectio at all passages is acchejji, which is to be accounted for on graphological grounds, ch and j being substituted in mss Kern (Toevoegselen sub voce) mistakes the form and tries to explain acchejji as adjective = ati-ejin (ejā), acchecchi = ati-icchin (icchā). The syntactical construction however clearly points to a n preterit.

:: Acchedana (neuter) [abstract to acchindati] robbing, plundering Jātaka VI 544.

:: Acchejja [= a + chejja not to be destroyed, indestructible, see chindati.

:: Acchera (adjective) = acchariya wonderful, marvellous Saṁyutta Nikāya I 181; Vimāna Vatthu 8413 (compare accheratara); Peta Vatthu III 51 (°rūpa = acchariya-sabhāva Peta Vatthu Commentary 197); Saddhammopāyana 244, 398.

:: Accheraka (adjective) = acchera (acchariya) Jātaka I 279; Buddhavaṁsa I 9 (pāṭihīraṁ).

:: Acchi Acci and (in verse) accī (feminine) [Vedic arci masculine and arcis neuter and feminine to ṛc, cf. accati] a ray of light, a beam, flame Saṁyutta Nikāya IV 290 (spelled acchi), 399; Aṅguttara Nikāya IV 103; V 9; Sutta-Nipāta 1074 (vuccati jālasikhā Cullaniddesa §11); Jātaka V 213; Milindapañha 40; Therīgāthā Commentary 154 (dīp°); Saddhammopāyana 250.

:: Acchi at Saṁyutta Nikāya IV 290 is faulty spelling for acci (q.v.).

:: Acchidda see chidda.

:: Acchijja (varia lectio Accheja) destroying (?) Saṁyutta Nikāya I 127. Is the reading warranted? cf. acchecchi.

:: Acchindati [ā + chindati, literally to break for oneself] to remove forcibly, to take away, rob, plunder Vinaya IV 247 (sayaṁ a. to appropriate); Jātaka II 422; III 179; IV 343; Milindapañha 20; Saddhammopāyana 122. — gerund acchinditvā Jātaka II 422; Dhammapada I 349; Peta Vatthu Commentary 241 (sayaṁ); and acchetvā Majjhima Nikāya I 434. Causative II acchindāpeti to induce a person to theft Vinaya IV 224, 247.

:: Acchinna (adjective) [ā + chinna, past participle of acchindati] removed, taken away, stolen, robbed Vinaya IV 278, 303; Jātaka II 78; IV 45; V 212.

:: Acchiva [Sanskrit akṣiba and akṣība] a certain species of tree (Hypanthera Moringa) Jātaka VI 535.

:: Acchupeti [ā + chupeti, causative of chupati] to procure or provide a hold, to insert, to put on or in Vinaya I 290 (aggaḷaṁ) II 112.

:: Acci-bandha (adjective) [= accibaddha ?] at Vinaya I 287 is explained by Buddhaghosa as caturassa-kedāra-baddha ("divided into short pieces" Vinaya Texts II 207), i.e. with squares of irrigated fields. The vv.ll. are acca° and acchi°, and we should prefer the conjecture acchi-baddha" in the shape of cubes or dice", i.e. with square fields.

:: Accikā (feminine) [from acci] a flame Majjhima Nikāya I 74; Saṁyutta Nikāya II 99.

:: Accimant (adjective) [from acci, cf. Vedic arcimant and arciṣmant] flaming, glowing, fiery; brilliant Theragāthā 527; Jātaka V 266; VI 248; Vimāna Vatthu 388.

:: Accita [past participle of accati] honoured, praised, esteemed Jātaka VI 180.

:: Accodaka (neuter) [ati + udaka] too much water (opposite anodaka no water) Dhammapada I 52.

:: Accodara (neuter) [ati + udara] too much eating, greediness, literally too much of a belly Jātaka IV 279 (commentary ati-udara).

:: Accogāḷha (adjective) [ati + ogāḷha] too abundant, too plentiful (of riches), literally plunged into Aṅguttara Nikāya IV 282, 287, 323f.

:: Accuggacchati [ati + uggacchati] to rise out (of), gerund accuggamma Dīgha Nikāya II 38; Aṅguttara Nikāya V 152 (in simile of lotus).

:: Accuggata (adjective) [ati + uggata] 1. very high or lofty Milindapañha 346 (giri); Vimāna Vatthu 197; Dhammapada II 65. 2. too high, i.e. too shrill or loud Jātaka VI 133 (sadda), 516 (figurative = atikuddha very angry commentary).

:: Accuṇha (adjective) [ati + uṇha] very hot, too hot Sutta-Nipāta 966; Mahāniddesa 487; Dhammapada II 85, 87 (varia lectio for abbhuṇha). See also ati-uṇha.

:: Accupaṭṭhapeti at Jātaka V 124 is to be read with varia lectio as apaccupaṭṭhapeti (does not indulge in or care for).

:: Accuppati Accupati at Jātaka IV 250 read accuppati, preterit 3rd singular of accuppatati to fall in between (literal onto), to interfere (with two people quarelling). commentary explains atigantvā uppati. There is no need for Kern's correction acchupati (Toevoegselen sub voce).

:: Accussanna (adjective) [ati + ussanna] too full, too thick Vinaya II 151.

:: Accuta (adjective) [a + cuta] immoveable; everlasting, eternal; neuter °ṁ especially of Nibbāna (see also cuta) Aṅguttara Nikāya IV 295, 327; Sutta-Nipāta 204, 1086 (= nicca etc. Cullaniddesa 12); Dhammapada 225 (= sassata Dhammapada III 321); Saddhammopāyana 47.

:: Acela (adjective/noun) [a + cela] one who is not clothed, especially technical term for an anti-Buddhist naked ascetic Dīgha Nikāya I 161, 165; III 6, 12, 17f.; Saṁyutta Nikāya I 78; Jātaka V 75.

:: Acelaka = acela Dīgha Nikāya I 166; III 40; Aṅguttara Nikāya I 295; II 206; III 384 (°sāvaka); Jātaka III 246; VI 229; past participle 55; Dhammapada III 489.

:: Acira see cira and cf. nacira.

:: Acittaka (adjective) [a + citta2 + ka
1. without thought or intention, unconscious, unintentional Dhammapada II 42.
2. without heart or feeling, instrumental acittakena (adverb) heartlessly Jātaka IV 58 (commentary for acetasā).

:: Acittikata (adjective) [a + citta2 + kata; cf. cittikāra] not well thought of Milindapañha 229.

:: Ada (adjective) (—°) [to ad, see adeti, cf. °ga, °ṭha, °da etc.] eating Saṁyutta Nikāya IV 195 (kiṭṭhāda eating corn); Jātaka II 439 (vantāda = vantakhādaka commentary).

:: Adaka (adjective) = ada Jātaka V 91 (purisādaka man-eater).

:: Adana (neuter) [from adeti] eating, food Jātaka V 374 (varia lectio modana).

:: Adasaka (adjective) see dasā.

:: Adāsa [probably = adaṁsa, from ḍasati to bite, cf. dāṭhā tooth; literal meaning "toothless" or "not biting"] a kind of bird Jātaka IV 466.

:: Adda1 [cf. Sanskrit ārdraka] ginger Jātaka I 244 (°singivera).

:: Adda2 and Addā 3rd singular preterit of dassati; see dassati 2. A.

:: Adda3 (adjective) [Sanskrit ārdra, from ṛdati or ardati to melt, cf. Greek ἄρδω to moisten, ἂρδα dirt; see also alla] wet, moist, slippery Jātaka IV 353; VI 309; Milindapañha 346.

-āvalepana "smeared with moisture", i.e. shiny, glittering Saṁyutta Nikāya IV 187 (kūṭāgāra); Majjhima Nikāya I 86 = Cullaniddesa 1996 (upakāriyo). See also addha2. The reading allāvalepana occus at Cullaniddesa §40 (= Saṁyutta Nikāya IV 187), and is perhaps to be preferred. The meaning is better to be given as "newly plastered".

:: Addakkhi 3rd singular preterit of dassati; see dassati 1 b.

:: Addasā 3rd singular preterit of dassati; see dassati 2 a.

:: Addā and Addāyanā at Vibhaṅga 371 in definition of anādariya is either faulty writing, or dialectical form or popular etymology for ādā and ādāyana; see ādariya.

:: Addāyate [v. denominative from adda] to be or get wet, figurative to be attached to Jātaka IV 351. See also allīyati.

:: Addha1 (numeral) [= aḍḍha, q.v.] one half, half (°-) Dīgha Nikāya I 166 (°māsika); Aṅguttara Nikāya II 160 (°māsa); Jātaka I 59 (°yojana); III 189 (°māsa).

:: Addha2 (adjective) [= adda3, Sanskrit ārdra] soiled, wet; figurative attached to, intoxicated with (cf. sineha) Majjhima Nikāya II 223 (na anaddha-bhūtaṁ attānaṁ dukkhena addha-bhāveti he dirties the impure self with ill); Saṁyutta Nikāya III 1 (addha-bhūto kāyo impure body); Jātaka VI 548 (°nakha with dirty nails, commentary pūtinakha).

:: Addhan (in compounds addha°) [Vedic adhvan, originally meaning "stretch, length", both of space and time. — Cases: nominative addhā, genitive dative addhuno, instrumental addhunā, accusative addhānaṁ, locative addhani; plural addhā. See also addhāna
1. (of space) a path, road, also journey (see compounds and derivations); only in one stereotypical phrase Jātaka IV 384 = V 137 (pathaddhuno paṇṇarase va cando, genitive for locative °addhani, on his course, in his orbit; explained at IV 384 by ākāsa-patha-saṅkhātassa addhuno majjhe ṭhito and at V 137 by pathaddhagato addha-pathe gaganamajjhe ṭhito); Peta Vatthu III 31 (pathaddhani paṇṇarase va cando; locative same meaning as preceding, explained at Peta Vatthu Commentary 188 by attano pathabhūte addhani gaganatala-magge). This phrase (pathaddhan) however is explained by Kern (Toevoegselen sub voce pathaddu) as "gone half-way", i.e. on full-moon-day. He rejects the explanation of commentary.
2. (of time) a stretch of time, an interval of time, a period, also a lifetime (see compounds); only in two standard applications viz. (a) as mode of time (past, future and present) in tayo addhā three divisions of time (atita, anāgata, paccuppanna) Dīgha Nikāya III 216; Itivuttaka 53, 70. (b) in phrase dīghaṁ addhānaṁ (accusative) a very long time Aṅguttara Nikāya II 1, 10 (dighaṁ addhānaṁ saṁsāraṁ); Sutta-Nipāta 740 (dīghaṁ addhāna saṁsāra); Dhammapada 207 (dīghaṁ addhāna socati); Jātaka I 137. genitive dīghassa addhuno Peta Vatthu Commentary 148 (gatattā because a long time has elapsed), instrumental dīghena addhunā Saṁyutta Nikāya I 78; Aṅguttara Nikāya II 118; Peta Vatthu Commentary 28.

-āyu duration of life Aṅguttara Nikāya II 66 (dīghaṁ °ṁ a long lifetime;
-gata one who has gone the road or traversed the space or span of life, an old man [cf. Buddhist Hybrid Sanskrit adhvagata Mahāvastu II 150], always combined with vayo anuppatto, sometimes in stereotypical formula with jiṇṇa and mahallaka. Vinaya II 188; Dīgha Nikāya I 48 (cf. Sumaṅgalavilāsinī I 143); Majjhima Nikāya I 82; Sutta-Nipāta past participle 50, 92; Peta Vatthu Commentary 149;
-gū [Vedic adhvaga] a wayfarer, traveller, journeyman Therīgāthā 255 = Saṁyutta Nikāya I 212 (but the latter has panthagu, varia lectio addhagū); Jātaka III 95 (varia lectio patthagu = panthagu); Dhammapada 302.

:: Addhaneyya (adjective) = adhaniya 2, lasting Jātaka V 507 (an°).

:: Addhaniya (adjective) [from addhan
1. belonging to the road, fit for travelling (of the travelling season) Theragāthā 529.
2. belonging to a (long) time, lasting a long period, lasting, enduring Dīgha Nikāya III 211; Jātaka I 393 (an°) VI 71. See also addhaneyya.

:: Addhariya [Vedic adhvaryu from adhvara sacrifice] a sacrificing priest, name of a class of brahmins Dīgha Nikāya I 237 (brāhmaṇa).

:: Addhā (adverb) [Vedic addhā, cf. Avesta azdā certainty] particle of affirmation and emphasis: certainly, for sure, really, truly Dīgha Nikāya I 143; Jātaka I 19 (a. ahaṁ Buddho bhavissāmi) 66 (a. tvaṁ Buddho bhavissasi), 203, 279; III 340; V 307, 410 (commentary explanation differs) Sutta-Nipāta 47, 1057; Cullaniddesa §30 = Paṭisambhidāmagga II 21 (ekaṁsa-vacanaṁ nissaṁsaya-vacanaṁ etc.) addhā hi Jātaka IV 399; Peta Vatthu IV 152.

:: Addhāna (neuter) [originally the accusative of addhan, taken as neuter from phrase dīghaṁ addhānaṁ. Itivuttaka occurs only in accusative which may always be taken as accusative of addhan; thus the assumption of a special form addhāna would be superfluous were it not for later forms like addhāne (locative) Milindapañha 126; Peta Vatthu Commentary 75 varia lectio, and for compounds] same meaning as addhan, but as simplex only used with reference to time (i.e. a long time, cf. Vimāna Vatthu 117 addhānaṁ = ciraṁ). Usually in phrase atītaṁ (anāgataṁ etc.) addhānaṁ in the past (future etc.), e.g. Dīgha Nikāya I 200; Saṁyutta Nikāya I 140; Aṅguttara Nikāya V 32; Milindapañha 126 (anāgatam-addhāne for °aṁ); Peta Vatthu Commentary 75 (varia lectio addhāne). dīghaṁ addhānaṁ Peta Vatthu I 105. Also in phrase addhānaṁ āpādeti to make out the length of time or period, i.e. to live out one's lifetime Saṁyutta Nikāya IV 110; Jātaka II 293 (= jīvitaddhānaṁ āpādi āyuṁ vindi commentary).

-daratha exhaustion from travelling Sumaṅgalavilāsinī I 287;
-magga a (proper) road for journeying, a long road between two towns, high road Dīgha Nikāya I 1, 73, 79; Majjhima Nikāya I 276 (kantār°); Sumaṅgalavilāsinī I 35 (interpreted as "addha yojanaṁ gacchissāmī ti bhuñjitabban ti ādi vacanato addha-yojanam pi addhāna maggo hoti", thus taken to addha "half", from counting by ½ miles); Vimāna Vatthu 40, 292. cf. also antarāmagga;
-parissama "fatigue of the road", i.e. fatigue from travelling Vimāna Vatthu 305;
-vemattatā difference of time or period Milindapañha 285 (+ āyuvemattatā).

:: Addhika [from addhan] a wanderer, wayfarer, traveller Sumaṅgalavilāsinī I 298 (= pathāvin), 270; Peta Vatthu Commentary 78, 127 (°jana people travelling). Often combined with kapaṇa beggar, tramp, as kapaṇaddhikā (plural) tramps and travellers (in which connection also as °iddhika, q.v.), e.g. Jātaka I 6 (varia lectio °iddhika 262; Dhammapada II 26.

:: Addhin (adjective) (—°) [from addhan] belonging to the road or travelling, one who is on the road, a traveller, in gataddhin one who has performed his journey (= addhagata) Dhammapada 90.

:: Addhita at Peta Vatthu II 62 is to be corrected to aṭṭita (sic varia lectio).

:: Addhuva see dhuva.

:: Addi [Sanskrit ardri] a mountain Dāṭhāvaṁsa II 13.

:: Addita (past participle) [see aṭṭita which is the more correct spelling] afflicted, smarted, oppressed Jātaka I 21; II 407; III 261; IV 295; V 53, 268; Theragāthā 406; Mahāvaṁsa 1, 25; Peta Vatthu Commentary 260; Saddhammopāyana 37, 281.

:: Adeti [Sanskrit ādayati, causative of atti, ad to eat, 1st singular admi = Greek ἔδω, Latin edo; Gothic itan = Old High German ezzan = English eat] to eat. Present indicative ademi etc. Jātaka V 31, 92, 197, 496; VI 106. potential adeyya Jātaka V 107, 392, 493.

:: Adha° in compounds like adhagga see under adho.

:: Adhama (adjective) [Vedic adhama = Latin infimus, superlative of adho, q.v.] the lowest (literal and figurative), the vilest, worst Sutta-Nipāta 246 (narādhama), 135 (vasalādhama); Dhammapada 78 (purisa°); Jātaka III 151 (miga°); V 394 (uttamādhama), 437 (the same), 397; Saddhammopāyana 387.

:: Adhamma see dhamma.

:: Adhara (adjective) [Vedic adhara, comparative of adho] the lower Jātaka III 26 (adharoṭṭha the l. lip).

:: Adhi [Vedic adhi; base of demonstrative pronoun a° + suffix -dhi, corresponding in form to Greek ἔν-θα "on this" = here, cf. ὅθι where, in meaning equal to adverb of direction Greek δέ (toward) = Old High German zuo, English to].
A. Preposition and prefix of direction and place:
(a) as direction denoting a movement towards a definite end or goal = up to, over, toward, to, on (see commentary 1 a).
(b) as place where (preposition with locative or absolute) = on top of, above, over, in; in addition to. Often simply deictic "here" (e.g.) ajjhatta = adhi + ātman "this self here" (see commentary 1 b).
B. adhi is frequent as modification prefix, i.e. in loose compounds with noun or verb and as first part of a double prefix compound, like ajjhā° (adhi + ā), adhippa° (adhi + pra), but never occurs as a fixed base, i.e. as 2nd part of a prefix compound, like ā in paccā° (prati + ā), paryā°(pari + ā) or ava in paryava° (pari + ava) or ud in abhyud° (abhi + ud), samud° (sam + ud). As such (i.e. modification) it is usually intensifying, meaning "over above, in addition, quite, par excellence, super" ° (adhideva a super-god, cf. ati-deva), but very often has lost this power and become meaningless (like English up in "shut up, fill up, join up etc), especially in double prefix-compounds (ajjhāvasati "to dwell herein" = āvasati "to dwell in, to inhabit") (see commentary 2). — In the explanations of Pāḷi commentators adhi is often (sometimes far-fetchedly) interpreted by abhibhū "overpowering" see e.g. commentary on adhiṭṭhāti and adhiṭṭhita; and by virtue of this intensive meaning we find a close relationship between the prefixes ati, adhi and abhi, all interchanging dialectically so that Pāḷi adhi often represents Sanskrit ati or abhi; thus adhi > ati in adhikusala, °kodhita, °jeguccha, °brahmā; adhi < abhi in adhi-p-patthita, °pāteti, °p-pāya, °p-peta, °bādheti, °bhū, °vāha. cf. also ati IV
C. The ma in applications of adhi are the following:
1. primary meaning (in verbs and verb derivations): either direction in which or place where, depending on the meaning of the verb determinate, either literal or figurative
(a) where to: adhiyita (adhi + ita) "gone onto or into" = studied; ajjhesita (adhi + esita) "wished for"; °kata "put to" i.e. commissioned; °kāra commission; °gacchati "to go on to and reach it" = obtain; °gama attainment; °gaṇhāti to overtake = surpass °peta (adhi + pra + ita) "gone into" = meant, understood; °pāya sense meaning, intention; °bhāsati to speak to = address; °mutta intent upon; °vacana "saying in addition" = attribute, metaphor, cf. French sur-nom; °vāsāna assent, °vāseti to dwell in, give in = consent.
(b) where: °tiṭṭhati (°ṭṭhāti) to stand by = look after, perform; °ṭṭhāna place where; °vasati to inhabit; °sayana "lying in", inhabiting.
2. secondary meaning (as emphatic modification):
(a) with nouns or adjectives: adhi-jeguccha very detestable; °matta "in an extreme measure", °pa supreme lord; °pacca lordship; °paññā higher, additional wisdom; °vara the very best; °sīla thorough character or morality.
(b) with verbs (in double prefix-compounds); adhi + ava: ajjhogāheti plunge into; ajjhoṭhapeti to bring down to (its destination); °otthata covered completely; °oharati to swallow right down; adhi + ā: ajjhappatta having reached (the end); ajjhapīḷita quite overwhelmed; °āvuttha inhabited; °ārūhati grown up over; °āsaya desire, wish (cf. German noun Anliegen and verb daranliegen). adhi + upa: ajjhupagacchati to reach, obtain; °upeti to receive; °upekkhati "to look all along over" = to superintend adhi + pra: adhippattheti to long for, to desire.
Note: The contracted (assimilation-)form of adhi before vowels is ajjh- (q.v.).

:: Adhibādheti [adhi + bādheti, cf. Sanskrit abhibādhayati] to vex, oppress, gore (to death) Udāna 8 (Text adhipāteti, varia lectio avibādeti).

:: Adhibha vati [adhi + bha vati, cf. Sanskrit and Pāḷi abhibha vati] to overcome, overpower, surpasses IV 185f. (cf. adhibhū); Aṅguttara Nikāya V 248, 282 (°bhoti); Jātaka II 336; V 30. — preterit adhibhavi Jātaka II 80. 3. plural adhibhaṁsu Saṁyutta Nikāya IV 185. See also ajjhabhavi and ajjhabhū past participle adhibhūta (q.v.).

:: Adhibhāsati [adhi + bhāsati] to address, to speak to; preterit ajjhabhāsi Vinaya II 195; Saṁyutta Nikāya I 103; IV 117; Sutta-Nipāta 87; Peta Vatthu Commentary 56, 90.

:: Adhibhū (adjective) (—°) [from adhi + bhū, cf. adhibha vati and Sanskrit adhibhū] — overpowering, having power over; master conqueror, lord Saṁyutta Nikāya IV 186 (anadhibhū not mastering. For adhibhūta the varia lectio abhi° is to be preferred as more usual in this connection, see abhibhū); Sutta-Nipāta 684 (miga°; varia lectio abhi°).

:: Adhibhūta [cf. adhibhū] overpowered Saṁyutta Nikāya IV 186.

:: Adhibrahmā [adhi + Brahmā, cf. atibrahmā] a superior Brahmā, higher than Brahmā Majjhima Nikāya II 132.

:: Adhicca1 [gerund of adhi + eti, see adhīyati] learning, studying, learning by heart Jātaka III 218, 327 = IV 301; IV 184 (vede = adhīyitvā commentary), 477 (sajjhāyitvā commentary); VI 213; Milindapañha 164.

:: Adhicca2 (°-) [Sanskrit °adhṛtya, a + °dhicca, gerund of dhṛ, cf. dhāra, dhāraṇa 3, dhāreti 4] unsupported, uncaused, fortuitous, without cause or reason; in following phrases: °āpattika guilty without intention Majjhima Nikāya I 443; °uppatti spontaneous origin as 238; °laddha obtained without being asked for, unexpectedly Vimāna Vatthu 8422 = Jātaka V 171 = VI 315 (explained at Jātaka V 171 by ahetunā, at VI 316 by akāraṇena) °samuppanna arisen without a cause, spontaneous, unconditioned Dīgha Nikāya I 28 = Udāna 69; Dīgha Nikāya III 33, 138; Saṁyutta Nikāya II 22-23 (sukha-dukkhaṁ); Aṅguttara Nikāya III 440 (the same); Paṭisambhidāmagga I 155; Sumaṅgalavilāsinī I 118 (= akāraṇa°).

:: Adhicca3 (adjective) [= adhicca 2 in adjective function, influenced by, homonym abhabba] without a cause (for assumption), unreasonable, unlikely Saṁyutta Nikāya V 457.

:: Adhiceto (adjective) [adhi + ceto] lofty-minded, entranced Theragāthā 68 = Udāna 43 = Vinaya IV 54 = Dhammapada III 384.

:: Adhiciṇṇa only at Saṁyutta Nikāya III 12, where varia lectio is aviciṇṇa, which is to be preferred. See viciṇṇa.

:: Adhicitta (neuter) [adhi + citta] "higher thought", meditation, contemplation, usually in combination with adhisīla and adhipaññā Vinaya I 70; Dīgha Nikāya III 219; Majjhima Nikāya I 451; Aṅguttara Nikāya I 254, 256; Mahāniddesa 39 = Cullaniddesa §689 (°sikkhā); Dhammapada 185 (= aṭṭha-samāpatti-saṅkhāta adhika-citta Dhammapada III 238).

:: Adhideva [adhi + deva] a superior or supreme god, above the gods Majjhima Nikāya II 132; Aṅguttara Nikāya IV 304; Sutta-Nipāta 1148; Cullaniddesa §§307b, 422 a.cf. atideva.

:: Adhigacchati [adhi + gacchati] to get to, to come into possession of, to acquire, attain, find; figurative to understand Dīgha Nikāya I 229 (vivesaṁ) Majjhima Nikāya I 140 (anvesaṁ nādhigacchanti do not find); Saṁyutta Nikāya I 22 (Nibbānaṁ); II 278 (the same); Aṅguttara Nikāya I 162 (the same); Dhammapada 187, 365; Itivuttaka 82 (santiṁ); Therīgāthā 51; past participle 30, 31; Peta Vatthu I 74 (nibbutiṁ = labhati Peta Vatthu Commentary 37); III 710 (amataṁ padaṁ). optative adhigaccheyya Dīgha Nikāya I 224 (kusalaṁ dhammaṁ); Majjhima Nikāya I 114 (madhu-piṇḍikaṁ); Dhammapada 61 and adhigacche Dhammapada 368. gerund °gantvā Dīgha Nikāya I 224; Jātaka I 45 (ānisaṁse); and °gamma Peta Vatthu I 119 (= vinditvā paṭilabhitvā Peta Vatthu Commentary 60). gerundive °gantabba Itivuttaka 104 (Nibbāna). Conditional °gacchissaṁ Sutta-Nipāta 446. 1st preterit 3 singular ajjhagā Sutta-Nipāta 225 (= vindi paṭilabhi Paramatthajotikā I 180); Dhammapada 154; Vimāna Vatthu 327; 3 plural ajjhagū Jātaka I 256 (vyasanaṁ) and ajjhāgamuṁ Saṁyutta Nikāya I 12. 2nd preterit 3 singular adhigacchi Mahāniddesa 457. Past participle adhigata (q.v.).

:: Adhigama [from adhigacchati] attainment, acquisition; also figurative knowledge, information, study (the latter mainly in Miln) Dīgha Nikāya III 255; Saṁyutta Nikāya II 139; Aṅguttara Nikāya II 148; IV 22, 332; V 194; Jātaka I 406; Nettipakaraṇa 91; Milindapañha 133, 215, 358, 362, 388; Peta Vatthu Commentary 207.

:: Adhigameti [adhi + gameti, causative of gacchati] to make obtain, to procure Peta Vatthu Commentary 30.

:: Adhigaṇhāti [adhi + gaṇhāti] to surpass excel Saṁyutta Nikāya I 87 = Sumaṅgalavilāsinī I 32; Dīgha Nikāya III 146; Saṁyutta Nikāya IV 275; Aṅguttara Nikāya III 33; Itivuttaka 19. Gerund adhigayha Peta Vatthu II 962 = Dhammapada III 219 (varia lectio at both passages atikkamma); and adhiggahetvā Itivuttaka 20, — past participle adhiggahīta (q.v.).

:: Adhigata [past participle of adhigacchati] got into possession of, conquered, attained, found Jātaka I 374; Vimāna Vatthu 135.

:: Adhigatavant (adjective/noun) [from adhigata] one who has found or obtained Vimāna Vatthu 296 (Nibbānaṁ).

:: Adhiggahīta [past participle of adhigaṇhāti] excelled, surpassed; overpowered, taken by (instrumental), possessed Jātaka III 427 (= anuggahīta commentary); V 102; VI 525 = 574; Itivuttaka 103; Milindapañha 188, 189; Saddhammopāyana 98.

:: Adhijeguccha (neuter) [adhi + jeguccha] intense scrupulous regard (for others) Dīgha Nikāya I 174, 176.

:: Adhika (adjective) [from adhi; cf. Sanskrit adhika] exceeding, extraordinary, superior, past participle 35; Vimāna Vatthu 80 (= anadhivara, visiṭṭha); Sumaṅgalavilāsinī I 141, 222; Dīpavaṁsa V 32 (an°); Dhammapada III 238; Paramatthajotikā I 193 (= anuttara); Saddhammopāyana 337, 447. — comparative adhikatara Dhammapada II 7; III 176; neuter °ṁ as adverb extraordinarily Peta Vatthu Commentary 86 (= adhimattaṁ). In combination with numerals adhika has the meaning of "in addition, with an additional, plus" (cf. ādi + ādika, with which it is evidently confused, adhika being constructed in the same way as ādika, i.e. preceding the noun-determination), e.g. catuna hutādhikāni dve yojana-sahassāni 2000 yojanas and four na hutas Jātaka I 25; sattamāsa-dhikāni sattavassāni seven years and seven months Jātaka V 319; paññāsādhikāni pañca vassa-satani 500 + 50 (= 550) Peta Vatthu Commentary 152. See also sādhika.

:: Adhikaraṇa (neuter) [adhi + karaṇa]
1. Attendance, supervision, management of affairs, administration Peta Vatthu Commentary 209.
2. relation, reference, reason, cause, consequence Dīgha Nikāya II 59 (-°: in consequence of); Saṁyutta Nikāya II 41; V 19. Especially accusative °ṁ as adverb (—°) in consequence of, for the sake of, because of, from Majjhima Nikāya I 410 (rūpādhikaraṇaṁ); Saṁyutta Nikāya IV 339 (rāga°); Milindapañha 281 (mudda° for the sake of the royal seal, originally in attendance on the royal seal). Kimādhikaraṇaṁ why, on account of what Jātaka IV 4 (= kiṅkāraṇaṁ) yatvādhikaraṇaṁ (yato + adhi°) by reason of what, since, because (used as conjunction) Dīgha Nikāya I 70 = III 225 = Aṅguttara Nikāya I 113 = II 16.
3. case, question, cause, subject of discussion, dispute. There are four sorts of a. enumerated at various passages, viz. vivāda° anuvāda° āpatti° kicca° "questions of dispute, of censure, of misconduct, of duties" Vinaya II 88; III 164; IV 126, 238; Majjhima Nikāya II 247. Often referred to: Vinaya II 74; Saṁyutta Nikāya IV 63 = V 346 (dhamma° a question of the Dhamma); Aṅguttara Nikāya I 53 (case), 79; II 239 (vūpasanta); V 71, 72; past participle 20, 55; Dhammapada IV 2 (°ṁ uppannaṁ tatth'eva tasmiṁ vūpasante), adhikaraṇaṁ karoti to raise a dispute Majjhima Nikāya I 122 °ṁ vūpasameti to settle a question or difficulty Vinaya II 261.

-kāraka one who causes dispute discussions or dissent Vinaya IV 230 (feminine °ikā); Aṅguttara Nikāya III 252;
-samatha the settlings of questions that have arisen. There are seven rules for settling cases enumerated at Dīgha Nikāya III 254; Majjhima Nikāya II 247; Aṅguttara Nikāya I 99; IV 144.

:: Adhikaraṇika [from adhikaraṇa] one who has to do with the settling of disputes or questions, a judge Aṅguttara Nikāya V 164, 167.

:: Adhikaraṇī (feminine) [to adhikaraṇa 1, originally meaning "serving, that which serves, i.e. instrument"] a smith's anvil Jātaka III 285; Dāṭhāvaṁsa III 16f.; as 263.

:: Adhikata (adjective) [adhi + kata; cf. Sanskrit adhikṛta
1. commissioned with, an overseer, Peta Vatthu II 927 (dāne adhikata = ṭha pita Peta Vatthu Commentary 124).
2. caused by Milindapañha 67 (kamma°).
3. Affected by something, i.e. confused, puzzled, in doubt Milindapañha 144 (+ vimātijāta).

:: Adhikāra [cf. Sanskrit adhikāra] attendance, service, administration, supervision, management, help Vinaya I 55; Jātaka I 56; {28} VI 251; Milindapañha 60, 115, 165; Peta Vatthu Commentary 124 (dāna°; cf. Peta Vatthu II 927); Dhammapada II 41.

:: Adhikārika (adjective) (—°) [to adhikāra] serving Anglo-Saxon referring to Vinaya III 274 (Buddhaghosa).

:: Adhikodhita (adjective) [adhi + kodhita] very angry Jātaka V 117.

:: Adhikusala (adjective) [adhi + kusala] in °ā dhammā "items of higher righteousness" Dīgha Nikāya III 145.

:: Adhikuṭṭanā (feminine) [adhi + koṭṭanā or koṭṭana] an executioner's block Therīgāthā 58; cf. Therīgāthā Commentary 65 (varia lectio kuḍḍanā, should probably be read koṭṭana), 287.

:: Adhimana (adjective/noun) [adhi + mano] (noun) attention, direction of mind, concentration Sutta-Nipāta 692 (adhimanasā bhavātha). (adjective) directing one's mind upon, intent (on) Jātaka IV 433 (= pasanna-citta); V 29 (an°; varia lectio °māna).

:: Adhimatta (adjective) [adhi + matta of mā] extreme, exceeding, extraordinary; neuter adverb °ṁ extremely Majjhima Nikāya I 152, 243; Saṁyutta Nikāya IV 160; Aṅguttara Nikāya II 150; IV 241; Jātaka I 92; past participle 15; Milindapañha 146, 189, 274, 290; Peta Vatthu II 36 (= adhikataraṁ Peta Vatthu Commentary 86); Dhammapada II 85; cf. Peta Vatthu Commentary 281.

:: Adhimattata (neuter) [abstract from preceding] preponderance Aṅguttara Nikāya II 150; as 334 (cf. Buddhist Manual of Psychological Ethics a84 note 1).

:: Adhimāna [adhi + māna] undue estimate of oneself Majjhima Nikāya II 252; Aṅguttara Nikāya V 162f.

:: Adhimānika (adjective) [from adhimāna] having undue confidence in oneself, conceited Aṅguttara Nikāya V 162, 169, 317; Dhammapada III 111.

:: Adhimokkha [from adhi + muc] firm resolve, determination, decision Majjhima Nikāya III 25f.; Vibhaṅga 165f., 425; as 145, 264. See Buddhist Manual of Psychological Ethics 4 note 2; Compendium 17, 40, 95.

:: Adhimuccana (neuter) [from adhi + muc] making up one's mind, confidence as 133, 190.

:: Adhimuccati [passive of adhi + muc]
1. to be drawn to, feel attached to or inclined towards, to indulge in (with locative) Saṁyutta Nikāya III 225; IV 185; Aṅguttara Nikāya IV 24, 145f., 460; V 17; past participle 63.
2. to become settled, to make up one's mind as to (with locative), to become clear about Vinaya I 209 (preterit °mucci); Dīgha Nikāya I 106; Saṁyutta Nikāya I 116 (potential °mucceyya); Itivuttaka 43; Sumaṅgalavilāsinī I 275.
3. to take courage, to have faith Sutta-Nipāta 559; Milindapañha 234; Sumaṅgalavilāsinī I 214, 316; Jātaka IV 272; V 103; Dhammapada I 196; III 258; IV 170.
4. of a spirit, to possess, to enter into a body, with locative of the body. A late idiom for the older anvāvisati. Jātaka IV 172; V 103, 429; Dhammapada I 196; III 258; IV 170. Past participle adhimuccita and adhimutta. — causative adhimoceti to incline to (transitive); to direct upon (with locative) Saṁyutta Nikāya V 409 (cittaṁ devesu a.).

:: Adhimuccita and Adhimucchita (past participle) [either adhi + muc or mūrch; it would seem more probable to connect it with the former (cf. adhimuccati) and consider all vv.ll. °mucchita as spurious; but in view of the credit of several passages we have to assume a regular analogy-form °mucchita, cf. mucchati and see also JPTS 1886, 109] drawn towards, attached to, infatuated, indulging in (with locative) Majjhima Nikāya II 223 (an°); Saṁyutta Nikāya I 113; Theragāthā 732 (varia lectio °muccita), 923 (-cch-), 1175; Jātaka II 437 (-cch-); III 242; V 255 (kāmesu °mucchita, varia lectio °muccita). cf. ajjhomucchita.

:: Adhimuccitar [agent noun of adhimuccati] one who is intent upon something, easily trusting, giving credence Aṅguttara Nikāya III 165 (varia lectio °mucchitā).

:: Adhimutta (adjective) [past participle of adhimuccati, cf. Buddhist Hybrid Sanskrit adhimukta. Avadānaśataka I 8, 112; Divyāvadāna 49, 302 etc.] intent upon (-° or with locative or accusative), applying oneself to, keen on, inclined to, given to Vinaya I 183; Aṅguttara Nikāya V 34, 38; Dhammapada 226; Sutta-Nipāta 1071, 1149 (°citta); Cullaniddesa §33; Jātaka I 370 (dān°) past participle 26; Peta Vatthu Commentary 134 (dān°).

:: Adhimutti (feminine) [adhi + mutti] resolve, intention, disposition Dīgha Nikāya I 174; Aṅguttara Nikāya V 36; Paṭisambhidāmagga I 124; Milindapañha 161, 169; Vibhaṅga 340, 341; Sumaṅgalavilāsinī I 44, 103; Saddhammopāyana 378.

:: Adhimuttika (adjective) [= adhimutta] inclined to, attached to, bent on Saṁyutta Nikāya II 154, 158; Itivuttaka 70; Vibhaṅga 339f. + tā (feminine) inclination Dīgha Nikāya I 2.

:: Adhipa [Sanskrit adhipa, abbreviation of adhipati] ruler, lord, master Jātaka II 369; III 324; V 393; Peta Vatthu II 86 (jan° king); Dāṭhāvaṁsa III 52; Vimāna Vatthu 314.

:: Adhipajjati [adhi + pajjati] to come to, reach, attain Aṅguttara Nikāya IV 96 (anatthaṁ); past participle adhipanna.

:: Adhipaka (adjective) (—°) [from preceding] mastering, ruling or governed, influenced by (cf. adhipati) Aṅguttara Nikāya I 150 (atta° loka° dhamma°).

:: Adhipanna [cf. Sanskrit abhipanna, adhi + pad] gone into, affected with, seized by (—°), a victim of (with locative) Saṁyutta Nikāya I 72, Therīgāthā 345 (kāmesu); Sutta-Nipāta 1123 (taṇhā° = taṇhānugata Cullaniddesa §32); Dhammapada 288; Jātaka III 38, 369; IV 396; V 91, 379 (= dosena ajjhotthaṭa); VI 27.

:: Adhipaññā (feminine) [adhi + paññā] higher wisdom or knowledge, insight (cf. jhāna and paññā); usually in combination with adhicitta and adhisīla Vinaya I 70; Dīgha Nikāya I 174; III 219 (°sikkhā); Aṅguttara Nikāya I 240; II 92f., 239; III 106f., 327; IV 360; Mahāniddesa 39 (the same); Paṭisambhidāmagga I 20, 25f., 45f., 169; II 11, 244; past participle 61.

:: Adhipatana (neuter) [from adhipatati] attack, pressing Therīgāthā Commentary 271.

:: Adhipatati [adhi + patati] to fly past, vanish Jātaka IV 111 (= ativiya patati sīghaṁ atikkamati commentary). — causative adhipāteti (q.v.) in different meaning. cf. also adhipāta.

:: Adhipateyya (neuter) Aṅguttara Nikāya I 147; III 33 = Saṁyutta Nikāya IV 275 is probably misreading for ādhipateyya.
[DPL]: Influence, rule, supremacy. There are three adhipatteyyas or influences that induce men to follow virtue: attādhipateyyaṁ, "the influence of self," that is, self-respect or pride; lokādhipateyyaṁ, "the influence of the world,' that is, dread of censure, and Dhammādhipateyyaḍṁ, "the influence of religion," or the love of virtue for its own sake (Man. B. 493). Dhammapada 362.]

:: Adhipati (adjective/noun) [adhi + pati, cf. adhipa]
1. ruler, master Jātaka IV 223; Vimāna Vatthu 811; Milindapañha 388; Dhammapada I 36 (= seṭṭha).
2. ruling over, governing, predominant; ruled or governed by Vibhaṅga 216f. (chandaṁ adhipatiṁ katvā making energy predominant); as 125, 126 (atta° autonomous, loka° heteronomous, influenced by society). See also Buddhist Manual of Psychological Ethics 18 note 1, and Compendium 60.

:: Adhipatikā (feminine) [from adhipāta2] a moth, a mosquito Sutta-Nipāta 964.

:: Adhipatthita [past participle adhi + pattheti, cf. Sanskrit abhi + arthayati] desired, wished, begged for Dīgha Nikāya I 120.

:: Adhipāta1 [adhipāteti] splitting, breaking, only in phrase muddhā° head-splitting Sutta-Nipāta 988f., 1004, 1025 (varia lectio Cullaniddesa °vipāta).

:: Adhipāta2 [from adhipatati = Sanskrit atipatati, to fly past, flit] a moth Sutta-Nipāta 964; Udāna 72 (explained by commentary as salabhā).

:: Adhipāteti [causative from adhipatati, cf. Sanskrit abhipātayati and Pāḷi atipāteti] to break, split Jātaka IV 337 (= chindati). At Udāna 8 probably to be read adhibādheti (varia lectio avibādeti. Text adhipāteti).

:: Adhipāṭimokkha (neuter) [adhi + pāṭimokkha] the higher, moral, code Vinaya V 1 (pāṭim° + a.); Majjhima Nikāya II 245 (+ ajjhājīva).

:: Adhippagharati [adhi + ppa + gharati] to flow, to trickle Therīgāthā Commentary 284.

:: Adhippāgā 3 singular preterit of adhippagacchati to go to Jātaka V 59.

:: Adhippāya [adhi + ppa + i; Sanskrit abhiprāya
1. intention, wish desire Saṁyutta Nikāya I 124; V 108; Aṅguttara Nikāya II 81; III 363 (bhoga°); V 65; Jātaka I 79, 83; Saddhammopāyana 62. As adjective (—°) desiring Peta Vatthu Commentary 226 (hass° in play = khiḍḍatthika).
2. sense, meaning, conclusion, inference (cf. adhigama) Milindapañha 148; Peta Vatthu Commentary 8, 16, 48, 131 (the moral of a story). — adhippāyena (instrumental) in the way of, like Peta Vatthu Commentary 215 (kīḷ for fun).

:: Adhippāyosa [adhi + pāyosa] distinction, difference, peculiarity, special meaning Majjhima Nikāya I 46; Saṁyutta Nikāya III 66; IV 208; Aṅguttara Nikāya I 267; IV 158; V 48f.

:: Adhippeta [Sanskrit abhipreta, adhi + ppa + i, literally gone into, gone for; cf. adhippāya
1. desired, approved of, agreeable Dīgha Nikāya I 120; II 236; Vimāna Vatthu 312, 315. 2. meant, understood, intended as Jātaka III 263; Peta Vatthu Commentary 9, 80, 120, 164.

:: Adhippetatta (neuter) [abstract from adhippeta] the fact of being meant or understood Anglo-Saxon in ablative °ā with reference to, as is to be understood of Vimāna Vatthu 13; Peta Vatthu Commentary 52.

:: Adhiroha [from adhi + ruh] a scent, ascending; in dur° hard to ascend Milindapañha 322.

:: Adhisayana (neuter-adjective) [from adhiseti] lying on or in, inhabiting Peta Vatthu Commentary 80 (mañcaṁ).

:: Adhisayita [past participle of adhiseti] sat on, addled (of eggs) Vinaya III 3; Saṁyutta Nikāya III 153.

:: Adhiseti [adhi + seti] to lie on, sit on, live in, to follow, pursue Dhammapada 41; Sutta-Nipāta 671 (= gacchati commentary) — past participle adhisayita.
[DPL]: To lie down upon; to lie, to rest, to sleep; to inhabit. Present also adhisete. With accusative paṭhavim adhisessati, will lie upon the ground (Dh. 8)

:: Adhisīla (neuter) [adhi + sīla] higher morality, usually in threefold set of adhicitta-sikkha, adhipaññā° adhisïla° Vinaya I 70; Dīgha Nikāya I 174; III 219; Aṅguttara Nikāya III 133; IV 25; Dhammapada I 334; Peta Vatthu Commentary 207. See also adhicitta, sikkhā and sīla.

:: Adhiṭṭhaka (adjective) (—°) [from adhiṭṭhāti] bent on, given to, addicted to Jātaka V 427 (surā°).

:: Adhiṭṭhāna (neuter) [from adhi + sthā
1. decision, resolution, self-determination, will (cf. on this meaning Compendium 62) Dīgha Nikāya III 229 (where four are enumerated, viz. paññā°, sacca° cāga° upasama°); Jātaka I 23; V 174; Paṭisambhidāmagga I 108; II 171f., 207; as 166 (cf. Buddhist Manual of Psychological Ethics 41 note 2).
2. mentioned in bad sense with abhinivesa and anusaya, obstinacy, prejudice and bias Majjhima Nikāya I 136; III 31, 240; Saṁyutta Nikāya II 17; III 10, 135, 194. — as adjective (—°) applying oneself to, bent on Aṅguttara Nikāya III 363.
3. looking after, management, direction, power Milindapañha 309 (devānaṁ); Peta Vatthu Commentary 141 (so read for adhitaṭṭhāna). [adiṭṭhāna at Peta Vatthu Commentary 89, used as explanatory for āvāsa, should perhaps be read adhiṭṭhāna in the sense of fixed, permanent, abode].

:: Adhiṭṭhāti Adhiṭṭhati (adhiṭṭhahati) [Sanskrit adhitiṣṭhati, adhi + sthā
1. to stand on Jātaka III 278 (gerund °āya); Dhammapada IV 183 (gerund °hitvā); figurative to insist on Theragāthā 1131 (preterit °āhi).
2. to concentrate or fix one's attention on (with accusative), to direct one's thoughts to, to make up one's mind, to wish Vinaya I 115 (infinitive °ṭhātuṁ), 297 (the same), 125 (gerundive °ṭhātabba) Jātaka I 80 (preterit °ahi); III 278; IV 134 (varia lectio ati° commentary explains abhibhavitvā tiṭṭhati); Dhammapada I 34; IV 201 (gerund °hitvā); Peta Vatthu Commentary 23 (preterit °ṭhāsi) 171 (the same), 75 (gerund °hitvā). On adhiṭṭheyya see Compendium 209, note 2; 219, note 1.
3. to undertake, practice, perform, look after, to celebrate Saṁyutta Nikāya II 17; Aṅguttara Nikāya I 115f.; Jātaka I 50; Peta Vatthu Commentary 209 (gerund °ṭhāya), — past participle adhiṭṭhita (q.v.).
[DPL]: Adhiṭṭhahati. To stand on; to stay, to remain firm in; to inhabit; to appoint, to fix; to determine, to resolve, to will, to command; to devote oneself to; to practise, to perform; to undertake; to be set upon, to fix the mind upon, dwell upon.

:: Adhiṭṭhāyaka (adjective) (—°) superintending, watching, looking after, in kamma° Mahāvaṁsa 5, 175; 30, 98; kammanta° Dhammapada I 393.

:: Adhiṭṭhita (adjective) [past participle of adhiṭṭhāti
1. standing on (with locative), especially with the idea of standing above, towering over Vimāna Vatthu 6330 (hemarathe a. = sakalaṁ ṭhānaṁ abhibhavitvā ṭhita Vimāna Vatthu 269).
(a) looked after, managed, undertaken, governed Vinaya I 57; Saṁyutta Nikāya V 278 (svādhi- ṭṭhita); Peta Vatthu Commentary 141 (kammanta).
(b) undertaking, bent on (with accusative) Sutta-Nipāta 820 (ekacariyaṁ).

:: Adhivacana (neuter) [adhi + vacana] designation, term, attribute, metaphor, metaphorical expression Dīgha Nikāya II 62; Majjhima Nikāya I 113, 144, 460; Aṅguttara Nikāya II 70, 124; III 310; IV 89, 285, 340; Itivuttaka 15, 114; Sutta-Nipāta page 218; Jātaka I 117; Cullaniddesa §34 = Dhammasaṅgani 1306 (= nāma saṅkhā paññatti etc.); Vibhaṅga 6; Peta Vatthu Commentary 63. See on term Buddhist Manual of Psychological Ethics 316 note 1.

-patha "process of synonymous nomenclature" (Mrs. Rhys Davids) Dīgha Nikāya II 68; Saṁyutta Nikāya III 71; Dhammasaṅgani 1306; as 51.

:: Adhivara (adjective) [adhi + vara] superb, excellent, surpassing Vimāna Vatthu 163 (an° unsurpassed, unrivalled; Vimāna Vatthu 80 = adhika, visiṭṭha).

:: Adhivasati [DPL]: To dwell in, to inhabit.

:: Adhivattati [adhi + vattati] to come on, proceed, issue, result Saṁyutta Nikāya I 101; Aṅguttara Nikāya II 32.

:: Adhivattha (adjective) [past participle of adhivasati] inhabiting, living in (with locative) Vinaya I 28; Saṁyutta Nikāya I 197; Jātaka I 223; II 385; III 327; Peta Vatthu Commentary 17. The form adhivuttha occurs at Jātaka VI 370.

:: Adhivāha [from adhi + vah; cf. Sanskrit abhivahati] a carrier, bearer, adjective bringing Saṁyutta Nikāya IV 70 (dukkha°); Aṅguttara Nikāya I 6; Theragāthā 494.

:: Adhivāhana (neuter-adjective) [from adhi + vah] carrying, bringing, bearing Sutta-Nipāta 79; feminine °ī Theragāthā 519.

:: Adhivāsa [from adhi + vas] endurance, forbearance, holding out; only as adjective in dur° difficult to hold out Theragāthā 111.

:: Adhivāsaka (and °ika) (adjective) [from adhivāsa] willing, agreeable, enduring, patient Vinaya IV 130; Majjhima Nikāya I 10, 526; Aṅguttara Nikāya II 118; III 163; V 132; Jātaka III 369 (an°); IV 11, 77.

:: Adhivāsana (nṭ.) [from adhi + vas] 1 assent Aṅguttara Nikāya III 31; Dhammapada I 33.
2. forbearance, endurance Majjhima Nikāya I 10; Jātaka II 237; III 263; IV 307; V 174.

:: Adhivāsanatā (feminine) [abstract from adhivāsana] patience, endurance, Dhammasaṅgani 1342; Vibhaṅga 360 (an°).

:: Adhivāseti [causative of adhivasati, cf. Buddhist Hybrid Sanskrit adhivāsayati in meaning of 3
1. to wait for (with accusative) Jātaka I 254; II 352; III 277.
2. to have patience, bear, endure (with accusative) Dīgha Nikāya II 128, 157; Jātaka I 46; III 281 (pahāre); IV 279, 407; V 51, 200; Vimāna Vatthu 336, 337.
3. to consent, agree, give in Vinaya I 17; Dīgha Nikāya I 109 (cf. Sumaṅgalavilāsinī I 277); Saṁyutta Nikāya IV 76; Dhammapada I 33; Peta Vatthu Commentary 17, 20, 75 and passim. — causative adhivāsāpeti to cause to wait Jātaka I 254.

:: Adhivimokkhatta (neuter) = adhimokkha; being inclined to as 261.

:: Adhivimuttatta (neuter) = adhivimokkhatta and adhimutti, i.e. propensity, the fact of being inclined or given to Jātaka V 254 (Text kāmādhivimuttitā, varia lectio °muttata).

:: Adhivuttha see adhivattha.

:: Adhivutti (feminine) [adhi + vutti, from adhi + vac, cf. Sanskrit abhivadati] expression, saying, opinion; only in technical term adhivuttipada (varia lectio adhimutti-p. At all passages) Dīgha Nikāya I 13 (explained by adhivacana-pada Sumaṅgalavilāsinī I 103); Majjhima Nikāya II 228; Aṅguttara Nikāya V 36.

:: Adhiyita see adhīyati.

:: Adhīna (adjective) (—°) [cf. Sanskrit adhīna] subject, dependent Dīgha Nikāya I 72 (atta° and para°); Jātaka IV 112; Sumaṅgalavilāsinī I 217; also written ādhīna Jātaka V 350. See also under para.

:: Adhīyati and adhiyati [Med. of adhi + i, 1st singular adhīye taken as base in Pāḷi] to study, literally to approach (cf. adhigacchati); to learn by heart (the Vedas and other Sacred Books) Vinaya I 270; Saṁyutta Nikāya I 202 (dhammapadāni); Jātaka IV 184 (adhīyitvā), 496 (adhīyamāna); VI 458; Dhammapada III 446 (adhīyassu). — gerund adhīyitvā Jātaka IV 75; adhiyānaṁ Jātaka V 450 (= sajjhāyitvā commentary) and adhicca: see adhicca 2; past participle adhiyita Dīgha Nikāya I 96.

:: Adho (adverb) [Vedic adhaḥ; comparative adharaḥ = Latin inferus, Gothic undar, English under; = Latin infimus] below, usually combined or contrasted with uddhaṁ "above" and tiriyaṁ "across", describing the 3 dimensions. — uddhaṁ and adho above and below, marking zenith and nadir. Thus with uddhaṁ and the four bearings (disā) and intermediate points (anudisā) at Saṁyutta Nikāya I 122; III 124; Aṅguttara Nikāya IV 167; with uddhaṁ and tiriyaṁ at Sutta-Nipāta 150, 537, 1055, 1068. Explained at Paramatthajotikā I 248 by heṭṭhā and in detail (dogmatically and speculatively) at Cullaniddesa §155. For further reference see uddhaṁ. The compound form of adho before vowels is adh°.

-akkhaka beneath the collar-bone Vinaya IV 213;
-agga with the points downward (of the upper row of teeth) Jātaka V 156 (+ uddh° explained by uparima-danta commentary);
-kata turned down, or upside down Jātaka I 20; VI 298;
-gata gone by, past. Adverb °ṁ since (cf. uddhaṁ adverb later or after) Jātaka VI 187 (ito māsaṁ adhogataṁ since one month ago);
-gala (so read for Text udho°) down the throat Peta Vatthu Commentary 104;
-mukha head forward, face downward, bent over, upturned Vinaya II 78; Majjhima Nikāya I 132, 234: Vimāna Vatthu 161 (= heṭṭhā mukha Vimāna Vatthu 78);
-bhāga the lower part (of the body) Majjhima Nikāya I 473; Dhammapada I 148;
-virecana action of a purgative (opposite uddha° of an emetic) Dīgha Nikāya I 12; Sumaṅgalavilāsinī I 98 (= adho dosānaṁ nīharaṇaṁ); as 404;
-sākhaṁ (+ uddhamūlaṁ) branches down (and roots up, i.e. uprooted) Dhammapada I 75;
-sira (adjective) head downward Jātaka IV 194;
-siraṁ (adverb) with bowed head (cf. avaṁsiraṁ) Jātaka VI 298 (= siraṁ adhokatvā heṭṭhāmukho commentary);
-sīsa (adjective) head first, headlong Jātaka I 233; V 472 (°ka).

:: Adhunā (adverb) [Vedic adhunā] just now, quite recently Dīgha Nikāya II 208; Vinaya II 185 (kāḷakata); Milindapañha 155; Dāṭhāvaṁsa II 94.

-āgata a newcomer Majjhima Nikāya I 457; Jātaka II 105;
-ābhisitta newly or just anointed Dīgha Nikāya II 227;
-uppanna just arisen Dīgha Nikāya II 208, 221.

:: Adhura (neuter) [a + dhura, see dhura 2] irresponsibility, indifference to oblihations Jātaka IV 241.

:: Adinna (past participle) [a + dinna] that which is not given, frequently in phrase adinn'ādāna (BHS adattādāna Divyāvadāna 302) seizing or grasping that which is not given to one, i.e. stealing, is the 2nd of the ten qualifications of bad character or sīla (dasa-sīla see sīla II). Vinaya I 83 (°ā veramaṇī); Dīgha Nikāya I 4 (= parassa haraṇaṁ theyyaṁ corikā ti vuttaṁ hoti Sumaṅgalavilāsinī I 71); III 68f., 82, 92, 181f.; Majjhima Nikāya I 361; Itivuttaka 63; Khuddakapāṭha I, 16;, cf. Paramatthajotikā I 26. — adinnādāyin he who takes what is not given, a thief; stealing, thieving (cf. BSK. adattādāyika Divyāvadāna 301, 418) Vinaya I 85; Dīgha Nikāya I 138; Saddhammopāyana 78.

:: Adiṭṭhā [a + diṭṭhā, gerund of °dassati] not seeing, without seeing Jātaka IV 192 (Text adaṭṭhā, varia lectio na diṭṭhā, commentary adisvā); V 219.

:: Adrūbhaka see dubbha.

:: Adu (or ādu) (indeclinable) [perhaps identical with aduṁ, neuter of pronoun asu] particle of affirmation: even, yea, nay; always in emphatic exclamations Vimāna Vatthu 622 (= udāhu Vimāna Vatthu 258; varia lectio ādu) = Peta Vatthu IV 317 (ādu) = Dhammapada I 31 (Text ādu, varia lectio adu); Vimāna Vatthu 631 (varia lectio ādu); Jātaka V 330 (Text ādu, commentary adu; explained on page 331 fantastically as aduñ ca aduñ ca kammaṁ karohī ti). See also ādu.

:: Aduṁ neuter of pronoun asu.

:: Adūsaka (adjective) [a + dūsaka] innocent Jātaka V 143 (= nirapa-rādha commentary); VI 84, 552. feminine adūsikā Sutta-Nipāta 312.

:: Adūsiya = adūsaka Jātaka V 220 (= anaparādha commentary).

:: Advejjhatā see dvejjhatā.

:: Aḍḍha1 (and addha) [etymology uncertain, Sanskrit ardha] one half, half; usually in compounds (see below), like diyaḍḍha 1½ (°sata 150) Peta Vatthu Commentary 155 (see as to meaning Stede, GPv page 107). Note: aḍḍha is never used by itself, for "half" in absolute position upaḍḍha (q.v.) is always used.

-akkhika with furtive glance ("half an eye") Dhammapada IV 98;
-aṭṭha half of eight, i.e. four (cf. aṭṭhaḍḍha) Saṁyutta Nikāya II 222 (°ratana); Jātaka VI 354 (°pāda quadruped; varia lectio for aṭṭhaḍḍha);
-aḷhaka ½ an aḷhaka (measure) Dhammapada III 367;
-uḍḍha [cf. {17} Mahārāṣṭrī form cauṭṭha = Sanskrit caturtha] three and a half Jātaka I 82; IV 180; V 417, 420; Dhammapada I 87; Mahāvaṁsa 12, 53;
-ocitaka half plucked off Jātaka I 120;
-karīsa (-matta) half a k. in extent Vimāna Vatthu 64 (cf. aṭṭha-karīsa);
-kahāpaṇa ½ kahāpaṇa Aṅguttara Nikāya V 83;
-kāsika (or °ya) worth half a thousand kāsiyas (i.e. of Benares monetary standard) Vinaya I 281 (kambala, a woollen garment of that value; cf. Vinaya Texts II 195); II 150 (bimbohanāni, pillows; so read for aḍḍhakāyikāni in Text); Jātaka V 447 (-kāsigaṇikā for °kāsiya° a courtezan who charges that price, in phrase °k.-gaṇikā viya na bahunnaṁ piyāmanāpā);
-kumbha a half (-filled) pitcher Sutta-Nipāta 721;
-kusi (technical term of tailoring) a short intermediate cross-seam Vinaya I 287;
-kosa half a room, a small room Jātaka VI 81 (= a° kosantara commentary);
-gāvuta half a league Jātaka VI 55;
-cūḷa (°vāhā vīhi) ½ a measure (of rice) Milindapañha 102, perhaps misread for aḍḍhāḷha (āḷha = āḷhaka, cf. Aṅguttara Nikāya III 52), a half āḷha of rice;
-tiya the third (unit) less half, i.e. two and a half Vimāna Vatthu 66 (māsā); Jātaka I 49, 206, 255 (°sata 250). cf. next;
-teyya = °tiya 2½ Vinaya IV 117; Jātaka II 129 (°sata); Sumaṅgalavilāsinī I 173 (varia lectio for °tiya); Dhammapada I 95 (°sata), 279; Peta Vatthu Commentary 20 (°sahassa);
-telasa [cf. Buddhist Hybrid Sanskrit ardhatrayodaśa] twelve and a half Vinaya I 243, 247; Dīgha Nikāya II 6 (°bhikkhusatāni, cf. tayo B 1 b); Dhammapada III 369;
-daṇḍaka a short stick Majjhima Nikāya I 87 = Aṅguttara Nikāya I 47; II 122 = Cullaniddesa §604 = Milindapañha 197;
-duka see °ruka;
-nāḷika (-matta) half anāḷi-measure full Jātaka VI 366;
-pallaṅka half a divan Vinaya II 280;
-bhāga half a share, one half Vimāna Vatthu 136 (= upaḍḍhabhāga Vimāna Vatthu 61); Peta Vatthu I 115;
-maṇḍala semi-circle, semi circular sewing Vinaya I 287;
-māna half amāna measure Jātaka I 468 (masculine = aṭṭhannaṁ nāḷinaṁ nāmaṁ commentary);
-māsa half a month, a half month, a fortnight Vinaya III 254 (ūnak°); Aṅguttara Nikāya V 85; Jātaka III 218; Vimāna Vatthu 66. Frequently in accusative as adverb for a fortnight, e.g. Vinaya IV 117; Vimāna Vatthu 67; Peta Vatthu Commentary 55;
-māsaka half a bean (as weight or measure of value, see māsaka) Jātaka I 111;
-māsika half-monthly past participle 55;
-muṇḍaka shaven over half the head (sign of loss of freedom) Mahāvaṁsa 6, 42;
-yoga a certain kind of house (usually with pāsāda) Vinaya I 58 = 96, 107, 139, 239, 284; II 146. According to Vinaya Texts 174 "a gold coloured Bengal house" (Buddhaghosa), an interpretation which is not correct: we have to read supaṇṇa vaṅkageha "like a Garuḷa bird's crooked wing", i.e. where the roof is bent on one side;
-yojana half a yojana (in distance) Jātaka V 410; Sumaṅgalavilāsinī I 35 (in explanation of addhāna-magga); Dhammapada I 147; II 74;
-rattā midnight Aṅguttara Nikāya III 40 (°aṁ adverb at m.); Vimāna Vatthu 8116 (°rattāyaṁ adverb = aḍḍharattiyaṁ Vimāna Vatthu 315); Jātaka I 264 (samaye); IV 159 (the same);
-ratti = °rattā Vimāna Vatthu 255, 315 (= majjhimayāma-samaya); Peta Vatthu Commentary 155;
-ruka (varia lectio °duka) a certain fashion of wearing the hair Vinaya II 134; Buddhaghosa explanains (Samantapāsādikā VI 1211): aḍḍharukan ti udare lomarāji-ṭhapanaṁ "leaving a stripe of hair on the stomach";
-vivaṭa (dvāra) half open Jātaka V 293.

:: Aḍḍha2 (adjective) [Sanskrit āḍhya from ṛddha past participle of ṛdh, ṛdhnote and ṛdhyate (see ijjhati) to thrive. cf. Greek ἅλϑομαι thrive, Latin alo to nourish. cf. also Vedic iḍā refreshment and Pāḷi iddhi power. See also āḷhiya] rich, opulent, wealthy, well-to-do; usually in combination with mahaddhana and mahābhoga of great wealth and resources (followed by pahūta-jātarūparajata pahūta vittūpakaraṇa etc.). Thus at Dīgha Nikāya I 115, 134, 137; III 163; past participle 52; Dhammapada I 3; Vimāna Vatthu 322; Peta Vatthu Commentary 3, 78 etc. In other combinations Vimāna Vatthu 314 (°kula); Cullaniddesa §615 (Sakka = aḍḍho mahaddhano dhanavā); Sumaṅgalavilāsinī I 281 (= issara); Dhammapada II 37 (°kula); Saddhammopāyana 270 (satasākh°), 312 (guṇ°), 540f. (the same), 561.

:: Aḍḍhaka (adjective) wealthy, rich, influential Jātaka IV 495; Peta Vatthu II 82 (= mahāvibhava Peta Vatthu Commentary 107).

:: Aḍḍhatā (feminine) [abstract to aḍḍha] riches, wealth, opulence Saddhammopāyana 316.

:: Agada [Vedic agada; a + gada] medicine, drug, counter-poison Jātaka 180 (ºharīṭaka); Milindapañha 121, 302, 319, 334; Sumaṅgalavilāsinī I 67; Dhammapada 1.215; Peta Vatthu Commentary 198 (= osadhaṁ).

:: Agalu [cf. Sanskrit aguru, which is believed to appear in Hebrew ahalim (aloe), also in Greek ἀλόμ and ἀγάλλοχον] fragrant aloe wood, Agallochum Vimāna Vatthu 537 (aggalu = Vimāna Vatthu 237 agalu - gandha); Vv-a. 158 (+ candana). cf. also Avadāna-śataka I 24, and akalu.

:: Agaru (adjective) [cf. Sanskrit aguru, a + garu (a) not heavy, not troublesome, only in phrase: sace te agaru "if it does not inconvenience you, if you don't mind" (cf. Buddhist Hybrid Sanskrit yadi te aguru. Avadāna-śataka I 94, 229; II 90) Vinaya. I 25; IV 17, Dīgha Nikāya I 51; Dhammapada I 39. (b) disrespectful, irreverent (against = genitive) Dīgha Nikāya I 89; Sutta-Nipāta 51.

:: Agati see gati. °ºga mana practising a wrong course of life, evil practice, wrong doing Dīgha Nikāya III 228 (4: chandaº, dosaº mohaº bhayaº); Aṅguttara Nikāya II 18f., Jātaka iv.402; V 98, 510; Peta Vatthu Commentary 161.

:: Agā [DPL]: see Eti.

:: Agāra (neuter) [cf. Sanskrit agāra, probably with the a- of communion; Greek ἀγεἱρω to collect ἀγορά market. cf. in meaning and etymology gaha1]. 1. house or hut, usually implying the comforts of living at home as opposed to anagāra homelessness or the state of a homeless wanderer (mendicant). Thus frequently in two phrases contrasting the state of a householder (or layman, cf. gihin), with that of a religious wanderer (pabbajita), viz.
(a) kesa massuṁ ohāretva kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati "to shave off hair and beard, put on the yellow robes, and wander forth out of the home into the homeless state" Dīgha Nikāya I 60 etc.; cf. Cullaniddesa 17211. See also Saṁyutta Nikāya I 185 (agārasmā anagāriyaṁ nikkhanta); Majjhima Nikāya II 55 (agāraṁ ajjhāvasatā); Sutta-Nipāta 274, 805 (ºṁ āvasati), and with pabbajita Dīgha Nikāya I 89, 115, 202, 230; Peta Vatthu II 1317.
(b) of a "rajā cakka vattin" compared with a "sambuddha ": sace agāraṁ āvasati vijeyya paṭhaviṁ imaṁ adaṇḍena asatthena + ā + sace ca so pabbajati agārā anagāriyaṁ vivaṭacchado sambuddho arahā bhavissati "he will become the greatest king if he stays at home, but the greatest saint if he takes up the homeless life", the prophesy made for the infant Gotama Dīgha Nikāya II 16; Sutta-Nipāta 1002, 1003. — Further passages for agāra Vinaya I 15; Dīgha Nikāya I 102 (varia lectio Agyāgāra, but Sumaṅgalavilāsinī I 270 explained as dānāgāra); Aṅguttara Nikāya I 156, 281; II 52f.; Dhammapada 14, 140; Jātaka I 51, 56; III 392; Dīpavaṁsa I 36.
2. anagāra (adjective) houseless, homeless; a mendicant (opposite gahaṭṭha) Sutta-Nipāta 628 = Dhammapada 404; Sutta-Nipāta 639, 640 (+ paribbaje); Peta Vatthu II 25 (= anāvāsa Peta Vatthu Commentary 80). — (nt.) the homeless state (= anagāriyā) Sutta-Nipāta 376. See also agga2.
3. ºāgāra: Owing to frequent occurrence of agāra at the end of compounds of which the first word ends in a, we have a dozen quite familiar words ending apparently in āgāra. This form has been considered therefore as a proper doublet of agāra. This however is wrong. The long ā is simply a contraction of the short a at the end of the first part of the compound with the short a at the beginning of agāra. Of the compounds the most common are:

-āgantukº reception hall for strangers or guests Saṁyutta Nikāya IV 219; V 21;
-itthº lady's bower Saṁyutta Nikāya I 58, 89;
-kūtº a house with a peaked roof, or with gables Saṁyutta Nikāya II 103. 263; III 156; IV 186; V 43; Aṅguttara Nikāya I 230; III 10, 364; IV 231; V 21;
-koṭṭhº storehouse, granary Dīgha Nikāya I 134 (cf. Sumaṅgalavilāsinī I 295); Saṁyutta Nikāya I 89;
-tiṇº a house covered with grass Saṁyutta Nikāya IV 185; Aṅguttara Nikāya I 101;
-bhusº threshing shed, barn Aṅguttara Nikāya I 241;
-santhº a council hall Dīgha Nikāya I 91; II 147; Saṁyutta Nikāya IV 182; V 453; Aṅguttara Nikāya II 207; IV I79 f;
-suññº an uninhabited shed; solitude Saṁyutta Nikāya V 89, 157, 310f., 329f.; Aṅguttara Nikāya I 241 (v.1. for bhusāgāra); III 353; IV 139, 392, 437; V 88, 109, 323 f.

:: Agāraka (neuter) [from agāra] a small house, a cottage Majjhima Nikāya I 450; Jātaka VI 81.

:: Agārika (adjective)
1. having a house, in eka°, dva° etc. Dīgha Nikāya I 166 = Aṅguttara Nikāya I 295 = II 206.
2. A householder, layman Vinaya I 17. feminine agārikā a housewife Vinaya I 272. See also āgārika.

:: Agārin (adjective) [from agāra] one who has or inhabits a house, a householder Sutta-Nipāta 376, Theragāthā 1009; Jātaka III 234. — feminine agārinī a housewife Vimāna Vatthu 527 (= gehassāminī Vimāna Vatthu 225); Peta Vatthu III 43 (the same Peta Vatthu Commentary 194).

:: Agāriya = agārika, a layman Majjhima Nikāya I 504 (°bhūta). — Usually in negative anagāriyā (feminine) the homeless state (= anagāraṁ) as opposed to agāra (q.v.) in formula agārasmā anagāriyaṁ pabbajita (gone out from the house into the homeless state) Vinaya I 15; Majjhima Nikāya I 16; II 55, 75; Aṅguttara Nikāya I 49; Dīgha Nikāya III 30f., 145f.; Sutta-Nipāta 274, 1003; Peta Vatthu II 1316; Sumaṅgalavilāsinī I 112.

{4}

:: Agga1 (adjective/noun) [Vedic agra; cf. Avesta agrō first; Lithuanian agrs early
1. (adjective)
(a.) of time: the first, foremost Dīpavaṁsa IV 13 (saṅgahaṁ first collection). See compounds
(b.) of space: the highest, topmost, Jātaka I 52 (°sākhā). (commentary) of quality: illustrious, excellent, the best, highest, chief Vinaya IV 232 (agga-m-agga) most excellent, Dīgha Nikāya II 4: Saṁyutta Nikāya I 29 (a. sattassa Sambuddha); Aṅguttara Nikāya II 17 = Peta Vatthu IV 347 (lokassa Buddho aggo [Pv-a: aggaṁ] pavuccati); Itivuttaka 88, 89; Sutta-Nipāta 875 (suddhi); Peta Vatthu Commentary 5. Often combined with seṭṭha (best), e.g. Dīgha Nikāya II 15; Saṁyutta Nikāya III 83, 264.
2. (neuter) top, point.
(a.) literal: the top or tip (nearly always °—°); as ār° point of an awl Sutta-Nipāta 625, 631; Dhammapada 401; kus° tip of a blade of grass Dhammapada 70; Saddhammopāyana 349; tiṇ° the same Peta Vatthu Commentary 241; dum° top of a tree Jātaka II 155; dhaj° of a banner Saṁyutta Nikāya I 219; pabbat° of a mountain Saddhammopāyana 352; sākh° of a branch Peta Vatthu Commentary 157; etc. (b.) figurative: the best part, the ideal, excellence, prominence, first place, often to be translated as adjective the highest, best of all etc. Saṁyutta Nikāya II 29 (aggena aggassa patti hoti: only the best attain to the highest); Mahāvaṁsa 7, 26. Usually as °—°; e.g. dum° the best of trees, an excellent tree Vimāna Vatthu 3541 (cf. Vimāna Vatthu 161); dhan° plenty Dīgha Nikāya III 164; madhur° Saṁyutta Nikāya I 41, 161, 237; bhav° the best existence Saṁyutta Nikāya III 83; rūp° extraordinary beauty Jātaka I 291; lābh° highest gain Jātaka III 127; sambodhi-y-agga highest wisdom Sutta-Nipāta 693 (= sabbaññuta-ñāṇa Paramatthajotikā II 489; the best part or quality of anything, in enumeration of the five "excellencies" of first-fruits (panca aggāni, after which the N. Pañcaggadāyaka), viz. khettaggaṁ rās° koṭṭh° kumbhi° bhojan° Paramatthajotikā II 270. sukh° perfect bliss Saddhammopāyana 243. Thus frequent in phrase aggaṁ akkhāyati to be the most excellent Dīgha Nikāya I 124; Saṁyutta Nikāya III 156, 264; Aṅguttara Nikāya II 17 (Tathāgato); Itivuttaka 87 (the same); Cullaniddesa §517 Dīgha Nikāya (Appamādo); Milindapañha 183. 3. Cases as adverb: aggena (instrumental) in the beginning, beginning from, from (as preposition), by (the same) Vinaya II 167. (aggena gaṇhāti to take from, to subtract, to find the difference; Kern Toevoegselen sub voce unnecessarily changes aggena into agghena), 257 (yadaggena at the moment when or from, followed by tad eva "then"; cf. agge), 294 (bhikkh° from alms); Vibhaṅga 423 (vass° by the number of years). Aggato (ablative) in the beginning Sutta-Nipāta 217 (+ majjhato, sesato). Aggato kata taken by its worth, valued, esteemed Therīgāthā 386, 394. Agge (locative) 1. At the top Aṅguttara Nikāya II 201 (opposite mūle at the root); Jātaka IV 156 (the same); Sutta-Nipāta 233 (phusit° with flowers at the top: supupphitaggasākhā Paramatthajotikā I 192); Jātaka II 153 (ukkh°); III 126 (kūp°). 2. (as preposition) from, after, since, usually in phrases yad° (followed by tad°) from what time, since what date Dīgha Nikāya I 152; II 206; and ajja-t-agge from this day, after today Dīgha Nikāya I 85; Majjhima Nikāya I 528; Aṅguttara Nikāya V 300; Sutta-Nipāta 25 (cf. Buddhist Hybrid Sanskrit adyāgreṇa Avadāna-śataka II 13); at the end: bhattagge after a meal Vinaya II 212. {4}

-aṅgulī the main finger, i.e. index finger Jātaka VI 404;
-āsana main seat Sumaṅgalavilāsinī I 267;
-upaṭṭhāka chief personal attendant Dīgha Nikāya II 6;
-kārikā first taste, sample Vinaya III 80;
-kulika of an esteemed clan Peta Vatthu III 55 (= seṭṭh° Peta Vatthu Commentary 199);
-ñña recognized as primitive primeval, Dīgha Nikāya III 225 (porāṇa +), Aṅguttara Nikāya II 27f.; IV 246, Kathāvatthu 341;
-danta one who is most excellently self-restrained (of the Buddha) Theragāthā 354;
-dāna a splendid gift Vinaya III 39;
-dvāra main door Jātaka I 114;
-nakha tip of the nail Vinaya IV 221;
-nagara the first or most splendid of cities Vinaya I 229;
-nikkhitta highly praised or famed Milindapañha 343;
-nikkhittaka an original depository of the Faith Dīpavaṁsa IV 5;
-pakatimant of the highest character Jātaka V 351 (= aggasabhāva);
-patta having attained perfection Dīgha Nikāya III 48 f;
-pasāda the highest grace Aṅguttara Nikāya II 34; Itivuttaka 87;
-piṇḍa the best oblation or alms Saṁyutta Nikāya I 141; Majjhima Nikāya I 28; II 204;
-piṇḍika receiving the best oblations Jātaka VI 140;
-puggala the best of men (of the Buddha) Sutta-Nipāta 684; Dhammapada II 39; Saddhammopāyana 92, 558;
-purohita chief or prime minister Jātaka VI 391;
-phala the highest or supreme fruit (i.e. Arahantship) Jātaka I 148; Peta Vatthu IV 188; Peta Vatthu Commentary 230;
-bīja having eggs from above (opposite mūla°), i.e. propagated by slips or cuttings Dīgha Nikāya I 5; Sumaṅgalavilāsinī I 81;
-magga (adjective) having reached the top of the path, i.e. Arahantship Therīgāthā Commentary 20;
-mahesi the king's chief wife, queen-consort Jātaka I 262; III 187, 393; V 88; Dhammapada I 199; Peta Vatthu Commentary 76;
-rājā the chief king Jātaka VI 391; Milindapañha 27;
-vara most meritorious, best Dīpavaṁsa VI 68;
-vāda the original doctrine (= Theravāda) Dīpavaṁsa IV 13;
-vādin one who proclaims the highest good (of the Buddha) Theragāthā 1142.

:: Agga2 (neuter) (only °—°) [a contracted form of agāra] a (small) house, housing accomodation; shelter, hut; hall.

-dān° a house of donation, i.e. a public or private house where alms are given Jātaka III 470; IV 379, 403; VI 487; Peta Vatthu Commentary 121; Milindapañha 2;
-salāk° a hut where food is distributed to the bhikkhus by tickets, a food office Jātaka I 123, Vimāna Vatthu 75.

:: Aggalu see agalu.

:: Aggaḷa and Aggaḷā (feminine) (also occasionally with °l-.) [cf. Sanskrit argala and argalā to areg to protect, ward off, secure etc., as in Anglo-Saxon reced house; aleg in Sanskrit rakṣati to protect, Greek ἀλέξω the same, Anglo-Saxon ealh temple. cf. also °areq in Greek ὰρκέο = Latin arceo, Orcus, Old High German rigil bolt.] a contrivance to fasten anything for security or obstruction: 1. A bolt or cross-bar Vinaya I 290; Dīgha Nikāya I 89 (°ṁ ākoṭeti to knock upon the cross-bar; a. = kavāṭa Sumaṅgalavilāsinī I 252); Aṅguttara Nikāya IV 359 (the same); S. IV 290; Aṅguttara Nikāya I 101 = 137 = IV 231. (phusit° with fastened bolts, securely shut Theragāthā 385 (the same); Vinaya IV 47; Jātaka V 293 (°ṁ uppīḷeti to lift up the cross-bar. 2. A strip of cloth for strengthening a dress etc., a gusset Vinaya I 290 (+ tunna), 392 (Samantapāsādikā V 1128); Jātaka I 8 (+ tunna) VI 71 (°ṁ datvā); Vinaya IV 121.

-dāna putting in a gusset Jātaka I 8;
-phalaka the post or board, in which the cross-bar is fixed (cf. °vaṭṭi) Majjhima Nikāya III 95;
-vaṭṭi = °phalaka Vinaya II 120, 148;
-sūci bolting pin Majjhima Nikāya I 126.

:: Aggatā (feminine) [abstract of agga] pre-eminence, prominence, superiority Kathāvatthu 556 (°ṁ gata); Dīpavaṁsa IV 1 (guṇaggataṁ gatā). — (adjective) mahaggata of great value or superiority Dīgha Nikāya I 80; III 224.

:: Aggatta (neuter) [abstract of agga = Sanskrit agratva] the state or condition of being the first, pre-eminence Peta Vatthu Commentary 9, 89.

:: Aggavant (adjective) occupying the first place, of great eminence Aṅguttara Nikāya I 70, 243.

:: Aggha [see agghati
1. price, value, worth, Milindapañha 244; Mahāvaṁsa 26, 22; 30, 76; Vimāna Vatthu 77. — mahaggha (adjective) of great value Jātaka IV 138; V 414; VI 209; Peta Vatthu II 118. See also mahā-raha. Appaggha (adjective) of little value Jātaka IV 139; V 414. — anaggha (neuter) pricelessness, Jātaka V 484; cattari anagghāni the four priceless things, viz. setacchatta, nisīdana-pallaṅka, ādhāraka, pādapīṭhikā Dhammapada III 120, 186. (adjective) priceless, invaluable Jātaka V 414; Mahāvaṁsa 26, 25; Dhammapada IV 216. — agghena (instrumental) for the price of Vinaya II 52, cf. Buddhaghosa on page 311, 312.
2. An oblation made to a guest Dīgha Nikāya II 240; Jātaka IV 396 = 476.

-kāraka a valuator Jātaka I 124;
-pada valuableness Jātaka V 473 (°lakkhaṇaṁ nāma mantaṁ).

:: Agghaka (adjective) = aggha; worth, having the value of (—°) Mahāvaṁsa 30, 77. — an° priceless Mahāvaṁsa 30, 72.

:: Agghanaka (adjective) (—°) [from °agghana, abstract to agghati] having the value of, equal to, worth Vinaya IV 226; Jātaka I 61 (satasahass°), 112; Sumaṅgalavilāsinī I 80 (kahāpaṇ°); Dhammapada III 120 (cuddasakoṭi°); Mahāvaṁsa 26, 22; 34, 87. — feminine °ikā Jātaka I 178 (sata-sahass°).

:: Agghaniya (adjective) [in function and form gerund of agghati] priceless, invaluable, beyond the reach of money Milindapañha 192.

:: Agghati (intransitive) [Sanskrit arghati, argh = arh (see arahati), cf. Greek ἀλϕἠ reward, ἀλϕάνω to deserve] to be worth, to have the value of (accusative), to deserve Jātaka I 112 (sata-sahassaṁ; aḍḍhamāsakaṁ); VI 174, 367 (padarajaṁ); Dhammapada III 35 (maṇin nāgghāma); Mahāvaṁsa 32, 28. Frequently in stock phrase kalaṁ nāgghati (nāgghanti) soḷasiṁ not to be worth the 16th part of (cf. kalā) Vinaya II 156; Saṁyutta Nikāya I 233; Dhammapada 70; Vimāna Vatthu 207 (= nānubhoti Vimāna Vatthu 104), 437; Jātaka V 284. — causative agghāpeti to value, to appraise, to have a price put on (accusative) Jātaka I 124; IV 137, 278; Milindapañha 192; Mahāvaṁsa 27, 23. cf. agghāpanaka and agghāpaniya.

:: Agghāpanaka [from agghāpana to agghāpeti, causative of agghati] a valuator, appraiser Jātaka I 124, 125; V 276 (°ika).

:: Agghāpaniya (adjective) [gerund of agghāpeti, see agghati] that which is to be valued, in °kamma the business of a valuator Jātaka IV 137.

:: Agghika (neuter) (—°) [= agghiya] an oblation, decoration or salutation in the form of garlands, flowers etc., therefore meaning "string, garland" (cf. Sinhalese ägä "festoon work") Mahāvaṁsa 19, 38 (pupph°) 34, 73 (ratan°) 34, 76 (dhaj°); Dāṭhāvaṁsa I 39 (pupphamay°); V 51 (kusum°).

:: Agghiya (adjective/noun) [gerundive form from agghati
1. (adjective) valuable, precious, worth Jātaka VI 265 (maṇi); Dhammapada II 41 (ratan° of jewel's worth); Mahāvaṁsa 30, 92.
2. (neuter) a respectful oblation Jātaka V 324 = VI 516; Dīpavaṁsa VI 65; VII 4.

:: Aggi [Vedic agni = Latin ignis. Besides the contracted form aggi we find the diæretic forms gini (q.v.) and aggini (see below)] fire.
1. fire, flames, sparks; conflagration, Vinaya II 120 (fire in bathroom); Majjhima Nikāya I 487 (anāhāro nibbuto fire gone out for lack of fuel); Saṁyutta Nikāya IV 185, 399 (sa-upādāno jalati provided with fuel blazes); Sutta-Nipāta 62; Dhammapada 70 (= asani-aggi Dhammapada III 71); Jātaka I 216 (sparks), 294 (pyre); II 102; III 55; IV 139; Vimāna Vatthu 20 (aggimhi tāpanaṁ + udake temanaṁ). — The various phases of lighting and extinguishing the fire are given at Aṅguttara Nikāya IV 45: aggiṁ ujjāleti (kindle, make burn), ajjhupekkhati (look after, keep up), nikkhipati (put down, lay). Other phrases are e.g. Aggiṁ jāleti (kindle) Jātaka II 44; gaṇhāti (make or take) Jātaka I 494 (cf. below b); deti (set light to) Jātaka I 294; nibbāpeti (put out) Itivuttaka 93; Saddhammopāyana 552. Aggi nibbāyati the fire goes out Saṁyutta Nikāya II 85; Majjhima Nikāya I 487; Jātaka I 212 (udake through water); Milindapañha 304. Aggi nibbuto the fire is extinguished (cf. °Nibbāna) Jātaka I 61; Milindapañha 304. Agginā dahati to burn by means of fire, to set fire to Aṅguttara Nikāya I 136, 199; Peta Vatthu Commentary 20. udar° the fire supposed to regulate digestion Peta Vatthu Commentary 33; cf. Dialogues of the Buddha II 208, note 2; kappuṭṭhān° the universal conflagration Jātaka III 185; dāv° a wood or jungle fire Jātaka I 212; naḷ° the burning of a reed Jātaka VI 100; padīp° fire of a lamp Milindapañha 47.
2. the sacrificial fire: In one or two of the passages in the older texts this use of Aggi is ambiguous. It may possibly be intended to denote the personal Agni, the fire-god. But the commentators do not think so, and the Jātaka commentary, when it means Agni, has the phrase Aggi Bhagavā the Lord Agni, e.g. At Jātaka I 285, 494; II 44. The ancient ceremony of kindling a holy fire on the day the child is born and keeping it up throughout his life, is also referred to by that commentary e.g. Jātaka I 285; II 43. Aggiṁ paricarati (cf. °paricāriyā) to serve the sacred fire Vinaya I 31 (jaṭilā {5} aggī paricaritukāmā); Aṅguttara Nikāya V 263, 266; Therīgāthā 143 (= aggi-huttaṁ paric° Therīgāthā Commentary 136); Dhammapada 107; Jātaka I 494; Dhammapada II 232. Aggiṁ juhati (cf. °homa, °hutta) to sacrifice [in]to the fire Aṅguttara Nikāya II 207; often combined with aggi-huttaṁ paricarati, e.g. Saṁyutta Nikāya I 166; Sutta-Nipāta 79. Aggiṁ namati and santappeti to worship the fire Aṅguttara Nikāya V 235. Aggissa (genitive) paricāriko Jātaka VI 207 (cf. below °paricārika); aggissa ādhānaṁ Aṅguttara Nikāya IV 41.
3. (ethical, always °—°) the fire of burning, consuming, feverish sensations. Frequently in standard set of 3 fires, viz. rāg°, dos°, moh°, or the fires of lust, anger and bewilderment. The number three may possibly have been chosen with reference to the three sacrificial fires of Vedic ritual. At Saṁyutta Nikāya IV 19; Aṅguttara Nikāya IV 41f. there are seven fires, the four last of which are āhuneyy°, gahapat°, dakkhiṇeyy°, kaṭṭh°. But this trinity of cardinal sins lies at the basis of Buddhist ethics, and the fire simile was more probably suggested by the number. Dīgha Nikāya III 217; Itivuttaka 92, Vibhaṅga 368. In late books are found others: ind° the fire of the senses Peta Vatthu Commentary 56; dukkh° the glow of suffering ibid. 60; bhava-dukkh° of the misery of becomings Saddhammopāyana 552; vippaṭisār° burning remorse Peta Vatthu Commentary 60; sok° burning grief ibid. 41.
Note: The form aggini occurs only at Sutta-Nipāta 668 and 670 in the meaning of "pyre", and in combination with sama "like", viz. Aggini-samaṁ jalitaṁ 668 (= sa mantato jalitaṁ aggiṁ Paramatthajotikā II 480); aggini-samāsu 670 (= aggisamāsu Paramatthajotikā II 481). The form agginī in phrase niccagginī can either be referred to gini (q.v.) or has to be taken as nominative of aggini (in adjectival function with ī metri causa; otherwise as adjective agginiṁ), meaning looking constantly after the fire, i.e. careful, observant, alert.

-agāra (agyāgāra) a heated room or hut with a fire Vinaya I 24; IV 109; Dīgha Nikāya I 101, 102 (as varia lectio for agāra); Majjhima Nikāya I 501; Aṅguttara Nikāya V 234, 250;
-khandha a great mass of fire, a huge fire, firebrand Saṁyutta Nikāya II 85; Aṅguttara Nikāya IV 128; Therīgāthā 351 (°samākāmā); Jātaka IV 139; VI 330; Paṭisambhidāmagga I 125; Dīpavaṁsa VI 37; Milindapañha 304;
-gata having become (like) fire Milindapañha 302;
-ja fire-born Jātaka V 404 (commentary; Text aggi-jāta);
-ṭ-ṭha fire-place Jātaka V 155;
-ṭ-ṭhāna fire-place Vinaya II 120 (jantāghare, in bathroom);
-daḍḍha consumed by fire Dhammapada 136; Peta Vatthu I 74;
-dāha (mahā°) a holocaust Aṅguttara Nikāya I 178;
-nikāsin like fire Jātaka III 320 (suriya);
-Nibbāna the extinction of fire Jātaka I 212;
-pajjota fire-light Aṅguttara Nikāya II 140 (one of the four lights, viz. canda°, suriya°, a°, paññā°);
-paricaraṇa (-ṭ-ṭhāna) the place where the (sacrificial) fire is attended to Dhammapada I 199;
-paricariyā fire-worship Dhammapada II 232; Paramatthajotikā II 291 (pāri°) 456;
-paricārika one who worship the fire Aṅguttara Nikāya V 263 (brāhmaṇa);
-sālā a heated hall or refectory Vinaya I 25, 49 = II 210; I 139; II 154;
-sikhā the crest of the fire, the flame, in simile °ūpama, like a flaming fire Sutta-Nipāta 703; Dhammapada 308 = Itivuttaka 43, 90 (ayoguḷa);
-hutta (neuter) the sacrificial fire (see above 2), Vinaya I 33, 36 = Jātaka I 83; Vinaya I 246 = Sutta-Nipāta 568 (°mukha-yañña); Saṁyutta Nikāya I 166; Dhammapada 392; Sutta-Nipāta 249, p 79; Jātaka IV 211; VI 525; Therīgāthā Commentary 136 (= aggi); Dhammapada IV 151 (°ṁ brāhmaṇo namati);
-huttaka (neuter) fire-offering Jātaka VI 522 (= aggi-jūhana commentary);
-hotta = {5} °hutta Paramatthajotikā II 456 (varia lectio °hutta);

-homa fire-oblation (or perhaps sacrificing to Agni) Dīgha Nikāya I 9 (= aggi-jūhana Sumaṅgalavilāsinī I 93).

:: Aggika (adjective) [aggi + ka] one who worships the fire Vinaya I 71 (jaṭilaka); Dīgha Nikāya II 339f. (jaṭila); Saṁyutta Nikāya I 166 (brāhmaṇa).

:: Agha1 (neuter) [cf. Sanskrit agha, of uncertain etymology] evil, grief, pain, suffering, misfortune Saṁyutta Nikāya I 22; Majjhima Nikāya I 500 (roga gaṇḍa salla agha); Aṅguttara Nikāya II 128 (the same); Jātaka V 100; Therīgāthā 491; Saddhammopāyana 51. — adjective painful, bringing pain Jātaka VI 507 (agha-m-miga = aghakara masculine commentary).

-bhūta a source of pain Saṁyutta Nikāya III 189 (+ agha and salla).

:: Agha2 (masculine neuter) [the etymology suggested by Morris JPTS 1889, 200 (with reference to Majjhima Nikāya I 500, which belongs under agha1) is untenable (to Sanskrit kha, as a-kha = agha, cf. ja in Prākrit khaha). Neither does the popular etymology of Buddhaghosa offer any clue (= a + gha from ghan that which does not strike or aghaṭṭaniya is not strikeable as 326, cf. Buddhist Manual of Psychological Ethics 178. note 1 and Jātaka IV 154 aghe ṭhitā = appaṭighe ākāse ṭhitā the air which does not offer any resistance). On the other hand the primary meaning is "darkness", as seen from the phrase lokantarikā aghā asaṁvutā andhakārā Dīgha Nikāya II 12; Saṁyutta Nikāya V 454, and Buddhist Hybrid Sanskrit aghasaṁvṛta Mahāvastu I 240, adjective dark Mahāvastu I 41; II 162; Lalitavistara Vist 552] the sky, originally the dark sky, dark space, the abyss of space Dīgha Nikāya II 12; Saṁyutta Nikāya V 45; Vimāna Vatthu 161 (aghasi gama, locative = vehāsaṁ gama Vimāna Vatthu 78); Jātaka IV 154; Dhammasaṅgani 638 (+ aghagata); Vibhaṅga 84 (the same).

-gata going through or being in the sky or atmosphere Dhammasaṅgani 638, 722; Vibhaṅga 84;
-gāmin moving through the atmosphere or space i.e. a planet Saṁyutta Nikāya I 67 = Milindapañha 242 (ādicco seṭṭho aghagāminaṁ).

:: Aghammiga [to agha1 ?] a sort of wild animal Jātaka VI 247 (= aghāvaha miga) 507 (= aghakara). cf. Buddhist Hybrid Sanskrit agharika Divyāvadāna 475.

:: Aghata at Theragāthā 321 may be read as agha-gata or (preferably) with varia lectio as aggha-gataṁ, or (with Neumann, LMN) as agghaṁ agghatānaṁ. See also Mrs. Rhys Davids, Ps.B., page 191.

:: Aghavin (adjective) [to agha1] suffering pain, being in misery Sutta-Nipāta 694 (= dukkhita Paramatthajotikā II 489).

:: Ago a mountain; a tree

:: Agocaro That which ought not to be gone to or frequented, wrong sphere, improper or sinful place or object. Brothels, taverns, etc., are agocarā, or places to be avoided by the Buddhist priest (English Mon. 71). Vesiyādibhede agocare caranto, going after forbidden things, harlots, etc. (Dh. 334). Dhammapada 358, 396

:: Aguṇo Bad quality, badness. Dhammapada 242.

:: Agyāgāraṁ see: Aggi.

{6}

:: Aha1 (indeclinable) [cf. Sanskrit aha and Pāḷi aho; German aha; Latin ehem etc.] — exclamation of surprise, consterenation, pain etc. "oh! alas! woe!". Perhaps to be seen in compound °kāmā miserable pleasures literally "woe to these pleasures!") gloss at Therīgāthā Commentary 292 for Text kāmakāmā of Therīgāthā 506 (explained by commentary as "ahā ti lāmaka-pariyāyo"). See also ahaha.

:: Aha2 (—°) and Aho (°-) (neuter) [Vedic ahan and ahas] a day.
1. °aha only in following compounds and cases: instrumental eka hena in one day Jātaka VI 366; locative tadahe on that (same) day Peta Vatthu Commentary 46; accusative katipahaṁ (for) some or several days Jātaka I 152 etc. (kattpaha); sattāhaṁ seven days, a week Vinaya I 1; Dīgha Nikāya II 14; Jātaka IV 2, and frequent; anvahaṁ daily Dāṭhāvaṁsa IV 8. — The initial a of ahaṁ (accusative) is elided after i, which often appears lengthened: kati'haṁ how many days? Saṁyutta Nikāya I 7; ekahadvīhaṁ one or two days Jātaka I 292; dvīha-tīhaṁ two or three days Jātaka II 103; Vimāna Vatthu 45; ekaha-dvīhaccayena after the lapse of one or two days Jātaka I 253. — a doublet of aha is anha (through metathesis from ahan), which only occurs in phrases pubbaṇho and sāyaṇha (q.v.); an adjective derived from aha is °ahika: see pañcahika (consisting of five days).
2. aho° in compound aho-ratta (masculine and neuter) [cf. Buddhist Hybrid Sanskrit ahorātraṁ Avadāna-śataka I 209] and ahoratti (feminine) day and night, occurring mostly in oblique cases and adverbially in accusative ahorattaṁ: Majjhima Nikāya I 417 (°ānusikkhin); Dhammapada 226 (the same.; explained by divā carattiñ ca tisso sikkhā sikkhamāna Dhammapada III 324); Theragāthā 145 (ahorattā accayanti); Jātaka IV 108 (°ānaṁ accaye); Peta Vatthu II 131 (°ṁ); Milindapañha 82 (ena). — ahorattiṁ Dhammapada 387; Jātaka VI 313 (varia lectio for Text aho varattiṁ).

:: Ahaha [onomatopoetic after exclamation ahahā: see aha1
1. exclamation of woe Jātaka III 450 (ahahā in metre).
2. (neuter) name of a certain division of Hell (Niraya), literally oh woe! Aṅguttara Nikāya V 173 = Sutta-Nipāta page 126.

:: Ahaṁ (pronoun) [Vedic ahaṁ = Avesta azém; Greek ἐγώ(ν); Latin ego; Gothic ik, Anglo-Saxon ic, Old High German ih etc.] pronoun of 1st person "I" nominative singular ahaṁ Saṁyutta Nikāya III 235; Aṅguttara Nikāya IV 53; Dhammapada 222, 320; Sutta-Nipāta 172, 192, 685, 989, 1054, 1143; Jātaka I 61; II 159. — In pregnant sense (my ego, myself, I as the one and only, i.e. egotistically) in following phrases: yaṁ vadanti mama ... na te ahaṁ Saṁyutta Nikāya I 116, 123; ahaṁ asmi "I am" (cf. ahaṅkāra below) Saṁyutta Nikāya I 129; III 46, 128f.; IV 203; Aṅguttara Nikāya II 212, 215f.; Visuddhimagga 13; ahaṁ pure ti "I am the first" Vimāna Vatthu 8450 (= ahamahaṅkārā ti Vimāna Vatthu 351). — genitive dative mayhaṁ Sutta-Nipāta 431, 479; Jātaka I 279; II 160, mama Saṁyutta Nikāya I 115; Sutta-Nipāta 22, 23, 341, 997; Jātaka II 159, and mamaṁ Saṁyutta Nikāya I 116; Sutta-Nipāta 253 (= mama commentary), 694, 982. — instrumental mayā Sutta-Nipāta 135, 336, 557, 982; Jātaka I 222, 279. — accusative maṁ Sutta-Nipāta 356, 366, 425, 936; Jātaka II 159; III 26, and mamaṁ Jātaka III 55, 394. — locative mayi Sutta-Nipāta 559; Jātaka III 188. The enclitic form in the singular is me, and functions in different cases, as genitive (Sutta-Nipāta 983; Jātaka II 159), accusative (Sutta-Nipāta 982), instrumental (Jātaka I 138, 222), and ablative — plural nominative mayaṁ (we) Sutta-Nipāta 31, 91, 167, 999; Jātaka II 159; VI 365, amhe Jātaka II 129, and vayaṁ (q.v.). — genitive amhākaṁ Jātaka I 221; II 159 and asmākaṁ Sutta-Nipāta 106. — accusative amhe Jātaka I 222; II 415 and asme Jātaka III 359. — instrumental amhehi Jātaka I 150; II 417 and asmābhi Therīgāthā Commentary 153 (Apadāna 132). — locative amhesu Jātaka I 222. The enclitic form for the plural is no (for accusative dat and genitive): see under vayaṁ.

-kāra selfishness, egotism, arrogance (see also mamaṅkāra) Majjhima Nikāya III 18, 32; Saṁyutta Nikāya II 253; III 80, 136, 169f.; IV 41, 197, 202; Aṅguttara Nikāya I 132f.; III 444; Udāna 70; Nettipakaraṇa 127, and passim.

:: Ahāsa [a + hāsa, cf. Sanskrit ahāsa and aharṣa] absence of exultancy, modesty Jātaka III 466 (= an-ubbillāvitattaṁ commentary).

:: Ahāsi 3rd singular preterit of harati (q.v.).

:: Ahe (indeclinable) [= aho, cf. aha1] exclamation of surprise or bewilderment: alas! woe etc., perhaps in compound ahevana a dense forest (literal oh! this forest, alas! the forest (i.e. how big it is) Jātaka V 63 (uttamāhevanandaho, if reading is correct, which is not beyond doubt. Commentary on page sixty-four explains as "ahevanaṁ vuccati vanasaṇḍo").

:: Ahi [Vedic ahi, with Avesta ai perhaps to Latin anguis etc., see Walde Latin Wörterbuch sub voce] a snake Vinaya II 109; Dīgha Nikāya I 77; Saṁyutta Nikāya IV 198; Aṅguttara Nikāya III 306f.; IV 320; V 289; Mahāniddesa 484; Visuddhimagga 345 (+ kukkura etc.); Vimāna Vatthu 100; Peta Vatthu Commentary 144.

-kuṇapa the carcase of a snake Vinaya III 68 = Majjhima Nikāya I 73 = Aṅguttara Nikāya IV 377;
-gāha a snake catcher or trainer Jātaka VI 192;
-guṇṭhika (? reading uncertain, we find as vv.ll. °guṇḍika, °guṇṭika and °kuṇḍika; the Buddhist Hybrid Sanskrit paraphrase is °tuṇḍika Divyāvadāna 497. In view of this uncertainty we are unable to pronounce a safe etymology; it is in all probability a dialectical; maybe non-Aryan, word. See also under kuṇḍika and guṇṭhika and cf. Morris in JPTS 1886, 153) a snake charmer Jātaka I 370 (°guṇḍ°); II 267; III 348 (°guṇḍ°); IV 456 (Text °guṇṭ; varia lectio °kuṇḍ°) 308 (Text °kuṇḍ°, varia lectio °guṇṭh°), 456 (Text °guṇṭ°; varia lectio °kuṇḍ); VI 171 (Text °guṇḍ°; varia lectio °kuṇḍ°); Milindapañha 23, 305;
-chattaka (neuter) "a snake's parasol", a mushroom Dīgha Nikāya III 87; Jātaka II 95; Ud-a 399;
-tuṇḍika = °guṇṭhika Visuddhimagga 304, 500;
-peta a peta in form of a snake Dhammapada II 63;
-mekhalā "snake-girdle", i.e. outfit or appearance of a snake Dhammapada I 139;
-vātaka (-roga) name of a certain disease ("snake-wind-sickness") Vinaya I 78; Jātaka II 79; IV 200; Dhammapada I 169, 187, 231; III 437;
-vijjā "snake-craft", i.e. fortune-telling or sorcery by means of snakes Dīgha Nikāya I 9 (= sappa-daṭṭhatikicchana-vijjā c'eva sappavhāyana-vijjā ca "the art of healing snake bites as well as the invocation of snakes (for magic purposes)" Sumaṅgalavilāsinī I 93).

:: Ahiṁsaka (adjective) [from ahiṁsā] not injuring others, harmless, humane, Saṁyutta Nikāya I 165; Theragāthā 879; Dhammapada 225; Jātaka IV 447.

:: Ahiṁsā (feminine) [a + hiṁsā] not hurting, humanity, kindness Dīgha Nikāya III 147; Aṅguttara Nikāya I 151; Dhammapada 261, 270; Jātaka IV 71; Milindapañha 402.

:: Ahirika and Ahirīka (adjective) [from a + hirī] shameless, unscrupulous Dīgha Nikāya III 212, 252, 282; Aṅguttara Nikāya II 219; Dhammapada 244; Sutta-Nipāta 133 (°īka); Itivuttaka 27 (°īka); past participle 19 (also neuter unscrupulousness); Dhammasaṅgani 365; Nettipakaraṇa 39, 126; Dhammapada III 352.

:: Ahita (adjective/noun) [a + hita] not good or friendly, harmful, bad; unkindliness Dīgha Nikāya III 246; Dhammapada 163; Sutta-Nipāta 665, 692; Milindapañha 199 (°kāma).

:: Ahīnindriya see discussion under abhinindriya.

:: Aho (indeclinable) [Sanskrit aho, for etymology see aha1] exclamation of surprise, astonishment or consternation: yea, indeed, well; I say! for sure! Vimāna Vatthu 103 (aho ti acchariyatthena nipāto); Jātaka I 88 (aho acchariyaṁ aho abbhutaṁ), 140. Usually combined with similar emphatic particles, e.g. ahovata Dhammapada II 85; Peta Vatthu Commentary 131 (= sādhuvata); ahovata re Dīgha Nikāya I 107; Peta Vatthu II 945. cf. ahe.

:: Ahosi ahu, ahuvā, see hoti.

:: Ahosi-kamma (neuter) an act or thought whose kamma has no longer any potential force: Compendium 145. At page 45 ahosi-kakamma is said to be a kamma inhibited by a more powerful one. See Buddhaghosa in Visuddhimagga Chap. XIX (page 601).

:: Ahu1,2 [DOP] singular accusative locative of aha(n) qv.

:: Ahu3,4 [DOP] aorist 3 singular, 2 singular of bhavati qv.

:: Ahuhāliya (neuter) [onomatopoetic] a hoarse and loud laugh Jātaka III 223 (= danta-vidaṁsaka-mahā-hasita commentary). [BD: horselaugh]

:: Ahuvāsiṁ 1st singular preterit of hotī (q.v.) I was Vimāna Vatthu 826 (= ahosiṁ Vimāna Vatthu 321).

:: Aja [Vedic aja from aj (Latin ago to drive), cf. ajina] a he-goat, a ram Dīgha Nikāya I 6, 127; Aṅguttara Nikāya II 207; Jātaka I 241; III 278f.; V 241; past participle 56; Peta Vatthu Commentary 80.

-eḷaka [Sanskrit ajaiḍaka] goats and sheep Dīgha Nikāya I 5, 141; Aṅguttara Nikāya II 42f., 209; Jātaka I 166; VI 110; past participle 58. As plural °ā Saṁyutta Nikāya I 76; Itivuttaka 36; Jātaka IV 363;
-pada goat-footed Majjhima Nikāya I 134. Aja-pada refers to a stick cloven like a goat's hoof; so also at Visuddhimagga 161;
-pāla goatherd, in °nigrodha-rukkha (Name of place) "goatherds' Nigrodha-tree" Vinaya I 2f. Dīpavaṁsa I 29 (cf. Mahāvastu III 302);
-pālikā a woman goatherd Vinaya III 38;
-lakkhaṇa "goat-sign", i.e. prophesying from signs on a goat etc. Dīgha Nikāya I 9 (explained Sumaṅgalavilāsinī I 94 as "evarūpānaṁ ajānaṁ maṁsaṁ khāditabbaṁ evarūpānaṁ na khāditabban ti");
-laṇḍikā (plural) goats' dung, in phrase nāḷimattā a. a cup full of goats' dung (which is put down a bad ministers throat as punishment) Jātaka I 419; Dhammapada II 70; Peta Vatthu Commentary 282;
-vata "goats' habit", a practice of certain ascetics (to live after the fashion of goats) Jātaka IV 318.

:: Ajacca (adjective) [a + jacca] of low birth Jātaka III 19; VI 100.

:: Ajaddhumāra Ajaddhuka and Ajaddhumāra see jaddhu.

:: Ajagara [aja + gara = gala from °gel to devour, thus "goat-eater"] a large snake (rock-snake ?), Boa Constrictor Jātaka VI 507; Milindapañha 23, 303, 364, 406; Dhammapada III 60. Also as ajakara at Jātaka III 484 (cf. Trenckner, "Notes" page 64).

:: Ajajjara see jajjara.

:: Ajaka a goat, plural goats Vinaya II 154. — feminine ajikā Jātaka III 278 and ajiyā Jātaka V 241.

:: Ajamoja [Sanskrit ajamoda, cf. Sanskrit ajājī] cummin-seed Vimāna Vatthu 186.

:: Ajā (feminine) a she-goat Jātaka III 125; IV 251.

:: Ajānana (°-) (neuter) [a + jānana] not knowing, ignorance (of) Jātaka V 199 (°bhāva); VI 177 (°kāla).

:: Ajeyya1 and Ajjeyya (adjective) [a + jeyya, gerund of jayati, q.v.
(a) not to be taken by force Khuddakapāṭha VIII 8 (cf. Paramatthajotikā I 223).
(b) not to be overpowered, invincible Sutta-Nipāta 288; Jātaka V 509.

:: Ajeyya2 (adjective) [a + jeyya,gerund of jīyati, q.v.] not decaying, not growing old, permanent Jātaka VI 323.

:: Ajina (neuter) [Vedic ajina, to aja, original goats' skin] the hide of the black antelope, worn as a garment by ascetics Dīgha Nikāya I 167; Sutta-Nipāta 1027; Jātaka I 12, 53; IV 387; V 407. kharājina a rough skin (as garment) Majjhima Nikāya I 343; Saṁyutta Nikāya IV 118; Aṅguttara Nikāya II 207; Sutta-Nipāta 249 (= kharāni a.-cammāni Paramatthajotikā II 291). dantājina ? ivory (q.v.).

-khipa a cloak made of a network of strips of a black antelope's hide Dīgha Nikāya I 167; Saṁyutta Nikāya I 117; Aṅguttara Nikāya I 240, 295; II 206; Vinaya I 306; III 34; Jātaka VI 569;
-paveṇi a cloth of the size of a couch made from pieces of antelope skin sewn together Vinaya I 192; Dīgha Nikāya I 7 (= ajina-cammehi mañcappamāṇena sibbitvā katā paveṇi Sumaṅgalavilāsinī I 87); Aṅguttara Nikāya I 181;
-sāṭī a garment of skins (= ajina-camma-sāṭī Dhammapada IV 156) Dhammapada 394 = Jātaka I 481 = III 85.

:: Ajini preterit 3rd singular jayati, q.v.

:: Ajira (neuter). [Vedic ajira to aj, cf. Greek ἀγρόϛ, Latin ager, Gothic akrs = German Acker, = English acre] a court, a yard Mahāvaṁsa 35, 3.

:: Ajiya = ajikā (see ajaka).

:: Ajīraka (neuter) [a + jīraka] indigestion Jātaka I 404; II 181, 291; III 213, 225.

:: Ajja and Ajjā (adverb) [Vedic adya and adyā, a + dyā, a° being base of demonstrative pronoun (see a3) and dyā an old locative of dyaus (see diva), thus "on this day"] today, now Sutta-Nipāta 75, 153, 158, 970, 998; Dhammapada 326; Jātaka I 279; III 425 (read ba hutaṁ ajjā; not with Kern, Toevoegselen sub voce as "food"); Peta Vatthu I 117 (= idāni Peta Vatthu Commentary 59); Peta Vatthu Commentary 6, 23; Mahāvaṁsa 15, 64. Frequently in phrase ajjatagge (= ajjato + agge(?) or ajja-t-agge, see agga 3) from this day onward, henceforth Vinaya I 18; Dīgha Nikāya I 85; Sumaṅgalavilāsinī I 235.

-kālaṁ (adverb) this morning Jātaka VI 180;
-divasa the present day Mahāvaṁsa 32, 23.

:: Ajja vatā (feminine) [from preceding] straightforwardness, rectitude, uprightness Dhammasaṅgani 1339. (+ ajimhatā and avaṅkatā).

:: Ajjatana (adjective) [cf. Sanskrit adyatana] referring to the day, today's, present, modern (opposite porāṇa) Theragāthā 552; Dhammapada 227; Jātaka II 409. — dative ajjatanāya for today Vinaya I 17; Peta Vatthu Commentary 171 and passim.

:: Ajjatā (feminine) [abstract from ajja] the present time, in ajjatañ ca this very day Saṁyutta Nikāya I 83 (varia lectio ajjeva).

:: Ajjati [Vedic arjati, ṛj, a variant of arh, see arahati] to get, procure, obtain Jātaka III 263 (?). Past participle ajjita (q.v.).

:: Ajjava (adjective/noun) [cf. Sanskrit ārjava, to ṛju, see uju] straight, upright (usually combined with maddava gentle, soft) Dīgha Nikāya III 213; Aṅguttara Nikāya I 94; II 113; III 248; Sutta-Nipāta 250 (+ maddava), 292 (the same); Jātaka III 274; Dhammasaṅgani 1339; Vibhaṅga 359 (an°); Paramatthajotikā II 292 (= ujubhāva), 317 (the same).

:: Ajjh- Assimilation group of adhi + vowel.

:: Ajjhabhavi 3rd singular preterit of adhibha vati to conquer, overpower, overcome Saṁyutta Nikāya I 240 (prohibitive mā vo kodho ajjhabhavi); Jātaka II 336. cf. ajjhabhu and ajjhobha vati.

:: Ajjhabhāsi 3rd singular preterit of adhibhāseti to address Saṁyutta Nikāya IV 117 (gāthāhi); Khuddakapāṭha V = Sutta-Nipāta page 46 (gāthāya); Peta Vatthu Commentary 56, 90.

:: Ajjhabhu (3rd singular preterit of adhibha vati (q.v.) to overcome, conquer Itivuttaka 76 (dujjayaṁ a. he conquered him who is hard to conquer; varia lectio ajjhabhi for ajjhabhavi). cf. ajjhabhavi.

:: Ajjhagā [adhi + agā] 3rd singular preterit of adhigacchati (q.v. for similar forms) he came to, got to, found, obtained, experienced Saṁyutta Nikāya I 12 (vimānaṁ); Sutta-Nipāta 225 (explained at Paramatthajotikā I 180 by vindi paṭilabhi), 956 (ratiṁ; explained at Mahāniddesa 457 by adhigacchi); Itivuttaka 69 (jāti-maraṇaṁ); Dhammapada 154 (taṇhānaṁ khayaṁ); Vimāna Vatthu 327 (visesaṁ attained distinction; explained at Vimāna Vatthu 135 by adhigata); 5021 (amataṁ santiṁ; explained Vimāna Vatthu 215 by varia lectio adhigañchi, Text adhigacchati).

:: Ajjhapara Saṁyutta Nikāya V 218: substitute varia lectio accasara (q.v.).

:: Ajjhappatta (and Ajjhapatta) [adhi + ā + °prāpta]
1. having reached, approached, coming near to Jātaka II 450; VI 566 (Text; commentary attano santikaṁ patta).
2. having fallen upon, attacked Jātaka II 59; V 198 (Text; commentary sampatta)
3. Attained, found, got Sutta-Nipāta 1134 (= adhigacchi Cullaniddesa II); Jātaka III 296 (Text commentary sampatta); V 158 (ajjhāpatta; commentary sampatta).

:: Ajjhatta (adjective/noun) [cf. Sanskrit adhyātma, cf. attā], that which is personal, subjective, arises from within (in contrast to anything outside, objective or impersonal); as adverb and °— interior, personal, inwardly (opposite bahiddhā bāhira etc. outward, outwardly); cf. ajjhattika and see Buddhist Manual of Psychological Ethics 250, note 4. — Dīgha Nikāya I 37 (subjective, inward, of the peace of the 2nd jhāna), 70 = Aṅguttara Nikāya II 210; V 206 (inward happiness. a.sukkhaṁ = niyakajjhattaṁ attano santāne ti attho Sumaṅgalavilāsinī I 183 cf. as 169, 338, 361); Saṁyutta Nikāya I 70, 169; II 27 (kathaṁ kathī hoti is in inward doubt), 40 (sukhaṁ dukkhaṁ); III 180 (the same); IV 1 singular (āyatanāni), 139, 196; V 74 (ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ a mind firm, inwardly well planted, quite set free), 110, 143, 263, 297, 390; Aṅguttara Nikāya I 40 (rūpasaññī), 272 (kāma-c-chanda etc.); II 158. (sukhadukkhaṁ), 211; III 86 (ceto-samatha), 92 (vūpasanta-citta); IV 32 (saṅkhittaṁ), 57 (itthindriyaṁ), 299 (cittaṁ), 305 (rūpa-saññī), 360 (ceto-samatha), 437 (vūpasanta-citta); V 79f., 335f. (sati); Itivuttaka 39 (ceto-samatha inward peace), 80, 82, 94; Jātaka I 345 (chātajjhatta with hungry insides); V 338 (the same); Paṭisambhidāmagga I 76 (cakkhu etc.); Dhammasaṅgani 161 (= attano jātaṁ as 169), 204, 1044; past participle 59; Vibhaṅga 1f. (khandhā), 228 (sati), 327 (paññā), 342 (arūpa-saññī). — adverb °ṁ inwardly, personally (in contrast-pair ajjhattaṁ vā bahiddhā vā; see also compound °bahiddhā) Aṅguttara Nikāya I 284; II 171; IV 305; V 61; Sutta-Nipāta 917 (= upajjhayassa vā ācariyassa vā te guṇā assū ti Mahāniddesa 350).

-ārammaṇa a subjective object of thought Dhammasaṅgani 1047;
-cintin thought occupied with internal things Sutta-Nipāta 174, 388;
-bahiddhā inside and outside, personal-external, mutual, interacting Saṁyutta Nikāya II 252f.; III 47; IV 382; Cullaniddesa 15; Dhammasaṅgani 1049 etc. (see also bahiddhā);
-rata with inward joy Dīgha Nikāya II 107 = Saṁyutta Nikāya V 263 = Dhammapada 362 = Udāna 64 (+ samāhita); Theragāthā 981; Aṅguttara Nikāya IV 312; Dhammapada IV 90 (= gocar'ajjhatta-saṅkhātāya kammaṭṭhāna-bhāvanāyarata);
-rūpa one's own or inner form Vinaya III 113 (opposite bahiddhā-rūpa and ajjh.-bah° r.);
-saṁyojana an inner fetter, inward bond Aṅguttara Nikāya I 63f.; past participle 22; Vibhaṅga 361;
-santi inner peace Sutta-Nipāta 837 (= ajjhattānaṁ rāgādīnaṁ santibhāva Paramatthajotikā II 545; cf. Mahāniddesa 185);
-samuṭṭhāna originating from within Jātaka I 207 (of hiri; opposite bahiddhā°).

:: Ajjhattika (adjective) [ajjhatta + ika], personal, inward (cf. Buddhist Manual of Psychological Ethics 180 and Mahāniddesa 346: ajjhattikaṁ vuccati cittaṁ); opposite bāhira outward (q.v.). See also āyatana. — Majjhima Nikāya I 62; Saṁyutta Nikāya I 73 (°ā rakkhā na bāhirā); IV 7f. (āyatanāni); V 101 (aṅga); Aṅguttara Nikāya I 16 (aṅga); II 164 (dhātuyo); III 400 (āyatanāni); V 52 (the same); Itivuttaka 114 (the same), 9 (aṅga); Khuddakapāṭha IV (= Paramatthajotikā I 82); Jātaka IV 402 (bāhira-vatthuṁ ayācitvā ajjhattikassa nāmaṁ gaṇhati); Dhammasaṅgani 673, 751; Vibhaṅga 13, 67, 82f., 119, 131, 392f.

:: Ajjhavodahi 3rd singular preterit of ajjhodahati [Sanskrit adhyavadhāti] to put down Jātaka V 365 (= odahi, ṭhapesi commentary). Kern, Toevoegselen sub voce proposes reading ajjhavādahi (= Sanskrit avādhāt).

:: Ajjhayana (neuter) [adhi + i] study (learning by heart) of the Vedas Milindapañha 225. See also ajjhena.

:: Ajjhābha vati [adhi + ā + bhū, in meaning of abhi + bhū] to predominate Jātaka II 357.

:: Ajjhābhava [cf. Sanskrit adhyābhava] excessive power, predominance Jātaka II 357.

:: Ajjhācarati [adhi (or ati ?) + ā + car]
1. to conduct oneself according to Vinaya II 301; Majjhima Nikāya I 523; Milindapañha 266.
2. to flirt with (perhaps to embrace) Jātaka IV 231 (aññam-aññaṁ). past participle ajjhāciṇṇa. See also accāvadati and aticarati.

:: Ajjhācāra [to adhi (ati ?) + ā + car]
1. minor conduct (conduct of a bhikkhu as to those minor rules not included in the Pārājika's or Saṅghādisesa's) Vinaya I 63 (see note in Vinaya Texts, I 184.
2. flirtation Vinaya III 128 (in the Old commentary as explanation of avabhāsati).
3. sexual intercourse Jātaka I 396; V 327 (°cara varia lectio for ajjhāvara); Milindapañha 127 (an°).

:: Ajjhāciṇṇa [past participle of ajjhācarati] habitually done Vinaya II 80f., 301.

:: Ajjhāgāre (adverb) [adhi + agāre, locative of agāra] at home, in one's own house Aṅguttara Nikāya I 132 = Itivuttaka 109; Aṅguttara Nikāya II 70.

:: Ajjhājīva [adhi (ati ?) + ā + jīv] too rigorous or strenuous a livelihood Majjhima Nikāya II 245 (+ adhipāṭimokkha).

:: Ajjhāpajjati [adhi + ā + pad] to commit an offence, to incur, to become guilty of (accusative) Vinaya IV 237. Past participle ajjhāpanna (q.v.).

:: Ajjhāpana1 (neuter) [from causative II of ajjheti] teaching of the sacred writ, instruction Milindapañha 225.

:: Ajjhāpana2 (neuter) [ā + jhāpana from kṣā] burning, conflagration Jātaka VI 311.

:: Ajjhāpanna [past participle of adhi + āpajjati] become guilty of offence Dīgha Nikāya I 245; III 43; Saṁyutta Nikāya II 270; Aṅguttara Nikāya IV 277, 280; V 178, 181. An° guiltless, innocent Vinaya I 103; Dīgha Nikāya III 46; Saṁyutta Nikāya II 194, 269; Aṅguttara Nikāya V 181; Milindapañha 401. For all passages except Aṅguttara Nikāya IV 277, 280, cf. ajjhopanna.

:: Ajjhāpatti (feminine) [abstract to ajjhāpajjati] incurring guilt Dhammasaṅgani 299 (an°).

:: Ajjhāpīḷita [adhi + ā + pīḷita] harassed, overpowered, tormented Peta Vatthu Commentary 180 (khuppipāsāya by hunger and thirst).

:: Ajjhāruha (and °rūha) (adjective) [to adhi + ā + ruh] growing up over, overwhelming Aṅguttara Nikāya III 63f. = Saṁyutta Nikāya V 96; Jātaka III 399.

:: Ajjhārūhati [adhi + ārohati cf. atyārohati] to rise into the air, to climb over, spread over Saṁyutta Nikāya I 221 = Nettipakaraṇa 173 (= ajjhottharati Spk I 343; cf. Kindred Sayings I 285).

:: Ajjhārūḷha (adjective) [past participle of adhi + ā + ruh] grown up or high over Jātaka III 399.

:: Ajjhāsaya [from adhi + ā + śri, originally hanging on, leaning on, BHS, however, adhyāśaya Divyāvadāna 586] intention, desire, wish, disposition, bent Dīgha Nikāya II 224 (adjective: intent on, practising); Jātaka I 88, 90; II 352; V 382; as 314, 334; Peta Vatthu Commentary 88, 116, 133 (adjective dān° intent on giving alms), 168; Saddhammopāyana 219, 518. Frequently in phrase ajjhāsay-ā-nurūpa according to his wish, as he wanted Peta Vatthu Commentary 61, 106, 128.

:: Ajjhāsayatā (feminine) [abstract to ajjhāsaya] desire, longing Peta Vatthu Commentary 127 (uḷār° great desire for commentary locative).

:: Ajjhāsita [past participle of adhi + ā + śri] intent on, bent on Milindapañha 361 (jhān°). cf. ajjhosita and nissita.

:: Ajjhāvadati see accāvadati.

:: Ajjhāvara [from adhi + ā + var] surrounding; waiting on, service, retinue Jātaka V 322, 324, 326, 327 (explained at all passages by parisā). Should we read ajjhācara? cf. ajjhācāra.

:: Ajjhāvasatar [agent noun to ajjhāvasati] one who inhabits Dīgha Nikāya I 63 (agāraṁ).

:: Ajjhāvasati [adhi + ā + vas] to inhabit (agāraṁ a house; i.e. to be settled or live the settled life of a householder) Dīgha Nikāya II 16; Majjhima Nikāya I 353; Vinaya IV 224; Jātaka I 50; past participle 57; Milindapañha 348, — past participle ajjhāvuttha (q.v.).

:: Ajjhāvuttha [cf. Sanskrit adhyuṣita; past participle of ajjhāvasati] inhabited, occupied (of a house) Vinaya II 210; Jātaka I 145; II 333; Peta Vatthu Commentary 24 (°ghara); figurative [not] occupied by Paramatthajotikā II 566 (= anosita).

:: Ajjhāyaka [cf. Sanskrit adhyāyaka, cf. ajjhayana] (a brahman) engaged in learning the Veda (mantajjhāyaka Jātaka VI 209; Paramatthajotikā II 192), a scholar of the brahmanic texts, a studious, learned person Dīgha Nikāya I 88, 120; III 94; Aṅguttara Nikāya I 163; III 223; Sutta-Nipāta 140 (°kula: thus for ajjhāyakula Fausbøll); Theragāthā 1171; Jātaka I 3; VI 201, 498; Sumaṅgalavilāsinī I 247.

:: Ajjhena (neuter) [Sanskrit adhyayana, see also ajjhayana] study (especially of the Vedas) Majjhima Nikāya III 1; Jātaka II 327 (as varia lectio to be preferred to ajjhesanā); III 114 (= japa); V 10 (plural = vede); VI 201 = 207; Vibhaṅga 353; Paramatthajotikā II 314 (mant').

-kujja (°kūta varia lectio ?) a hypocrite, a pharisee Sutta-Nipāta 242; cf. Paramatthajotikā II 286.

:: Ajjhesanā (feminine) [see ajjhesati] request, entreaty Vinaya I 6 = Dīgha Nikāya II 38 = Saṁyutta Nikāya I 138; Jātaka II 327 (better varia lectio ajjhena).

:: Ajjhesanti [an 8.63] request...

:: Ajjhesati (adhi + iṣ; cf. Buddhist Hybrid Sanskrit adhyeṣate Divyāvadāna 160] to request, ask, bid Dhammapada IV 18; preterit ajjhesi Vinaya II 200; past participle ajjhiṭṭha and ajjhesita (q.v.), with which compair pariyiṭṭha and °esita.

:: Ajjhesita [past participle of ajjhesati; cf. ajjhiṭṭha] requested, asked, bidden Cullaniddesa § 16 (= ajjhiṭṭha).

:: Ajjheti [Sanskrit adhyeti] to be anxious about, to fret, worry Sutta-Nipāta 948 (socati + a); explained at Mahāniddesa 433 by nijjhāyati, at Paramatthajotikā II 568 by abhijjhati (varia lectio gijjhati).

:: Ajjhiṭṭha [past participle of ajjhesati] requested, asked, invited Vinaya I 113 (an° unbidden); Dīgha Nikāya II 289 (Buddhaghosa and text read ajjhitta); Sutta-Nipāta page 218 (= ajjhesita Cullaniddesa § 16); Jātaka VI 292 (= āṇatta commentary); Dhammapada IV 100 (varia lectio abhijjhiṭṭha). See also an°.

:: Ajjhobha vati [adhi + ava + bhū, Sanskrit abhi°] to overcome, overpower, destroy Jātaka II 80 (preterit ajjhobhavi = adhibhavi commentary).

:: Ajjhogāhati (and °gāheti) [Sanskrit °abhyavagāhate; adhi (= abhi) + ava + gāh] to plunge into, to enter, to go into Dīgha Nikāya I 101 (vanaṁ), 222 (samuddaṁ); Majjhima Nikāya I 359, 536; Aṅguttara Nikāya III 75, 368; IV 356; V 133; Vinaya III 18; Jātaka I 7; Mahāniddesa 152 (ogāhati + a.); Milindapañha 87 (samuddaṁ); 300 (vanaṁ). — past participle ajjhogāḷha (q.v.). cf. pariyogāhati.

:: Ajjhogāḷha [past participle of ajjhogāhati] plunged into, immersed; having entered Majjhima Nikāya I 457; Saṁyutta Nikāya I 201; Milindapañha 348.

:: Ajjhoharaṇa (neuter) = ajjhohāra 1. Aṅguttara Nikāya V 324; Jātaka VI 213.

:: Ajjhoharaṇiya (adjective) [gerund of ajjhoharati] something fit to eat, eatable, for eating Jātaka VI 258; Dhammapada I 284.

:: Ajjhoharati [Sanskrit abhyavaharati; adhi (= abhi) + ava + hṛ] to swallow, eat, take as food Majjhima Nikāya I 245; Jātaka I 460; II 293; VI 205, 213; Milindapañha 366; Peta Vatthu Commentary 283 (preterit) — past participle ajjhohaṭa (q.v.).

:: Ajjhohata [past participle of ajjhoharati] having swallowed Saddhammopāyana 610 (balisaṁ maccho viya: like a fish the fishhook).

:: Ajjhohāra [Sanskrit abhyavahāra
1. taking food, swallowing, eating and drinking Vinaya IV 233; Milindapañha 176, 366.
2. Name of a fabulous fish ("swallower"; cf. timiṅgala) Jātaka V 462.

:: Ajjhokāsa [adhi + okāsa] the open air, only in locative ajjhokāse in the open Vinaya I 15; Saṁyutta Nikāya I 212; Dhammapada IV 100.

:: Ajjholambati [adhi + ava + lamb] to hang or hold on to (accusative), to cling to Saṁyutta Nikāya III 137; Majjhima Nikāya III 164 = Nettipakaraṇa 179, cf. Saddhammopāyana 284 and 296.

:: Ajjhomaddati [adhi + ava + mṛd] to crush down Aṅguttara Nikāya IV 191, 193.

:: Ajjhomucchita [past participle adhi + ava + mūrch, cf. adhimuccita] stiffened out (in a swoon), lying in a faint (?) Aṅguttara Nikāya III 57f. (varia lectio ajjhomuñcïta or °muccita better: sarīre attached to her body, clinging to her body).

:: Ajjhopanna (?) only found in one stock phrase, viz. gathita (q.v.) mucchita ajjhopanna with reference to selfishness, greed, bonds of craving. The reading ajjhopanna is the lectio difficilior, but the accredited reading ajjhosāna seems to be clearer and to harmonize better with the cognate ajjhosita and ajjhosāna (noun) in the same context. The confusion between the two is old-standing and hard to be accounted for. Trenckner under varia lectio to Majjhima Nikāya I 162 on page 543 gives ajjhopanna as B mss (= adhi-opanna). The mss of Cullaniddesa clearly show ajjhopanna as inferior reading, which may well be attributable to the very frequent substitution of p for s (see Cullaniddesa Introduction XIX.). Besides this mixture of vv.ll. with s and p there is another confusion between the vv.ll. ajjhāpanna and ajjhopanna which adds to the complication of the case. However since the evidence of a better reading between these two preponderates for ajjhopanna we may consider the o as established, and, with a little more clearness to be desired, may in the end decide for ajjhosāna (q.v.), which in this case would have been liable to change through analogy with ajjhāpanna, from which it took the ā and p. cf. also ajjhosita. The following is a synopsis of readings as preferred or confused by the editors of the various texts.
1. ajjhopanna as Text reading: Majjhima Nikāya I 162, 173, 369; Aṅguttara Nikāya I 74; II 28; III 68, 242; Udāna 75, 76; Sumaṅgalavilāsinī I 59; as varia lectio: Dīgha Nikāya I 245.
2. ajjhosāna as varia lectio: Aṅguttara Nikāya I 74 (commentary explains ajjhosāya gilitvā ṭhita); Cullaniddesa under nissita and passim; Udāna 75, 76 (ajjhosanna); Sumaṅgalavilāsinī I 59 (the same).
3. ajjhāpanna as Text reading: Dīgha Nikāya I 245; III 43, 46; S. II 194, 270: IV 332 (ajjhapaṇṇa); Aṅguttara Nikāya V 178, 181; Cullaniddesa under nissita; Milindapañha 401; as varia lectio: Majjhima Nikāya I 162; Aṅguttara Nikāya III 242; Udāna 75, 76.

:: Ajjhosa = ajjhosāya, in verse only as ajjhosa tiṭṭhati to cleave or cling to Saṁyutta Nikāya IV 73; Theragāthā 98, 794.

:: Ajjhosati [adhi + ava + sayati, sā, to bind, past participle sita: see ajjhosita] to be bound to, to be attached, bent on; to desire, cleave to, indulge in. Future ajjhosissati Majjhima Nikāya I 328 (with accusative paṭhaviṁ, better as ajjhesati). Gerundive ajjhositabha Majjhima Nikāya I 109 (+ abhinanditabba, varia lectio °etabba); as 5 (the same); gerund ajjhosāya (q.v.) past participle ajjhosita (q.v.).

:: Ajjhosāna (neuter) cleaving to [earthly joys], attachment, Dīgha Nikāya II 58f.; III 289; Majjhima Nikāya I 498 (+ abhinandana); Saṁyutta Nikāya III 187; Aṅguttara Nikāya I 66; II 11 (diṭṭhi°, kāma° + taṇhā). In combination with (icchā) and mucchā at Cullaniddesa under chanda and nissita and taṇhā (see also ajjhopanna), and at Dhammasaṅgani 1059 of lābha, (the explained at as 363, 370, from as to eat, is popular etymology) Nettipakaraṇa 23f. (of taṇhā).

:: Ajjhosāya [gerund of ajjhosati, cf. Buddhist Hybrid Sanskrit adhyavasāya tiṣṭhati Divyāvadāna 37, 534] being tied to, hanging on, attached to, only in phrase a. tiṭṭhati (+ abhinandati, same in Divyāvadānai) Majjhima Nikāya I 266; S. IV 36f.; 60, 71f.; Milindapañha 69. See also ajjhosa.

:: Ajjhosita [cf. Sanskrit adhyavasita, from adhi + ava + sā; but sita is liable to confusion with sita = Sanskrit śrita, also through likeness of meaning with esita; see ajjhāsita and ajjhesita] hanging on, cleaving to, being bent on, (with locative) Saṁyutta Nikāya II 94 (+ mamāyita); Aṅguttara Nikāya II 25 (diṭṭha suta muta + a.); Mahāniddesa 75, 106, 163 = Cullaniddesa under nissita; Therīgāthā 470 (asāre = taṇhāvasena abhiniviṭṭha Therīgāthā Commentary 284); Peta Vatthu IV 84 (mayhaṁ ghare = taṇhābhinivisena abhiniviṭṭha Peta Vatthu Commentary 267; vv.ll. ajjhesita ajjhāsita). °an° Saṁyutta Nikāya IV 213; V 319; Mahāniddesa 411; Milindapañha 74 (pabbajita).

:: Ajjhottharati [adhi + ava + stṛ] to cover over, spread out, spread over, cover; to submerge, flood Vinaya I 111; Jātaka I 61, 72, 73; Milindapañha 296, 336; Dhammapada I 264; passive °tthariyati to be overrun with (instrumental), to be smothered, to be flooded Aṅguttara Nikāya III 92 = past participle 67; preterit ajjhotthari Vimāna Vatthu 48 (gāmapadeso: was flooded). Past participle ajjhotthata (q.v.).

:: Ajjhotthata [past participle of ajjhottharati] spread over; covered, filled; overcome, crushed, overpowered Jātaka I 363 (ajjhottaṭa), 410; V 91 (= adhipanna); Dhammapada I 278; Peta Vatthu Commentary 55; Dāṭhāvaṁsa V 5.

:: Ajjhoṭhapeti [adhi + ava + ṭhapeti, causative of sthā] to bring to Peta Vatthu Commentary 148 (gāmaṁ), where we should read °ṭṭhapeti.

:: Ajjhupagacchati [adhi + upa + gam] to come to, to reach, obtain; to consent to, agree, submit Therīgāthā 474 (= sampaṭicchati Therīgāthā Commentary 285); Jātaka II 403; Milindapañha 300; past participle ajjhupagata (q.v.).

:: Ajjhupagamana (neuter) [adhi + upa + gam] consent, agreement, justification Vinaya II 97, 104.

:: Ajjhupagata [past participle of ajjhupagacchati] come to, obtained, reached Aṅguttara Nikāya V 87, cf. 210; V 187 f.

:: Ajjhupaharati [adhi + upa + hṛ; cf. upaharati] to take (food) to oneself Jātaka II 293 (preterit ajjhupāhari = ajjhohari commentary).

:: Ajjhupekkhana (neuter) and °ā (feminine) [abstract from ajjhupekkhati] care, diligence, attention Paṭisambhidāmagga I 16; II 119; Vibhaṅga 230f.; Dhammapada IV 3.

:: Ajjhupekkhati [adhi + upa + ikṣ; cf. Buddhist Hybrid Sanskrit adhyupekṣati
1. to look on Aṅguttara Nikāya I 257; Milindapañha 275.
2. to look {12} on intently or with care, to oversee, to take care of Aṅguttara Nikāya IV 45 (kaṭṭh'aggi, has to be looked after); Peta Vatthu Commentary 149 (sisaṁ celaṁ vā).
3. to look on indifferently to be indifferent, to neglect Vinaya II 78 = III 162, cf. Jātaka I 147; Majjhima Nikāya I 155; II 223; Aṅguttara Nikāya III 194, 435; Jātaka V 229; Dhammapada IV 125.

:: Ajjhupekkhitar [agent noun to ajjhupekkhati] one who looks on (carefully), one who takes care or controls, an overseer, caretaker Saṁyutta Nikāya V 69 (sādhukaṁ), 324 (the same), 331f.; Vibhaṅga 227.

:: Ajjhupeti [cf. Sanskrit abhyupeti; adhi + upa + i] to go to meet, to receive Jātaka IV 440.

:: Ajjita [past participle of ajjati] obtained Saddhammopāyana 98.

:: Ajjuka [Sanskrit arjaka] name of a plant, Ocimum Gratissimum Vinaya IV 35; Sumaṅgalavilāsinī I 81 (all mss have ajjaka).

:: Ajjukaṇṇa [Sanskrit arjakarṇa] name of a tree Pentaptera Tomentosa Jātaka VI 535 (-nn-).

:: Ajjuna [Vedic arjuna, to raj; cf. Greek ὰργόϛ white, ἄργυροϛ silver, Latin argentum] the tree Pentaptera Arjuna Jātaka VI 535; Dhammapada I 105 (°rukkha).

:: Ajjuṇho (adverb) [haplology from ajja-juṇho; see juṇhā] this moonlight night Vinaya I 25; IV 80.

:: Akalu (cf. agalu) an ointment Jātaka IV 440 (akaluñ candanañ ca, varia lectio aggaluṁ; commentary explanains as kālākaluñ caratta-candanañ ca, thus implying a blacking or dark ointment); VI 144 (°candana-vilitta; varia lectio aggalu°); Milindapañha 338 (°tagara-tālīsaka-lohita-candana).

:: Akampiyatta (neuter) [abstract from akampiya, gerund of a + kampati] the condition of not being shaken, stableness Milindapañha 354.

:: Akaṭa (adjective) [a + kaṭa] not made, not artificial, natural;

-yūsa natural juice Vinaya I 206
-vidhā manifold

:: Akāca (adjective) [a + kāca] pure, flawless, clear Dīgha Nikāya II 244; Sutta-Nipāta 476; Jātaka V 203.

:: Akācin (adjective) = akāca Vimāna Vatthu 601. Kern (Toev. sub voce) proposes reading akkācin (= Sanskrit arka-arcin shining as the sun), but Vimāna Vatthu 253 explains by niddosa, and there is no varia lectio to warrant a misreading.

:: Akāsi see Karoti.

:: Akāsiya (adjective/noun) [a + kāsika ?] "not from the Kāsi-country" (?); official name of certain tax-gatherers in the king's service Jātaka VI 212 (akāsiya-saṅkhātā rāja-purisā commentary).

:: Akhaṇḍaphulla see khaṇḍa.

:: Akhāta (adjective) not dug: see khāta.

:: Akhetta barren-soil: see khetta. — In compound °ññu the negative belongs to the whole: not knowing a good field (for alms) Jātaka IV 371.

:: Akiccakāra (adjective) [a + kicca + kāra] 1. not doing one's duty, doing what ought not to be done Aṅguttara Nikāya II 67; Dhammapada 292; Milindapañha 66; Sumaṅgalavilāsinī I 296. 2. ineffective (of medicine) Milindapañha 151.

:: Akilāsu (adjective) [a + kilāsu] not lazy, diligent, active, untiring Saṁyutta Nikāya I 47; V 162; Jātaka I 109; Milindapañha 382.

:: Akiriya (adjective) [a + kiriya] not practical, unwise, foolish Jātaka III 530 (°rūpa = akattabba-rūpa commentary); Milindapañha 250.

:: Akissava at Saṁyutta Nikāya I 149 is probably faulty reading for akiñcana.

:: Akka [cf. Sanskrit arka] name of a plant: Calotropis Gigantea, swallowwort Majjhima Nikāya I 429 (°assa jiyā bowstrings made from that plant).

-nāla a kind of dress material Vinaya I 306 (vv.ll. Agga° and akkha°);
-vāṭa a kind of gate to a plantation, a movable fence made of the akka plant Vinaya II 154 (cf. akkha-vāṭa).

:: Akkamana (neuter) [cf. Buddhist Hybrid Sanskrit ākramaṇa Jātakamala 3158] going near, approaching, stepping upon, walking to Jātaka I 62.

:: Akkamati [ā + kamati, kram] to tread upon, to approach, attack Jātaka I 7, 279; Therīgāthā Commentary 9; — to rise Vinaya III 38. — gerund akkamma Cariyāpiṭaka III 72, — past participle akkanta (q.v.).

:: Akkandati [ā + kandati, krand] to lament, wail, cry Saṁyutta Nikāya IV 206.

:: Akkanta [past participle of akkamati] stepped upon, mounted on Aṅguttara Nikāya I 8; Jātaka I 71; Milindapañha 152; Dhammapada I 200.

:: Akkha1 [Vedic akṣa; Avesta aśa; Greek ἄξων ἄμαξα (chariot with one axle); Latin axis; Old High German etc. Ahsa, English axle, to root of Latin ago, Sanskrit aj] the axle of a wheel Dīgha Nikāya II 96; Saṁyutta Nikāya V 6; Aṅguttara Nikāya I 112; Jātaka I 109, 192; V 155 (akkhassa phalakaṁ yathā; commentary: suvaṇṇa-phalakaṁ viya, i.e. shiny, like the polished surface of an axle); Milindapañha 27 (+ īsā + cakka), 277 (atibhārena sakaṭassa akkho bhijjati: the axle of the cart breaks when the load is too heavy); Peta Vatthu Commentary 277. — akkhaṁ abbhañjati to lubricate the axle Saṁyutta Nikāya IV 177; Milindapañha 367.

-chinna one whose axle is broken; with broken axle Saṁyutta Nikāya I 57; Milindapañha 67; bhagga with a broken axle Jātaka V 433;
-bhañjana the breaking of the axle Dhammapada I 375; Peta Vatthu Commentary 277.

:: Akkha2 [Vedic akṣa, probably to akṣi and Latin oculus, "that which has eyes" i.e. a die; cf. also Latin ālea game at dice (from asclea ?)] a die Dīgha Nikāya I 6 (but explained at Sumaṅgalavilāsinī I 86 as ball-game: guḷakīḷa); Saṁyutta Nikāya I 149 = Aṅguttara Nikāya V 171 = Sutta-Nipāta 659 (Appamatto ayaṁ kali yo akkhesu dhanaparājayo); Jātaka I 379 (kūṭ° a false player, sharper, cheat) anakkha one who is not a gambler Jātaka V 116 (commentary: ajūtakara). cf. also accha3.

-dassa (cf. Sanskrit akṣadarśaka) one who looks at (i.e. examines) the dice, an umpire, a judge Vinaya III 47; Milindapañha 114, 327, 343 (dhamma-nagare);
-dhutta one who has the vice of gambling Dīgha Nikāya II 348; III 183; Majjhima Nikāya III 170; Sutta-Nipāta 106 (+ itthidhutta and surādhutta);
-vāṭa fence round an arena for wrestling Jātaka IV 81. (? read akka-).

:: Akkha3 (adjective) (—°) [to akkhi] having eyes, with eyes Peta Vatthu Commentary 39 (varia lectio rattakkha with eyes red from weeping, gloss on assumukha). Probably akkhaṇa is connected with akkha.

:: Akkhaka [akkha1 + ka] the collar-bone Vinaya IV 213 (adhakkhakaṁ); V 216.

:: Akkhaṇa [a + khaṇa, Buddhist Hybrid Sanskrit akṣaṇa Avadāna-śataka I 291 = 332] wrong time, bad luck, misadventure, misfortune. There are nine enumerated at Dīgha Nikāya III 263; the usual set consists of 8; thus Dīgha Nikāya III 287; Vimāna Vatthu 193; Saddhammopāyana 4f. See also khaṇa.

-vedhin (adjective/noun) a skilled archer, one who shoots on the moment, i.e. without losing time, explained as one who shoots without missing (the target) or as quickly as lightning (akkhaṇa = vijju). In various combinations; mostly as durepātin a. Aṅguttara Nikāya I 284 (+ mahato kāyassa padāletā); II 170f. (the same), 202; IV 423, 425; Jātaka II 91 (explained as either "avirādhita-vedhī" or "akkhaṇaṁ vuccati vijju": one who takes and shoots his arrows as fast as lightning), III 322; IV 494 (commentary explains aviraddha-vedhino vijju-ālokena vijjhana-samattha page 497). In other combination at Jātaka I 58 (akkhaṇavedhin + vālavedhin); V 129 (the four kinds of archers: a., vālavedhin, saddavedhin and saravedhin).
In Buddhist Hybrid Sanskrit we find akṣuṇṇavedha (a Sanskritised Pāḷi form, cf. Mathurā kṣuṇa = Sanskrit kṣaṇa) at Divyāvadāna 58, 100, 442 (always with dūrevedha), where mss however read akṣuṇa°; also at Lalitavistara 178. See Divyāvadāna index, where translation is given as "an act of throwing the spear so as to graze the mark" (Schiefner gives "Streifschuss").

Note: The explanations are not satisfactory. We should expect either an etymology bearing on the meaning "hitting the centre of the target" (i.e. its "eye") (cf. English bull's eye), in which case a direct relation to akkha = akkhi eye would not seem improbable (cf. formation ikkhana) or an etymology like "hitting without mishap", in which case the expression would be derived directly from akkhaṇa (see preceding) with the omission of the negative an-; akkhaṇa in the meaning of "lightning" (Jātaka II 91 commentary) is not supported by literary evidence.

:: Akkhara (adjective) [Vedic akṣara] constant, durable, lasting Dīgha Nikāya III 86. As technical term for one of four branches of Vedic learning (Dīgha Nikāya I 88) it is phonetics which probably included grammar, and is explained by sikkhā (Sumaṅgalavilāsinī I 247 = Paramatthajotikā 477) plural neuter akkharāni sounds, tones, words. citt'akkhara of a discourse (suttanta) having variety and beauty of words or sounds (opposed to beauty of thought) Aṅguttara Nikāya I 72 = III 107 = Saṁyutta Nikāya II 267. akkharāni are the sauce, flavour (vyañjana) of poetry Saṁyutta Nikāya I 38. To know the context of the a° the words of the texts, is characteristic of an Arahant Dhammapada 352 (commentary is ambiguous Dhammapada IV 70). Later: akkharaṁ a syllable or sound Peta Vatthu Commentary 280 (called sadda in next line); akkharāni an inscription Jātaka II 90; IV 7 (likhitāni written), 489; VI 390, 407. In Grammar: a letter Kaccāyana 1.

-cintaka a grammarian or versifier Paramatthajotikā I 17; Paramatthajotikā II 16, 23, 321. cf. 466; Peta Vatthu Commentary 120;
-pabheda in phrase sakkhara-p-pabheda phonology and etymology Dīgha Nikāya I 88 (akkhara-p-pabhedo ti sikkhā ca nirutti ca Paramatthajotikā II 447 = Sumaṅgalavilāsinī I 247) = Aṅguttara Nikāya III 223 = Sutta-Nipāta 105;
-piṇḍa "word-ball", i.e. sequence of words or sounds Dhammapada IV 70 (= akkharānaṁ sannipāto Dhammapada 352).

:: Akkharikā (feminine) a game (recognising syllables written in the air or on one's back). Dīgha Nikāya I 7; Vinaya II 10; III 180. So explained at Sumaṅgalavilāsinī I 86. It may be translated "letter game"; but all Indian letters of that date were syllables.

:: Akkhata (adjective) [past participle of a + kṣan, cf. parikkhata1] unhurt, without fault Mahāvaṁsa 19, 56 (commentary niddosa). — accusative akkhataṁ (adverb) in safety, unhurt. Only in one phrase Vimāna Vatthu 8452 (paccāgamuṁ Pāṭaliputtaṁ akkhataṁ) and Peta Vatthu IV 111 (nessāmi taṁ Pāṭaliputtaṁ akkhataṁ); see Vimāna Vatthu 351 and Peta Vatthu Commentary 272.

:: Akkhaya (adjective) [a + khaya, kṣi] not decaying, in akkhaya-paṭibhāna, of unfailing skill in exposition Milindapañha 3, 21.

:: Akkhāna Ākhyāna (neuter) [Sanskrit ākhyāna] telling stories, recitation; tale, legend Dīgha Nikāya I 6 (= Sumaṅgalavilāsinī I 84: Bhārata-Rāmāyanādi); III 183; Majjhima Nikāya I 503; III 167; Saddhammopāyana 237. — preaching, teaching Mahāniddesa 91 (dhamm'akkhāna). The 5th Veda Jātaka V 450. (vedam akkhāna-pañcamaṁ; commentary: itihāsa-pañcamaṁ veda-catukkaṁ). — The spelling ākhyāna also occurs (q.v.).

{3}

:: Akkhāta (adjective) [past participle of akkhāti] announced, proclaimed, told, shown Aṅguttara Nikāya I 34 (dur°); II 195; IV 285, 322; V 265, 283; Sutta-Nipāta 172, 276, 595, 718.

:: Akkhātar one who relates, a speaker, preacher, story-teller Saṁyutta Nikāya I 11, 191; III 66; Sutta-Nipāta 167.

:: Akkhāti [ā + khyā, Indo-Germanic °sequ; cf. Sanskrit ākhyāti, Latin inquam, Greek ἐννέπω, Gothic saihvan, German sehen etc. See also akkhi and cakkhu] to declare, announce, tell Sutta-Nipāta 87, 172; imperative akkhāhi Sutta-Nipāta 988, 1085; preterit akkhāsi Sutta-Nipāta 251, 504, 1131 (= ācikkhi etc. Cullaniddesa 465); future akkhissati Peta Vatthu IV 163; conditional akkhissaṁ Sutta-Nipāta 997; Jātaka VI 523. — passive akkhāyati to be proclaimed, in phrase aggaṁ a.to be deemed chief or superior, to be first, to excel Milindapañha 118, 182 (also in Buddhist Hybrid Sanskrit agram ākhyāyate Mahāvastu III 390); gerund akkheyya to be pronounced Saṁyutta Nikāya I 11; Itivuttaka 53, — past participle akkhāta (q.v.). — Intensive or Frequentative is ācikkhati.

:: Akkhāyika (adjective) relating, narrating Jātaka III 535; lok'akkhāyikā kathā talk about nature-lore Dīgha Nikāya I 8; Milindapañha 316.

:: Akkhāyin (adjective) telling, relating, announcing Saṁyutta Nikāya II 35; III 7; Jātaka III 105.

:: Akkhi (neuter) [to °oks, an enlarged form of °oqṷ, cf. Sanskrit īkṣate, kṣaṇa, pratīka, anīka; Greek ὄσσε, ὥψ Κύκλωψ, ὀφϧαλμός, πρόσωπον; Latin oculus, Anglo-Saxon ēowan (= English eye and wind-ow); Gothic augō. See also cakkhu and cf. akkha2 and ikkhaṇika] the eye Majjhima Nikāya I 383 (ubbhatehi akkhīhi); Sutta-Nipāta 197, 608; Jātaka I 223, 279; V 77; VI 336; Peta Vatthu II 926 (akkhīni paggharanti: shed tears, cf. Peta Vatthu Commentary 123); Vimāna Vatthu 65 (°īni bha manti, my eyes swim) cf. akkhīni me dhūmāyanti Dhammapada I 475; II 26; III 196 (°īni ummīletvā opening the eyes); Saddhammopāyana 103, 380. — In combination with sa- as sacchi and sakkhi (q.v.). As adjective (—°) akkha3 (q.v.).

-añjana eye ointment, collyrium Dhammapada III 354;
-kūpa the socket of the eye Jātaka IV 407;
-gaṇḍa eye-protuberance, i.e. eye-brow (?) Jātaka VI 504 (for pamukha Text);
-gūtha secretion from the eye Peta Vatthu Commentary 198;
-gūthaka the same Sutta-Nipāta 197 (= dvīhi akkhicchiddehi apanītattaca-maṁsasadiso a.-gūthako Paramatthajotikā II 248);
-chidda the eye-hole Paramatthajotikā II 248;
-dala the eye-lid Sumaṅgalavilāsinī I 194; Therīgāthā Commentary 259; as 378;
-pāta "fall of the eye", i.e. a look, in mand° of soft looks (adjective) Peta Vatthu Commentary 57;
-pūra an eyeful, in akkhipūraṁ assuṁ (assu ?) an eye full of tears Jātaka VI 191;
-mala dirt from the eye Peta Vatthu III 53 (= °gūtha commentary);
-roga eye disease Dhammapada I 9.

:: Akkhika1 (—°) (adjective) having eyes, with eyes Theragāthā 960 (añjan° with eyes anointed); Dhammapada IV 98 (aḍḍh° with half an eye, i.e. stealthily); Saddhammopāyana 286 (tamb° red-eyed). °an° having no eyes Dhammapada I 11.

:: Akkhika2 (neuter) [cf. Sanskrit akṣa] the mesh of a net Jātaka I 208.

-hāraka one who takes up a mesh (?) Majjhima Nikāya I 383 (corresponds with aṇḍahāraka).

:: Akkhin (adjective) = akkhika Jātaka III 190 (mand° soft-eyed); Vimāna Vatthu 323 (tamb° red-eyed); Dhammapada I 11.

:: Akkhitta1 see khitta.

:: Akkhitta2 (adjective) [BHS ākṣipta Divyāvadāna 363, past participle of ā + kṣip] hit, struck, thrown Jātaka III 255 (= ākaḍḍhita commentary).

:: Akkhobbha (adjective) [a + kṣubh, see khobha] not to be shaken, imperturbable Milindapañha 21.

:: Akkhobhana (adjective) = akkhobbha Jātaka V 322 (= khobhetun na sakkhā commentary).

:: Akkhohiṇī (feminine) [= akkhobhiṇī] one of the highest numerals (1 followed by 42 ciphers, Childers) Jātaka V 319; VI 395.

:: Akkosa [ā + kṛuś = kruñc, see kuñca and koñca2; to sound, root kṛ, see note on gala]] shouting at, abuse, insult, reproach, reviling Sutta-Nipāta 623; Milindapañha 8 (+ paribhāsa); Paramatthajotikā II 492; Therīgāthā Commentary 256; Peta Vatthu Commentary 243; Dhammapada II 61.

-vatthu always as dasa a.-vatthūni ten bases of abuse, ten expressions of cursing Jātaka I 191; Paramatthajotikā II 364, 467; Dhammapada I 212; IV 2.

:: Akkosaka (adjective) [from last] one who abuses, scolds or reviles, + pa ribhāsaka Aṅguttara Nikāya II 58; III 252; IV 156; V 317; Peta Vatthu Commentary 251.

:: Akkosati [to kruś see akkosa] to scold, swear at, abuse, revile Jātaka I 191; II 416; III 27; Dhammapada I 211; II 44. Often combined with pa ribhāsati, e.g. Vinaya II 296; Dhammapada IV 2; Peta Vatthu Commentary 10. — preterit akkocchi Dhammapada 3; Jātaka III 212 (= akkosi Dhammapada I 43. Derived wrongly from {2} krudh by Kaccāyana VI 417; cf. Franke, Einh. Pāḷi Grammar 37, and Geiger, Pāḷi Grammar § 164), — past participle akkuṭṭha (q.v.).

:: Akkula (adjective) [= akula] confused, perplexed, agitated, frightened Udāna 5 (akkulopakkula and akkulapakkulika). See ākula.

{2}

:: Akkuṭṭha (adjective/noun) [past participle of akkosati
1. (adjective) being reviled, scolded, railed at Sutta-Nipāta 366 (= dasahi akkosa vatthūhi abhisatto Paramatthajotikā II 364); Jātaka VI 187.
2. (neuter) reviling, scolding, swearing at; in combination akkuṭṭha-vandita Sutta-Nipāta 702 (= akkosa-vandana Paramatthajotikā II 492) Therīgāthā 388 (explained Therīgāthā Commentary 256 as above).

:: Akuppa (adjective) [a + kuppa, gerund of kup, cf. Buddhist Hybrid Sanskrit akopya Mahāvastu III 200] not to be shaken, immovable; sure, steadfast, safe Vinaya I 11 (akuppā me ceto-vimutti) = Saṁyutta Nikāya II 239; Vinaya II 69; IV 214; Dīgha Nikāya III 273; Majjhima Nikāya I 205, 298; Saṁyutta Nikāya II 171; Aṅguttara Nikāya III 119, 198; Milindapañha 361.

:: Akuppatā (feminine) [abstract from last] "state of not being shaken", surety, safety; especially of Nibbāna Theragāthā 364.

:: Akutobhaya (adjective) see ku°.

:: Ala1 frequent spelling for aḷa.

:: Ala2 (adjective) [alaṁ adverb as adjective] enough, only in negative anala insufficient, impossible Majjhima Nikāya I 455; Jātaka II 326 = IV 471.

:: Alagadda [derivation unknown. In late Sanskrit alagarda is a watersnake] a kind of snake Majjhima Nikāya I 133 = Sumaṅgalavilāsinī I 21; Dhammapada IV 132 (°camma, so read for Text alla-camma, vv.ll. alaṁda° and alaṁdu°). [BD]: alligator?]

:: Alagga (adjective) [past participle of laggati] not stuck or attached Cullaniddesa §107 (also alaggita); alaggamāna (present participle) the same Dhammapada III 298.

:: Alaggana (neuter) [a + laggana] not hanging on anything, not being suspended Sumaṅgalavilāsinī I 180.

:: Alakkhika (and īka) (adjective) [a + lakkhika] unfortunate unhappy, of bad luck Vinaya III 23; Jātaka III 259.

:: Alakkhī (feminine) [a + lakkhi] bad luck, misfortune Theragāthā 1123.

:: Alamba (adjective) [a + lamba] not hanging down, not drooping, short Jātaka V 302; VI 3 (°tthaniyo not flabby: of a woman's breasts cf. alambordhva-stanī Suśr I 371).

:: Alaṁ (indeclinable) [Vedic araṁ. In meaning 1. alaṁ is the expanded continuation of Vedic araṁ, an adverb accusative of ara (adjective) suitable; fitly, aptly, rightly from ṛ cf. aṇṇava, appeti, ara. In meaning 2. alaṁ is the same as are] — emphatic particle
1. in affirmative sentences: particle of assurance and emphasis = for sure, very much (so), indeed, truly. Note: In connection with a dative or an infinitive the latter only apparently depend upon alaṁ, in reality they belong to the syntax of the whole sentence (as dative or infinitive absolute). It is customary however (since the practice of the Pāḷi grammarians) to regard them as interdependent and interpret the construction as "fit for, proper" (= yuttaṁ Pāḷi commentary), which meaning easily arises out of the connotation of alaṁ, e.g. alam eva kātuṁ to be sure, this is to be done = this is proper to be done. In this sense (with dative) it may also be compared with Vedic araṁ with dative
(a) (absolute) only in combination with dative or infinitive (see with and Note above).
(b) (°-) see compounds
(c) with dative or infinitive: alaṁ antarāyāya for certain an obstacle Majjhima Nikāya I 130 (opposite nālaṁ not at all); alaṁ te vippaṭisārāya you ought to feel sorry for it Vinaya II 250; alaṁ vacanāya one says rightly Saṁyutta Nikāya II 18; alaṁ hitāya untold happiness Dhammapada II 41. — ito ce pi so bhavaṁ Gotamo yojanasate viharati alam eva ... upasaṅkamituṁ even if he were 100 miles from here, (surely) even so (i.e. it is fit or proper even then) one must go to him Dīgha Nikāya I 117 (explained at Sumaṅgalavilāsinī I 288 by yuttam eva = it is proper); alam eva kātuṁ kalyāṇaṁ indeed one {79} must do good = it is appropriate to do good Peta Vatthu II 923 (= yuttaṁ Peta Vatthu Commentary 122); alaṁ puññāni kātave "come, let us do meritorious works" Vimāna Vatthu 44 (= yuttaṁ Vimāna Vatthu 191).
2. in negative or prohibitive sentences: particle of disapprobation reproach and warning; enough! have done with! fie! stop! alas! (etc. see are).
(a) (absolute) enough: nālaṁ thutuṁ it is not enough to praise Sutta-Nipāta 217; te pi na honti me alaṁ they are not enough for me Peta Vatthu I 63.
(b) with vocative: alaṁ Devadatta mā te rucci saṅghabhedo "look out Devadatta or take care Devadatta that you do not split up the community" Vinaya II 198; alaṁ Vakkali kin te iminā pūtikāyena diṭṭhena ... Saṁyutta Nikāya III 120.
(c) enough of (with instrumental): alaṁ ettakena enough of this, so much of that Milindapañha 18; alam me Buddhena enough for me of the Buddha = I am tired of the B. Dhammapada II 34.

-attha (adjective) "quite the thing", truly good, very profitable, useful Dīgha Nikāya II 231; Majjhima Nikāya II 69 (so read for alamatta); Aṅguttara Nikāya II 180; Theragāthā 252; Jātaka I 401 (so read for °atta);
-ariya truly genuine, right noble, honourable indeed, only in °ñāṇa-dassana [cf. Buddhist Hybrid Sanskrit alamārya-jñāna-darshana Lalitavistara V 309, 509] Vinaya I 9; Aṅguttara Nikāya III 64, 430; V 88; Jātaka I 389 (cf. ariya);
-kammaniya (quite or thoroughly) suitable Vinaya III 187;
-pateyya: see the latter;
-vacanīyā (feminine) a woman who has to be addressed with "alaṁ" (i.e. "fie"), which means that she ceases to be the wife of a man and returns to her parental home Vinaya III 144, cf. 274 (Buddhaghosa's explanation.);
-samakkhātar one who makes sufficiently clear Itivuttaka 107;
-sājīva one who is thoroughly fit to associate with his fellow Aṅguttara Nikāya III 81;
-sāṭaka "curse-coat", one who curses his waist-coat (alaṁ sāṭaka!) because of his having eaten too much it will not fit; an over-eater; one of the five kinds of gluttons or improper eaters as enumerated at Dhammapada IV 16 = as 404.

:: Alanda and Alandu see alagadda.

:: Alaṅkaraṇa (neuter) [alaṁ + karaṇa, from alaṅkaroti] doing up, fitting out, ornamentation Jātaka I 60.

:: Alaṅkaraṇaka (adjective) [from alaṅkaraṇa] adorning, embellishing, decorating Dhammapada I 410.

:: Alaṅkaroti [alaṁ + karoti, Vedic araṅkaroti] to make much of i.e. to adorn, embellish, decorate Jātaka I 60; III 189; VI 368. gerund °karitvā Dhammapada I 410; Peta Vatthu Commentary 74, — past participle alaṅkata. — causative alaṅkārāpeti to cause to be adorned Jātaka I 52.

:: Alaṅkata [past participle of alaṅkaroti
1. "made too much", made much of, done up, adorned, fitted out Dhammapada 142 (= vatthābharaṇa-paṭimaṇḍita Dhammapada III 83); Peta Vatthu II 36; Vimāna Vatthu 11; Jātaka III 392; IV 60.
2. "done enough" (see alaṁ, use with instrumental), only negative analaṅkata in meaning "insatiate" Saṁyutta Nikāya I 15 (kāmesu).

:: Alaṅkāra [from alaṅkaroti, cf. Vedic araṅkṛti] "getting up" i.e. fitting out, ornament, decoration; especially trinkets, ornaments Dīgha Nikāya III 190; Aṅguttara Nikāya III 239; 263f.; Jātaka VI 368; Peta Vatthu Commentary 23, 46, 70 (-° adjective adorned with), 74; Saddhammopāyana 249.

:: Alasa (adjective) [a + lasa] idle, lazy, slack, slothful, languid Saṁyutta Nikāya I 44, 217; Sutta-Nipāta 96 (= jāti-alaso Paramatthajotikā II 170); Jātaka IV 30; Dhammapada 280 (= mahā-alaso Dhammapada III 410). Opposite analasa vigorous, energetic Saṁyutta Nikāya I 44; Dīgha Nikāya III 190 (dakkha + a.); Vinaya IV 211; Cullaniddesa §141 (the same).

:: Alasatā (feminine) [abstract from alasa] sloth, laziness; only in negative analasatā zeal, industry Vimāna Vatthu 229.

:: Alassa (neuter) at Saṁyutta Nikāya I 43 is spurious spelling for ālassa idleness, sloth; varia lectio ālasya.

:: Alattaka [Sanskrit alaktaka] lac, a red animal dye Jātaka IV 114 (°pāṭala); Dhammapada II 174; IV 197.

:: Alābhaka [a + labhaka] not getting, loss, detriment Vinaya III 77.

:: Alābu [Sanskrit alābū f.] a long white gourd, Cucurbita Lagenaris Majjhima Nikāya I 80 (tittaka°), 315 (the same); Peta Vatthu Commentary 47 (the same); as 405. — See also alāpu.

:: Alālā (indeclinable) [a + lālā interjection from sound root °lal, see etymology under are] — "not saying lā lā" i.e. not babbling, not dumb, in °mukha not (deaf and) dumb Paramatthajotikā II 124 (= aneḷamūga of Sutta-Nipāta 70).

:: Alāpu (neuter) [= alābu, with p for b: so Trenckner "Notes" 6216] a gourd, pumpkin Dhammapada 149 (= Dhammapada III 112; vv.ll. alābu and alābbu).

:: Alāta (neuter) [Sanskrit alāta, related to Latin altāre altar, adoleo to burn] a firebrand Aṅguttara Nikāya II 95 (chava° a burning corpse, see chava); Jātaka I 68; past participle 36; Dhammapada III 442.

:: Alika (adjective) [Sanskrit alīka] contrary, false, untrue Saṁyutta Nikāya I 189; Jātaka III 198; VI 361; Milindapañha 26, 99. — neuter °ṁ a lie, falsehood Dhammapada 264.

-vādin one who tells a lie, a liar Dhammapada 223 = Vimāna Vatthu 69 (has alīka°); Jātaka II 4; Paramatthajotikā II 478 (for abhūta-vādin Sutta-Nipāta 661).

:: Alīnatā (feminine) [abstract of alīna] open mindedness, prudence, sincerity Jātaka I 366.

:: Alla (adjective) (only °-) [Vedic ārdra, to Greek ἂρδω moisten, ἂρδα dirt] — 1. moist, wet Majjhima Nikāya III 94 (°mattikā-puñja a heap of moist clay; may be taken in meaning 2).
2. fresh (opposite stale), new; freshly plucked, gathered or caught, viz.

-āvalepana see adda3;
-kusamuṭṭhi freshly plucked grass Aṅguttara Nikāya V 234 = 249;
-gomaya fresh dung Aṅguttara Nikāya V 234; Dhammapada I 377;
-camma living skin Visuddhimagga 195;
-tiṇa fresh grass Sumaṅgalavilāsinī I 77; Peta Vatthu Commentary 40;
-dārūni green sticks Jātaka I 318;
-madhu fresh honey Dhammapada II 197;
-maṁsa-sarīra a body of living flesh Dhammapada II 51 = IV 166;
-rasa fresh-tasting Dhammapada II 155;
-rohita-maccha fresh fish Jātaka III 333.

3. wet = with connotation of clean (through being washed), freshly washed,

-kesa with clean hair Peta Vatthu Commentary 82 (sīsaṁ nahātvā allakesa); usually combined with allavattha with clean clothes (in an ablution; often as a sign of mourning) Udāna 14, 91; Dhammapada IV 220; or with odātavattha (the same) Jātaka III 425;
-pāṇi with clean hand Peta Vatthu II 99 (= dhotapāṇi Peta Vatthu Commentary 116). [For analla-gatta at Saṁyutta Nikāya I 183 better read, with ibid 169, an-allīna-gatta. For allacamma at Dhammapada IV 132 alagadda-camma, with the varia lectio, is preferable].

:: Allāpa [Sanskrit ālāpa; ā + lāpa] conversation, talk; only in compound °sallāpa conversation (literal talking to and fro or together) Jātaka I 189; Milindapañha 15; Vimāna Vatthu 96; Peta Vatthu Commentary 86.

:: Allika (?) [either from alla = allikaṁ neuter in meaning defilement, getting soiled by (—°), or from allīyati = alliyakaṁ, a derivation from gerund alliya clinging to, sticking to. The whole word is doubtful.] — only in compound (kāma-) sukhallikānuyoga given to the attachment to sensual joys Vinaya I 10; Dīgha Nikāya III 113, 130; Saṁyutta Nikāya IV 330; V 421; Nettipakaraṇa 110.

:: Allīna [past participle of allīyati; Sanskrit ālīna] (a) sticking to, adhering or adhered to, clinging Majjhima Nikāya I 80; Aṅguttara Nikāya V 187; Cullaniddesa under nissita (in form asita allīna upagata). — (b) soiled by (—°), dirtied Aṅguttara Nikāya II 201. — anallīna "to which nothing sticks", i.e. pure, undefiled, clean Saṁyutta Nikāya I 169 (the same on page 183 reads analla: see alla). Cf. ālaya.

:: Allīyati [ā + līyati, lī, līyate, layate] to cling to, stick to, adhere to (in both senses, good or bad); to covet.
(a) literally kesā sīsaṁ allīyiṁsu the hair stuck to the head Jātaka I 64; khaggo lomesu allīyi the sword stuck in the hair Jātaka I 273.
(b) figurative to covet, desire etc.: in idiomatic phrase allīyati (Saṁyutta Nikāya III 190 varia lectio; Text ālayati) keḷāyati vanāyati (Saṁyutta Nikāya III 190 varia lectio; Text manāyati; Majjhima Nikāya I 260 Text dhanāyati, but varia lectio page 552 vanāyati) mamāyati "to caress dearly and be extremely jealous of" (with accusative) at Majjhima Nikāya I 260 and Saṁyutta Nikāya III 190. — Jātaka IV 5; V 154 (allīyituṁ, varia lectio illīyituṁ); as 364 (vanati bhajati a); past participle allīna — causative alliyāpeti [cf. Sanskrit ālāpayati, but Buddhist Hybrid Sanskrit allīpeti Mahāvastu III 144; past participle allīpita ibid. I 311; III 408; passive allīpīyate III 127.] to make stick, to to bring near to (with accusative or locative) Jātaka II 325 (hatthiṁ mahābhittiyaṁ alliyāpetvā); IV 392 (sīsena sīsaṁ alliyāpetvā).

:: Alola (adjective) [a + lola] undisturbed, not distracted (by desires), not wavering: of firm resolution, concentrated Sutta-Nipāta 65 (= nillolupa Cullaniddesa §98; = rasavisesesu anākula Paramatthajotikā II 118).

:: Aloma (adjective) [a + loma] not hairy (upon the body) Jātaka VI 457.

:: Aloṇika (adjective) [a + loṇika] not salted Jātaka III 409; Vimāna Vatthu 184.

:: Aluḷita (adjective) [a + luḷita, past participle of lul] umoved, undisturbed Milindapañha 383.

:: Aḷa [etymology unknown
1. the claw of a crab Majjhima Nikāya I 234; Saṁyutta Nikāya I 123; Jātaka I 223, 505 (°chinno kakkaṭako; Text spells ala°); II 342; III 295;
2. the nails (of finger or toe) (?) in °chinna one whose nails are cut off Vinaya I 91.

:: Aḷāra (adjective) [Is it the same as uḷāra?] only used with reference to the eyelashes, and usually explained by visāla, i.e. extended, wide, but also by bahala, i.e. thick. The meaning and etymology are as yet uncertain. Kern, (Toevoegselen sub voce) translates by "bent, crooked, arched".

-akkhin with wide eyes (eyelashes?) Jātaka I 306 (= visāla-netta commentary);
-pamha with thick eye-lashes Vimāna Vatthu 357 (= bahala-saṁyata-pakhuma commentary; varia lectio °pamukha);
-bhamuka having thick eyebrows or eyelashes Jātaka VI 503 (so read for °pamukha; commentary explains by visālakkhigaṇḍa). cf. āḷāra.

:: Aḷhaka in udak'aḷhaka Vimāna Vatthu 155 read āḷhaka.

:: Amacca [Vedic amātya (only in meaning "companion"), adjective formation from amā an adverbial locative-genitive of pronoun 1st person, Sanskrit ahaṁ = Indo-Germanic °emo (cf. Sanskrit m-ama), meaning "(those) of me or with me", i.e. those who are in my house
1. friend, companion, fellow-worker, helper, especially one who gives his advice, a bosom-friend Itivuttaka 73; Jātaka VI 512 (sahajātā amaccā); Peta Vatthu II 620 (amaccā paricārakā well-advising friends as company or a round him). Frequently in combination with mitta as mittāmaccā, friends and colleagues Dīgha Nikāya III 189-90; Saṁyutta Nikāya 190 = Aṅguttara Nikāya II 67; Peta Vatthu Commentary 29; or with ñātī (ñāti-sālohitā intimate friends and near-relations), mittāmaccā ñātisālohitā Vinaya II 126; Sutta-Nipāta page 104 (= mittā ca kammakarā ca Paramatthajotikā II 447); mittā vā amaccā vā ñātī vā sālohitā vā Aṅguttara Nikāya I 222; Peta Vatthu Commentary 28; amaccā ñāti-saṅghā ca Aṅguttara Nikāya I 152.
2. Especially a king's intimate friend, king's favourite, confidant Jātaka I 262; Peta Vatthu Commentary 73 (°kula), 74 (amaccā ca purohito ca), 81 (sabba-kammika amacca), 93; and his special adviser or privy councillor, as such distinguished from the official ministers (purohita, mahāmatta, pārisajja); usually combined with pārisajjā (plural) viz. Dīgha Nikāya I 136 (= piya-sahāyaka Sumaṅgalavilāsinī I 297, but cf. the following explanation of pārisajjā as "sesā āṇatti-karā"); Vinaya I 348; Dīgha Nikāya III 64 (amaccā pārisajjā gaṇaka mahāmattā); Aṅguttara Nikāya I 142 (catunnaṁ mahārājānaṁ a. pārisajjā). See on the question of minister in general Fick, Soziale Gliederung page 93, 164 and Banerjea, Public Administration in Ancient India past participle 106-120.

:: Amajja [etymology?] a bud Jātaka V 416 (= makula commentary).

:: Amajjapāyaka [a + majja + pāyaka, cf. Sanskrit amadyapa] one who abstains from intoxicants, a teetotaler Jātaka II 192.

:: Amala (adjective) [a + mala] without stain or fault Jātaka V 4; Saddhammopāyana 246, 591, 596.

:: Amama (adjective) [a + mama, genitive of ahaṁ, pronoun 1st person, literally "not (saying: this is) of me"] not egotistical, unselfish Sutta-Nipāta 220 (+ subbata), 777; Jātaka IV 372 (+ nirāsaya); VI 259 (= mamāyana-taṇhā-rahita commentary); Peta Vatthu IV 134 (= mamaṅkāravirahita Peta Vatthu Commentary 230); Mahāvaṁsa 1, 66, combined with nirāsa (free from longing), at Sutta-Nipāta 469 = 494; Udāna 32; Jātaka IV 303; VI 259.

:: Amanussa [a + manussa] a being which is not human, a fairy demon, ghost, god, spirit, yakkha Vinaya I 277; Dīgha Nikāya I 116; Saṁyutta Nikāya I 91, Jātaka I 99; Dhammasaṅgani 617; Milindapañha 207; as 319; Dhammapada I 13 (°pariggahīta haunted); Peta Vatthu Commentary 216. — cf. amānusa.

:: Amanussika (adjective) [from amanussa] belonging to or caused by a spirit Vinaya I 202, 203 (°abādha being possessed by a demon).

:: Amara (adjective) [a + mara from mṛ] not mortal, not subject to death Theragāthā 276; Sutta-Nipāta 249 (= amara-bhāva-patthanatāya pavatta-kāya-kilesa Paramatthajotikā II 291); Jātaka V 80 (= amaraṇa-sabhāva), 218; Dāṭhāvaṁsa V 62.

:: Amaratta (neuter) [abstract from amara] immortality Jātaka V 223 (= devatta commentary).

:: Amarā (?) a kind of slippery fish, an eel (?) Only in expression amarā-vikkhepika eel-wobbler, one who practices eel-wriggling, from °vikkhepa "oscillation like the a. fish". In English idiom "a man who sits on the fence" Dīgha Nikāya I 24; Majjhima Nikāya I 521; Paṭisambhidāmagga I 155. The explanation given by Buddhaghosa at Sumaṅgalavilāsinī I 115 is "amarā nāma maccha-jāti, sā ummujjana-nimmujjanādi vasena ... gahetuṁ na Sakkoti" etc. This meaning is not beyond doubt, but Kern's explanation Toevoegselen 71 does not help to clear it up.

:: Amassuka (adjective) [a + massu + ka] beardless Jātaka II 185.

:: Amata1 (neuter) [a + mata = mṛta past participle of mṛ, Vedic amṛta = Greek ἀ-μ(β)ροτ-ο and ἀμβροσία = Latin im-mort-a(lis
1. The drink of the gods, ambrosia, water of immortality, (cf. Buddhist Hybrid Sanskrit amṛta-varṣa "rain of Ambrosia " Jātakamala 221).
2. A general conception of a state of durability and non-change, a state of security i.e. where there is not any more rebirth or re-death. So Buddhaghosa at Paramatthajotikā I 180 (on Sutta-Nipāta 225) "na jāyati na jīyati na mīyati ti amatan ti vuccati", or at Dhammapada I 228 "ajātattā na jiyyati na miyyati tasmā amatan ti vuccati". — Vinaya I 7 = Majjhima Nikāya I 169 (apārutā tesaṁ amatassa dvārā); Vinaya I 39; Dīgha Nikāya II 39, 217, 241; Saṁyutta Nikāya I 32 (= rāga-dosa-moha-khayo), 193; III 2 (°ena abhisitta "sprinkled with A."); IV 94 (°assa dātā), 370; V 402 (°assa patti); Aṅguttara Nikāya I 45f.; III 451; IV 455; V 226f., 256f. (°assa dātā); Jātaka I 4 (V 25); IV 378, 386; V 456 (°mahā-Nibbāna); Sutta-Nipāta 204, 225, 228 (= Nibbāna Paramatthajotikā I 185); Theragāthā 310 (= agada antidote); Itivuttaka 46 = 62 (as dhātu), 80 (°assa dvāra); Dhammapada 114, 374 (= amata-mahā-Nibbāna Dhammapada IV 110); Milindapañha 258 (°dhura savanūpaga), 319 (agado amataṁ and Nibbānaṁ amataṁ), 336 (amatena lokaṁ abhisiñci Bhagavā), 346 (dhammāmataṁ); Sumaṅgalavilāsinī I 217 (°Nibbāna); Dhammapada I 87 (°ṁ pāyeti); Dāṭhāvaṁsa II 34; V 31; Saddhammopāyana 1, 209, 530, 571.

-ogadha diving into the ambrosia (of Nibbāna) Saṁyutta Nikāya V 41, 54, 181, 220, 232; Aṅguttara Nikāya III 79, 304; IV 46f., 317, 387; V 105f.; Sutta-Nipāta 635; Theragāthā 179, 748; Dhammapada 411 (= amataṁ Nibbānaṁ ogahetvā Dhammapada IV 186); Vimāna Vatthu 5020;
-osadha the medicine of ambrosia, ambrosial medicine Milindapañha 247;
-gāmin going or leading to the ambrosia (of Nibbāna) Saṁyutta Nikāya I 123; IV 370; V 8; Aṅguttara Nikāya III 329; Therīgāthā 222;
-dasa one who sees amata or Nibbāna Theragāthā 336;
-dundubhi the drum of the immortal (Nibbāna) Majjhima Nikāya I 171 = Vinaya I 8 (has °dudrabhi);
-dvāra the door to Nibbāna Majjhima Nikāya I 353; Saṁyutta Nikāya I 137 = Vinaya I 5; Saṁyutta Nikāya II 43, 45, 58, 80; Aṅguttara Nikāya V 346;
-dhātu the element of ambrosia or Nibbāna Aṅguttara Nikāya III 356;
-patta having attained to ambrosia Aṅguttara Nikāya IV 455;
-pada the region or place of ambrosia Saṁyutta Nikāya I 212 ("Bourne Ambrosial" Kindred Sayings I 274); II 280; Dhammapada 21 (= amatassa adhigama-vupāyo vuttaṁ hoti Dhammapada I 228);
-pariyosānā come to conclusion in
-phala ambrosial fruit Saṁyutta Nikāya I 173 = Sutta-Nipāta 80;
-magga the path to ambrosia Dhammapada I 94.

:: Amata2 (adjective) [see amata1] belonging to amṛta = ambrosial Sutta-Nipāta 452 = Saṁyutta Nikāya I 189 (amatā vācā = amata-sadisā sādubhāvena Paramatthajotikā II 399: "ambrosial"), 960 (gacchato amataṁ disaṁ = Nibbānaṁ, taṁ hi amatan ti tathā niddisitabbato disā cā ti Paramatthajotikā II 572). Perhaps also at Itivuttaka 46 = 62 (amataṁ dhātuṁ = ambrosial state or amṛta as dhātu).

:: Amatabbāka (?) at Vimāna Vatthu 111, accusative to Hardy (Index) "a precious stone of dark blue colour".

:: Amattaññu (adjective) [a + matta + °ññu = Sanskrit amātrajña] not knowing any bounds (in the taking of food), — intemperate, immoderate Itivuttaka 23 (bhojanamhi); Dhammapada 7 (the same); past participle 21.

:: Amattaññutā (feminine) [abstract to preceding] immoderation (in food) Dīgha Nikāya III 213; Itivuttaka 23 (bhojane); past participle 21; Dhammasaṅgani 1346 (bhojane); as 402.

:: Amatteyyatā (feminine) [from matteyyatā] irreverence towards one's mother Dīgha Nikāya III 70, 71.

:: Amājāta (adjective) [amā + jāta; amā adverb "at home", Vedic amā, see under amacca] — born in the house, of a slave Jātaka I 226 (dāsa, so read for āmajāta, an old mistake, explained by commentary forcibly as "āma ahaṁ vo dāsī ti"!). See also āma1 and āmāya.

:: Amāmaka (adjective) [a + mama + ka, cf. amama] "not of me" i.e. not belonging to my party, not siding with me Dhammapada I 66.

:: Amānusa (adjective) [Vedic amānuṣa, usually of demons, but also of gods; a + mānusa, cf. amanussa] non- or superhuman, unhuman, demonic, peculiar to a non-human (peta or yakkha) Peta Vatthu II 1220 (kāma); IV 157 (as n.); IV 36 (gandha, of petas). — feminine °ī Dhammapada 373 (rati = dibbā rati Dhammapada IV 110); Peta Vatthu III 79 (ratti, love).

:: Amātika (adjective) [a + mātika from mātā] without a mother, motherless Jātaka V 251.

:: Amāya (adjective) [a + māyā] not deceiving, open, honest Sutta-Nipāta 941 (see Mahāniddesa 422: māyā vuccati vañcanikā cariyā). cf. next.

:: Amāyāvin (adjective) [a + māyāvin, cf. amāya] without guile, not deceiving, honest Dīgha Nikāya III 47 (asaṭha + a.), 55 (the same), 237; Dhammapada I 69 (asaṭhena a.).

:: Amba [derivation unknown. Not found in pre-Buddhist literature. The Sanskrit is āmra. Probably non-Aryan], the Mango tree, Mangifera indica Dīgha Nikāya I 46, 53, 235; Jātaka II 105, 160; Vimāna Vatthu 7910; past participle 45; Milindapañha 46; Peta Vatthu Commentary 153, 187.

-aṭṭhi the kernel or stone of the mango fruit Dhammapada III 207, 208;
-ārāma a garden of mangoes, mango grove Vimāna Vatthu 795; Vimāna Vatthu 305;
-kañjika mango gruel Vimāna Vatthu 3337 (= ambilakañjika Vimāna Vatthu 147);
-pakka a (ripe) mango fruit Jātaka II 104, 394; Dhammapada III 207;
-panta a border of mango trees Vimāna Vatthu 198;
-pānaka a drink made from mangoes Dhammapada III 207;
-piṇḍi a bunch of mangoes Jātaka III 53; Dhammapada III 207;
-pesikā the peel, rind, of the mango fruit Vinaya II 109;
-potaka a mango sprout Dhammapada III 206 sq;
-phala a mango fruit Peta Vatthu Commentary 273, 274;
-rukkha a mango tree Dhammapada III 207; Vimāna Vatthu 198;
-vana a mango grove or wood Dīgha Nikāya II 126; Jātaka I 139; Vimāna Vatthu 305;
-siñcaka one who waters the mangoes, a tender or keeper of mangoes Vimāna Vatthu 797.

:: Ambaka1 (adjective) [= ambakā?] "womanish" (?), inferior, silly, stupid, of narrow intellect. Occurs only with reference to a woman, in combination with bālā Aṅguttara Nikāya III 349 (varia lectio amma°) = V 139 (where spelled ambhaka with varia lectio appaka° and gloss andhaka); V 150 (spelled ambhaka perhaps in different meaning).

-maddarī see next.

:: Ambaka2 [deminutive of amba] a little mango, only in °maddarī a kind of bird [etymology uncertain] Aṅguttara Nikāya I 188.

:: Ambakā (feminine) [Sanskrit ambikā deminutive of ambī mother, wife, see Pāḷi amma and cf. also Sanskrit ambālikā feminine] mother, good wife, used as a general endearing term for a woman Vinaya I 232 = Dīgha Nikāya II 97 (here in play of words with ambapālī explained by Buddhaghosa at Vinaya I 385 as ambakā ti itthiyikā).

:: Ambala at Jātaka II 246 (°koṭṭhaka-āsana-sālā) for ambara1 (?) or for ambaka2 (?), or should we read kambala°?

:: Ambara1 (neuter) [Vedic ambara circumference, horizon] the sky, Dāṭhāvaṁsa I 38; IV 51; V 32. — Note: At Jātaka V 390 we have to read muraja-ālambara, and not mura-jāla-ambara.

:: Ambara2 (masculine-neuter) [etymology = ambara1 (?) or more likely a distortion of kambala; for the latter speaks the combination rattambara = ratta-kambala. — The word would thus be due to an erroneous syllable division rattak-ambala (= ambara) instead of ratta-kambala] some sort of cloth and an (upper) garment made of it (cf. kambala) Vimāna Vatthu 537 (ratt° = uttariya Vimāna Vatthu 236).

:: Ambāṭaka the hog-plum, Spondias Mangifera (a kind of mango) Vinaya II 17 (°vana); Sumaṅgalavilāsinī I 271 (°rukkha).

:: Ambha and Ambho (neuter) [see ambu] water, sea Dāṭhāvaṁsa IV 54.

:: Ambhaka see ambaka.

:: Ambho (indeclinable) [from haṁ + bho, see bho, original "hallo you there"] particle of exclamation, employed:
1. to draw attention = look here, hey! hallo! Vinaya III 73 (= ālapanādhivacana); Jātaka II 3; Peta Vatthu Commentary 62.
2. to mark reproach and anger = you silly, you rascal Dīgha Nikāya I 194; Itivuttaka 114; Jātaka I 174 (varia lectio amho), 254; Milindapañha 48.

:: Ambila (adjective) [Sanskrit amla = Latin amarus] sour, acid; one of the six rasas or tastes, viz. a., lavaṇa, tittaka, kaṭuka, kasāya, madhura (see under rasa): thus at Milindapañha 56. Another enumeration at Cullaniddesa §540 and Dhammasaṅgani 629. — Jātaka I 242 (°anambila), 505 (loṇ°); II 394 (loṇ°); Sumaṅgalavilāsinī I 270 (°yāgu sour gruel); Dhammapada II 85 (ati-ambila, with accuṇha and atisīta).

:: Ambu (neuter) [Vedic ambu and ambhas = Greek ὄμβρος, Latin imber rain; cf. also Sanskrit abhra rain-cloud and Greek ἀϕρός scum: see Pāḷi abbha] — water Jātaka V 6; Mahāniddesa 202 (a. vuccati udakaṁ); Dāṭhāvaṁsa II 16. — cf. ambha.

-cārin "living in the water", a fish Sutta-Nipāta 62 (= maccha Cullaniddesa §91);
-sevāla a water-plant Theragāthā 113.

:: Ambuda [ambu + da from dā] "water-giver", a cloud Dāṭhāvaṁsa V 32; Saddhammopāyana 270, 275.

:: Ambuja (masculine and neuter) [ambu + j. of jan] "water-born", i.e.
1. (masculine) a fish Saṁyutta Nikāya I 52.
2. (neuter) a lotus Sutta-Nipāta 845 (= paduma Mahāniddesa 202); Dāṭhāvaṁsa V 46; Saddhammopāyana 360.

:: Amha and
:: Amhan (neuter) [Sanskrit aśman, see also asama2] a stone Sutta-Nipāta 443 (instrumental amhanā, but Paramatthajotikā II 392 reads asmanā = pāsāṇena).

-maya made of stone, hard Dhammapada 161 (= pāsāṇa° Dhammapada III 151).

:: Amha , Amhi see atthi.

:: Amhā (feminine) [etymology uncertain; Morris JPTS 1889, 201 too vague] a cow (?) Aṅguttara Nikāya I 229. The commentary says nothing.

:: Amhākaṁ , Amhe see ahaṁ.
[BD]: Our.

:: Amhe , see ahaṁ.

:: Amhi , see atthi

:: Amho = ambho Jātaka I 174 (varia lectio).

:: Amilātatā (feminine) [a + milāta + tā] the condition of not being withered Jātaka V 156.

:: Amitābha (adjective) [a + mita (past participle of mā) + ā + bhā] of boundless or immeasurable splendour Saddhammopāyana 255.

:: Amitta [Vedic amitra; a + mitta] one who is not friend, an enemy Dīgha Nikāya III 185; Itivuttaka 83; Sutta-Nipāta 561 (= paccatthika Paramatthajotikā II 455); Dhammapada 66, 207; Jātaka VI 274 (°tāpana harassing the enemies).

:: Amma (indeclinable) [vocative of ammā] endearing term, used
1. by children in addressing their mother = mammy, mother dear Dīgha Nikāya I 93; Jātaka II 133; IV 1, 281 (amma tāta uṭṭhetha daddy, mammy, get up!); Dhammapada II 87; Peta Vatthu Commentary 73, 74.
2. in general when addressing a woman familiarly = good woman, my (good) lady, dear, thus to a woman Jātaka I 292; Peta Vatthu Commentary 63; Dhammapada II 44; to a girl Peta Vatthu Commentary 6; to a daughter Dhammapada II 48; III 172. — cf. ambakā.

:: Ammaṇa (neuter) [of uncertain etymology; Sanskrit armaṇa is Sanskritised Pāḷi. See on form and meaning Childers sub voce and Kern, Toevoegselen page 72
1. a trough Jātaka V 297; VI 381 (bhatt°).
2. a certain measure of capacity Jātaka I 62; II 436 (taṇḍul°). — as °ka at Jātaka II 117 (varia lectio ampaṇaka); Sumaṅgalavilāsinī I 84.

:: Ammā (feminine) [onomatopoetic from child language; Sanskrit ambā, cf. Greek ἀμμάς mother, Old Icelandic amma "granny", Old High German amma "mammy", nurse; also Latin amita father's sister and amāre to love] mother Jātaka III 392 (genitive ammāya). — Vocative amma (see seperate).

:: Amoha (adjective) [a + moha, cf. Sanskrit amogha] not dull. As no absence of stupidity or delusion Dīgha Nikāya III 214; past participle 25. The form amogha occurs at Jātaka VI 26 in the meaning of "efficacious, auspicious" (said of ratyā nights).

:: Amu° base of demonstrative pronoun "that", see asu.

:: Amucchita (adjective) [a + mucchita] not infatuated (literal not stupified or bewildered), not greedy; only in phrase agathita amucchita anajjhāpanna (or anajjhopanna) Dīgha Nikāya III 46; Majjhima Nikāya I 369; Saṁyutta Nikāya II 194. See ajjhopanna.

:: Amutra (adverb) [pronoun base amu + tra] in that place, there; in another state of existence Dīgha Nikāya I 4, 14, 184; Itivuttaka 99.

:: Amutta (adjective) [a + mutta] not released, not free from (with ablative) Itivuttaka 93 (māra bandhanā).

:: Amūḷha-vinaya "acquittal on the ground of restored sa nity" (Childers) Vinaya I 325 (IX 6, 2); II 81 (IV 5), 99 (IV 14, 27); IV 207, 351; Majjhima Nikāya II 248.

:: Aṁsa1 [Vedic aṁsa; cf. Greek ὦμοϛ, Latin umerus, Gothic ams, Armenian us]
(a) the shoulder Aṅguttara Nikāya V 110; Sutta-Nipāta 609. Aṁse karoti to put on the shoulder, to shoulder Jātaka I 9.
(b) a part (literal side) (cf. °āsa in koṭṭhāsa and explanation of aṁsa as koṭṭhāsa at Sumaṅgalavilāsinī I 312, also varia lectio mettāsa for mettaṁsa at Itivuttaka 22). — atīt'aṇse in former times, formerly Dīgha Nikāya II 224; Therīgāthā 314. mettaṁsa sharing friendship (with) Aṅguttara Nikāya IV 151 = Itivuttaka 22 = Jātaka IV 71 (in which connection Milindapañha 402 reads ahiṁsā). — Disjunctive ekena aṁsena + ā + ekena aṁsena on the one hand (side) + ā + on the other, partly + ā + partly Aṅguttara Nikāya I 61. From this: ekaṁsa (adjective) on the one hand (only), i.e. incomplete (opposite ubhayaṁsa) or (as not admitting of a counterpart) definite, certain, without doubt (opposite dvidhā): see ekaṁsa. — paccaṁsena according to each one's share Aṅguttara Nikāya III 38. puṭaṁsena with a knapsack for provisions Dīgha Nikāya I 117; Aṅguttara Nikāya II 183; cf. Sumaṅgalavilāsinī I 288, with varia lectio puṭosena at both passages;

-kūṭa "shoulder prominence", the shoulder Vinaya III 127; Dhammapada III 214; IV 136; Vimāna Vatthu 121. — vaṭṭaka a shoulder strap (mostly combined with kāya-bandhana; vv.ll. °vaddhaka, °bandhaka) Vinaya I 204 (Text °bandhaka); II 114 (-ddh-); IV 170 (-ddh-); Vimāna Vatthu 3340 (Text °bandhana, commentary varia lectio °vaṭṭaka); Dhammapada III 452.

:: Aṁsa2 [see next] point, corner, edge; frequently in combination with numerals, e.g. catur° four-cornered, chaḷ°, aṭṭh°, soḷas° etc. (q.v.) all at Dhammasaṅgani 617 (cf. Dhs-a 317). In connection with a vimāna: āyat° with wide or protruding capitals (of its pillars) Vimāna Vatthu 8415; as part of a carriage-pole Vimāna Vatthu 642 (= kubbara-phale patiṭṭhitā heṭṭhima-aṁsā Vimāna Vatthu 265).

:: Aṁsi (feminine) [cf. Vedic aśri, aśra, aśani; Greek ἄκροϛ pointed, ἄκριϛ, also ὄξύϛ sharp: Latin ācer sharp. Further connections in Walde Latin Wörterbuch under ācer] a corner, edge (= aṁsa2) Vimāna Vatthu 782 (= aṁsa-bhāga Vimāna Vatthu 303).

:: Aṁsu [cf. Sanskrit aṁśu (Abhidh-r-m) a ray of light] a thread Vinaya III 224;

-mālin, sun Sāsanavaṁsa 1.

-----[ An ]----- ☝

:: An- form of the negative prefix a- before vowels. For negatives beginning with an° see the positive.

:: Ana- negative prefix, contained in anappameyya, (Thag, 1089), anamatagga and anabhava. See Vinaya Texts II 113.

:: Anabbhita (adjective) [an + abbhita] not restored, not to be restored Vinaya IV 242; Peta Vatthu I 123 (where reading probably faulty and due to a gloss; the same passage at Therīgāthā 129 has ayācita and at Jātaka III 165 anavhāta; Peta Vatthu Commentary 64 explains by anavhāta, varia lectio anabbhita).

:: Anabhāva [ana + bhāva] the utter cessation of becoming. In the oldest Pāḷi only in adjective form anabhāvaṁ kata or gata. This again found only in a string of four adjectives together expressing the most utter destruction. They are used at Vinaya III 3 of bad qualities, at Saṁyutta Nikāya II 63 of certain wrong opinions, at Majjhima Nikāya I 487; Saṁyutta Nikāya IV 62 = V 527 of the khandas, at Majjhima Nikāya I 331 of the mental intoxications (āsavas), at Aṅguttara Nikāya IV 73 of certain tastes, of a bad kamma Aṅguttara Nikāya I 135, of evil passions Aṅguttara Nikāya I 137, 184, 218; II 214 of pride Aṅguttara Nikāya II 41, {31} of craving Aṅguttara Nikāya II 249, of the bonds Aṅguttara Nikāya IV 8. In the supplement to the Dīgha (Dīgha Nikāya III 326) and in Itivuttaka 115, a later idiom, anabhāvaṁ gameti, cause to perish, is used of evil thoughts. Buddhaghosa (Samantapāsādikā I 133) reports as varia lectio anubhāva. cf. Mahāniddesa 90; and Cullaniddesa sub voce pahīna.

:: Anabhijjhā (feminine) [an + abhijjhā] absence of covetousness or desire Dīgha Nikāya III 229, 269; Dhammasaṅgani 32, 35, 277.

:: Anabhijjhālū (adjective) [an + abhijjhālū] not greedy or covetous Dīgha Nikāya III 82; past participle 40.

:: Anabhijjhita (adjective) [an + abhijjhita] not desired Sutta-Nipāta 40 (cf. Cullaniddesa §38); Vimāna Vatthu 474 (= na abhikaṅkhita Vimāna Vatthu 201).

:: Anabhinandati etc. see abhi° etc.

:: Anabhiraddha (adjective) [an + abhiraddha] in anger Vinaya IV 236.

:: Anabhiraddhi (feminine) [an + abhiraddhi] anger, wrath Dīgha Nikāya I 3 (= kopassiveetaṁ adhivacanaṁ Sumaṅgalavilāsinī I 52).

:: Anabhirata (adjective) [an + abhirata] not taking delight in Jātaka I 61 (naccādisu).

:: Anabhirati (feminine) [an + abhirati] not delighting in, dissatisfaction, discontent Dīgha Nikāya I 17 (+ paritassanā); III 289; Jātaka III 395; Sumaṅgalavilāsinī I 111.

:: Anabhisambhuṇamāna (adjective) [present participle medium of an + abhisambhuṇāti] not obtaining, unable to get or keep up Dīgha Nikāya I 101 (= asampāpuṇanto avisahamāno vā Sumaṅgalavilāsinī I 268).

:: Anabhuṇṇatatā (feminine) [an + abbhuṇṇata + tā] the state of not being erect, i.e. hanging down Jātaka V 156.

:: Anajjhiṭṭha (adjective) [an + ajjhiṭṭha] uncalled, unbidden, unasked Vinaya I 113; Peta Vatthu I 123 (Text anabbhita, varia lectio anijjhiṭṭha; Jātaka III 165 has anavhāta; Therīgāthā 129 ayācita; Peta Vatthu Commentary 64 explains by anavhāta).

:: Anala (adjective) [an + ala]
1. not sufficient, not enough; unable, impossible, unmanageable Majjhima Nikāya I 455; Jātaka II 326 = IV 471.
2. dissatisfied, insatiated Jātaka V 63 (= atitta commentary).
3. °ṁ kata dissatisfied, satiated, Saṁyutta Nikāya I 15 (kāmesu).

:: Anamatagga (adjective) [ana (= a negative) + mata (from man) + aggā (plural). So Dhammapāla (aviditagga Therīgāthā Commentary 289); Nāṇakitti in tīkā on as 11; Trenckner, "Notes" 64; Oldenberg, Vinaya Texts II 114. Childers takes it as an + amata + agga, and Jacobi (Erzähl. 33 and 89) and Pischel (Gram. §251) as a + namat (from nam) + agga. It is Sanskritized at Divyāvadāna 197 by anavarāgra, doubtless by some mistake. Weber, Ind. Str. III 150 suggests an + āmṛta, which does not suit the context at all]. Especially of saṁsāra "whose beginning and end are alike unthinkable", i.e., without beginning or end. Found in two passages of the canon: Saṁyutta Nikāya II 178, 187f. = III 149, 151 = V 226, 441 (quoted Kathāvatthu 29, called anamatagga-pariyāya at Dhammapada II 268) and Therīgāthā 495-96. Later references are Cullaniddesa §664; Peta Vatthu Commentary 166; Dhammapada I 11; II 13, 32; Saddhammopāyana 505. [Cp. anāmata and amatagga, and cf. the English idiom "world without end". The meaning can best be seen, not from the derivation (which is uncertain), but from the examples quoted above from the Saṁyutta. According to the Yoga, on the contrary (see e.g., Woods, Yoga-system of Patañjali, 119), it is a possible, and indeed a necessary quality of the Yogī, to understand the beginning and end of saṁsāra].
[BD]: To say a thing is 'without end' can also be heard as 'a thing without either beginning or ending.

:: Anamha (adjective) [according to Morris JPTS 1884 70 = ana-mha "unlaughing" with ana = an (cf. anabhāva and anamatagga) and mha from smi, cf. vimhayati = Sanskrit vismayati] being in consternation or distress, crying Jātaka III 223 (°kāle = ārodana-kāle commentary).

:: Anariya (adjective) [an + ariya, see also anāriya] not Aryan, ignoble, low Vinaya I 10; Dīgha Nikāya III 232 (°vohāra, 3 sets of 4; the same at Vinaya V 125); Sutta-Nipāta 664, 782 (°dhamma); past participle 13. — See ariya.

:: Anasana (neuter) [an + asana, cf. Sanskrit an-aśana] not eating, fasting, hunger Dīgha Nikāya III 75 and in same context at Sutta-Nipāta 311 (= khudā Paramatthajotikā II 324).

:: Anasitvāna [gerund of an + aśati] without eating, fasting Jātaka IV 371.

:: Anassaka (adjective) either an-assaka or a-nassaka (q.v.).

:: Anassana (neuter) [a + nassana, naś; cf. Sanskrit naśana] imperishableness, freedom from waste Jātaka IV 168.

:: Anassāsika (adjective) [an + assāsa + ika; cf. Sanskrit āśvāsana and Buddhist Hybrid Sanskrit anāśvāsika Divyāvadāna 207] not consoling, discouraging, not comforting Majjhima Nikāya I 514; Saṁyutta Nikāya II 191.

:: Anassāvin (adjective) [an + assāvin; cf. assāva + āsava] not intoxicated, not enjoying or finding pleasure in Sutta-Nipāta 853 (sātiyesu a. = sāta vatthusa kāmaguṇesu taṇha-santhava-virahita Paramatthajotikā II 549).

:: Anassuṁ 1st sq, preterit of anusūyati (= Sanskrit anvaśruvaṁ) I have heard Majjhima Nikāya I 393.

:: Anasuropa [an + asuropa] absence of abruptness Dhammasaṅgani 1341.

:: Anasuyyaṁ [Sanskrit anasūyan, present participle of an + asūyati] not grumbling Jātaka III 27 (varia lectio for anusuyyaṁ Text).

:: Anasūyaka (adjective) [Sanskrit anasūyaka, cf. usūya] not grumbling, not envious Jātaka II 192.

:: Anattamano (adj) Displeased, discontented. [DPL]

:: Anaṭi [an, Vedic a niti and anati] to breathe Paramatthajotikā I 124 (in definition of bāla); Sumaṅgalavilāsinī I 244 (read "ananti" for "aṇanti"). cf. pāṇa.

:: Anavaya (adjective) [derivation doubtful. See Trenckner Pāḷi Misc. 65] not lacking, complete in (locative), fulfilling Dīgha Nikāya I 88 (= anūna paripūra-kārin Sumaṅgalavilāsinī I 248); Aṅguttara Nikāya III 152 (= samatta paripuṇṇa Manorathapūraṇi quoted by Trenckner on Milindapañha 10).

:: Anavosita (adjective) [an + avosita; or ana + avosita = avusita°] unfulfilled, undone Theragāthā 101.

:: Anaya [a + naya] misfortune, distress Milindapañha 277, usually combined with vyasana (as also in Buddhist Hybrid Sanskrit e.g. Jātakamala 215) Vinaya II 199; Saṁyutta Nikāya IV 159; Aṅguttara Nikāya V 156; Milindapañha 292; Vimāna Vatthu 327; Saddhammopāyana 362.

:: Anābādha (adjective) [an + ābādha] safe and sound Vimāna Vatthu 351.

:: Anācāra [an + ācāra] misconduct, immorality Jātaka II 133; III 276; adjective anācārin past participle 57.

:: Anādara [an + ādara] (a) (masculine) disrespect Peta Vatthu Commentary 257. — (b.) (adjective) disrespectful Sutta-Nipāta 247 (= ādaravirahita Paramatthajotikā II 290).

:: Anādaratā (feminine) [abstract from anādara] want of consideration, in explanation of dovacassatā at Dhammasaṅgani 1325 = Vibhaṅga 359 = past participle 30 (where reading is anādariyatā).

:: Anādariya (neuter) [from anādara] disregard, disrespect Vinaya I 176; IV 113 (where explained in extenso); Dhammasaṅgani 1325 = past participle 20 = Vibhaṅga 359.

:: Anādā [gerund of an + ādiyati] without taking up or on to oneself Vinaya IV 120 (= anādiyitvā commentary).

:: Anādāna (adjective) [an + ādāna] free from attachment (opposite sādāna) Aṅguttara Nikāya II 10 = Itivuttaka 9 = 109 = Cullaniddesa §172 a; Sutta-Nipāta 620, 741, 1094; Cullaniddesa §41 (where as neuter = taṇha); Dhammapada 352 (= khandhādisu niggahaṇa Dhammapada IV 70), 396, 406, 421.

:: Anāditvā [gerund of an + ādiyati] not taking up, not heeding Jātaka IV 352 (varia lectio for Text anādiyitvā).

:: Anādiyitvā [gerund of an + ādiyati, Sanskrit anādāya] without assuming or taking up, not heeding Vinaya IV 120; Jātaka IV 352; Dhammapada I 41. See also ādiyati.

:: Anāgamana (neuter) [an + āgamana] not coming, not returning Jātaka I 203, 264.

:: Anāgata (adjective) [an + āgata] not come yet, i.e. future. On usual combination with atīta: see sub voce Dīgha Nikāya III 100f., 134f., 220, 275; Majjhima Nikāya III 188f.; Saṁyutta Nikāya I 5; II 283; Aṅguttara Nikāya III 100f., 400; Sutta-Nipāta 318, 373, 851; Itivuttaka 53; Jātaka IV 159; VI 364; Dhammasaṅgani 1039, 1416.

:: Anāgāmin (adjective/noun) [an + āgāmin] one who does not return, a Never-Returner, as technical term designating one who has attained the 3rd stage out of four in the breaking of the bonds (saṁyojanas) which keep a man back from Arahantship. So near is the Anāgāmin to the goal, that after death he will be reborn in one of the highest heavens and there obtain Arahantship, never returning to rebirth as a man. But in the oldest passages referring to these four stages, the description of the third does not use the word Anāgāmin (Dīgha Nikāya I 156; II 92; III 107; Majjhima Nikāya II 146) and anāgāmin does not mean the breaking of bonds, but the cultivation of certain specified good mental habits (Saṁyutta Nikāya III 168, the anatta doctrine; Saṁyutta Nikāya V 200-202, the five indriyas; Aṅguttara Nikāya I 64, 120, cultivation of good qualities, II 160; V 86, 171 = Saṁyutta Nikāya 149). We have only two cases in the canon of any living persons being called Anāgāmin. Those are at Saṁyutta Nikāya V 177 and 178. The word there means one who has broken the lower five of the ten bonds, and the individuals named are laymen. At Dīgha Nikāya II 92 nine others, of {32} whom eight are laymen, are declared after their death to have reached the third stage (as above) during life, but they are not called Anāgāmins. At Itivuttaka 96 there are only 3 stages, the worldling, the Anāgāmin, and the Arahant; and the saṁyojanas are not referred to. It is probable that already in the Nikāya period the older, wider meaning was falling into disuse. The Abhidhamma books seem to refer only to the saṁyojana explanation; the commentaries, so far as we know them, ignore any other. See Paṭisambhidāmagga II 194; Points of Controversy 74; Buddhist Manual of Psychological Ethics 278 note 1; Compendium 69.

-phala fruition of the state of an Anāgāmin; always in combination Sotāpatti° Sakadāgāmi° Anāgāmi° Arahatta° Vinaya I 293; II 240; IV 29; Dīgha Nikāya I 229; II 227, 255; Saṁyutta Nikāya III 168; V 411; Aṅguttara Nikāya I 23, 44; III 272f.; IV 204, 276, 372 sq;
-magga the path of one who does not return (in rebirths) Cullaniddesa §569 b.

:: Anāgāmitā (feminine) [anāgāmin + tā] the state or condition of an Anāgāmin Saṁyutta Nikāya V 129, 181, 285; Aṅguttara Nikāya III 82; V 108, 300f.; Sutta-Nipāta 140 = Aṅguttara Nikāya III 143; Itivuttaka 1f., 39, 40.

:: Anāgāra and Anāgāriyā seeagāra and agāriā

:: Anāghāta [an + āghāta] freedom from anger or ill-will Vinaya II 249.

:: Anāhāra (adjective) [an + āhāra] being without food Majjhima Nikāya I 487; Sutta-Nipāta 985.

:: Anājāniya (adjective) [an + ājāniya] of inferior race, not of good blood Majjhima Nikāya I 367.

:: Anālamba (adjective) [an + ālamba] without support (from above), unsuspended, not held Sutta-Nipāta 173 (+ appatiṭṭha; explained at Paramatthajotikā II 214 by heṭṭhā patiṭṭha-bhāvena upari ālambhāvena ca gambhīra).

:: Anālaya [an + ālaya] aversion, doing away with Vinaya I 10 (taṇhāya).

:: Anāḷhiya and Anāḷhika (adjective) [an + āḷhiya, Sanskrit āḍhya, see also addha] — not rich, poor, miserable, destitute, usually combined with daḷidda Majjhima Nikāya I 450; II 178 (varia lectio anāḷiya); Aṅguttara Nikāya III 352f. (vv.ll. anāḷhika), 384; Jātaka V 96.

:: Anāmanta (°-) [an + āmanta] without asking or being asked; in °kata unasked, unpermitted, uninvited Jātaka VI 226; °cāra living uninvited Vinaya V 132; Aṅguttara Nikāya III 259.

:: Anāmasita (adjective) [an + āmasita, past participle of āmasati] not touched, virgin- Vimāna Vatthu 113 (°khetta).

:: Anāmassa (adjective) [gerund of an + āmassati, Sanskrit āmaśya] not to be touched Jātaka II 360 (commentary anāmāsitabba).

:: Anāmata (adjective) [an + amata the ā being due to metrical lengthening] not affected by death, immortal Jātaka II 56 (= asusāna-ṭṭhāna commentary); Dhammapada II 99.

:: Anāmaya (adjective) [an + āmaya] free from illness, not decaying, healthy Vimāna Vatthu 1510 (= aroga Vimāna Vatthu 74), 177.

:: Anānu- represents the metrically lengthened form of ananu- (an + anu), as found e.g. in the following compounds:

-tappaṁ (present participle) not regretting Jātaka V 492;
-puṭṭha questioned Sutta-Nipāta 782 (= apucchita Paramatthajotikā II 521);
-yāyin not following or not defiled by evil Sutta-Nipāta 1071 (explained at Cullaniddesa §42 by both avedhamāna (?) avigacchamāna and by arajjamāna adussamāna);
-loma not fit or suitable Dīgha Nikāya II 273 (varia lectio anu°).

:: Anāpāda (adjective) [an + āpāda] unmarried (of a woman) Jātaka IV 178 (āpāda = apādāna commentary; aññehi akata-pariggahā).

:: Anāpāthagata (adjective) [an + āpātha + gata] not fallen into the way of (the hunter), escaped him Majjhima Nikāya I 174.

:: Anāpucchā see āpucchati.

:: Anārambha [an + ārambha] that which is without moil and toil Sutta-Nipāta 745 (= Nibbāna Paramatthajotikā II 507).

:: Anārādhaka (adjective) [an + ārādhaka] one who fails, unsuccessful Vinaya I 70.

:: Anāriya (adjective) [doublet of anariya] not Aryan, ignoble, Sutta-Nipāta 815 (varia lectio anariya).

:: Anāsaka (adjective) [an + āsaka] fasting, not taking food Saṁyutta Nikāya IV 118. feminine °ā [cf. Sanskrit anāśaka neuter] fasting, abstaining from food Dhammapada 141 (= bhatta-paṭikkhepa Dhammapada III 77).

:: Anāsakatta (neuter) [abstract of anāsaka] fasting Sutta-Nipāta 249 (= abhojana Paramatthajotikā II 292).

:: Anāsasāna (adjective) [an + āsasāna] not longing after anything Sutta-Nipāta 369 (Paramatthajotikā II 365 however reads anāsayāna and has anāsasāna as varia lectio cf. also vv.ll. to āsasāna. Explained by kañci rūpadi-dhammaṁ nāsiṁsati Paramatthajotikā II (Suttanipāta Cty) II 365.

:: Anāsava (adjective) [an + āsava] free from the four intoxications (see āsava) Vinaya II 148 = 164; Dīgha Nikāya III 112; Sutta-Nipāta 1105, 1133; Dhammapada 94, 126, 386; Cullaniddesa §44; Itivuttaka 75; past participle 27, Dhammasaṅgani 1101, 1451; Vibhaṅga 426; Theragāthā 100; Peta Vatthu II 615; Vimāna Vatthu 9. See āsava and cf. nirāsava.

:: Anāvasūraṁ (adverb) [an + ava + sūra = suriya, with ava lengthened to āvain verse] as long as the sun does not set, before sun-down Jātaka V 56 (= anatthaṅgata-suriyaṁ commentary) cf. Sanskrit utsūra.

:: Anāvattin (adjective/noun) [an + āvattin] one who does not return, almost synonymous with Anāgāmin in phrase anāvatti-dhamma, one who is not destined to shift or return from one birth to another, Dīgha Nikāya I 156 (cf. Sumaṅgalavilāsinī I 313); III 132; past participle 16f., 62.

:: Anāvaṭa (°-) [an + āvaṭa] not shut; in °dvāratā (feminine) not closing the door against another, accessibility, open-handedness Dīgha Nikāya III 191.

:: Anāvāsa (adjective/noun) [an + āvāsa] uninhabited, an uninhabited place Vinaya II 22, 33; Jātaka II 77.

:: Anāvikata etc. see āvikata.

:: Anāvila (adjective) [an + āvila] undisturbed, unstained, clean, pure Dīgha Nikāya I 84 (= nikkaddama Sumaṅgalavilāsinī I 226); III 269, 270; Sutta-Nipāta 637 (= nikkilesa Paramatthajotikā II 469 = Dhammapada IV 192); Therīgāthā 369 (āvilacitta + a.); Dhammapada 82, 413; Therīgāthā Commentary 251; Saddhammopāyana 479.

:: Anāvuttha (adjective) [an + āvuttha, past participle of āvasati] not dwelt in Dīgha Nikāya II 50.

:: Anāyasa (adjective) [an + āya + sa, or should we read anāyāsa°] void of means, unlucky, unfortunate Vimāna Vatthu 845 (= n'atthi ettha āyo sukhan ti anāyasaṁ Vimāna Vatthu 335). [BD]: without influence

:: Anāyatana (neuter) [an + āyatana] non-exertion, not exerting oneself, sluggishness, indolence Jātaka V 121 (°sīla = dussīla commentary).

:: Anāyāsa (adjective) [an + āyāsa] free from trouble or sorrow, peaceful Theragāthā 1008.

:: Andha (adjective) [Vedic andha, Latin andabata (see Walde, Latin Wörterbuch sub voce), other etymology doubtful
1. (literal) blind, blinded, blindfolded Jātaka I 216 (dhūm°); Peta Vatthu IV 148; Peta Vatthu Commentary 3. — dark, dull, blinding Majjhima Nikāya III 151 (°andhaṁ adverb dulled); Sutta-Nipāta 669 (especially of timisa, like Vedic andhaṁ tamaḥ); Dhammapada II 49 (°vana dark forest). 2. (figurative) mentally blinded, dull of mind, foolish, not seeing Dīgha Nikāya I 191 (+ acakkhuka), 239 (°veṇi, reading and meaning uncertain); Aṅguttara Nikāya I 128; Therīgāthā 394 (= bāla Therīgāthā Commentary 258). See compounds °karaṇa, °kāra, °bāla, °bhūta.

-ākula blinded, foolish Vimāna Vatthu 849 (= paññācakkhuno abhāvena Vimāna Vatthu 337);
-karaṇa blinding, making blind, causing bewilderment (figurative), confusing Itivuttaka 82 (+ acakkhukaraṇa); Milindapañha 113 (pañha, + gambhīra);
-kāra blindness (literal and fig), darkness, dullness, bewilderment Vinaya I 16; Dīgha Nikāya II 12; Aṅguttara Nikāya I 56; II 54; III 233; Jātaka III 188; Theragāthā 1034; Dhammapada 146; Sutta-Nipāta 763; Vimāna Vatthu 214 (= avijj° Vimāna Vatthu 106); past participle 30; Dhammasaṅgani 617; Sumaṅgalavilāsinī I 228; Vimāna Vatthu 51, 53, 116, 161; Peta Vatthu Commentary 6; Saddhammopāyana 14, 280;
-tamo deep darkness (literal and figurative) Saṁyutta Nikāya V 443; Itivuttaka 84 (varia lectio; Text andhaṁ tamaṁ); Jātaka VI 247;
-bāla blinded by folly, foolish, dull of mind, silly Jātaka I 246, 262; VI 337; Dhammapada II 43, 89; III 179; Vimāna Vatthu 67; Peta Vatthu Commentary 4, 264;
-bhūta blinded (figurative), mentally blind, not knowing, ignorant Saṁyutta Nikāya IV 21; Aṅguttara Nikāya II 72; Jātaka VI 139 (spelled °būta); Dhammapada 59, 174 (= paññā-cakkhuno abhāvena Dhammapada III 175);
-vesa "blind form", disguise Jātaka III 418;
-vane dark-woods

:: Andhaka [from andha] "blind fly", i.e. dark or yellow fly or gad-fly Sutta-Nipāta 20 (= kāṇa-makkhikānaṁ adhivacanaṁ Paramatthajotikā II 33).

:: Andu [cf. Sanskrit andu, andū and anduka] a chain, fetter Vinaya I 108 = III 249 (tiṇ°); Dīgha Nikāya I 245; Jātaka I 21 (°ghara prison house); Dhammapada IV 54 (°bandhana).

:: Anedha (adjective) [an + edha] without fuel Jātaka IV 26 (= anindhana).

:: Aneja (adjective) [an + ejā] free from desires or lust Dīgha Nikāya II 157; Sutta-Nipāta 920, 1043, 1101, 1112; Itivuttaka 91 (opposite ejānuga Mahāniddesa 353 = Cullaniddesa §55; Dhammapada 414 (= taṇhāya abhāvena Dhammapada IV 194), 422; Peta Vatthu IV 135 (nittaṇha Peta Vatthu Commentary 230).

:: Aneka (adjective) (usually °-) [an + eka] not one, i.e. many, various; countless, numberless Itivuttaka 99 (saṁvaṭṭakappā countless æons); Sutta-Nipāta 688 (°sākhā); Dhammapada 153 (°jātisāra); Jātaka IV 2; VI 366.

-pariyāyena (instrumental) in many ways Vinaya I 16; Sutta-Nipāta 15;
-rūpa various, manifold Sutta-Nipāta 1049, 1079, 1082; Cullaniddesa §54 (= anekavidha);
-vidha manifold Cullaniddesa §54; Sumaṅgalavilāsinī I 103;
-vihita various, manifold Dīgha Nikāya I 12, 13, 178; Itivuttaka 98; past participle 55; Sumaṅgalavilāsinī I 103 (= anekavidha).

:: Anekaṁsā (feminine) [an + ekaṁsā] doubt Cullaniddesa §1.

:: Anekaṁsikatā (feminine) [abstract from anekaṁsa + kata] uncertainty, doubtfullness Milindapañha 93.

:: Aneḷa (adjective) [an + eḷa = ena, see neḷa and cf. Buddhist Hybrid Sanskrit eḍa (mūka); Vedic anena] — faultless, pure; only in following compounds: °gala free from the dripping or oozing of impurity (thus {46} explained at Sumaṅgalavilāsinī I 282, viz. eḷagalaṁa-virahita), but more likely in literal meaning "having a pure or clear throat" or, of vācā speech: "clearly enunciated" (thus Mrs. Rhys Davids at Kindred Sayings I 241) Vinaya I 197 = Dīgha Nikāya I 114 = Saṁyutta Nikāya I 189; Aṅguttara Nikāya II 51, 97; III 114, 195. cf. also Mahāvastu III 322. — °mūga same as preceding "having a clear throat", i.e. not dumb, figurative clever, skilled Dīgha Nikāya III 265; Sutta-Nipāta 70 (= alālāmukha Paramatthajotikā II 124), cf. Cullaniddesa §259.

:: Aneḷaka (adjective) [cf. Buddhist Hybrid Sanskrit aneḍaka, e.g. Avadāna-śataka I 187, 243; Mahāvastu I 339; III 322] = aneḷa, pure, clear Majjhima Nikāya II 5; Jātaka VI 529.

:: Anesanā (feminine) [an + esanā] impropriety Saṁyutta Nikāya II 194; Jātaka II 86; IV 381; Milindapañha 343, 401; Sumaṅgalavilāsinī I 169; Dhammapada IV 34; Saddhammopāyana 392, 427.

:: Anha [Vedic ahan] see pubbanha, sāyanha. cf. aha.

:: Anibbisaṁ [present participle of nibbisati, q.v.] not finding Theragāthā 78 = Dhammapada 153 (= taṁ ñāṇaṁ avindanto Dhammapada III 128).

:: Anicchā (feminine) [an + icchā] dispassion Saṁyutta Nikāya V 6; adjective °a without desires, not desiring Sutta-Nipāta 707.

:: Anigha see nigha1 and īgha.

:: Anikhāta (adjective) [a + nikhāta, past participle of nikhanati] not dug into, not dug down, not deep Jātaka VI 109 (°kūla; commentary agambhīrā).

:: Anikkaḍḍhanā (feminine) [a + nikkaḍḍhanā] not throwing out or expelling Jātaka III 22.

:: Anikkasāva (adjective) [a + nikkasāva, cf. nikasāva] not free from impurity, impure, stained Dhammapada 9 = Theragāthā 969 = Jātaka II 198 = V 50; Dhammapada I 82 (= rāgadīhi kasāvehi sakasāva).

:: Anila [from an, cf. Sanskrit aniti to breathe, cf. Greek ἄνεμος wind; Latin animus breath, soul, mind] wind Jātaka IV 119 (°patha air, sky); Milindapañha 181; Vimāna Vatthu 237; Saddhammopāyana 594.

:: Animisa (adjective) [Vedic animeṣa, cf. nimisati] not winking, waking, watchful Dāṭhāvaṁsa V 26 (nayana).

:: Anindi- [the compound form of nindā] in °locana (with) faultless eyes Jātaka VI 265.

:: Anindita (adjective) [a + nindita] blameless, faultless Jātaka IV 106 (°aṅgin of blameless body or limbs).

:: Aniñjana (neuter) [an + iñjana] immobility, steadfastness Paṭisambhidāmagga I 15.

:: Aniñjita (adjective) [an + iñjita] immoveable, undisturbed, unshaken Theragāthā 386.

:: Anirākata (adjective) [a + nirākata] see niraṅkaroti.

:: Anissara (adjective) [an + issara] without a personal creator Theragāthā 713.

:: Anissukin (adjective) [an + issukin, see also an-ussukin] not hard, not greedy, generous Dīgha Nikāya III 47 (+ amaccharin; varia lectio anussukin); Paramatthajotikā II 569 (see under niṭṭhurin).

:: Anitthi (feminine) [an + itthi] a woman lacking the characteristics of womanhood, a woman ceasingto be a woman, "non-woman" Jātaka II 126 (compared with anadī a river without water; interpreted by ucchiṭṭhitthi).

:: Aniṭṭhaṅgata see niṭṭhā2.

:: Aniṭṭhita see niṭṭhita.

:: Aniyamita (adjective) [past participle of a + niyameti] indefinite (as technical term gramatical) Vimāna Vatthu 231.

:: Aniyata (adjective) [a + niyata] not settled, uncertain, doubtful Vinaya I 112; II 287; Dīgha Nikāya III 217.

:: Anīgha see nigha1 and cf. īgha.

:: Anīka (neuter) [Vedic anīka face, front, army to Indo-Germanic °og° (see), cf. Greek ὄμμα eye, Latin oculus, see also Sanskrit pratīka and Pāḷi akkhi] army, array, troops (original "front", i.e. of the battle-array) Vinaya IV 107 (where explained in detail); Sutta-Nipāta 623 (bala° strong in arms, with strong array i.e. of khanti, which precedes; cf. Paramatthajotikā II 467).

-agga a splendid army Sutta-Nipāta 421 (= balakāya senāmukha Paramatthajotikā II 384);
-ṭṭha a sentinel, royal guard Dīgha Nikāya III 64, 148; Jātaka V 100; VI 15 ("men on horseback", horse-guard); Milindapañha 234, 264;
-dassana troop-inspection Dīgha Nikāya I 6 (aṇīka° at Sumaṅgalavilāsinī I 85, q.v. interpretation); Vinaya IV 107 (senābyūha + a.).

:: Anīti (feminine) [an + īti] safety, soundness, sound condition, health Aṅguttara Nikāya IV 238; Milindapañha 323 (ablative °ito).

:: Anītiha (adjective) [an + ītīha, the latter a compound derived from iti + ha = saying so and so, cf. itihāsa and itihītihaṁ] not such and such, not based on hearsay (itiha), not guesswork or (mere) talk Aṅguttara Nikāya II 26; Theragāthā 331 (cf. Majjhima Nikāya I 520); Sutta-Nipāta 1053 (= Cullaniddesa §§49, 151); Jātaka I 456; Nettipakaraṇa 166 (cf. Itivuttaka 28).

:: Anītika (adjective) [from anīti] free from injury or harm, healthy, secure Vinaya II 79 = 124 (+ anupaddava); III 162; Saṁyutta Nikāya IV 371; Sutta-Nipāta 1137 (ītī vuccanti kilesā etc. Cullaniddesa 48); Milindapañha 304.

:: Anna (neuter) [Vedic anna, original past participle of adati to eat] "eating", food, especially boiled rice, but includes all that is eaten as food, viz. odana, kummāsa, sattu, maccha, maṁsa (rice, gruel, flour, fish, meat) Mahāniddesa 372 = 495. Anna is spelled aṇṇa in combinations aparaṇṇa and pubbaṇṇa. Under dhañña (Cullaniddesa II §314) are distinguished 2 kinds, viz. raw, natural cereals (pubbaṇṇaṁ: sāli, vīhi, yava, godhūma, kaṅgu, varaka, kudrūsaka) and boiled, prepared food (aparaṇṇaṁ: sūpeyya curry). Paramatthajotikā II 378 (on Sutta-Nipāta 403) explains anna by yāgubhattadi. — Dīgha Nikāya I 7; Aṅguttara Nikāya I 107, 132; II 70, 85, 203; Sutta-Nipāta 82, 240, 403, 924; Jātaka III 190; past participle 51; Saddhammopāyana 106, 214.

-āpa food and water Saddhammopāyana 100;
-da giving food Sutta-Nipāta 297;
-pāna food and water, eating and drinking, to eat and to drink Sutta-Nipāta 485, 487; Peta Vatthu I 52, 82; Paramatthajotikā I 207, 209; Peta Vatthu Commentary 7, 8, 30, 31, 43.

:: Annaya in dur° see anvaya.

:: Ano- is a frequent form of compounds an-ava, see ava.

:: Anodaka (adjective) [an + udaka] without water, dry Jātaka I 307; Dhammapada I 52; Saddhammopāyana 443.

:: Anodissaka (adjective) [an + odissa + ka] unrestricted, without exception, general, universal; only in compound °vasena universally, thoroughly (with reference to mettā) Jātaka I 81; II 146; Vimāna Vatthu 97 (in general; opposite odissaka-vasena). See also Mrs. Rhys Davids Psalms of the Brethren page five note 1.

:: Anogha in anogha-tiṇṇa see ogha.

:: Anojagghati at Dīgha Nikāya I 91 is varia lectio for anujagghati.

:: Anojaka = anojā Vimāna Vatthu 354 (= Vimāna Vatthu 161, where classed with yodhikā bandhujīvakā).

:: Anojā (feminine) [Sanskrit anujā] a kind of shrub or tree with red flowers Jātaka VI 536 (koranḍaka + a.); usually in compound anojapuppha the a. flower, used for wreaths etc. Jātaka I 9 (°dāma, a garland of a flowers); VI 227 (the same); Dhammapada II 116 (°cangoṭaka).

:: Anoka (neuter) [an + oka] houselessness, a houseless state, figurative freedom from worldliness or attachment to life, singleness Saṁyutta Nikāya V 24 = Aṅguttara Nikāya V 232 = Dhammapada 87 (okā anokaṁ āgamma). — adjective homeless, free from attachment Saṁyutta Nikāya I 176; Dhammapada 87 (= anālaya Dhammapada II 162); Sutta-Nipāta 966 (adjective; explained at Mahāniddesa 487 by abhisaṅkhāra-sahagatassa viññāṇassa oksaṁ na karoti, and at Paramatthajotikā II 573 by abhisaṅkhāra-viññānādīnaṁ anokāsabhūta).

-sārin living in a houseless state, figurative being free from worldly attachment Saṁyutta Nikāya III 10 = Mahāniddesa 197; Sutta-Nipāta 628 (= anālaya-cārin Paramatthajotikā II 468); Udāna 32; Dhammapada 404 (varia lectio anokka°); Dhammapada IV 174 (= anālaya-cārin); Milindapañha 386.

:: Anoma (adjective) (only °-) [an + oma] not inferior, superior, perfect, supreme, in following compounds
-guṇa supreme virtue Sumaṅgalavilāsinī I 288;
-dassika of superior beauty Vimāna Vatthu 207, Vimāna Vatthu 103 (both as varia lectio; Text anuma°); Vimāna Vatthu 437;
-dassin one who has supreme knowledge; of unexcelled wisdom (name of a Buddha) Jātaka I 228;
-nāma of perfect name Saṁyutta Nikāya I 33 ("by name the Peerless" Mrs. Rhys Davids), 235; Sutta-Nipāta 153, 177 (cf. Paramatthajotikā II 200);
-nikkama of perfect energy Vimāna Vatthu 6427 (= paripuṇṇa-viriyatāya a. Vimāna Vatthu 284);
-pañña of lofty or supreme wisdom (epithet of the Buddha) Sutta-Nipāta 343, 352 (= mahāpañña Paramatthajotikā II 347); Therīgāthā 522 (= paripuṇṇa-pañña Therīgāthā Commentary 296), Dhammapada I 31;
-vaṇṇa of excellent colour Sutta-Nipāta 686 Jātaka VI 202;
-viriya of supreme exertion or energy Sutta-Nipāta 353.

:: Anomajjati [anu + ava + majjati, mṛj] to rub along over, to stroke, only in phrase gattāni pāṇinā a. to rub over one's limbs with the hand Majjhima Nikāya I 80, 509; Saṁyutta Nikāya V 216.

:: Anonamati [an + onamati] not to bend, to be inflexible, in following expressions: anonamaka (neuter) not stooping Dhammapada II 136; auona manto (present participle) not bending Dīgha Nikāya II 17 = III 143; anonami-daṇḍa (for anonamiya°) an inflexible stick Milindapañha 238 (anoṇami° Text but anonami° varia lectio, see Milindapañha 427).

:: Anopa see anūpa.

:: Anoramati [an + ava + ram] not to stop, to continue Jātaka III 487; Dhammapada III 9 (gerund °itvā continually).

:: Anorapāra (adjective) [an + ora + pāra] having (a shore) neither on this side nor beyond Milindapañha 319.

:: Anosita (adjective) [an + ava + sita, past participle of sā] not inhabited (by), not accessible (to) Sutta-Nipāta 937 (= anajjhositaṁ Mahāniddesa 441; jarādīhi anajjhāvutthaṁ ṭhānaṁ Paramatthajotikā II 566).

:: Anottappa (neuter) [an + ottappa] recklessness, hardness Dīgha Nikāya III 212; Itivuttaka 34 (ahirika + a.); past participle 20; Dhammasaṅgani 365. cf. anottāpin.

:: Anottāpin and Anottappin (adjective) [from anottappa] not afraid of sin, bold, reckless, shameless Dīgha Nikāya III 252, 282 (pp; ahirika); Sutta-Nipāta 133 (-p-) ahirika + a.); Itivuttaka 27, 115 (anatāpin anottappin, vv.ll. anottāpin); past participle 20, 24.

:: Anovassa (neuter) [an + ovassa; cf. Sanskrit anavavarṣaṇa] absence of rain, drought Jātaka V 317 (varia lectio for anvāvassa Text; q.v.).

:: Anovassaka (adjective) [an + ovassaka] sheltered from the rain, dry Vinaya II 211; IV 272; Jātaka I 172; II 50; III 73; Dhammapada II 263; Therīgāthā Commentary 188.

:: Anta1 [Vedic anta; Gothic andeis = Old High German anti = English end; cf. also Latin antiae forehead (English antler), and the preposition anti opposite, antika near = Latin ante; Greek ἀντί and ἄντα opposite; Gothic, Anglo-Saxon and; German ant-; originally the opposite (i.e. what stands against or faces the starting-point)]. 1. end, finish, goal Saṁyutta Nikāya IV 368 (of Nibbāna); Sutta-Nipāta 467; Jātaka II 159. antaṁ karoti to make an end (of) Sutta-Nipāta 283, 512; Dhammapada 275, cf. antakara, °kiriyā. — locative ante at the end of, immediately after Jātaka I 203 (vijay°).
2. limit, border, edge Vinaya I 47; Dhammapada 305 (van°); Jātaka III 188.
3. side: see eka mantaṁ (on one side, aside).
4. opposite side, opposite, counterpart; plural parts, contrasts, extremes; thus also used as "constituent, principle" (in tayo and cattāro antā; or does it belong to anta2 2. in this meaning? cf. ekantaṁ extremely, under anta2): dve antā (two extremes) Vinaya I 10; Saṁyutta Nikāya II 17; III 135. ubho antā (both sides) Vinaya I 10; Saṁyutta Nikāya II 17; Jātaka I 8; Mahāniddesa 109. eko, dutiyo anto (contrasts) Mahāniddesa 52. As tayo antā or principles (?), viz. sakkāya, s.-samudaya, s.-nirodha Dīgha Nikāya III 216, cf. Aṅguttara Nikāya III 401; as cattāro, viz. the 3 mentioned plus s.-nirodhagāmini-paṭipadā at Saṁyutta Nikāya III 157. Interpreted by Morris as "goal" JPTS 1894, 70).

5. Often pleonastically, to be explained as a"pars pro toto" figure, like kammanta (q.v.) the end of the work, i.e. the whole work (cf. English sea-side, country-side); vananta the border of the wood = the woods Dhammapada 305; Peta Vatthu II 310 (explained by vana Peta Vatthu Commentary 86; same use in BHS, vanānta e.g. At Jātakamala VI 21; cf. also grāmānta Avadāna-śataka I 210); suttanta (q.v.), etc. cf. ākāsanta Jātaka VI 89 and the pleonastic use of patha. — ananta (noun) no end, infinitude; (adjective) endless, corresponds either to Sanskrit anta or antya, see anta2.

-ānanta end and no end, or finite and endless, Dīgha Nikāya I 22; Sumaṅgalavilāsinī I 115;
-ānantika (holding views of, or talking about) finiteness and infinitude Dīgha Nikāya I 22 (see explained at Sumaṅgalavilāsinī I 115); Saṁyutta Nikāya III 214, 258f.; Paṭisambhidāmagga I 155;
-kara putting an end to, (noun) a deliverer, saviour; usually in phrase dukkhass'a. (of the Buddha) Majjhima Nikāya I 48, 531; Aṅguttara Nikāya II 2; III 400f.; Theragāthā 195; Itivuttaka 18; Sutta-Nipāta 32, 337, 539; past participle 71. In other combinations Aṅguttara Nikāya II 163 (vijjāy-); Sutta-Nipāta 1148 (pañhān-);
-kiriyā putting an end to, ending, relief, extirpation; always used with reference to dukkha Saṁyutta Nikāya IV 93; lt 89; Sutta-Nipāta 454, 725; Dhammapada IV 45;
-gata = antagū Cullaniddesa §436 (+ koṭigata);
-gāhikā (feminine), viz. diṭṭhi, is an attribute of micchā-diṭṭhi, i.e. heretical doctrine. The meaning of anta in this combination is not quite clear: either "holding (wrong) principles (goals, Morris)", viz. the 3 as specified above four under tayo antā (thus Morris JPTS 1884 70), or "taking extreme sides, i.e. extremist", or "wrong, opposite (= antya, see anta2)" (thus Kern, Toevoegselen sub voce) Vinaya I 172; Dīgha Nikāya III 45, 48 (an°); Saṁyutta Nikāya I 154; Aṅguttara Nikāya I 154; II 240; III 130; Paṭisambhidāmagga I 151 sq;
-gū one {47} who has gone to the end, one who has gone through or overcome (dukkha) Aṅguttara Nikāya IV 254, 258, 262; Sutta-Nipāta 401 (= vaṭṭadukkhassa antagata); 539;
-ruddhi at Jātaka VI 8 is doubtful reading (antaruci ?);
-vaṭṭi rimmed circumference Jātaka III 159;
-saññin being conscious of an end (of the world) Dīgha Nikāya I 22, cf. Sumaṅgalavilāsinī I 115.

:: Anta2 (adjective) [Vedic antya
1. having an end, belonging to the end; only in negative ananta endless, infinite, boundless (opposite antavant); which may be taken as equal to anta1 (corresponds with Sanskrit anta (adjective) or antya; also in doublet anañca, see ākāsānañca and viññāṇānañca); Dīgha Nikāya I 23, 34 = Dīgha Nikāya III 224, 262f.; Sutta-Nipāta 468 (°pañña); Dhammapada 179, 180 (°gocara having an unlimited range of mental vision, cf. Dhammapada III 197); Jātaka I 178.
2. extreme, last, worst Jātaka II 440 (commentary hīna, lāmaka); see also anta1 4. — accusative as adverb in ekantaṁ extremely, very much, "utterly" Dhammapada 228 etc. See eka.

:: Anta3 (neuter) [Vedic āntra, contraction from antara inner = Latin interus, Greek ἔντερα (entrails) intestines] — the lower intestine, bowels, mesentery Itivuttaka 89; Jātaka I 66, 260 (°vaddhi-maṁsa etc.); Visuddhimagga 258; Dhammapada I 80.

-gaṇṭhi twisting of the bowels, literally "a knot in the intestines" Vinaya I 275 (°ābādha);
-guṇa [see guṇa2 = guḷa1] the intestinal tract, the bowels Saṁyutta Nikāya II 270; Aṅguttara Nikāya IV 132; Khuddakapāṭha III = Milindapañha 26; Visuddhimagga 42; Paramatthajotikā I 57;
-mukha the anus Jātaka IV 402;
-vaṭṭi = °guṇa Visuddhimagga 258.

:: Antaka [Vedic antaka] being at the end, or making an end, especially of death or Māra Vinaya I 21; Saṁyutta Nikāya I 72; Therīgāthā 59 (explained by Therīgāthā Commentary 65 as lāmakācāra Māra, thus taken = anta2); Dhammapada 48 (= maraṇa-saṅkhāto antako Dhammapada II 366), 288 (= maraṇa Dhammapada III 434).

:: Antalikkha (neuter) [Vedic antarikṣa = antari-kṣa (kṣi), literally situated in between sky and earth] — the atmosphere or air Dīgha Nikāya II 15; Aṅguttara Nikāya III 239; IV 199; Sutta-Nipāta 222, 688; Dhammapada 127 = Milindapañha 150 = Peta Vatthu Commentary 104; Peta Vatthu I 31 (= vehāyasa-saññita a. Peta Vatthu Commentary 14); Paramatthajotikā I 166.

-ga going through the air Aṅguttara Nikāya I 215;
-cara walking through the air Vinaya I 21; Dīgha Nikāya I 17; Saṁyutta Nikāya I 111; Jātaka V 267; Sumaṅgalavilāsinī I 110.

:: Antamaso (adverb) [original ablative of antama, Sanskrit antamaśaḥ; cf. Buddhist Hybrid Sanskrit antaśaḥ as same formation from anta, in same meaning ("even") Avadāna-śataka I 314; Divyāvadāna 161] — even Vinaya III 260; IV 123; Dīgha Nikāya I 168; Majjhima Nikāya III 127; Aṅguttara Nikāya V 195; Jātaka II 129; Sumaṅgalavilāsinī I 170; Paramatthajotikā II 35; Vimāna Vatthu 155.

:: Antara (adjective) [Vedic antara, cf. Greek ἔντερα (entrail) = Sanskrit antra (see anta3), Latin interus from preposition inter. See also ante and anto]. — Primary meanings are "inside" and "in between"; as adjective "inner"; in preposition use and in compounds "inside, in between". Further development of meaning is with a view of contrasting the (two) sides of the inside relation, i.e. having a space between, different from; thus neuter antaraṁ difference.
I. (adjective/noun)
1. (a) inner, having or being inside Itivuttaka 83 (tayo antarā malā three inward stains); especially as °—° in compounds āmis° with greed inside, greedy, selfish Vinaya I 303; dos° with anger inside, i.e. angry Vinaya II 249; Dīgha Nikāya III 237; Majjhima Nikāya I 123; Peta Vatthu Commentary 78 (so read for des°). Ablative antarato from within Itivuttaka 83. (b) in between, distant; dvādasa yojanantaraṁ ṭhānaṁ Peta Vatthu Commentary 139.
2. In noun-function (neuter):
(a) spatial: the inside (of) Vimāna Vatthu 361 (pītantara a yellow cloak or inside garment = pītavaṇṇa uttariya Vimāna Vatthu 116); Dāṭhāvaṁsa I 10 (dīpantara-vāsin living on the island); Dhammapada I 358 (kaṇṇa-chidd° the inside of the ear; Vimāna Vatthu 50 (kacch° inner room or apartment). Therefore also "space in between", break Jātaka V 352 (= chidda commentary), an obstacle, hindrance, in general what stands in between: see compounds and antara-dhāyati (for antaraṁ dhāyati).
(b) temporal: an interval of time, hence time in general, and also a specified time, i.e. occasion. As interval in Buddh'antaraṁ the time between the death of one Buddha and the appearance of another, Peta Vatthu Commentary 10, 14, 21, 47, 191 etc. As time: Itivuttaka 121 (etasmiṁ antare in that time or at this occasion); Peta Vatthu I 1011 (dīghaṁ antaraṁ = dīghaṁ kālaṁ Peta Vatthu Commentary 52); Peta Vatthu Commentary 5 (etasmiṁ antare at this time, just then). As occasion: Jātaka V 287; past participle 55 (eḷaka-m-antaraṁ occasion of getting rain). Saṁyutta Nikāya I 20, quoted Sumaṅgalavilāsinī I 34, (mañ ca tañ ca kiṁ antaraṁ what is there between me and you?) commentary explains kiṁ kāraṇā. Mrs. Rhys Davids in Kindred Sayings I 256 "of me it is and thee (this talk) — now why is this"; Jātaka VI 8 (assa antaraṁ na passaṁsu they did not see a difference in him).
3. phrases: antaraṁ karoti
(a) to keep away from or at a distance (transitive and intransitive), to hold aloof, literally "to make a space in between" Majjhima Nikāya III 14; Jātaka IV 2 (°katvā leaving behind); Puggalapaññatti 231 (ummāraṁ a. katvā staying away from a threshold); also adverbially: dasa yojanāni a. katvā at a distance of ten yojana Peta Vatthu Commentary 139.
(b.) to remove, destroy Jātaka VI 56 (varia lectio antarāyaṁ karoti).
II. In preposition use (°-) with accusative (direction) or locative (rest): inside (of), in the midst of, between, during (cf. III use of cases).
(a) with accusative: antaragharaṁ paviṭṭha gone into the house Milindapañha 11.
(b) with locative: antaraghare nisīdanti (inside the house) Vinaya II 213; °dīpake in the centre of the island Jātaka I 240; °dvāre in the door Jātaka V 231; °magge on the road (cf. antarāmagge) Peta Vatthu Commentary 109; °bhatte in phrase ekasmiṁ yeva a. during one meal Jātaka I 19 = Dhammapada I 249; °bhattasmiṁ the same Dhammapada IV 12; °vīthiya in the middle of the road Peta Vatthu Commentary 96. °satthīsu between the thighs Vinaya II 161 (has antarā satthīnaṁ) = Jātaka I 218.
III. Adverbial use of cases, instrumental antarena in between Dīgha Nikāya I 56; Saṁyutta Nikāya IV 59, 73; Jātaka I 393; Peta Vatthu Commentary 13 (kāl° in a little while, na kālantarena ibid. 19). Often in combination antarantarena (with genitive) right in between (literally in between the space of) Dhammapada I 63, 358. — locative antare in, inside of, in between (-° or with genitive Paramatthajotikā I 81 (sutt° in the Sutta); Dhammapada III 416 (mama a.); Peta Vatthu Commentary 56, 63 (rukkh°). Also as antarantare right inside, right in the middle of (with genitive) Paramatthajotikā I 57; Dhammapada I 59 (vanasaṇḍassa a.). — ablative antarā (see also seperate article on antarā) in combination antarantarā from time to time, occasionally; successively time after time Sutta-Nipāta page 107; Dhammapada II 86; IV 191; Peta Vatthu Commentary 272.
IV. Anantara (adjective) having or leaving nothing in between i.e. immediately following, incessant, next, adjoining Jātaka IV 139; Milindapañha 382 (solid) Dhammapada I 397; Peta Vatthu Commentary 63 (tad antaraṁ immediately hereafter), 92 (immediately preceding), 97 (next in caste). See also abbhantara.

-atīta gone past in the meantime Jātaka II 243;
-kappa an intermediary kappa (q.v.) Dīgha Nikāya I 54;
-kāraṇa a cause of impediment, hindrance, obstacle Puggalapaññatti 231
-cakka "the intermediate round", i.e. in astrology all that belongs to the intermediate points of the compass Miln 178;
-cara one who goes in between or inside, i.e. a robber Saṁyutta Nikāya IV 173;
-bāhira (adjective) inside and outside Jātaka I 125;
-bhogika one who has power (wealth, influence) inside the kings dominion or under the king, a subordinate chieftain (cf. antara-raṭṭha) Vinaya III 47;
-raṭṭha an intermediate kingdom, rulership of a subordinate prince Jātaka V 135;
-vāsa an interregnum Dīpavaṁsa V 80;
-vāsaka "inner or intermediate garment", one of the 3 robes of a Buddhist bhikkhu (viz. the saṅghāṭī, uttarāsaṅga and a.) Vinaya I 94, 289; II 272. cf. next;
-sāṭaka an inner or lower garment [cf. Sanskrit antarīya the same], undergarment, i.e. the one between the outer one and the body Vimāna Vatthu 166 (q.v.).

:: Antaradhāna (neuter) [from antaradhāyati] disappearance Aṅguttara Nikāya I 58 (saddhammassa); II 147; III 176f.; Milindapañha 133; Dhammasaṅgani 645, 738, 871. cf. °dhāyana.

:: Antaradhāyana (neuter) [from antaradhāyati] disappearance Dhammapada IV 191. (varia lectio °adhāna).

:: Antaradhāyati [antara + dhāyati] to disappear Sutta-Nipāta 449 (°dhāyatha 3rd singular medium); Vimāna Vatthu 8128 (the same); Jātaka I 119 = Dhammapada I 248; Dhammapada IV 191 (present participle °dhāyamāna and preterit dhāyi) Peta Vatthu Commentary 152, 217, (°dhāyi), 245; Vimāna Vatthu 48. — present participle antarahita (q.v.). — causative antaradhāpeti to cause to disappear, to destroy Jātaka I 147; II 415; Peta Vatthu Commentary 123.

:: Antarahita (adjective) [past participle of antaradhāyati
1. disappeared, gone, left Dīgha Nikāya I 222. Majjhima Nikāya I 487. Milindapañha 18. Peta Vatthu Commentary 245.
2. in phrase anantarahitāya bhūmiyā (locative) on the bare soil (literal on the ground with nothing put in between it and the person lying down, i.e. on an uncovered or unobstructed ground) Vinaya I 47; II 209; Majjhima Nikāya II 57.

:: Antaraṁsa [BHS antarāṁsa; antara + aṁsa] "in between the shoulders", i.e. the chest Jātaka V 173 = VI 171 (phrase lohitakkho vihatantaraṁso).

:: Antaraṭṭhaka (adjective) [antara + aṭṭhaka] only in phrases rattisu antaraṭṭhakāsu and antaraṭṭhake hima-pātasamaye (in which antara functions as preposition with locative, according to antara II b.) i.e. in the nights (and in the time of the falling of snow) between the eighths (i.e. the eighth day before and after the full moon: see aṭṭhaka2). First phrase at Vinaya I 31, 288; III 31; second at Majjhima Nikāya I 79 (cf. page 536 where Trenckner divides anta-raṭṭhaka); Aṅguttara Nikāya I 136 (in nominative); Jātaka I 390; Milindapañha 396.

:: Antarayati [cf. denominative from antara] to go or step in between, gerund antaritvā (= anta rayitvā) Jātaka I 218.

:: Antarā (adverb) [ablative or adverb formation from antara; Vedic antarā.] preposition (with genitive accusative or locative), prefix (°-) and adverb "in between" (of space and time), midway, inside; during, meanwhile, between. On interpretation of term see Sumaṅgalavilāsinī I 34f.
1. (preposition) with accusative (of the two points compared as termini; cf. Buddhist Hybrid Sanskrit antarā ca Divyāvadāna 94 etc.) Dīgha Nikāya I 1 (antarā ca Rājagahaṁ antarā ca Nāḷandaṁ between R. and N.). — with genitive and locative Vinaya II 161 (satthīnaṁ between the thighs, where the same passage at Jātaka I 218 has antara-satthīsu); Aṅguttara Nikāya II 245 (satthīnaṁ, but varia lectio satthimhi).
2. (adverb) meanwhile Sutta-Nipāta 291, 694; Itivuttaka 85; Dhammapada 237. — occasionally Milindapañha 251.
3. (prefix) see compounds

-kathā "in between talk, talk for pastime, chance conversation, Dīgha Nikāya II 1, 8, 9; Saṁyutta Nikāya I 79; IV 281; Aṅguttara Nikāya III 167; Sutta-Nipāta 115; Sumaṅgalavilāsinī I 49 and frequent passim;
-gacchati to come in between, to prevent Jātaka VI 295;
-parinibbāyin an Anāgāmin who passes away in the middle of his term of life in some particular heaven Dīgha Nikāya III 237; Aṅguttara Nikāya I 233; past participle 16;
-magge (locative) on the road, on the way Jātaka I 253; Milindapañha 16; Dhammapada II 21; III 337; Peta Vatthu Commentary 151, 258, 269, 273 (cf. antara°);
-maraṇa premature death Dhammapada I 409; Peta Vatthu Commentary 136;
-muttaka one who is released in the meantime Vinaya II 167.

:: Antarāḷa (neuter) [Sanskrit antarāla] interior, interval Dāṭhāvaṁsa I 52; III 53 (nabh°).

:: Antarāpaṇa (neuter) [antarā + paṇa "in between the shopping or trading"] place where the trading goes on, bazaar Jātaka I 55; VI 52; Milindapañha 1, 330; Dhammapada I 181.

:: Antarāya1 [antara + aya from i, literally "coming in between"] obstacle, hindrance, impediment to (—°); prevention, bar; danger, accident to (-). There are ten dangers (to or from) enumerated at Vinaya I 112, 169 etc., viz. rāja°, cora°, aggi°, udaka°, manussa°, amanussa°, vāḷa°, siriṁsapa°, jīvita°, brahmacariya°. In Buddhist Hybrid Sanskrit 7 at Divyāvadāna 544, viz. rājā-caura-manuṣy-amanuṣya-vyāḍ-agny-udakaṁ. — Dīgha Nikāya I 3, 25, 26; Aṅguttara Nikāya III 243, 306; IV 320; Sutta-Nipāta 691, 692; Dhammapada 286 (= jīvit° Dhammapada III 431); Jātaka I 62, 128; Paramatthajotikā I 181; Dhammapada II 52; Vimāna Vatthu 1 = Peta Vatthu Commentary 1 (hat° removing the obstacles) °antarāyaṁ karoti to keep away from, hinder, hold back, prevent, destroy Vinaya I 15; Jātaka VI 171; Visuddhimagga 120; Peta Vatthu Commentary 20.

-kara one who causes impediments or bars the way, an obstructor Dīgha Nikāya I 227; Saṁyutta Nikāya I 34; Aṅguttara Nikāya I 161; Peta Vatthu IV 322.

:: Antarāya2 (adverb) [dative of antara or formation from antara + gerund of i?) in the meantime Sutta-Nipāta 1120 (cf Cullaniddesa §58) = antarā Paramatthajotikā II 603.

:: Antarāyika (adjective) [from antarāya1] causing an obstacle, forming an impediment Vinaya I 94 = II 272; Majjhima Nikāya I 130; Saṁyutta Nikāya II 226; Therīgāthā Commentary 288.

:: Antarāyikin (adjective/noun) [cf. antarāyika] one who meets with an obstacle, finding difficulties Vinaya IV 280 (an° = asati antarāye).

:: Antarika (adjective) [from antara] "being in between", i.e.
1. intermediate, next, following: see an°.
2. distant, lying in between Peta Vatthu Commentary 173 (aneka-yojan° ṭhāna). See also feminine antarikā.
3. inside: see antarikā. — anantarika with no interval, succeeding, immediately following, next Vinaya II 165, 212 (ān°); IV 234.

:: Antarikā (feminine) [abstract from antarika] "what lies in between or near", i.e.
1. the inside of Vinaya IV 272 (bhājan°).
2. the neighbourhood, region of (—°), sphere, compassVin III 39 (ur°, aṅgul°); Jātaka I 265 (yakkhassa sīm° inside the y.'s sphere of influence).
3. interval, interstice Vinaya II 116 (sutt° in lace); Aṅguttara Nikāya I 124 (vijj° the interval of lightning).

:: Antavant (ādj.) [anta1 + °vant] having an end, finite Dīgha Nikāya I 22, 31, 187; Paṭisambhidāmagga I 151f.; 157; Dhammasaṅgani 1099, 1117, 1175; Milindapañha 145. — anantavant endless, infinite Aṅguttara Nikāya V 193 (loka). See also loka.

:: Ante° (prefix) [Sanskrit antaḥ, with change of °aḥ to °e, instead of the usual °o, probably through interpreting it as locative of anta] near, inside, within; only in following compounds: °pura (neuter) "inner town", the king's palace, especially its inner apartments, i.e. harem [Sanskrit antaḥpura, cf. also Pāḷi antopura] Vinaya I 75, 269; Aṅguttara Nikāya V 81; Jātaka II 125; IV 472; Milindapañha 1; Peta Vatthu Commentary 23, 81, 280; °purikā harem woman as 403; °vāsika one who lives in, i.e. lodges or lives with his master or teacher, a pupil Vinaya I 60; III 25; Saṁyutta Nikāya I 180; IV 136; Jātaka I 166; II 278; III 83, 463; Peta Vatthu Commentary 12; Vimāna Vatthu 138; °vāsin = °vāsika Vinaya III 66; Dīgha Nikāya I 1, 45, 74, 78, 88, 108, 157; Majjhima Nikāya III 116; Sumaṅgalavilāsinī I 36.

:: Anti (indeclinable) [Vedic anti = Latin ante, Greek ἀντί, Gothic and; Anglo-Saxon and-, German ant-, ent-] adverb and preposition with genitive: opposite, near Jātaka V 399 (tav'antiṁ āgatā, read as tav'anti-m-āgatā; commentary santikaṁ), 400, 404; VI 565 (sāmikass'anti = antike commentary). — cf. antika.

:: Antika (adjective/noun)
1. [derived from anti] near Paramatthajotikā I 217; neuter neighbourhood Khuddakapāṭha VIII 1. (odak°); Jātaka VI 565 (antike locative = anti near).
2. [derived from anta = Sanskrit antya] being at the end, final, finished, over Saṁyutta Nikāya I 130 (purisā etad-antikā, varia lectio antiyā: men are (to me) at the end for that, i.e. men do not exist any more for me, for the purpose of begetting sons.

:: Antima (adjective) [cf. superlative of anta] last, final (used almost exclusively with reference to the last and final reincarnation; thus in combination with deha and sarīra, the last body) Dīgha Nikāya II 15; Dhammapada 351; Itivuttaka 50 (antimaṁ dehaṁ dhāreti), 53 (the same); Vimāna Vatthu 512; Sutta-Nipāta 478 (sarīraṁ antimaṁ dhāreti) 502; Milindapañha 122, 148; Vimāna Vatthu 106 (sarīr'antima-dhārin); Saddhammopāyana 278.

-dehadhara one who wears his last body Itivuttaka 101 (dhāra Text °dhara varia lectio); Vimāna Vatthu 163;
-dhārin = preceding Saṁyutta Nikāya I 14, 53 (+ khīṇāsava); II 278; Itivuttaka 32, 40; Sutta-Nipāta 471;
-vatthu "the last thing", i.e. the extreme, final or worst (sin) Vinaya I 121, 135, 167, 320;
-sarīra the last body; (adjective) having ones last rebirth Saṁyutta Nikāya I 210 (Buddho °sarīro); Aṅguttara Nikāya II 37; Sutta-Nipāta 624; Dhammapada 352, 400; Dhammapada IV 166 (= koṭiyaṁ ṭhito attabhāvo).

:: Anto (indeclinable) [Sanskrit antaḥ; Av antara Latin inter, Old-Irish etar between, Old High German untar; Indo-Germanic °entar, comparative of °en (in) = inner, inside] preposition inside, either with accusative denoting direction = into, or with locative denoting place where = in. As prefix (°-) in, within, inside, inner (see compounds) 1. preposition with accusative anto nivesanaṁ gata gone into the house Jātaka I 158; anto jālaṁ pavisati go into the net Dhammapada III 175; anto gāmaṁ pavisati to go into the village Dhammapada II 273; anto nagaraṁ pavisati Dhammapada II 89; Peta Vatthu Commentary 47. 2. with locative anto gabbhe Jātaka II 182; gāme Dhammapada II 52; gehe Dhammapada II 84; nadiyaṁ Jātaka VI 278; nivesane Jātaka II 323; vasse in the rainy season Jātaka IV 242; vimānasmiṁ Peta Vatthu I 101; sattāhe inside of a week Peta Vatthu Commentary 55. {49}

-koṭisanthāra "house of the Golden Pavement" Jātaka IV 113;
-gadha (°gata° Kern Toevoegselen) in phrase °hetu, by inner reason or by reason of its intensity Peta Vatthu Commentary 10; Vimāna Vatthu 12;
-jana "the inside people", i.e. people belonging to the house, the family (= Latin familia) Dīgha Nikāya III 61 (opposed to servants); Aṅguttara Nikāya I 152; Jātaka VI 301; Sumaṅgalavilāsinī I 300;
-jāla the inside of the net, the net Dhammapada IV 41;
-jālikata "in-netted", gone into the net Dīgha Nikāya I 45; Sumaṅgalavilāsinī I 127;
-nijjhāna inner conflagration Peta Vatthu Commentary 18;
-nimugga altogether immersed Dīgha Nikāya I 75; Aṅguttara Nikāya III 26;
-parisoka inner grief Paṭisambhidāmagga I 38;
-pura = antepura Jātaka I 262;
-mano "turning ones mind inside", thoughtful, melancholy Vinaya III 19;
-bhavika being inside Milindapañha 95;
-rukkhatā being among trees Jātaka I 7;
-vasati to inhabit, live within Saṁyutta Nikāya IV 136;
-vaḷañjanaka (parijana) indoor people Jātaka V 118;
-vassa the rainy season (literal the interval of the rainy season) Vimāna Vatthu 66;
-vihāra the inside of the vihāra Dhammapada I 50 (°abhimukhī turning towards etc.),
-samorodha barricading within Dhammasaṅgani 1157 (so read for anta°, cf. Buddhist Manual of Psychological Ethics 288 note 6);
-soka inner grief Paṭisambhidāmagga I 38.

:: Anu1 (indeclinable) [Vedic anu, Avesta anu; Greek ἄνω to ἄνα along, up; Avesta ana, Gothic ana, Old High German ana, Anglo-Saxon on, German an, Latin an (in anhelare etc.)] preposition and prefix
A. As preposition anu is only found occasionally, and here its old (vedic) function with accusative is superseded by the locative
(a) Traces of use with accusative may be seen in expressions of time like anu pañcāhaṁ by five days, i.e. after (every) five days (cf. Vedic anu dyūn day by day); a. vassaṁ for one year or yearly;
a. saṁvaccharaṁ the same
(b) More frequent with locative (= alongside, with, by) a. tīre by the bank Saṁyutta Nikāya IV 177; pathe by the way Jātaka V 302; pariveṇiyaṁ in every cell Vinaya I 80; magge along the road Jātaka V 201; vāte with the wind Jātaka II 382.
B. As prefix:
(a) General character. Anu is frequent as modifying (directional) element with well-defined meaning ("along"), as such also as 1st component of prefix-compounds, e.g. anu + ā (anvā°), anu + pra (anuppa°), + pari, + vi, + saṁ. — as base, i.e. 2nd part of a prefix-compound it is rare and only found in combination sam-anu°. The prefix saṁ is its nearest relation as modifying prefix. The opposite of anu is paṭi and both are often found in one compound (cf. °loma, °vāta).
(b) Meanings.
I. With verbs of motion: "along towards".
(a) the motion viewed from the front backward = after, behind; especially with verbs denoting to go, follow etc. E.g. °aya going after, connection; °āgacch° follow, °kkamati follow, °dhāvati run after, °patta received, °parivattati move about after, °bandhati run after, °bala rear-guard, °bhāsati speak after, repeat, °vāda speaking after, blame, °vicarati roam about °viloketi look round after (survey), °sañcarati proceed a round etc.
(b) the motion viewed from the back forward = for, towards an aim, onto, over to, forward. Especially in double prefix-compounds (especially with °ppa°), e.g. anu-ādisati design for, dedicate °kaṅkhin longing for, °cintana care for, °tiṭṭhati look after, °padinna given over to, °pavecchati hand over, °paviṭṭha entered into, °pasaṅkamati go up to, °rodati cry for, °socati mourn for.
II. With verbs denoting a state or condition:
(a) literal: along, at, to, combined with. Often resembling English be- or German be-, also Latin ad- and con-. Thus often transitiving or simply emphatic. E.g. °kampā com-passion, °kiṇṇa be-set, °gaṇhāti take pity on, °gāyati be-singen, °jagghati laugh at, belaugh, °ddaya pity with, °masati touch at, °yuñjati order along, °yoga devotion to, °rakkhati be-guard, °litta be-smeared or an-ointed, °vitakketi reflect over, °sara con-sequential; etc.
(b) applied: according to, in conformity with. E.g. °kūla being to will, °chavika befitting, °ñāta permitted, al-lowed, °mati con-sent, a-greement, °madati ap-preciate, °rūpa = con-form, °vattin acting according to, °ssavana by hearsay, °sāsati ad-vise, com-mand etc.
III.
(a) (figurative) following after = second to, secondary, supplementary, inferior, minor, after, smaller; e.g. °dhamma lesser morality, °pabbajā discipleship, °pa vattaka ruling after, °bhāga after-share, °majjha mediocre, °yāgin assisting in sacrifice, °vyañjana smaller marks, etc.; cf. paṭi in same sense.
(b) distributive (cf. a a.) each, every, one by one, (one after one): °disā in each direction, °pañcāhaṁ every five days, °pubba one after the other.
IV. As one of the contrasting (-comparative) prefixes (see remarks on ati and cf. ā3) anu often occurs in reduplicative compounds after the style of khuddānukhuddaka "small and still smaller", i.e. all sorts of {34} small items or whatever is small or insignificant. More frequent combinations are the following: (q.v. under each heading) padānupadaṁ, pubbānupubbaka, poṇhānupoṅkhaṁ, Buddhānubuddha, vādānuvāda, seṭṭhānuseṭṭhi.
V. As regards dialectical differences in meanings of prefixes, anu is frequently found in Pāḷi where the Sanskrit variant presents apa (for ava), abhi or ava. For Pāḷi anu = Sanskrit (Vedic) apa see anuddhasta; = Sanskrit abhi see anu-gijjhati, °brūheti, °sandahati; = Sanskrit ava see anu-kantati, °kassati2, °kiṇṇa, °gāhati, °bujjhati °bodha, °lokin, °vajja.
Note (a) anu in compounds is always contracted to °ānu°, never elided like adhi = °dhi or abhi = °bhi. The rigid character of this rule accounts for forms isolated out of this sort of cpds. (like maha-nubhāva), like ānupubbikathā (from °pubbānupubba°), ānubhāva etc. We find ānu also in combination with an- under the influence of metre. — (b) the assimilation (contracted) form of anu before vowels is anv°.

:: Anu2 (adjective) subtile; frequent spelling for aṇu, e.g. Dīgha Nikāya I 223 Saddhammopāyana 271, 346 (anuṁ thūlaṁ). See aṇu.

:: Anubaddha [past participle of anubandhati] following, standing behind (piṭṭhito) Dīgha Nikāya I 1, 226.

:: Anubajjhati at Peta Vatthu Commentary 56 is faulty reading for anubandhati (q.v.).

:: Anubala (neuter) [anu + bala] rear-guard, retinue, suite, in °ṁ bha vati to accompany or follow somebody Milindapañha 125.

:: Anubandha [anu + bandh] bondage Majjhima Nikāya III 170; Itivuttaka 91.

:: Anubandhana (neuter) [from anubandhati] that which connects or follows, connection, consequence Jātaka VI 526 (°dukkha).

:: Anubandhati [anu + bandhati] to follow, run after, pursue Jātaka I 195; II 230; VI 452 (= anuja vati); Peta Vatthu Commentary 56 (substitute {40} for anubajjhanti!), 103, 155. Preterit °bandhi Jātaka II 154, 353; III 504; Peta Vatthu Commentary 260 (= anvāgacchi). gerund °bandhitvā Jātaka I 254. gerundive °bandhitabba Majjhima Nikāya I 106, — past participle anubaddha (q.v.).

:: Anubbajati [anu + vṛaj] to go along, wander, follow, tread (a path) Jātaka IV 399 (maggaṁ = pabbajati commentary).

:: Anubbata (adjective) [Vedic anuvrata, anu + vata] subject to the will of another, obedient, faithful, devoted Jātaka III 521; VI 557.

:: Anubbillāvitatta see ubbill°.

:: Anubhaṇanā (feminine) [anu + bhaṇana] talking to, admonition, scolding Vinaya II 88 (anuvadanā + a.).

:: Anubhavana (neuter) [from anubhavati] experiencing, suffering; sensation or physical sensibility (cf. Compendium 229, 232 note 1) Nettipakaraṇa 28 (iṭṭhāniṭṭhānubhavana-lakkhanā vedanā "feeling is characterised by the experiencing of what is pleasant and unpleasant"); Milindapañha 60 (vedayita-lakkhaṇā vedanā anubhavana-lakkhaṇā ca); Peta Vatthu Commentary 152 (kamma-vipāka°). Especially in combination with dukkha° suffering painful sensations, e.g. At Jātaka IV 3; Milindapañha 181; Dhammapada IV 75; Peta Vatthu Commentary 52.

:: Anubhavati and Anubhoti [anu + bhavati] to come to or by, to undergo, suffer (feel), get, undertake, partake in, experience Dīgha Nikāya I 129; II 12 (°bhonti); Majjhima Nikāya II 204; Aṅguttara Nikāya I 61 (atthaṁ °bhoti to have a good result); Jātaka VI 97 (°bhoma); Peta Vatthu I 1011 (°bhomi vipākaṁ); Peta Vatthu Commentary 52 (°issati = vedissati); Saddhammopāyana 290. Especially frequent with dukkhaṁ to suffer pain, e.g. Peta Vatthu Commentary I 1110 (°bhonti); Peta Vatthu Commentary 43, 68, 79 etc. (cf. anubhavana). — present participle medium °bhavamāna Jātaka I 50; preterit °bhavi Peta Vatthu Commentary 75 (sampattiṁ); gerund °bhavitvā Jātaka IV 1; Peta Vatthu Commentary 4 (sampattiṁ), 67 (dukkhaṁ), 73 (sampattiṁ); gerundive °bhaviyāna (in order to receive) Peta Vatthu II 85 (= anubhavitvā Peta Vatthu Commentary 109). passive anubhūyati and °bhavīyati to be undergone or being experienced; present participle °bhūyamāna Peta Vatthu Commentary 8, 159 (mayā a. = anubhūta), 214 (attanā by him) and °bhavīyamāna Peta Vatthu Commentary 33 (dukkhaṁ). — past participle anubhūta (q.v.).

:: Anubhāga [anu + bhāga] a secondary or inferior part, (after-)share, what is left over Vinaya II 167.

:: Anubhāsati [anu + bhāsati] to speak after, to repeat Dīgha Nikāya I 104; Milindapañha 345; Sumaṅgalavilāsinī I 273.

:: Anubhāva [from anubhavati] original meaning "experience, concomitance" and found only in compounds as °—°, in meaning "experiencing the sensation of or belonging to, experience of, accordance with", e.g. maha° sensation of greatness, rāja° s. belonging to a king, what is in accordance with kingship, i.e. majesty. Through preponderance of expressions of distinction there arises the meaning of anubhāva as "power, majesty, greatness, splendour etc." and as such it was separated from the 1st component and taken as ānubhāva with ā instead of a, since the compositional character had obliterated the character of the a as such (ānubhāva absolute) found only in later language.
1. anubhāva (—°): mahānubhāva (of) great majesty, eminence, power Saṁyutta Nikāya I 146f.; II 274; IV 323; Sutta-Nipāta page 93; Peta Vatthu II 112; Peta Vatthu Commentary 76. deva° of divine power or majesty Dīgha Nikāya II 12; devatā° the same Jātaka I 168; dibba° the same Peta Vatthu Commentary 71, 110. rājā° kingly splendour, pomp Dīgha Nikāya I 49; Jātaka IV 247; Peta Vatthu Commentary 279 etc. — anubhāvena (instrumental °—°) in accordance with, by means of Jātaka II 200 (aṅgavijjā°); Peta Vatthu Commentary 53 (iddh°), 77 (kamma°), 148 (the same), 162 (rāja°), 184 (dāna°), 186 (puñña°). yathānubhāvaṁ (adverb) in accordance with (me), as much as (I can); after ability, according to power Saṁyutta Nikāya I 31; Vimāna Vatthu 15 (= yathābalaṁ Vimāna Vatthu 25).
2. ānubhāva majesty power, magnificence, glory, splendour Jātaka V 10, 456; Peta Vatthu II 811; Vimāna Vatthu 14; Peta Vatthu Commentary 43, 122, 272. See also ānu°.

:: Anubhāvatā (feminine) [= anubhāva + tā] majesty, power Saṁyutta Nikāya I 156 (maha-°).

:: Anubhāyati [anu + bhāyati] to be afraid of Jātaka VI 302 (kissa nvānubhāyissaṁ, so read for kissānu°).

:: Anubhūta [past participle of anubhavati] (having or being) experienced, suffered, enjoyed Peta Vatthu Commentary II 1218. neuter suffering, experience Jātaka I 254; Milindapañha 78, 80.

:: Anubhūyamānatta (neuter) [abstract from present participle passive of anubhavati] the fact of having to undergo, experiencing Peta Vatthu Commentary 103.

:: Anubodha [anu + budh] awakening; perception, recognition, understanding Saṁyutta Nikāya I 126 (?) = Aṅguttara Nikāya V 46 (anubodhiṁ as preterit of anubodhati?); past participle 21; Milindapañha 233. Frequently in compounds ananubodha (adjective) not understanding, not knowing the truth Saṁyutta Nikāya II 92; III 261; V 431; Aṅguttara Nikāya II 1; IV 105; Dhammasaṅgani 390, 1061; Vimāna Vatthu 321 (= anavabodha) and duranubodha (adjective) hard to understand, difficult to know Dīgha Nikāya I 12, 22; Saṁyutta Nikāya I 136.

:: Anubodhana (neuter) [from anubodhati] awakening, understanding, recognition Paṭisambhidāmagga I 18 (bodhana + a.).

:: Anubodhati [anu + budh] to wake up, to realize, perceive, understand; preterit anubodhiṁ Aṅguttara Nikāya V 46 (?) = Saṁyutta Nikāya I 126 (anubodhaṁ). — causative °bodheti to awaken, figurative to make see to instruct Jātaka VI 139 (°ayamāna) — past participle anubuddha (q.v.).

:: Anubrūheti [brūheti] to do very much or often, to practice, frequent, to be fond of (with accusative), foster Saṁyutta Nikāya I 178 (anubrūhaye); Majjhima Nikāya III 187 (the same, so read for manu°), Therīgāthā 163 (°ehi); Cariyāpiṭaka III 1, 2 (saṁvegaṁ anubrūhayiṁ preterit); Jātaka III 191 (suññāgāraṁ). Often in phrase vivekaṁ anubrūheti to devote oneself to detachment or solitude, e.g. Jātaka I 9 (infinitive °brūhetuṁ); III 31 (°brūhessāmi), Dhammapada 75 (°brūhaye = °brūheyya vaḍḍheyya Dhammapada II 103), — past participle anubrūhita (q.v.) cf. also brūhana.

:: Anubrūhita [past participle of anubrūheti] strengthened with (—°), full of Paṭisambhidāmagga I 167.

:: Anubuddha [past participle of anu + bodhati]
1. Awakened (active and passive), recognised, conceived, seen, known Dīgha Nikāya II 123 (°ā ime dhammā); Saṁyutta Nikāya I 137 (dhammo vimalenānubuddho) II 203; IV 188; Aṅguttara Nikāya II 1; III 14; IV 105; Paramatthajotikā II 431. In phrase buddhānubuddha (as to nature of compound see anu B IV) either "fully awakened (enlightened)" or "wakened by the wake" (Mrs. Rhys Davids) Theragāthā 679 = 1246.
2. A lesser Buddha, inferior than the Buddha Sumaṅgalavilāsinī I 40. cf. buddhānubuddha.

:: Anubujjhana (neuter) [from anubujjhati] awakening, recognition Paṭisambhidāmagga I 18 (bujjhana + a.).

:: Anubujjhati [anu + bujjhati, medium of budh, cf. Sanskrit avabudhyate] to remember, recollectJa III 387 (with avabujjhati in preceding verse).

:: Anubyañjana see anuvyañjana.

:: Anucaṅkamana (neuter) [from anucaṅkamati] sidewalk Jātaka I 7.

:: Anucaṅkamati [anu + caṅkamati] to follow (along) after, to go after Dīgha Nikāya I 235; Majjhima Nikāya I 227; Theragāthā 481, 1044; causative °āpeti Majjhima Nikāya I 253, cf. Lalitavistara 147, 3; Mahāvastu I 350.

:: Anucarati [anu + cariti] to move along, to follow; to practice; past participle anuciṇṇa and anucarita (q.v.)

:: Anucarita (—°) [past participle of anucarati] connected with, accompanied by, pervaded with Dīgha Nikāya I 16, 21 (vīmaṁsa° = anuvicarita Sumaṅgalavilāsinī I 106); Majjhima Nikāya I 68 (the same); Milindapañha 226.

:: Anuccaṅgin see anujjaṅgin.

:: Anucchavika (and °ya) (adjective) [anu + chavi + ka] "according to one's skin", befitting, suitable, proper, pleasing fit for, Jātaka I 58, 62, 126, 218; II 5; IV 137, 138; Milindapañha 358; Dhammapada I 203, 390; II 55, 56; Vimāna Vatthu 68, 78; Peta Vatthu Commentary 13, 26 (= kappiya), 66, 81, 286. anucchaviya at Vinaya II 7 (an°); III 120 (the same + ananulomika); Milindapañha 13.

:: Anucchiṭṭha (adjective) [see ucchiṭṭha] (food) that is not thrown away or left over; untouched, clean (food) Jātaka III 257; Dhammapada II 3 (vv.ll. anucciṭṭha).

:: Anucintana (neuter) [from anucinteti] thinking upon, intention, care for Peta Vatthu Commentary 164.

:: Anucinteti [anu + cinteti] to think upon, to meditate, consider Saṁyutta Nikāya I 203 (varia lectio for anuvicinteti).

:: Anuciṇṇa (past participle) [past participle of anucarati
1. pursuing, following out, practising doing; having attained or practised Vinaya II 203 = Itivuttaka 86 (pamādaṁ); Jātaka I 20 (V 126); Theragāthā 236; Therīgāthā 206; Dīpavaṁsa IV 9.
2. Adorned with, accompanied by, connected with Jātaka IV 286.

:: Anudadāti [anu + dadāti] to concede, grant, admit, future anudassati Milindapañha 276, 375.

:: Anudahati see anuḍahati.

:: Anudassita [past participle of anudasseti] manifested Milindapañha 119.

:: Anudayati (to sympathise with) see under anuddā.

:: Anuddayatā (feminine) [abstract to anuddayā] sympathy with (—°) compassion, kindness, favour, usually as par° kindness to or sympathy with other people Saṁyutta Nikāya II 218; V 169 (Text anudayatā); Aṅguttara Nikāya III 184; Itivuttaka 72; Vibhaṅga 356.
[Iti.80-Woodward n.]: 'centered on worry about other folk'.

:: Anuddayā (and anudayā) (feminine) [anu + dayā] compassion, pity, mercy, care Vinaya II 196; Saṁyutta Nikāya I 204; II 199; IV 323; Aṅguttara Nikāya II 176; III 189; past participle 35 (anukampā); Jātaka I 147, 186, 214; Peta Vatthu Commentary 70, 88, 181 (= anukampā). In compounds anudaya° e.g. °sampanna full of mercy Jātaka I 151, 262; Peta Vatthu Commentary 66.

:: Anuddā (feminine) [contracted form of anuddayā] = anuddayā Dhammasaṅgani 1056, where also the other abstract formations anuddāyanā and anuddāyitattaṁ "care, forbearance and consideration"; as 362 (anudayatī ti anuḍdā).

:: Anuddhaṁseti [anu + dhaṁseti] to spoil, corrupt, degrade Vinaya IV 148 (explained here in slightly different meaning = codeti vā codāpeti vā to reprove, scold, bring down); Itivuttaka 42. Usually in stereotype phrase rāgo cittaṁ a. lust degrades the heart Vinaya III 111; Majjhima Nikāya I 26; Saṁyutta Nikāya I 186; Aṅguttara Nikāya I 266; II 126; III 393f. — past participle anuddhasta (q.v.).

:: Anuddharin (adjective) [an + uddharin] not proud Sutta-Nipāta 952 (= anussukin Paramatthajotikā II 569) see niṭṭhurin.

:: Anuddhasta (adjective) [anu + dhasta, past participle of anuddhaṁseti, cf. Sanskrit apadhvasta] spoilt, corrupt, degraded Majjhima Nikāya I 462 (citta); Aṅguttara Nikāya II 126 (the same).

:: Anuddhata (adjective) [an + uddhata] not puffed up, not proud, unconceited calm, subdued Sutta-Nipāta 850 (= uddhacca-virahita Paramatthajotikā II 549, cf. anuṇṇata); Itivuttaka 30; Dhammapada 363 (= nibbutacitta Dhammapada IV 93); Vimāna Vatthu 648; past participle 59.

:: Anudeva see anvadeva.

:: Anudhamma [anu + dhamma]
1. in compounds with dhamma as dhammānudhamma to be judged as a reduplicated compound after the manner of compounds mentioned under anu IV and meaning "the Law in all its parts, the Dhamma and what belongs to it, the Law in its fullness". For instances see Dhamma commentary IV Frequently in phrase dhammānudhamma-paṭipanna "one who masters the completness of the of the Dh.", e.g. Saṁyutta Nikāya II 18; III 163; Itivuttaka 81; Paṭisambhidāmagga II 189. 2. conformity or accordance with the Law, lawfullness, relation, essence, consistency, truth; in phrase dhammassa anudhammaṁ vyākaroti to explain the truth of the Dhammapada Vinaya I 234; Dīgha Nikāya I 161; Majjhima Nikāya I 368, 482; Saṁyutta Nikāya II 33; III 6; IV 51; V 7. See further Majjhima Nikāya III 30; Sutta-Nipāta 963 (cf. Mahāniddesa 481 for exegesis). Also in compound °cārin living according to the Dhamma, living in truth Saṁyutta Nikāya II 81, 108; Aṅguttara Nikāya II 8; Dhammapada 20 (cf. Dhammapada I 158); Vimāna Vatthu 317; Sutta-Nipāta 69 (see Cullaniddesa 51). [BD]: Following the Dhamma within the Dhamma, practicing the instructions within the teachings.

:: Anudhammatā (feminine) [abstract to anudhamma) lawfullness, conformity to the Dhamma Aṅguttara Nikāya II 46; Paṭisambhidāmagga I 35, 36.

:: Anudhāreti [anu + dhāreti] to hold up Sumaṅgalavilāsinī I 61 (chattaṁ), cf. Jātaka I 53, dhariyamāna.

:: Anudhāvati [anu + dhāvati] to run after, to chase, follow, persecute, pursue Majjhima Nikāya I 474; Saṁyutta Nikāya I 9; Dhammapada 85; Theragāthā 1174; Milindapañha 253, 372.

:: Anudhāvin (adjective/noun) [from anudhāvati] one who runs after Saṁyutta Nikāya I 9, 117.

:: Anudisati [anu + disati] to point out, direct, bid, address Peta Vatthu Commentary 99 (preterit anudesi + anvesi), — past participle anudiṭṭha (q.v.).

:: Anudisā (feminine) [anu + disā] an intermediate point of ihe compass often collectively for the usual four intermediate points Dīgha Nikāya I 222; Saṁyutta Nikāya I 122; III 124.

:: Anudiṭṭha [past participle of anudisati] pointed out, appointed, dedicated, neuter consecration, dedication Jātaka V 393 (anudiṭṭha = asukassa nāma dassatī ti commentary); Peta Vatthu I 107 (= uddiṭṭha Peta Vatthu Commentary 50).

:: Anudiṭṭhi (feminine) [anu + diṭṭhi] an "after-view", sceptical view, speculation, heresy Dīgha Nikāya I 12; Majjhima Nikāya II 228; Saṁyutta Nikāya III 45f.; Theragāthā 754; Milindapañha 325; Sumaṅgalavilāsinī I 103. attānudiṭṭhi (q.v.) a soul-speculation. [BD]: second thought; corrolary

:: Anudīpeti [anu + dīpeti] to explain Milindapañha 227 (dhamma-dhammaṁ).

:: Anudūta [anu + dūta] a person sent with another, a travelling companion Vinaya II 19, 295; Dhammapada II 76, 78.

:: Anuḍahana (neuter) [from anuḍahati] conflagration, burning up, consumption Jātaka V 271; Therīgāthā Commentary 287 (-d-).

:: Anuḍahati [anu + ḍahati] to burn over again, burn thoroughly, figurative to destroy, consume Jātaka II 330; VI 423. passive °ḍayhati Jātaka V 426. — Also spelled °dahati, e.g. At Saṁyutta Nikāya IV 190 = V 53; Therīgāthā 488.

:: Anuḍasati [anu + ḍasati] to bite Jātaka VI 192.

:: Anuga (—°) (adjective-suffix) [from anu + gam] following or followed by, going after, undergoing, being in or under, standing under the influence of Sutta-Nipāta 332 (vasa° in the power of), 791 (ejā° = abhibhūta Sutta-Nipāta 527), 1095 (Māra-vasa° = abhibhuyya viharanti Cullaniddesa §507); Itivuttaka 91 (ejā°); Jātaka III 224 (vasa° = vasa vattin commentary); Mahāvaṁsa 7, 3.

:: Anugacchati [anu + gacchati] to go after, to follow, to go or fall into (with accusative) Paramatthajotikā I 223; Peta Vatthu Commentary 141 (°gacchanto); preterit °gamāsi Vinaya I 16, and anvagā Mahāvaṁsa 7, 10; 3rd plural anvagū Sutta-Nipāta 586 (vasaṁ = vasaṁ gata Paramatthajotikā II 461). Passive anugammati, present participle anugammamāna accompanied or followed by, surrounded, adorned with Jātaka I 53; V 370. Past participle anugata (q.v.).

:: Anugama [from anu + gam] following after, only as adjective in dur° difficult to be followed Jātaka IV 65.

:: Anu(g)gaṇhāti [anu + gaṇhāti] to have pity on, to feel sorry for, to help, give protection Dīgha Nikāya I 53 (vācaṁ; cf. Sumaṅgalavilāsinī I 160: sārato agaṇhaṇto); Jātaka II 74; Cullaniddesa §50 (present participle medium °gayhamāna = anukampamāna); past participle 36; Peta Vatthu Commentary 181 (imperative anuggaṇha = anukampa). Past participle anuggahīta (q.v.).

:: Anugata (adjective) [past participle of anugacchati] gone after, accompanied by, come to; following; figurative fallen or gone into, affected with (—°), being a victim of, suffering Majjhima Nikāya I 16; Dīgha Nikāya III 85, 173 (parisā); Aṅguttara Nikāya II 185 (sota°, varia lectio anudhata); Jātaka II 292 (samudda°); V 369; Cullaniddesa §32 (taṇhā°); Peta Vatthu Commentary 102 (nāmaṁ mayhaṁ a. has been given to me), 133 (kammaphala°).

:: Anugati (feminine) (—°) [from anu + gam] following, being in the train of, falling under, adherence to, dependence on Saṁyutta Nikāya I 104 (vas° being in the power). Usually in compound diṭṭhānugati a sign (literal belonging to) of speculation Vinaya II 108; Saṁyutta Nikāya II 203; past participle 33; Dhammapada IV 39.

:: Anugāhati [anu + gāhati] to plunge into, to enter (accusative) Saddhammopāyana 611.

:: Anugāmika (adjective) going along with, following, accompanying; resulting from, consequential on Khuddakapāṭha VIII 8 (nidhi, a treasure accusative a man to the next world); Jātaka IV 280 (°nidhi); Milindapañha 159 (parisā); Peta Vatthu Commentary 132, 253 (dānaṁ nāma °aṁ nidānan ti).

:: Anugāmin (adjective) [from anugacchati] following, attending on; an attendant, follower Paramatthajotikā II 453 (= anuyutta).

:: Anugāyati [anu + gāyati] to sing after or to, recite (a magic formula or hymn) praise, celebrate Dīgha Nikāya I 104, 238; Sutta-Nipāta 1131 (anugāyissaṁ); Milindapañha 120.

:: Anuggaha1 [anu + grah] "taking up", compassion, love for, kindness, assistance, help, favour, benefit Saṁyutta Nikāya II 11; III 109; IV 104; V 162; Aṅguttara Nikāya I 92, 114; II 145; IV 167; V 70; Itivuttaka 12, 98; Jātaka I 151; V 150; past participle 25; Peta Vatthu Commentary 145; Therīgāthā Commentary 104.

:: Anuggaha2 (adjective) [an + uggaha] not taking up Sutta-Nipāta 912 (= na gaṇhāti Mahāniddesa 330).

:: Anuggahīta (and °ita) [past participle of anuggaṇhāti] commiserated, made happy, satisfied Majjhima Nikāya I 457; Saṁyutta Nikāya II 274; III 91; IV 263; Aṅguttara Nikāya III 172; Jātaka III 428.

:: Anuggaṇha (adjective) [cf. anuggaha] compassionate, ready to help Peta Vatthu Commentary 42 °sīla.

:: Anuggaṇhana (neuter) anuggaha1 as 403.

:: Anuggaṇhataka (adjective) [= anuggaṇha] compassionate, commiserating, helping Peta Vatthu Commentary 69 (= anukampaka).

:: Anuggāhaka (adjective) [from anuggaha] helping, assisting Saṁyutta Nikāya III 5; V 162; Milindapañha 354 (neuter = help).

:: Anugghāta [an + ugghāta] not shaking, a steady walk Jātaka VI 253.

:: Anugghātin (adjective) [from last] not shaking, not jerking, Jātaka VI 252; Vimāna Vatthu 53 (read °ī for i); Vimāna Vatthu 36.

:: Anugghāṭeti [an + ugghāṭeti] not to unfasten or open (a door) Milindapañha 371 (kavāṭaṁ).

:: Anughāyati [anu + ghāyati1] to smell, snuff, sniff up Milindapañha 343 (gandhaṁ).

:: Anugiddha [past participle of anugijjhati] greedy after, hankering after, desiring, coveting Sutta-Nipāta 86 (anānu°), 144, 952; Theragāthā 580.

:: Anugijjhati [anu + gijjhati] to be greedy after, to covet Sutta-Nipāta 769 (cf. Mahāniddesa 12); Jātaka III 207; IV 4 (= giddhā gathitā hutvā allīyanti commentary). Past participle °giddhā (q.v.). cf. abhigijjhati.

:: Anuhasati [anu + hasati] to laugh at, to ridicule Sumaṅgalavilāsinī I 256.

:: Anuhīrati [for °hariyati, anu + hṛ] to be held up over, present participle anuhīramāna Dīgha Nikāya II 15 (varia lectio anubhiram°; glosses K.B. anudhāriyam°, cf. Trenckner, "Notes" 79).

:: Anuja vati [anu + ja vati] to run after, to hasten after, to follow Jātaka VI 452 (= anubandhati).

:: Anujagghati [anu + jagghati] to laugh at, deride, mock Dīgha Nikāya I 91; Sumaṅgalavilāsinī I 258 (cf. sañjagghati ibid 256).

:: Anujānāti [anu + jānāti]
1. to give permission, grant, allow Vinaya IV 225; Aṅguttara Nikāya II 197; Peta Vatthu IV 167; Peta Vatthu Commentary 55, 79, 142.
2. to advise, prescribe Vinaya I 83; II 301: Sutta-Nipāta 982. gerundive anuññeyya that which is allowed Aṅguttara Nikāya II 197; past participle anuññāta (q.v.) causative anujānāpeti Jātaka I 156.

:: Anujāta (adjective) [anu + jāta] "born after" i.e. after the image of, resembling, taking after; especially said of a son (putta), resembling his father, a worthy son Itivuttaka 64 (atijāta + a., opposite avajāta); Theragāthā 827 (figurative following the example of), 1279; Jātaka VI 380; Dhammapada I 129; Dāṭhāvaṁsa II 66.

:: Anujīvati [anu + jīvati] to live after, i.e. like (accusative), to live for or on, subsist by Jātaka IV 271 (= upajīvati, tassānubhāvena jīvitaṁ laddhaṁ (commentary), — past participle anujīvata (q.v.).

:: Anujīvin (adjective/noun) [from anujīvati] living upon, another, dependent; a follower, a dependant Aṅguttara Nikāya I 152; III 44; Jātaka III 485; Dāṭhāvaṁsa V 43.

:: Anujīvita (neuter) [past participle of anujīvati] living (after), living, livelihood, subsistence, life Sutta-Nipāta 836 (= jīvitaṁ Paramatthajotikā II 545).

:: Anujjhāna (neuter) [anu + jhāna] meditation, reflection, introspection Milindapañha 352 (°bahula).

:: Anujju (adjective) [an + ujju] not straight, crooked, bent, in compounds °aṅgin (anujjaṅgin) with (evenly) bent limbs, i.e. with perfect limbs, graceful feminine °ī, especially of a beautiful woman Jātaka V 40 (= kañcana-sannibha-sarīrā commentary); VI 500 (Text anuccaṅgī, commentary aninditā agarahitaṅgī); °gāmin going crooked i.e. snake Jātaka IV 330; °bhūta not upright (figurative of citta) Jātaka V 293.

:: Anujjuka = anujju Jātaka III 318.

:: Anukampaka and °ika (adjective) [from anukampati] kind of heart, merciful, compassionate, full of pity (-° or with locative) Dīgha Nikāya III 187; Saṁyutta Nikāya I 105 (loka°), 197; V 157; Aṅguttara Nikāya IV 265f.; Itivuttaka 66 (sabba-bhūta°); Peta Vatthu I 33 (= kāruṇika Peta Vatthu Commentary 16), 53 (= attha kāma, hitesin Peta Vatthu Commentary 25), 88; II 14 (= anuggaṇhataka Peta Vatthu Commentary 69), 27; Therīgāthā Commentary 174; Peta Vatthu Commentary 196 (satthā sattesu a.).

:: Anukampana (neuter) [from last] compassion, pity Peta Vatthu Commentary 16, 88.

:: Anukampati [anu + kampati] to have pity on, to commiserate, to pity, to sympathise with (with accusative) Saṁyutta Nikāya I 82, 206; V 189. Imperative anukampa Peta Vatthu II 16 (= anuddayaṁ karohi Peta Vatthu Commentary 70) and anukampa Peta Vatthu III 28 (= anuggaṇha Peta Vatthu Commentary 181). Medium present participle anukampamāna Sutta-Nipāta 37 (= anupekkhamāna anugayhamāna Cullaniddesa §50); Peta Vatthu Commentary 35 (taṁ), 62 (pitaraṁ), 104, — past participle anukampita (q.v.).

:: Anukampā (feminine) [abstract from anukampati] compassion, pity, mercy Dīgha Nikāya I 204; Majjhima Nikāya I 161; II 113; Saṁyutta Nikāya I 206; II 274 (loka°); IV 323; V 259f.; Aṅguttara Nikāya I 64, 92; II 159; III 49; IV 139; past participle 35. — Often in ablative anukampāya out of pity, for the sake of Dīgha Nikāya III 211 (loka° out of compassion for all mankind, + atthaya hitāya); Jātaka III 280; Peta Vatthu Commentary 47, 147.

:: Anukampin (adjective) [cf. anukampaka] compassionate, anxious for, commiserating. Only in following phrases: hita° full of solicitude for the welfare of S.V. 86; Sutta-Nipāta 693; Peta Vatthu III 76. sabbapāṇa-bhūta-hita° the same Saṁyutta Nikāya IV 314; Aṅguttara Nikāya II 210; III 92; IV 249; past participle 57, 68. sabba-bhūta° Saṁyutta Nikāya I 25, 110; Aṅguttara Nikāya II 9; Itivuttaka 102.

:: Anukampita (adjective) [past participle of anukampati] compassioned, gratified, remembered, having done a good deed (of mercy) Peta Vatthu III 230.

:: Anukantati [anu + kantati2] to cut Dhammapada 311 (hatthaṁ = phāleti Dhammapada III 484).

:: Anukaṅkhin (adjective) [from anu + kāṅkṣ] striving after, longing for Jātaka V 499 (piya°).

:: Anukaroti [anu + kṛ] to imitate, "to do after" Aṅguttara Nikāya I 212; Jātaka I 491; II 162; Dhammapada IV 197. — present participle anukubbaṁ Vinaya II 201 (mama-°). — Medium anukubbati Saṁyutta Nikāya I 19 = Jātaka IV 65. See also anukubba. On anvakāsi see anukassati 2.

:: Anukassati [anu + kassati, kṛṣ]
1. [Sanskrit anukaṛṣati] to draw after, to repeat, recite, quote Dīgha Nikāya II 255 (silokaṁ).
2. [Sanskrit ava-kaṛṣati] to draw or take of, to remove, throw down, Theragāthā 869 (preterit anvakāsi = khipi, chaḍḍesi commentary).

:: Anukāma (adjective) [anu + kāma] responding to love, loving in return Jātaka II 157.

:: Anukāra [cf. anukaroti] imitation Dīpavaṁsa V 39.

:: Anukārin (adjective) imitating Dāṭhāvaṁsa V 32.

:: Anukhaṇati [anu + khaṇati] to dig after or further Jātaka V 233.

:: Anukhuddaka (adjective) [anu + khuddaka] in compound khudda° whatever there is of minor things, all less important items Vinaya II 287 = Dīgha Nikāya II 154 = Milindapañha 142; Milindapañha 144.

:: Anukiṇṇa [past participle of anu + kirati] strewn with, beset with, dotted all over Peta Vatthu IV 121 (bhamara-gaṇa°).

:: Anukkama [to anukkamati]
1. order, turn, succession, going along; only in instrumental anukkamena gradually, in due course or succession Jātaka I 157, 262, 290; Vimāna Vatthu 157; Peta Vatthu Commentary 5, 14, 35 etc.
2. that which keeps an animal in (regular) step, i.e. a bridle Majjhima Nikāya I 446; Sutta-Nipāta 622 (sandānaṁ saha°).

:: Anukkamati [anu + kram]
1. to follow, go along (a path = accusative) Aṅguttara Nikāya V 195; Itivuttaka 80 (maggaṁ).
2. to advance (not with Morris JPTS 1886, 111 as "abandon") Saṁyutta Nikāya I 24, Theragāthā 194.

:: Anukkaṇṭhana (neuter) [an + ukkaṇṭhana] having no lack of anything, being contented or happy Jātaka VI 4.

:: Anukkaṇṭhati [an + ukkaṇṭhati] not to be sorry or not to lack anything, in present participle °anto Jātaka V 10; and past participle °ita without regret or in plenty Peta Vatthu Commentary 13.

:: Anukkhepa [anu + khepa, see anukkhipati] compensation Vinaya I 285.

:: Anukkhipati [anu + khipati] to throw out Co III 6 (vaṭṭaṁ).

:: Anukubba (adjective) (—°) [= Sanskrit anukurvat, present participle of anukaroti] "doing correspondingly" giving back, retaliating Jātaka II 205 (kicca°).

:: Anukubbati see anukaroti.

:: Anukula frequent spelling for anukūla.

:: Anukulaka (adjective) = anukula Saddhammopāyana 242 (iccha° according to wish).

:: Anukūla (adjective) [anu + kūla, opposite paṭikūla] favourable, agreeable, suitable, pleasant Vimāna Vatthu 280; spelled anukula at Saddhammopāyana 297, 312.

-bhava complaisance, willingness Vimāna Vatthu 71;
-yañña a propitiative sacrifice Dīgha Nikāya I 144 (explained at Sumaṅgalavilāsinī I 302 as anukula° = sacrifice for the propagation of the clan).

:: Anulapanā (feminine) [anu + lapanā, lap] scolding, blame, accusation Vinaya II 88 (spelled anullapanā; combined with anuvadana and anubhaṇanā).

:: Anulepa [from anu + lip] anointing Milindapañha 152.

:: Anulimpana (neuter) [from anulimpati] anointing Milindapañha 353, 394.

:: Anulimpati [anu + limpati] to anoint, besmear, Milindapañha 394 (°limpitabba). Causative °limpeti in same meaning Milindapañha 169, and °lepeti Milm 169 (gerundive °lepanīya to be treated with ointment), — past participle anulitta (q.v.).

:: Anulitta (adjective) [cf. Sanskrit anulipta, past participle of anulimpati] anointed, besmeared Jātaka I 266; Peta Vatthu Commentary 211.

:: Anulokin (adjective) [from anu + loketi, cf. Sanskrit and Pāḷi avalokin and anuviloketi] looking (up) at, seeing (—°) Majjhima Nikāya I 147 (sīsa°).

:: Anuloma (adjective) [Sanskrit anu + loma] "with the hair or grain", i.e. in natural order, suitable, fit, adapted to, adaptable, straight forward Dīgha Nikāya II 273 (anānuloma, q.v.) Saṁyutta Nikāya IV 401; Paṭisambhidāmagga II 67, 70; Dhammapada II 208. — neuter direct order, state of fitting in, adaptation Milindapañha 148.

-ñāṇa insight of adaptation (cf. Compendium 66, 68) Dhammapada II 208;
-paṭilomain regular order and reversed, forward and backward (especially of paṭicca-samuppāda, also in BHS) Vinaya I 1; Aṅguttara Nikāya IV 448.

:: Anulomato[DPL]: (adverb) In accordance with.

:: Anulometi [verbal diminutive from anuloma] to conform to, to be in accordance with Milindapañha 372.

:: Anulomika (and °ya) (adjective) [from anuloma] suitable, fit, agreeable; in proper order, adapted to (—°) Vinaya II 7 (an°); III 120 (an° = ananucchaviya); IV 239; Aṅguttara Nikāya I 106; III 116f.; Itivuttaka 103 (sāmaññassa°); Sutta-Nipāta 385 (pabbajita°); Paramatthajotikā I 243 (ananulomiya); as 25; Saddhammopāyana 65.

:: Anuḷāratta (neuter) [abstract from an + uḷāra] smallness, littleness, insignificance Vimāna Vatthu 24.

:: Anuma (-dassika) see anoma°.

:: Anumagge at Jātaka V 201 should be read anu magge along the road, by the way; anu here used as preposition with locative (see anu A b).

:: Anumajjana (neuter) [abstract from anumajjati] threshing out, pounding up (Buddhist Manual of Psychological Ethics 9 note 4), always used with reference to the term vicāra (q.v.) Milindapañha 62; as 114; Sumaṅgalavilāsinī I 63, 122.

:: Anumajjati [anu + majjati]
1. to strike along, to stroke, to touch Sumaṅgalavilāsinī I 276 (= anumasati).
2. to beat, thresh, figurative to thresh out Jātaka VI 548; Milindapañha 90. — passive anumajjīyati Milindapañha 275 (cf. page 428).

:: Anumajjha (adjective) [anu + majjha] mediocre, without going to extremes Jātaka IV 192; V 387.

:: Anumaññati [anu + maññati] to assent, approve, give leave Theragāthā 72, — past participle anumata (q.v.).

:: Anumasati [anu + masati] to touch Dīgha Nikāya I 106 (= anumajjati Sumaṅgalavilāsinī I 276).

:: Anumata [past participle of anumaññati] approved of, given consent to, finding approval, given leave Dīgha Nikāya I 99 (= anuññāta Sumaṅgalavilāsinī I 267); Jātaka V 399 (= muta); Milindapañha 185, 212, 231, 275; Peta Vatthu Commentary 64 (= annuññāta).

:: Anumati (feminine) [from anumaññati] consent, permission, agreement, assent, approval Vinaya II 294, 301, 306; Dīgha Nikāya I 137, 143; Dīpavaṁsa IV 47, cf. V 18; Sumaṅgalavilāsinī I 297; Vimāna Vatthu 17, Peta Vatthu Commentary 114.

:: Anumatta see aṇu°.

:: Anumāna [from anu + man] inference Milindapañha 330 (naya + a.), 372, 413; Saddhammopāyana 74.

:: Anumināti [cf. Sanskrit anumāti, anu + mināti from mi, Sanskrit minoti, with confusion of roots mā and mi] — to observe, draw an inference Majjhima Nikāya I 97; Peta Vatthu Commentary 227 (°anto + nayaṁ nento). See also anumīyati.

:: Anumitta [anu + mitta] a secondary friend, a follower, acquaintance Jātaka V 77.

:: Anumīyati [Sanskrit anumīyate, passive of anu + mā, measure, in sense of medium] to observe, conclude or infer from Saṁyutta Nikāya III 36. cf. anumināti.

:: Anummatta (adjective) [an + ummatta] not out of mind, sane, of sound mind Milindapañha 122; Saddhammopāyana 205.

:: Anumodaka (adjective) [from anumodati] one who enjoys, one who is glad of or thankful for (with accusative) Vinaya V 172; Peta Vatthu Commentary 122; Saddhammopāyana 512.

:: Anumodana (neuter) [from anumodati] "according to taste", i.e. satisfaction, thanks, especially after a meal or after receiving gifts = to say grace or benediction, blessings thanksgiving. In latter sense with dadāti (give thanks for = locative), karoti (= Latin gratias agere) or va cat i (say or tell thanks): °ṁ datvā Peta Vatthu Commentary 89; °ṁ katvā Jātaka I 91; Dhammapada III 170, 172; Vimāna Vatthu 118; Peta Vatthu Commentary 17, 47; °ṁvatvā Vimāna Vatthu 40 (pānīyadāne for the gift of water), 295, 306 etc. °ṁ karoti also "to do a favour" Peta Vatthu Commentary 275. cf. further Dhammapada I 198 (°gāthā verses expressing thanks, benediction); II 97 (satthāraṁ °ṁ yāciṁsu asked his blessings; Peta Vatthu Commentary 23 (°atthaṁ in order to thank), 26 (the same), 121, 141 (katabhatta°), 142; Saddhammopāyana 213, 218, 516.

:: Anumodati [anu + modati] to find satisfaction in (accusative), to rejoice in, be thankful for (with accusative), appreciate, benefit from, to be pleased, to enjoy Vinaya II 212 (bhattagge a. to say grace after a meal); Saṁyutta Nikāya II 54; Aṅguttara Nikāya III 50 (°modanīya); IV 411; Dhammapada 177 (present participle °modamāna); Itivuttaka 78; Peta Vatthu II 919 (dānaṁ °modamāna = enjoying, gladly receiving); 1,54 (anumodare = are pleased; piti-somanassa-jātā honti Peta Vatthu Commentary 27); Jātaka II 112; Peta Vatthu Commentary 19, 46, 81, 201) imperative modāhi); Saddhammopāyana 501f. — past participle anumodita (q.v.).

:: Anumodita [past participle of anumodati] enjoyed, rejoiced in Peta Vatthu Commentary 77.

:: Anunadī (-tire) along the bank of the river Saṁyutta Nikāya IV 177 should be read anunadītīre (= anu preposition with locative; see under anu A).

:: Anunamati [anu + namati] to incline, bend (intransitive), give way Milindapañha 372 (of a bow).

:: Anunaya [from a nuneti] "leading along", friendliness, courtesy, falling in with, fawning Dīgha Nikāya III 254 (°saṁyojana); Aṅguttara Nikāya IV 7f. (the same) Majjhima Nikāya I 191; Dhammasaṅgani 1059; Vibhaṅga 145; Nettipakaraṇa 79; combined with opposite paṭigha (repugnance) at Milindapañha 44, 122, 322.

:: Anunayana (neuter) [from a nuneti] fawning as 362.

:: Anunāsika (adjective) [anu + nāsā + ika] nasal; as technical term gramatical the sound ṁ; in °lopa apocope of the nasal ṁ Vimāna Vatthu 114, 253, 275, 333.

:: Anunāyako [DPL]: Sub-chief, vice-president.

:: Anunetar [agent noun from a nuneti] one who reconciles or conciliates Paṭisambhidāmagga II 194 (netā vinetā a nunetā).

:: Anuneti [anu + neti] to conciliate, appease, win over, flatter Saṁyutta Nikāya I 232 (present participle anunayamāna); past participle a nunīta (q.v.).

:: Anunīta (adjective) [past participle of a nuneti] led, induced Saṁyutta Nikāya IV 71; Sutta-Nipāta 781.

:: Anuṇṇata (adjective) [uṇṇata] not raised, not elated, not haughty, humble Sutta-Nipāta 702 (care = uddhaccaṁ nāpajjeyya Paramatthajotikā II 492).

:: Anuññāta (adjective) [past participle of anujānāti] permitted, allowed; sanctioned, given leave, ordained Dīgha Nikāya I 88; Jātaka I 92; II 353, 416; Peta Vatthu I 123 (na a. = ananuññāta at the same passage Therīgāthā 129; explained at Peta Vatthu Commentary 64 by ananumata); past participle 28; Sumaṅgalavilāsinī I 247, 248, 267; Peta Vatthu Commentary 12, 81.

:: Anuññātatta (neuter) [abstract to anuññāta] being permitted, permission Jātaka II 353.

:: Anupa see anūpa.

:: Anupa vattaka (anuppa°) (adjective) to anupa vatteti] one who succeeds (another) King or Ruler in the ruling of an empire (cakkaṁ) Milindapañha 342, 362; Paramatthajotikā II 454. See also anuvattaka.

:: Anupa vatteti (anuppa°) [anu + pa + vatteti, from vṛt] to keep moving on after, to continue rolling, with cakkaṁ to wield supreme power after, i.e. in succession or imitation of a predecessor Saṁyutta Nikāya I 191; Milindapañha 362. See also anuvatteti.

:: Anupabandhanatā (anuppa°) (feminine) [abstract to preceding] non-stopping, not ceasing Milindapañha 132.

:: Anupabandhanā (anuppa°) (feminine) [abstract from anupabandhati] continuance, incessancy, past participle 18 = Vibhaṅga 357 (in exegesis of upanāha).

:: Anupabandhati (anuppa°) [anu + pa + bandhati] to follow immediately, to be incessant, to keep on (without stopping), to continue Milindapañha 132. — causative °āpeti ibid.

:: Anupabbajjā (feminine) [anu + pabbajjā, cf. Buddhist Hybrid Sanskrit anupravrajati Divyāvadāna 61] giving up worldly life in imitation of another Saṁyutta Nikāya V 67 = Itivuttaka 107.

:: Anupacināti [an + upacināti] not to observe or notice Jātaka V 339 (= anoloketi commentary; varia lectio aAnapaviṇāti).

:: Anupacita (adjective) [anu + pa + cita, past participle of anupacināti] heaped up, accumulated Therīgāthā Commentary 56.

:: Anupada [cf. Sanskrit anupadaṁ adverb, anu + pada
1. the "afterfoot", i.e. second foot a verse, also a mode of reciting, where the second foot is recited without the first one Vinaya IV 15 (cf. 355); Milindapañha 340 (anupadena anupadaṁ katheti).
2. (adjective) (following) on foot, at every, step, continuous, repeated, in °dhamma-vipassanā uninterrupted contemplation Majjhima Nikāya III 25; °vaṇṇanā word-by-word explanation as 168. As neuter adverb °ṁ close behind, immediately after (with genitive) Jātaka II 230 (tassānupadaṁ agamāsi); VI 422. Especially frequent in combination padānupadaṁ (adverb) foot after foot, i.e. in the footsteps, immediately behind Jātaka III 504; VI 555; Dhammapada I 69; II 38.

:: Anupadāna (anuppadāna) (neuter) [anu + pa + dāna, cf. anupadeti] giving, administering, furnishing, the giving of (—°) Dīgha Nikāya I 12 (cf. Sumaṅgalavilāsinī I 98; both read anuppādāna); Jātaka III 205; Milindapañha 315.

:: Anupadātar (anuppadātar) [agent noun of anupadeti] one who gives, or one who sets forth, effects, designs Dīgha Nikāya I 4 (cf. Sumaṅgalavilāsinī I 74); Aṅguttara Nikāya II 209.

:: Anupaddava (adjective) [an + upaddava] free from danger, uninjured, safe Vinaya II 79 = 124 (+ anītika); III 162; Dhammapada 338; Dhammapada IV 48; Peta Vatthu Commentary 250 (explanation. for siva).

:: Anupadeti (anuppadeti) [anu + pa + dadāti] to give out, give as a present, hand over; to design, set forth, undertake Saṁyutta Nikāya III 131 (potential anuppadajjuṁ); Majjhima Nikāya I 416 (potential anupadajjeyya. See dadāti I.3); Milindapañha 210 (°deti). future °dassati (see dadāti I 1); Dīgha Nikāya III 92; Saṁyutta Nikāya IV 303 (varia lectio for Text anusarissati); Aṅguttara Nikāya III 43; Sutta-Nipāta 983. gerund °datvā Paramatthajotikā II 35. infinitive °dātuṁ Aṅguttara Nikāya I 117. Past participle °dinna (q.v.).

:: Anupadhāreti [an + upadhār°] to disregard, to heed not, to neglect Dhammapada IV 197; Vimāna Vatthu 260.

:: Anupadhika (adjective) [an + upadhi + ka] free from attachment (see upadhi) Vinaya I 36 (anupadhīka); Dīgha Nikāya III 112 (anupadhika as opposed to sa-upadhika); Sutta-Nipāta 1057 (anūpadhīka Text, but Cullaniddesa § anūpadhika, with ū for u metri causā).

:: Anupadinna (anuppadinna) [past participle of anupadeti] given, handed over, furnished, dedicated Peta Vatthu I 512.

:: Anupagacchati [anu + pa + gacchati] to go or return into (with accusative) Dīgha Nikāya I 55 (anupeti + a.).

:: Anupagamma avoiding. See gacchati.

:: Anupaghāta [an + upaghāta] not hurting Dhammapada 185 (anūpa° metri causa; explained by anupahananañ c'eva anupaghātanañ ca Dhammapada III 238).

:: Anupahata1 [anu + pa + hat, past participle of anu + pa + han] thrown up, blown up Milindapañha 274.

:: Anupahata2 (adjective) [an + upahata] not destroyed, not spoilt Dhammapada II 33 (°jivhāpasāda)

:: Anupajagghati [anu + pa + jagghati] to laugh at, to deride, mock over Aṅguttara Nikāya I 198 (varia lectio anusaṁ°).

:: Anupajjati [anu + pad] to follow, accompany Jātaka IV 304, — past participle anupanna (q.v.).

:: Anupakampati [anu + pakampati] to shake, move, to be unsteady Theragāthā 191 = Udāna 41.

:: Anupakhajjati [denominative from anupakhajja, gerund of anupakkhandati] to encroach, intrude Vinaya V 163.

:: Anupakkama [an + upakkama] not attacking, instrumental °ena not by attack (from external enemies) Vinaya II 195.

:: Anupakkhandati [anu + pa + khandati] to push oneself forward, to encroach on Dīgha Nikāya I 122 (= anupavisati Sumaṅgalavilāsinī I 290); gerund anupakhajja pushing oneself in, intruding Vinaya II 88 (= anto pavisati), 213; IV 43 (= anupavisati); Majjhima Nikāya I 151, 469; Saṁyutta Nikāya III 113; Visuddhimagga 18.

:: Anupakkuṭṭha (adjective) [an + upak°] blameless, irreproachahle Dīgha Nikāya I 113; Vinaya IV 160; Sutta-Nipāta page 115; Sumaṅgalavilāsinī I 281.

:: Anupalitta (adjective) [an + upalitta] unsmeared , unstained, free from taint Majjhima Nikāya I 319, 386 (in verse); as °ūpalitta in verse of Sutta-Nipāta and Dhp: Snp 211 (= lepānaṁ abhāvā Paramatthajotikā II 261), 392, 468, 790, 845; Dhammapada 353.

:: Anupanna , [past participle of anupajjati] gone into, reached, attained Sutta-Nipāta 764 (māradheyya°).

:: Anupañcāhaṁ (adverb) [anu + pañcā + ahaṁ] every five days Peta Vatthu Commentary 139 (+ anudasāhaṁ).

:: Anupaññatti (feminine) [anu + paññatti] a supplementary regulation or order Vinaya II 286; V 2 f. [BD]: amendment

:: Anuparidhāvati [anu + pari + dhāvati] to run up and down or to move round and round (cf. anuparivattati) S. III 150 (khīlan).

:: Anuparigacchati [anu + pari + gacchati] to walk round and round, to go round about (with accusative) Vinaya III 119; Saṁyutta Nikāya I 75 (gerund °gamma); Sutta-Nipāta 447 (preterit °pariyagā = parito parito agamāsi Paramatthajotikā II 393); Jātaka IV 267.

:: Anupariharati [anu + pari + harati] to surround, enfold, embrace Majjhima Nikāya I 306.

:: Anuparisakkana (neuter) [from anuparisakkati] dealing with, interest in Saṁyutta Nikāya IV 312 (varia lectio °vattana).

:: Anuparisakkati [anu + pari + sakkati] to move round, to be occupied with, take an interest in (with accusative) Saṁyutta Nikāya IV 312 (varia lectio °vattati).

:: Anuparivattati [anu + pari + vṛt] to go or move round, viz.
1. to deal with, be engaged in, perform, worship Vinaya III 307 (ādiccaṁ); Dīgha Nikāya I 240; Peta Vatthu Commentary 97.
2. to meet Milindapañha 204 (Devadatto ca Bodhisatto ca ekato anuparivattanti).
3. to move round and round, move on and on, keep on rolling (with accusative), evolve S. III 150 (anuparidhāvati + a.) Milindapañha 253 (anudhāvati + kāya).

:: Anuparivatti (feminine) (—°) [anu + parivatti] dealing with, occupation, connection with Saṁyutta Nikāya III 16.

:: Anuparivāreti [anu + pari + vāreti] to surround, stand by, attend on (with accusative) Vinaya I 338; Majjhima Nikāya I 153; Dhammapada 1.55.

:: Anupariveṇiyaṁ [anu + pariveṇiyaṁ = locative of pariveṇi] should be written anu pariveṇiyaṁ ("in every cell, cell by cell"), anu here functioning as preposition with locative (see anu A) Vinaya I 80, 106.

:: Anupariyāti [auu + pari + yāti] to go round about, to go about, to wander or travel all over (with accusative) Vinaya II 111; Saṁyutta Nikāya I 102, 124; Theragāthā 1235 (°pariyeti), 1250 (the same to search); Peta Vatthu III 34 (= anuvicarati); Milindapañha 38; Peta Vatthu Commentary 92 (°yāyitvā, gerund) 217.

:: Anupariyāya (adjective) [adjectivised gerund of anupariyāti] going round, encircling, in °patha the path leading to or going round the city Dīgha Nikāya II 83 = Saṁyutta Nikāya IV 194 = Aṅguttara Nikāya V 195; Aṅguttara Nikāya IV 107.

:: Anupasaṇṭhapanā (feminine) [an + upasaṇṭhapanā] not stopping, incessance, continuance past participle 18 (but the same passage at Vibhaṅga 357 has anusaṁ-sandanā instead); cf. anupa bandhanā.

:: Anupasaṅkamati1 [anu + pa + saṅkamati] to go along up to (with accusative) Peta Vatthu Commentary 179.

:: Anupasaṅkamati2 [an + upasaṅk°] not to go to, not to approach Dhammapada II 30 (+ apayirupāsati).

:: Anupassanā (feminine) [abstract of anupassati, cf. Sanskrit anudarśana] looking at, viewing, contemplating, consideration, realization Saṁyutta Nikāya V 178f., Sutta-Nipāta page 140; Paṭisambhidāmagga I 10, 20, 96; II 37, 41f., 67f.; Vibhaṅga 194. See anicca°, anatta°, dukkha°.

:: Anupassati [anu + passati] to look at, contemplate, observe Sutta-Nipāta 477; Paṭisambhidāmagga I 57, 187; Paramatthajotikā II 505.

:: Anupassin (—°) (adjective) [from anupassati] viewing, observing, realizing Saṁyutta Nikāya II 84f. V 294f. 311f. 345; Dhammapada 7, 253; Sutta-Nipāta 255, 728; Paṭisambhidāmagga I 191f. 236; Saddhammopāyana 411.

:: Anupassiveka (adjective) [from anupassati] observing, viewing, contemplating Theragāthā 420.

:: Anupatati [anu + patati]
1. to follow, go after, Jātaka VI 555 anupatiyāsi subjunctive).
2. to fall upon, to befall, attack Vinaya III 106 = Majjhima Nikāya I 364; Saṁyutta Nikāya I 23 (read °patanti for °patatanti) = Dhammapada 221 (dukkhā); Theragāthā 41 = 1167 (of lightning). Past participle anupatita (q.v.). cf. also anupāta and anupātin.

:: Anupathe at Jātaka V 302 should be read as anu pathe by the way at the wayside; anu to be taken as preposition with locative (see anu A). commentary explains as jaṅghamagga-mahāmaggānaṁ antare.

:: Anupatita [past participle of anupatati] "befallen", affected with, oppressed by (—°) Saṁyutta Nikāya II 173 (dukkha°); III 69 (the same); Sutta-Nipāta 334 (pamāda°).

:: Anupatitatta (neuter) [abstract of anupatita] the fact of being attacked by, being a victim of (—°) Paramatthajotikā II 339.

:: Anupatti (anuppatti) (feminine) [anu + patti] attainment, accomplishment, wish, desire (fulfilled), ideal Saṁyutta Nikāya I 46, 52.

:: Anupaṭipāti (feminine) [anu + paṭipāti] succession; as adverb in order, successively Sumaṅgalavilāsinī I 277 (kathā = anupubbikathā); Dhammapada III 340 (anupaṭipāṭiyā = anupubbena); Visuddhimagga 244.

:: Anupaṭṭhita (adjective) [anu + pa + ṭhita] setting out after, following, attacking Jātaka V 452.

:: Anupavajja (adjective) [gerund of an + upavadati] blameless, without fault, Milindapañha 391.

:: Anupavāda [an + upavāda] not blaming or finding fault, abstaining from grumbling or abuse Dhammapada 185 (anūpa° in metre; explained at Dhammapada III 238 as anupavādanañ c'eva anupavādāpanañ ca "not scolding as well as not inciting others to grumbling"); adjective °vādaka past participle 60, and °vādin Majjhima Nikāya I 360.

:: Anupavecchati (anuppa°) [see under pavecchati] to give, give over to, offer up, present, supply Vinaya I 221 (°pavacchati); Dīgha Nikāya I 74 (= pavesati Sumaṅgalavilāsinī I 218); II 78; Majjhima Nikāya I 446; III 133; Aṅguttara Nikāya II 64; III 26 (varia lectio °vacch°); Jātaka V 394; Sutta-Nipāta 208 (varia lectio °vacch°); Paramatthajotikā II 256 (= anupavesati); Peta Vatthu Commentary 28.

:: Anupaveseti [anu + pa + viś, cf. Buddhist Hybrid Sanskrit anupraveśayati Divyāvadāna 238] — to make enter, to give over, to supply Paramatthajotikā II 256 (= °pavecchati).

:: Anupavisati [anu + pa + visati] to go into, to enter Dhammapada I 290; Vimāna Vatthu 42 (= ogāhati). — past participle °paviṭṭha (q.v.) causative °paveseti (q.v.).

:: Anupaviṭṭha (anuppa°) [past participle of anupavisati] entered, gone or got into, fallen into (with accusative) Milindapañha 270, 318f., 409 (coming for shelter); Peta Vatthu Commentary 97, 152 (Gaṅgānadiṁ a. nadī: flowing into the G.).

:: Anupaviṭṭhatā (feminine) [abstract to anupaviṭṭha] the fact of having entered Milindapañha 257.

:: Anupaya (adjective) [an + upaya] unattached, "aloof" Saṁyutta Nikāya I 181 (akaṅkha apiha + a.).

:: Anupādaṁ (adjective) [anu + pāda] at the foot Visuddhimagga 182 (opposite anusīsaṁ at the head).

:: Anupādā [gerund of an + upādiyati ° anupādāya] anupādāniya, anupādāya, anupādiyāna, anupādiyitvā, see upādiyati.

:: Anupādāna and Anupādi see upādāna and upādi

:: Anupāhana (adjective) [an + upāhana] without shoes Jātaka VI 552.

:: Anupālaka (adjective) [anu + pālaka] guarding, preserving Saddhammopāyana 474.

:: Anupālana (neuter) [from anupāleti] maintenance, guarding, keeping Dīpavaṁsa III 2.

:: Anupāleti [anu + pāleti] to safeguard, warrant, maintain Milindapañha 160 (santatiṁ).

:: Anupāpeti [causative of anupāpuṇāti] to make reach or attain, to lead to, to give or make find Jātaka VI 88; Cariyāpiṭaka III 11.4 (preterit anupāpayi); Milindapañha 276, — past participle anupāpita (q.v.).

:: Anupāpita [past participle of anupāpeti] having been led to or made to reach, attained, found Milindapañha 252.

:: Anupāpuṇāti (anuppā°) [anu + pāpuṇāti] to reach, attain, get to, find Saṁyutta Nikāya I 105; gerund anuppatvāna Peta Vatthu II 924 (= °pāpuṇitvā Peta Vatthu Commentary 123), — past participle anupatta (q.v.). — causative anupāpeti (q.v.).

:: Anupāta [of anupatati] attack in speech, contest, reproach Aṅguttara Nikāya I 161 (vāda°)

:: Anupātin (adjective) [from anupāta]
1. following, indulgin in Jātaka III 523 (khaṇa°)
2. Attacking, hurting Jātaka V 399.

:: Anupāya [an + upāya] wrong means Jātaka I 256; Saddhammopāyana 405.

:: Anupāyāsa see upāyāsa.

:: Anupekkhanatā (feminine) [abstract from anupekkhana, see anupekkhatī] — concentration (of thought) Dhammasaṅgani 8, 85, 284, 372.

:: Anupekkhati [anu + pekkhati]
1. to concentrate oneself on, to look carefully Aṅguttara Nikāya III 23.
2. to consider, to show consideration for, Cullaniddesa §50 (present participle °amāna = anukampamāna). — causative anupekkheti to cause some one to consider carefully Vinaya II 73.

:: Anupeseti [anu + pa + iṣ] to send forth after Milindapañha 36.

:: Anupeti [anu + pa + i] to go into Dīgha Nikāya I 55 (+ anupagacchati) Saṁyutta Nikāya III 207; Sumaṅgalavilāsinī I 165.

:: Anupharaṇa (neuter) [anu + pharaṇa] flashing through, pervading Milindapañha 148.

:: Anuphusīyati [anu + phusīyati, cf. Sanskrit pruṣāyati, causative of pruṣ] to sprinkle, moisten, make wet Jātaka V 242 (himaṁ; commentary pateyya).

:: Anupiya (anuppiya) (adjective) [anu + piya] flattering, plessant, neuter pleasantness, flattery, in °bhāṇin one who flatters I) III 185; Jātaka II 390; V 360; and °bhāṇitar the same Vibhaṅga 352.

:: Anupīḷaṁ at Peta Vatthu Commentary 161 is to be read anuppīḷaṁ (q.v.).

:: Anuposathikaṁ see anvaḍḍhamāsaṁ.

:: Anuposiya (adjective) [gerund of anu + puṣ] to be nourished or fostered Saddhammopāyana 318.

:: Anuppa° in all combinations of anu + ppa see under headings anupa°.

:: Anuppadajjuṁ (Saṁyutta Nikāya III 131) see anupadeti.

:: Anuppanna (°uppāda, °uppādeti) see uppanna etc.

:: Anuppatta Anupatta [past participle of anupāpuṇāti; cf. Sanskrit anuprāpta] (having) attained, received, got to (with accusative), reached Dīgha Nikāya I 87-111; II 2; Itivuttaka 38; Sutta-Nipāta 627, 635; Dhammapada 386, 403; Peta Vatthu IV 166; Peta Vatthu Commentary 59 (dukkhaṁ), 242. In phrase addhagata vayo-anuppatta having reached old age, e.g. Vinaya II 188; Dīgha Nikāya I 48; Sutta-Nipāta past participle 50, 92; Peta Vatthu Commentary 149.

:: Anuppīḷa (adjective) [an + uppīḷa] not molested, not oppressed (by robbers etc.) not ruined, free from harm Jātaka III 443; V 378; Vimāna Vatthu 351; Peta Vatthu Commentary 161.

:: Anupubba (adjective) [anu + pubba] following in one's turn, successive, gradual, by and by, regular Vinaya II 237 (mahāsamuddo °ninno etc.); Dīgha Nikāya I 184; Sutta-Nipāta 511; Jātaka V 155 (regularly formed, of ūrū). Cases adverbially: anupubbena (instrumental) by and by, in course of time, later, gradually Vinaya I 83; Dhammapada 239 (= anupaṭipāṭiyā Dhammapada III 340); past participle 41, 64; Jātaka II 2, 105; III 127; Milindapañha 22; Peta Vatthu Commentary 19. anupubbaso (ablative cf. Sanskrit anupūrvaśaḥ) in regular order Sutta-Nipāta 1000. In compounds both anupubba° and anupubbi° (q.v.).

-kāraṇa gradual performance, graded practice Majjhima Nikāya I 446;
-nirodha successive passing away, fading away in regular succession, i.e. in due course. The nine stages of this process are the same as those mentioned under °vihāra, and are enumerated as such at Dīgha Nikāya III 266, 290; Aṅguttara Nikāya IV 409, 456; Paṭisambhidāmagga I 35;
-vihāra a state of gradually ascending stages, by means of which the highest aim of meditation and trance is attained, viz. complete cessation of all consciousness. These are nine stages, consisting of the four jhānas, the four āyatanāni and as the crowning phrase "saññā-vedayita-nirodha" (see jhāna1). Enumerated as such in various places, especially at the following: Dīgha Nikāya II 156; III 265, 290; Aṅguttara Nikāya IV 410; Cullaniddesa under jhāna; Paṭisambhidāmagga I 5; Milindapañha 176;
-sikkhā regular instruction or study (dhamma-vinaye) Majjhima Nikāya I 479; III 1 (+ °kiriyā °paṭipadā).

:: Anupubbaka (adjective) = anupubba, in compound pubbānupubbaka all in succession or in turn, one by one (on nature of this kind of compound see anu B IV) Vinaya I 20 (°ānaṁ kulānaṁ puttā the sons of each clan, one by one).

:: Anupubbata (neuter) [from anupubba] acting in turn, gradation, succession Vimāna Vatthu 6414 (= anukūla kiriyā i.e. as it pleases Vimāna Vatthu 280) cf. ānupubbatā.

:: Anupubbi-kathā (feminine) [anupubba + kathā, formation like dhammi-kathā] a gradual instruction, graduated sermon, regulated exposition of the ever higher values of four subjects (dāna-kathā, sīla°, sagga°, magga°) i.e. charity, righteousness, the heavens, and the Path. Buddhaghosa explains the term as anupubbikathā nāma dānānantaraṁ sīlaṁ sīlanantaro saggo saggānantaro maggo ti etesaṁ dīpana-kathā" (Sumaṅgalavilāsinī I 277). Vinaya I 15, 18; II 156, 192; Dīgha Nikāya I 110; II 41; Majjhima Nikāya I 379; Jātaka I 8; Vimāna Vatthu 66, 197, 208; Sumaṅgalavilāsinī I 308; Dhammapada I 6; Milindapañha 228. — The spelling is frequently ānupubbikathā (as to lengthening of anu see anu Note (a)), e.g. At Dīgha Nikāya I 110; II 41; Majjhima Nikāya I 379; Jātaka I 8; Milindapañha 228.

:: Anupucchati [anu + pucchati] to Anglo-Saxon or inquire after (with accusative) Sutta-Nipāta 432, 1113, — past participle anupuṭṭha (q.v.).

:: Anupuṭṭha [past participle of anupucchati] asked Sutta-Nipāta 782 (= pucchita Paramatthajotikā II 521).

:: Anuraho (adverb) [anu + raho] in secret, face-to-face, private Majjhima Nikāya I 27.

:: Anurakkhaka (adjective) [from anurakkhati, cf. °rakkhin] preserving, keeping up Jātaka IV 192 (vaṁsa°); VI 1 (the same).

:: Anurakkhaṇa (neuter) and °ā (feminine) [abstract from anurakkhati] guarding, protection, preservation Dīgha Nikāya III 225f.; Aṅguttara Nikāya II 16f.; Jātaka I 133; past participle 12; Dīpavaṁsa IV 24 (adjective); Vimāna Vatthu 32 (citta°); Saddhammopāyana 449.

:: Anurakkhati [anu + rakkhati] to guard, watch over (accusative), preserve, protect, shield Sutta-Nipāta 149; Dhammapada 327; Jātaka I 46; past participle 12. — present participle medium °rakkhamāna(ka) as adjective Saddhammopāyana 621.

:: Anurakkhā (feminine) [= anurakkhaṇā] guarding, protection, preservation Saṁyutta Nikāya IV 323 (anuddayā a. anukampā).

:: Anurakkhin (adjective) [from anurakkhati] guarding, preserving, keeping Jātaka V 24.

:: Anurakkhiya (adjective) [feminine anurakkhati] in dur° difficult to guard Vinaya III 149.

:: Anurañjita [past participle of anu + rañjeti, causative of rañj] illumined, brightened, beautified Buddhavaṁsa I 45 (byāmapabhā° by the shine of the halo); Vimāna Vatthu 4 (sañjhātapa° for sañjhāpabhā°).

:: Anuratta (adjective) past participle of anu + rañj] attached or devoted to, fond of, faithful Therīgāthā 446 (bhattāraṁ); Jātaka I 297; Milindapañha 146.

:: Anuravanā (feminine) [abstract from anuravati] lingering of the sound, resounding Milindapañha 63.

:: Anuravati [anu + ravati] to resound, to sound after, linger (of sound) Milindapañha 63.

:: Anurājā [DPL]: (m.) Following king, successor.

:: Anurodati [anu + rodati] to cry after, cry for Jātaka III 166 = Peta Vatthu I 127 (dārako candaṁ a.).

:: Anurodha [from anu + rudh] compliance, consideration satisfaction (opposite virodha) Saṁyutta Nikāya I 111; IV 210; Sutta-Nipāta 362; Dhammasaṅgani 1059; Vibhaṅga 145; as 362.

:: Anuruddha [past participle of anurujjhati] enggaged in, devoted to; compliant or complied with, pleased Saṁyutta Nikāya IV 71, (anānuruddha).

:: Anurujjhati [Sanskrit anurudhyate, passive of anu + rudh] to conform oneself to, have a regard for, approve, to be pleased Aṅguttara Nikāya IV 158; as 362, — past participle anuruddha (q.v.).

:: Anurūpa (adjective) [anu + rūpa] suitable, adequate, seeming, fit, worthy; adapted to, corresponding, conform with (—°) Jātaka I 91; VI 366 (tad°); Peta Vatthu Commentary 61 (ajjhāsaya° according to his wish), 128 (the same) 78, 122, 130, 155; etc. cf. also paṭirūpain same meaning.

:: Anusahagata (adjective) having a residuum, accompanied by a minimum of + ā + Saṁyutta Nikāya III 130; Kathāvatthu 81, see aṇu°.

:: Anusampavaṅkatā (feminine) [anu + saṁ + pavaṅkatā; is reading correct?] disputing, quarrelling(?) Vinaya II 88 (under anuvādādhikaraṇa).

:: Anusaṁvacchara (adjective) [anu + saṁv°] yearly Dhammapada I 388 (nakkhattaṁ). Usually neuter °ṁ as adverb yearly, every year Jātaka I 68; V 99. On use of anu in this combination see anu A a.

:: Anusaṁyāyati [anu + saṁ + yāyati] to traverse; to go up to, surround, visit (accusative) Majjhima Nikāya I 209 (Bhagavantaṁ °itvā), Jātaka IV 214 (varia lectio anuyāyitvā). See also anuyāti and anusaññāti.

:: Anusandahati [anu + saṁ + dhā, cf. Vedic abhi + saṁ + dhā] to direct upon, to apply to Aṅguttara Nikāya IV 47f. (cittaṁ samāpattiyā; so to be read with varia lectio for anusandati); Milindapañha 63 (but here probably to be read as anusandati, q.v.).

:: Anusandati [Vedic anusyandati, anu + syad] to stream along after, to follow, to be connected with. Thus to be read at Milindapañha 63 for anusandahati (anuravati + , of sound), while at Aṅguttara Nikāya IV 47 the reading is to be corrected to anusandahati.

:: Anusandhanatā (feminine) [= anusandhi] application, adjusting Dhammasaṅgani 8 (cittassa).

:: Anusandhi (feminine) [from anu + saṁ + dhā] connection, (logical) conclusion, application Sumaṅgalavilāsinī I 122 (where 3 kinds are enumerated, viz. pucchā°, ajjhāsayā°, yathā°); Nettipakaraṇa 14 (pucchato; Hardy, in Index "complete cessation"?!). Especially frequent in (Jātaka) phrase anusandhiṁ ghaṭeti "to form the connection", to draw the conclusion, to show the application of the story or point out its maxim Jātaka I 106; 308; Dhammapada II 40, 47; etc.

:: Anusañcarati [anu + saṁ + carati] to walk along, to go round about, to visit Majjhima Nikāya I 279; Saṁyutta Nikāya V 53, 301; Jātaka I 202; III 502; Peta Vatthu Commentary 279 (nagaraṁ). — past participle anusañcarita (q.v.).

:: Anusañcarita [past participle of anusañcarati] frequented, visited, resorted to Milindapañha 387.

:: Anusañceteti [anu + saṁ + ceteti] to set ones mind on, concentrate, think over, meditate past participle 12.

:: Anusaññāti [either anu + saṁ + jñā (jānāti) or (preferably) = anusaṁyāti as short form of anusaṁyāyati, like anuyāti < anuyāyati of anu + saṁ + yā, cf. Sanskrit anusaṁyāti in same meaning] to go to, to visit, inspect, control; present participle medium °saññāyamāna Vinaya III 43 (kammante); infinitive °saññātuṁ Aṅguttara Nikāya I 68. (janapade).

:: Anusarati [anu + śṛ] to follow, conform oneself to Saṁyutta Nikāya IV 303 (phalaṁ anusarissati, but balaṁ anupadassati Sinhalese mss perhaps to be preferred). — causative anusāreti to bring together with, to send up to or against Milindapañha 36 (aññamaññaṁ a. anupeseti).

:: Anusatthar [agent noun to anu + sās, cf. Sanskrit anuśāsitṛ and Pāḷi satthar] instructor, adviser Jātaka IV 178 (ācariya + a.). cf. anusāsaka.

:: Anusatthi (feminine) [Sanskrit anuśāsti, anu + śās, cf. anusāsana] admonition, rule, instruction Jātaka I 241; Milindapañha 98, 172, 186 (dhamma°), 225, 227, 347.

:: Anusaṭa [Sanskrit anusṛta, past participle of anu + sṛ] sprinkled with (—°), bestrewn, scattered Vimāna Vatthu 53 (paduma° magga = vippakiṇṇa Vimāna Vatthu 36).

:: Anusavati at Saṁyutta Nikāya II 54 (āsavā na a.; varia lectio anusayanti) and IV 188 (akṣalā dhammā na a.; varia lectio anusenti) should preferably be read anusayati: see anuseti 2.

:: Anusaya [anu + śī, seti Sanskrit anuśaya has a different meaning] (see Points of Controversy 234 note 2 and Compendium 172 note 2). Bent, bias, proclivity, the persistance of adormant or latent disposition, predisposition, tendency. Always in bad sense. In the oldest texts the word usually occurs absolutely, without mention of the cause or direction of the bias. SoSutta-Nipāta14 = 369, 545; Majjhima Nikāya III 31; Saṁyutta Nikāya III 130, IV 33, V 28 236; Aṅguttara Nikāya I 44; II 157; III 74, 246, 443. Or in the triplet obstinacy, prejudice and bias (adhiṭṭhānābhinivesānusayā) Saṁyutta Nikāya II 17; III 10, 135, 161; Aṅguttara Nikāya V III Occasionally a source of the bias is mentioned. Thus pride at S. I 188; II 252ff., 275; III 80, 103, 169, 253; IV 41, 197; Aṅguttara Nikāya I 132, IV 70 doubt at Majjhima Nikāya I 486 — ignorance lust and hatred at Saṁyutta Nikāya IV 205, Majjhima Nikāya III 285. At Dīgha Nikāya III 254, 282; Saṁyutta Nikāya V 60; and Aṅguttara Nikāya IV 9. we have a list of seven anusayas, the above five and delusion and craving for rebirth. Hence-forward these lists govern the connotation of the word; but it would be wrong to put that connotation back into the earlier passages. Later references are Paṭisambhidāmagga I 26, 70ff., 123, 130, 195; II 36, 84, 94, 158; past participle 21; Vibhaṅga 340, 383, 356; Kathāvatthu 405ff. Dīpavaṁsa I 42.

:: Anusayin (adjective) [from anusaya] Dīgha Nikāya II 283 (me dīgha-ratta°), "for me, so long obsessed (with doubts)". The reading is uncertain.

:: Anusayita [past participle of anuseti, anu + śī] dormant, only in combination dīgha-ratta° latent so long Theragāthā 768; Sutta-Nipāta 355, 649. cf. anusaya and anusayin.

:: Anusāra [from anu + sṛ] "going along with", following, conformity. Only in oblique cases (—°) anusārena (instrumental) in consequence of, in accordance with, according to Jātaka I 8; Peta Vatthu Commentary 187 (tad), 227; and anusārato (ablative) the same Saddhammopāyana 91.

:: Anusāreti see anusarati.

:: Anusārin (—°) (adjective) [from anu + sarati] following, striving after, acting in accordance with, living up to or after. Frequently in formula dhammānusārin saddhānusārin living in conformity with the Norm and the Faith Dīgha Nikāya III 254; Majjhima Nikāya I 142, 479; Saṁyutta Nikāya III 225; V 200f.; Aṅguttara Nikāya I 74; IV 10; past participle 15. — cf. also Saṁyutta Nikāya I 15 (bhavasota°); IV 128 (the same); Jātaka VI 444 (paṇḍitassa° = veyyāvaccakara commentary); Saddhammopāyana 528 (attha°).

:: Anusāsaka [from anusāsati] adviser, instructor, counsellor Jātaka II 105; Milindapañha 186, 217, 264. cf. anusatthar.

:: Anusāsana (neuter) [Vedic anuśāsana, from anu + śās] advice, instruction, admonition Dīgha Nikāya III 107; Aṅguttara Nikāya I 292 (°pāṭihāriya, cf. anusāsanī); Milindapañha 359.

:: Anusāsanī (feminine) [from anusāsati, cf. anusāsana] instruction, teaching, commandment, order Saṁyutta Nikāya V 108; Aṅguttara Nikāya II 147; III 87; V 24f., 49, 338; Jātaka V 113; Therīgāthā 172, 180; Peta Vatthu III 76; Therīgāthā Commentary 162; Vimāna Vatthu 19, 80, 81.

-pāṭihāriya (anusāsani°) the miracle of teaching, the wonder worked by the commandments (of the Buddha) Vinaya II 200; Dīgha Nikāya I 212, 214; III 220; Aṅguttara Nikāya I 170; V 327; Jātaka III 323; Paṭisambhidāmagga II 227f.

:: Anusāsati [Vedic anuśāsati, anu + śās 1. to advise, admonish, instruct in or give advice upon (with accusative) to exhort to Vinaya I 83; Dīgha Nikāya I 135; II 154; Dhammapada 77, 159 (aññaṁ); Jātaka VI 368; Cariyāpiṭaka I 103; Peta Vatthu II 68; Peta Vatthu Commentary 148. — gerundive anusāsiya Vinaya I 59; and °sāsitabba Dhammapada III 99. — passive °sāsiyati Vinaya II 200; Milindapañha 186. 2. to rule, govern (accusative) administer to (dative) Saṁyutta Nikāya I 236 = Sutta-Nipāta 1002 (paṭhaviṁ dhammena-m-anusāsati, of a Cakkavattin); Jātaka II 2; VI 517 (rajjassa = rajjaṁ commentary, i.e. take care of) Sumaṅgalavilāsinī I 246 (read °sāsantena); Peta Vatthu Commentary 161 (rajjaṁ). — past participle anusiṭṭha (q.v.); cf. anusatthar, anusatthi and ovadati.

:: Anusāyika (adjective) [from anusaya] attached to one, i.e. inherent, chronic (of disease) Majjhima Nikāya II 70 (ābādha, varia lectio anussāyika); Dhammapada I 431 (roga).

:: Anuseti [anu + seti. cf. Sanskrit anuśayate or °śete, from śī] to "lie down with", i.e.
1. transative to dwell on, harp on (an idea) Saṁyutta Nikāya II 65; III 36; IV 208.
2. (of the idea) to obsess, to fill the mind persistently, to lie dormant and be continually cropping up. Majjhima Nikāya I 40, 108, 433; Saṁyutta Nikāya II 54 (so read with varia lectio for anusavanti) IV 188; Aṅguttara Nikāya I 283; III 246; past participle 32, 48, — past participle anusayita (q.v.).

:: Anuseṭṭhi [anu + seṭṭhi]
1. An under-seṭṭhi (banker, merchant) Jātaka V 384 (see anu B III a.).
2. in reduplicated compound seṭṭhānuseṭṭhi (see anu B IV) "bankers and lesser bankers", i.e. all kinds of well-to-do families Jātaka VI 331.

:: Anusibbati [anu + sibbati, siv to sew] to interweave Vinaya III 336 (Samantapāsādikā I 94).

:: Anusikkhati [Vedic anuśikṣati; anu + desiderative of śak] to learn of somebody (genitive); to follow one's example, to imitate Vinaya II 201 (present participle medium °amāna); Saṁyutta Nikāya I 235; Aṅguttara Nikāya IV 282, 286, 323; Sutta-Nipāta 294 (vattaṁ, cf. ṛgvedav III 59, 2: vratena śikṣati), 934; Jātaka I 89; II 98; III 315; V 334; VI 62; Theragāthā 963; Milindapañha 61. — Causative anusikkhāpeti to teach [= Sanskrit anuśikṣayati] Milindapañha 352.

:: Anusikkhin (adjective) [from anusikhati] studying, learning Majjhima Nikāya I 100; Dhammapada 226 (ahoratta° = divā carattiñ ca tisso sikkhā sikkhamāna Dhammapada III 324).

:: Anusiṭṭha (Vedic anuśiṣṭa, past participle of anusāsati] instructed, admonished, advised; ordered, commanded Majjhima Nikāya II 96; Jātaka I 226; Peta Vatthu II 811; Milindapañha 284, 349.

:: Anusocana (neuter) [abstract from anusocati] bewailing, mourning Peta Vatthu Commentary 65.

:: Anusocati [anu + socati] to mourn for, to bewail Sutta-Nipāta 851 (atītaṁ na a.; cf. Mahāniddesa 222); Peta Vatthu I 127; II 68; Peta Vatthu Commentary 95.

:: Anusota° [anu + sota, in °ṁ as adverb or according to explanation under anu A a.] — in anusotaṁ (adverb) along the stream or current, down-stream Aṅguttara Nikāya II 12; Jātaka I 70 (opposite paṭisotaṁ against the stream); Peta Vatthu Commentary 169 (Gaṅgāya a. āgacchanto).

-gāmin "one who follows the stream", i.e. giving way to ones inclinations, following ones will Aṅguttara Nikāya II 5, 6 (opposite paṭi°);Sutta-Nipāta319 (= sotaṁ anugacchanto Paramatthajotikā II 330); past participle 62.

:: Anussada (adjective) [an + ussada without haughtiness Sutta-Nipāta 624 (vv.ll. anusaddha and anussuda; Paramatthajotikā II 467 explained by taṇhā ussadābhāva) = Dhammapada 400 (which passage has anussuta; varia lectio anussada; Dhammapada IV 165 explains with taṇhā-ussāvābhāva, vv.ll. °ussada°); Itivuttaka 97 (vv.ll. anussata and anussara).

:: Anussaraṇa (neuter) [abstract to anussarati] remembrance, memory, recollection Itivuttaka 107 (= anussati at the same passage Saṁyutta Nikāya V 67); Peta Vatthu Commentary 25, 29.

:: Anussarati [Vedic anusmarati, anu + smṛ] to remember, recollect have memory of (accusative), bear in mind; be aware of Dīgha Nikāya II 8, 53, 54 (jātito etc.); Saṁyutta Nikāya III 86f. (pubbe nivāsaṁ); V 67 (dhammaṁ a. anuvitakketi), 303 (kappasahassaṁ); Aṅguttara Nikāya I 25, 164 (pubbe nivāsaṁ), 207 (Tathāgataṁ, Dhammaṁ etc.); III 285 (the same), 323 (nivāsaṁ), 418; V 34, 38, 132, 199, 336 (kalyāṇamitte); Itivuttaka 82 (dhammaṁ), 98 (pubbe nivāsaṁ); Jātaka I 167; II 111; Dhammapada 364; Peta Vatthu I 59; past participle 60; Saddhammopāyana 580, 587; Sumaṅgalavilāsinī I 257; Paramatthajotikā I 213; Dhammapada II 84; IV 95; Peta Vatthu Commentary 29, 53, 69, 79, 107, — past participle anussarita (see anussaritar). — Causative anussarāpeti to remind someone, to call to mind Jātaka II 147.

:: Anussaritar [agent noun to anussarita, past participle of anussarati] one who recollect or remembers Saṁyutta Nikāya V 197, 225 (saritar + a.); Aṅguttara Nikāya V 25, 28.

:: Anussati (feminine) [Sanskrit anusmṛti, from anu + smṛ̥, cf. sati] remembrance, recollection, thinking of, mindfullness. a late list of subjects to be kept in mind comprises six anussati-ṭ-ṭhānāni, viz. Buddha°, Dhamma°, Saṅgha°, sīla°, cāga°, devatā°, i.e. proper attention to the Buddha, the Doctrines, the Church, to morality, charity, the gods. Thus at Dīgha Nikāya III 250, 280 (cf. Aṅguttara Nikāya I 211); Aṅguttara Nikāya III 284, 312f., 452; V 329f.; Paṭisambhidāmagga I 28. Expanded to ten subjects (the above plus ānāpāna-sati, maraṇa-sati, kāyagatā-sati, upasamānussati) at Aṅguttara Nikāya I 30, 42 (cf. Lalitavistara 34). For other references see Dīgha Nikāya I 81; Saṁyutta Nikāya V 67 = Itivuttaka 107 (anussaraṇa at latter passage); Aṅguttara Nikāya III 284, 325, 452. Paṭisambhidāmagga I 48, 95, 186; past participle 25, 60; Dhammasaṅgani 14, 23, 1350 (anussati here to be corrected to asati, see Buddhist Manual of Psychological Ethics 326); Saddhammopāyana 225, 231, 482. See also anuttariya (anussatānuttariya).

:: Anussava [anu + sava from śru, cf. Vedic śravas neuter] hearsay, report, tradition Majjhima Nikāya I 520; II 211; Saṁyutta Nikāya II 115; IV 138; Aṅguttara Nikāya I 26; Jātaka I 158 (with reference to particle kira = annussavatthe nipāto; so also at Vimāna Vatthu 322, cf. anussavana); II 396, 430 (the same); IV 441; instrumental °ena from hearsay, by report Aṅguttara Nikāya II 191 (cf. itihītihaṁ).

:: Anussavana (neuter) [anu + savana from śru] = anussava Peta Vatthu Commentary 103 (kira-saddo anussavane, from hearsay).

:: Anussavika (adjective) [from anussava] "belonging to hearsay", traditional; one who is familiar with tradition or who learns from hearsay Majjhima Nikāya I 520; II 211. cf. anussutika.

:: Anussāvaka [from anussāveti] one who proclaims or announces, a speaker (of a kammavācā) Vinaya I 74.

:: Anussāvana (neuter) and °ā (feminine) [from anussāveti] a proclamation Vinaya I 317, 340; V 170, 186, 202f.

:: Anussāveti [anu + sāveti, causative of śru, cf. Buddhist Hybrid Sanskrit anuśrāvayati "to proclaim a loud the guilt of a criminal" Avadāna-śataka I 102; II 182] to cause to be heard or to cause to sound; to proclaim, utter, speak out Vinaya I 103 (°ssāviyamāna present participle passive); II 48 (saddaṁ a.). — past participle anussāvita.

:: Anussāvita [past participle of anussāveti] proclaimed, announced Vinaya I 103.

:: Anussuka (adjective) [an + ussuka] free from greed Dhammapada 199; cf. anussukin varia lectio Dīgha Nikāya III 47, also anissukin and apalāsin.

:: Anussukita [an + ussuk°] Vimāna Vatthu 74 and anussukin past participle 23 = anussuka.

:: Anussuta1 (adjective) [an + ussuta, ud + sṛ] free from lust Dhammapada 400 (= ussāvāvena anussuta commentary). See also anussada.

:: Anussuta2 [anu + suta, past participle of śru] heard of; only in compound ananussuta unheard of Saṁyutta Nikāya II 9; past participle 14.

:: Anussutika (adjective) [from anu + śru, cf. anussavika] according to tradition or report, one who goes by or learns from hearsay Sumaṅgalavilāsinī I 106, 107.

:: Anussuyyaka see anusuyyaka.

:: Anusumbhati [anu + sumbhati (sobhati); śubh or (Vedic) śumbh] — to adorn, embellish, prepare Jātaka VI 76.

:: Anusuṇāti [anu + śru] to hear; preterit anassuṁ [Sanskrit anvaśruvaṁ] — I heard Majjhima Nikāya I 333.

:: Anusuyyaka (adjective) [an + usuyyaka] not envious, not jealous Sutta-Nipāta 325 (= usuyyāvigamena a. Paramatthajotikā II 332); Jātaka II 192 (varia lectio anussuyyaka); V 112.

:: Anusuyyaṁ [cf. Sanskrit anasūyaṁ] reading at Jātaka III 27, see anasuyyaṁ.

:: Anutappati [anu + tappati1; Sanskrit anutapyate, passive of anutapati] to be sorry for, to regret, repent, feel remorse Jātaka I 113; IV 358; V 492 (present participle an-anutappaṁ); Dhammapada 67, 314; Peta Vatthu II 942; Dhammapada II 40. gerundive anutappa to be regretted Aṅguttara Nikāya I 22, 77; III 294, and anutāpiya Aṅguttara Nikāya III 46 (an°).

:: Anutāḷeti [anu + taḷeti] to beat Jātaka II 280.

:: Anutāpa [from anu + tāpa] anguish, remorse, conscience Vimāna Vatthu 405 (= vippaṭisāra Vimāna Vatthu 180); as 384.

:: Anutāpin (adjective) [from anutāpa] repenting, regretting Therīgāthā 57, 190; Vimāna Vatthu 21; Vimāna Vatthu 115.

:: Anutāpiya gerund of anutappati, q.v.

:: Anuthera [anu + thera] an inferior Thera, one who comes next to the elder Vinaya II 212 (therānutherā Th. and next in age).

:: Anutiṭṭhati [anu + tiṭṭhati see also anuṭṭhahati] to look after, to manage, carry on Jātaka V 113 (= anugacchati); Peta Vatthu Commentary 78.

:: Anutīre (adverb) [anu + tīre, locative of tīra] along side or near the bank (of a river) Sutta-Nipāta 18 (= tīra-samīpe Paramatthajotikā II 28). cf. anu ab.

:: Anutrāsin (adjective) [an + utrāsin] not terrified, at ease Theragāthā 864.

:: Anuttara (adjective) [an + uttara] "nothing higher", without a superior, incomparable, second to none, unsurpassed, excellent, preeminent Sutta-Nipāta 234 (= adhikassa kassaci abhāvato Paramatthajotikā I 193), 1003; Dhammapada 23, 55 (= asadisa appaṭibhāga Dhammapada I 423); Peta Vatthu IV 352 (dhamma); Dhammasaṅgani 1294; Sumaṅgalavilāsinī I 129; Peta Vatthu Commentary 1, 5, 6, 18, etc.

:: Anuttariya (neuter) [abstract from anuttara] preeminence, superiority, excellency; highest ideal, greatest good. They are mentioned as sets of 3 (viz. dassana°, paṭipadā°, vimutti°) at Dīgha Nikāya III 219, or of six (viz. dassana°, savana°, lābha°, sikkhā°, pāricariyā°, anussata°) at Dīgha Nikāya III 250, 281; Aṅguttara Nikāya I 22; III 284, 325f., 452; Paṭisambhidāmagga I 5. cf. Majjhima Nikāya I 235; Aṅguttara Nikāya V 37. See also ānuttariya.

:: Anuttāna (adjective) [an + uttāna] not (lying) open, not exposed; figurative unexplained, unclear Jātaka VI 247.

:: Anutthunā (feminine) [from anutthunāti] wailing, crying, lamenting Mahāniddesa 167 (= vācāpalāpa vippalāpa etc.).

:: Anutthunāti [anu + thunati (thunāti); anu + stan] to wail, moan, deplore, lament, bewail Dīgha Nikāya III 86; Sutta-Nipāta 827 (cf. Mahāniddesa 167); Dhammapada 156; Jātaka III 115; V 346, 479; Dhammapada III 133; Peta Vatthu Commentary 60 (wrongly applied for ghāyati, of the fire of conscience).

:: Anuṭṭhahati [anu + ṭhahati = °ṭhāti, see °tiṭṭhati] to carry out, look after, practise do Jātaka V 121, — past participle anuṭṭhita (q.v.).

:: Anuṭṭhahāna (adjective) [present participle of an + uṭṭhahati] one who does not rouse himself, not getting up, inactive Dhammapada 280 (= anuṭṭhahanto avāyāmanto Dhammapada III 409).

:: Anuṭṭhaka (adjective) [from an + uṭṭhahati] not rising not rousing oneself, inactive, lazy Theragāthā 1033.

:: Anuṭṭhāna (neuter) [an + uṭṭhāna] "the not getting up", inactivity, want of energy Dhammapada 241 (sarīra-paṭijagganaṁ akaronto Dhammapada III 347).

:: Anuṭṭhātar [agent noun to an + uṭṭhahati] one without energy or zeal Sutta-Nipāta 96 (niddāsīlin sabhāsīlin + a.) Paramatthajotikā II 169 (= viriya-tejavirahita).

:: Anuṭṭhita [past participle of anuṭṭhati = anutiṭṭhati] practising effecting or effected, come to, experienced, done Dīgha Nikāya II 103; Saṁyutta Nikāya IV 200; Aṅguttara Nikāya III 290f.; IV 300; Jātaka II 61; Milindapañha 198; Peta Vatthu Commentary 132 (cf. anugata).

:: Anuṭṭhubhati [formally Sanskrit anuṣṭobhati, but in meaning = °anuṣṭīvati; anu + ṭṭhubhati, the etymology of which see under niṭṭhubhati] — to lick up with one's saliva Sumaṅgalavilāsinī I 138.

:: Anuṭṭhurin varia lectio at Paramatthajotikā II 569, see niṭṭhurin.

:: Anuvadanā (feminine) [from anuvadati] blaming, blame, censure Vinaya II 88 (anuvāda + a.).

:: Anuvadati [Sanskrit ava°; anu + vadati] to blame, censure, reproach Vinaya II 80, 88. — gerundive anuvajja (q.v.).

:: Anuvajja (adjective) [gerund of anu + vadati, cf. anuvāda and Sanskrit avavadya] — to be blamed, censurable, worthy of reproach Sutta-Nipāta 78 (an° = anuvādavimutta Paramatthajotikā II 396).

:: Anuvasati [anu + vasati] to live with somebody, to dwell, inhabit Jātaka II 421. Causative °vāseti to passive spend (time) Jātaka VI 296, — past participle °vuttha (q.v.).

:: Anuvassaṁ (adverb) [anu + vassa] for one rainy season; every rainy season or year, i.e. annually (Thag-a 85).

:: Anuvassika (adjective) [from anuvassaṁ] one who has (just) passed one rainy season Theragāthā 24 ("scarce have the rains gone by" Mrs. Rhys Davids; see Psalms of the Brethren page 29 note 2).

:: Anuvattaka (adjective) [from anuvatteti]
1. = anupavattaka (q.v.) Theragāthā 1014 (cakka°).
2. following, siding with (—°) Vinaya IV 218 (ukkhittānuvattikā feminine).

:: Anuvattana (neuter) [abstract from anuvattati] complying with, conformity with (—°), compliance, observance, obedience Jātaka I 367 (dhamma°); V 78.

:: Anuvattati [Sanskrit anuvartati, anu +vattati]
1. to follow, imitate, follow one's example (with accusative), to be obedient Dīgha Nikāya II 244; Vinaya II 309 (Buddhaghosa); IV 218; Jātaka I 125, 300; Sumaṅgalavilāsinī I 288; Peta Vatthu Commentary 19. 2. to practice, execute Peta Vatthu IV 712. — causative °vatteti (q.v.).

:: Anuvatteti [anu + vatteti] = anupavatteti (q.v.) Theragāthā 826 (dhammacakkaṁ: "after his example turn the wheel" Mrs. Rhys Davids).

:: Anuvattin (adjective) [from anuvattati] following, acting according to or in conformity with (—°), obedient Jātaka II 348 (feminine °inī); III 319 (the same); Dhammapada 86 (dhamma°); Vimāna Vatthu 155 (vasa° = anukūlabhāvenavattana-sīla Vimāna Vatthu 71); Dhammapada II 161.

:: Anuvāceti [anu + causative of vac] to say after, to repeat (words), to recite or make recite after or again Dīgha Nikāya I 104 (= tehi aññesaṁ vācitaṁ anuvācenti Sumaṅgalavilāsinī I 273); Milindapañha 345. cf. anubhāseti.

:: Anuvāda [from anuvadatī, cf. Sanskrit anuvāda in meaning of "repetition"
1. blaming, censure, admonition Vinaya II 5, 32; Aṅguttara Nikāya II 121 (atta°, para°); Vibhaṅga 376.
2. in combination vādānuvāda: talk and lesser or additional talk, i.e. "small talk" (see anu B IV) Dīgha Nikāya I 161; Majjhima Nikāya I 368.

-adhikaraṇa a question or case of censure Vinaya II 88f.; III 164 (one of the four adhikaraṇāni, q.v.).

:: Anuvāsana (neuter) [from anuvāseti] an oily enema, an injection Milindapañha 353.

:: Anuvāseti [anu + vāseti, causative of vāsa3 odour, perfume] to treat with fragrant oil, i.e. to make an injection or give an enema of salubrious oil Milindapañha 169; gerundive °vāsanīya ibid.; past participle °vāsita Milindapañha 214.

:: Anuvāta1 [anu + vā to blow] a forward wind, the wind that blows from behind, a favourable wind; °ṁ adverb with the wind, in the direction of the wind (opposite paṭivātaṁ). Aṅguttara Nikāya I 226 (°paṭivātaṁ); Saddhammopāyana 425 (paṭivāta°). In anuvāte (anu + vāte) at Jātaka II 382 "with the wind, facing the w., in front of the wind" anu is to be taken as preposition with locative and to be separated from vāte (see anu A b.).

:: Anuvāta2 [anu + vā to weave (?) in analogy to vāta from vā to blow] only in connection with the making of the bhikkhus' garments (cīvara) "weaving on, supplementary weaving, or along the seam", i.e. hem, seam, binding Vinaya I 254, 297; II 177; IV 121 (aggala + a.); Peta Vatthu Commentary 73 (anuvāte appabhonte since the binding was insufficient).

:: Anuvejja (adjective) in an° see anuvijjati.

:: Anuvicarati [anu + vi + carati] to wander about, stroll roam through, explore Dīgha Nikāya I 235; Jātaka II 128; III 188; Peta Vatthu Commentary 189 (= anupariyāti). — causative °vicāreti to think over (literal to make one's mind wander over), to meditate, ponder (cf. anuvicinteti); always combined with anuvitakketi (q.v.) Aṅguttara Nikāya I 264 (cetasā), III 178 (dhammaṁ cetasā a.). — past participle anuvicarita (q.v.).

:: Anuvicarita [past participle of anuvicāreti] reflected, pondered over, thought out Saṁyutta Nikāya III 203 (manasā); Sumaṅgalavilāsinī I 106 (= anucarita).

:: Anuvicāra [anu + vicāra, cf. anuvicāreti] meditation, reflexion, thought Dhammasaṅgani 85 (= vicāra).

:: Anuvicca [gerund of anuvijjati, for the regular from anuvijja probably through influence of anu + i (anu-v-icca for anvicca), cf. anveti and adhicca; and see anuvijjati] having known or found out, knowing well or thoroughly, testing, finding out Majjhima Nikāya I 301, 361 (varia lectio °vijja); Aṅguttara Nikāya II 3, 84; V 88; Dhammapada 229 (= jānitvā Dhammapada III 329); Sutta-Nipāta 530 (= anuviditvā Paramatthajotikā II 431); Jātaka I 459 (= jānitvā commentary); III 426; past participle 49.

-kāra a thorough investigation, examination, test Vinaya I 236 (here spelled anuvijja) = Majjhima Nikāya I 379 (= °viditvā commentary) = Aṅguttara Nikāya IV 185.

:: Anuvicinaka [from anu + vicināti] one who examines, an examiner Milindapañha 365.

:: Anuvicinteti [anu + vi + cinteti] to think or ponder over, to meditate Dīgha Nikāya II 203; Saṁyutta Nikāya I 203 (yoniso °cintaya, imperative "marshall thy thoughts in ordered governance" Mrs. Rhys Davids; varia lectio anucintaya); Theragāthā 747; Dhammapada 364; Itivuttaka 82 (dhammaṁ °ayaṁ); Jātaka III 396; IV 227; V 223 (dhammaṁ °cintayanto).

:: Anuviddha (adjective) [past participle of anuvijjhati] pierced, intertwined or set with (—°) Vimāna Vatthu 278.

:: Anuvidhīyanā (feminine) [abstract from anuvidhīyati] acting according to, conformity with Majjhima Nikāya I 43.

:: Anuvidhīyati [cf. Sanskrit anuvidhīyate and adjective anuvidhāyin; passive of anu + vi + dhā, cf. vidahati] to act in conformity with, to follow (instruction) Majjhima Nikāya II 105 = Theragāthā 875; Saṁyutta Nikāya IV 199; Jātaka II 98; III 357.

:: Anuvidita [past participle of anuvijjati] found out, recognised; one who has found out or knows well Sutta-Nipāta 528, 530 (= anubuddha Paramatthajotikā II 431). Same in BHS, e.g. Mahāvastu III 398.

:: Anuvigaṇeti [anu + vi + gaṇeti] to take care of, regard, heed, consider Theragāthā 109.

:: Anuvijjaka [from anuvijja, gerund of anuvijjati] one who finds out, an examiner Vinaya V 161.

:: Anuvijjati [anu + vid, with fusion of Vedic vetti to know, and passive of vindati to find (= vidyate)] — to know thoroughly, to find out, to trace, to come to know; infinitive °vijjituṁ Jātaka III 506; gerund °viditvā Paramatthajotikā II 431, also °vijja and vicca (see both under anuvicca); gerundive ananuvejja not to be known, unfathomable, unknowable Majjhima Nikāya I 140 (Tathāgato ananuvejjo). — causative anuvijjāpeti to make some one find out Jātaka V 162, — past participle anuvidita (q.v.).

:: Anuvijjhati [anu + vyadh]
1. to pierce or be pierced, to be struck or hurt with (instrumental) Jātaka VI 439
2. to be affected with, to fall into, to incur Dhammapada III 380 (aparādhaṁ). — past participle anuviddha (q.v.).

:: Anuvikkhitta (adjective) [anu + vi + khitta, past participle of anu + vikkhipati] dispersed over Saṁyutta Nikāya V 277f. (+ anuvisaṭa).

:: Anuviloketi [anu + vi + loketi; Buddhist Hybrid Sanskrit anuvilokayati] to look round at, look over, survey, master Majjhima Nikāya I 339; Sutta-Nipāta page 140; Jātaka I 53; Milindapañha 7 (lokaṁ a°), 21 (parisaṁ), 230.

:: Anuvisaṭa (anu + visaṭa, past participle of anu + vi + sṛ) spread over Saṁyutta Nikāya V 277f.; Jātaka IV 102.

:: Anuvitakketi [anu + vi + takketi] to reflect, think, ponder over, usually combined with anuvicāreti Dīgha Nikāya I 119; III 242; Saṁyutta Nikāya V 67 = Itivuttaka 107 (anussarati + a.); Aṅguttara Nikāya III 383.

:: Anuvivaṭṭa [anu + vivaṭṭa] an "after-evolution", devolution; as part of a bhikkhu's dress: a type of vivaṭṭa (q.v.) Vinaya I 287 (vivaṭṭa + a.).

:: Anuvuttha [past participle of anuvasati, cf. Sanskrit anūṣita] living with, staying, dwelling Jātaka II 42 (cira°); V 445 (the same).

:: Anuvyañjana and anubyañjana (e.g. Vinaya IV 15; Jātaka I 12) (neuter) [anu + vyañjana] — accompanying (i.e. secondary) attribute, minor or inferior characteristic, supplementary or additional sign or mark (cf. Mahāpurisa-lakkhaṇa) Vinaya I 65 (ablative anuvyañjanaso "in detail"); Majjhima Nikāya III 126; Saṁyutta Nikāya IV 168; Aṅguttara Nikāya IV 279 (ablative); V 73f.; past participle 24, 58; Milindapañha 339; Vimāna Vatthu 315; as 400.

-gāhin taking up or occupying oneself with details, taken up with lesser or inferior marks Dīgha Nikāya I 70 (cf. Mahāvastu III 52); III 225; Saṁyutta Nikāya IV 104; Aṅguttara Nikāya I 113; II 16, 152f.; Dhammasaṅgani 1345 (cf. Buddhist Manual of Psychological Ethics 326 note 4).

:: Anuyanta at Aṅguttara Nikāya V 22 is doubtful reading (varia lectio anuyutta). The meaning is either "inferior to, dependent on, a subject of, a vassal" or "attending on". The explanation may compare Sanskrit anuyātaṁ attendance [anu + yā, cf. anuyāyin] or Sanskrit yantṛ ruler [yam], in which latter case anu-yantṛ would be "an inferior ruler" and Pāḷi yanta would represent the agent noun yantā as a-stem. The varia lectio is perhaps preferable as long as other passages with anuyanta are not found (see anuyutta 2). [MO: see SN 5.45.145]; 'are subject to']

:: Anuyāgin (adjective) [from anu + yaj] offering after the example of another Dīgha Nikāya I 142.

:: Anuyāta [past participle of anuyāti] gone through or after, followed, pursued Saṁyutta Nikāya II 105 (magga); Aṅguttara Nikāya V 236; Itivuttaka 29; Milindapañha 217.

:: Anuyāti (and anuyāyati) [anu + yā]
1. to go after, to follow Jātaka VI 49 (future anuyissati), 499 (yāyantaṁ anuyāyati = anugacchati commentary).
2. to go along by, to go over, to visit Milindapañha 391 (°yāyati). — past participle anuyāta (q.v.). See also anusaṁyāyati.

:: Anuyāyin (adjective) [cf. Sanskrit anuyāyin, anu + yā] going after, following, subject to (genitive) Sutta-Nipāta 1017 (ananuyāyin); Jātaka VI 309; Milindapañha 284.

:: Anuyoga [Sanskrit anuyoga, from anu + yuj]
1. Application, devotion to (—°), execution, practice of (—°); often combined with anuyutta in phrase °anuyogaṁ anuyutta = practising e.g. Vinaya I 190 (maṇḍanānuyogaṁ anuyutta); Dīgha Nikāya III 113 (attakila mathānuyogaṁ a.); Aṅguttara Nikāya II 205 (attaparitāpanānuyogaṁ a.). — as adjective (—°) doing, given to, practising (cf. anuyutta). Dīgha Nikāya I 5; III 107; Majjhima Nikāya I 385; Saṁyutta Nikāya I 182; III 239; IV 330; V 320; Aṅguttara Nikāya I 14; III 249; IV 460f.; V 17f., 205; Jātaka I 90 (padhānānuyogakiccaṁ); Vimāna Vatthu 8438 (dhamma°); Milindapañha 348; Sumaṅgalavilāsinī I 78, 104.
2. invitation, appeal, question (cf. anuyuñjati 2) Milindapañha 10 (ācariyassa °ṁ datvā).

:: Anuyogavant (adjective) [anuyoga + vant] applying oneself to, full of application or zeal, devoted Peta Vatthu Commentary 207.

:: Anuyogin (adjective) [from anuyoga] applying oneself to, devoted to (—°) Dhammapada 209 (atta° given to oneself, self-concentrated).

:: Anuyuñjanā (feminine) (and °yuñjana neuter) [abstract from anuyuñjati] application or devotion to (—°) Milindapañha 178; Vimāna Vatthu 346 (anuyujjanaṁ wrong spelling?)

:: Anuyuñjati [anu + yuñjati]
1. to practice, give oneself up to (accusative), attend, pursue Saṁyutta Nikāya I 25, 122 (°yuñjaṁ "in loving self-devotion" Mrs. Rhys Davids); III 154; IV 104, 175; Dhammapada 26 (pamādaṁ = pavatteti Dhammapada I 257), 247 (surāmeraya-pānaṁ = sevati bahulīkaroti Dhammapada III 356); Peta Vatthu Commentary 61 (kammaṭṭhānaṁ).
2. to Anglo-Saxon a question, to call to account, take to task Vinaya II 79; Vimāna Vatthu 335; present participle passive °yuñjiyamāna Peta Vatthu Commentary 192, — past participle anuyutta (q.v.). — causative anuyojeti "to put to", to address, admonish, exhort Dhammapada IV 20.

:: Anuyutta [past participle of anuyuñjati]
1. Applying oneself to, dealing with, practising given to, intent upon Dīgha Nikāya I 166, 167; III 232 = Aṅguttara Nikāya II 205 (attaparitāpanānuyogaṁ a.); Saṁyutta Nikāya III 153; IV 104; Sutta-Nipāta 663 (lobhaguṇe), 814 (methunaṁ = samāyutta Paramatthajotikā II 536), 972 (jhān°); past participle 55; Peta Vatthu Commentary 163 (jāgariya°), 206.
2. following, attending on; an attendant, inferior, vassal, in expression khattiya or rājā anuyutta a prince royal or a smaller king (see khattiya 3 b) Aṅguttara Nikāya V 22 (varia lectio for Text anuyanta, q.v.); Sutta-Nipāta 553 (= anugāmin, sevaka Paramatthajotikā II 453).

:: Anūhata (adjective) [past participle of an + ūhaññati, ud + han] not rooted out, not removed or destroyed Theragāthā 223 = Cullaniddesa §974; Dhammapada 338 (= asamucchinna Dhammapada IV 48).

:: Anūna (adjective) [Vedic anūna, an + ūna] not lacking, entire, complete, without deficiency Jātaka VI 273; Dīpavaṁsa V 52; Milindapañha 226; Sumaṅgalavilāsinī I 248 (+ paripūra, explained by anavaya).

:: Anūnaka = anūna Dīpavaṁsa IV 34.

:: Anūnatā (feminine) [abstract from anūna] completeness Cariyāpiṭaka III 611.

:: Anūpa (adjective) [Vedic anūpa, anu + ap: see āpa, original alongside of water] — watery, moist; watery land, lowland Jātaka IV 358 (anopa Text; anupa commentary page 359), 381 (°khetta); Milindapañha 129 (°khetta).

:: Anūpadhika for anu° in metre Sutta-Nipāta 1057, see upadhi.

:: Anūpaghāta [metrically for anupa°] not killing, not murdering. Dhammapada 185 (= anupahananañ c'eva anupaghātanañ ca Dhammapada III 238).

:: Anūpalitta (adjective) [an + upalitta, with ū in metre] free from taint, unstained, unsmeared Sutta-Nipāta 211, 392, 468, 790, 845; Dhammapada 353; cf. Mahāniddesa 90 and Dhammapada IV 72.

:: Anūpama at Itivuttaka 122 is metri causā reading for anupama (see upama).

:: Anūpanāhin (adjective) [an + upanāhin, with ū metri causā] not bearing ill-will, not angry with Jātaka IV 463.

:: Anūpavāda [an + upavāda, with metrically lengthened u] not grumbling, not finding fault Dhammapada 185 (= anupavādanañ c'eva anupavadāpanañ ca Dhammapada III 238).

:: Anvadeva (adverb) [anva-d-eva with euphonic d.; like samma-d-eva corresponding to Sanskrit anvag-eva] behind, after, later Dīgha Nikāya I 172; Majjhima Nikāya III 172; Saṁyutta Nikāya V 1 (spelled anudeva); Aṅguttara Nikāya I 11; V 214; Itivuttaka 34.

:: Anvaḍḍhamāsaṁ (adverb) [anu + aḍḍha + māsa] every fortnight, twice a month Majjhima Nikāya II 8; Vinaya IV 315 (= anuposathikaṁ); Dhammapada I 162; II 25.

:: Anvagā 3rd singular preterit of anugacchati Mahāvaṁsa 7, 10. Also in assima lated form annagā Jātaka V 258.

:: Anvagū 3rd plural preterit of anugacchati Saṁyutta Nikāya I 39; Sutta-Nipāta 586.

:: Anvahaṁ (adverb) [anu + aha] every day, daily Dāṭhāvaṁsa IV 8.

:: Anvakāsi 3rd singular preterit of anukassati 2: drew out, removed, threw down Theragāthā 869 (= khipi, chaḍḍesi commentary).

:: Anvakkhara (adjective) [anu + akkhara] "according to the syllable", syllable after syllable, also a mode of reciting by syllables Vinaya IV 15, cf. 355. cf. anupadaṁ.

:: Anvattha (adjective) [anu + attha] according to the sense, answering to the matter, having scnse Therīgāthā Commentary 6 (°saññābhāva).

:: Anvaya (adjective/noun) [Vedic anvaya in different meaning; from anu + i, see anveti and anvāya
1. (noun) conformity, accordance Dīgha Nikāya II 83 = III 100; Majjhima Nikāya I 69 (dhamm° logical conclusion of); Saṁyutta Nikāya II 58; Dīgha Nikāya III 226 (anvaye ñāṇaṁ); Peta Vatthu II 113 (tassa kammassa anvāya, varia lectio anvaya and anvāya; accordingly, according to = paccayā Peta Vatthu Commentary 147); Peta Vatthu Commentary 228 (anvayato, adverb in accordance).
2. (adjective) following, having the same course, behaving according to, consequential, in conformity with (—°) Dīgha Nikāya I 46 (tad°); Majjhima Nikāya I 238 (kāyo citt° acting in conformity to the mind, obeying the mind); Sutta-Nipāta 254 (an° inconsistent); Itivuttaka 79 (tass°). — dur° spelled durannaya conforming with difficulty, hard to manage or to find out Dhammapada 92 (gati = na sakkā paññāpetuṁ Dhammapada II 173); Sutta-Nipāta 243, 251 (= duviññāpaya Paramatthajotikā II 287 dunneyya 293).

:: Anvayatā (feminine) [abstract to anvaya] conformity, accordance Majjhima Nikāya I 500 (kāy° giving in to the body).

:: Anvādhika (adjective) [derivation uncertain] a tailoring term. Only at Vinaya I 297. Rendered (Vinaya Texts II 232) by "half and half"; that is a patchwork, half of new material, half of old. Buddhaghosa's note (see the text, page 392) adds that the new material must be cut up.

:: Anvādisati [anu + ā + disati] to advise, dedicate, assign; imperative °disāhi Peta Vatthu II 26 (= uddissa dehi Peta Vatthu Commentary 80); III 28 (= ādisa Peta Vatthu Commentary 181).

:: Anvāgacchati [anu + ā + gacchati]
1. to go along after, to follow, run after, pursue; preterit anvāgacchi Peta Vatthu IV 56 (= anubandhi Peta Vatthu Commentary 260).
2. to come back again Jātaka I 454 (gerund °gantvāna), — past participle anvāgata (q.v.).

:: Anvāgata [past participle of anvāgacchati] having pursued, attained; endowed with Theragāthā 63; Jātaka IV 385; V 4.

:: Anvāhata [past participle of anu + ā + han] struck, beaten; perplexed Dhammapada 39 (°cetasa).

:: Anvāhiṇḍati [anu + ā + hiṇḍati] to wander to (accusative) Aṅguttara Nikāya IV 374, 376 [BHS same, e.g. Divyāvadāna 68 etc.].

:: Anvāmaddati [anu + ā + maddati] to squeeze, wring Jātaka III 481 (galakaṁ anvāmaddi wrung his neck; vv.ll. anvānumaṭṭi and anvāvamaddi; commentary gīvaṁ maddi).

:: Anvārohati [anu + ā + rohati] to go up to, visit, ascend Jātaka IV 465 (preterit anvāruhi).

:: Anvāsanna [past participle of anu + ā + sad] endowed with, possessed of, attacked by, Udāna 35 (doubtfull; varia lectio ajjhāpanna), = Aṅguttara Nikāya IV 356 which has anvāsatta.

:: Anvāsatta [past participle of anu + ā + sañj, cf. anusatta = Sanskrit anusakta] clung onto, befallen by (instrumental), attached to Aṅguttara Nikāya IV 356 (varia lectio Anvāhata), cf. Udāna 35 (anvāsanna q.v.). See also next.

:: Anvāsattatā (feminine) [abstract from anvāsatta] being attacked by, falling a prey to (instrumental), attachment to Dhammapada I 287 (in same context as anvāsatta Aṅguttara Nikāya IV 356 and anvāsanna Udāna 35).

:: Anvāssavati [anu + ā + savati, sru] to stream into, to attack, befall Dīgha Nikāya I 70; Aṅguttara Nikāya III 99; past participle 20, 58.

:: Anvāvassa at Jātaka V 317 should be read with varia lectio as anovassa absence of rain.

:: Anvāvisati [anu + ā + visati] to go into, to take possession of, to visit Majjhima Nikāya I 326; Saṁyutta Nikāya I 67; Milindapañha 156, — past participle anvāviṭṭha (q.v.). cf. adhimuccati.

:: Anvāviṭṭha [past participle of anvāvisati] possessed (by evil spirits) Saṁyutta Nikāya I 114.

:: Anvāya [gerund of anveti; cf. anvaya] undergoing, experiencing, attaining; as preposition (with accusative) in consequence of, through, after Dīgha Nikāya I 13 (ātappaṁ by means of self-sacrifice), 97 (saṁvāsaṁ as a result of their cohabitation); Jātaka I 56 (buddhiṁ), 127 (piyasaṁvāsaṁ), 148 (gabbhaparipākaṁ). Often in phrase vuddhiṁ anvāya growing up, e.g. Jātaka I 278; III 126; Dhammapada II 87.

:: Anvāyika (adjective/noun) [from anvāya] following; one who follows, a companion Dīgha Nikāya III 169; Cullaniddesa §59; Jātaka III 348.

:: Anvesa [from next] seeking, searching, investigation, Majjhima Nikāya I 140 (°ṁ nādhigacchanti do not find).

:: Anvesati [anu + esati] to look for, search, seek Saṁyutta Nikāya I 112 (present participle anvesaṁ = pariyesamāna commentary); Cariyāpiṭaka III 11, 7 (present participle anvesanto). — preterit anvesi [Sanskrit anveṣi from icchati] Peta Vatthu II 620 (? perhaps better with varia lectio Peta Vatthu Commentary 99 as anventi of anveti).

:: Anvesin [anu-esin] (adjective) striving after, seeking, wishing for Sutta-Nipāta 965 (kusala°).

:: Anveti [cf. anu + eti, from i] to follow, approach, go with Sutta-Nipāta 1103 (= anugacchati anvāyiko hoti Cullaniddesa §59); Dhammapada I (= kāyikaṁ — dukkhaṁ anugacchati Dhammapada I 24), 2, 71, 124; perhaps at Peta Vatthu II 620 (with varia lectio at Peta Vatthu Commentary 99) for anvesi (see anvesati; explained by anudesi = was anxious for, helped, instructed).

:: Aṇa [Sanskrit ṛṇa; see etymology under iṇa, of which aṇa is a doublet. See also āṇaṇya] debt, only in negative anaṇa (adjective) free from debt Vinaya I 6 = Saṁyutta Nikāya I 137, 234 = Dīgha Nikāya II 39; Therīgāthā 364 (i.e. without a new birth); Aṅguttara Nikāya II 69; Jātaka V 481; Therīgāthā Commentary 245.

:: Aṇḍa (neuter) [Etymology unknown. cf. Sanskrit aṇḍa
1. An egg Vinaya III 3; Saṁyutta Nikāya II 258; Majjhima Nikāya I 104; Aṅguttara Nikāya IV 125f.
2. (plural) the testicles Vinaya III 106.
3. (in camm°) a water-bag Jātaka I 249 (see Morris JPTS 1884 69).

-kosa shell of eggs Vinaya III 3 = Majjhima Nikāya I 104; Aṅguttara Nikāya IV 126, 176;
-cheda(ka) one who castrates, a gelder Jātaka IV 364, 366;
-ja 1. born from eggs Saṁyutta Nikāya III 241 (of snakes); Majjhima Nikāya I 73; Jātaka II 53 = V 85; Milindapañha 267.] 2. a bird Jātaka V 189;
-bhārin bearing his testicles Saṁyutta Nikāya II 258 = Vinaya III 100;
-sambhava the product of an egg, i.e. a bird Theragāthā 599;
-hāraka one who takes or extirpates the testicles Majjhima Nikāya I 383.

:: Aṇḍaka1 (neuter) = aṇḍa, egg Dhammapada I 60; III 137 (sakuṇ°).

:: Aṇḍaka2 (adjective) [Sanskrit? probably an inorganic form; the diæresis of caṇḍaka into c'aṇḍaka seems very plausible. As to meaning cf. as 396 and see Buddhist Manual of Psychological Ethics 325, also Morris JPTS 1893, 6, who, not satisfactorily, tries to establish a relation to ard, as in aṭṭa3] only used of vācā, speech: harsh, rough, insolent Majjhima Nikāya I 286; Aṅguttara Nikāya V 265, 283, 293 (gloss kaṇṭakā); Jātaka III 260; Dhammasaṅgani 1343, cf. as 396.

:: Aṇha [Sanskrit ahna, day, see ahan] day, only as °—° in apar°, pubb°, majjh°, sāy°, q.v.

:: Aṇṇa (food, cereal). See passages under aparaṇṇa and pubbaṇṇa.

:: Aṇṇava (neuter) [Sanskrit arṇa and arṇava to ṛ, ṛṇoti to move, Indo-Germanic °er to be in quick motion, cf. Greek ὄρνυμι; Latin orior; Gothic rinnan = English run; Old High German runs, river, flow.
1. a great flood (= ogha), the sea or ocean (often as mah°, cf. Buddhist Hybrid Sanskrit mahārṇava, e.g. Jātakamala 3175) Majjhima Nikāya I 134; Saṁyutta Nikāya I 214; IV 157 (mahā udak°); Sutta-Nipāta 173 (figurative for saṁsāra see Paramatthajotikā II 214), 183, 184; Jātaka I 119 (°kucchi), 227 (the same); V 159 (mah°); Mahāvaṁsa 5, 60; 19, 16 (mah°).
2. a stream, river Jātaka III 521; V 255.

:: Aṇu (adjective) [Sanskrit aṇu; as to etymology see Walde Latin Wörterbuch under ulna. See also āṇi] small, minute, atomic, subtle (opposite thūla, q.v.) Dīgha Nikāya I 223; Saṁyutta Nikāya I 136; V 96 (°bīja); Sutta-Nipāta 299 (anuto aṇuṁ gradually); Jātaka III 12 (= appamattaka); IV 203; Dhammasaṅgani 230, 617 (= kisa); Therīgāthā Commentary 173; Milindapañha 361. Note aṇu is frequently spelled anu, thus usually in compound °matta.

-thūla (aṇuṁthūla) fine and coarse, small and large Dhammapada 31 (= mahantañ ca khuddakañ ca Dhammapada I 282), 409 = Sutta-Nipāta 633; Jātaka IV 192; Dhammapada IV 184;
-matta of small size, atomic, least Sutta-Nipāta 431; Vibhaṅga 244, 247 (cf. Majjhima Nikāya III 134; Aṅguttara Nikāya II 22); Dīpavaṁsa IV 20. The spelling is anumatta at Dīgha Nikāya I 63 = Itivuttaka 118; Dhammapada 284; Sumaṅgalavilāsinī I 181; Saddhammopāyana 347;
-sahagata accompanied by a minimum of, i.e. residuum Kathāvatthu 81, cf. Points of Controversy 6 note 3.

:: Aṇuka (adjective) = aṇu Sutta-Nipāta 146, Paramatthajotikā I 246.

:: Aṅga (neuter) [Vedic aṅga, añc cf. Latin aṅgulus = angle, corner etc., ungulus finger-ring = Sanskrit aṅgulīya. See also aṅka, aṅguṭṭha and aṅgula 1. (literal) a constituent part of the body, a limb, member; also of objects: part, member (see compound °sambhāra); uttam° the reproductive organ Jātaka V 197; also as "head" at Therīgāthā Commentary 209. Usually in compounds (see below, especially °paccaṅga), as sabbaṅga-kalyāṇī perfect in all limbs Peta Vatthu III 35 (= sobhaṇa-sabbaṅga-paccaṅgī Peta Vatthu Commentary 189) and in reduplication aṅga-m-aṅgāni limb by limb, with all limbs (see also below aṅga + paccaṅga) Vinaya III 119; Vimāna Vatthu 382 (°ehi naccamāna); Peta Vatthu II 1210, 13, 18 (sunakho te khādati).
2. (figurative) a constituent part of a whole or system or collection, e.g. uposath° the vows of the fast Jātaka I 50; bhavaṅga the constituents or the condition of becoming (see bhava and cf. Compendium 265 feminine); bojjhaṅga (q.v.). Especially with numerals: cattāri aṅgāni four constituents Aṅguttara Nikāya II 79 (viz. sīla, samādhi, paññā, vimutti; and rūpa, vedanā, saññā, bhava), aṭṭhaṅgika (q.v.) magga the Path with its eight constituents or the eightfold Path (Paramatthajotikā I 85: aṭṭh'aṅgāni assā ti) navaṅga Buddha-sāsana see nava.
3. A constituent part as characteristic, prominent or distinguishing, a mark, attribute, sign, quality Dīgha Nikāya I 113f., 117 {6} (iminā p'aṅgena by this quality, or: in this respect, cf. below 4; Sumaṅgalavilāsinī I 281 explains tena kāraṇena). In a special sense striking (abnormal) sign or mark on the body Dīgha Nikāya I 9, from which a prophesy is made (hattha-pādādisu yena kenaci evarūpena aṅgena samannāgato dīghāyu + ā + hotī ti + ā + aṅgasatthan = chiromantics Sumaṅgalavilāsinī I 92). Thus in combination with sa mannāgata and sampanna always meaning endowed with "good", superior, remarkable "qualities", e.g. Jātaka I 3 (sabbaṅga-sampanna nagaraṁ a city possessing all marks of perfection); II 207. In enumeration with various numerals: tīhi aṅgehi s. Aṅguttara Nikāya I 115; cattāri sotapannassa a. Dīgha Nikāya III 227 = Aṅguttara Nikāya IV 405f.; pañcaṅga-vippahīno (i.e. giving up the five hindrances, see nīvaraṇa) and pañcaṅga-sa mannāgato (i.e. endowed with the five good qualities, viz. the sīla-kkhandha, see khandha II ad) Saṁyutta Nikāya I 99 = Aṅguttara Nikāya I 161; V 15, 29. Similarly the five attributes of a brahmin (viz. sujāta of pure birth, ajjhāyaka a student of the Vedas, abhirūpa handsome, sīlavant of good conduct, paṇḍita clever) Dīgha Nikāya I 119, 120. Eight qualities of a king Dīgha Nikāya I 137. Ten qualities of an Arahant (cf. dasa1 B 2) Saṁyutta Nikāya III 83; Khuddakapāṭha IV 10 = Paramatthajotikā I 88; cf. Majjhima Nikāya I 446 (dasah'aṅgehi samannāgato rañño assājāniyo).
4. (modally) part, share, interest, concern; ajjhattikaṁ aṅgaṁ my own part or interest (opposite bāhiraṁ the interest in the outside world). Aṅguttara Nikāya I 16f. = Saṁyutta Nikāya V 101f.; Itivuttaka 9. rañño aṅgaṁ an asset or profit for the king Majjhima Nikāya I 446. Thus adverb tadaṅga (see also ta° I a) as a matter of fact, in this respect, for sure, certainly and tadaṅgena by these means, through this, therefore Majjhima Nikāya I 492; Aṅguttara Nikāya IV 411; Saddhammopāyana 455, 456; iminā p'aṅgena for that reason Majjhima Nikāya II 168. — In compounds with verbs aṅgi° (aṅgī°): aṅgigata having limbs or ports, divided Sumaṅgalavilāsinī I 313; cf. samaṅgi (-bhūta).

-jāta "the distinguishing member", i.e. sign of male or female (see above 3); membrum virile and muliebre male or female sexual organ Vinaya I 191 (of cows); III 20, 37, 205; Jātaka II 359; Milindapañha 124;
-paccaṅga one limb or the other, limbs great and small Majjhima Nikāya I 81; Jātaka VI-20, used (a) collectively: the condition of perfect limbs, or adjectivally with perfect limbs, having all limbs Peta Vatthu II 1212 (= paripuṇṇa-sabbaṅga-paccaṅga vatī Peta Vatthu Commentary 158); Paramatthajotikā II 383; Dhammapada I 390; Therīgāthā Commentary 288; Saddhammopāyana 83 figurative rathassa aṅgapaccaṅga Majjhima Nikāya I 395; sabbaṅga-paccaṅgāni all limbs Milindapañha 148. — (b) distributively (cf. similar reduplicated formations like chiddāvachidda, seṭṭhānu-seṭṭhi, khaṇḍākhaṇḍa, cuṇṇavicuṇṇa) limb after limb, one limb after the other (like aṅgamaṅgāni above 1), piecemeal Majjhima Nikāya I 133 (°e ḍaseyya), 366; Jātaka I 20; IV 324 (chinditvā);
-paccaṅgatā the condition or state of perfect limbs, i.e. a perfect body Vimāna Vatthu 134 (suvisuddh°);
-paccaṅgin having all limbs (perfect) Dīgha Nikāya I 34 (sabbaṅga-peccaṅgī); Peta Vatthu Commentary 189;
-rāga painting or rouging the body Vinaya II 107 (+ mukha°);
-laṭṭhi sprout, offshoot Therīgāthā Commentary 226;
-vāta gout Vinaya I 205;
-vijjā the art of prognosticating from marks on the body, chiromantics, palmistry etc. (cf. above 3) Dīgha Nikāya I 9 (see explained at Sumaṅgalavilāsinī I 93); Jātaka I 290 (°āya cheka clever in fortune-telling); °ānubhāva the power of knowing the art of signs on the body Jātaka II 200; V 284; °pāṭhaka one who is versed in palmistry etc. Jātaka II 21, 250; V 458;
-vekalla bodily deformity Dhammapada II 26;
-sattha the science of prognosticating from certain bodily marks Sumaṅgalavilāsinī I 92;
-sambhāra the combination of parts Milindapañha 28 = Saṁyutta Nikāya I 135; Milindapañha 41;
-hetuka a species of wild birds, living in forests Jātaka VI 538.

:: Aṅgada [cf. Sanskrit aṅgada; probably aṅga + da that which is given to the limbs] a bracelet Jātaka V 9, 410 (citt°, adjective with manifold bracelets).

:: Aṅgadin (adjective) [to aṅgada] wearing a bracelet Jātaka V 9.

:: Aṅgaṇa1 (neuter) [cf. Sanskrit aṅgaṇa and °na; to aṅga ?] an open space, a clearing, Vinaya II 218; Jātaka I 109 (= manussānan sañcaraṇa-ṭ-ṭhāne anāvaṭe bhūmibhāge commentary); II 243, 290, 357; Dāṭhāvaṁsa I 27. — cetiy° an open space before a Chaitya Milindapañha 366, Sumaṅgalavilāsinī I 191, 197; Vimāna Vatthu 254. ° rāj° the empty space before the king's palace, the royal square Jātaka I 124, 152; II 2; Dhammapada II 45;

-ṭ-ṭhāna a clearing (in a wood or park) Jātaka I 249, 421;
-pariyanta the end or border of a clearing Jātaka II 200.

:: Aṅgaṇa2 [probably to añj, thus a variant of añjana, q.v.]; a speck or freckle (on the face) Aṅguttara Nikāya V 92, 94f. (+ raja). Usually in negative anaṅgaṇa (adjective) free from fleck or blemish, clear, (of the mind) (opposite sāṅgaṇa Sutta-Nipāta 279); Dīgha Nikāya I 76; Majjhima Nikāya I 24f.; 100 (+ raja); Aṅguttara Nikāya II 211; Sutta-Nipāta 517 (+ vigata- {7} raja = aṅgaṇānaṁ abhāvā malānañ ca vigamā + ā + Paramatthajotikā II 427), 622 = Dhammapada 125 (= nikkilesa Dhammapada III 34); Dhammapada 236, 351; past participle 60; Nettipakaraṇa 87.

:: Aṅgāra (masculine neuter) [Vedic aṅgāra] charcoal, burning coal, embers Aṅguttara Nikāya III 97, 380, 407; Jātaka I 73; III 54, 55; V 488; Sutta-Nipāta 668; Saddhammopāyana 32. kul° the charcoal of the family, a squanderer Saṁyutta Nikāya IV 324 (see under kula).

-kaṭāha a pot for holding burning coal, a charcoal pan Sumaṅgalavilāsinī I 261;
-kapalla an earthenware pan for ashes Dhammapada I 260; as 333; Vimāna Vatthu 142;
-kammakara a charcoal burner Jātaka VI 209;
-kāsu a charcoal pit Majjhima Nikāya I 74, 365; Therīgāthā 491; Jātaka I 233; Sutta-Nipāta 396; Therīgāthā Commentary 288; Dhammapada I 442; Saddhammopāyana 208;
-pacchi a basket for ashes Dhammapada IV 191;
-pabbata the mountain of live embers, the glowing mount (in Niraya) Aṅguttara Nikāya I 141; Milindapañha 303; Peta Vatthu Commentary 221 (°āropaṇa); Saddhammopāyana 208;
-maṁsa roast meat Mahāvaṁsa 10, 16;
-masi ashes Dhammapada III 309;
-rāsi a heap of burning coal Jātaka III 55.

:: Aṅgāraka (adjective) [cf. Sanskrit aṅgāraka] like charcoal, of red colour, name of the planet Mars Sumaṅgalavilāsinī I 95; cf. Jātaka I 73.

:: Aṅgārika a charcoal-burner Jātaka VI 206 (= aṅgāra-kammakara Jātaka VI 209).

:: Aṅgārin (adjective) [to aṅgāra] (burning) like coal, of bright red colour, crimson Theragāthā 527 = Jātaka I 87 (dumā trees in full bloom).

:: Aṅgika (—°) (adjective) [from aṅga] consisting of parts, — fold; only in compounds with numeral like aṭṭh°, duv° (see dve), catur°, pañc° etc., q.v.

:: Aṅgin (adjective) limbed, having limbs or parts, — fold, see catur° and pacc° (under aṅga-paccaṅgin). — feminine aṅginī having sprouts or shoots (of a tree) Therīgāthā 297 (= Therīgāthā Commentary 226).

:: Aṅgula [Vedic aṅgula, literally "limblet" see aṅga for etymology
1. A finger or toe Majjhima Nikāya I 395 (vaṅk'aṅgulaṁ karoti to bend the fingers, varia lectio aṅguliṇ); Aṅguttara Nikāya III 6 (the same); Jātaka V 70 (goṇ° adjective with ox toes, explained by commentary as with toes like an ox's tail; vv.ll. °aṅguṭṭha and °aṅgulī).
2. A finger as measure, i.e. a finger-breadth, an inch Vinaya II 294, 306 (dvaṅgula 2 inches wide); Mahāvaṁsa 19, 11 (aṭṭh°); Dhammapada III 127 (ek°).

-aṭṭhi (? cf. aṅga-laṭṭhi) fingers (or toes) and bones Sumaṅgalavilāsinī I 93;
-aṅguli fingers and toes Dhammapada III 214;
-antarikā the interstices between the fingers Vinaya III 39; Milindapañha 180; Dhammapada III 214.

:: Aṅguleyyaka (neuter) [cf. Sanskrit aṅgulīyaka that which belongs to the finger, Middle High German vingerlîn = ring; English bracelet, French bras; thimble thumb etc.] an ornament for the finger, a finger-ring Jātaka II 444 (= nikkha).

:: Aṅgulika (neuter) [= aṅgulī] a finger Jātaka III 13 (pañc°); V 204 (vaṭṭ° = pavāḷ° aṅkurasadisā vaṭṭaṅgulī Jātaka V 207). See also pañcaṅgulika.

:: Aṅgulī and Anguli (thus always in compounds) (feminine) [Vedic aṅgulī and °i; see aṅga] a finger Aṅguttara Nikāya IV 127; Sutta-Nipāta 610; Jātaka III 416; IV 474; V 215 (vaṭṭ° with rounded fingers); Milindapañha 395; Dhammapada II 59; IV 210; Paramatthajotikā II 229.

-patodaka nudging with the fingers Vinaya III 84 = IV 110; Dīgha Nikāya I 91 = Aṅguttara Nikāya IV 343;
-pada finger-mark Aṅguttara Nikāya IV 127 = Saṁyutta Nikāya III 154;
-poṭha snapping or cracking the fingers Jātaka V 67;
-muddikā a signet ring Vinaya II 106; Jātaka IV 498; V 439, 467;
-saṅghaṭṭana° = poṭha Sumaṅgalavilāsinī I 256.

:: Aṅguṭṭha [cf. Sanskrit anguṣṭha, see etymology under aṅga
1. the thumb Vinaya III 34; Milindapañha 123; Peta Vatthu Commentary 198.
2. the great toe Jātaka II 92; Mahāvaṁsa 35, 43.

-pada thumb-mark Aṅguttara Nikāya IV 127 = Saṁyutta Nikāya III 154;
-sineha love drawn from the thumb, i.e. extraordinary love Peta Vatthu III 52, cf. Peta Vatthu Commentary 198.

:: Aṅguṭṭhaka = aṅguṭṭha Jātaka IV 378; V 281; pād° the great toe Saṁyutta Nikāya V 270.

:: Aṅka1 = aṅga, sign, mark, brand Milindapañha 79; °karana branding Jātaka IV 366, 375. See also aṅketi.

:: Aṅka2 [Vedic aṅka hook, bent etc., anc, cf. aṅkura and aṅkusa. Greek ἀγκών elbow, ἄγκυρα = anchor; Latin uncus nail; Old High German aṅgul = English angle
1. A hook Jātaka V 322 = VI 218 (varia lectio Aṅga).
2. the lap (i.e. the bent position) or the hollow above the hips where infants are carried by Hindu mothers or nurses (aṅkena vahati) Vinaya II 114; Dīgha Nikāya II 19 (aṅke pariharati to hold on one's lap or carry on one's hips), 20 (nisīdāpeti seat on one's lap); Majjhima Nikāya II 97 (aṅkena vahitvā); Theragāthā 299; Jātaka I 262 (aṅke nisinna); II 127, 236; VI 513; Dhammapada I 170 (aṅkena vahitvā) Peta Vatthu Commentary 17 (nisīdāpeti).

:: Aṅketi [denominative from aṅka1] to mark out, brand Jātaka I 451 lakkhaṇena); II 399, — past participle aṅkita, q.v.

:: Aṅkita [past participle of aṅketi] marked, branded Jātaka I 231 (cakkaṅkitā satthu padā); II 185 (°kaṇṇaka with perforated ears).

:: Aṅkola [dialect for aṅkura] a species of tree Alaṅgium Hexa petalum Jātaka VI 535. cf. next.

:: Aṅkolaka = ankola Jātaka IV 440; V 420.

:: Aṅkura [cf. Sanskrit aṅkura, to aṅka a bend = a tendril etc.] a shoot, a sprout (literal or figurative) Jātaka II 105; VI 331 (Buddh° an ascent Buddha), 486; Dhammasaṅgani 617 (°vaṇṇa); Milindapañha 50, 251 269; Saddhammopāyana 273; Mahāvaṁsa 15, 43.

:: Aṅkusa [Vedic aṅkuśa; to añc, see aṅka2]
1. A hook, a pole with a hook, used (1.) for plucking fruit off trees, a crook Jātaka I 9 (°pacchi hook and basket); V 89 = VI 520 (pacchi-kha nitti°), 529 (= phalānaṁ gaṇhanatthaṁ aṅkusaṁ). (2.) to drive an elephant, a goad (cf patoda and tutta) Vinaya II 196 (+ kasā); Jātaka VI 489; Therīgāthā Commentary 173 (ovādaṁ aṅkusaṁ katvā, figurative guide); Saddhammopāyana 147 (daṇḍ°).
2. Name of a certain method of inference in Logic (naya), consisting in inferring certain mental states of a general character from respective traits where they are to be found Nettipakaraṇa 2, 4, 127; Nett-a 208; — acc° beyond the reach of the goad Dīgha Nikāya II 266 (nāga). See also aṅkusaka.

-gayha (the art) how to grasp and handle an elephant-driver's hook Majjhima Nikāya II 94 (sippa);
-gaha an elephant-driver Dhammapada 326.

:: Aṅkusaka [see aṅka2, cf. aṅkusa 1. A crook for plucking fruit Jātaka III 22. 2. An elephant-driver's hook Jātaka III 431.

-yattha a crooked stick, alpenstock, staff (of an ascetic) Jātaka II 68 (+ pacchi).

:: Añcati Jātaka I 417, read añchati (see next).

:: Añchati [in meaning = ākaḍḍhati, which latter is also the Sanskrit gloss (ākārṣayati) to the Jātaka in Prākrit añchāvei = añchati: see Morris, JPTS 1893, 60] to pull, drag, pull along, to turn on a lathe Dīgha Nikāya II 291 (bhamakāro dīghaṁ a., where K has note: añjanto ti pi acchanto ti pi pātho) = Majjhima Nikāya I 56 (vv.ll. page 532 acch° and añj°); Theragāthā 750 (añcāmi Text, varia lectio aññāmi). Añchati should also be read at Jātaka I 417 for udakaṁ añcanti (in explanation of udañcanī pulling the water up from a well, q.v.), where it corresponds to udakaṁ ākkaḍḍhati in the same sentence.

:: Añhamāna [Sanskrit aśnāna, present participle medium of aśnāti, aś to eat] eating, taking food; enjoying: only at Sutta-Nipāta 240; all mss at 239 have asamāna. Paramatthajotikā II 284 explains by āhārayamāna.

:: Añja (adverb) [original imperative of añjati1; cf. Sanskrit anjasā (instrumental)] pull on! go on! gee up! Jātaka I 192.

:: Añjali [cf. Sanskrit añjali, from añjati1] extending, stretching forth, gesture of lifting up the hands as a token of reverence (cf. English to "tender" one's respect), putting the ten fingers together and raising them to the head (Vimāna Vatthu 7: dasanakha-samodhāna-samujjalaṁ añjaliṁ paggayha). Only in stock phrases (a.) añjaliṁ paṇāmeti to bend forth the outstretched hands Vinaya II 188; Dīgha Nikāya I 118; Sutta-Nipāta 352; Sutta-Nipāta p 79. (b.) °ṁ paggaṇhāti to perform the Aṅguttara Nikāya salutation Jātaka I 54; Dhammapada IV 212; Vimāna Vatthu 7, 312 (sirasmiṁ on one's head); Peta Vatthu Commentary 93. (commentary) °ṁ karoti the same Peta Vatthu Commentary 178; cf. katañjali (adjective) with raised hands Sutta-Nipāta 1023; Jātaka I 17; Peta Vatthu Commentary 50, and añjalikata the same Peta Vatthu II 1220. cf. pañjali

-kamma respectful salutation, as above Aṅguttara Nikāya I 123; II 180; IV 130; Vimāna Vatthu 788, 8316; Dhammapada I 32;
-karaṇīya (adjective) that is worthy of being thus honoured Dīgha Nikāya III 5; Aṅguttara Nikāya II 34; III 36; IV 13f.; Itivuttaka 88.

:: Añjalikā (feminine) [= añjali] the raising of the hands as a sign of respectful salutation Vimāna Vatthu 15 (explained at Vimāna Vatthu 24 as dasanakha-samodhāna samujjalaṁ añjaliṁ sirasi paggaṇhantī guṇa-visiṭṭhānaṁ apacayānaṁ akāsiṁ).

:: Añjana (neuter) [from añjati2] ointment, especially a collyrium for the eyes, made of antimony, adjective anointed, smeary; glossy, black (cf. kaṇha II and kāla1 note).
1. Vinaya I 203 (five kinds viz. kāḷ°, ras°, sot°, geruka, kapalla); Dīgha Nikāya I 7, 12; Sumaṅgalavilāsinī I 98 (khār°); 284; Dhammapada III 354 (akkhi° eye-salve).
2. glossy, jet-black Jātaka I 194; II 369; V 416. The reading añjana at Aṅguttara Nikāya IV 468 is wrong, it should be corrected into thanamajjanamattaṁ. See also pacc°. In meaning collyrium box at Therīgāthā 413 (= añjana-nāḷi Therīgāthā Commentary 267); Dhammapada II 25.

-akkhiha with anointed eyes Theragāthā 960;
-upapisana perfume to mix with ointment Vinaya I 203; II 112;
-cuṇṇa aromatic powder as 13;
-nāḷi an ointment tube, collyrium box Therīgāthā Commentary 267;
-rukkha Name of a tree ("black" tree) Jātaka I 331;
-vaṇṇa of the colour of collyrium, i.e. shiny, glossy, dark, black Dīgha Nikāya II 18 (lomāni); Jātaka I 138 (kesā), 194; II 369; Peta Vatthu Commentary 258 (vana).

:: Añjanisalāka (frminine) a stick to put the ointment on with Vinaya I 203; II 135; Jātaka III 419.

:: Añjanī (feminine) [from añjana] a box for ointment, a collyrium pot Vinaya I 203, 204; II 135; IV 168; Majjhima Nikāya II 65 = Theragāthā 773.

:: Añjasa [Sanskrit āñjasa (?). cf. ārjava = Pāḷi ajjava, see añjati1 and añjaya] straight, straight-forward (of a road) Dīgha Nikāya I 235; Jātaka I 5; Therīgāthā 99; Vimāna Vatthu 5020 (cf. Vimāna Vatthu 215); Vimāna Vatthu 84 (= akuṭila); Mahāvaṁsa 25, 5; Milindapañha 217; Saddhammopāyana 328, 595. cf. pañjasa.

:: Añjati1 [= Sanskrit ṛñjati, ṛjyati to stretch, pull along, draw out, erect; cf. Sanskrit ṛju straight, causative arjyati; Greek ὀρέγω; Latin rego, rectus = erect. See also Pāḷi uju, añchati, ajjita, ānañja-ānejja]. See añja, añjaya, añjali, añjasa.

:: Añjati2 and Añjeti [= Sanskrit añjayati, causative of anakti to smear etc.; cf. Sanskrit añji ointment, ājya butter; Latin unguo to anoint, unguentum ointment; Old High German ancho = German anke butter] to smear, anoint, paint Saṁyutta Nikāya II 281; Jātaka IV 219 (akkhīni añjetvā, varia lectio añcitvā). Causative II añjāpeti Dhammapada I 21. Past participle añjita (q.v.).

:: Añjaya (adjective) [from añjati1] straight Jātaka III 12 (vv.ll. ajjava and ājjava better ?) explained by commentary as ujuka, akuṭila. See also ajjava. Should we assume misreading for añjasa?

:: Añjita [Sanskrit aṅkta and añjayita, past participle of añjeti] smeared , anointed Jātaka I 77 (su-añjitāni akkhīni); IV 421 (añjit'akkha).

:: Añña (pronoun) [Vedic anya, with comparative suffix ya; Gothic anϸar; Old High German andar; formation with n analagous to those with l in Greek ᾰλλος (ᾰλjος), Latin alius (cf. alter), Gothic aljis Anglo-Saxon elles = English else. From demonstrative base *eno, see na1 and cf. a3] another etc.
A. By itself:
1. other, not the same, different, another, somebody else (opposite oneself) Vinaya III 144 (aññena, scilicet maggena, gacchati to take a different route); Sutta-Nipāta 459, 789, 904; Dhammapada 158 (opposite attānaṁ), 165; Jātaka I 151 (opposite attano); II 333 (aññaṁ vyākaroti give a different answer).
2. Another one, a second; neuter else, further Sutta-Nipāta 1052 (= uttariṁ neuter Cullaniddesa 17); else Jātaka I 294. Aññaṁ kiñci (indefinite) anything else Jātaka I 151. yo añño every other, whoever else Jātaka I 256.
3. Aññe (plural) (the) others, the rest Sutta-Nipāta 189, 663, 911; Dhammapada 43, 252, 355; Jātaka I 254.
B. In correlation:
1. copulative. Añña + ā + añña the one + ā + the other (... the third etc.); this, that and the other; some + ā + some Vinaya I 15; Milindapañha 40; etc.
2. reciprocative añño aññaṁ, aññamaññaṁ, aññoññaṁ one another, each other, mutually, reciprocally (in ordinary construction and declension of a noun or adjective in singular; cf. Greek ἀλλἡλων, αλλἡλωϛ in plural).
(a.) añño aññaṁ Dhammapada 165.
(b.) aññamañña (cf. Buddhist Hybrid Sanskrit añyamañya Mahāvastu II 436), as pronoun: n'ālaṁ aññamaññassa sukhāya vā dukkhāya vā Dīgha Nikāya I 56 = Saṁyutta Nikāya III 211. n'aññamaññassa dukkhaṁ iccheyya do not wish evil to each other Sutta-Nipāta 148. daṇḍehi aññamaññaṁ upakka manti (Approach each other) Majjhima Nikāya I 86 = Cullaniddesa 199. °ṁ agāravo viharati Aṅguttara Nikāya III 247. dve janā °ṁ ghātayiṁsu (slew each other) Jātaka I 254. Aññamaññaṁ hasanti Jātaka V 111; °ṁ musale hantvā Jātaka V 267. °ṁ daṇḍābhigāṭena Peta Vatthu Commentary 58; or adjective: aññamaññaṁ veraṁ bandhiṁsu (established mutual enmity) Jātaka II 353; °ṁ piyasaṁvāsaṁ vasiṁsu Jātaka II 153; aññamaññaṁ accayaṁ desetvā (their mutual mistake) Dhammapada I 57; or adverb dve pi aññamaññaṁ paṭibaddha-citta ahesuṁ (in love with each other) Jātaka III 188; or °-: aññamañña-paccaya mutually dependent, interrelated Paṭisambhidāmagga II 49, 58.
(commentary) aññoñña (°-) Jātaka V 251 (°nissita); Dāṭhāvaṁsa V 45 (°bhinna).
3. disjunctive añña + ā + añña one + ā + the other, this one + ā + that one, different, different from aññaṁ jīvaṁ + ā + aññaṁ sarīraṁ one is the soul + ā + the other is the body, i.e. the soul is different from the body Dīgha Nikāya I 157; Majjhima Nikāya I 430; Aṅguttara Nikāya V 193; aññā va saññā bhavissati añño attā Dīgha Nikāya I 187. Thus also in phrase aññena aññaṁ opposite, the contrary, differently, contradictory (literal other from that which is other) Vinaya II 85 (paṭicarati make counter-charges); Dīgha Nikāya I 57 (vyākāsi gave the opposite or contradictory reply); Milindapañha 171 (aññaṁ kayiramānaṁ aññena sambharati).
anañña
(1) not another, i.e. the same, self-same, identical Majjhima Nikāya I 256 (= ayaṁ).
(2) not another, i.e. alone, by oneself, oneself only Sutta-Nipāta 65 (°posin; past participle paraṁ) = Mahāniddesa 4, cf. Cullaniddesa §36.
(3) not another, i.e. no more, only, alone Sutta-Nipāta 106 (dve va gatiyo bhavanti anaññā: and no other or no more, only two). See also under compounds

-ādisa different Jātaka VI 212, °tā difference Peta Vatthu Commentary 243;
-khantika acquiescing in different views, following another {14} faith (see khantika) Dīgha Nikāya I 187; Majjhima Nikāya I 487;
-titthiya an adherent of another sect, a non-Buddhist.; Dīgha Nikāya III 115; Majjhima Nikāya I 494, 512; Saṁyutta Nikāya II 21, 32f., 119; III 116f.; IV 51, 228; V 6, 27f.; Aṅguttara Nikāya I 65, 240; II 176; IV 35f.; Vinaya I 60; Jātaka I 93; II 415;
-diṭṭhika having different views (combined with añña-khantika) Dīgha Nikāya I 187; Majjhima Nikāya I 487;
-neyya (an°) not to be guided by somebody else, i.e. independent in one's views, having attained the right knowledge by oneself (opposite para°) Sutta-Nipāta 55, 213, 364;
-mano (an°) (adjective) not setting one's heart upon others Vimāna Vatthu 115 (see Vimāna Vatthu 58);
-vāda holding other views, an° (adjective) Dīpavaṁsa IV 24;
-vādaka one who gives a different account of things, one who distorts a matter, a prevaricator Vinaya IV 36;
-vihita being occupied with something else, distracted, absent-minded Vinaya IV 269; Dhammapada III 352, 381; °tā distraction, absentmindedness Dhammapada I 181;
-saraṇa (an°) not betaking oneself to others for refuge, i.e. of independent, sure knowledge Saṁyutta Nikāya III 42 = V 154;
-sita dependent or relying on others Sutta-Nipāta 825.

:: Aññadatthu (adverb) [literally aññad atthu let there be anything else, i.e. be it what it will, there is nothing else, all, everything, surely] particle of affirmation = surely, all-round, absolutely (ekaṁsa-vacane nipāto Sumaṅgalavilāsinī I 111) only, at any rate Dīgha Nikāya I 91; II 284; Sutta-Nipāta 828 (na h'aññadatth'atthi pasaṁsa-lābhā, explained Paramatthajotikā II 541 as na hi ettha pasaṁsa-lābhato añño attho atthi, cf. also Mahāniddesa 168); Milindapañha 133; Vimāna Vatthu 58; Peta Vatthu Commentary 97, 114.

-dasa sure-seeing, seeing everything, all pervading Dīgha Nikāya I 18; III 135, 185; Aṅguttara Nikāya II 24; III 202; IV 89, 105; Itivuttaka 15.

:: Aññadā (adverb) [añña + dā, cf. kadā, tadā, yadā] at another time, else, once Saṁyutta Nikāya IV 285; Jātaka V 12; Dhammapada IV 125.

:: Aññatama (pronoun adjective) [añña + superlative suffix tama; see also aññatara] one out of many, the one or the other of, a certain, any Mahāvaṁsa 38, 14.

:: Aññatara (pronoun adjective) [Sanskrit anyatara, añña + comparative suffix tara, cf. Latin alter, Gothic anϸar etc.] one of a certain number, a certain, somebody, some; often used (like eka) as indefinite article "a". Very frequent, e.g. Sutta-Nipāta 35, 210; Itivuttaka 103; Dhammapada 137, 157; Jātaka I 221, 253; II 132 etc. dev'aññatara a certain god, i.e. any kind of god Saṁyutta Nikāya IV 180 = Aṅguttara Nikāya IV 461.

:: Aññathatta (neuter) [aññathā + tta]
1. change, alteration Saṁyutta Nikāya III 37; IV 40; Aṅguttara Nikāya I 153; III 66; Kathāvatthu 227 (= jarā commentary, cf. Points of Controversy 5 note 2); Milindapañha 209.
2. difference Jātaka I 147; Itivuttaka 11.
3. erroneous supposition, mistake Vinaya II 2; Saṁyutta Nikāya III 91; IV 329.
4. fickleness, change of mind, doubt, wavering, Majjhima Nikāya I 448, 457 (+ domanassa); Jātaka I 33 (cittaṁ); Peta Vatthu Commentary 195 (cittassa).

:: Aññathā (adverb) [añña + thā] in a different manner, otherwise, differently Saṁyutta Nikāya I 24; Sutta-Nipāta 588, 757; as 163; Peta Vatthu Commentary 125, 133. anaññathā without mistake Vimāna Vatthu 4418; anaññatha (neuter) certainty, truth Paṭisambhidāmagga II 104 (= tatha).

-bhāva (1) a different existence Aṅguttara Nikāya II 10; Itivuttaka 9 = 94; Sutta-Nipāta 729, 740, 752; (2) a state of difference; i.e. change, alteration, unstableness
D I 36; Saṁyutta Nikāya II 274; III 8, 16, 42; Vibhaṅga 379;
-bhāvin based on difference Saṁyutta Nikāya III 225f.; IV 23f., 66f.; an° free from difference Vinaya I 36.

:: Aññatra (adverb) [anya + tra, see also aññattha] elsewhere, somewhere else Jātaka V 252; Peta Vatthu IV 162. In compounds also = añña°, e.g. aññatra-yoga (adjective) following another discipline Dīgha Nikāya I 187; Majjhima Nikāya I 487. — as preposition with ablative (and instrumental) but, besides, except, e.g. a. iminā tapo-pakkamena Dīgha Nikāya I 168; kiṁ karaṇīyaṁ a. dhamma-cariyāya Saṁyutta Nikāya I 101; ko na aññatra-m-ariyehi who else but the nobles Sutta-Nipāta 886 (= ṭhapetvā saññā-mattena Paramatthajotikā II 555). °kiṁ aññatra what but, i.e. what else is the cause but, or: this is due to; but for Dīgha Nikāya I 90 (vusitavā-mānī k. a. avusitattā); Saṁyutta Nikāya I 29 (k. a. adassanā except from blindness); Sutta-Nipāta 206 (the same).

:: Aññattha (adverb) [from añña = aññatra, adverb of place, cf. kattha, ettha] somewhere or anywhere else, elsewhere (either place where or whereto) Jātaka I 291; II 154; as 163; Dhammapada I 212; III 351; Peta Vatthu Commentary 45; Mahāvaṁsa 4, 37; 22, 14.

:: Aññā (feminine) [Sanskrit ājñā, = ā + jñā, cf. ājānāti] knowledge, recognition, perfect knowledge, philosophic insight, knowledge par excellence, viz. Arahantship, saving knowledge, gnosis (cf. on term Compendium 176 note 3 and Psalms of the Brethren introduction xxxiii) Majjhima Nikāya I 445; Saṁyutta Nikāya I four (sammad°), 24 (aññāya nibbuta); II 221; V 69, 129 (diṭṭh'eva dhamme), 133, 237; Aṅguttara Nikāya III 82, 143, 192; V 108; Itivuttaka 39f., 53, 104; Dhammapada 75, 96; Khuddakapāṭha VII 11; Milindapañha 334. — aññaṁ vyākaroti to manifest ones Arahantship (by a discourse or by mere exclamation) Vinaya I 183; Saṁyutta Nikāya II 51f., 120; IV 139; V 222; Jātaka I 140; II 333. See also Arahatta.

-atthika desirous of higher knowledge Peta Vatthu IV 114;
-ārādhana the attainment of full insight Majjhima Nikāya I 479;
-indriya the faculty of perfect knowledge or of knowledge made perfect Dīgha Nikāya III 219; Saṁyutta Nikāya V 204; Itivuttaka 53; past participle 2; Dhammasaṅgani 362, 505, 552; Nettipakaraṇa 15, 54, 60;
-citta the thought of gnosis, the intention of gaining Arahantship Saṁyutta Nikāya II 267; Aṅguttara Nikāya III 437;
-paṭivedha comprehension of insight Vinaya II 238;
-vimokkha deliverance by the highest insight Sutta-Nipāta 1105, 1107 (Cullaniddesa II 19: vuccati Arahatta-vimokkho).

:: Aññāṇa (neuter) [a + ñāṇa] ignorance; see ñāṇa 3 e.

:: Aññāṇaka (neuter) [denominative of aññāṇa] ignorance Vinaya IV 144.

:: Aññāṇin (adjective) [a + ñāṇin] ignorant, not knowing Dhammapada III 106.

:: Aññāta1 [past participle of ājānāti, q.v.] known, recognised Sutta-Nipāta 699. an° what is not known, in phrase anaññātaṁ-ñassāmī-t-indriya the faculty of him (who believes): "I shall know what is not known (yet)" Dīgha Nikāya III 219; Saṁyutta Nikāya V 204; Itivuttaka 53; past participle 2; Dhammasaṅgani 296 (cf. Buddhist Manual of Psychological Ethics 78); Nettipakaraṇa 15, 54, 60, 191.

-mānin one who prides himself in having perfect knowledge, one who imagines to be in possession of right insight Aṅguttara Nikāya III 175f.; Theragāthā 953.

:: Aññāta2 [a + ñāta] unknown, see ñāta.

:: Aññātaka1 [a + ñātaka, cf. Sanskrit ajñāti] he who is not a kinsman Dhammapada I 222.

:: Aññātaka2 (adjective) [denominative of aññāta2] unknown, unrecognisable, only in phrase °vesena in unknown form, in disguise Jātaka I 14; III 116; V 102.

:: Aññātar [agent noun to ājānāti] one who knows, a knower of Dīgha Nikāya II 286; Majjhima Nikāya I 169; Saṁyutta Nikāya I 106 (Dhammassa); Kathāvatthu 561.

:: Aññātāvin (adjective/noun) [from ājānāti] one who has complete insight as 291.

-indriya (°tāv'indriya) the faculty of one whose knowledge is made perfect Dhammasaṅgani 555 (cf. Buddhist Manual of Psychological Ethics 139f.) and same passages as under aññ'indriya (see aññā).

:: Aññātukāma (adjective) [ā + jñātuṁ + kāma] desirous of gaining right knowledge Aṅguttara Nikāya III 192. See ājānāti.

:: Aññāya [gerund of ājānāti, q.v. for detail] recognising knowing, in the conviction of Saṁyutta Nikāya I 24; Aṅguttara Nikāya III 41; Dhammapada 275, 411.

:: Aññoñña see añña B 2 commentary.

:: Apa° [Vedic apa; Indo-Germanic °apo = Greek ἀπό, Avesta apa, Latin ab from °ap (cf. aperio); Gothic af, German ab, Anglo-Saxon English of. A comparative form from apa is apara "futher away"] Well defined directional prefix, meaning "away from, off". Usually as base-prefix (except with ā), and very seldom in compounds with other modifying prefixes (like sam, abhi etc.).
1. apa = Vedic apa (Indo-Germanic °apo): apeti to go away = Greek ἄκειμι, Latin abeo, Gothic afiddja; apeta gone away, rid; °kaḍḍhati to draw away, remove; °kamati walk away; °gacchati go away; °nidhāti put away; °nudati push away; °neti lead away; °vattati turn away (= āverto); °sakkati step aside; °harati take away.
2. apa = Vedic ava (Indo-Germanic °aue; see ava for details). There exists a widespread confusion between the two prepositions apa and ava, favoured both by semantic (apa = away, ava = down, cf. English off) and phonetic affinity (p softened to b, especially in B mss., and then to v, as b > v is frequent, e.g. bya° > vya° etc.). Thus we find in Pāḷi apa where Vedic and later literary Sanskrit have ava in the following instances: apakanti, °kassati, °kirati, °gata, °cāra, °jhāyati, °thaṭa, °dāna, °dhāreti, °nata, °nāmeti, °nīta, °lekhana, °loketi, °vadati.

:: Apabbūhati and Apabyūhati [apa + vi + ūh] to push off, remove, scrape away Aṅguttara Nikāya III 187 (apaviyūhitvā, vv.ll. °bbūhitvā); Jātaka I 265 (paṁsuṁ). — causative °byūhāpeti to make remove or brush Jātaka IV 349 (paṁsuṁ).

:: Apabyāma see apavyāma.

:: Apacaya [from apa + ci] falling off, diminution (opposite ācaya gathering, heaping up), unmaking, especially loss (of wordliness), decrease (of possibility of rebirth Vinaya II 2 = III 21 = IV 213; cf. Jātaka III 342; Saṁyutta Nikāya II 95 (kāyassa ācayo pi apacayo pi); Aṅguttara Nikāya IV 280 = Vinaya II 259 (opposite ācaya); Jātaka III 342 (sekho °ena na tappati); Vibhaṅga 106, 319, 326, 330. {51}

-gāmin going towards decrease, "making for the undoing of rebirth" (Buddhist Manual of Psychological Ethics 74) Aṅguttara Nikāya V 243, 277; Dhammasaṅgani 277, 339, 505, 1014; Vibhaṅga 12, 16f.; Nettipakaraṇa 87 (cf. Kathāvatthu 156).

:: Apacāra [from apa + car, cf. Sanskrit apa- and abhi-carati] falling off, fault, wrong doing Jātaka VI 375.

:: Apacāyana (neuter) [abstract from apa + cāy, which is itself a derived from ci, cināti] — honouring, honour, worship, reverence Jātaka I 220; V 326; Sumaṅgalavilāsinī I 256 (°kamma); Vimāna Vatthu 24 (°ṁ karoti = añjalikaṁ karoti); Peta Vatthu Commentary 104 (°kara, adjective), 128 (+ paricariya).

:: Apacāyati [from apa + ci, cf. cināti and cayati, with different meaning in Sanskrit; better explained perhaps as denominative from *apacāya in meaning of apacāyana, cf. apacita] to honour, respect, pay reverence Dīgha Nikāya I 91 (pūjeti + a.); Jātaka III 82. potential apace (for apaceyya, may be taken to apacināti 2) Aṅguttara Nikāya IV 245; Therīgāthā Commentary 72 (here to apacināti 1), — past participle apacita (q.v.).

:: Apacāyika (adjective) [from *apacāya, cf. Buddhist Hybrid Sanskrit apacāyaka Mahāvastu I 198; Divyāvadāna 293] — honouring, respecting Jātaka IV 94 (vaddha°, cf. vaddhapacāyin); Peta Vatthu II 78 (jeṭṭha°); IV 324 (the same). In Buddhist Hybrid Sanskrit the corresponding phrase is jyeṣṭhapacayaka.

:: Apacāyin (adjective) [from *apacāya; cf. apacāyika] honouring, paying homage, revering Sutta-Nipāta 325 (vaddha° = vaddhānaṁ apaciti karaṇena Paramatthajotikā II 332) = Dhammapada 109; Jātaka I 47, 132, 201; II 299; V 325; Milindapañha 206; Saddhammopāyana 549.

:: Apacca [Vedic apatya neuter; derived from apa] offspring, child Dīgha Nikāya I 90 (bandhupāda° cf. muṇḍaka), 103 (the same); Saṁyutta Nikāya I 69 (an°) Sutta-Nipāta 991; Sumaṅgalavilāsinī I 254.

:: Apaccakkha (adjective) [a + paṭi + akkha] unseen; in instrumental feminine apaccakkhāya as adverb without being seen, not by direct evidence Milindapañha 46 f.

:: Apacchapurima (adjective) [a + paccha + purima] "neither after nor before", i.e. at the same time, simultaneous Jātaka III 295.

:: Apacināti [apa + cināti]
1. [in meaning of Sanskrit apacīyate cf. Pāḷi upaciyyati passive of upacināti] to get rid of, do away with, (cf. apacaya), diminish, make less Saṁyutta Nikāya III 89 (opposite ācināti); Theragāthā 807; Jātaka IV 172 (apacineth'eva kāmāni = viddhaṁseyyatha commentary). Here belong probably preterit 3rd plural apaciyiṁsu (to be read for upacciṁsu) at Jātaka VI 187 (akkhīni a. "the eyes gave out") and potential present apace Therīgāthā Commentary 72 (on verse 40). 2. [= apacayati] to honour, esteem; observe, guard Vinaya I 264 (apacinayamāna cīvaraṁ (?) varia lectio apacitiyamāna; translated guarding his claim is, Vinaya Texts); Majjhima Nikāya I 324 (see detail under apaviṇāti) Theragāthā 186 (gerundive apacineyya to be honoured); Jātaka V 339 (anapacinanto for Text anupacinanto, varia lectio anapavinati). — past participle apacita (q.v.).

:: Apacita [past participle of apacayati or apacināti] honoured, worshipped, esteemed Theragāthā 186; Jātaka II 169; IV 75; Vimāna Vatthu 510 (= pūjita Vimāna Vatthu 39); 3511 (cf. Vimāna Vatthu 164); Milindapañha 21.

:: Apaciti (feminine) [Vedic apaciti in different meaning, viz. expiation] honour, respect, esteem, reverence Theragāthā 589; Jātaka I 220; II 435; III 82; IV 308; VI 88; Milindapañha 180, 234 (°ṁ karoti), 377 (pūjana + a.); Paramatthajotikā II 332 (°karaṇa). cf. apacāyana.

:: Apadāna (neuter)
1. [= Sanskrit apadāna] removing, breaking off, Dīgha Nikāya III 88.
2. [= Sanskrit avadāna cf. ovāda] advice, admonition, instruction, morals Vinaya II 4 (an° not taking advice), 7 (the same) Majjhima Nikāya I 96; Aṅguttara Nikāya V 337f. (saddhā°) Theragāthā 47.
3. legend, life history. In the title Mahāpadāna Suttanta it refers to the seven Buddhas. In the title apadānaṁ, that is "the stories", it refers almost exclusively to Arahants. The other, (older), connotation seems to have afterwards died out. See Dialogues of the Buddha II 3. — cf. also pariyāpadāna.

:: Apadesa [cf. Sanskrit apadeśa
1. reason, cause, argument Majjhima Nikāya I 287 (an°).
2. statement, designation Peta Vatthu Commentary 8.
3. pretext Jātaka III 60; IV 13; Peta Vatthu Commentary 154. Thus also apadesaka Jātaka VI 179.

:: Apadhāreti [causative of apa + dhṛ, cf. Sanskrit ava-dhārayati, but also Buddhist Hybrid Sanskrit apadhārayati Divyāvadāna 231] to observe, request, Anglo-Saxon Therīgāthā Commentary 16.

:: Apadisa [from apa + diś] reference, testimony, witness Dhammapada II 39.

{46}

:: Apadisati [apa + disati] to call to witness, to refer to, to quote Vinaya III 159; Jātaka I 215; III 234; IV 203; Milindapañha 270; Dhammapada II 39; Nettipakaraṇa 93.

:: Apagabbha (adjective) [a + pa + gabbha] not entering another womb, i.e. not destined to another rebirth Vinaya III 3.

:: Apagacchati [apa + gam] to go away, turn aside Dhammapada I 401 (°gantvā). — past participle apagata (q.v.).

:: Apagama [Sanskrit apagama] going away, disappearance Saddhammopāyana 508.

:: Apagata [past participle of apagacchati
1. gone, gone away from (with ablative), removed; deceased, departed Itivuttaka 112; Peta Vatthu Commentary 39, 63 (= peta), 64 (= gata).
2. (°-) frequent as prefix, meaning without, literally having lost, removed from; free from Vinaya II 129 (°gabbhā having lost her fœtus, having a miscarriage); Jātaka I 61 (°vattha without clothes); Peta Vatthu Commentary 38 (°soka free from grief), 47 (°lajja not shy), 219 (°viññāṇa without feeling [BD: ? without consciousness]). — cf. apakata.

:: Apahara [Sanskrit apahāra, from apaharati] taking away, stealing, robbing Jātaka II 34.

:: Apaharaṇa (neuter) = apahara Milindapañha 195.

:: Apaharati [apa + hṛ] to take away, remove, captivate, rob Jātaka III 315 (preterit apahārayiṁ); Milindapañha 413; Sumaṅgalavilāsinī I 38.

:: Apahattar [agent noun to apaharati] one who takes away or removes, destroyer Majjhima Nikāya I 447 = Kathāvatthu 528.

:: Apajaha (adjective) [a + pajaha] not giving up, greedy, miserly Aṅguttara Nikāya III 76 (varia lectio apānuta; commentary explains (a)vaḍḍhinissita mānatthaddha).

:: Apajita (neuter) [past participle of apa + ji] defeat Dhammapada 105.

:: Apajjhāyati [apa + jhāyati1; cf. Sanskrit abhi-dhyāyati] to muse, meditate, ponder, consider Majjhima Nikāya I 334 (nijjhāyati + a.); III 14 (the same).

:: Apakaḍḍhati [apa + kaḍḍhati, cf. Sanskrit apa-karṣati] to draw away, take off, remove Dīgha Nikāya I 180; III 127; Dhammapada II 86. Causative apakaḍḍhāpeti Jātaka I 342; IV 415; Milindapañha 34. — cf. apakassati; and see pakattheti.

:: Apakantati [apa + kantati, Sanskrit ava + kṛntati] to cut off Therīgāthā 217 (gale = gīvaṁ chindati Therīgāthā Commentary 178; Kern, Toevoegselen corrects to kabale a.).

:: Apakaroti [apa + karoti, cf. Sanskrit apakaroti and apakṛta in same meaning] to throw away, put off; hurt, offend, slight; possibly in reading Text apakiritūna at Therīgāthā 447 (q.v.). — past participle apakata (q.v.). cf. apakāra.

:: Apakassati [Sanskrit apa- and ava-kaṛṣati, cf. apakaḍḍhati] to throw away, remove Sutta-Nipāta 281 (varia lectio and Paramatthajotikā II ava°; explained by niddhamati and nikkaḍḍhati Paramatthajotikā II 311). — gerund apakassa Sutta-Nipāta II 198 = Milindapañha 389. See also apakāsati.

:: Apakata [past participle of apakaroti] put off, done away, in ājīvikāpakata being without a living Majjhima Nikāya I 463 (the usual phrase being °apagata); Milindapañha 279 (the same). At Itivuttaka 89 the reading of same phrase is ājīvikā pakatā (varia lectio ā° vakatā).

:: Apakataññu (adjective) [a + pa + kataññu] ungrateful Vinaya II 199.

:: Apakāra and °ka [cf. Sanskrit apakāra and apakaroti] injury, mischief; one who injures or offends Dhammapada III 63; Saddhammopāyana 283.

:: Apakāsati at Vinaya II 204 is to be read as apakassati and interpreted as "draw away, distract, bring about a split or dissension (of the Saṅgha)". The varia lectio on page 325 justifies the correction (apakassati) as well as Buddhaghosa's explanation "parisaṁ ākaḍḍhanti". — cf. Aṅguttara Nikāya III 145 and see avapakāsati. The reading at the same passage at Aṅguttara Nikāya V 74 is avakassati (combined with vavakassati, where Vinaya II 204 has avapakāsati), which is much to be preferred (see vavakassati).

:: Apakiritūna at Therīgāthā 447 Text (reading of commentary is abhi°) is explained Therīgāthā Commentary 271 to mean apakiritvā chaḍḍetvā throwing away, slighting, offending. The correct etymology = Sanskrit avakirati (ava + kṛ to strew, cast out) in sense "to cast off, reject", to which also belongs kirāta in meaning "cast off" i.e. man of a so-called low tribe. See also avakirati 2.

:: Apakkamati [cf. Sanskrit apakramati, apa + kram] to go away, depart, go to one side Jātaka III 27; Saddhammopāyana 294. — preterit apakkami Peta Vatthu IV 75; gerund apakkamitvā Peta Vatthu Commentary 43, 124, and apakkamma Peta Vatthu II 928.

:: Apalāḷeti [apa + lāḷeti] to draw over to Vinaya I 85.

:: Apalāpin see apalāsin [Sanskrit apalāpin "denying, concealing" different].

:: Apalāsin (adjective) [apaḷāsin; but spelling altogether uncertain. There seems to exist a confusion between the forms apalāyin, apalāpin and apalāsin, owing to frequent miswriting of s, y, p in mss (cf. Cullaniddesa introduction page xix.). We should be inclined to give apalāsin, as the lectio difficilior, the prefix. The explanation at past participle 22 as "yassa puggalassa ayaṁ paḷāso pahīno ayaṁ vuccati puggalo apaḷāsī" does not help us to clear up the etymology nor the vv.ll.] either "not neglectful, pure, clean" (= apalāpin from palāsa chaff, cf. apalāyin at Jātaka V 4), or "not selfish, not hard, generous" (as inferred from combination with amakkhin and amaccharin), or "brave, fearless, energetic" (= apalāyin) Dīgha Nikāya III 47, cf. past participle 22. See palāsin.

:: Apalāyin (adjective) [a + palāyin] not running away, steadfast, brave, fearless Cullaniddesa §13 (abhīru anutrāsin apalāyin as explanation of acchambhin and vīra); Jātaka IV 296; V 4 (where commentary gives variant "apalāpinī ti pi pāṭho", which latter has varia lectio apalāsinī and is explained by commentary as palāpa-rahite anavajjasarīre page 5). See also apalāsin.

:: Apalekhana (neuter) [apa + lekhana from likh in meaning of lih, corresponding to Sanskrit ava-lehana] — licking off, in compound hatthāpalekhana "hand-licking" (i.e. licking one's hand after a meal, the practice of certain ascetics) Majjhima Nikāya 177 (with varia lectio hatthāvalekhana Majjhima Nikāya I 535; Trenckner compares Buddhist Hybrid Sanskrit hastapralehaka Lalitavistara 312 and hastāvalehaka ibid. 323), 412; past participle 55 (explained at Puggalapaññatti 231 as hatthe piṇḍamhe niṭṭhite jivhāya hatthaṁ apalekhati).

:: Apalekhati [apa + lekhati in meaning of Sanskrit avalihati] to lick off Puggalapaññatti 231 (hatthaṁ).

:: Apalepa in "so'palepapatito jarāgharo" at Therīgāthā 270 is to be read as "so palepa°". Morris's interpretation JPTS 1886, 126 therefore superfluous.

:: Apalibuddha and Apalibodha [a + palibuddha, past participle of pari + bṛh, see palibujjhati] unobstructed, unhindered, free Jātaka III 381 (°bodha); Milindapañha 388; Dhammapada III 198.

:: Apalokana (neuter) [from apaloketi] permission, leave, in °kamma proposal of a resolution, obtaining leave (see kamma I 3) Vinaya II 89; IV 152.

:: Apaloketi [BHS ava-lokayati]
1. to look a head, to look before, to be cautious, to look after Majjhima Nikāya I 557 (varia lectio for apaciṇāti, where Jātaka V 339 commentary has avaloketi); Milindapañha 398.
2. to look up to, to obtain permission from (accusative), to get leave, to give notice of Vinaya III 10, 11; IV 226 (anapaloketvā = anāpucchā), 267 (+ āpucchitvā); Majjhima Nikāya I 337; Saṁyutta Nikāya III 95 (bhikkhusaṅghaṁ anapaloketvā without informing the Saṅgha); Jātaka VI 298 (vājānaṁ); Dhammapada I 67, — past participle apalokita (q.v.). See also apalokana and °lokin.

:: Apalokin (adjective) [Sanskrit avalokin] "looking before oneself", looking at, cautious Milindapañha 398.

:: Apalokita [past participle of apaloketi; Sanskrit avalokita
1. Asked permission, consulted Saṁyutta Nikāya III 5.
2. (neuter) permission, consent, Majjhima Nikāya I 337 (Nāgāpalokitaṁ apalokesi).
3. (neuter) and especially of Nibbāna Saṁyutta Nikāya IV 370.

:: Apamāra [Sanskrit apasmāra] epilepsy Vinaya I 93. cf. apasmāra.

:: Apamārika (adjective) [cf. Sanskrit apasmārin] epileptic Vinaya IV 8, 10, 11.

:: Apanamati [semantically doubtful] to go away Sutta-Nipāta 1102 (apanamissati, varia lectio apalām° and apagam°; explained at Cullaniddesa §60 by vajissati pakkhamissati etc, — past participle apanata (q.v.) — causative apanāmeti.

:: Apanata [past participle of apanamati] "bent away", drawn aside, in stereotype combination abhinata + apanata ("strained forth and strained aside" Mrs Rhys Davids Kindred Sayings I 39) Majjhima Nikāya I 386; Saṁyutta Nikāya I 28.

:: Apanāmeti [causative from apanamati
1. to take away, remove Majjhima Nikāya I 96 = Aṅguttara Nikāya I 198 (kathaṁ bahiddhā a. carry outside); Khuddakapāṭha VIII 4 (= aññaṁ ṭhānaṁ gameti Paramatthajotikā I 220).
2. [= Sanskrit ava-namati] to bend down, lower, put down Vinaya II 208 (chattaṁ); Saṁyutta Nikāya I 226 (the same); Jātaka II 287 (the same, varia lectio apa netvā); Dīgha Nikāya I 126 (hatthaṁ, for salute).

:: Apaneti [apa + nī] to lead away, take or put away, remove Jātaka I 62, 138; II 4, 155 (preterit apānayi) III 26; Milindapañha 188, 259, 413; Peta Vatthu Commentary 41, 74, 198 (= harati) Saddhammopāyana 63. passive apanīyati Saṁyutta Nikāya I 176, — past participle apanīta (q.v.).

:: Apanidahati (and apanidheti) [apa + ni + dhā, cf. Vedic apadhā hiding-place; Sanskrit apadadhāti = Greek ἀποτἱϧημι = Latin abdo "do away"] to hide, conceal Vinaya IV 123 (°dheti, °dheyya, °dhessati); Peta Vatthu Commentary 215 (°dhāya gerund), — past participle apanihita. — causative apanidhāpeti to induce somebody to conceal Vinaya IV 123.

:: Apanihita [past participle of apanidahati] concealed, in abstract °ttaṁ (neuter) hiding, concealing, theft Peta Vatthu Commentary 216.

:: Apanīta [Sanskrit apanīta, past participle of apa + nī, see apa neti and cf. also onīta = apanīta] taken away or off, removed, dispelled Peta Vatthu Commentary 39.

:: Apanṇṇakatā (feminine) [abstract of apaṇṇaka] certainty, absoluteness Saṁyutta Nikāya IV 351f.

:: Apanudana and Apanūdana (neuter) [Sanskrit apanodana, from apanudati] — taking or driving away, removal Vinaya II 148 = Jātaka I 94 (dukkha°); Sutta-Nipāta 252 (the same); Peta Vatthu Commentary 114 (the same).

:: Apanudati and Apanudeti [apa + nud, cf. Vedic apanudati and causative Sanskrit apanodayati] to push or drive away, remove, dispel; present apanudeti Milindapañha 38. Preterit apānudi Peta Vatthu I 86 (= apanesi Peta Vatthu Commentary 41); II 314 (= avahari aggahesi Peta Vatthu Commentary 86); Dāṭhāvaṁsa I 8. gerund apanujja Dīgha Nikāya II 223. See also derivation apanudana.

:: Apanuditar [agent noun from apanudati, Sanskrit apanoditṛ] remover, dispeller Dīgha Nikāya III 148.

:: Apaṇṇaka (adjective) [a + paṇṇaka; see paṇṇaka; Weber Ind. Str. III 150 and Kuhn, Beitr. page 53 take it as *a-praśna-ka] certain, true, absolute Majjhima Nikāya I 401, 411; Aṅguttara Nikāya V 85, 294, 296; Jātaka I 104 (where explained as ekaṁsika aviruddha niyyānika).

:: Apaṅga (apāṅga) [Sanskrit apāṅga] the outer corner of the eye Jātaka III 419 (asitapaṅgin black-eyed); IV 219 (bahi°). spelled avaṅga at Vinaya II 267, where the phrase avaṅgaṁ karoti, is explained by Buddhaghosa ibid page 327 as "avaṅgadese adhomukhaṁ lekhaṁ karonti". According to Kern, Toevoegselen 20, Buddhaghosa's explanation is not quite correct, since avaṅga stands here in the meaning of "a coloured mark upon the body" (cf. PW apāṅga).

:: Apaññaka (adjective) = apañña, ignorant Dīpavaṁsa VI 29.

:: Apapibati [apa + pibati] to drink from something Jātaka II 126 (preterit apāpāsi).

:: Apara (adjective) [Vedic apara, derived from apa with comparative suffix °ra = Indo-Germanic °aporos "further away, second"; cf. Greek ἆπϖτέρϖ farther, Latin aprilis the second month (after March, i.e. April). Gothic afar = after] another, i.e. additional, following, next, second (with pronoun inflexion, i.e. nominative plural apare) Dīgha Nikāya III 190 (°pajā another, i.e. future generation); Sutta-Nipāta 791, 1089 (n'); Jātaka I 59 (aparaṁ divasaṁ on some day following); III 51 (apare tayo sahāyā "other friends three", i.e. three friends, cf. similarly French nous autres Francais); IV 3 (dīpa); Peta Vatthu Commentary 81 (°divase on another day), 226; with other particles like aparo pi Dīgha Nikāya III 128. — neuter aparaṁ what follows i.e. future state, consequence; future Vinaya I 35 (nāparaṁ nothing more); Sutta-Nipāta 1092 (much the same as punabbhava, cf. Cullaniddesa §61). Cases adverbially; aparaṁ (accusative) further, besides, also Jātaka I 256; III 278; often with other particles like athaparaṁ and further, moreover Sutta-Nipāta 974; and puna c'aparaṁ Itivuttaka 100; Milindapañha 418 (so read for puna ca paraṁ) and passim; aparam pi Visuddhimagga 9. — aparena in future Dīgha Nikāya III 201. — Repeated (reduplicative formation) aparāparaṁ (local) to and fro Jātaka I 265, 278; Peta Vatthu Commentary 198; (temporal) again and again, off and on Jātaka II 377; Milindapañha 132 Vimāna Vatthu 271; Peta Vatthu Commentary 176 (= punappunaṁ).

-anta (aparanta) = aparaṁ, with anta in same function as in compounds vananta (see anta1 5): (a.) further away, westward Jātaka V 471; Milindapañha 292 (janapada). (b.) future Dīgha Nikāya I 30 (°kappika, cf. Sumaṅgalavilāsinī I 118); Majjhima Nikāya II 228 (°ānudiṭṭhi thought of the future); Saṁyutta Nikāya III 46 (the same);
-āpariya (from aparāpara) ever-following, successive, continuous, everlasting; used with reference to kamma Jātaka V 106; Milindapañha 108;
-bhāga the future, literally a later part of time, only in locative aparabhāge at a future date, later on Jātaka I 34, 262; IV 1; Vimāna Vatthu 66.

:: Aparaddha [past participle of aparajjhati] missed (with accusative), gone wrong, failed, sinned (against = locative) Dīgha Nikāya I 91, 103, 180; Saṁyutta Nikāya I 103 (suddhi-maggaṁ); Theragāthā 78; Sutta-Nipāta 891 (suddhiṁ = viraddha khalita Mahāniddesa 300); Peta Vatthu Commentary 195.

:: Aparajjhati [Sanskrit aparādhyate, apa + rādh] to sin or offend against (with locative) Vinaya II 78 = III 161; Jātaka V 68; VI 367; Milindapañha 189; Peta Vatthu Commentary 263, — past participle aparaddha and aparādhita (q.v.).

:: Aparajju (adverb) [Sanskrit apare-dyus] on the following day Vinaya II 167; Saṁyutta Nikāya I 186; Milindapañha 48.

:: Aparaṇha [DPL]: The afternoon or evening.

:: Aparaṇṇa (neuter) [apara + aṇṇa = anna] "the other kind of cereal", prepared or cooked cereals, pulse etc. Opposed to pubbaṇṇa the unprepared or raw corn (= āmakadhañña Vinaya IV 265; Vinaya III 151 (pubb° + a.); IV 265, 267; Aṅguttara Nikāya IV 108, 112 (tila-mugga-māsā°; opposite sāli-yavaka etc.); Cullaniddesa §314 (aparaṇṇaṁ nāma sūpeyyaṁ); Jātaka V 406 (°jā = hareṇukā, pea); Milindapañha 106 (pubbaṇṇa°). See also dhañña and harita.

:: Aparapaccaya (adjective) [a + para + paccaya] not dependent or relying on others Vinaya I 12 (vesārajja-p-patta + a.); Dīgha Nikāya I 110 (the same); Majjhima Nikāya II 41; Majjhima Nikāya I 491; Saṁyutta Nikāya III 83; Sumaṅgalavilāsinī I 278 (= nāssa paro paccayo).

:: Aparādha [from apa + rādh] sin, fault, offence, guilt Jātaka I 264 (nir°); III 394; IV 495; Vimāna Vatthu 69; Peta Vatthu Commentary 87, 116.

:: Aparādhika (adjective) [from aparādha, cf. Sanskrit aparādhin] guilty, offending, criminal Jātaka II 117 (vāja°); Milindapañha 149 (issara°), 189 (Aparādhikatā).

:: Aparādhita [past participle of aparādheti, causative of apa + rādh; cf. aparaddha] transgressed, sinned, failing Jātaka V 26 (so read for aparadh'ito).

:: Aparājita (adjective) [Vedic aparājita; a + parājita] unconquered Sutta-Nipāta 269; Jātaka I 71, 165.

:: Aparāyin (adjective) [a + parāyin, cf. parāyana] having no support Jātaka III 386 (feminine °ī; commentary appatiṭṭhā appaṭisaraṇā).

:: Apasakkati [apa + sakkati] to go away, to go aside Jātaka IV 347 (varia lectio for apavattati); Vimāna Vatthu 101; Peta Vatthu Commentary 265 (preterit °sakki = apakkami).

:: Apasavya (adjective) [apa + savya] right (i.e. not left), contrary Udāna 50 (Text has niṭṭhubhitvā abyāmato karitvā; vv.ll. are apabhyāmāto, abhyāmato and commentary apasabyāmato), where commentary explains apasabyāmato karitvā by apasabyaṁ katvā, "which latter corresponds in form but not in meaning to Sanskrit apasavyaṁ karoti to go on the right side" (Morris JPTS 1886, 127). — See apavyāma.

:: Apasāda [from apa + sad] putting down, blame, disparage Majjhima Nikāya III 230.

:: Apasādeti [causative of apa + sad]
1. to refuse, decline Vinaya IV 213, 263; Jātaka V 417 (= uyyojeti).
2. to depreciate, blame, disparage Vinaya III 101; Majjhima Nikāya III 230 (opposite ussādeti); Sumaṅgalavilāsinī I 160, — past participle apasādita (q.v.).

:: Apasādita [past participle of apasādeti] blamed, reproached, disparaged Saṁyutta Nikāya II 219; Paramatthajotikā II 541.

:: Apasmāra [Sanskrit apasmāra, literally want of memory, apa + smṛ] epilepsy, convulsion, fit Jātaka IV 84. cf. apamāra.

:: Apassati [Sanskrit apāśrayati, apa + ā + sṛi] to lean against, have a support in (accusative), to depend on.
1. (literal) lean against Vinaya II 175 (bhitti apassitabbo the wall to be used as a headrest).
2. (figurative) mostly in gerund apassaveya dependent upon, depending on, trusting in (locative or accusative or °—°) Vinaya III 38; Jātaka I 214; Peta Vatthu Commentary 189, — past participle apassita (q.v.). — See also avasseti.

:: Apassaveya [cf. Sanskrit apāśraya, from apassati
1. support, rest Therīgāthā Commentary 258.
2. bed, bolster mattress, in kaṇṭak° a mattress of thorns, a bolster filled with thorns (as cushion for asceties) Majjhima Nikāya I 78; Jātaka I 493; III 235.

-sāppassaveya with a headrest Jātaka IV 299;
-pīṭhaka a chair with a headrest Jātaka III 235.

:: Apassena (neuter) [from apassati] a rest, support, dependence Majjhima Nikāya III 127 (°ka); Dīgha Nikāya III 224 (cattāri apassanāni); as adjective caturāpassena one who has the fourfold support viz. saṅkhāy'ekaṁ paṭisevati, adhivāseti, parivajjeti, vinodeti Aṅguttara Nikāya V 30.

-phalaka (cf. Morris JPTS 1884 71) a bolster-slab, headrest Vinaya I 48; II 175, 209.

:: Apassinto etc. see passati.

:: Apassita [past participle of apassati]
1. leaning against Jātaka II 69 (tālamūlaṁ = nissāya ṭhita commentary).
2. depending on, trusting in (with accusative or locative) Vimāna Vatthu 101 (parāgāraṁ = nissita Vimāna Vatthu 101); Jātaka IV 25 (balamhi = balaṁissita). See also avassita.

:: Apassyika (adjective) [from apassaveya; cf. Sanskrit apāśrayin] reclining on, in kaṇṭaka° one who lies on a bed of thorns (see kaṇṭaka) Majjhima Nikāya I 78; Jātaka IV 299 (varia lectio kaṇḍikṣayika); past participle 55.

:: Apatacchika only in khārāpatācch° (q.v.) a kind of torture.

:: Apattha1 (adjective) [Sanskrit apāsta, past participle of apa + as2] thrown away Dhammapada 149 (= chaḍḍita Dhammapada III 112).

:: Apattha2 2nd plural preterit of pāpuṇāti (q.v.).

:: Apatthaṭa = avatthaṭa covered Theragāthā 759.

:: Apatthita and Apatthiya see pattheti.

:: Apaṭṭhapeti [causative from apa-tiṭṭhati, cf. Sanskrit apa + sthā to stand aloof] — to put aside, leave out, neglect Jātaka IV 308; V 236.

:: Apavadati [apa + vadati] to reproach, reprove, reject, despise Dīgha Nikāya I 122 (= paṭikkhipati Sumaṅgalavilāsinī I 290); Saṁyutta Nikāya V 118 (+ paṭikkāsati).

:: Apavagga [Sanskrit apavarga] completion, end, final delivery, Nibbāna; in phrase saggāpavagga Dāṭhāvaṁsa II 62; III 75.

:: Apavahati [apa + vahati] to carry or drive away; causative apavāheti to remove, give up Milindapañha 324 (kaddamaṁ).

:: Apavattati [apa + vṛt, cf. Latin āverto] to turn away or aside, to go away Jātaka IV 347 (varia lectio apasakkati).

:: Apavāda [DPL]: Blame, abuse.

:: Apaviddha [past participle of apavijjhati, Vedic apa + vyadh] thrown away, rejected, discarded, removed Saṁyutta Nikāya I 202; III 143; Sutta-Nipāta 200 (susānasmiṁ = chaḍḍita Paramatthajotikā II 250); Theragāthā 635 = Dhammapada 292 (= chaḍḍita Dhammapada III 452); Peta Vatthu III 82 (susānasmiṁ; so read for Text apaviṭṭha); Jātaka I 255; III 426; VI 90 (= chaḍḍita commentary). Saddhammopāyana 366.

:: Apaviṇāti is probably misreading for apaciṇāti (see apac° 2). As varia lectio at Jātaka V 339 (anapavinanto) for Text anupacinanto (explained by avaloketi commentary). Other vv.ll. are anuvi° and apavī°; meaning "not paying attention". The positive form we find as apavīṇati "to take care of, to pay attention to" (with accusative) at Majjhima Nikāya I 324, where Trenckner unwarrantedly assumes a special root veṇ (see "Notes" page 781), but the vv.ll. to this passage (see Majjhima Nikāya I 557) with apavīṇāti and apacinati confirm the reading apaciṇāti, as does the gloss apaloketi.

:: Apaviṭṭha at Peta Vatthu III 82 is to be read apaviddha (q.v.).

:: Apaviyūhati see appabbūhati.

:: Apavīṇati see apaviṇāti (= apaciṇāti).

:: Apavyāma [apa + vyāma] disrespect, neglect, in phrase apavyāmato (apaby°) karoti to treat disrespectfully, to insult, defile Saṁyutta Nikāya I 226 (varia lectio abyāmato; commentary explains apabyāmato karitvā abyāmato katvā); Kathāvatthu 472 (vv.ll. asabyākato, abyāto, apabyāto; Points of Controversy 270 note 1 remarks: "B. trslation: abyāsakato. The Burmese scholar U. Pandi, suggests we should read apabyākato, by which he understands blasphemously"; it is here combined with niṭṭhubhati, as at Dhammapada II 36); Dhammapada II 36 ("want of forbearance" ed.; doubtful reading; vv.ll. appabyāyakamma and apasāma). For further detail see apasavya.

:: Apayāna (neuter) [Sanskrit apayāna, from apayāti] going away, retreat Dīgha Nikāya I 9 (opposite upa°); Sumaṅgalavilāsinī I 95.

:: Apayāti [Sanskrit apayāti, apa + yā] to go away Jātaka VI 183 (apāyāti metri causa; explained by commentary as apagacchati palāyati). — causative apayāpeti [Sanskrit apayāpayati] to make go, drive away, dismiss Majjhima Nikāya III 176; Saṁyutta Nikāya II 119.

:: Apābhata [past participle of apa + ā + bhṛ cf. Vedic apa-bharati, but Latin aufero to ava°] taken away, stolen Jātaka III 54.

:: Apācīna (adjective) [Vedic apācīna; cf. apāca° and apāka, western; to Latin opācus, original turned away (from the east or the sun) i.e. opposite, dark] westerly, backward, below Saṁyutta Nikāya III 84; Itivuttaka 120 (apācīnaṁ used as adverb and taking here the place of adho in combination with uddhaṁ tiriyaṁ; the reading is a conjecture of Windisch's, the vv.ll. are apācinaṁ; apācini, apāci and apāminaṁ, commentary explains by heṭṭhā).

:: Apāda (?) [apa + ā + dā] giving away in marriage Jātaka IV 179 (in explanation of anāpāda unmarried; reading should probably be āpāda = pariggaha).

:: Apādaka (adjective) [a + pāda + ka] not having feet, footless, creeping, especially of snakes and fishes Vinaya II 110 = Jātaka II 146 (where see explanation.). spelled apada(ka) at Itivuttaka 87 (varia lectio apāda).

:: Apāhata [past participle of apa + hṛ] driven off or back, refuted, refused Sutta-Nipāta 826 (°smiṁ = apasādite vade Paramatthajotikā II 541).

:: Apākatika (adjective) [a + pākata + ika] not in proper or natural shape, out of order, disturbed Dhammapada II 7. cf. appakāra.

:: Apākaṭatā (feminine) [a + pākaṭa + tā] unfitness Milindapañha 232 (varia lectio apākatatta perhaps better).

:: Apālamba ["a Vedic term for the hinder part of a carriage" Morris JPTS 1886, 128; the "Vedic" unidentified] a mechanism to stop a chariot, a safeguard "to prevent warriors from falling out" (commentary) Saṁyutta Nikāya I 33 (Mrs Rhys Davids translates "leaning board"); Jātaka VI 252 (varia lectio upā°; Kern translates "remhout", i.e. brake).

:: Apāna (neuter) breathing out, respiration (so Childers; no reference in Pāḷi Canon?) On prāṇa and apāna see G.W. Brown in Journal American Oriental Society 39, 1919 past participle 104-112. See ānāpāna.

:: Apānakatta (neuter) [a + pānaka + ttaṁ] "waterless state", living without drinking water Jātaka V 243.

:: Apāpaka (adjective) [a + pāpaka] guiltless, innocent feminine °ikā Vimāna Vatthu 314; 326.

:: Apāpata (adjective) [apa + ā + pata] falling down into (with accusative) Jātaka IV 234 (aggiṁ).

:: Apāpuṇati Apāpurati and Apāpuṇati [Sanskrit apāvṛṇoti, apa + ā + vṛ, but Vedic only apa-vṛṇoti corresponding to Latin °aperio =apa-°erio. On form see Trenckner, "Notes" 63] to open (a door) Vinaya I 5 (apāpur'etaṁ amatassa dvāraṁ: imperative; where the same passage Saṁyutta Nikāya I 137 has avāpur°, Text, but varia lectio apāpur°); Vimāna Vatthu 6427 (apāpuranto amatassa dvāraṁ, explained at Vimāna Vatthu 284 by vivaranto); Itivuttaka 80 (apāvuṇanti a. dv. As Text conj., with varia lectio apānumanti, apāpurenti and apāpuranti), — past participle apāruta (q.v.). — passive apāpurīyati [cf. Buddhist Hybrid Sanskrit apāvurīyati Mahāvastu II 158] to be opened Majjhima Nikāya III 184 (varia lectio avā°); Jātaka I 63 (avā°); Therīgāthā 494 (apāpuṇitvā). See also avāpurati.

:: Apāpuraṇa (neuter) [from apāpurati] A key (to a door) Vinaya I 80; III 119; Majjhima Nikāya III 127. See also avāpuraṇa.

:: Apāra (neuter) [a + pāra]
1. the near bank of a river Jātaka III 230 (+ atiṇṇaṁ, commentary paratīraṁ atiṇṇaṁ).
2. (figurative) not the further shore (of life), the world here, i.e. (opposite pāraṁ = Nibbāna) Sutta-Nipāta 1129, 1130; Cullaniddesa §62; Dhammapada 385 (explained as bāhirāni cha āyatanāni Dhammapada IV 141). See pāra and cf. avara.

:: Apāraṇeyya (adjective) [gerund of para neti + a°] that which cannot be achieved, unattainable Jātaka VI 36 (= apāpetabba).

:: Apāruta [Sanskrit apāvṛta, past participle of apāpurati] open (of a door) Vinaya I 7 = Majjhima Nikāya I 169 (apārutā tesaṁ amatassa dvārā); Dīgha Nikāya I 136 (= vivaṭa-dvāra Sumaṅgalavilāsinī I 297); Jātaka I 264 (°dvāra).

:: Apāṭubha (adjective) [a + pātu + bha (?), at the only passage changed by Morris JPTS 1893, 7 to apāṭuka but {54} without reason] = apāṭuka, i.e. sly, fraudulent Jātaka IV 184 (in context with nekatika; commentary explains apāṭubhāva dhanuppāda-virahita, in which latter virahita does not fit in; the passive seems corrupt).

:: Apāṭuka (adjective) [a + pātu + ka (?), according to Morris JPTS 1893, 7 derived from apaṭu not sharp, blunt, uncouth. This is hardly correct. See pātur] not open, sly, insidious Theragāthā 940 (as varia lectio for Text avāṭuka, translated by Mrs. Rhys Davids As "unscrupulous", by Neumann, Die Lieder der Mönche und Nonnen as "ohne Redlichkeit"). Context suggests a meaning similar to the preceding nekatika, i.e. fraudulent See also next.

:: Apāya [Sanskrit apāya, from apa + i, cf. apeti] "going away" viz.
1. separation, loss Dhammapada 211 (piya° = viyoga Dhammapada III 276).
2. loss (of property) Dīgha Nikāya III 181, 182; Aṅguttara Nikāya II 166; IV 283; Jātaka III 387 (atth°).
3. leakage, out flow (of water) Dīgha Nikāya I 74; Aṅguttara Nikāya II 166; IV 287.
4. lapse, falling away (in conduct) Dīgha Nikāya I 100.
5. A transient state of loss and woe after death. Four such states are specified Hell (Niraya), rebirth as an animal, or as a ghost, or as a Titan (Asura). analogous expressions are vinipāta and duggati. All combined at Dīgha Nikāya I 82; III 111; Aṅguttara Nikāya I 55; Itivuttaka 12, 73; Cullaniddesa under kāya; and frequent elsewhere. — apāya-duggati-vinipāta as attribute of saṁsāra Saṁyutta Nikāya II 92, 232; IV 158, 313; V 342; opposed to khīṇāpāya-duggati-vinipāta of an Arahant Aṅguttara Nikāya IV 405; V 182f. — See also following passive: Majjhima Nikāya III 25 (anapāya); Sutta-Nipāta 231; Therīgāthā 63; Jātaka IV 299; past participle 51; Vimāna Vatthu 118 (opposite sugati); Peta Vatthu Commentary 103; Saddhammopāyana 43, 75 and cf. Niraya, duggati, vinipāta.

-gāmin going to ruin or leading to a state of suffering Dhammapada III 175; cf. °gamanīya the same Paṭisambhidāmagga I 94, °gamanīyatā Jātaka IV 499;
-mukha "facing ruin", leading to destruction (= vināsa-mukha Sumaṅgalavilāsinī I 268), usually as neuter "cause of ruin" Dīgha Nikāya I 101 (cattāri apāya-mukhāni); III 181, 182 (cha bhogānaṁ a°-mukhāni, i.e. causes of the loss of one's possessions); Aṅguttara Nikāya II 166; IV 283, 287;
-samudda the ocean of distress Dhammapada III 432;
-sahāya a spendthrift companion Dīgha Nikāya III 185.

:: Apāyika (adjective) [also as āpāyika (q.v.); from apāya] belonging to the apāyas or states of misery Dīgha Nikāya I 103; III 6, 9, 12; Itivuttaka 42; Peta Vatthu Commentary 60 (dukkha).

:: Apāyin (adjective) [from apāya] going away Jātaka I 163 (aḍḍharattāvapāyin = aḍḍharatte apāyin commentary). °an° not going away, i.e. constantly following (chāyā anapāyinī, the shadow) Dhammapada 2; Theragāthā 1041; Milindapañha 72.

:: Apekkha (adjective) [= apekkhā] waiting for, looking for Saṁyutta Nikāya I 122 (otāra°).

:: Apekkhati
1. [Sanskrit apīkṣate, apa + īkṣ] to desire, long for, look for, expect Sutta-Nipāta 435 (kāme nāpekkhate cittaṁ), 773 (present participle apekkhamāna); Jātaka IV 226 (the same); as 365. anapekkhamāna paying no attention to (accusative) Sutta-Nipāta 59; Jātaka V 359.
2. [Sanskrit avīkṣate, ava + īkṣ; see avekkhati] to consider, refer to, look at, gerund apekkhitvā (cf. Sanskrit avīkṣya) with reference to Vimāna Vatthu 13, — past participle apekkhita (q.v.).

:: Apekkhavant (adjective) [from apekkhā] full of longing or desire, longing, craving Vinaya IV 214; Saṁyutta Nikāya III 16; Theragāthā 558; Jātaka V 453 (= sataṇha); Paramatthajotikā II 76.

:: Apekkhā and Apekhā (feminine) [Sanskrit apekṣā, from apa + īkṣ. The spelling is either kkh or kh, they are both used promiscuously, a tendency towards kh prevailing, as in upekhā, sekha] — attention, regard, affection for (locative); desire, longing for (with locative) Saṁyutta Nikāya I 77; III 132; V 409 (mātā-pitusu); Vinaya IV 214; Sutta-Nipāta 38 (= vuccati taṇhā etc. Cullaniddesa §65; = taṇhā sineha Paramatthajotikā II 76); Jātaka I 9, 141; Theragāthā 558; Dhammapada 345 (puttesu dāresu ca = taṇhā Dhammapada IV 56); Dhammasaṅgani 1059, 1136 (= ālayakaraṇa-vasena apekkhatī ti apekkhā as 365, cf. Buddhist Manual of Psychological Ethics 257 note 3). Frequently as adjective (-° or in combination with sa° and an°), viz. Vinaya III 90 (visuddha°); Saṁyutta Nikāya I 122 (otara°); sa° Aṅguttara Nikāya III 258, 433; IV 60f.; an° without consideration, regardless, indifferent Saṁyutta Nikāya V 164; Aṅguttara Nikāya III 252, 347, 434; Sutta-Nipāta 200 (anapekkhā honti ñātayo); Jātaka I 9. cf. anapekkhin and apekkhavant; also Buddhist Hybrid Sanskrit avekṣatā.

:: Apekkhin (adjective) [Sanskrit apekṣin, but Buddhist Hybrid Sanskrit avekṣin, e.g. Jātakamala 215; from apa + īkṣ] considering, regarding, expecting, looking for; usually negative an° indifferent (against = locative) Saṁyutta Nikāya I 16, 77; II 281; III 19, 87; Sutta-Nipāta 166 (kāmesu), 823 (the same), 857; Dhammapada 346. cf. apekkhavant.

:: Apekkhita [past participle of apekkhati] taken care of, looked after, considered Jātaka VI 142, 149 (= olokita commentary).

:: Apesiya (neuter) [? of uncertain origin] a means of barring a door Vinaya II 154 (Buddhaghosa explanains on page 321: apesī ti dīgha-dārumhi khāṇuke pavesetvā kaṇḍaka-sākhāhi vinandhitvā kataṁ dvāra-tthakanakaṁ).

:: Apesiyamāna (adjective) [present participle from a + peseti (q.v.)] not being in service Vinaya II 177.

:: Apeta (adjective) [past participle of apeti] gone away; (medium) freed of, rid of, deprived of (instrumental, ablative or °-) Dhammapada 9 (damasaccena); Peta Vatthu Commentary 35 (dukkhato); usually °- in sense of "without, °less", e.g. a peta-kaddama free from mud, stainless Dhammapada 95; °vattha without dress Jātaka V 16; °viññāṇa without feeling, senseless Dhammapada 41; Therīgāthā 468; °viññāṇattaṁ senselessness, lack of feeling Peta Vatthu Commentary 63.

:: Apetatta (neuter) [abstract to apeta] absence (of) Peta Vatthu Commentary 92.

:: Apeti [apa + i, cf. Greek ἄπειμι, Latin abeo, Gothic af-iddja] to go away, to disappear Dīgha Nikāya I 180 (upeti pi apeti pi); Jātaka I 292; Sutta-Nipāta 1143 (= n'apagacchanti na vijahanti Cullaniddesa §66), — past participle apeta (q.v.).

:: Apetteyyatā (feminine) [a + petteyyatā, abstract from °paitṛya fatherly] in combination with amatteyyatā irreverence towards father and mother Dīgha Nikāya III 70 (cf. Dhammapada 332 and Dhammapada IV 34).

:: Apeyya (adjective) [a + peyya, gerund of pā] not to be drunk, not drinkable Jātaka VI 205 (sāgara).

:: Aphegguka (adjective) [a + pheggu + ka] not weak, i.e. strong Jātaka III 318.

:: Aphusa [Sanskrit °aspṛśya, a + gerund of phusati to touch] not to be touched Milindapañha 157 (translation unchangeable by other circumstances; Trenckner on page 425 remarks "aphusāni kiriyāni seems wrong, at any rate it is unintelligible to me").

:: Api (indeclinable) [Sanskrit api and pi; Indo-Germanic °epi °pi °opi; cf. Greek έπι on to, όπι ('όπιϧϵν behind, ὀπίσσαί back = close at one's heels); Latin ob. in certain functions; Gothic iftuma. The assimilated form before vowels is app° (= Sanskrit apy°). See further details under pi.] both preposition and conjunction, originally meaning "close by", then as preposition "towards, to, on to, on" and as adverb "later, and, moreover".
1. (preposition and prefix)
(a) preposition with locative: api ratte later on in the night (q.v.)
(b) prefix: apidhāna putting onto; apiḷahati bind onto, apihita (= Greek ἐπιϧετός, epithet) put onto, (q.v.).
2. (conjunctive and particle).
(a) in affirmative sentences meaning primarily "moreover, further, and then, even":
(α)(single) prothetic: api dibbesu kāmesu even in heavenly joys Dhammapada 187; ko disvā na pasīdeyya api kaṇhābhijātiko even an unfortunate born Sutta-Nipāta 563 api yojanāni gacchāma, even for leagues we go Peta Vatthu IV 107 (= anekāni yojanāni pi g. Peta Vatthu Commentary 270. Epithetic (more frequent in the form pi): muhuttam api even a little while Dhammapada 106, 107; aham api daṭṭhukāmo I also wish to see Sutta-Nipāta 685. Out of prothetic use (= even = even if) develops the conditional meaning of "if", as in api sakkuṇemu (and then we may = if we may) Jātaka V 24 (with = api nāma sakkuṇeyyāma; see further under β appeva nāma). — api ... api in correlation corresponds to Latin et ... et Sanskrit ca ... ca, meaning both ... and, and ... as well Anglo-Saxon and is especially frequent in combination appekacce ... appekacce (and) some ... and others, i.e. some ... others [not with Kern Toevoegselen sub voce to appa!], e.g. At Dīgha Nikāya I 118; Therīgāthā 216; Vimāna Vatthu 208, etc. °appekadā "morever once" = sometimes Vinaya IV 178; Saṁyutta Nikāya I 162; IV 111; Jātaka I 67; Dhammapada III 303, etc.
(β) (in combination with other emphatic or executive particles) api ca further, and also, moreover Dīgha Nikāya I 96; Milindapañha 25, 47. — api ca kho moreover, and yet, still, all the same Itivuttaka 89 (+ pana varia lectio); Milindapañha 20, 239. — api ca kho pana all the same, never mind, nevertheless Jātaka I 253. — api ssu so much so Vinaya II 76. — appeva nāma (with potential) (either) surely, indeed, yes, I reckon, (or) I presume, it is likely that, perhaps Vinaya I 16 (surely); II 85 (the same); cf. pi Dīgha Nikāya I 205 (sve pi upasaṅkameyyāma tomorrow I shall surely come along), 226 (siyā thus shall it be); Majjhima Nikāya I 460 = Itivuttaka 89 (moreover, indeed); Jātaka I 168 (surely) Vinaya II 262 (perhaps) Jātaka V 421 (the same, piyavācaṁ labheyyāma).
(b) in interrogative-dublet sentences as particle of interrogative (with indicatuve or potential) corresponding to Latin nonne, i e. a waiting an affirmative answer ("not, not then"): api yasaṁ kulaputtaṁ passeyya do you not see ... Vinaya I 16; api samaṇa balivadde addasā have you not then seen ... Saṁyutta Nikāya I 115; api kiñci labhāmase shall we then not get anything? Jātaka III 26; api me pitaraṁ passivetha do you then not see my father? Peta Vatthu Commentary 38. — Also combined with other interrogative particle e.g. api nu Jātaka II 415.

:: Apidahati [api + dhā, cf. Greek ἐπιτἱϧημι to put on (see api 1 b), to cover up, obstruct, Jātaka V 60 (infinitive apidhetuṁ). Past participle apihita, passive a pithīyati, derived apidhāna (q.v.).

:: Apidhāna (neuter) [Vedic apidhāna in same meaning] cover, lid Vinaya I 203, 204; II 122. See apidahati.

:: Apiha (adjective) [apihālu? a + piha, uncertain origin, see next. Morris JPTS 1886, takes it as a + spṛha] "unhankering" (Mrs Rhys Davids) Saṁyutta Nikāya I 181 (+ akaṅkha; varia lectio asita).

:: Apihālu (adjective) [a + pihālu, analysed by Fausbøll Sn. Gloss. page 229 as a-spṛhayālu, but Buddhaghosa evidently different (see below)] — not hankering, free from craving, not greedy Saṁyutta Nikāya I 187 = Theragāthā 1218 (akuhako nipako apihālu); Sutta-Nipāta 852 (+ amaccharin, explained at Paramatthajotikā II 549 as apihana-sīlo, patthanātaṇhāya rahito ti vuttaṁ hoti, thus perhaps taking it as a + pi (= api) + hana (from dhā, cf. pidahati and pihita); cf. also Cullaniddesa §227).

:: Apihita [past participle of apidahati] covered Jātaka IV 4.

:: Apilāpana (neuter) [from api + lap] counting up, repetition [Kern, Toev, sub voce gives derivation from a + plāvana] Nettipakaraṇa 15, 28, 54; Milindapañha 37.

:: Apilāpanatā (feminine) in the passage at Dhammasaṅgani 14 = Cullaniddesa §628 is evidently meant to be taken as a + pilāpana + tā (from pilavati, plu), but whether the derivation and interpretation of as is correct, we are unable to say. On general principles it looks like popular etymology Mrs. Rhys Davids translates (p. 16) "opposite of superficiality" (lit "not floating"); see her detailed note Buddhist Manual of Psychological Ethics 14 note 3.

:: Apilāpeti [api + lap] "to talk close by", i.e. to count up, recite, or: talk idly, boast of Milindapañha 37 (sāpateyyaṁ).

:: Apiḷahati and Apiḷandhati [Sanskrit apinahyati, on n: ḷ see note on gala, and cf. guṇa: guḷa, veṇu: veḷu etc. On ndh for yh see avanandhati] to tie on, fasten, bind together; to adorn oneself with (accusative) Jātaka V 400 (gerund apiḷayha = piḷandhitvā commentary) — cf. apiḷandhana and past participle apiladdha sub voce apiḷandha.

:: Apiḷandha (adjective) at Vimāna Vatthu 361 should be read as apiḷaddha (= Sanskrit apinaddha) past participle of apiḷandhati (apinandhati) "adorned with", or (with varia lectio) as apiḷandhana; Vimāna Vatthu 167 explains by analaṅkata, mistaking the a of api for a negation.

:: Apiḷandhana (neuter) [from apiḷandhati, also in shorter (and more usual) form piḷandhana, q.v.] — that which is tied on, i.e. band, ornament, apparel, parure Vimāna Vatthu 6410, 6418 (explained inacurately at Vimāna Vatthu 279 by; a-kāro nipātamattaṁ, pilandhanaṁ = ābhāraṇaṁ); Jātaka VI 472 (commentary pilandhituṁ pi ayuttaṁ?).

:: Apiratte [read api ratte, see api 1 a] later in the night Jātaka VI 560.

:: Apithīyati [for apidhīyati; api + dhā] passive of apidahati to be obstructed, covered, barred, obscured Jātaka II 158. See also pithīyati.

:: Apitika (adjective) [a + pitika] fatherless Jātaka V 251.

:: App in appekacce etc. see api.

:: Appa (adjective) [Vedic alpa, cf. Greek ἀλαπάζω (λαπάζω) to empty (to make little), ἀλαπαδνός weak; Lithuanian alpnas weak, alpstś to faint] small, little, insignificant, often in the sense of "very little = (next to) nothing" (so in most compounds); thus explained at Vimāna Vatthu 334 as equivalent to a negative particle (see appodaka) Dīgha Nikāya I 61 (opposite mahant, Sumaṅgalavilāsinī I 170 = parittaka); Sutta-Nipāta 713, 775, 805, 896 (= appaka, omaka, thoka, lāmaka, jatukka, parittaka Mahāniddesa 306); Dhammapada 174; Jātaka I 262; past participle 39. — neuter appaṁ a little, a small portion, a trifle; plural appāni small things, trifles Aṅguttara Nikāya II 26 = Itivuttaka 102; Aṅguttara Nikāya II 138; Dhammapada 20 (= thokaṁ eka-vagga-dvi-vagga-mattam pi Dhammapada I 158), 224 (°smiṁ yācito asked for little), 259.

-aggha of little value (opposite mahaggha priceless) Jātaka I 9; past participle 33; Dhammapada IV 184;
-assāda [BHS alpasvāda, cf. Divyāvadāna 224 = Dhammapada 186; alpa + ā + svād] of little taste or enjoyment, affording little pleasure (always used of kāmā) Vinaya II 25 = Majjhima Nikāya I 130 = Aṅguttara Nikāya III 97 = Cullaniddesa §71; Sutta-Nipāta 61; Dhammapada {56} 186 (= supina-sadisatāya paritta-sukha Dhammapada III 240); Therīgāthā 358 (= Therīgāthā Commentary 244); Jātaka II 313; Visuddhimagga 124;
-ātaṅka little (or no) illness, freedom from illness, good health (= appābādha with which often combined.) [BHS alpātaṅka and alpātaṅkatā] Dīgha Nikāya I 204 (+ appābādha); III 166; Aṅguttara Nikāya III 65, 103; Milindapañha 14;
-ābādha same as appātaṅka (q.v.) Dīgha Nikāya I 204; III 166, 237; Majjhima Nikāya II 125; Aṅguttara Nikāya I 25; II 88; III 30, 65f., 103, 153; Peta Vatthu IV 144; °ābādhatā the same [cf. Buddhist Hybrid Sanskrit alpābādhatā good health] Aṅguttara Nikāya I 38;
-āyuka short lived Dīgha Nikāya I 18; Peta Vatthu Commentary 103, also as °āyukin Vimāna Vatthu 416;
-āhāra taking little or no food, fasting Majjhima Nikāya II 5; Sutta-Nipāta 165 (= ekāsana-bhojitāya ca parimita-bhojitāya ca Paramatthajotikā II 207), also as °āhāratā Majjhima Nikāya I 245; II 5;
-odaka having little or no water, dry Sutta-Nipāta 777 (macche va appodake khīṇasote = parittodake Mahāniddesa 50); Vimāna Vatthu 843 (+ appabhakkha; explained at Vimāna Vatthu 334 as "appa-saddo h'ettha abhāvattho appiccho appanigghoso ti ādisu viya"); Jātaka I 70; Dhammapada IV 12;
-kasirain instrumental °kasirena with little or no difficulty Dīgha Nikāya I 251; Saṁyutta Nikāya V 51; Theragāthā 16;
-kicca having few duties, free from obligations, free from care Sutta-Nipāta 144 (= appaṁ kiccaṁ assā ti Paramatthajotikā I 241);
-gandha not smelling or having a bad smell Milindapañha 252 (opposite sugandha);
-ṭṭha "standing in little"; i.e. connected with little trouble Dīgha Nikāya I 143; Aṅguttara Nikāya I 169;
-thāmaka having little or no strength, weak Saṁyutta Nikāya IV 206;
-dassa having little knowledge or wisdom Sutta-Nipāta 1134 (see Cullaniddesa §69; explained by paritta-pañña Paramatthajotikā II 605);
-nigghosa with little sound, quiet, still, soundless (cf. Vimāna Vatthu 334, as quoted above under °odaka) Aṅguttara Nikāya V 15 (+ appasadda); Sutta-Nipāta 338; Mahāniddesa 377; Milindapañha 371. °pañña, of little wisdom Jātaka II 166; III 223, 263;
-puñña of little merit Majjhima Nikāya II 5;
-puññatā having little merit, unworthiness Peta Vatthu IV 107;
-phalatā bringing little fruit Peta Vatthu Commentary 139;
-bhakkha having little or nothing to eat Vimāna Vatthu 843;
-bhoga having little wealth, i.e. poor, indigent Sutta-Nipāta 114 (= sannicitānaṁ ca bhogānaṁ āyamukhassa ca abhāvato Paramatthajotikā II 173);
-maññati to consider as small, to underrate: see separately;
-matta little, slight, mean, (usually as °ka; not to be confused with appamatta2) Aṅguttara Nikāya III 275; Jātaka I 242; also meaning "contented with little" (of the bhikkhu) Itivuttaka 103 = Aṅguttara Nikāya II 27; feminine °ā trifle, smallness, insignificance Dīgha Nikāya I 91; Sumaṅgalavilāsinī I 55;
-mattaka small, insignificant, trifling, neuter a trifle (cf. °matta) Vinaya I 213; II 177 (°vissajjaka the distributor of little things, cf. Aṅguttara Nikāya III 275 and Vinaya IV 38, 155); Dīgha Nikāya I 3 (= appamattā etassā ti appamattakaṁ Sumaṅgalavilāsinī I 55); Jātaka I 167; III 12 (= aṇu); Peta Vatthu Commentary 262;
-middha "little slothful", i.e. diligent, alert Milindapañha 412;
-rajakkha having little or no obtuseness Dīgha Nikāya II 37; Majjhima Nikāya I 169; Saddhammopāyana 519;
-ssaka having little of one's own, possessing little Aṅguttara Nikāya I 261; II 203;
-sattha having few or no companious, lonely, alone Dhammapada 123;
-sadda free from noise, quiet Majjhima Nikāya II 2, 23, 30; Aṅguttara Nikāya V 15; Sutta-Nipāta 925 (= appanigghosa Mahāniddesa 377); past participle 35; Milindapañha 371;
-siddhika bringing little success or welfare, dangerous Jātaka IV 4 (= mandasiddhi vināsabahula commentary); VI 34 (samuddo a. bahu-antarāyiko);
-ssuta possessing small knowledge, ignorant, uneducated Dīgha Nikāya I 93 (opposite bahussuta); III 252, 282; Saṁyutta Nikāya IV 242; Itivuttaka 59; Dhammapada 152; past participle 20, 62; Dhammasaṅgani 1327;
-harita having little or no grass Saṁyutta Nikāya I 169; Sutta-Nipāta 15 (= paritta-harita-tiṇa Paramatthajotikā II 154).

:: Appabhoti (appa hoti) see pa hoti.

:: Appaccaya [a + paccaya]
1. (no) discontent, dissatisfaction, dejection, sulkiness Dīgha Nikāya I 3 (= appatītā honti tena atuṭṭhā a somanassitā ti appacayo; domanass'etaṁ adhivacanaṁ Sumaṅgalavilāsinī I 52); III 159; Majjhima Nikāya I 442; Aṅguttara Nikāya I 79, 124, 187; II 203; III 181f.; IV 168, 193; Jātaka II 277; Sutta-Nipāta page 92 (kopa + dosa + appacaya); Vimāna Vatthu 8331 (= domanassaṁ Vimāna Vatthu 343); Paramatthajotikā II 423 (= appatītaṁ domanassaṁ).
2. (adjective) unconditioned Dhammasaṅgani 1084, 1437.

:: Appadhaṁsa (adjective) [= appadhaṁsiya, Sanskrit apradhvaṁsya] not to be destroyed Jātaka IV 344 (varia lectio duppadhaṁsa).

:: Appadhaṁsika (and °iya) (adjective) [gerund of a + padhaṁseti] — not to be violated or destroyed, inconquerable, indestructible Dīgha Nikāya III 175 (°ika, varia lectio °iya); Jātaka III 159 (°iya); Vimāna Vatthu 208 (°iya); Peta Vatthu Commentary 117 (°iya). cf. appadhaṁsa.

:: Appadhaṁsita (adjective) [past participle of a + padhaṁseti] not violated, unhurt, not offended Vinaya IV 229.

:: Appaduṭṭha (adjective) [a + paduṭṭha] not corrupt, faultless, of good behaviour Sutta-Nipāta 662 (= padosa-bhāvena a. Paramatthajotikā II 478); Dhammapada 137 (= niraparādha Dhammapada III 70).

:: Appagabbha (adjective) [a + pagabbha] unobtrusive, free from boldness, modest Saṁyutta Nikāya II 198 = Milindapañha 389, Sutta-Nipāta 144, 852 (cf. Mahāniddesa 228 and Paramatthajotikā I 232); Dhammapada 245.

:: Appahīna (adjective) [a + pahīna, past participle of pahāyati] not given up, not renounced Majjhima Nikāya I 386; Itivuttaka 56, 57; Cullaniddesa §70 D1; past participle 12, 18.

:: Appaka (adjective) [appa + ka] little, small, trifling; plural few. neuter °ṁ adverb a little Dīgha Nikāya II 4; Aṅguttara Nikāya V 232f., 253f.; Sutta-Nipāta 909 (opposite bahu); Dhammapada 85 (appakā = thokā na bahū Dhammapada II 160); Peta Vatthu I 102 (= paritta Peta Vatthu Commentary 48); II 939; past participle 62; Peta Vatthu Commentary 6, 60 (= paritta). feminine appikā Jātaka I 228. — instrumental appakena by little, i.e. easily Sumaṅgalavilāsinī I 256. — anappaka not little, i.e. much, considerable, great; plural many Saṁyutta Nikāya IV 46; Dhammapada 144; Peta Vatthu I 117 (= bahū Peta Vatthu Commentary 58); Peta Vatthu Commentary 24, 25 (read anappake pi for Text °appakeci; so also Paramatthajotikā I 208).

:: Appakāra (adjective) [a + pakāra] not of natural form, of bad appearance, ugly, deformed Jātaka V 69 (= sarīrappakāra-rahita dussaṇṭhāna commentary). cf. apākatika.

:: Appakiṇṇa [appa + kiṇṇa, although in formation also + ā + pakiṇṇa] little or not crowded, not overheaped Aṅguttara Nikāya V 15 (commentary anākiṇṇa).

:: Appamaññati [appa + maññati] to think little of, to underrate, despise Dhammapada 121 (= avajānāti Dhammapada III 16; varia lectio avapamaññati).

:: Appamaññā (feminine) [a + pamaññā, abstract from pamāṇa = Sanskrit °pramānya] boundlessness, infinitude, as psychological technical term applied in later books to the four varieties of philanthropy, viz. mettā, karuṁā, muditā, upekkhā i.e. love, pity, sympathy, desinterestedness, and as such enumerated at Dīgha Nikāya III 223 (q.v. for detailed reference as to various passages); Paṭisambhidāmagga I 84; Vibhaṅga 272f.; as 195. By itself at Sutta-Nipāta 507 (= metta-j-jhāna-saṅkhātā a. Paramatthajotikā II 417). See for further explanation Buddhist Manual of Psychological Ethics 59 note 1, and mettā.

:: Appamatta1 (adjective) [appa + matta] see appa.

:: Appamatta2 (adjective) [a + pamatta, past participle of pamadati] not negligent, i.e. diligent, careful, heedful, vigilant, alert, zealous Majjhima Nikāya I 391-92; Saṁyutta Nikāya I 4; Sutta-Nipāta 223 (cf. Paramatthajotikā I 169), 507, 779 (cf. Mahāniddesa 59); Dhammapada 22 (cf. Dhammapada I 229); Therīgāthā 338 = upaṭṭhitasati Therīgāthā Commentary 239).

:: Appamāda [a + pamāda] thoughtfullness, carefullness, conscientiousness, watchfullness, vigilance, earnestness, zeal Dīgha Nikāya I 13 (a. vuccati satiyā avippavāso Sumaṅgalavilāsinī I 104); III 30, 104f., 112, 244, 248, 272; Majjhima Nikāya I 477 (°phala); Saṁyutta Nikāya I 25, 86, 158, 214; II 29, 132; IV 78 (°vihārin), 97, 125, 252f.; V 30f. (°sampadā), 41f., 91, 135, 240, 250, 308, 350; Aṅguttara Nikāya I 16, 50. (°adhigata); III 330, 364, 449; IV 28 (°gāravatā) 120 (°ṁ garu-karoti); V 21, 126 (kusalesu dhammesu); Sutta-Nipāta 184, 264, 334 (= sati-avippavāsa-saṅkhāta a. Paramatthajotikā II 339); Itivuttaka 16 (°ṁ pasaṁsanti puññakiriyāsu paṇḍitā), 74 (°vihārin); Dhammapada 57 (°vihārin, cf. Dhammapada I 434); 327 (°rata = satiyā avippavāse abhirata Dhammapada IV 26); Dāṭhāvaṁsa II 35; Paramatthajotikā I 142.

:: Appamāṇa (frequently spelled appamāna) (adjective) [a + pamāṇa]
1. "without measure", immeasurable, endless, boundless, unlimited, unrestricted all-permeating Saṁyutta Nikāya IV 186 (°cetaso); Aṅguttara Nikāya II 73; V 63; Sutta-Nipāta 507 (mettaṁ cittaṁ bhāvayaṁ appāmāṇaṁ = anavasesa-pharaṇena Paramatthajotikā II 417; cf. appamaññā); Itivuttaka 21 (mettā), 78; Jātaka II 61; Paṭisambhidāmagga II 126f.; Vibhaṅga 16, 24, 49, 62, 326f.; Dhammasaṅgani 182, 1021, 1024, 1405; as 45, 196 (°gocara, cf. anantagocara). See also on term Buddhist Manual of Psychological Ethics 55. 2. "without difference", irrelevant, in general (in commentary style) Jātaka I 165; II 323.

:: Appameyya (adjective) [a + pameyya = Sanskrit aprameya, gerund of a + pra + mā] — immeasurable, infinite, boundless Majjhima Nikāya I 386; Saṁyutta Nikāya V 400; Aṅguttara Nikāya I 266; Theragāthā 1089 (an°); past participle 35; Milindapañha 331; Saddhammopāyana 338.

:: Appaṇā Appanā (feminine) [cf. Sanskrit arpaṇa, abstract from appeti = arpayati from of ṛ, to fix, turn, direct one's mind; see appeti] application (of mind), ecstasy, fixing of thought on an object, conception (as psychological technical term) Jātaka II 61 (°patta); Milindapañha 62 (of vitakka); Dhammasaṅgani 7, 21, 298; Visuddhimagga 144 (°samādhi); as 55, 142 (defined by Buddhaghosa as "ekaggaṁ cittaṁ ārammaṇe appeti"), 214 (°jhāna). See on term Compendium past participle 56f., 68, 129, 215; Buddhist Manual of Psychological Ethics xxviv, 9, note 2; 49, note 1; 74, notes 2, 322.

:: Appaṇihita (adjective) [a + paṇihita] aimless, not bent on anything, free from desire, usually as neuter aimlessness, combined with animittaṁ Vinaya III 92, 93 = IV 25; Dhammasaṅgani 351, 508, 556. See on term Compendium 67; Buddhist Manual of Psychological Ethics 85, 133 and cf. paṇihita.

:: Appasāda see pasāda.

:: Appasseda see appa.

:: Appatissa (and appaṭissa) (adjective) [a + paṭi + śru] not docile, rebellious, always in combination with agārava Aṅguttara Nikāya II 20; III 7f., 14f., 247, 439. appatissa-vāsa an unruly state, anarchy Jātaka II 352. See also paṭissā.

:: Appatiṭṭha (adjective) [a + patiṭṭha 1. not standing still Saṁyutta Nikāya I 1. 2. without a footing or ground to stand on, bottomless Sutta-Nipāta 173.

:: Appatīta (adjective) [a + patīta, of prati + i, Sanskrit pratīta] dissatisfied, displeased, disappointed (cf. appaccaya) Jātaka V 103 (at this passage preferably to be read with varia lectio as appatika = without husband, commentary explains assāmika), 155 (cf. commentary on page 156); Sumaṅgalavilāsinī I 52; Paramatthajotikā II 423.

:: Appaṭi° [a + paṭi°] see in general under paṭi°.

:: Appaṭibhāga (adjective) [a + paṭibhāga] not having a counterpart, unequalled, incomparable Dhammapada I 423 (= anuttara).

:: Appaṭibhāṇa (adjective) [a + paṭibhāṇa] not answering back, bewildered, cowed down Vinaya III 162; Aṅguttara Nikāya III 57; °ṁ karoti to intimidate, bewilder Jātaka V 238, 369.

:: Appaṭicchavi (adjective) at Peta Vatthu II 113 is faulty reading for sampatitacchavi (varia lectio).

:: Appaṭigandhika and °iya (adjective) [a + paṭi + gandha + ika] not smelling disagreeable, i.e. with beautiful smell, scented, odorous Jātaka V 405 (°ika, but commentary °iya; explained by sugandhena udakena samannāgata); VI 518; Peta Vatthu II 120; III 226.

:: Appaṭigha (adjective) [a + paṭigha] (a) not forming an obstacle, not injuring, unobstructive Sutta-Nipāta 42 (see explination at Cullaniddesa §239; Paramatthajotikā II 88 explains "katthaci satte vā saṅkhāre vā bhayena na paṭihaññatī ti a."). — (b) psychological technical term applied to rūpa: not reacting or impinging (opposite sappaṭigha) Dīgha Nikāya III 217; Dhammasaṅgani 660, 756, 1090, 1443.

:: Appaṭikārika (adjective) [a + paṭikārika] "not providing against", i.e. not making good, not making amends for, destructive Jātaka V 418 (spelling here and in commentary appati°).

:: Appaṭikkhippa (adjective) [a + paṭikkhippa, gerund of paṭikkhipati] not to be refused Jātaka II 370.

:: Appaṭikopeti [a + paṭikopeti] not to disturb, shake or break (figurative) Jātaka V 173 (uposathaṁ).

:: Appaṭikuṭṭha [CPD]: not contradicted, not despised, uncensured, not condemned.

:: Appaṭima (adjective) [a + paṭima from preposition paṭi but cf. Vedic apratimāna from prati + mā] matchless, incomparable, invaluable Theragāthā 614; Milindapañha 239.

:: Appaṭisama (adjective) [a + paṭi + sama; cf. Buddhist Hybrid Sanskrit apratisama Mahāvastu I 104] — not having its equal, incomparable Jātaka I 94 (Baddha-sirī).

:: Appaṭisandhika (and °iya) (adjective) [a + paṭisandhi + ka (ya)]
1. what cannot be put together again, unmendable, irreparable (°iya) Peta Vatthu I 129 (= puna pākatiko na hoti Peta Vatthu Commentary 66) = Jātaka III 167 (= paṭipākatiko kātuṁ na sakkā commentary).
2. incapable of reunion, not subject to reunion, i.e. to rebirth Jātaka V 100 (°bhāva).

:: Appaṭisaṅkhā (feminine) [a + paṭisaṅkhā] want of judgment past participle 21 = Dhammasaṅgani 1346.

:: Appaṭissavatā (feminine) [a + paṭissavatā] want of deference past participle 20 = Dhammasaṅgani 1325.

:: Appaṭivattiya (adjective) [a + paṭi + vattiya = vṛtya, gerundive of vṛt] (a) not to be rolled back Sutta-Nipāta 554 (of dhammacakka, may however be taken in meaning of b.). — (b) irresistable Jātaka II 245 (sīhanada). Note: The spelling with ṭ is only found as varia lectio at Jātaka II 245; otherwise as t.

:: Appaṭivāṇa (neuter) [a + paṭivāṇa, for °vrāṇa, the guṇa-form of vṛ, cf. Sanskrit prativāraṇa] non-obstruction, not hindering, not opposing or contradicting Aṅguttara Nikāya I 50; III 41; V 93f.; adjective Jātaka I 326.

:: Appaṭivāṇitā (feminine) [abstract from (ap)paṭivāṇa] not being hindered, non-obstruction, free effort; only in phrase "asantuṭṭhitā ca kusalesu dhammesu appaṭivāṇitā ca padhānasmiṁ" (discontent with good states and the not shrinking back in the struggle Buddhist Manual of Psychological Ethics 332f.) Aṅguttara Nikāya I 50, 95 = Dīgha Nikāya III 214 = Dhammasaṅgani 1367.

:: Appaṭivāṇī (feminine) [almost identical with appaṭivāṇitā, only used in different phrase] — non-hindrance, non-restriction, free action, impulsive effort; only in stock phrase chando vāyāmo ussāho ussoḷhī appaṭivāṇī Saṁyutta Nikāya II 132; V 440; Aṅguttara Nikāya II 93, 195; III 307f.; IV 320; Cullaniddesa under chanda commentary [cf. similarly Divyāvadāna 654].

:: Appaṭivāṇīya (adjective) [gerund of a + paṭi + vṛ; cf. Buddhist Hybrid Sanskrit aprativāṇiḥ Divyāvadāna 655; Mahāvastu III 343] — not to be obstructed, irresistible Saṁyutta Nikāya I 212 (applied to Nibbāna; Mrs. Rhys Davids Kindred Sayings I page 274 translation "that source from whence there is no turning back"), Therīgāthā 55.

:: Appaṭivekkhiya [gerund of a + paṭi + avekkhati] not observing or noticing Jātaka IV 4 (= apaccavekkhitvā a navekkhitvā commentary).

:: Appaṭivibhatta (°bhogin) (adjective) [a + paṭi + vibhatta] (not eating) without sharing with others (with omission of another negative: see Trenckner, Milindapañha page 429, where also Buddhaghosa's explanation.) Aṅguttara Nikāya III 289; Milindapañha 373; cf. The Questions of King Milinda II 292.

:: Appaṭividdha (adjective) [a + paṭi + viddha] "not shot through" i.e. unhurt Jātaka VI 446.

:: Appavattā (feminine) [a + pavattā] the state of not going on, the stop (to all that), the non-continuance (of all that) Theragāthā 767; Milindapañha 326.

:: Appāṇaka (adjective) [a + pāṇa + ka] breathless, i.e.
1. holding one's breath in a form of ecstatic meditation (jhāna) Majjhima Nikāya I 243; Jātaka I 67 [cf. Buddhist Hybrid Sanskrit āsphānaka Lalitavistara 314, 324; Mahāvastu II 124; should the Pāḷi form be taken as °a + prāṇaka?].
2. not holding anything breathing, i.e. inanimate, lifeless, not containing life Sutta-Nipāta page 15 (of water).

:: Appekadā (adverb) see api 2 a α.

:: Appesakkha (adjective) [according to Childers = Sanskrit °alpa + īśa + ākhya, the latter from ā + khyā "being called lord of little"; Trenckner on Milindapañha 65 (see page 422) says: "appesakkha and mahesakkha are traditionally explained appaparivāra and mahāparivāra, the former, I suppose, from appe and sakkha (Sanskrit sākhya), the latter an imitation of it". Thus the etymology would be "having little association or friendship" and resemble the term appasattha. The Buddhist Hybrid Sanskrit forms are alpeśākhya and maheśākhya, e.g. At Avadāna-śataka II 153; Divyāvadāna 243] — of little power, weak, impotent Saṁyutta Nikāya II 229; Milindapañha 65; Saddhammopāyana 89.

:: Appeti [Vedic arpayati, causative of ṛ, ṛṇoti and ṛcchati (cf. icchati2), Indo-Germanic °ar (to insert or put together, cf. also °er under aṇṇava) to which belong Sanskrit ara spoke of a wheel; Greek ἀραρίσκω to put together, ἅρμα chariot, ἄρϧρον limb, ἀρετή virtue; Latin arma = English arms (i.e. weapon), artus fixed, tight, also limb, ars = article. For further connections see aṇṇava
1. (*er) to move forward, rush on, run into (of river) Vinaya II 238; Milindapañha 70.
2. (*ar) to fit in, fix, apply, insert, put on to (literal and figurative) Vinaya II 136, 137; Jātaka III 34 (nimba-sūlasmiṁ to impale, commentary āvuṇāti); VI 17 (Text sūlasmiṁ acceti, vv.ll. abbeti = appeti and upeti, commentary āvuṇati); Milindapañha 62 (dāruṁ sandhismiṁ); Vimāna Vatthu 110 (saññāṇaṁ). cf. Trenckner, "Notes" 64 note 19, who defends reading abbeti at Text passages.

:: Apphoṭā (feminine) [from appoṭeti to blossom] name of a kind of Jasmine Jātaka VI 336.

:: Apphoṭeti [ā + phoṭeti, sphuṭ] to snap the fingers or clap the hands (as sign of pleasure) Milindapañha 13, 20. Past participle apphoṭita.

:: Apphoṭita [past participle of apphoṭeti] having snapped one's fingers or clapped one's hands Jātaka II 311 (°kāle).

:: Apphuta (and apphuṭa) [Sanskrit °ā-sphṛta for a-sphārita past participle of sphar, cf. phurati; phuṭa and also phusati] — untouched, unpervaded, not penetrated. Dīgha Nikāya I 74 = Majjhima Nikāya I 276 (pīti-sukhena).

:: Appiccha (adjective) [appa + iccha from iṣ, cf. icchā] desiring little or nothing, easily satisfied, unassuming, contented, unpretentious Saṁyutta Nikāya I 63, 65; Aṅguttara Nikāya III 432; IV 2, 218f., 229; V 124f., 130, 154, 167; Sutta-Nipāta 628, 707; Dhammapada 404; Peta Vatthu IV 73; past participle 70.

:: Appicchatā (feminine) [abstract from preceding] contentment, being satisfied with little, unostentatiousness Vinaya III 21; Dīgha Nikāya III 115; Majjhima Nikāya I 13; Saṁyutta Nikāya II 202, 208f.; Aṅguttara Nikāya I 12, 16f.; III 219f., 448; IV 218, 280 (opposite mahicchatā); Milindapañha 242; Paramatthajotikā II 494 (ca tubbidhā, viz. paccaya-dhutaṅga-pariyatti-adhigama-vasena); Peta Vatthu Commentary 73. As one of the five dhutaṅga-dhammā at Visuddhimagga 81.

:: Appikā (feminine) of appaka.

:: Appita (adjective) [past participle of appeti, cf. Buddhist Hybrid Sanskrit arpita, e.g. prītyarpitaṁ cakṣuḥ Jātakamala 3169
1. fixed, applied, concentrated (mind) Milindapañha 415 (mānasa) Saddhammopāyana 233 (citta).
2. brought to, put to, fixed on Jātaka VI 78 (maraṇamukhe); visappita (an arrow to which) poison (is) applied, so read for visap(p)īta at Jātaka V 36 and Visuddhimagga 303.

:: Appiya and Appiyatā see piya etc.

:: Appodaka see appa.

:: Appossukka (adjective) [appa + ussuka, Sanskrit alpotsuka, e.g. Lal. 509; Divyāvadāna 41, 57, 86, 159. It is not necessary to assume a hypothetic form of °autsukya as derived from ussuka] — unconcerned, living at ease, careless, "not bothering", keeping still, inactive Vinaya II 188; Majjhima Nikāya III 175, 176; Saṁyutta Nikāya I 202 (in stock phrase appossukka tuṇhībhūta saṅkasāya "living at ease, given to silence, resigned" Mrs. Rhys Davids Kindred Sayings I 258, see also JPTS 1909, 22); II 177 (the same); IV 178 (the same); Therīgāthā 457 (= nirussukka Therīgāthā Commentary 282); Sutta-Nipāta 43 (= abyāvaṭa anapekkha Cullaniddesa §72); Dhammapada 330 (= nirālaya Dhammapada IV 31); Jātaka I 197; IV 71; Milindapañha 371 (a. tiṭṭhati to keep still); Sumaṅgalavilāsinī I 264.

:: Appossukkatā (feminine) [abstract from preceding] inaction, reluctance, carelessness, indifference Vinaya I 5; Dīgha Nikāya II 36; Milindapañha 232; Dhammapada II 15.

:: Appoti [the contracted form of āpnoti, usually pāpuṇāti, from āp] to attain, reach, get Visuddhimagga 350 (in etymology of āpo).

:: Apuccaṇḍatā (feminine) [a + pūti + aṇḍa + tā] "not being a rotten egg," i.e. normal state, healthy birth, soundness Majjhima Nikāya I 357.

:: Apuccha (adjective) [a + pucchā] "not a question", i.e. not to be asked Milindapañha 316.

:: Ara [Vedic ara from ṛ, ṛṇoti; see etymology under appeti and cf. more especially Latin artus limb, Greek ἃρμα chariot, also Pāḷi aṇṇava] the spoke of a wheel Dīgha Nikāya II 17 (sahassāra adjective with thousand spokes), cf. Milindapañha 285; Jātaka IV 209; VI 261; Milindapañha 238; Dhammapada II 142; Vimāna Vatthu 106 (in allegorical etymology of Arahant = saṁsāra-cakkassa arānaṁ hatattā "breaker of the spokes of the wheel of rebirth") = Peta Vatthu Commentary 7 (has saṁsāra-vaṭṭassa); Vimāna Vatthu 277.

:: Araghaṭṭa [Sanskrit araghaṭṭaka (so Abhidh-r-m page 138), dialectical] a wheel for raising water from a well Buddhaghosa on cakkavaṭṭaka at (Samantapāsādikā VI 1208). So read for Text (as quoted at Vinaya II 318 and Samantapāsādikā varia lectio) Arahatta-ghaṭi-yanta according to Morris, JPTS 1885, 30; cf. also Vinaya Texts III 112. — The 2nd part of the compound is doubtful; Morris and Aufrecht compare the modern Hindī form arhaṭ or rahaṭ "a well-wheel".

:: Araha (adjective) (—°) [Vedic arha of arh
1. worthy of, deserving, entitled to, worth Dhammapada 195 (pūjā°); Peta Vatthu II 86 (dakkhiṇā°); Vimāna Vatthu 23 (daṇḍa° deserving punishment). Frequently in compound mahāraha [Sanskrit mahārgha] worth much, of great value, costly, dear Jātaka I 50, 58; III 83, etc. (see mahant).
2. fit for, apt for, suitable Peta Vatthu Commentary 26 (pa ribhoga° fit for eating).

:: Arahant (adjective/noun) [Vedic arhant, present participle of arhati (see arahati), meaning deserving, worthy]. Before Buddhism used as honorific title of high officials like the English "His Worship"; at the rise of Buddhism applied popularly to all ascetics (Dialogues of the Buddha III 3-6). Adopted by the Buddhisṭs as technical term for one who has attained the Summum Bonum of religious aspiration (Nibbāna).
I. Cases nominative singular arahaṁ Vinaya I 9; Dīgha Nikāya I 49; Majjhima Nikāya I 245, 280; Saṁyutta Nikāya I 169; see also formula commentary under II, and arahā Vinaya I 8, 25, 26; II 110, 161; Dīgha Nikāya III 255; Itivuttaka 95; Khuddakapāṭha IV ; genitive arahato Saṁyutta Nikāya IV 175; Sutta-Nipāta 590; instrumental arahatā Saṁyutta Nikāya III 168; Sumaṅgalavilāsinī I 43; accusative Arahantaṁ Dīgha Nikāya III 10; Dhammapada 420; Sutta-Nipāta 644; locative Arahantamhi Vimāna Vatthu 212.
— nominative plural Arahanto Vinaya I 19; IV 112; Saṁyutta Nikāya I 78, 235; II 220; IV 123; genitive arahataṁ Vinaya III 1; Saṁyutta Nikāya I 214; Sutta-Nipāta 186; Itivuttaka 112; Peta Vatthu I 1112. Other cases are of rare occurrence.
II. Formulae. Arahantship finds its expression in frequent occurring formulæ, of which the standard ones are the following:
A. khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāya "destroyed is (re-)birth, lived is a chaste life, (of a student) done is what had to be done, after this present life there is no beyond". Vinaya I 14, 35, 183; Dīgha Nikāya I 84, 177, 203; Majjhima Nikāya I 139; II 39; Saṁyutta Nikāya I 140; II 51, 82, 95, 120, 245; III 21, 45, 55, 68, 71, 90, 94, 195, 223; IV 2, 20, 35, 45, 86, 107, 151, 383; V 72, 90, 144, 222; Aṅguttara Nikāya I 165; II 211; III 93; IV 88, 179, 302; V 155, 162; Sutta-Nipāta 16; past participle 61, etc.
B. eko vūpakaṭṭho appamatto ātāpī pahitatto "alone, secluded, earnest, zealous, master of himself" Dīgha Nikāya I 177; II 153 and continued with A: Saṁyutta Nikāya I 140, 161; II 21; III 36, 74; IV 64; V 144, 166; Aṅguttara Nikāya I 282; II 249; III 70, 217, 301, 376; IV 235.
C. arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anupatta-sadattho parikkhīṇa-bhava-saññojano sammad-aññā vimutto: Dīgha Nikāya III 83, 97; Majjhima Nikāya I 4, 235; Saṁyutta Nikāya I 71; III 161, 193; IV 125; V 145, 205, 273, 302; Aṅguttara Nikāya I 144; III 359, 376; IV 362, 369, 371f., Itivuttaka 38.
D. ñāṇañ ca pana me dassanaṁ udapādi akuppā me ceto-vimutti ayaṁ antimā jāti n'atthi dāni punabbhavo "there arose in me insight, the emancipation of my heart became unshakeable, this is my last birth, there is now no rebirth for me: Saṁyutta Nikāya II 171; III 28; IV 8; V 204; Aṅguttara Nikāya I 259; IV 56, 305, 448.
III. Other passages (selected) Vinaya I 8 (arahā sītibhūto nibbuto), 9 (arahaṁ Tathāgato Sammāsambuddho), 19 (ekādasa loke Arahanto), 20 (ekṣaṭṭhi the same). 25f.; II 110, 161; III 1; IV 112 (te Arahanto udake kīḷanti); Dīgha Nikāya I 49 (Bhagavā arahaṁ), 144; III 10, 255: Majjhima Nikāya I 245 (Gotamo na pi kālaṁ karoti: arahaṁ samaṇo Gotamo), 280; Saṁyutta Nikāya I 9, 26, 50 (Tathāgato), 78, 140, 161, 169, 175, 178 (+ sītibhūta), 208, 214, 235 (khīṇāsavā Arahanto); III 160 (arahā ti'ssa?), 168; IV 123, 175, 260, 393; V 159f., 164, 200f.; Aṅguttara Nikāya I 22 (sammāsambuddho), 27, 109, 266; II 134; III 376, 391, 439; IV 364, 394; V 120; Sutta-Nipāta 186, 590, 644, 1003; Itivuttaka 95 (+ khīṇāsava), 112; Khuddakapāṭha IV (dasahi aṅgehi samannāgato arahā ti vuccati: see Paramatthajotikā I 88); Vimāna Vatthu 212; I 217; Dhammapada 164, 420 (khīṇāsava + a.); Paṭisambhidāmagga II 3, 19, 194, 203f.; past participle 37, 73; Vibhaṅga 324, 336, 422; Peta Vatthu I 11 (khettūpamā Arahanto), 1112; IV 132.
IV. In compounds and derivatives we find two bases, viz.
1. arahanta° in °ghāta the killing or murder of an Arahant (considered as one of the six deadly crimes): see abhiṭhāna; °ghātaka the murderer of the A.: Vinaya I 89, 136, 168, 320; °magga (Arahatta°?) the path of an A.: Dīgha Nikāya II 144.
2. arahat° in (arahad-)dhaja the flag or banner of an A.: Jātaka I 65.
V. See further details and passages under Anāgāmin, khīṇa, Buddha. On the relationship of Buddha and Arahant see Dialogues of the Buddha II 1-3; III 6. For riddles or word-play on the form Arahant see Majjhima Nikāya I 280; Aṅguttara Nikāya IV 145; Sumaṅgalavilāsinī I 146 = Vimāna Vatthu 105, 6 = Peta Vatthu Commentary 7; Dhammapada IV 228; as 349.

:: Arahati [Vedic arhati, etymology uncertain but cf. agghati] to be worthy of, to deserve, to merit (= Latin debeo) Sutta-Nipāta 431, 552 (rājā arahasi bhavituṁ); Jātaka I 262; Dhammapada 9, 10, 230; Peta Vatthu III 66. — present participle Arahant (q.v.). cf. also adjective araha.

:: Arahatta1 (neuter) [abstract formation from arahat°, 2nd base of Arahant in compounds: see Arahant IV 2] — the state or condition of an Arahant, i.e. perfection in the Buddhist sense = Nibbāna (Saṁyutta Nikāya IV 151) final and absolute emancipation, Arahantship, the attainment of the last and highest stage of the Path (see magga and Anāgāmin). This is not restricted by age or sex or calling. There is one instance in the canon of a child having attained Arahantship at the age of 7. One or two others occur in the commentaries Therīgāthā Commentary 64 (Selā); Peta Vatthu Commentary 53 (Saṅkicca). Many women Arahants are mentioned by name in the oldest texts. About four-hundred men Arahants are known. Most of them were bhikkhus, but Aṅguttara Nikāya III 451 gives the names of more than a score lay Arahants (cf. Dīgha Nikāya II 93 = Saṁyutta Nikāya V 360, and the references in Dialogues of the Buddha III 5 note 4). — Arahattaṁ is defined at Saṁyutta Nikāya IV 252 as rāga-kkhaya, dosa°, moha°. Descriptions of this state are to be found in the formulæ expressing the feelings of an Arahant (see Arahant II). Vinaya II 254; Dīgha Nikāya III 10, 11, 255; Aṅguttara Nikāya III 34, 421, 430; V 209; past participle 73; Nettipakaraṇa 15, 82; Sumaṅgalavilāsinī I 180, 188, 191; Dhammapada II 95; IV 193; Peta Vatthu Commentary 14.
Phrases: Arahattaṁ sacchikaroti to experience Arahantship Vinaya II 74; Dīgha Nikāya I 229; Arahattaṁ pāpuṇāti to attain or reach Arahantship (usually in preterit pāpuṇi) Jātaka II 229 Therīgāthā Commentary 64; Dhammapada II 49 (saha paṭisambhidāhi) 93 (the same); Peta Vatthu Commentary 53, 54, 61, 233 and frequent elsewhere; cf. arahattāya paṭipanna Dīgha Nikāya III 255; Aṅguttara Nikāya I 120; IV 292f., 372f.

-gahaṇa attainment of Arahantship Dhammapada I 8;
-patta (and patti) one who has attained Ar. Saṁyutta Nikāya I 196; V 273; Aṅguttara Nikāya II 157; III 376; IV 235;
-phala the fruit of Ar. Vinaya I 39, 41, 293; III 93; Dīgha Nikāya III 227, 277; Saṁyutta Nikāya III 168; V 44; Aṅguttara Nikāya I 23, 45; III 272; IV 276; Dhammasaṅgani 1017; Vibhaṅga 326;
-magga the Path of Ar. Saṁyutta Nikāya I 78; Aṅguttara Nikāya III 391; Sumaṅgalavilāsinī I 224;
-vimokkha the emancipation of Ar. Cullaniddesa §19.

:: Arahatta2 in °ghaṭi see araghaṭṭa.

:: Araja (adjective) [a + raja] free from dust or impurity Saṁyutta Nikāya IV 218 (of the wind); Vimāna Vatthu 536 (= apagata-raja Vimāna Vatthu 236).

:: Arakkheyya (adjective) [in form = arakkhiya] only in neuter "that which does not need to be guarded against", what one does not need to heed, superfluous to beware of Aṅguttara Nikāya IV 82 (cattāri Tathāgatassa °āni). — 3 arakkheyyāni are enumerated at Dīgha Nikāya III 217 (but as ārakkh°, which is also given by Childers).

:: Arakkhiya (adjective) [a + rakkhiya, gerund of rakkhati] not to be guarded, viz.
1. impossible to watch (said of women folk) Jātaka II 326 (a. nāma itthiyo); III 90 (mātugāmo nāma a.).
2. unnecessary to be guarded Vinaya II 194 (Tathāgatā).

:: Araṇa1 (adjective/noun) [Vedic araṇa from °ara √ṛ, which as ablative ārā is used as adverb far from, cf. Pāḷi ārakā. Original meaning "removed from, remote, far". See also arañña]. (adjective) living in solitude, far from the madding crowd Majjhima Nikāya III 237 (°vibhaṅga-sutta); Saṁyutta Nikāya I 44, 45; Jātaka I 340 (tittha°—°).

:: Araṇa2 (neuter) [a + raṇa] quietude, peace Nettipakaraṇa 55 (+ tāṇa), 176 (or as adjective = peaceful) Therīgāthā Commentary 134 (+ saraṇa); Vibhaṅga 19f. (opposite saraṇa). See saraṇa2.

-vihārin (or araṇā-vihārin) [to be most likely taken as araṇā°, ablative of araṇa in function of ārakā, i.e. adverb far from, away; the spelling araṇa would refer it to araṇa2. As regards meaning the Pāḷi commentators explain it as opposite of raṇa fight, battle, i.e. peacefullness, friendliness and see in it a synonym of metta. Thus Dhammapāla at Peta Vatthu Commentary 230 explains it as "mettā-vihārin", and in this meaning it is found frequently in Buddhist Hybrid Sanskrit e.g. Divyāvadāna 401; Avadāna-śataka II 131 (q.v. for further reference under note 3); Mahāvastu I 165; II 292. cf. also the epithet of the Buddhas raṇañjaha] — one who lives in seclusion, an anchorite, hermit; hence a harmless, peaceful person Aṅguttara Nikāya I 24; Therīgāthā 358, 360; Peta Vatthu IV 133 (= Peta Vatthu Commentary 230); Therīgāthā Commentary 244. cf. Buddhist Manual of Psychological Ethics 312.

:: Araṇi and °ī (feminine) [Vedic araṇī and araṇi from ṛ] wood for kindling fire by attrition, only in following compounds: °potaka small firewood, all that is needed for producing fire, chiefly drill sticks Milindapañha 53; °sahita (neuter) same Vinaya II 217; Jātaka I 212 (ī); V 46 (ī); Dhammapada II 246; °mathana rubbing of firewood Jātaka VI 209. — Note: The reading at Peta Vatthu Commentary 211 araṇiyehi devehi sadisa-vaṇṇa is surely a misreading (varia lectio ariyehi).

:: Arañña (neuter) [Vedic araṇya; from araṇa, remote, + ya. In the ṛgvedav araṇya still means remoteness (opposed to amā, at home). In the Aṅguttara Nikāya V it has come to mean wilderness or forest. Connected with ārād and āre, remote, far from]. forest Dīgha Nikāya I 71; Majjhima Nikāya I 16; III 104; Saṁyutta Nikāya I 4, 7, 29, 181, 203 (mahā); Aṅguttara Nikāya I 60 (°vanapatthāni); II 252; III 135, 138; Sutta-Nipāta 39, 53, 119; Dhammapada 99, 329, 330; Itivuttaka 90; Vimāna Vatthu 567; Paṭisambhidāmagga I 176. [The commentators, give a wider meaning to the word. Thus the word analysis (Vinaya III 46, quoted Visuddhimagga 72 and Paramatthajotikā II 83) says every place, except a village and the approach thereto, is arañña. See also Vinaya III 51; Sumaṅgalavilāsinī I 209; Peta Vatthu Commentary 73; Vimāna Vatthu 249; Jātaka I 149, 215; II 138; V 70].

-āyatana a forest haunt Vinaya II 201; Saṁyutta Nikāya II 269; Jātaka I 173; Vimāna Vatthu 301; Peta Vatthu Commentary 54, 78, 141;
-kuṭikā a hut in the forest, a forest lodge Saṁyutta Nikāya I 61; III 116; IV 116, 380; Dhammapada IV 31 (as varia lectio; Text has °kuṭi);
-gata gone into the forest (as loneliness) Majjhima Nikāya I 323; Aṅguttara Nikāya III 353; V 109f., 207, 323f.
-ṭhāna a place in the forest Jātaka I 253;
-vāsa a dwelling in the forest, a hermitage Jātaka I 90;
-vihāra living in (the) loneliness (of the forest) Aṅguttara Nikāya III 343f.

:: Araññaka (and āraññāka) (adjective) [arañña + ka] belonging to solitude or to the forest, living in the forest, fond of solitude, living as hermits (bhikkhū) Majjhima Nikāya I 214 (ā°), 469; III 89; Saṁyutta Nikāya II 187, 202 (varia lectio ā°), 208f.; 281; Aṅguttara Nikāya III 343, 391; IV 291, 344, 435; V 10. See also āraññaka.

:: Araññakatta (neuter) [abstract from araññaka] the habit of one who lives in the forest, indulgence in solitude and sequestration, a hermit's practice, seclusion Saṁyutta Nikāya II 202, 208f. See also āraññakatta.

:: Arati (feminine) [a + rati] dislike, discontent, aversion Sutta-Nipāta 270, 436, 642, 938; Dhammapada 418 (= ukkaṇṭhitattaṁ Dhammapada IV 225); Therīgāthā 339 (= ukkaṇṭhi Therīgāthā Commentary 239); Saddhammopāyana 476.

:: Aravinda [ara + vinda (?) Abhidh-r-m gives as Sanskrit aravinda neuter] a lotus, Nymphaea Nelumbo Dāṭhāvaṁsa V 62.

:: Arāti [a + rāti, cf. Sanskrit arāti] an enemy Dāṭhāvaṁsa IV 1.

:: Are (indeclinable) [onomatopoetic cf. Sanskrit lalallā, Greek λαλέω, Latin lallo = English lull, German lallen and without reduplicated Anglo-Saxon holā, German halloh, English lo. An abbreviation form of are is re. cf. also alālā] — exclamation of astonishment and excitement: hey! hallo! I say!, implying an imprecation: Away with you (with vocative) Jātaka I 225 (dāsiputta-ceṭaka); IV 391 (duṭṭha-caṇḍāla); Sumaṅgalavilāsinī I 265 (= re); Vimāna Vatthu 68 (dubbinī), 217 ("how in the world").

:: Ari [Vedic ari; from ṛ] an enemy. — The word is used in exegesis and word explanation, thus in etymology of Arahant (see reference under Arahant V.); of bhūri Paṭisambhidāmagga II 197. — Otherwise in late language only, e.g. Saddhammopāyana 493 (°bhūta). See also arindama and a ribhāseti.

:: Aribhāseti [= ariṁ bhāseti] to denounce, literally to call an enemy Jātaka IV 285. Correct to Pari° according to Fausbøll (Jātaka V correct)

:: Arindama [Sanskrit arindama, ariṁ + dama of dam] a tamer of enemies, victor, conqueror Peta Vatthu IV 315 (= arīnaṁ da manasīla Peta Vatthu Commentary 251); Saddhammopāyana 276.

:: Ariñcamāna [present participle medium of Pāḷi riñcati for ricyati] not leaving behind, not giving up, i.e. pursuing earnestly Sutta-Nipāta 69 (jhānaṁ = ajaha mana Paramatthajotikā II 123, cf. Cullaniddesa §94).

:: Aritta (neuter) [Vedic aritra, Indo-Germanic °ere to row (Sanskrit ṛ to move); cf. Greek ἐρέσσω to row, ἐρετμός rudder, Latin remus, Old High German ruodar = rudder; Anglo-Saxon rowan = English row] — a rudder. Usually in combination with piya (phiya) oar, as piyārittaṁ (phiy°) oar and rudder, thus at Saṁyutta Nikāya I 103 (Text piya°, varia lectio phiya°); Aṅguttara Nikāya II 201 (piya°); Jātaka IV 164 (Text piya°, varia lectio phiya°); Sutta-Nipāta 321 (piya + ; Paramatthajotikā II 330 phiya = dabbi-padara, aritta = veḷudaṇḍa). As 149.

:: Ariṭṭha1 (adjective) [a + riṭṭha = Vedic ariṣṭa, past participle of a + riṣ to hurt or be hurt] unhurt Saddhammopāyana 279.

:: Ariṭṭha2 [Sanskrit ariṣṭa, name of a tree] a kind of spirituous liquor Vinaya IV 110.

:: Ariṭṭhaka (adjective) [from ariṭṭha] (a) unhurt; perfect Sumaṅgalavilāsinī I 94 (°ṁ ñāṇaṁ). — (b) [from ariṭṭha in meaning of "soap-berry plant"?] in phrase mahā ariṭṭhako maṇi Saṁyutta Nikāya I 104 "a great mass of soap stone" (cf. Rhys Davids in Journal Royal Asiatic Society 1895, 893f.), "a shaped block of steatite" (Mrs. Rhys Davids in Kindred Sayings I 130).

:: Ariya (adjective/noun) [Vedic ārya, of uncertain etymology. The other Pāḷi forms are ayira and ayya
1. (racial) Aryan Dīgha Nikāya II 87.
2. (social) noble, distinguished, of high birth.
3. (ethical) in accord with the customs and ideals of the Aryan clans, held in esteem by Aryans, generally approved. Hence: right, good, ideal. [The early Buddhists had no such ideas as we cover with the words Buddhist and Indian. Ariya does not exactly mean either. But it often comes very near to what they would have considered the best in each]. — (adjective): Dīgha Nikāya I 70 = (°ena sīlakkhandhena as mannāgata fitted out with our standard morality); III 64 (cakkavatti-vatta), 246 (diṭṭhi); Majjhima Nikāya I 139 (pannaddhaja); II 103 (ariyāya jātiyā jāto, become of the Aryan lineage); Saṁyutta Nikāya II 273 (tuṇhībhāva); IV 250 (vaddhi), 287 (dhamma); V 82 (bojjhaṅgā), 166 (satipaṭṭhānā), 222 (vimutti), 228 (ñāṇa), 255 (iddhipādā), 421 (maggo), 435 (saccāni), 467 (paññā-cakkhu); Aṅguttara Nikāya I 71 (parisā); II 36 (ñāya); III 451 (ñāṇa); IV 153 (tuṇhībhāva); V 206 (sīlakkhandha); Itivuttaka 35 (paññā), 47 (bhikkhu sammaddaso); Sutta-Nipāta 177 (patha = aṭṭhaṅgiko maggo Paramatthajotikā II 216); Dhammapada 236 (bhūmi), 270; Paṭisambhidāmagga II 212 (iddhi).
-alamariya fully or thoroughly good Dīgha Nikāya I 163 = III 82 = Aṅguttara Nikāya IV 363; nālamariya not at all good, objectionable, ignoble ibid. — (masculine) Vinaya I 197 (na ramati pāpe); Dīgha Nikāya I 37 = (yaṁ taṁ ariyā ācikkhanti upekkhako satimā etc.: see 3rd. jhāna), 245; III 111 (°ānaṁ anupavādaka one who defames the noble); Majjhima Nikāya I 17, 280 (sottiyo ariyo arahaṁ); Saṁyutta Nikāya I 225 (°ānaṁ upavādaka); II 123 (the same); IV 53 (°assa vinayo), 95 (the same); Aṅguttara Nikāya I 256 (°ānaṁ upavādaka); III 19, 252 (the same); IV 145 (dele! see arīhatatta); V 68, 145f., 200, 317; Itivuttaka 21, 108; Dhammapada 22, 164, 207; Jātaka III 354 = Milindapañha 230; Majjhima Nikāya I 7, 35 (ariyānaṁ adassāvin: "not recognising the Noble Ones") Peta Vatthu Commentary 26, 146; Dhammapada II 99; Saddhammopāyana 444 (°ānaṁ vaṁsa). — anariya (adjective and noun) not Ariyan, ignoble, undignified, low, common, uncultured Aṅguttara Nikāya I 81; Sutta-Nipāta 664 (= asappurisa Paramatthajotikā II 479; as 353); Jātaka II 281 (= dussīla pāpadhamma commentary); V 48 (°rūpa shameless), 87; Dhammapada IV 3. — See also ñāṇa, magga, sacca, sāvaka.

-atraja a true descendant of the Noble ones Dīpavaṁsa V 92;
-āvakāsa appearing noble Jātaka V 87;
-uposatha the ideal feast day (as one of 3) Aṅguttara Nikāya I 205f., 212;
-kanta loved by the Best Dīgha Nikāya III 227;
-gaṇā (plural) troops of worthies {78} Jātaka VI 50 (= brāhmaṇa-gaṇā, te kira tāda ariyācārā ahesuṁ, tena te evam āha commentary);
-garahin casting blame on the righteous Sutta-Nipāta 660;
-citta a noble heart
-dasa having the ideal (or best) belief Itivuttaka 93 = 94;
-dhana sublime treasure; always as sattavidha° sevenfold, viz. saddhā°, sīla°, hiri°, ottappa°, suta°, cāga°, paññā° "faith, a moral life, modesty, fear of evil, learning, self-denial, wisdom" Therīgāthā Commentary 240; Vimāna Vatthu 113; Sumaṅgalavilāsinī II 34;
-dhamma the national customs of the Aryans (= ariyānaṁ eso dhammo Mahāniddesa 71, 72) Majjhima Nikāya I 1, 7, 135; Aṅguttara Nikāya II 69; V 145f., 241, 274; Sutta-Nipāta 783; Dhammasaṅgani 1003;
-puggala an (ethically) model person, Paṭisambhidāmagga I 167; Vinaya V 117; Therīgāthā Commentary 206;
-magga the Aryan Path;
-vaṁsa the (fourfold) noble family, i.e. of recluses content with the four requisites Dīgha Nikāya III 224 = Aṅguttara Nikāya II 27 = Paṭisambhidāmagga I 84 = Cullaniddesa §141; cf. Aṅguttara Nikāya III 146;
-vattin leading a noble life, of good conduct Jātaka III 443;
-vatā at Theragāthā 334 should be read °vattā (nominative singular of vattar, vac) "speaking noble words":
-vāsa the most excellent state of mind, habitual disposition, constant practice. Ten such at Dīgha Nikāya III 269, 291 = Aṅguttara Nikāya V 29 (passage recommended to all Buddhists by Asoka in the Bhabra Edict);
-vihāra the best practice Saṁyutta Nikāya V 326;
-vohāra noble or honorable practice. There are four, abstinence from lying, from slander, from harsh language, from frivolous talk. They are otherwise known as the four vacī-kammantā and represent sīla nos. 4-7. See Dīgha Nikāya III 232; Aṅguttara Nikāya II 246; Vinaya V 125;
-saṅgha the communion of the nobles ones Peta Vatthu Commentary 1;
-sacca, a standard truth, an established fact, Dīgha Nikāya I 189, II 90, 304f.; III 277; Majjhima Nikāya I 62, 184; III 248; Saṁyutta Nikāya V 415f. = Vinaya I 10, 230. Itivuttaka 17; Sutta-Nipāta 229, 230, 267; Dhammapada 190; Dhammapada III 246; Paramatthajotikā I 81, 151, 185, 187; Therīgāthā Commentary 178, 282, 291; Vimāna Vatthu 73;
-sāvaka a disciple of the noble ones (= ariyānaṁ santike sutattā a. Paramatthajotikā II 166). Majjhima Nikāya I 8, 46, 91, 181, 323; II 262; III 134, 228, 272; Itivuttaka 75; Sutta-Nipāta 90; Milindapañha 339; Dhammapada I 5, (opposite putthujjana);
-sīlin of unblemished conduct, practising virtue Dīgha Nikāya I 115 (= sīlaṁ ariyaṁ uttamaṁ parisuddhaṁ Sumaṅgalavilāsinī I 286); Majjhima Nikāya II 167.

When the commentators, many centuries afterwards, began to write Pāḷi in S. India and Ceylon, far from the ancient seat of the Aryan clans, the racial sense of the word ariya was scarcely, if at all, present to their minds. Dhammapāla especially was probably a non-Aryan, and certainly lived in a Dravidian environment. The then current similar popular etmologies of ariya and Arahant (cf. next article) also assisted the confusion in their minds. They sometimes therefore erroneously identify the two words and explain Aryans as meaning Arahants (Dhammapada I 230; Paramatthajotikā II 537; Peta Vatthu Commentary 60). In other ways also they misrepresented the old texts by ignoring the racial force of the word. Thus at Jātaka V 48 the text, speaking of a hunter belonging to one of the aboriginal tribes, calls him anariya-rūpa. The commentary explains this as "shameless", but what the text has, is simply that he looked like a non-Aryan. (cf "frank" in English).

:: Arīhatatta in phrase "arīhatta ariyo hoti" at Aṅguttara Nikāya IV 145 is wrong reading for arīnaṁ hatattā. The whole phrase is inserted by mistake from a gloss explaining arahā in the following sentence "ārakattā kilesānaṁ arīnaṁ hatattā ... arahā hoti", and is to be deleted (omitted also by Sinhalese mss).

:: Arogo {DPL}: (adjective) Free from sickness, healthy. Kato arogo, Cured (Turnour, Mah. 244) Aroga-bhāvo, health (Dh. 20

:: Aru (neuter) [Vedic aruḥ, unknown etymology] a wound, a sore, only in compounds: °kāya a heap of sores Majjhima Nikāya II 64 = Dhammapada 147 = Theragāthā 769 (= navannaṁ vaṇamukhānaṁ vasena arubhūta kāya Dhammapada III 109 = Vimāna Vatthu 77); °gatta (adjective) with wounds in the body Majjhima Nikāya I 506 (+ pakka-gatta); Milindapañha 357 (the same); °pakka decaying with sores Saṁyutta Nikāya IV 198 (°āni gattāni); °bhūta consisting of wounds, a mass of wounds Vimāna Vatthu 77 = Dhammapada III 109.

:: Arubheda (the ṛgvedav) Therīgāthā Commentary 206. (1893 ed.), wrong reading for Irubbeda.

:: Aruka = aru; only in compound °ūpamacitto (adjective) having a heart like a sore (of a man in anger) Aṅguttara Nikāya I 124 = past participle 30 (explained at Puggalapaññatti 212 as purāṇa-vaṇa-sadisa-citto "an old wound" i.e. continually breaking open).

:: Aruṇa [Vedic aruṇa (adjective) of the colour of fire, i.e. ruddy, neuter the dawn; of Indo-Germanic °ereu as in Sanskrit aruśa reddish, Avesta auruśa white, also Sanskrit ravi sun; an enlarged from of Indo-Germanic °reu as in Sanskrit rudhira, rohita red (bloody; see etymology under rohita), Greek ἐρνδρός, Latin ruber.] — the sun Vinaya II 68; IV 245; Jātaka II 154; V 403; VI 330; Dīpavaṁsa I 56; Sumaṅgalavilāsinī I 30. a. uggacchati the sun rises Jātaka I 108; Vimāna Vatthu 75, and see compounds

-ugga sunrise Vinaya IV 272; Saṁyutta Nikāya V 29, 78, 101, 442 (at all Saṁyutta Nikāya passages the varia lectio is aruṇagga); Visuddhimagga 49;
-uggamana sunrise (opposite oggamanna). Vinaya III 196, 204, 264; IV 86, 166, 230, 244; Dhammapada I 165; II 6; Peta Vatthu Commentary 109;
-utu the occasion of the sun (-rise) Dhammapada I 165;
-vaṇṇa of the colour of the sun, reddish, yellowish, golden Visuddhimagga 123;
-sadisa (vaṇṇa) like the sun (in colour) Peta Vatthu Commentary 211 (gloss for suriyavaṇṇa).

:: Arūpa (adjective) [a + rūpa] without form or body, incorporeal, Dīgha Nikāya I 195f.; III 240; Sutta-Nipāta 755; Itivuttaka 62; Saddhammopāyana 228, 463, 480. See details under rūpa.

-āvacara the realm or world of Formlessness, Dhammasaṅgani 1281-1285; Paṭisambhidāmagga I 83f., 101;
-kāyika belonging to the group of formless beings Milindapañha 317 (devā);
-ṭhāyin standing in or being founded on the Formless Itivuttaka 62;
-taṇhā "thirst" for the Formless Dīgha Nikāya III 216;
-dhātu the element or sphere of the incoporeal (as one of the 3 dhātus rūpa°, arūpa°, nirodha°; see dhātu) Dīgha Nikāya III 215, 275; Itivuttaka 45;
-bhava formless existence Dīgha Nikāya III 216;
-loka the world of the Formless, Saddhammopāyana 494;
-saññin not having the idea of form Dīgha Nikāya II 110; III 260; The Expositor I 252.

:: Arūpin (adjective) [a + rūpin] = arūpa; Dīgha Nikāya I 31 (arūpī attā hoti: see Sumaṅgalavilāsinī I 119), 195; III 111, 139; Itivuttaka 87 (rūpino va arūpino va sattā).

:: Asa (adjective) [for asaṁ = asanto, a + santo, present participle of as in meaning "good"] — bad Jātaka IV 435 = VI 235 (sataṁ vā asaṁ, accusative singular with varia lectio santaṁ ..., explained by sappurisaṁ vā a sappurisaṁ vā commentary); V 448 (noun plural feminine asā explained by asatiyo lāmakā commentary; cf. V 446 verse 319).

:: Asabala (adjective) [a + sabala] unspotted Dīgha Nikāya II 80 = III 245.

:: Asabbha (adjective) [a + sabbha, i.e. °sabhya cf. sabhā and in meaning court: courteous, h of: hoflich etc.] not belonging to the assembly room, not consistent with good manners, {88} impolite, vile, low, of base character Jātaka III 527 (mātugāma); Dhammapada 77 = Jātaka III 367 = Theragāthā 994; Milindapañha 221; Dhammapada I 256; Therīgāthā Commentary 246 (akkhi). cf. next. — Note: Both sabbha and sabbhin occur only in the negative formation.

:: Asabbhin = asabbha Jātaka I 494, more frequent in compounds as asabbhi°, e.g.

-kāraṇa a low or sinful act Milindapañha 280;
-rūpa low, common Jātaka VI 386 (= asādhu-jātika, lāmaka), 387 (= asabbhijātika), 414 (= apaṇḍita-jātika). cf. preceding.

:: Asabha *Asabha [Sanskrit ṛśabha] see usabha.

:: Asacca (adjective) [a + sacca] not true, false Jātaka V 399.

:: Asaddha (adjective) [a + saddha] not believing, without faith Dīgha Nikāya III 252, 282.

:: Asaddhamma [a + sat + dhamma, cf. asat and Buddhist Hybrid Sanskrit asaddharma] evil condition, sin, especially sexual intercourse; usually mentioned as a set of several sins, viz. As 3 at Itivuttaka 85; as four at Aṅguttara Nikāya II 47; as seven at Dīgha Nikāya III 252, 282; as eight at Vinaya II 202.

:: Asadisa (adjective) [a + sadisa] incomparable, not having its like Dhammapada II 89; III 120 (°dāna).

:: Asagguṇa [a + sagguṇa] bad quality, vice Saddhammopāyana 382 (°bhāvin, the a° belongs to the whole compound).

:: Asahana (neuter-adjective) [a + sahana] not enduring, non-endurance, inability Jātaka III 20; Peta Vatthu Commentary 17.

:: Asahāya (adjective) [a + sahāya] one who is without friends; who is dependent on himself Milindapañha 225.

:: Asajjamāna (adjective) [present participle medium of a + sajjati, sañj] — not clinging, not stuck, unattached Sutta-Nipāta 38, 71 (cf. Cullaniddesa §107); Dhammapada 221 (nāma-rūpasmiṁ a. = alagga mana Dhammapada III 298).

:: Asajjhaya [a + sajjhāya] non-repetition Dhammapada 241 (cf. Dhammapada III 347).

:: Asajjittho 2nd singular preterit medium of sajjati to stick or cling to, to hesitate Jātaka I 376. See sajjati.

:: Asakka (adjective) [a + sakka; Sanskrit aśakya] impossible Jātaka V 362 (°rūpa).

:: Asakkhara (adjective) [a + sakkhara] not stony, free from gravel or stones, smooth Jātaka V 168; Dhammapada III 401 (opposite sasakkhara).

:: Asakkuṇeyya (adjective) [gerund of a + sakkoti] impossible, unable to Jātaka I 55; Paramatthajotikā I 185 and passim.

:: Asakyadhītā (feminine) [a + sakyadhītā] not a true Buddhist nun Vinaya IV 214.

:: Asama1 (adjective) [a + sama] unequal, incomparable Jātaka I 40 (+ appaṭipuggala); Saddhammopāyana 578 (+ atula). Especially frequent in compound °dhura literally carrying more than an equal burden, of incomparable strength, very steadfast or resolute Sutta-Nipāta 694 (= asama-viriya Paramatthajotikā II 489); Jātaka I 193; VI 259, 330.

:: Asama2 (neuter) [the diæretic form of Sanskrit aśman hurling stone, of which the contracted form is amha (q.v.); connected with Latin ocris "mons confragosus"; Greek ἤκμων anvil; Lithuanian akmu°~ stone, see also asana1 (Sanskrit aśan stone for throwing) and asani] — stone, rock Sumaṅgalavilāsinī I 270, 271 (°muṭṭhika having a hammer of stone; varia lectio ayamuṭṭhika); Paramatthajotikā II 392 (instrumental asmanā).

:: Asamaggiya (neuter) [abstract from a + samagga] lack of concord, disharmony Jātaka VI 516 (so read for asāmaggiya).

:: Asamaṇa at past participle 27 is to be read assamaṇa (q.v.).

:: Asamapekkhana (neuter) and °ā (feminine) [from a + sam + apekkhati] lack of consideration Saṁyutta Nikāya III 261; Dhammasaṅgani 390, 1061, 1162.

:: Asamāhita (adjective) [a + samāhita] not composed, uncontrolled, not firm Itivuttaka 113 (opposite susamāhita); Dhammapada 110, 111; past participle 35.

:: Asambādha (adjective) [a + sambādha] unobstructed Sutta-Nipāta 150 (= sambādha-virahita Paramatthajotikā I 248); Jātaka I 80; Therīgāthā Commentary 293.

:: Asamiddhi (feminine) [a + samiddhi] misfortune, lack of success Jātaka VI 584.

:: Asamijjhanaka (adjective) [a + samijjhana + ka] unsuccessful, without result, fruitless; feminine °ikā Jātaka III 252.

:: Asammodiya (neuter) [a + sammodiya] disagreement, dissension Jātaka VI 517 (= asamaggiya commentary).

:: Asammosa [a + sammosa cf. Buddhist Hybrid Sanskrit asammośadharman epithet of the Buddha; Divyāvadāna 49 etc] absence of confusion Dīgha Nikāya III 221 = Dhammasaṅgani 1366.

:: Asamosaraṇa (neuter) [a + samosaraṇa] not coming together, not meeting, separation Jātaka V 233.

:: Asampajañña (neuter) [a + sampajañña] lack of intelligence Dīgha Nikāya III 213; Dhammasaṅgani 390, 1061, 1162, 1351.

:: Asampakampiya (adjective) [gerund of a + sampakampeti] not to be shaken, not to be moved Sutta-Nipāta 229 (= kampetuṁ vā cāletuṁ vā asakkuṇeyyo Paramatthajotikā I 185).

:: Asampāyanto [present participle of a + sampāyati] unable to solve or explain Sutta-Nipāta page 92.

:: Asaṁhārima (adjective) = asaṁhāriya (?) Vinaya IV 272.

:: Asaṁhāriya (adjective) [gerund of a + saṁharati] not to be destroyed or shattered Itivuttaka 77; Theragāthā 372; Cullaniddesa 110.

:: Asaṁhīra (adjective) [= asaṁhāriya of saṁ + hṛ] immovable, unconquerable, irrefutable Vinaya II 96; Saṁyutta Nikāya I 193; Aṅguttara Nikāya IV 141; V 71; Sutta-Nipāta 1149 (as especially of Nibbāna, cf. Cullaniddesa §110); Jātaka I 62; IV 283 (°citta unfaltering); Dīpavaṁsa IV 12.

:: Asaṁsaṭṭha (adjective) [a + saṁsaṭṭha] not mixed or mixing, not associating, not given to society Majjhima Nikāya I 21; Saṁyutta Nikāya I 63; Sutta-Nipāta 628 = Dhammapada 404 (= dassana-savana-samullāpa-pa ribhogakāya-saṁsaggānaṁ abhāvena Paramatthajotikā II 468 = Dhammapada IV 173).

:: Asaṁvara [a + saṁvara] absence of closing or restraint, no control Dhammasaṅgani 1345.

:: Asaṁvata (adjective) [past participle of + saṁvuṇati, cf. saṁvuta] unrestricted, open Jātaka VI 306.

:: Asaṁvāsa (adjective) [a + saṁvāsa] deprived of co-residence, expelled from the community Vinaya IV 213, 214.

:: Asaṁvindaṁ [present participle a + saṁvindati] not finding, not knowing Theragāthā 717.

:: Asaṁvuta (adjective) [past participle of a + saṁvuṇāti, cf. saṁvata] — not restrained Dhammasaṅgani 1345, 1347.

:: Asana1 (neuter) [Vedic aśan(m)] stone, rock Jātaka II 91; V 131.

:: Asana2 (neuter) [cf. Sanskrit aśana of aś, cf. asati] eating, food; adjective eating Jātaka I 472 (ghatāsana especially of the fire; V 64 (the same). Usually in negative form anasana fasting, famine, hunger Sutta-Nipāta 311 (= khudā Paramatthajotikā II 324); Sumaṅgalavilāsinī I 139. See also nirasana.

:: Asana3 (neuter) [Sanskrit asana] the tree Pentaptera Tomentosa Jātaka I 40 (as bodhi-tree of Gotama); II 91; V 420; VI 530.

:: Asana4 (neuter) [cf. Sanskrit asanā, to asyati to hurl, throw] — an arrow Majjhima Nikāya I 82 = Saṁyutta Nikāya I 62. cf. asani.

:: Asanāti [see asati] to eat, to consume (food) Jātaka I 472; V 64; VI 14 (Fausbøll note: read asnāti; commentary pa ribhuñjati).

:: Asandhitā (feminine) [a + sandhi + tā] absence of joints, disconnected state Jātaka VI 16.

:: Asani (feminine) [Vedic aśani in same meaning; with Sanskrit aśri corner, caturaśra four cornered (see assa), to Latin ācer pointed, sharp, Greek ἄκρος pointed, Anglo-Saxon egl sting, Old High German ekka corner, point. Connected with this is Sanskrit aśan (see asana1). cf. also aṁsa and asama2] — originally a sharp stone as hurling-weapon thence in mythology. Indra's thunderbolt, thunder-clap, lightning Jātaka I 71, 167; II 154; III 323; Milindapañha 277; Vimāna Vatthu 83.

-aggi the fire of thunder, i.e. lightning or fire caused by lightning Dhammapada III 71;
-pāta the falling of the thunderbolt, thunderclap, lightning Sumaṅgalavilāsinī I 280 (or should we read asannipāta° ?); Peta Vatthu Commentary 45;
-vicakka same as °pāta (?) Saṁyutta Nikāya II 229 (= lābha-sakkāra-silokassa adhivacana); Dīgha Nikāya III 44, 47.

:: Asannata (adjective) [a + sannata] not bent or bending Saddhammopāyana 417.

:: Asantasaṁ and °anto (adjective) [present participle of a + santasati] fearless, not afraid Sutta-Nipāta 71, 74; Jātaka IV 101; VI 306; Cullaniddesa §109.

:: Asantāsin (adjective) [a + santāsin, cf. asantāsaṁ] fearless, not trembling, not afraid Sutta-Nipāta 850; Dhammapada 351; Cullaniddesa §109; Dhammapada IV 70.

:: Asanthava [a + santhava] dissociation, separation from society, seclusion Sutta-Nipāta 207.

:: Asanto [DPL]: (adjective), Not being, not existing; absent; false; bad, wicked. Mayi asante, if I had not beeen present (Dh. 352). Asataṁ hoti appiyo, he is a foe to evildoers (Dh. 14). ace, asataṁ (Dh. 13), asantaṁ (Dh. 268). Intr. asatā (Dh 66). Loc. asati (Dh. 235), asante (Dh. 352) Loc. fem. asantiyā (Pāt 2). Nom. plur. asanto (Dh. 53). Gen. and dative plur. asataṁ (F. Jāt. 7)

:: Asantuṭṭha [past participle of a + santussati] not contented with, greedy, insatiate, unhappy Sutta-Nipāta 108. cf. next.

:: Asantuṭṭhitā (feminine) [abstract from asantuṭṭhita = asantuṭṭha] — dissatisfaction, discontentment Dīgha Nikāya III 214 (so read for °tutth-) = Aṅguttara Nikāya I 95.

:: Asaṇṭhita (adjective) [a + saṇṭhita] not composed, unsettled, fickle Itivuttaka 62, 94.

:: Asaṅga (adjective) [a + saṅga] not sticking to anything, free from attachment, unattached Therīgāthā 396 (°mānasa, = anāsattacitta Therīgāthā Commentary 259); Milindapañha 343. cf. next.

:: Asaṅgita (adjective) [from asaṅga, a + saṅgita, or should we read asaṅgika?] not sticking or stuck, unimpeded, free, quick Jātaka V 409.

:: Asaṅkheyya (adjective) [a + saṅkheyya, gerund of saṁ-khyā] incalculable, innumerable, neuter an immense period Aṅguttara Nikāya II 142; Milindapañha 232 (cattāri a.), 289 Dhammapada I 5, 83, 104.

:: Asaṅkita and °iya (adjective) [a + saṅkita, past participle of śaṅk] not hesitating, not afraid, not anxious, firm, bold Jātaka I 334 (°iya); V 241; Saddhammopāyana 435, 541.

:: Asaṅkuppa (adjective) [a + saṅkuppa, gerund of kup] not to be shaken; immovable; steady, safe (especially of Nibbāna) Sutta-Nipāta 1149 (cf. Cullaniddesa §106); Theragāthā 649.

:: Asaṅkusaka (adjective) [a + saṅkusaka, which is distorted from Sanskrit saṅkasuka splitting, crumbling, see Kern, Toevoegselen page 18] not contrary Jātaka VI 297 (°vattin, commentary appaṭilomavattin, cf. The Jataka or Stories of the Buddha's Former Births VI 143).

:: Asañña (adjective) [a + saññā] unconscious, °sattā unconscious beings name of a class of Devas Dīgha Nikāya I 28 (cf. Sumaṅgalavilāsinī I 118 and Buddhist Hybrid Sanskrit asañjñika-sattvāḥ Divyāvadāna 505).

:: Asaññata (adjective) [a + saññata, past participle of saṁ + yam] unrestrained, intemperate, lacking self-control Itivuttaka 43 = 90 = Sutta-Nipāta 662 = Dhammapada 307.

:: Asaññin (adjective) [a + saññin] unconscious Dīgha Nikāya I 54 (°gabbhā, cf. Sumaṅgalavilāsinī I 163); III 111, 140, 263; Itivuttaka 87; Sutta-Nipāta 874.

:: Asapatta (adjective/noun) [a + sapatta = Sanskrit sapatna] (active) without enmity, friendly (medium) having no enemy or foe, secure, peaceful Dīgha Nikāya II 276; Sutta-Nipāta 150 (= vigata-paccatthika, mettavihārin Paramatthajotikā I 249); Therīgāthā 512.

:: Asapattī (feminine) [a + sapattī] without co-wife or rival in marriage Saṁyutta Nikāya IV 249.

:: Asappurisa [a + sappurisa, cf. asat] a low, bad or unworthy man Majjhima Nikāya III 37; Paramatthajotikā II 479 (= anariya Sutta-Nipāta 664).

:: Asat (Asanto) [a + sat, present participle of asti] not being, not being good, i.e. bad, not genuine (cf. asa); frequent, e.g. Sutta-Nipāta 94, 131, 881, 950; Dhammapada 73, 77, 367; Itivuttaka 69 (asanto Nirayaṁ nenti). See also asaddhamma.

:: Asati
*Asati (and Asanāti q.v.) [Sanskrit aśnāti, aś to partake of, to eat or drink cf. aṁśa share, part] — to eat; imperative asnātu Jātaka V 376; future asissāmi Theragāthā 223; Sutta-Nipāta 970. — present participle medium asamāna Jātaka V 59; Sutta-Nipāta 239. gerund asitvā Milindapañha 167; and asitvāna Jātaka IV 371 (an°). past participle asita (q.v.). See also the spurious forms asmiye and añhati (añhamāna Sutta-Nipāta 240), also āsita1.

:: Asatiyā (adverb) [instrumental of a + sati] heedlessly, unintentionally Jātaka III 486.

:: Asatta (adjective) [past participle of a + sajjati] not clinging or attached, free from attachment Sutta-Nipāta 1059; Dhammapada 419; Cullaniddesa §§107, 108; Dhammapada IV 228.

:: Asattha (adjective/noun) [a + sattha] absence of a sword or knife, without a knife, usually combined with adaṇḍa in various phrases: see under daṇḍa. Also at Theragāthā 757 (+ avaṇa).

:: Asaṭha (adjective) [a + saṭha] without guile, not fraudulent, honest Dīgha Nikāya III 47, 55, 237; Dhammapada I 69.

:: Asayaṁva sin (adjective) [a + sayaṁ + vasiṁ] not under one's own control, i.e. dependent Dīgha Nikāya II 262; Jātaka I 337.

:: Asayha (adjective) [a + sayha, gerund of sah = Sanskrit asahya] impossible, insuperable Jātaka VI 337. Usually in compound °sāhin conquering the unconquerable, doing the impossible, acchieving what has not been achieved before Theragāthā 536, Peta Vatthu II 922 (aṅgīrasa); Itivuttaka 32.

:: Asā see āsa.

:: Asādhāraṇa (adjective) [a + sādhāraṇa cf. asādhāraṇa Divyāvadāna 561] — not general, not shared , uncommon, unique Vinaya III 35; Khuddakapāṭha VIII 9; Jātaka I 58, 78; Milindapañha 285; Sumaṅgalavilāsinī I 71; Saddhammopāyana 589, 592.

:: Asādhu [DPL]: (adjective) Bad, wicked.

:: Asāhasa (neuter) [a + sāhasa] absence of violence, meekness, peaceableness Dīgha Nikāya III 147 (asāhase rata fond of peace); accusative as adverb asāhasaṁ without violence, not arbitrarily Jātaka III 319; instrumental asāhasena the same Jātaka VI 280; Dhammapada 257 (= amusāvādena Dhammapada III 382).

:: Asāmapāka (adjective) [a + sāma + pāka] one who does not cook (a meal) for himself (a practice of ascetics) Sumaṅgalavilāsinī I 270.

:: Asāra (adjective/noun) [a + sāra] that which is not substance, worthlessness; adjective worthless, vain, idle Sutta-Nipāta 937 (= asāra nissāra sārāpagata Mahāniddesa 409); Dhammapada 11, 12 (cf. Dhammapada I 114 for interpretation).

:: Asāraddha (adjective) [a + sāraddha] not excited, cool Aṅguttara Nikāya I 148 = Itivuttaka 119 (passeddho kāyo a.; varia lectio assāraddha).

:: Asāraka (adjective) [a + sāraka] unessential, worthless, sapless, rotten Theragāthā 260; Jātaka II 163 = Dhammapada I 144.

:: Asāta (adjective) [a + sāta, Sanskrit aśāta, Kern's interpretation and etymology of asāta at Toevoegselen sub voce page 90 is improbable] — disagreeable Vinaya I 78 (asātā vedanā, cf. asātā vedanā Mahāvastu I 5); Sutta-Nipāta 867; Jātaka I 288, 410; II 105; Dhammasaṅgani 152, 1343.

:: Asecanaka (adjective) [a + secana + ka, from sic to sprinkle, cf. Buddhist Hybrid Sanskrit asecanaka-darśana in same meaning e.g. Divyāvadāna 23, 226, 334] — unmixed, unadulterated, i.e. with full and unimpaired properties, delicious, sublime, lovely Majjhima Nikāya I 114; Saṁyutta Nikāya I 213 (a. ojava "that elixir that no infusion needs" Mrs Rhys Davids) = Therīgāthā 55 (explained as anāsittakaṁ pakatiyā'va mahārasaṁ at Therīgāthā Commentary 61) = Therīgāthā 196 (= anāsittakaṁ ojavantaṁ sabhāva-madhuraṁ Therīgāthā Commentary 168); Saṁyutta Nikāya V 321; Aṅguttara Nikāya III 237f. Milindapañha 405.

:: Asekha (and Asekkha) (adjective/noun) [a + sekha] not requiring to be trained, adept, perfect, masculine one who is no longer a learner, an expert; very often meaning an Arahant (cf. Buddhist Hybrid Sanskrit aśaikṣa occurring only in phrase śaikṣāśaikṣāh those in training and the adepts, e.g. Divyāvadāna 261, 337; Avadāna-śataka I 269, 335; II 144) Vinaya I 62f.; III 24; Saṁyutta Nikāya I 99; Dīgha Nikāya III 218, 219; Itivuttaka 51 (asekho sīlakkhandho; varia lectio asekkha); past participle 14 (= Arahant); Dhammasaṅgani 584, 1017, 1401; Kathāvatthu 303f.

-muni the perfectly Wise Dhammapada III 321;
-bala the power of an Arahant, enumerated in a set of ten at Paṭisambhidāmagga II 173, cf. 176.

:: Asesa (adjective) [a + sesa] not leaving a remnant, without a remainder, all, entire, complete Sutta-Nipāta 2f., 351, 355, 500, 1037 (= sabba Cullaniddesa §113). As °- (adverb) entirely, fully, completely [BD: utterly] Sutta-Nipāta page 141 (°virāga-nirodha); Milindapañha 212 (°vacana inclusive statement).

:: Asesita (adjective) [past participle of a + causative of śiṣ, see seseti and sissati] — leaving nothing over, having nothing left, entire, whole, all Jātaka III 153.

:: Asevanā (feminine) [a + sevanā] not practising abstinence from Sutta-Nipāta 259 (= abhajanā apayirupāsanā Paramatthajotikā I 124).

:: Asi [Vedic asi, Avesta aṁhū Latin ensis] a sword, a large knife Dīgha Nikāya I 77 (= Sumaṅgalavilāsinī I 222); Majjhima Nikāya II 99; Aṅguttara Nikāya I 48 = (a sinā sīsaṁ chindante); IV 97 (a sinā hanti attānaṁ); Jātaka IV 118 (asi sunisito), 184; V 45 (here meaning "sickle"), 475 (asiñ ca me maññasi, probably faulty for either "āsiñ ca me" or "āsiñcam me"); Visuddhimagga 201 (ñāṇāsi the sword of knowledge); Peta Vatthu Commentary 253 (a sinā pahaṭa).

-koṭṭha worker in leather, shoemaker Vinaya IV 171 (Oldenberg Vinaya IV 363 suggests °koṭṭa; cf. Sanskrit kuṭṭa cutting)
-camma sword and shield Vinaya II 192; Aṅguttara Nikāya III 93; Jātaka VI 449;
-tharu the hilt of a sword Dhammapada IV 66;
-nakha having nails like swords Pañca-g 29;
-patta having sword-like leaves, with swords (knives) for leaves (of the sword-leaf-wood in Niraya, a late feature in the descriptions of Hell in Indian speculative Theology, see e.g. Mārkaṇḍeyapurāṇa XII 24f.; Mahābhārata XII 321; Manu IV 90; XII 75; Scherman, Materialen, past participle 23f.) Jātaka VI 250 (°Niraya); Peta Vatthu Commentary 221 (°vana); Saddhammopāyana 194;
-pāsa having swords for snares (a class of deities) Milindapañha 191;
-māla (māla in compound) sword-garland (torture) Jātaka III 178 (+ sīsaṁ chindāpeti); °kamma the same Dāṭhāvaṁsa III 35. (-māla- metri causa).
-lakkhaṇa "sword sign", i.e. (fortune-telling from) marks or a sword Dīgha Nikāya I 9; Jātaka I 455;
-loma having swords for hair Saṁyutta Nikāya II 257, cf. Vinaya III 106;
-sūna slaughter-house (so also Buddhist Hybrid Sanskrit asisūnā Divyāvadāna 10, 15; see further detail under "kāma " similes) Vinaya II 26; Majjhima Nikāya I 130, 143; Aṅguttara Nikāya III 97;
-sūla a sword blade Therīgāthā 488 (explained at Therīgāthā Commentary 287 by adhikuṭṭanatthena, i.e. with reference to the executioner's block, cf. also sattisūla).

:: Asika (adjective) (—°) [asi + ka] having a sword, with a sword in phrase ukkhittasika with drawn sword, Majjhima Nikāya I 377; Jātaka I 393.

:: Asita1 [Sanskrit aśita, past participle of *asati, Sanskrit aśnāti] having eaten, eating; (neuter) that which is eaten or enjoyed, food Majjhima Nikāya I 57; Aṅguttara Nikāya III 30, 32 (°pīta-khāyita etc.); Peta Vatthu Commentary 25 (the same); Jātaka VI 555 °(āsana having enjoyed one's food, satisfied). cf. āsita1.

:: Asita2 (adjective) [a + sita past participle of °śri, Sanskrit aśrita] not clinging to, unattached, independent, free (from wrong desires) Dīgha Nikāya II 261 (°ātiga); Majjhima Nikāya I 386; Theragāthā 38, 1242 (see Mrs Rhys Davids in Psalms of the Brethren 404 note 2); Jātaka II 247; Itivuttaka 97; Sutta-Nipāta 251, 519, 593, 686 (asitavhaya, called the asita i.e. the Unattached; cf. Paramatthajotikā II 487), 698 (the same), 717, 957, 1065 (cf. Cullaniddesa §111 and nissaya).

:: Asita3 (adjective) [Sanskrit asita; Indo-Germanic °ās, cf. Latin āreo to be dry, i.e. burnt up; Greek ἤζω to dry; original meaning burnt, hence of burnt, i.e. black colour (of ashes)] — black-blue, black Majjhima Nikāya II 180 (°vyābhaṅgī); Aṅguttara Nikāya III 5 (the same); Therīgāthā 480 (= indanīla Therīgāthā Commentary 286); Jātaka III 419 (°āpaṅgin black-eyed); V 302; Dāṭhāvaṁsa I 45.

:: Asita4 (masculine neuter) [from asi] a sickle Jātaka III 129; V 46. °vyābhaṅgī sickle and pole Majjhima Nikāya II 180; Aṅguttara Nikāya III 5.

:: Asīti (numeral) [Sanskrit aśīti] eighty (on symbolical meaning and frequent application see aṭṭha1 B 1 c, where also most of the references. In addition we mention the following:) Jātaka I 233 (°hattha eighty hands, i.e. eighty cubits deep); III 174 (°sahassa-vāraṇa-parivuta); VI 20 (vassasahassāni); Milindapañha 23 (asītiyā bhikkhusahassehi saddhiṁ); Vīsm 46 (satakoṭiyo) Dhammapada I 14, 19 (mahātherā); II 25 (°koṭi-vibhava). cf. āsītika.

:: Asman (neuter) [Vedic aśman; the usual Pāḷi forms are amha and asama2] — stone, rock; only in instrumental asmanā Paramatthajotikā II 362.

:: Asmasati [spurious form for the usual assasati = Sanskrit āśvasati] to trust, to rely on Jātaka V 56 (potential asmase).

:: Asmi (I am) see atthi.

:: Asmimāna [asmi + māna] the pride that says "I am", pride of self, egotism (same in Buddhist Hybrid Sanskrit e.g. Divyāvadāna 210, 314) Vinaya I 3; Dīgha Nikāya III 273; Majjhima Nikāya I 139, 425; Aṅguttara Nikāya III 85; Paṭisambhidāmagga I 26; Kathāvatthu 212; Dhammapada I 237. cf. ahaṁ asmi.

:: Asmiye 1 singular indicative present medium of aś to eat, in sense of a future "I shall eat" Jātaka V 397, 405 (commentary bhuñjissāmi). The form is to be explained as denominative formation from āśa food, = aṁsiyati and with metathesis asmiyati. See also añhati which would correspond either to °aṁśyati or aśnāti (see asati).

:: Asnāti [Sanskrit aśnāti to eat, to take food; the regular Pāḷi forms are asati (as base) and asanāti] — to eat; imperative asnātu Jātaka V 376.

:: Asoka1 (adjective) [a + soka, cf. Sanskrit aśoka] free from sorrow Sutta-Nipāta 268 (= nissoka abbūḷha-soka-salla Paramatthajotikā I 153); Dhammapada 412; Therīgāthā 512.

:: Asoka2 [Sanskrit aśoka] the Asoka tree, Jonesia Asoka Jātaka V 188; Vimāna Vatthu 354, 359 (°rukkha); Visuddhimagga 625 (°aṅkura); Vimāna Vatthu 173 (°rukkha).

:: Asoṇḍa (adjective) [a + soṇḍa] not being a drunkard, abstaining from drink Jātaka V 116. — feminine asoṇḍī Aṅguttara Nikāya III 38.

:: Asotatā (neuter) [abstract a + sota + tā, having no ears, being earless Jātaka VI 16.

:: Assa1 [for aṁsa1, q.v. for etymology] shoulder; in compound assapuṭa shoulder-bag, knapsack i.e. a bag containing provisions, instrumental assupuṭena with provisions. Later exegesis has interpreted this as a bag full of ashes, and vv.ll. As well as commentators take assa = bhasma ashes (thus also Morris JPTS 1893, 10 without being able to give an etymology). The word was already misunderstood by Buddhaghosa when he explained the Dīgha passage by bhasmapuṭena, sīse chārikaṁ okiritvā ti attho Sumaṅgalavilāsinī I 267. After all it is the same as puṭaṁsa (see under aṁsa1). — Dīgha Nikāya I 98, cf. Aṅguttara Nikāya II 242 (varia lectio bhasma°); Sumaṅgalavilāsinī I 267 (varia lectio bhassa°).

:: Assa2 [for aṁsa2 = Sanskrit aśra point, corner, cf. Sanskrit aśri, Greek ἅκρος and ὀξύς sharp, Latin acer] — corner, point; occurs only in compound caturassa four-cornered, quadrangular, regular (of symmetrical form, Vinaya II 316; Jātaka IV 46, 492; Peta Vatthu II 119. Perhaps also at Therīgāthā 229 (see under assa3). Occurs also in form caturaṁsa under catur).

:: Assa3 [Vedic aśva, cf. Avesta aspō; Greek ἵππος, dialect ἴκκος; Latin equus; Old-Irish ech; Gallic epo-; Cymraeg (Welsh) ep, Gothic aīhva; Old Saxon ehu; Anglo-Saxon eoh] — a horse; often mentioned alongside of and combined with hatthi (elephant) Vinaya III 6 (pañca-mattehi assa-satehi), 52 (enumerated under catuppadā, quadrupeds, with hatthi oṭṭha goṇa gadrabha and pasuka); Aṅguttara Nikāya II 207; V 271; Sutta-Nipāta 769 (gavāssa). At Therīgāthā 229 the commentary explains caturassa as "four in hand"; but the context shows that the more usual sense of caturassa (see assa2) was probably what the poet meant; Dhammapada 94, 143, 144 (bhadra, a good horse), 380 (the same); Vimāna Vatthu 203 (+ assatarī); Vimāna Vatthu 78; Dhammapada I 392 (hatthi-assādayo); Saddhammopāyana 367 (duṭṭh°).

-ājāniya [cf. Buddhist Hybrid Sanskrit aśvājāneya Divyāvadāna 509, 511] a thoroughbred horse, a blood horse Aṅguttara Nikāya I 77, 244; II 113f., 250f.; III 248, 282f.; IV 188, 397; V 166, 323; Peta Vatthu Commentary 216. See also ājāniya;
-āroha one who climbs on a horse, a rider on horseback, name of an occupation "cavalry" Dīgha Nikāya I 51 (+ hatthāroha; explained at Sumaṅgalavilāsinī I 156 by sabbe pi assācariya-assavejja-assabhaṇḍādayo);
-kaṇṇa name of a tree, Vatica Robusta, literally "horse-ear" (cf. similarly Gothic aīhva-tundi the thornbush, literally horse-tooth) Jātaka II 161; IV 209; VI 528;
-khaḷuṅka an inferior horse ("shaker"), opposite sadassa Aṅguttara Nikāya I 287 = IV 397;
-tthara a horse cover, a horse blanket Vinaya I 192; Dīgha Nikāya I 7
-damma a horse to be tamed, a fierce horse, a stallion Aṅguttara Nikāya II 112;
-dammasārathi a horse trainer Aṅguttara Nikāya II 112, 114; V 323f.; Dhammapada IV 4;
-potaka the young of a horse, a foal or colt Jātaka II 288;
-bandha a groom Jātaka II 98; V 449; Dhammapada I 392;
-bhaṇḍa (for °bandha? or should we read °paṇḍaka?) a groom or horse-trainer, a trader in horses Vinaya I 85 (see on form of word Kern, Toevoegselen page 35);
-bhaṇḍaka horse-trappings Jātaka II 113;
-maṇḍala circus Visuddhimagga 308, cf. Majjhima Nikāya I 446;
-maṇḍalika exercising ground Vinaya III 6;
-medha name of a sacrifice: the horse-sacrifice [Vedic aśvamedha as proper name] Saṁyutta Nikāya I 76 (varia lectio sassa°); Itivuttaka 21 (+ purisamedha); Sutta-Nipāta 303;
-yuddha a horse-fight Dīgha Nikāya I 7;
-rūpaka a figure of a horse, a toy horse Dhammapada II 69 (+ hatthi-rūpaka);
-lakkhaṇa (earning fees by judging) the marks on a horse Dīgha Nikāya I 9;
-laṇḍa horse-manure, horse dung Dhammapada IV 156 (hatthi-laṇḍa + a.);
-vāṇija a horse dealer Vinaya III 6;
-sadassa a noble steed of the horse kind Aṅguttara Nikāya I 289 = IV 397 (in comparison with purisa°).

:: Assa4 is genitive dative singular of ayaṁ, this.

:: Assa5 3. singular potential of asmi (see atthi).

:: Assaddha (adjective) [a + saddhā] without faith, unbelieving, Sutta-Nipāta 663; past participle 13, 20; Dhammasaṅgani 1327; Dhammapada II 187.

:: Assaddhiya (neuter) [a + saddhiya, in form, but not in meaning a gerund of saddahati, for which usually saddheyya; cf. Sanskrit aśradheyya incredible] — disbelief Saṁyutta Nikāya I 25; Aṅguttara Nikāya III 421; V 113f., 146, 148f., 158, 161; Vibhaṅga 371; Sumaṅgalavilāsinī I 235; Saddhammopāyana 80.

:: Assaka1 (—°) [assa3 + ka] with a horse, having a horse; an° without a horse Jātaka VI 515 (+ arathaka).

:: Assaka2 (adjective) [a + saka; Sanskrit asvaka] not having one's own, poor, destitute Majjhima Nikāya I 450; II 68; Aṅguttara Nikāya III 352; Paṭisambhidāmagga I 126 (varia lectio asaka).

:: Assama [ā + śram] a hermitage (of a brahmin ascetic especially a jaṭila) Vinaya I 24 = IV 108; I 26, 246; III 147; Sutta-Nipāta 979; Sutta-Nipāta 104, 111; Jātaka I 315 (°pada) V 75 (the same) 321. VI 76 (°pada). The word is not found anywhere in the canon in the technical sense of the later Sanskrit law books, where "the four āśramas" is used as a technical term for the four stages in the life of a brahmin priest (not of a brahmin by birth). See Dialogues of the Buddha I 211-217.

:: Assamaṇa [a + samaṇa] not a true samaṇa Vinaya I 96; Sutta-Nipāta 282; past participle 27 (so read for a samaṇa); Puggalapaññatti 207. — feminine assamaṇī Vīn IV 214.

:: Assasati [ā + śvas, on semantical inversion of ā and pa see under ā1 3
1. to breathe, to breathe out, to exhale, Jātaka I 163; VI 305 (gloss assāsento passesento susū ti saddaṁ karonto); Visuddhimagga 272. Usually in combination with passāsati to inhale, i.e. to breathe in and out, Dīgha Nikāya II 291 = Majjhima Nikāya I 56, cf. Majjhima Nikāya I 425; Jātaka II 53, cf. V 36.
2. to breathe freely or quietly, to feel relieved, to be comforted, to have courage Saṁyutta Nikāya IV 43; Jātaka IV 93 assasitvāna gerund = vissamitvā commentary); VI 190 (assāsa imperative, with mā soci); medium assase Jātaka IV 57 (commentary for asmase Text; explained by vissase), 111 (°itvā).
3. to enter by the breath, to bewitch, enchant, take possession Jātaka IV 495 (= assāsa-vātena upahanati āvisati commentary). — causative assāseti, — past participle assattha2. See also assāsa-passāsa.

:: Assatara [Vedic aśvatara, aśva + comparative suffix tarain function of "a kind of", thus literally a kind of horse, cf. Latin matertera a kind of mother. i.e. aunt] — a mule Dhammapada 322 = Dhammapada I 213; Dhammapada IV 4 (= vaḷavāya gadrabhena jāta); Jātaka IV 464 (kambojake assatare sudante; imported from Cambodia); VI 342. — feminine assatarī a she-mule Vinaya II 188; Saṁyutta Nikāya I 154; II 241; Aṅguttara Nikāya II 73; Milindapañha 166. — assatarī-ratha a chariot drawn by she-mules Vimāna Vatthu 203, 208 (Text assatarī ratā) = 438; Peta Vatthu I 111 (= assatariyuttaratha Peta Vatthu Commentary 56); Jātaka VI 355.

:: Assattha1 [Vedic aśvattha, explained in [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen I 467 as aśva-ttha dialect for aśva-stha "standing place for horses, which etymology is problematic; it is likely that the Sanskrit word is borrowed from a local dialect.] — the holy fig-tree, Ficus Religiosa; the tree under which the Buddha attained enlightenment, i.e. the Bo tree Vinaya IV 35; Dīgha Nikāya II 4 (sammā-sambuddho assatthassa mūle abhisambuddho); Saṁyutta Nikāya V 96; Jātaka I 16 (V 75, in word-play with assattha2 of V 79).

:: Assattha2 [past participle of assasati; cf. Buddhist Hybrid Sanskrit āsvasta Avadāna-śataka I 210] encouraged, comforted Aṅguttara Nikāya IV 184 (varia lectio as gloss assāsaka); Paṭisambhidāmagga I 131 (loka an°; varia lectio assaka); Jātaka I 16 (V 79 cf. assattha1); VI 309 (= laddhassāsa commentary), 566.

:: Assava (adjective) [ā + suṇāti, śru] loyal Dīgha Nikāya I 137; Sutta-Nipāta 22, 23, 32; Jātaka IV 98; VI 49; Milindapañha 254; an° inattentive, not docile Dhammapada I 7.

:: Assavanatā (feminine) [abstract from assavana] not listening to, inattention Majjhima Nikāya I 168.

:: Assavanīya (adjective) [a + savanīya] not pleasant to hear Saddhammopāyana 82.

:: Assavati [ā + sru] to flow Jātaka II 276 (= paggharati commentary). cf. also āsavati.

:: Assaya [ā + sayati, śri] resting place, shelter, refuge, seat Sumaṅgalavilāsinī I 67 (puññ°). cf. Buddhist Hybrid Sanskrit rājāśraya Jātakamala 3156; aśraya also in meaning "body": see Avadāna-śataka I 175 and Index II 223.

:: Assāda [ā + sādiyati, svad] taste, sweetness, enjoyment, satisfaction Dīgha Nikāya I 22 (vedanānaṁ samudaya atthaṅgama assāda etc.); Majjhima Nikāya I 85; Saṁyutta Nikāya II 84f. (°ānupassīn), 170f.; III 27f. (ko rūpassa assādo), 62, 102; IV 8f., 220; V 193, 203f.; Aṅguttara Nikāya I 50 (°ānupassīn), 258, 260; II 10; III 447 (°diṭṭhi) Jātaka I 508; IV 113, Sutta-Nipāta 448; Paṭisambhidāmagga I 139f., (°diṭṭhi), 157; Cariyāpiṭaka I 1017; Peta Vatthu IV 62 (kām°); Vibhaṅga 368 (°diṭṭhi); Nettipakaraṇa 27f.; Milindapañha 388; Visuddhimagga 76 (paviveka-rasassādaṁ); Saddhammopāyana 37, 51. See also appasseda under appa.

:: Assādanā (feminine) [cf. assāda] sweetness, taste, enjoyment Saṁyutta Nikāya I 124; Sutta-Nipāta 447 (= sādubhāva Paramatthajotikā II 393).

:: Assādeti [denominative from assāda] to taste Saṁyutta Nikāya II 227 (lābha-sakkārasilokaṁ); Visuddhimagga 73 (paviveka-sukha-rasaṁ); Dhammapada I 318.

:: Assāraddha varia lectio at Itivuttaka 111 for asāraddha.

:: Assāsa [Sanskrit āśvāsa, ā + śvas
1. (literal) breathing, especially breathing out (so Visuddhimagga 272), exhalation, opposed to passāsa inhalation, with which often combined, or contrasted; thus as compound assāsa-passāsa meaning breathing (in and out), sign of life, process of breathing, breath Dīgha Nikāya II 157 = Saṁyutta Nikāya I 159 = Theragāthā 905; Dīgha Nikāya III 266; Majjhima Nikāya I 243; Saṁyutta Nikāya I 106; IV 293; V 330, 336; Aṅguttara Nikāya IV 409; V 135; Jātaka II 146; VI 82; Milindapañha 31, 85; Visuddhimagga 116, 197. — assāsa in contrast with passāsa at Paṭisambhidāmagga I 95, 164f., 182f.
2. (figurative) breathing easily, freely or quietly, relief, comfort, consolation, confidence Majjhima Nikāya I 64; Saṁyutta Nikāya II 50 (dhamma-vinaye); IV 254 (param-assāsa-ppatta); Aṅguttara Nikāya I 192; III 297f. (dhamma-vinaye); IV 185; Jātaka VI 309 (see assattha2); Milindapañha 354; Peta Vatthu Commentary 104 (°matta only a little breathing space); Saddhammopāyana 299 (param°), 313.

:: Assāsaka (adjective/noun) [from assāsa
1. (cf. assāsa 1) having breath, breathing, in an° not able to draw breath Vinaya III 84; IV 111.
2. (cf. assāsa2) (masculine and neuter) that which gives comfort and relief, confidence, expectancy Jātaka I 84; VI 150. cf. next.

:: Assāseti [causative of assasati] to console, soothe, calm, comfort, satisfy Jātaka VI 190, 512; Dhammapada I 13.

:: Assāsika (adjective) [from assāsa in meaning of assāsa 2, cf. assāsaka 2] — only in negative an° not able to afford comfort, giving no comfort or security Majjhima Nikāya I 514; III 30; Jātaka II 298 (= aññaṁ assāsetuṁ asamatthaṭāya na assāsika). cf. Buddhist Hybrid Sanskrit anāśvāsika in stereotype phrase anitya adhruva anāśvāsika vipariṇāmadharman Divyāvadāna 207; Avadāna-śataka 139, 144; whereas the corresponding Pāḷi equivalent runs anicca addhuva asassata (= appāyuka) vipariṇāma-dhamma thus inviting the conjecture that Buddhist Hybrid Sanskrit āśvāsika is somehow distorted out of Pāḷi asassata.

:: Assāsin (adjective) [Sanskrit āśvāsin] reviving, cheering up, consoled, happy Saṁyutta Nikāya IV 43 (an°).

:: Assāvin (adjective) [ā + sru] only in an° not enjoying or finding pleasure, not intoxicated Sutta-Nipāta 853 (sātiyesu a. = sāta-vatthusu kāmaguṇesu taṇhā-santhava-virahito Paramatthajotikā II 549). See also āsava.

:: Assirī (adjective) [a + sirī] without splendour, having lost its brightness, in assirī viya khāyati Nettipakaraṇa 62 = Udāna 79 (which latter has sassar'iva, cf. Ud-a 386 sassati viya ... asassati-r-iva).

:: Assita (adjective) [Sanskrit aśrita, ā + past participle of śri] dependent on, relying, supported by (accusative); abiding, living in or on Dīgha Nikāya II 255 (tad°); Vimāna Vatthu 5016 (sīho va guhaṁ a.); Theragāthā 149 (janaṁ ev'assito jano); Saddhammopāyana 401.

:: Assu1 (neuter) [Vedic aśru, Avesta asrū, literally aszar, with etymology not definitely clear: see Walde, Latin Wörterbuch under lacrima] a tear Vinaya I 87 (assūni pavatteti to shed tears); Saṁyutta Nikāya II 282 (the same); Dhammapada 74; Therīgāthā 496 (cf. Therīgāthā Commentary 289); Paramatthajotikā I 65; Dhammapada I 12 (°puṇṇa-netta with eyes full of tears); II 98; Peta Vatthu Commentary 125.

-dhārā a shower of tears Dhammapada IV 15 (pavatteti to shed);
-mukha (adjective) with tearful face [cf. Buddhist Hybrid Sanskrit aśrumukha e.g. Jātakamala 3116] Dīgha Nikāya I 115, 141; Dhammapada 67; past participle 56; Sumaṅgalavilāsinī I 284; Peta Vatthu Commentary 39;
-mocana shedding of tears Peta Vatthu Commentary 18.

:: Assu2 is 3rd plural potential of atthi.

:: Assu3 (indeclinable) [Sanskrit sma] expletive particle also used in emphatic sense of "surely, yes, indeed" Sutta-Nipāta 231 (according to Fausbøll, but preferably with Pāḷi Text Society editon as tayas su for tay'assu, cf. Paramatthajotikā I 188); Vimāna Vatthu 324 (assa varia lectio) = Vimāna Vatthu 135 (assū ti nipāta-mattaṁ). Perhaps we ought to take this assu3 together with the following assu4 as a modification of ssu (see su2). cf. āsu.

:: Assu4 particle for Sanskrit svid (and sma?) see under su2. According to this view Fausbølls reading ken'assu at Sutta-Nipāta 1032 is to be emended to kena ssu.

:: Assuka (neuter) [assu1 + ka] a tear Vinaya II 289; Sutta-Nipāta 691; Peta Vatthu IV 53.

:: Assutavant (adjective) [a + sutavant] one who has not heard, ignorant Majjhima Nikāya I 1, 8, 135; Dhammasaṅgani 1003, 1217, cf. Buddhist Manual of Psychological Ethics 237 note 2.

:: Asu [Sanskrit asau (masculine), adas (neuter); base amu° in oblique cases and derivation, e.g. adverb amutra (q.v.)] — pronoun demonstrative "that", that one, usually combined with yo (yaṁ), e.g. asu yo so puriso Majjhima Nikāya I 366; yaṁ aduṁ khettaṁ Saṁyutta Nikāya IV 315. — nominative singular masculine asu Saṁyutta Nikāya IV 195; Milindapañha 242; feminine asu Jātaka V 396 (asū metri causā); neuter aduṁ Majjhima Nikāya I 364, 483; Aṅguttara Nikāya I 250. Of oblique cases e.g. amunā (instrumental) Aṅguttara Nikāya I 250. cf. also next.

:: Asubha (adjective) [a + subha] impure, unpleasant, bad, ugly, nasty; neuter °ṁ nastiness, impurity. cf. on term and the Asubha-meditation, as well as on the ten asubhas or offensive objects Buddhist Manual of Psychological Ethics 63 note 1, and Compendium 121 note 6. — Saṁyutta Nikāya IV 111 (asubhato manasikaroti); V 320; Sutta-Nipāta 341; Saddhammopāyana 368. — subhāsubha pleasant and unpleasant, good and bad Sutta-Nipāta 633; Jātaka III 243; Milindapañha 136.

-ānupassīn realising or intuiting the corruptness (of the body) Itivuttaka 80, 81; Dhammapada I 76;
-kathā talk about impurity Vinaya III 68;
-kammaṭṭhāna reflection on impurity Dhammapada III 425;
-nimitta sign of the unclean i.e. idea of impurity Visuddhimagga 77;
-bhāvanā contemplation of the impurity (of the body) Vinaya III 68;
-saññā idea of impurity Dīgha Nikāya III 253, 283, 289, 291; [BD: perception of]
-saññin having an idea of or realising the impurity (of the body) Itivuttaka 93. [BD: having a perception of]

:: Asuci (adjective) [a + suci] not clean, impure, unclean Sutta-Nipāta 75 (°manussā, see Cullaniddesa §112); past participle 27, 36; Saddhammopāyana 378, 603.

:: Asucīka (neuter) [abstract from asuci] impurity, unclean living, defilement Sutta-Nipāta 243 (°missita = asucibhāva-missita Paramatthajotikā II 286.

:: Asuka (pronoun/adjective) [asn + ka] such a one, this or that, a certain Vinaya III 87; Jātaka I 148; Peta Vatthu Commentary 29, 30, 35, 109, 122 (°ṁ gatiṁ gata).

:: Asura [Vedic asurain more comprehensive meaning; connected with Avesta ahuro Lord, ahuro mazdā°; perhaps to Avesta anhuṣ and Latin erus mastery — a fallen angel, a Titan; plural asurā the Titans, a class of mythological beings. Dhammapāla at Peta Vatthu Commentary 272 and the commentary on Jātaka V 186 define them as kāḷakañjaka-bhedā asurā. They are classed with other similar inferior deities, e.g. with garuḷā, nāgā, yakkhā at Milindapañha 117; with supaṇṇā, gandhabbā, yakkhā at Sumaṅgalavilāsinī I 51. — The fight between Gods and Titans is also reflected in the oldest books of the Pāḷi Canon and occurs in identical description at the following passages under the title of devāsura-saṅgāma: Dīgha Nikāya II 285; Saṁyutta Nikāya I 222 (cf. 216f.), IV 201f., V 447; Majjhima Nikāya I 253; Aṅguttara Nikāya IV 432. — Rebirth as an Asura is considered as one of the four unhappy rebirths or evil fates after death (Apāyā; viz. Niraya, tiracchāna-yoni, petā or pettivisaya, asurā), e.g. At Itivuttaka 93; Jātaka V 186; Peta Vatthu IV 111, see also apāya. — Other passages in general: Saṁyutta Nikāya I 216f. (fight of Devas and Asuras); IV 203; Aṅguttara Nikāya II 91; IV 198f., 206; Sutta-Nipāta 681; Mahāniddesa 89, 92, 448; Dhammapada I 264 (°kaññā); Saddhammopāyana 366, 436.

-inda Chief or king of the Titans. Several Asuras are accredited with the role of leaders, most commonly Vepacitti (Saṁyutta Nikāya I 222; IV 201f.) and Rāhu (Aṅguttara Nikāya II 17, 53; III 243). Besides these we find Pahārāda (gloss Mahābhadda) at Aṅguttara Nikāya IV 197;
-kāya the body or assembly of the Asuras Aṅguttara Nikāya I 143; Jātaka V 186; Therīgāthā Commentary 285;
-parivāra a retinue of Asuras Aṅguttara Nikāya II 91;
-rakkhasā Asuras and Rakkhasas (Rakāsasas) Sutta-Nipāta 310 (defined by Buddhaghosa at Paramatthajotikā II 323 as pabbata-pāda-nivāsino dānava-yakkha-saññitā).

:: Asuropa [probably a haplological contraction of asura-ropa. On various suggestions as to etymology and meaning see Morris's discussion at JPTS 1893, 8f. The word is found as āsulopa in the Asoka inscriptions] anger, malice, hatred; abruptness, want of forbearance past participle 18 = Vibhaṅga 357; Dhammasaṅgani 418, 1060, 1115, 1341 (an°); as 396.

:: Asussūsaṁ [present participle of a + susūsati, desiderative of śru, cf. Sanskrit śuśrūṣati] not wishing to hear or listen, disobedient Jātaka V 121.

:: Asūra (adjective) [a + sūra1]
1. not brave, not valiant, cowardly Sutta-Nipāta 439.
2. uncouth, stupid Jātaka VI 292 (cf. Kern. Toevoegselen page 48).

:: Asūyaka see anasūyaka.

:: Ataccha (neuter) [a + taccha2] falsehood, untruth Dīgha Nikāya I 3; Jātaka VI 207.

:: Atakkaka (adjective) [a + takka2] not mixed with buttermilk Jātaka VI 21.

:: Atandita (adjective), Unwearied, unremitting. MN 131.

:: Atha (indeclinable) [Sanskrit atha, cf. atho] copulative and adversative particle
1. After positive clauses, in enumerations, in the beginning and continuation of a story: and, and also, or; and then, now Dīgha Nikāya II 2; III 152, 199 (athāparaṁ etad avoca); Majjhima Nikāya I 435; Sutta-Nipāta 1006, 1007, 1017; Sutta-Nipāta 126 (athaparaṁ etad avoca: and further, something else); Dhammapada 69, 119, 377; Jātaka II 158; Peta Vatthu II 64; Peta Vatthu Commentary 3, 8 (atha na and not), 70.
2. After negative clauses: but Majjhima Nikāya I 430; Sutta-Nipāta 990, 1047; Dhammapada 85, 136, 387; Peta Vatthu Commentary 68. Often combined with other particles, e.g. Atha kho (positive and negative) now, and then; but, rather, moreover Vinaya I 1; Dīgha Nikāya I 141, 167, 174; Aṅguttara Nikāya V 195; Peta Vatthu Commentary 79, 221, 251. na + ā + atha kho na neither + ā + nor Peta Vatthu Commentary 28. Atha kho pana and yet Dīgha Nikāya I 139. Atha ca pana on the other hand Jātaka I 279. Atha vā or (after preceding ca), nor (after preceding na) Sutta-Nipāta 134; Dhammapada 140, 271; Peta Vatthu I 41; II 14. Athā vā pi Sutta-Nipāta 917, 921.

:: Athabbaṇa [Vedic atharvan; as regards etymology see Walde, Latin Wörterbuch under ater]
(1) the Atharva Veda Sv I 247 = Paramatthajotikā II 447 (°veda).
(2) one who is familiar with the (magic formulas of the) Atharvaveda Jātaka VI 490 (sāthabbaṇa = sahatthivejja, with the elephant-healer or doctor). See also āthabbaṇa.

:: Atho (indeclinable) [Sanskrit atho, atha + u] copulative and adversative particle: and, also, and further, likewise, nay Saṁyutta Nikāya I 106; Sutta-Nipāta 43, 155, 647; Dhammapada 151, 234, 423; Jātaka I 83; II 185; IV 495; Itivuttaka 106; Khuddakapāṭha VIII 7; Peta Vatthu IV 315; Peta Vatthu Commentary 251 (atho ti nipātamattaṁ avadhāraṇ-atthe vā). Also combined with other particles, like atho pi Sutta-Nipāta 222, 537, 985; Peta Vatthu II 320; Paramatthajotikā I 166.

:: Ati (indeclinable) [Sanskrit ati = Greek ἔτι moreover, yet, and; Latin et and, Gothic iϸ; also connected with Greek ατάρ but, Latin at but (= over, outside) Gothic aϸϸan] adverb and preposition of direction (forward motion), in primary meaning "on, and further", then "up to and beyond".
I in abstract position adverbially (only as technical term in grammar): in excess, extremely, very (cf. II 3) Jātaka VI 133 (ati uggata commentary = accuggata Text), 307 (ati ahitaṁ commentary = accāhitaṁ Text).
II as prefix, meaning.
1. on to, up to, towards, until); as far Anglo-Saxon accanta up to the end; aticchati to go further, passion; atipāta "falling onto"; attack slaying; atimāpeti to put damage on to, i.e. to destroy.
2. over, beyond, past, by, trans-; with verbs: (a.) transitive atikkamati to pass beyond, surpass atimaññati to put one's "manas" over, to despise; atirocati to surpass in splendour. (b.) intransitive atikkanta passed by; atikkama traversing aticca transgressing; atīta past, gone beyond. — Also with {18} verbal derivations: accaya lapse, also sin, transgression ("going over"); atireka remainder, left over; atisaya overflow, abundance; atisāra stepping over, sin.
3. exceedingly, in a high or excessive degree either very (much) or too (much); in nominal compounds (a), rarely also in verbal compounds see (b). — (a) with nouns and adjective: °āsanna too near; °uttama the very highest; °udaka too much water; °khippa too soon; °dāna excessive alms giving; °dāruṇa very cruel; °dīgha extremely long; °dūra too near; deva a super-god °pago too early; °bāḷha too much; °bhāra a too heavy load; °manāpa very lovely; °manohara very charming; °mahant too great; °vikāla very inconvenient; °vela a very long time; °sambādha too tight, etc. etc. (b.) with verb: atibhuñjati to eat excessively.
III a peculiar use of ati is its function in reduplication-compounds, expressing "and, adding further, and so on, even more, etc." like that of the other comparing or contrasting prefixes a (ā), anu, ava, paṭi, vi (e.g. khaṇḍākhaṇḍa, seṭṭhānuseṭṭhi, chiddāvacchidda, aṅgapaccaṅga, cuṇṇavicuṇṇa). In this function it is however restricted to comparatively few expressions and has not by far the wide range of ā (q.v.), the only phrases being the following viz. cakkāticakkaṁ mañcātimañcaṁ bandhati to heap carts upon carts, couches upon couches (in order to see a procession) Vinaya IV 360 (Buddhaghosa); Jātaka II 331; IV 81; Dhammapada IV 61. °devātideva god upon god, god and more than a god (see atideva); mānātimāna all kinds of conceit; vaṅkātivaṅka crooked all over Jātaka I 160.
IV Semantically ati is closely related to abhi, so that in consequence of dialectical variation we frequently find ati in Pāḷi, where the corresponding expression in later Sanskrit shows abhi. See e.g. the following cases for comparison: accuṇha atijāta, °pīḷita °brūheti, °vassati, °vāyati, °veṭheti.
Note The contracted (assimilation-) form of ati before vowels is acc- (q.v.). See also for adverbial use atiriva, ativiya, atīva.

:: Ati-ambila (adjective) [ati + ambila] too sour Dhammapada II 85.

:: Ati-arahant [ati + Arahant] a super-Arahant, one who surpasses even other Arahants Milindapañha 277.

:: Ati-eti [ati + i] to go past or beyond, see gerund aticca and past participle atīta.

:: Ati-issara (adjective) very powerful(?) Jātaka V 441 (°bhesajja, medicin).

:: Ati-udaka too much water, excess of water Dhammapada I 52.

:: Ati-uṇha (adjective) too hot Peta Vatthu Commentary 37 (°ātapa glow). See also accuṇha (which is the usual form).

:: Ati-ussura (adjective) only in locative °e (adverb) too soon after sunrise, too early Vimāna Vatthu 65 (laddhabhattatā eating too early).

:: Ati-uttama (adjective) by far the best or highest Vimāna Vatthu 80.

:: Atibaddha [past participle of atibandhati; cf. Sanskrit anubaddha] tied to, coupled Jātaka I 192 = Vinaya IV 5.

:: Atibahala (adjective) [ati + bahala] very thick Jātaka VI 365.

:: Atibandhati [ati + bandhati; cf. Sanskrit anubandhati] to tie close to, to harness on, to couple Jātaka I 191f. — past participle atibaddha q.v.

:: Atibāheti [ati + bāheti, causative to bṛh1; cf. Sanskrit ābṛhati] to drive away, to pull out Jātaka IV 366 (= abbāheti).

:: Atibāḷha (adjective) [ati + bāḷha] very great or strong Peta Vatthu Commentary 178; neuter adverb °ṁ too much Dīgha Nikāya I 93, 95; Majjhima Nikāya I 253.

:: Atibhagini-putta [ati + bhagini-putta] a very dear nephew Jātaka I 223.

:: Atibhāra [ati + bhāra] too heavy a load Milindapañha 277 (°ena sakaṭassa akkho bhijjati).

:: Atibhārita (adjective) [ati + bhārita] too heavily weighed, overloaded Vinaya IV 47.

:: Atibhāriya (adjective) too serious Dhammapada I 70.

:: Atibhoti [ati + bha vati, cf. Sanskrit atibha vati and abhibha vati] to excel, overcome, to get the better of, to deceive Jātaka I 163 (= ajjhottharati vañceti commentary).

:: Atibhuñjati [ati + bhuñjati] to eat too much, to overeat Milindapañha 153.

:: Atibhutta (neuter) [ati + bhutta] overeating Milindapañha 135.

:: Atibrahmā [ati + brahmā] a greater Brahmā, a super-god Milindapañha 277; Dhammapada II 60 (Brahmuṇā a. greater than B.).

:: Atibrūheti [ati + brūheti, bṛh2, but by commentary taken incorrectly to brū; cf. Sanskrit abhi-bṛṁhayati] to shout out, roar, cry Jātaka V 361 (= mahāsaddaṁ nicchāreti).

:: Aticaraṇa (neuter) [from aticarati] transgression Peta Vatthu Commentary 159.

:: Aticarati [ati + carati]
1. to go about, to roam about Peta Vatthu II 1215; Peta Vatthu Commentary 57.
2. to transgress, to commit adultery Jātaka I 496. cf. next.

:: Aticaritar [agent noun of aticarati] one who transgresses, especially a woman who commits adultery Aṅguttara Nikāya II 61 (all mss read aticaritvā); IV 66 (Text aticarittā).

:: Aticariyā (feminine) [ati + cariyā] transgression, sin, adultery Dīgha Nikāya III 190.

:: Aticāra [from aticarati] transgression Vimāna Vatthu 158 (= aticca cāra Vimāna Vatthu 72).

:: Aticārin (adjective/noun) [from aticarati] transgressing sinning, especially as feminine aticārinī an adulteress Saṁyutta Nikāya II 259; IV 242; Dīgha Nikāya III 190; Aṅguttara Nikāya III 261; Peta Vatthu II 1214; Peta Vatthu Commentary 151 (varia lectio), 152; Vimāna Vatthu 110.

:: Aticca (gerundive) [gerund of ati + eti, ati + i
1. passing beyond, traversing overcoming, surmounting Sutta-Nipāta 519, 529, 531. Used adverbially = beyond, in excess, more than usual, exceedingly Sutta-Nipāta 373, 804 (= vassasataṁ atikkamitvā Mahāniddesa 120).
2. failing, transgressing sinning, especially committing adultery Jātaka V 424; Vimāna Vatthu 72,

:: Aticchati [Sanskrit ati-ṛcchati, ati + ṛ, cf. aṇṇava] to go on, only occurring in imperative aticchatha (bhante) "please go on, Sir", asking a bhikkhu to seek alms elsewhere, thus refusing to give in a civil way. [The interpretation given by Trenckner, as quoted by Childers, is from ati + iṣ "go and beg further on". (Trenckner "Notes" 65) but this would entail a meaning like "desire in excess", since iṣ does not convey the notion of movement] Jātaka III 462; Dhammapada IV 98 (Text aticcha, vv.ll. °atha); Vimāna Vatthu 101; Milindapañha 8. — causative aticchāpeti to make go on, to Anglo-Saxon to go further Jātaka III 462. cf. icchatā.

:: Aticchatta [ati + chatta] a "super"-sunshade, a sunshade of extraordinary size and colours as 2.

:: Aticitra (adjective) [ati + citra] very splendid, brilliant, quite exceptional Milindapañha 28.

:: Atidāna (neuter) [ati + dāna] too generous giving, an excessive gift of alms Milindapañha 277; Peta Vatthu Commentary 129, 130.

:: Atidāruṇa (adjective) [Sanskrit atidāruṇa, ati + dāruṇa] very cruel, extremely fierce Peta Vatthu III 73.

:: Atideva [ati + deva] a super god, god above gods, usually epithet of the Buddha Saṁyutta Nikāya I 141; Theragāthā 489; Cullaniddesa §307 (cf. adhi°); Milindapañha 277. atidevadeva the same Milindapañha 203, 209. devātideva god over the gods (of the Buddha) Cullaniddesa §307 a.

:: Atidhamati [ati + dhamati] to beat a drum too hard Jātaka I 283; past participle atidhanta ibid.

:: Atidhātatā [ati + dhāta + ta] oversatiation Jātaka II 193.

:: Atidhāvati [ati + dhāvati 1] to run past, to outstrip or get a head of Saṁyutta Nikāya III 103; IV 230; Majjhima Nikāya III 19; Itivuttaka 43; Milindapañha 136; Paramatthajotikā II 21.

:: Atidhonacārin [ati + dhonacārin] indulging too much in the use of the "dhonas", i.e. the four requisites of the bhikkhu, or transgressing the proper use or normal application of the requisites (explained at Dhammapada III 344, cf. dhona) Dhammapada 240 = Nettipakaraṇa 129.

:: Atidisati [ati + disati] to give further explanation, to explain in detail Milindapañha 304.

:: Atidiṭṭhi (feminine) [ati + diṭṭhi] higher doctrine, super knowledge (?) Vinaya I 63 = II 4 (+ adhisīla; should we read adhi-diṭṭhi?)

:: Atidivā (adverb) [ati + divā] late in the day, in the afternoon Vinaya I 70 (+ atikālena); Saṁyutta Nikāya I 200; Aṅguttara Nikāya III 117.

:: Atidīgha (adjective) [ati + dīgha] too long, extremely long Jātaka IV 165; Peta Vatthu II 102; Vimāna Vatthu 103 (opposite atirassa).

:: Atidukkha [ati + dukkha] great evil, exceedingly painful excessive suffering Peta Vatthu Commentary 65; Saddhammopāyana 95. In atidukkha-vāca Peta Vatthu Commentary 15 ati belongs to the whole compound, i.e. of very hurtful speech.

:: Atidūra (adjective) [ati + dūra] very or too far Vinaya I 46; Jātaka II 154; Peta Vatthu II 965 = Dhammapada III 220 (varia lectio suvidūre); Peta Vatthu Commentary 42 (opposite accāsanna).

:: Atiga (—°) (adjective) [ati + ga] going over, overcoming, surmounting, getting over Sutta-Nipāta 250 (saṅga°); Dhammapada 370 (the same); Sutta-Nipāta 795 (sīma°, cf. Mahāniddesa 99), 1096 (ogha°); Mahāniddesa 100 (= atikkanta); Cullaniddesa §180 (the same).

:: Atigacchati [ati + gacchati] to go over, i.e. to overcome, surmount, conquer, get the better of, only in preterit (preterit) 3rd singular accagā (q.v. and see gacchati 3) Sutta-Nipāta 1040; Dhammapada 414 and accagamā (see gacchati 2) Vinaya II 192; Dīgha Nikāya I 85; Saṁyutta Nikāya II 205; Sumaṅgalavilāsinī I 236 (= abhibhavitvā pa vatta). Also 3rd plural accaguṁ Itivuttaka 93, 95.

:: Atigāḷeti [ati + gāḷeti, causative of galati, cf. Sanskrit vi-gālayati] to destroy, make perish, waste away Jātaka VI 211 (= atigālayati vināseti commentary page 215). Perhaps reading should be atigāḷheti (see atigāḷhita).

:: Atigāḷha (adjective) [ati + gāḷha1] very tight or close, intensive Jātaka I 62. cf. atigāḷhita.

:: Atigāḷhita [past participle of atigāḷheti, denominative from atigāḷha; cf. Sanskrit atigāhate to overcome] oppressed, harmed, overcome, defeated, destroyed Jātaka V 401 (= atipīḷita commentary).

:: Atighora (adjective) [ati + ghora] very terrible or fierce Saddhammopāyana 285.

:: Atiharati [ati + hṛ] to carry over, to bring over, bring, draw over Vinaya II 209; IV 264; Saṁyutta Nikāya I 89; Jātaka I 292; V 347. Causative atiharāpeti to cause to bring over, bring in, reap, collective harvest Vinaya II 181; III 18; Milindapañha 66; Dhammapada IV 77. See also atihita.

:: Atihaṭṭha (adjective) [ati + haṭṭha] very pleased Saddhammopāyana 323.

:: Atihita [ati + hṛ, past participle of atiharati, hita unusual for hata, perhaps through analogy with Sanskrit abhi + dhā] brought over (from the field into the house), harvested, borne home Theragāthā 381 (vīhi).

:: Atihīḷeti [ati + hīḍ] to despise Jātaka IV 331 (= atimaññati commentary).

:: Atihīna (adjective) [ati + hīna] very poor or destitute Aṅguttara Nikāya IV 282, 287; 323 (opposite accogāḷha).

:: Atikaḍḍhati [ati + kaḍḍhati] to pull too hard, to labour, trouble, drudge Vinaya III 17.

:: Atikaṇha (adjective) [ati + kaṇha] too black Vinaya IV 7.

:: Atikaruṇa (adjective) [ati + karuṇa] very pitiful, extremely miserable Jātaka I 202; IV 142; VI 53.

:: Atikassa (gerund) [from atikassati ati + kṛṣ; Sanskrit atikṛṣya] pulling (right) through Jātaka V 173 (rajjuṁ, a rope, through the nostrils; varia lectio anti°).

:: Atikata (past participle) more than done to, i.e. retaliated; paid back in an excessive degree Aṅguttara Nikāya I 62.

:: Atikāla [ati + kāla] in instrumental atikālena adverb in very good time very early Vinaya I 70 (+ atidivā).

:: Atikhaṇa (neuter) [ati + khaṇa(na)] too much digging Jātaka II 296.

:: Atikhāta (neuter) = preceding Jātaka II 296.

:: Atikhiṇa (adjective) [ati + khīṇa] in cāpātikhīṇa broken bow (?) Dhammapada 156 (explained at Dhammapada III 132 as cāpāto atikhīṇā cāpā vinimmuttā).

:: Atikkama [Sanskrit atikrama] going over or further, passing beyond, traversing figurative overcoming of, overstepping, failing against, transgression Dhammapada 191; Dhammasaṅgani 299; Peta Vatthu Commentary 154 (katipayayojan°), 159 (°caraṇa sinful mode of life); Milindapañha 158 (dur° hard to overcome); Saddhammopāyana 64.

:: Atikkamaṇaka (adjective) [atikkamaṇa + ka] exceeding Jātaka I 153.

:: Atikkamati [ati + kamati]
(1) to go beyond, to pass over, to cross, to pass by.
(2) to overcome, to conquer, to surpass to be superior to. — Jātaka IV 141; Dhammapada 221 (potential °eyya, overcome); Peta Vatthu Commentary 67 (maggena: passes by). gerundive atikkamanīya to be overcome Dīgha Nikāya II 13 (an°); Paramatthajotikā II 568 (dur°). gerund atikkamma Dīgha Nikāya II 12 (surpassing); Itivuttaka 51 (māradheyyaṁ, passing over), cf. vv.ll. under adhigayha; and atikkamitva going beyond, overcoming, transcending (Jātaka IV 139 (samuddaṁ); past participle 17; Jātaka I 162 (raṭṭhaṁ having left). Often to be translated as adverb "beyond", e.g. pare beyond others Peta Vatthu Commentary 15; vasabhagāmaṁ beyond the village of V. Peta Vatthu Commentary 168, — past participle atikkanta (q.v.).

:: Atikkameti [causative of atikkamati] to make passive to cause to pass over Jātaka I 151.

:: Atikkanta [past participle of atikamati] passed beyond, passed by, gone by, elapsed; passed over, passing beyond, surpassing Jātaka II 128 (tīṇi saṁvaccharāni); Dhammapada III 133 (tayo vaye passed beyond the 3 ages of life); Peta Vatthu Commentary 55 (māse °e after the lapse of a month), 74 (kati divasā °ā how many days have passed).

-mānusaka superhuman Itivuttaka 100; past participle 60; cf. Buddhist Hybrid Sanskrit atikrānta-mānuṣyaka Mahāvastu III 321.

:: Atikkantikā (feminine) [abstract derived from preceding] transgressing overstepping the bounds (of good behaviour), lawlessness Milindapañha 122.

:: Atikkhippaṁ (adverb) [ati + khippa] too soon Vinaya II 284.

:: Atilīna (adjective) [ati + līna] too much attached to worldly matters Saṁyutta Nikāya V 263

:: Atiloma (adjective) [ati + loma] too hairy, having too much hair Jātaka VI 457 (opposite aloma).

:: Atilūkha (adjective) [ati + lūkha] too wretched, very miserable Saddhammopāyana 409

:: Atimahant (adjective) [ati + mahant] very or too great Jātaka I 221; Peta Vatthu Commentary 75.

:: Atimamāyati [ati + mamāyati, cf. Sanskrit atīmamāyate in different meaning = envy] — to favour too much, to spoil or fondle Jātaka II 316.

:: Atimanāpa (adjective) [ati + manāpa] very lovely Peta Vatthu Commentary 77 (+ abhirūpa).

:: Atimanda(ka) (adjective) [ati + manda] too slow, too weak Saddhammopāyana 204, 273, 488.

:: Atimanohara (adjective) [ati + manohara] very charming Peta Vatthu Commentary 46.

:: Atimanorama (adjective) [ati + manorama] very charming Jātaka I 60.

:: Atimaññanā (feminine) [abstract to preceding, cf. atimāna] arrogance, contempt, neglect Milindapañha 122.

:: Atimaññati [Sanskrit atimanyate; ati + man] to despise, slight, neglect Sutta-Nipāta 148 (= Paramatthajotikā I 247 atikkamitvā maññati); Dhammapada 365, 366; Jātaka II 347; Peta Vatthu I 76 (°issaṁ, varia lectio °asiṁ = ati-k-kamitvā avamaññiṁ Peta Vatthu Commentary 37); Peta Vatthu Commentary 36; Saddhammopāyana 609.

:: Atimāna [Sanskrit atimāna, ati + māna] high opinion (of oneself), pride, arrogance, conceit, Majjhima Nikāya I 363; Sutta-Nipāta 853 (see explanation at Mahāniddesa 233), 942, 968; Jātaka VI 235; Mahāniddesa 490; Milindapañha 289. cf. atimaññanā.

:: Atimānin (adjective) [from atimāna] Dīgha Nikāya II 45 (thaddha + a.); Sutta-Nipāta 143 (an°) 244; Paramatthajotikā I 236.

:: Atimāpeti [ati + māpeti, causative of mī, mināte, original meaning "to do damage to"] to injure, destroy, kill; only in the stock phrase pāṇaṁ atimāpeti (with varia lectio atipāteti) to destroy life, to kill Dīgha Nikāya I 52 (varia lectio °pāteti) = Sumaṅgalavilāsinī I 159 (pāṇaṁ hanati pi parehi hanāpeti either to kill or incite others to murder); Majjhima Nikāya I 404, 516; Saṁyutta Nikāya IV 343; Aṅguttara Nikāya III 205 (correct Text reading atimāteti; varia lectio pāteti); Dhammapada 246 (varia lectio °pāteti) = Dhammapada III 356 (parassa jīvitindriyaṁ upa-c-chindati).

:: Atimuduka (adjective) [ati + muduka] very soft, mild or feeble Jātaka I 262.

:: Atimukhara (adjective) [ati + mukhara] very talkative, a chatterbox Jātaka I 418; Dhammapada II 70. atimukharatā (feminine abstract) ibid.

:: Atimuttaka [Sanskrit atimuktaka] name of a plant, Gaertnera Racemosa Vinaya II 256 = Majjhima Nikāya I 32; Milindapañha 338.

:: Atināmeti [BHS atināmayati, e.g. Divyāvadāna 82, 443; ati + nāmeti] to pass time Aṅguttara Nikāya I 206; Milindapañha 345.

:: Atineti [ati + neti] to bring up to, to fetch, to provide with Vinaya II 180 (udakaṁ).

:: Atiniggaṇhāti [ati + niggaṇhāti] to rebuke too much Jātaka VI 417.

:: Atinīcaka (adjective) [ati + nīcaka] too low, only in phrase cakkavāḷaṁ atisambādhaṁ Brahmaloko atinīcako the World is too narrow and heaven too low (to comprehend the merit of a person, as sign of exceeding merit) Dhammapada I 310; III 310 = Vimāna Vatthu 68.

:: Atipadāna (neuter) [ati + pa + dāna] too much alms-giving Peta Vatthu II 943 (= atidāna Peta Vatthu Commentary 130).

:: Atipaṇḍita (adjective) [ati + paṇḍita] too clever Dhammapada IV 38.

:: Atipaṇḍitatā (feminine) [abstract of atipaṇḍita] too much cleverness Dhammapada II 29.

:: Atipapañca [ati + papañca] too great a delay, excessive tarrying Jātaka I 64; II 93.

:: Atipariccāga [ati + pariccāga] excess in liberality Dhammapada III 11.

:: Atipassati [ati + passati; cf. Sanskrit anupaśyati] to look for, catch sight of, discover Majjhima Nikāya III 132 (nāgaṁ).

:: Atipāta [ati + pat] attack, only in phrase pāṇātipāta destruction of life, slaying, killing, murder Dīgha Nikāya I 4 (pāṇātipātā veramaṇī, refraining from killing, the first of the dasa-sīla or deca logue); Sumaṅgalavilāsinī I 69 (= pāṇavadha, pāṇaghāta); Sutta-Nipāta 242; Khuddakapāṭha II cf. Paramatthajotikā I 26; Peta Vatthu Commentary 28, 33 etc.

:: Atipāteti [denominative from atipāta] to destroy Saṁyutta Nikāya V 453; Dhammapada 246 (varia lectio for atimāpeti, q.v.). cf. paripāteti.

:: Atipātin (adjective/noun) one who attacks or destroys Sutta-Nipāta 248; Jātaka VI 449 (in war nāga-k-khandh° = hatthi-k-khande khaggena chinditvā commentary); Peta Vatthu Commentary 27 (pāṇ°).

:: Atipīḷita [ati + pīḷita, cf. Sanskrit abhipīḍita] pressed against, oppressed, harassed, vexed Jātaka V 401 (= atigāḷhita).

:: Atipīṇita (adjective) [ati + pīṇita] too much beloved, too dear, too lovely Dhammapada V 70.

:: Atippago (adverb) [cf. Sanskrit atiprage] too early, usually elliptical = it is too early (with infinitive carituṁ etc.) Dīgha Nikāya I 178; Majjhima Nikāya I 84; Aṅguttara Nikāya IV 35.

:: Atirassa (adjective) [ati + rassa] too short (opposite atidīgha) Vinaya IV 7; Jātaka VI 457; Vimāna Vatthu 103.

:: Atirattiṁ (adverb) [ati + ratti; cf. atidivā] late in the night, at midnight Jātaka I 436 (opposite atipabhāte).

:: Atirājā [ati + rājā] a higher king, the greatest king, more than a king Dhammapada II 60; Milindapañha 277.

:: Atireka (adjective) [Sanskrit atireka, ati + ric, rinakti; see ritta] surplus, too much; exceeding, excessive, in a high degree; extra Vinaya I 255; Jātaka I 72 (°padasata), 109; 441 (in higher positions); Milindapañha 216; as 2; Dhammapada II 98.

-cīvara an extra robe Vinaya I 289;
-pāda exceeding the worth of apāda, more than apāda, Vinaya III 47.

:: Atirekatā (feminine) [abstract to preceding] excessiveness, surplus, excess Kathāvatthu 607.

:: Atiriccati [ati + riccati, see ritta] to be left over, to remain Saddhammopāyana 23, 126.

:: Atiritta (adjective) [past participle of ati + rīc, see ritta] left over, only as negative an° applied to food, i.e. food which is not the leavings of a meal, fresh food Vinaya I 213 sq, 238; II 301; IV 82f., 85.

:: Atiriva (ati-r-iva) see ativiya.

:: Atirocati [ati + ruc] to shine magnificently (transitive) to outshine, to surpass in splendour Dīgha Nikāya II 208; Dhammapada 59; Peta Vatthu II 958; Milindapañha 336 (+ virocati); Dhammapada I 446 (= atikkamitvā virocati); III 219; Peta Vatthu Commentary 139 (= ativiya virocati).

:: Atisambādha (adjective) [ati + sambādha] too tight, crowded or narrow Dhammapada I 310; III 310 = Vimāna Vatthu 68; cf. atinīcaka. — feminine abstract atisambādhatā the state of being too narrow Jātaka I 7.

:: Atisanta (adjective) [ati + santa1] extremely peaceful Saddhammopāyana 496.

:: Atisaṇha (adjective) [ati + saṇha] too subtle Dhammapada III 326.

:: Atisañcara (°cāra?) [ati + sañcāra] wandering about too much Milindapañha 277.

:: Atisara (adjective) [from atisarati; cf. accasara] transgressing sinning Jātaka IV 6; cf. atisāra.

:: Atisarati [ati + sṛ] to go too far, to go beyond the limit, to overstep, transgress, preterit accasari (q.v.) Sutta-Nipāta 8f. (opposite paccasari; commentary atidhāvi); Jātaka V 70 and atisari Jātaka IV 6. gerund atisitvā (for °atisaritvā) Dīgha Nikāya I 222; Saṁyutta Nikāya IV 94; Aṅguttara Nikāya I 145; V 226, 256; Sutta-Nipāta 908 (= Mahāniddesa 324 atikkamitvā etc.).

:: Atisaya [cf. Sanskrit atiśaya, from ati + śī] superiority, distinction, excellence, abundance Vimāna Vatthu 135 (= visesa); Peta Vatthu Commentary 86; Dāṭhāvaṁsa II 62.

:: Atisayati [ati + śī] to surpass excel; gerund atisayitvā Milindapañha 336 (+ ati-k-kamitvā).

:: Atisāra [from ati + sṛ, see atisarati. cf. Sanskrit atisārain different meaning but Buddhist Hybrid Sanskrit atisāra (sātisāra) in the same meaning) going too far, overstepping the limit, trespassing false step, slip, danger Vinaya I 55 (sātisāra), 326 (the same); Saṁyutta Nikāya I 74; Majjhima Nikāya III 237; Sutta-Nipāta 889 (atisāraṁ diṭṭhiyo = diṭṭhi-gatāni Mahāniddesa 297; going beyond the proper limits of the right faith), Jātaka V 221 (dhamm°), 379; Dhammapada I 182; as 28. See also atisara.

:: Atisāyaṁ (adverb) [ati + sāyaṁ] very late, late in the evening Jātaka V 94.

:: Atisithila (adjective) [ati + sithila] very loose, shaky or weak Aṅguttara Nikāya III 375.

:: Atisīta (adjective) [ati + sīta] too cold Dhammapada II 85.

:: Atisītala (adjective) [ati + sītala] very cold Jātaka III 55.

:: Atitarati [ati + tarati] to pass over, cross, go beyond preterit accatari Saṁyutta Nikāya IV 157 = Itivuttaka 57 (°āri).

:: Atitāta (adjective) [ati + jāta, perhaps ati in sense of abhi, cf. abhijāta] well-born, well behaved, gentlemanly Itivuttaka 14 (opposite avajāta). {BD]: high-born

:: Atithi [Sanskrit atithi of at = aṭ, see aṭati; originally the wanderer, cf. Vedic atithin wandering] — a guest, stranger, newcomer Dīgha Nikāya I 117 (= āgantuka-navaka pāhuṇaka Sumaṅgalavilāsinī I 288); Aṅguttara Nikāya II 68; III 45, 260; Jātaka IV 31, 274; V 388; Khuddakapāṭha VIII 7 (= n'atthi assa ṭhiti yamhi vā tamhi vā divase āgacchatī ti atithi Paramatthajotikā I 222); Vimāna Vatthu 24 (= āgantuka).

:: Atitta (adjective) [a + titta] dissatisfied, unsatisfied Jātaka I 440; Dhammapada 48.

:: Atittha (neuter) [a + tittha] "that which is not a fording-place". i.e. not the right way, manner or time; as °wrongly in the wrong way Jātaka I 343; IV 379; VI 241; Sumaṅgalavilāsinī I 38.

-pakkhandana choosing a wrong foding place Dhammapada III 347

:: Atituccha (adjective) [ati + tuccha] very, or quite empty Saddhammopāyana 430.

:: Atitula (adjective) [ati + tula] beyond compare, incomparable Theragāthā 831 = Sutta-Nipāta 561 (= tulaṁ atīto nirupamo ti attho Paramatthajotikā II 455).

:: Atituṭṭhi (feminine) [ati + tuṭṭhi] extreme joy Jātaka I 207.

:: Ativaṇṇati [ati + vaṇṇati] to surpass excel Dīgha Nikāya II 267.

:: Ativaṅkin (adjective) [ati + vaṅkin] very crooked Jātaka I 160 (vaṅkātivaṅkin crooked all over; cf. ati III).

:: Ativasa (adjective) [ati + vasa from vas] being under somebody's rule, dependent upon (with genitive) Dhammapada 74 (= vase vattati Dhammapada II 79).

:: Ativassati [ati + vassati, cf. Sanskrit abhivarṣati] to rain down on, upon or into Theragāthā 447 = Vinaya II 240.

:: Ativatta [past participle of ativattati: Sanskrit ativṛtta] passed beyond, surpassed, overcome (active and passive), conquered Sutta-Nipāta 1133 (bhava°); Cullaniddesa §21 (= atikkanta, vītivatta); Jātaka V 84 (bhaya°); Milindapañha 146, 154.

:: Ativattar1 [Sanskrit °ativaktṛ, agent noun to ati-va cat i; cf. ativākya] one who insults or offends Jātaka V 266 (isīnaṁ ativattāro = pharusavācāhi atikkamitvā vattāro commentary).

:: Ativattar2 [Sanskrit ativartṛ, agent noun to ati-vattati] one who overcomes or is to be overcome Sutta-Nipāta 785 (svātivattā = durativattā duttarā duppatarā Mahāniddesa 76).

:: Ativattati [ati + vṛt, Sanskrit ativartate] to passive pass over, go beyond; to overcome, get over; conquer Vinaya II 237 (samuddo velaṁ n'); Saṁyutta Nikāya II 92 (saṁsāraṁ); IV 158 (the same) Itivuttaka 9 (saṁsāraṁ) = Aṅguttara Nikāya II 10 = Cullaniddesa 172a; Theragāthā 412; Jātaka I 58, 280; IV 134; VI 113, 114; Peta Vatthu Commentary 276, — past participle ativatta (q.v.).

:: Ativāha [from ati + vah, cf. Sanskrit ativahati and abhivāha] carrying, carrying over; a conveyance; one who conveys, i.e. a conductor, guide Theragāthā 616 (said of sīla, good character); Jātaka V 433. — cf. ativāhika.

:: Ativāhika [from ativāha] one who belongs to a conveyance, one who conveys or guides, a conductor (of a caravan) Jātaka V 471, 472 (°purisa).

:: Ativākya (neuter) [ati + vac, cf. Sanskrit ativāda, from ati + vad] abuse, blame, reproach Dhammapada 320, 321 (= aṭṭha-anariya-vohāra-vasena pa vattaṁ vīti-k-kama-vacanaṁ Dhammapada IV 3); Jātaka VI 508.

:: Ativāta [ati + vāta] too much wind, a wind which is too strong, a gale, storm Milindapañha 277.

:: Ativāyati [ati + vāyati] to fill (excessively) with an odour or perfume, to satiate, permeate, pervade Milindapañha 333 (+ vāyati; cf. abhivāyati ibid 385).

:: Ativela (adjective) [ati + vela] excessive (of time); neuter adverb °ṁ a very long time; excessively Dīgha Nikāya I 19 (= atikālaṁ aticiran ti attho Sumaṅgalavilāsinī I 113); Majjhima Nikāya I 122; Sutta-Nipāta 973 (see explanation at Mahāniddesa 504); Jātaka III 103 = Mahāniddesa 504.

:: Ativeṭheti [ati + veṣṭ, cf. Sanskrit abhiveṣṭate] to wrap over, to cover, to enclose; to press, oppress, stifle Vinaya II 101; Jātaka V 452 (-ativiya veṭheti pīḷeti commentary).

:: Ativijjhati [Sanskrit atividhyati, ati + vyadh] to pierce, to enter into (figurative), to see through, only in phrase paññāya ativijjha (gerund) passati to recognise in all details Majjhima Nikāya I 480; Saṁyutta Nikāya V 226; Aṅguttara Nikāya II 178.

:: Ativikāla (adjective) [ati + vikāla] at a very inconvenient time, much too late Dīgha Nikāya I 108 (= suṭṭhu vikāla Sumaṅgalavilāsinī I 277).

:: Ativisā (feminine) [Sanskrit ativiṣā] name of a plant Vinaya I 201; IV 35.

:: Ativissaṭṭha (adjective) [ati + vissaṭṭha] too abundant, in °vākya one who talks too much, a chatterbox Jātaka V 204.

:: Ativissāsika (adjective) [ati + vissāsika] very, or too confidential Jātaka I 86.

:: Ativissuta (adjective) [ati + vissuta] very famous, renowned Saddhammopāyana 473.

:: Ativiya (adverb) [Sanskrit atīva] = ati + iva, originally "much-like" like an excess = excessively. There are three forms of this expression, viz.
(1) ati + ivain contraction atīva (q.v.);
(2) ati + iva with epenthetic r: atiriva Dīgha Nikāya II 264 (varia lectio atīva); Sutta-Nipāta 679, 680, 683; Paramatthajotikā II 486;
(3) ati + viya (the doublet of iva) = ativiya Jātaka I 61, 263; Dhammapada II 71 (a. upakāra of great service); Peta Vatthu Commentary 22, 56, 139.

:: Atiyakkha [ati + yakkha] a sorcerer, wizard, fortune-teller Jātaka VI 502 (commentary: bhūta-vijjā ikkhaṇīka).

:: Atiyācaka (adjective) [ati + yācaka] one who asks too much Vinaya III 147.

:: Atiyācanā (feminine) [ati + yācanā] asking or begging too much Vinaya III 147.

:: Atīradassin (adjective/noun) [a + tīra + dassin] not seeing the shore Jātaka I 46; V 75 (nāvā). cf. Dīgha Nikāya I 222.

:: Atīta (adjective/noun) [Sanskrit atīta, ati + ita, past participle of i. cf. accaya and ati eti
1. (temporal) past, gone by (cf. accaya 1)
(a) adjective atītaṁ addhānaṁ in the time which is past Saṁyutta Nikāya III 86; Aṅguttara Nikāya IV 219; V 32. — Peta Vatthu II 1212 (atītānaṁ, scilicet attabhāvāuaṁ, pariyanto na dissati); khaṇātīta with the right moment past Dhammapada 315 = Sutta-Nipāta 333; atītayobbana he who is past youth or whose youth is past Sutta-Nipāta 110.
(b) neuter the past: atīte (locative) once upon a time Jātaka I 98 etc. atītaṁ āhari he told (a tale of) the past, i.e. a jātaka Jātaka I 213, 218, 221 etc. — Saṁyutta Nikāya I 5 (atītaṁ nānusocati); Aṅguttara Nikāya III 400 (a. eko anto); Sutta-Nipāta 851, 1112. In this sense very frequently combined with or opposed to anāgata the future and paccuppanna the present, e.g. atītānāgate in past and future Saṁyutta Nikāya II 58; Sutta-Nipāta 373; Jātaka VI 364. Or all three in stereotypical combination atīt'anāgata-paccuppanna (this the usual order) Dīgha Nikāya III 100, 135; Saṁyutta Nikāya II 26, 110, 252; III 19, 47, 187; IV 4f.; 151f.; Aṅguttara Nikāya I 264f., 284; II 171, 202; III 151; V 33; Itivuttaka 53; Cullaniddesa 22; but also occasionally atīta paccuppanna anāgata, {22} e.g. Peta Vatthu Commentary 100.
2. (modal) passed out of, having overcome or surmounted, gone over, free from (cf. accaya 2) Saṁyutta Nikāya I 97 (maraṇaṁ an° not free from death), 121 (sabbavera-bhaya°); Aṅguttara Nikāya II 21; III 346 (sabba-saṁyojana°); Sutta-Nipāta 373 (kappa°), 598 (khaya°, of the moon = ūnabhāvaṁ atīta Paramatthajotikā II 463); Theragāthā 413 (with ablative)
3. (the same) overstepping, having transgressed or neglected (cf. accaya 3) Dhammapada 176 (dhammaṁ).

-aṁsa the past (= atīta koṭṭhāse, ati-k-kanta-bhavesū ti attho Therīgāthā Commentary 233) Dīgha Nikāya II 222; III 275; Therīgāthā 314;
-ārammaṇa state of mind arising out of the past Dhammasaṅgani 1041.

:: Atīva (indeclinable) [ati + iva, see also ativiya] very much, exceedingly Jātaka II 413; Mahāvaṁsa 33, 2 etc.

:: Ato (adverb) [Sanskrit ataḥ] hence, now, therefore Saṁyutta Nikāya I 15; Majjhima Nikāya I 498; Milindapañha 87; Jātaka V 398 (= tato commentary).

:: Atoṇa [etymology ?) a class of jugglers or acrobats(?) Milindapañha 191.

:: Atra (adverb) [Sanskrit atra] here; atra atra here and there Jātaka I 414 = IV 5 (in explanation of atriccha).

:: Atraja (adjective) [Sanskrit ātma-ja, corrupted form for attaja (see attā) through analogy with Sanskrit atra "here". This form occurs only in Jātaka and similar sources, i.e. popular lore] born from oneself, one's own, applied to sons, of which there are four kinds enumerated, viz. atraja, khettaja, dinnaka, antevāsika putta Cullaniddesa §448. — Jātaka I 135; III 103 = Mahāniddesa 504; Jātaka III 181; V 465; VI 20; Mahāvaṁsa 4, 12; 13, 4; 36, 57.

:: Atriccha (adjective) [the popular etymology suggested at Jātaka IV 4 is atra atra icchamāna desiring here and there; but see atricchā] very covetous, greedy, wanting too much Jātaka I 414 = IV 4; III 206.

:: Atricchatā (feminine) [see atricchā] excessive lust Jātaka III 222.

:: Atricchā (feminine) [Sanskrit atṛptyā, a + tṛpt + yā, influenced by desiderative titṛpsati, so that atricchā phonetically rather corresponds to a form *a.-tṛpsyā (cch = psy, cf. Pāḷi chāta Sanskrit psāta). For the simple Sanskrit tṛpti see titti (from tappati2). According to Kern, but phonetically hardly justifiable it is Sanskrit atīccha = ati + icchā "too much desire", with r in dissolution of geminated tt, like atraja for attaja. See also atriccha adjective and cf. JPTS 1884 69] great desire, greed, excessive longing, insatiability Jātaka IV 5, 327.

:: Atta1 [ā + D + ta; Sanskrit ātta] that which has been taken up, assumed Atta-daṇḍa, he who has taken a stick in hand, a violent person, Saṁyutta Nikāya I 236; IV 117; Sutta-Nipāta 630, 935; Dhammapada 406. Attañjaha, rejecting what had been assumed, Sutta-Nipāta 790. Attaṁ pahāya Sutta-Nipāta 800. The opposite is niratta, that which has not been assumed, has been thrown off, rejected. The Arahant has neither atta nor niratta (Sutta-Nipāta 787, 858, 919), neither assumption nor rejection, he keeps an open mind on all speculative theories. See Mahāniddesa 82, 90, 107, 352; II 271; Paramatthajotikā II 523; Dhammapada IV 180 for the traditional exegesis. As legal technical term attādānaṁ ādīyati is to take upon oneself the conduct, before the Chapter, of a legal point already raised. Vinaya II 247 (quoted V 91).

:: Atta2 see attan.

:: Atta3 [Sanskrit akta, past participle of añjati] see upatta.

:: Atta manatā (feminine) [abstract to preceding] satisfaction, joy, pleasure, transport of mind Majjhima Nikāya I 114; Aṅguttara Nikāya I 276; IV 62; past participle 18 (an°); Dhammasaṅgani 9, 86, 418 (an°); Peta Vatthu Commentary 132; Vimāna Vatthu 67 (an°).

:: Attamana [atta1 + mano, having an upraised mind Buddhaghosa's explanation is saka-mano Sumaṅgalavilāsinī I 255 = attā + mano. He applies the same explanation to atta manatā (at Dhammasaṅgani 9, see Buddhist Manual of Psychological Ethics 10) = attano manatā mentality of one's self] delighted, pleased, enraptured Dīgha Nikāya I 3, 90 (an°); II 14; Aṅguttara Nikāya III 337, 343; IV 344; Sutta-Nipāta 45 = Dhammapada 328 (= upaṭṭhita-sati Dhammapada IV 29); Sutta-Nipāta 995; Cullaniddesa §24 (= tuṭṭha-mano haṭṭha-mano etc.); Vimāna Vatthu 14; past participle 33 (an°); Milindapañha 18; Sumaṅgalavilāsinī I 52; Dhammapada I 89 (an°-dhātuka displeased); Peta Vatthu Commentary 23, 132; Vimāna Vatthu 21 (where Dhammapāla gives two explanations, either tuṭṭha-mano or saka-mano).

:: Attan (masculine) and atta (the latter is the form used in compounds) [Vedic ātman, not to Greek ἂνεμος = Latin animus, but to Greek ἀτμός steam, Old High German ātum breath, Anglo-Saxon aeϸm].
I Inflection.
(1) of attan- (noun stem); the following cases are the most frequent: accusative attānaṁ Dīgha Nikāya I 13, 185; Saṁyutta Nikāya I 24; Sutta-Nipāta 132, 451. — genitive dative attano Sutta-Nipāta 334, 592 etc., also as ablative Aṅguttara Nikāya III 337 (attano ca parato ca as regards himself and others). — instrumental ablative attanā Saṁyutta Nikāya I 24; Sutta-Nipāta 132, 451; Dhammapada II 75; Peta Vatthu Commentary 15, 214 etc. On use of attanā see below III 1 commentary — locative attani Saṁyutta Nikāya V 177; Aṅguttara Nikāya I 149 (attanī metri causā); II 52 (anattani); III 181; Majjhima Nikāya I 138; Sutta-Nipāta 666, 756, 784; Vibhaṅga 376 (an°).
(2) of atta- (a-stem) we find the following cases: accusative attaṁ Dhammapada 379. — instrumental attena Saṁyutta Nikāya IV 54. — ablative attato Saṁyutta Nikāya I 188; Paṭisambhidāmagga I 143; II 48; Vibhaṅga 336.
Meanings.
1. The soul as postulated in the animistic theories held in North India in the sixth and seventh centuries B.C. It is described in the Upanishads as a small creature, in shape like a man, dwelling in ordinary times in the heart It escapes from the body in sleep or trance; when it returns to the body life and motion reappear. It escapes from the body at death, then continues to carry on an everlasting life of its own. For numerous other details see Rhys Davids Theory of Soul in the Upanishads Journal Royal Asiatic Society 1899. Buddhist India 251-255. Buddhism repudiated all such theories, thus differing from other religions. Sixteen such theories about the soul Dīgha Nikāya I 31. Seven other theories Dīgha Nikāya I 34. Three others Dīgha Nikāya I 186/7. a "soul" according to general belief was something permanent, unchangeable, not affected by sorrow Saṁyutta Nikāya IV 54 = Kathāvatthu 67; Vinaya I 14; Majjhima Nikāya I 138. See also Majjhima Nikāya I 233; III 265, 271; Saṁyutta Nikāya II 17, 109; III 135; Aṅguttara Nikāya I 284; II 164, 171; V 188; Saṁyutta Nikāya IV 400. cf. ātuman, tuma, puggala, jīva, satta, pāṇa and nāma-rūpa.
2. Oneself, himself, yourself. Nominative attā, very rare. Saṁyutta Nikāya I 71, 169; III 120; Aṅguttara Nikāya I 57, 149 (you yourself know whether that is true or false. cf. Manu VIII 84. Here attā comes very near to the European idea of conscience. But conscience as a unity or entity is not accepted by Buddhism) Sutta-Nipāta 284; Dhammapada 166, 380; Milindapañha 54 (the image, outward appearance, of oneself). Accusative attānaṁ Saṁyutta Nikāya I 44 (would not give himself away, commentary: as a slave) Aṅguttara Nikāya I 89; Sutta-Nipāta 709. Accusative attaṁ Dhammapada 379. Ablative attato as oneself Saṁyutta Nikāya I 188; Paṭisambhidāmagga I 143; II 48; Vibhaṅga 336. Locative attani Aṅguttara Nikāya I 149; III 181; Sutta-Nipāta 666, 784. Instrumental attanā Saṁyutta Nikāya I 57 = Dhammapada 66; Saṁyutta Nikāya I 75; II 68; Aṅguttara Nikāya I 53; III 211; IV 405; Dhammapada 165. On one's own account, spontaneously Saṁyutta Nikāya IV 307; V 354; Aṅguttara Nikāya I 297; II 99, 218; III 81; Jātaka I 156; Peta Vatthu Commentary 15, 20. In composition with numerals atta-dutiya himself and one other Dīgha Nikāya II 147; °catuttha with himself as fourth Majjhima Nikāya I 393; Aṅguttara Nikāya III 36; °pañcama Dīpavaṁsa VIII 2; °sattama Jātaka I 233; °aṭṭhama Vimāna Vatthu 149 (as atta-n'aṭṭhama Vimāna Vatthu 3413), and °aṭṭhamaka Milindapañha 291.
anattā (noun and predicative adjective) not a soul, without a soul. Most frequently in combination with dukkha and anicca
(1) as noun: Saṁyutta Nikāya III 141 (°anupassin); IV 49; V 345 (°saññin); Aṅguttara Nikāya II 52 = Paṭisambhidāmagga II 80 (anattani anattā; opposed to anattani attā, the opinion of the micchā-diṭṭhi-gatā sattā); Dhammapada 279; Paṭisambhidāmagga II 37, 45f. (°anupassanā), 106 (yaṁ aniccañ ca dukkhañ ca taṁ anattā); Dhammapada III 406 (°lakkhaṇa).
(2) as adjective (predicative): Saṁyutta Nikāya IV 152f.; 166; 130f., 148f.; Vinaya I 13 = Saṁyutta Nikāya III 66 = Cullaniddesa §680 Q 1; Saṁyutta Nikāya III 20f.; 178f., 196f.; sabbe dhammā anattā Vinaya V 86; Saṁyutta Nikāya III 133; IV 28, 401.

-attha one's own profit or interest Sutta-Nipāta 75; Cullaniddesa §23; Jātaka IV 56, 96; otherwise as atta-d-attha, e.g. Sutta-Nipāta 284;
-atthiya looking after one's own needs Theragāthā 1097. ādhipaka master of oneself, self-mastered Aṅguttara Nikāya I 150;
-adhipateyya self-dependence, self-reliance, independence Aṅguttara Nikāya I 147. ādhīna independent Dīgha Nikāya I 72. ānudiṭṭhi speculation about souls Saṁyutta Nikāya III 185; IV 148; Aṅguttara Nikāya III 447; Sutta-Nipāta 1119; Paṭisambhidāmagga I 143; Vibhaṅga 368; Milindapañha 146. ānuyogin one who concentrates his attention on himself Dhammapada 209; Dhammapada III 275. ānuvāda blaming oneself Aṅguttara Nikāya II 121; Vibhaṅga 376;
-uññā self-humiliation Vibhaṅga 353 (+ att-avaññā);
-uddesa relation to oneself Vinaya III 149 (= attano atthāya), also °ika ibid. 144;
-kata self-made Saṁyutta Nikāya I 134 (opposite para°);
-kāma love of self Aṅguttara Nikāya II 21; adjective a lover of "soul", one who cares for his own soul Saṁyutta Nikāya I 75;
-kāra individual self, fixed individuality, oneself (cf. ahaṁ-kāra) Dīgha Nikāya I 53 (opposite para°); Aṅguttara Nikāya III 337 (the same) Sumaṅgalavilāsinī I 160; as neuter at Jātaka V 401 in the sense of service ("self-doing", slavery) (attakārāni karonti bhattusu);
-kilamatha self-mortification Dīgha Nikāya III 113; Saṁyutta Nikāya IV 330; V 421; Majjhima Nikāya III 230;
-garahin self-censuring Sutta-Nipāta 778;
-gutta self-guarded Dhammapada 379;
-gutti watchfullness as regards one's self, self-care Aṅguttara Nikāya II 72;
-ghañña self-destruction Dhammapada 164;
-ja proceeding from oneself Dhammapada 161 (pāpa);
-ññū knowing oneself Aṅguttara Nikāya IV 113, cf. Dīgha Nikāya III 252;
-(n)tapa self-mortifying, self-vexing Dīgha Nikāya III 232 = Aṅguttara Nikāya II 205 (opposite paran°); Majjhima Nikāya I 341, 411; II 159; past participle 55, 56;
-daṇḍa see atta1;
-danta self-restrained, self-controlled Dhammapada 104, 322;
-diṭṭhi speculation concerning the nature of the soul Mahāniddesa 107; Paramatthajotikā II 523, 527;
-dīpa relying on oneself, independent, founded on oneself (+ atta-saraṇa, opposite añña°) Dīgha Nikāya II 100 = III 42; Saṁyutta Nikāya V 154; Sutta-Nipāta 501 (= attano guṇe eva attano dīpaṁ katvā Paramatthajotikā II 416);
-paccakkha only in instrumental °ena by or with his own presence, i.e. himself Jātaka V 119;
-paccakkhika eye-witness Jātaka V 119;
-paccatthika hostile to oneself Vinaya II 94, 96;
-paṭilābha acquisition of a personality Dīgha Nikāya I 195 (tayo: oḷārika, manomaya, arūpa);
-paritāpana self-chastisement, mortification Dīgha Nikāya III 232 = Aṅguttara Nikāya II 205; Majjhima Nikāya I 341; Peta Vatthu Commentary 18, 30;
-parittā charm (protection) for oneself Vinaya II 110;
-pa ribhava disrespect for one's own person Vibhaṅga 353;
-bhāva one's own nature (1) person, personality, individuality, living creature; form, appearance [cf. Buddhist Manual of Psychological Ethics lxxix and Buddhist Hybrid Sanskrit ātmabhāva body Divyāvadāna 70, 73 (°pratilambha), 230; Avadānaśataka I 162 (pratilambha), 167, 171] Vinaya II 238 (living beings, forms); Saṁyutta Nikāya V 442 (bodily appearance); Aṅguttara Nikāya I 279 (oḷārika a. substantial creature); II 17 (creature); Dhammapada II 64, 69 (Appearance); Paramatthajotikā II 132 (personality). — (2) life, rebirth Aṅguttara Nikāya I 134f.; III 412; {23} Dhammapada II 68; Peta Vatthu Commentary 8, 15, 166 (atītā °ā former lives). °ṁ pa vatteti to lead a life, to live Peta Vatthu Commentary 29, 181. Thus in compound paṭilābha assumption of an existence, becoming reborn as an individual Vinaya II 185; III 105; Dīgha Nikāya III 231; Majjhima Nikāya III 46; Saṁyutta Nikāya II 255, 272, 283; III 144; Aṅguttara Nikāya II 159, 188; III 122f. — (3) character, quality of heart Sutta-Nipāta 388 (= citta Paramatthajotikā II 374); Jātaka I 61;
-rūpa "of the form of self", self-like only in instrumental °ena as adverb by oneself, on one's own account, for the sake of oneself Saṁyutta Nikāya IV 97; Aṅguttara Nikāya II 120;
-vadha self-destruction Saṁyutta Nikāya II 241; Aṅguttara Nikāya II 73;
-vāda theory of (a persistent) soul Dīgha Nikāya III 230; Majjhima Nikāya I 66; Dīgha Nikāya II 58; Saṁyutta Nikāya II 3, 245f.; III 103, 165, 203; IV 1f., 43f., 153f.; Paṭisambhidāmagga I 156f.; Vibhaṅga 136, 375. For various points of an "atta-vādic" doctrine see Index to Saṁyutta Nikāya;
-vyābādha personal harm or distress self-suffering, one's own disaster (opposite para°) Majjhima Nikāya I 369; Saṁyutta Nikāya IV 339 = Aṅguttara Nikāya I 157; II 179;
-vetana supporting oneself, earning one's own living Sutta-Nipāta 24;
-sañcetanā self-perception, self-consciousness (opposite para°) Dīgha Nikāya III 231; Aṅguttara Nikāya II 159;
-sambhava originating from one's self Saṁyutta Nikāya I 70; Aṅguttara Nikāya IV 312; Dhammapada 161 (pāpa); Theragāthā 260;
-sambhūta arisen from oneself Sutta-Nipāta 272;
-sammāpaṇidhi thorough pursuit or development of one's personality Aṅguttara Nikāya II 32; Sutta-Nipāta 260, cf. Paramatthajotikā I 132;
-saraṇa see °dipa;
-sukha happiness of oneself, self-success Dīpavaṁsa I 66, Cariyāpiṭaka II 11;
-hita personal welfare one's own good (opposite para°) Dīgha Nikāya III 233; Aṅguttara Nikāya II 95f.
-hetu for one's own sake, out of self-consideration Sutta-Nipāta 122; Dhammapada 328.
[BD]: Attha-sañcetanā: through one's own intent

:: Attaniya (adjective) [from attā] belonging to the soul, having a soul, of the nature of soul, soul-like; usually neuter anything of the nature of soul Majjhima Nikāya I 138 = Kathāvatthu 67; Majjhima Nikāya I 297; II 263; Saṁyutta Nikāya III 78 (yaṁ kho anattaniyaṁ whatever has no soul), 127; IV 54 = Cullaniddesa §680f; Saṁyutta Nikāya IV 82 = III 33 = Cullaniddesa §680 Q 3; Saṁyutta Nikāya IV 168; V 6; Cullaniddesa §680 Dīgha Nikāya cf. Buddhist Manual of Psychological Ethics xlif.

:: Attāṇa (adjective) [a + tāṇa] without shelter or protection Jātaka I 229; Milindapañha 148, 325; Therīgāthā Commentary 285.

:: Attha1 (also aṭṭha, especially in combinations mentioned under 3) (masculine and neuter) [Vedic artha from ṛ, arti and ṛṇoti to reach, attain or to proceed (to or from), thus originally result (or cause), profit, attainment. cf. semantically French chose, Latin causa
1. interest, advantage, gain; (moral) good, blessings welfare; profit, prosperity, well-being Majjhima Nikāya I 111 (atthassa ninnetar, of the Buddha, bringer of good); Saṁyutta Nikāya IV 94 (the same); Saṁyutta Nikāya I 34 (attano a. one's own welfare), 55 (the same) 86, 102, 126 = Aṅguttara Nikāya II 46 (atthassa patti); Saṁyutta Nikāya I 162 (attano ca parassa ca); II 222 (the same); IV 347 (°ṁ bhañjati destroy the good or welfare, always with musāvādena by lying, cf. attha-bhañjanaka); Aṅguttara Nikāya I 61 (°ṁ anubhoti to fare well, to have a (good) result); III 364 (samparāyika a. profit in the future life); V 223f. (anattho ca attho ca detriment and profit); Itivuttaka 44 (varia lectio attā better); Sutta-Nipāta 37, 58 (= Cullaniddesa 26, where the six kinds of advantages are enumerated as att° par° ubhay°, i.e. advantage, resulting for oneself, for others, for both; diṭṭha-dhammik° samparāyik° param° gain for this life, for a future life, and highest gain of all, i.e. Arahantship); Sutta-Nipāta 331 (ko attho supitena what good is it to sleep = na hi sakkā supantena koci attho papuṇituṁ Paramatthajotikā II 338; cf. ko attho supinena te Peta Vatthu II 61); Peta Vatthu Commentary 30 (atthaṁ sādheti does good, results in good, 69 (samparāyikena atthena). — dative atthāya for the good, for the benefit of (genitive); to advantage, often combined with hitāya sukhāya, e.g. Dīgha Nikāya III 211f.; Itivuttaka 79. — Khuddakapāṭha VIII 1 (to my benefit); Peta Vatthu I 43 (= upakārāya Peta Vatthu Commentary 18), II 129 (to great advantage). See also below 6.
Sometimes in a more concrete meaning = riches, wealth, e.g. Jātaka I 256 (= vaḍḍhiṁ commentary); III 394 (the same); Peta Vatthu IV 14 (= dhanaṁ Peta Vatthu Commentary 219). — Often as °—°: att°, one's own wellfare, usually combined with par° and ubhay° (see above) Saṁyutta Nikāya II 29; V 121; Aṅguttara Nikāya I 158, 216; III 63f.; IV 134; Sutta-Nipāta 75 (att-aṭṭha, varia lectio attha Cullaniddesa II), 284 (atta-d-attha); uttam° the highest gain, the very best thing Dhammapada 386 (= Arahatta Dhammapada IV 142); Sutta-Nipāta 324 (= Arahatta Paramatthajotikā II 332); param° the same Cullaniddesa §26; sad° one's own weal Dīgha Nikāya II 141; Majjhima Nikāya I 4; Saṁyutta Nikāya II 29; V 145; Aṅguttara Nikāya I 144; sāttha (adjective) connected with advantage, beneficial, profitable (of the Dhamma; or should we take it as "with the meaning, in spirit"? see sāttha) Dīgha Nikāya I 62; Saṁyutta Nikāya V 352; Aṅguttara Nikāya II 147; III 152; Cullaniddesa §316.
2. need, want (with instrumental), use (for = instrumental) Saṁyutta Nikāya I 37 (°jāta when need has arisen, in need); Jātaka I 254; III 126, 281; IV 1; Dhammapada I 398 (n'atthi eteh'attho I have no use for them); Vimāna Vatthu 250; Peta Vatthu Commentary 24 (yāvadattha, adjective as much as is needed, sufficient = anappaka).
3. sense, meaning, import (of a word), denotation, signification. In this application attha is always spelled aṭṭha in compounds aṭṭh'uppatti and aṭṭha-kathā (see below). On term see also Compendium 4. — Saṁyutta Nikāya III 93 (atthaṁ vibhajati explain the sense); Aṅguttara Nikāya I 23 (the same), 60 (nīt° primary meaning, literal meaning; neyy° secondary or inferred meaning); II 189 (°ṁ ācikkhati to interpret); Sutta-Nipāta 126 (°ṁ pucchita asked the (correct) sense, the literal meaning), 251 (°ṁ akkhāti); Theragāthā 374; attho paramo the highest sense, the ultimate sense or intrinsic meaning Itivuttaka 98, cf. Compendium 6, 81, 223; Milindapañha 28 (paramatthato in the absolute sense); Milindapañha 18 (atthato according to its meaning, opposite vyañjanato by letter, orthographically); Dhammapada II 82; III 175; Paramatthajotikā I 81 (pad° meaning of a word); Paramatthajotikā II 91 (the same); Peta Vatthu Commentary 15 (°ṁ vadati to explain, interpret), 16, 19 (hitattha-dhammatā "fitness of the best sense", i.e. practical application), 71. Very frequent in commentary style at the conclusion of an explained passage as ti attho "this is the meaning", thus it is meant, this is the sense, e.g. Sumaṅgalavilāsinī I 65; Dhammapada IV 140, 141; Peta Vatthu Commentary 33, etc.
4. Contrasted with dhamma in the combination attho ca dhammo ca it (attha) refers to the (primary, natural) meaning of the word, while dhamma relates to the (interpreted) meaning of the text, to its bearing on the norm and conduct; or one might say they represent the theoretical and practical side of the text (pāḷi) to be discussed, the "letter" and the "spirit". Thus at Aṅguttara Nikāya I 69; V 222, 254; Sutta-Nipāta 326 (= bhāsitatthañ ca pāḷi-dhammañ ca Paramatthajotikā II 333); Itivuttaka 84 (duṭṭho atthaṁ na jānāti dhammaṁ na passati: he realizes neither the meaning nor the importance); Dhammapada 363 (= bhāsitatthañ c'eva desanā-dhammañ ca); Jātaka II 353; VI 368; Cullaniddesa §386 (meaning and proper nature); Peta Vatthu III 96 (but explained by Peta Vatthu Commentary 211 as hita = benefit, good, thus referring it to above 1). For the same use see compounds °dhamma, °paṭisambhidā, especially in adverbal use (see under 6) Sutta-Nipāta 430 (yen'atthena for which purpose), 508 (kena atthena varia lectio for Text attanā), Jātaka I 411 (atthaṁ vā kāraṇaṁ vā reason and cause); Dhammapada II 95 (+ kāraṇa (; Peta Vatthu Commentary 11 (ayaṁ h'ettha attho this is the reason why).
5. (in very wide application, covering the same ground as Latin res and French chose): (a) matter, affair, thing, often untranslatable and simply to be given as "this" or "that" Saṁyutta Nikāya II 36 (ekena-padena sabbo attho vutto the whole matter is said with one word); Jātaka I 151 (taṁ atthaṁ the matter); II 160 (imaṁ a. this); VI 289 (taṁ atthaṁ pakāsento); Peta Vatthu Commentary 6 (taṁ atthaṁ pucchi asked it), 11 (visajjeti explains it), 29 (vuttaṁ atthaṁ what had been said), 82 (the same). — (b) affair, cause, case (cf. aṭṭa2 and Latin causa) Dhammapada 256, 331; Milindapañha 47 (kassa atthaṁ dhāresi whose cause do you support, with whom do you agree?). See also alamattha.
6. Adversative use of oblique cases in the sense of a preposition:
(a) dative atthāya for the {24} sake of, in order to, for Jātaka I 254 dhan'atthāya for wealth, kim° what for, why?), 279; II 133; III 54; Dhammapada II 82; Peta Vatthu Commentary 55, 75, 78.
(b) accusative atthaṁ on account of, in order to, often instead of an infinitive or with another infinitive substitute Jātaka I 279 (kim°); III 53 (the same); I 253; II 128; Dīpavaṁsa VI 79; Dhammapada I 397; Peta Vatthu Commentary 32 (dassan° in order to see), 78, 167, etc.
(c) ablative atthā Jātaka III 518 (pitu atthā = atthāya commentary).
(d) locative atthe instead of, for Vimāna Vatthu 10; Peta Vatthu Commentary 33; etc.
anattha (masculine and neuter)
1. unprofitable situation or condition, mischief, harm, misery, misfortune Saṁyutta Nikāya I 103; II 196 (anatthāya saṁvattati); Aṅguttara Nikāya IV 96 (°ṁ adhipajjati) Itivuttaka 84 (°janano doso ill-will brings discomfort); Jātaka I 63, 196; past participle 37; Dhammasaṅgani 1060, 1231; Saddhammopāyana 87; Sumaṅgalavilāsinī I 52 (anattha-janano kodho, cf. Itivuttaka 83 and Cullaniddesa §420 Q2); Dhammapada II 73; Peta Vatthu Commentary 13, 61, 114, 199.
2. (= attha 3) incorrect sense, false meaning, as adjective senseless (and therefore unprofitable, no good, irrelevant) Aṅguttara Nikāya V 222, 254 (adhammo ca); Dhammapada 100 (= aniyyānadīpaka Dhammapada II 209); Sutta-Nipāta 126 (explained at Paramatthajotikā II 180 as ahitaṁ).

-akkhāyin showing what is profitable Dīgha Nikāya III 187;
-attha riches Jātaka VI 290 (= attha-bhūtaṁ atthaṁ commentary);
-antara difference between the (two) meanings Milindapañha 158. At Theragāthā 374, Oldenberg's reading, but the varia lectio (also commentary reading) atthandhara is much better = he who knows the (correct) meaning, especially as it corresponds with dhamma-dhara (q.v.);
-abhisamaya grasp of the proficient Saṁyutta Nikāya I 87 (see abhisamaya);
-uddhāra synopsis or abstract of contents ("matter") of the Vinaya Dīpavaṁsa V 37;
-upaparikkhā investigation of meaning, (+ dhamma-savanna) Majjhima Nikāya II 175; Aṅguttara Nikāya III 381f.; IV 221; V 126;
-uppatti (aṭṭh°) sense, meaning, explanation, interpretation Jātaka I 89; Sumaṅgalavilāsinī I 242; Paramatthajotikā I 216; Vimāna Vatthu 197, 203 (cf. pāḷito) Peta Vatthu Commentary 2, 6, 78; etc;
-kāma (adjective) (a) well-wishing, a well-wisher, friend, one who is interested in the welfare of others (cf. Sanskrit artha-kāma, e.g. Bhagavadgītā II 5: gurūn artha-kāman) Saṁyutta Nikāya I 140, 197, 201f.; Aṅguttara Nikāya III 143; Dīgha Nikāya III 164 (bahuno janassa a., + hitakāmo); Jātaka I 241; Peta Vatthu IV 351; Peta Vatthu a25; Paramatthajotikā II 287 (an°). — (b) one who is interested in his own gain or good, either in good or bad sense (= greedy) Saṁyutta Nikāya I 44; Peta Vatthu Commentary 112;
-kathā (aṭṭha°) exposition of the sense, explanation, commentary Jātaka V 38, 170; Peta Vatthu Commentary 1, 71, etc. frequent in name of commentary
-kara beneficial, useful Vinaya III 149; Milindapañha 321;
-karaṇa the business of trying a case, holding court, giving judgment (varia lectio aṭṭa°) Dīgha Nikāya II 20; Saṁyutta Nikāya I 74 (judgment hall?);
-kavi a didactic poet (see kavi) Aṅguttara Nikāya II 230;
-kāmin = °kāma, well-wishing Sutta-Nipāta 986 (devatā attha-kāminī);
-kāraṇā (ablative) for the sake of gain Dīgha Nikāya III 186;
-kusala clever in finding out what is good or profitable Sutta-Nipāta 143 (= atthacheka Paramatthajotikā I 236);
-cara doing good, busy in the interest of others, obliging Saṁyutta Nikāya I 23 (narānaṁ = "working out man's salvation");
-caraka (adjective) one who devotes himself to being useful to others, doing good, one who renders service to others, e.g. An attendant, messenger, agent etc. Dīgha Nikāya I 107 (= hitakāraka Sumaṅgalavilāsinī I 276); Jātaka II 87; III 326; IV 230; VI 369;
-cariyā useful conduct or behaviour Dīgha Nikāya III 152, 190, 232; Aṅguttara Nikāya II 32, 248; IV 219, 364;
-ññu one who knows what is useful or who knows the (plain or correct) meaning of something (+ dhammaññū) Dīgha Nikāya III 252; Aṅguttara Nikāya III 148; IV 113f.
-dassin intent upon the (moral) good Sutta-Nipāta 385 (= hitānupassīn Paramatthajotikā II 373);
-dassimant one who examines a cause (cf. Sanskrit arthadarśika) Jātaka VI 286 (but explained by commentary as "saṇha-sukhuma-pañña " of deep insight, one who has a fine and minute knowledge);
-desanā interpretation, exegesis Milindapañha 21 (dhamm°);
-dhamma "reason and morality", see above number 3. °anusāsaka one who advises regarding the meaning and application of the Law, a professor of moral philosophy Jātaka II 105; Dhammapada II 71;
-pada a profitable saying, a word of good sense, text, motto Aṅguttara Nikāya II 189; III 356; Dhammapada 100;
-paṭisambhidā knowledge of the meaning (of words) combined with dhamma° of the text or spirit (see above number 3) Paṭisambhidāmagga I 132; II 150; Vibhaṅga 293f.
-paṭisaṁvedin experiencing good Dīgha Nikāya III 241 (+ dhamma°); Aṅguttara Nikāya I 151; III 21;
-baddha expecting some good from (with locative) Sutta-Nipāta 382;
-bhañjanaka breaking the welfare of, hurting Dhammapada III 356 (paresaṁ of others, by means of telling lies, musāvādena);
-majjha of beautiful waist Jātaka V 170 (= sumajjhā commentary; reading must be faulty, there is hardly any connection with attha; varia lectio atta);
-rasa sweetness (or substance, essence) of meaning (+ dhamma°, vimutti°) Cullaniddesa §466; Paṭisambhidāmagga II 88, 89;
-vasa "dependence on the sense", reasonableness, reason, consequence, cause Dīgha Nikāya II 285; Majjhima Nikāya I 464; II 120; III 150; Saṁyutta Nikāya II 202; III 93; IV 303; V 224; Aṅguttara Nikāya I 61, 77, 98; II 240; III 72, 169, 237; Dhammapada 289 (= kāraṇa Dhammapada III 435); Itivuttaka 89; Sutta-Nipāta 297; Udāna 14;
-vasika sensible Itivuttaka 89; Milindapañha 406;
-va sin bent on (one's) aim or purpose Theragāthā 539;
-vādin one who speaks good, i.e. whose words are doing good or who speaks only useful speech, always in combination with kāla° bhūta° dhamma° Dīgha Nikāya I 4; III 175; Aṅguttara Nikāya I 204; II 22, 209; past participle 58; Sumaṅgalavilāsinī I 76 (explained as "one who speaks for the sake of reaping blessings here and hereafter");
-saṁvaṇṇanā explanation, exegesis Peta Vatthu Commentary 1;
-saṁhita connected with good, bringing good, profitable, useful, salutary Dīgha Nikāya I 189; Saṁyutta Nikāya II 223; IV 330; V 417; Aṅguttara Nikāya III 196f., 244; Sutta-Nipāta 722 (= hitena saṁhitaṁ Paramatthajotikā II 500); past participle 58;
-sandassana determination of meaning, definition Paṭisambhidāmagga I 105;
-siddhi profit, advantage, benefit Jātaka I 402; Peta Vatthu Commentary 63.

:: Attha2 (neuter) [Vedic asta, of uncertain etymology] home, primarily as place of rest and shelter, but in Pāḷi phraseology abstracted from the "going home", i.e. setting of the sun, as disappearance, going out of existence, annihilation, extinction. Only in accusative and as °- in following phrases: atthaṅgacchati to disappear, to go out of existence, to vanish Dhammapada 226 (= vināsaṁ n'atthi-bhāvaṁ gacchati Dhammapada III 324), 384 (= parikkhayaṁ gacchati); past participle atthaṅgata gone home, gone to rest, gone, disappeared; of the sun (= set): Jātaka I 175 (atthaṅgate suriye at sunset); Peta Vatthu Commentary 55 (the same) 216 (anatthaṅgate s. before sunset) figurative Sutta-Nipāta 472 (atthagata). 475 (the same); 1075 (= niruddha ucchinṇa vinaṭṭha anupādi-sesāya Nibbāna-dhātuyā nibbuta); Itivuttaka 58; Dhammasaṅgani 1038; Vibhaṅga 195.

-atthagatatta (neuter abstract) disappearance Paramatthajotikā II 409.

-atthaṅgama (atthagama passim) annihilation, disappearance; opposed to samudaya (coming into existence) and synonymous with nirodha (destruction) Dīgha Nikāya I 34, 37, 183; Saṁyutta Nikāya IV 327; Aṅguttara Nikāya III 326; Paṭisambhidāmagga II 4, 6, 39; past participle 52; Dhammasaṅgani 165, 265, 501, 579; Vibhaṅga 105;
-atthaga mana (neuter) setting (of the sun) Jātaka I 101 (suriyass'atthagamanā at sunset) Sumaṅgalavilāsinī I 95 (= oga mana). — attha-gāmin, in phrase uday'atthagāmin leading to birth and death (of paññā): see udaya;
-atthaṁ paleti = atthaṅgacchati (figurative) Sutta-Nipāta 1074 (= atthaṅgameti nirujjhati Cullaniddesa §28). — Also atthamita (past participal of i) set (of the sun) in phrase anatthamite suriye before sunset (with anatthaṅgamite as varia lectio at both passages) Dhammapada I 86; III 127. — cf. also abbhattha.

:: Attha3 present 2nd plural of atthi (q.v.).

:: Atthara [from attharati] a rug (for horses, elephants etc.) Dīgha Nikāya I 7.

:: Attharaka [= atthara] a covering Jātaka I 9; Sumaṅgalavilāsinī I 87. — feminine °ikā a layer Jātaka I 9; V 280.

:: Attharaṇa (neuter) [from attharati] a covering, carpet, cover, rug Vinaya II 291; Aṅguttara Nikāya II 56; III 53; Mahāvaṁsa 3, 20; 15, 40; 25, 102; Therīgāthā Commentary 22.

:: Attharati [ā + stṛ] to spread, to cover, to spread out; stretch, lay out Vinaya I 254; V 172; Jātaka I 199; V 113; VI 428; Dhammapada I 272, — past participle atthata (q.v.). — causative attharāpeti to cause to be spread Jātaka V 110; Mahāvaṁsa 3, 20; 29, 7; 34, 69.

:: Atthata [past participle of attharati] spread, covered, spread over with (—°) Vinaya I 265; IV 287; V 172 (also an°); Aṅguttara Nikāya III 50; Peta Vatthu Commentary 141.

:: Atthatta (neuter) [abstract from attha1] reason, cause; only in ablative atthattā according to the sense, by reason of, on account of Peta Vatthu Commentary 189 (—°).

:: Atthavant (adjective) [cf. Sanskrit arthavant] full of benefit Saṁyutta Nikāya I 30; Theragāthā 740; Milindapañha 172.

:: Atthāra [cf. Sanskrit āstāra, from attharati] spreading out Vinaya V 172 (see kaṭhina). atthāraka same ibid.; Vinaya II 87 (covering).

:: Atthi [Sanskrit asti, 1st singular asmi; Greek εἰμί-ἐστί; Latin sum-est; Gothic im-ist; Anglo-Saxon eom-is English am-is] to be, to exist. Present Indicative 1st singular asmi Sutta-Nipāta 1120, 1143; Jātaka I 151; III 55, and amhi Majjhima Nikāya I 429; Sutta-Nipāta 694; Jātaka II 153; Peta Vatthu I 102; II 82. 2nd singular asi Sutta-Nipāta 420; Jātaka II 160 ('si); III 278; Vimāna Vatthu 324; Peta Vatthu Commentary 4. — 3rd singular atthi Sutta-Nipāta 377, 672, 884; Jātaka I 278. Often used for 3rd plural (= santi), e.g. Jātaka I 280; II 2; III 55. — 1st plural asma [Sanskrit smaḥ] Sutta-Nipāta 594, 595; asmase Sutta-Nipāta 595, and amha Sutta-Nipāta 570; Jātaka II 128. 2nd plural attha Jātaka II 128; Peta Vatthu Commentary 39, 74 (āgat'attha you have come). 3rd plural santi Sutta-Nipāta 1077; Cullaniddesa §637 (= saṁvijjanti atthi upalabbhanti); Jātaka II 353; Peta Vatthu Commentary 7, 22 — Imperative atthu Sutta-Nipāta 340; Jātaka I 59; III 26. — potential 1st singular siyā [Sanskrit syām] Peta Vatthu II 88, and assaṁ [conditional used as potential] Sutta-Nipāta 1120; Peta Vatthu I 125 (= bhaveyyaṁ Peta Vatthu Commentary 64). — 2nd singular siyā [Sanskrit syāḥ] Peta Vatthu II 87. — 3rd singular siyā [Sanskrit syāt] Dīgha Nikāya II 154; Sutta-Nipāta 325, 1092; Cullaniddesa §105 (= jāneyya, nibbatteyya); Jātaka I 262; Peta Vatthu Commentary 13, and assa Dīgha Nikāya I 135, 196; II 154; Aṅguttara Nikāya V 194; Sutta-Nipāta 49, 143; Dhammapada 124, 260; Peta Vatthu II 324; 924. — 1st plural assu Peta Vatthu Commentary 27. 3rd plural assu [cf. Sanskrit syuḥ] Sutta-Nipāta 532; Dhammapada 74; Peta Vatthu IV 136 (= bhaveyyuṁ Peta Vatthu Commentary 231). — preterit 1st singular āsiṁ [Sanskrit āsaṁ] Sutta-Nipāta 284; Peta Vatthu I 21 (= ahosiṁ Peta Vatthu Commentary 83); II 34 (= ahosiṁ Peta Vatthu Commentary 83). — 3rd singular āsi [Sanskrit āsīt] Sutta-Nipāta 994. — 3rd āsuṁ [cf. Sanskrit Perfect āsuḥ] Peta Vatthu II 321, 133 (ti pi pāṭho for su). Present participle sat only in locative sati (as locative absolute) Dhammapada 146; Jātaka I 150, 263, santa Sutta-Nipāta 105; Cullaniddesa §635; Jātaka I 150 (locative evaṁ sante in this case); III 26, and samāna (q.v.) Jātaka I 266; IV 138.

-bhāva state of being, existence, being Jātaka I 222, 290; II 415; Dhammapada II 5; IV 217 (atthibhāva vā n'atthibhāva vā whether there is or not).

:: Atthika (adjective) [cf. Sanskrit arthika 1. (to attha1) profitable, good, proper. In this meaning the mss show a variance of spelling either atthika or aṭṭhika or aṭṭhita; in all cases atthika should be preferred Dīgha Nikāya I 55 (°vāda); Majjhima Nikāya II 212 (aṭṭhita); Aṅguttara Nikāya III 219f. (idaṁ atthikaṁ this is suitable, of good avail; Text aṭṭhitaṁ, vv.ll. As above); Sutta-Nipāta 1058 (aṭṭhita; Cullaniddesa §20 also aṭṭhita, which at this passage shows a confusion between aṭṭha and a-ṭhita); Jātaka V 151 (in definition of aṭṭhikatvā q.v.); past participle 69, 70 (Text aṭṭhika, varia lectio aṭṭhita; explained by Puggalapaññatti 250, 24 by kalyāṇāya).
2. (to attha1 2) desirous of (—°), wanting, seeking for, in need of (with instrumental) Aṅguttara Nikāya II 199 (uday° desirous of increase); Sutta-Nipāta 333, 460, 487 (puññ°), 987 (dhan° greedy for wealth); Jātaka I 263 (rajj° coveting a kingdom); V 19; Peta Vatthu II 228 (bhojan° in need of food); IV 11 (kāraṇ°), 121 (khiḍḍ° for play), 163 (puññ°); Peta Vatthu Commentary 95 (sasena a. wanting a rabbit), 120; Sumaṅgalavilāsinī I 70 (atthikā those who like to).

-anatthika one who does not care for, or is not satisfied with (with instrumental) Jātaka V 460; Peta Vatthu Commentary 20; of no good Theragāthā 956 ("of little zeal" Mrs. Rhys Davids);
-bhāva (a) usefullness, profitableness Puggalapaññatti 250, 25 (b) state of need, distress Peta Vatthu Commentary 120.

:: Atthikavant (adjective) [atthika + vant] one who wants something, one who is on a certain errand Dīgha Nikāya I 90 (atthikaṁ assa atthī ti Sumaṅgalavilāsinī I 255).

:: Atthin (adjective) (—°) [Vedic arthin] desirous, wanting anything; see mant°, vād°.

:: Atthitā (feminine) [feminine abstract from atthi cf. atthi-bhāva] state of being, existence, being, reality Majjhima Nikāya I 486; Saṁyutta Nikāya II 17 (°añ c'eva n'atthitañ ca to be and not to be); III 135; Jātaka V 110 (kassaci atthitaṁ vā n'atthitaṁ vā jānāhi see if there is anybody or not); as 394. — Often in ablative atthitāya by reason of, on account of, this being so Dhammapada III 344 (idam-atthitāya under this condition) Peta Vatthu Commentary 94, 97, 143.

:: Atthiya (adjective) (—°) [= atthika] having a purpose or end Saṁyutta Nikāya III 189 (kim° for what purpose?); Aṅguttara Nikāya V 1f. (the same), 311f.; Theragāthā 1097 (att° having one's purpose in oneself), 1274; Sutta-Nipāta 354 (yad atthiyaṁ on account of which).

:: Aṭala (adjective) [cf. Sanskrit aṭṭa and aṭṭālaka stronghold] solid, firm, strong, only in phrase aṭaliyo upāhanā strong sandals Majjhima Nikāya II 155 (vv.ll. paṭaliye and agaliyo) = Saṁyutta Nikāya I 226 (vv.ll. āṭaliyo and āṭaliko). Spk I 346 explains gaṇaṅgaṇ-ūpāhanā, Mrs. Rhys Davids (Kindred Sayings I 291) translates "buskined shoes".

:: Aṭanī (feminine) a support a stand inserted under the leg of a bedstead Vinaya IV 168; Samantapāsādikā IV 773 on Pācittiya 14 (quoted Minayeff {15} Pr.S. 86 and Vinaya IV 357); Dhammapada I 234; Jātaka II 387, 425, 484 supports of a seat. Morris JPTS 1884, 69 compares Marāthi aḍaṇī a three-legged stand. See also Vinaya Texts II 53.

:: Aṭaṇaka (adjective) [cf. Sanskrit aṭana, to aṭ] roaming about, wild Jātaka V 105 (°gāvī).

:: Aṭaṭa [BHS aṭaṭa (e.g. Divyāvadāna 67), probably to aṭ roam about. On this notion cf. description cf. roaming about in Niraya at Mahāniddesa 405 bottom] name of a certain Hell or Niraya Aṅguttara Nikāya V 173 = Sutta-Nipāta p. 126.

:: Aṭavī (spelling aṭavi) (feminine) [Sanskrit aṭavī: non-Aryan, probably Dravidian
1. forest, woods Jātaka I 306; II 117; III 220; Dhammapada I 13; Peta Vatthu Commentary 277.
2. inhabitant of the forest, man of the woods, wild tribe Jātaka VI 55 (= aṭavicorā commentary).

-rakkhika guardian of the forest Jātaka II 335;
-saṅkhepa at Aṅguttara Nikāya I 178 = III 66 is probably faulty reading for varia lectio °saṅkopa "inroad of savage tribes".

:: Aṭṭa1 [cf. see aṭṭaka] a platform to be used as a watchtower Vinaya I 140; Sumaṅgalavilāsinī I 209.

:: Aṭṭa2 [cf. Sanskrit artha, see also attha 5 b] lawsuit, case, cause Vinaya IV 224; Jātaka II 2, 75; IV 129 (°ṁ vinicchināti to judge a cause), 150 (°ṁ tīreti to see a suit through); VI 336.

:: Aṭṭa3 [Sanskrit ārta, past participle of ardati, ṛd to dissolve, afflict etc.; cf. Sanskrit ārdra (= Pāḷi adda and alla); Greek ἄρδω to moisten, ἄρδα dirt. See also aṭṭīyati and aṭṭita] distressed, tormented, afflicted; molested, plagued, hurt Sutta-Nipāta 694 (+ vyasanagata; Paramatthajotikā II 489 ātura); Therīgāthā 439 (= aṭṭita Therīgāthā Commentary 270), 441 (= pīḷita Therīgāthā Commentary 271); Jātaka IV 293 (= ātura commentary); Vimāna Vatthu 809 (= attita upadduta Vimāna Vatthu 311). Often °—°: iṇaṭṭa oppressed by debt Majjhima Nikāya I 463; Milindapañha 32; chāt° tormented by hunger Vimāna Vatthu 76; vedan° afflicted by pain Vinaya II 61; III 100; Jātaka I 293; sūcik° (read for sūcikaṭṭha) pained by stitch Peta Vatthu III 23.

-s-sara cry of distress Vinaya III 105; Saṁyutta Nikāya II 255; Jātaka I 265; II 117; Milindapañha 357; Peta Vatthu Commentary 285.

:: Aṭṭaka [denominative of aṭṭa1] a platform to be used as a watch-house on piles, or in a tree Vinaya I 173; II 416; III 322, 372; Sumaṅgalavilāsinī I 209.

:: Aṭṭāla [from aṭṭa] a watch-tower, a room at the top of a house, or above a gate (koṭṭhaka) Theragāthā 863; Jātaka III 160; V 373; Milindapañha 1, 330; Dhammapada III 488.

:: Aṭṭālaka [Sanskrit aṭṭālaka] = aṭṭāla; Jātaka II 94, 220, 224; VI 390, 433; Milindapañha 66, 81.

:: Aṭṭāna at Vinaya II 106 is obscure, should it not rather be read with Buddhaghosa as aṭṭhāna? (cf. Buddhaghosa on page 315).

:: Aṭṭha1 [Vedic aṣṭau, old dual, Indo-Germanic °octou, pointing to a system of counting by tetrads (see also nava); Avesta aśta, Greek ὸκτώ, Latin octo, Gothic ahtau = Old High German ahto, German acht, English eight] cardinal number, eight, declention like plural of adjective in-a.
A. The number in objective significance, based on natural phenomena: see compounds °aṅgula, °nakha, °pada, °pāda.
B. The number in subjective significance.
(1) as mark of respectability and honour, based on the idea of the double square:
(a.) in meaning "a couple" aṭṭhamatakukkuṭe aṭṭha jīva-k. gahetvā (with eight dead and eight live cocks; eight instead of 2 because gift intended for a king) Dhammapada I 213. saṅghassa asalākabhattaṁ dāpesi Vimāna Vatthu 75 = Dhammapada III 104.
a. piṇḍapātāni adadaṁ Vimāna Vatthu 348. a. vattha-yugāni (a double pair as offering) Peta Vatthu Commentary 232, atherā Peta Vatthu Commentary 32. — The highest respectability is expressed by 8 X 8 = 64, and in this sense is frequently applied to gifts, where the giver gives a higher potency of a pair (23). Thus a "royal" gift goes under the name of sabb'aṭṭhakaṁ dānaṁ (8 elephants, eight horses, eight slaves etc.) where each of eight constituents is presented in eight exemplars Dhammapada II 45, 46, 71. In the same sense aṭṭh- aṭṭha kahāpaṇā (as gift) Dhammapada II 41; aṭṭh'aṭṭhakā dibbā kaññā Vimāna Vatthu 673 (= catusaṭṭhi Vimāna Vatthu 290); aṭṭhaṭṭhaka Dīpavaṁsa VI 56. Quite conspicuous is the meaning of a "couple" in the phrase satt'aṭṭha seven or eight = a couple, e.g. satt'aṭṭha divasā, a week or so Jātaka I 86; Jātaka II 101; Vimāna Vatthu 264 (saṁvaccharā years). —
(b.) used as definite measure of quantity and distance, where it also implies the respectability of the gift, eight being the lowest unit of items that may be given decently. Thus frequent as aṭṭha kahāpaṇā Jātaka I 483; IV 138; Vimāna Vatthu 76; Milindapañha 291.
In distances: A karīsā Dhammapada II 80; IV 217; Peta Vatthu Commentary 258; A usabhā Jātaka IV 142. (commentary) in combination with 100 and 1000 it assumes the meaning of "a great many", hundreds, thousands. Thus aṭṭha sataṁ eight-hundred, Sutta-Nipāta 227. As denotation of wealth (cf. below under eighteen and eighty): a-sata-sahassa-vibhava Dhammapada IV 7. But aṭṭhasata at Saṁyutta Nikāya IV 232 means 108 (3 X 36), probably also at Jātaka V 377. — aṭṭha sahassaṁ 8000 Jātaka V 39 (nāgā). The same meaning applies to eighty as well as to its use as unit in combination with any other decimal (18, 28, 38 etc.):
(α) eighty (asīti) a great many. Here belong the eighty smaller signs of a Mahāpurisa (see anuvyañjana), besides the thirty-two main signs (see dvattiṁsa) Vimāna Vatthu 213 etc. Frequently as measure of riches, e.g. eighty waggon loads Peta Vatthu II 75; asīti-koṭivibhava Dhammapada III 129; Peta Vatthu Commentary 196; asīti hatth'ubbedho rāsi (of gold) Vimāna Vatthu 66, etc. See further references under asīti.
(β) The following are examples of eight with other decimals: 18 aṭṭhādasa (only Majjhima Nikāya III 239: manopavicārā) and aṭṭhārasa (this the later form) Vimāna Vatthu 213 (avenika-Buddha-dhammā: Bhagavant's qualities); as measure Jātaka VI 432 (18 hands high, of a fence); of a great mass or multitude: aṭṭhārasa koṭiyo or °koṭi, 18 koṭis Jātaka I 92 (of gold), 227; IV 378 (°dhana, riches); Dhammapada II 43 (of people); Milindapañha 20 (the same); aṭṭhārasa-akkhohini-saṅkhāya Jātaka VI 395. a. vatthū Vinaya II 204. — 28 aṭṭhavīsati nakkhattāni Mahāniddesa 382; paṭisallāṇaguṇā Milindapañha 140. — 38 aṭṭhatiṁsā Milindapañha 359 (rājaparisā). — 48 aṭṭha cat tārīsaṁ vassāni Sutta-Nipāta 289. — 68 aṭṭhasaṭṭhi Theragāthā 1217 °sitā savitakkā, where the same passage at Saṁyutta Nikāya I 187 however reads atha saṭṭhi-tasitā vitakkā); Jātaka I 64 (turiya-satasahassāni) — 98 aṭṭhanavuti (cf. 98 the age of Eli, 1 Sam. 4:15) Sutta-Nipāta 311 (rogā, a higher set than the original 3 diseases, cf. navuti).
(2) as number of symmetry or of an intrinsic, harmonious, symmetrical set, aṭṭha denotes, like dasa (q.v.) a comprehensive unity. See especially the compounds for this application. °aṁsa and °aṅgika. Closely related to nos. 2 and four aṭṭha is in the geometrical progression of 2, 4, 8, 16, 32, where each subsequent number shows a higher symmetry or involves a greater importance (cf. 8 X 8 under 1 a) — Jātaka V 409 (a. maṅgalena samannāgata, of Indra's chariot: with the eight lucky signs); Vimāna Vatthu 193 (aṭṭhahi akkhaṇehi vajjitaṁ manussabhāvaṁ: the eight unlucky signs). In progression: Jātaka IV 3 (aṭṭha petiyo, following after 4, then followed by 16, 32); Peta Vatthu Commentary 75 (a. kapparukkhā at each point of the compass thirty-two in all). Further: eight expressions of bad language Dhammapada IV 3.

-aṁsa with eight edges, octagonal, octahedral, implying perfect or divine symmetry (see above B. 2), of a diamond Dīgha Nikāya I 76 = Majjhima Nikāya III 121 (maṇi veḷuriyo a.); Milindapañha 282 (maṇiratanaṁ subhaṁ jātimantaṁ a.) of the pillars of a heavenly palace (Vimāna) Jātaka VI 127 = 173 = Vimāna Vatthu 782 (a. sukatā thambhā); Vimāna Vatthu 8415 (āyataṁsa = āyatā hutvā aṭṭha-soḷasa-dvattiṁsādi-aṁsavanto Vimāna Vatthu 339). Of a ball of string Peta Vatthu {16} IV 328 (gulaparimaṇḍala, cf. Peta Vatthu Commentary 254). Of geometrical figures in general Dhammasaṅgani 617;
-aṅga (of) eight parts, eightfold, consisting of eight ingredients or constituents (see also next and above B 2 on significance of aṭṭha in this connection), in compounds with °upeta characterised by the eight parts (i.e. the observance of the first eight of the commandments or vows, see sīla and cf. aṅga 2), of uposatha, the fast-day Aṅguttara Nikāya I 215; Sutta-Nipāta 402 (Paramatthajotikā II 378 explains ekam pi divasaṁ apariccajanto aṭṭhaṅgupetaṁ uposathaṁ upavassa); cf. aṭṭhaṅguposathin (adjective) Mahāvaṁsa 36, 84. In Buddhist Hybrid Sanskrit always in phrase aṣṭāṅga-sa manvāgata upavāsa, e.g. Divyāvadāna 398; Avadānaśataka I 338, 399; also vrata Avadānaśataka I 170. In the same sense aṭṭhaṅgupeta pāṭihāriyapakkha (cf sub voce pāṭihāriya) Sutta-Nipāta 402, where Vimāna Vatthu 156 has °susamāgata (explained at Vimāna Vatthu 72 by pānāṭipātā veramaṇī-ādīhi aṭṭhah'aṅgehi samannāgata). °sa mannāgata endowed with the eight qualities (see aṅga 3), of rājā, a king Dīgha Nikāya I 137f., of brahmassara, the supreme or most excellent voice (of the Buddha) Dīgha Nikāya II 211; Jātaka I 95; Vimāna Vatthu 217. Also in Buddhist Hybrid Sanskrit aṣṭāṅgopeta svara of the voice of the Buddha, e.g. Avadānaśataka I 149;
-aṅgika having eight constituents, being made up of eight (intrinsic) parts, embracing eight items (see above B 2); of the uposatha (as in preceding aṭṭhaṅg'uposatha) Sutta-Nipāta 401; of the "Eightfold Noble Path" (ariyo a. maggo). (Also in Buddhist Hybrid Sanskrit as aṣṭāṅgika mārga, e.g. Lalitavistara 540, cf. aṣṭāṅgamārgadeśika of the Buddha, Divyāvadāna 124, 265); Dīgha Nikāya I 156, 157, 165; Majjhima Nikāya I 118; Itivuttaka 18; Sutta-Nipāta 1130 (magga uttama); Dhammapada 191, 273; Therīgāthā 158, 171; Khuddakapāṭha IV; Vinaya I 10; Cullaniddesa 485; Sumaṅgalavilāsinī I 313; Dhammapada III 402;
-aṅgula eight finger-breadths thick, eight inches thick, i.e. very thick, of double thickness Jātaka II 91 (in contrast to caturaṅgula); Mahāvaṁsa 29, 11 (with sattaṅgula);
-aḍḍha (varia lectio aḍḍhaṭṭha) half of eight, i.e. four (°pāda) Jātaka VI 354, see also aḍḍha1;
-nakha having eight nails or claws Jātaka VI 354 (ekekasmiṁ pāde dvinnaṁ dvinnaṁ khurānaṁ vasena commentary);
-nava eight or nine Dhammapada III 179;
-pada 1. A chequered board for gambling or playing drafts etc., literally having eight squares, i.e. on each side (Sumaṅgalavilāsinī I 85: ekekāya pantiyā aṭṭha aṭṭha padāni assā ti), cf. dasapada Dīgha Nikāya I 6. 2. eightfold, folded or plaited in eight, cross-plaited (of hair) Theragāthā 772 (aṭṭhāpada-katā kesā); Jātaka II 5 (°ṭṭhapana = cross-plaiting);
-padaka a small square (⅛), i.e. a patch Vinaya I 297; II 150;
-pāda an octopod, a kind of (fabulous) spider (or deer?) Jātaka V 377; VI 538; cf. Sanskrit aṣṭapāda = śarabha a fabulous eight-legged animal;
-maṅgala having eight auspicious signs Jātaka V 409 (explained here to mean a horse with white hair on the face, tail, mane, and breast, and above each of the four hoofs);
-vaṅka with eight facets, literally eight-crooked, i.e. polished on eight sides, of a jewel Jātaka VI 388;
-vidha eightfold Dhammasaṅgani 219.

:: Aṭṭha2 see attha.

:: Aṭṭhaka (adjective) [Sanskrit aṣṭaka
1. eightfold Vinaya I 196 = Udāna 59 (°vaggikāni); Vimāna Vatthu 75 = Dhammapada III 104 (°bhatta).
2. °ā (feminine) the eight day of the lunar month (cf. aṭṭhamī), in phrase rattīsu antar'aṭṭhakāsu in the nights between the eighths, i.e. the eighth day before and after the full moon Vinaya I 31, 288 (see Vinaya Texts I 130n); Majjhima Nikāya I 79; Aṅguttara Nikāya I 136; Milindapañha 396; Jātaka I 390.
3. °ṁ (neuter) an octad Vimāna Vatthu 672 (aṭṭh° eight octads = sixty-four); Vimāna Vatthu 289, 290. On sabbaṭṭhaka see aṭṭha B 1 a. See also antara.

:: Aṭṭhama (ordinal number) [Sanskrit aṣṭama, see aṭṭha1] the eighth Sutta-Nipāta 107, 230 (cf. Paramatthajotikā I 187), 437. — feminine °ī the eighth day of the lunar half month (cf. aṭṭhakā) Aṅguttara Nikāya I 144; Sutta-Nipāta 402; Vimāna Vatthu 166 (in all three passages as pakkhassa cātuddasī pañcadasī ca aṭṭhamī); Aṅguttara Nikāya I 142; Sutta-Nipāta 570 (ito atthami, scilicet divase, locative).

:: Aṭṭhamaka = aṭṭhama the eighth.
1. literally Milindapañha 291 (att° self-eighth).
2. As technical term the eighth of eight persons who strive after the highest perfection, reckoned from the first or Arahant. Hence the eighth is he who stands on the lowest step of the Path and is called a sotāpanna (q.v.) Kathāvatthu 243-251 (cf. Points of Controversy 46f.); Nettipakaraṇa 19, 49, 50; Paṭisambhidāmagga II 193 (+ sotāpanna).

:: Aṭṭhāna (neuter) [ā + ṭṭhāna] stand, post; name of the rubbing-post which, well cut and with incised rows of squares, was let into the ground of a bathing-place, serving as a rubber to people bathing Vinaya II 105, 106 (read aṭṭhāne with varia lectio; cf. Vinaya II 315).
CPD: 2 a-ṭṭhāna, na [sa. asthāna], (a) wrong place, time, or occasion; (b) impossibility (with following yaṁ and potential, = it is impossible that ...), (c) locative ~e = on wrong object, or wrong person: (d) instrumental ~ena akāraṇena = without reason.

:: Aṭṭhi°1 [= attha (aṭṭha) in compounds with kar and bhū, as frequent in Sanskrit and Pāḷi with i for a, like citti-kata (for citta°), aṅgi-bhūta (for aṅga°); cf. the frequent combination (with similar meaning) manasi-kata (besides manasā-k.), also upadhikaroti and others. This combination is restricted to the past participal and derivatives (°kata and °katvā). Other explanations by Morris JPTS 1886, 107; Windisch, Majjhima Nikāya and B. 100], in combination with katvā: to make something one's attha, i.e. object, to find out the essence or profitableness or value of anything, to recognise the nature of, to realize, understand, know. Nearly always in stock phrase aṭṭhikatvā manasikatvā Dīgha Nikāya II 204; Majjhima Nikāya I 325, 445; Saṁyutta Nikāya I 112f. = 189, 220; V 76; Aṅguttara Nikāya II 116; III 163; Jātaka I 189; V 151 (attano atthikabhāvaṁ katvā atthiko hutvā sakkaccaṁ suṇeyya commentary); Udāna 80 (adhikicca, ayaṁ no attho adhigantabbo evaṁ sallakkhetvā tāya desanāya atthikā hutvā commentary); Saddhammopāyana 220 (°katvāna).

:: Aṭṭhi2 (neuter) [Sanskrit asthi = Avesta asti, Greek ὄστεον, ὄστρακον, ὰστάγαλος; Latin os (°oss); also Greek ὅζος branch Gothic asts
1. a bone Aṅguttara Nikāya I 50; IV 129; Sutta-Nipāta 194 (°nahāru bones and tendons); Dhammapada 149, 150; Jātaka I 70; III 26, 184; VI 448 (°vedhin); Dhammapada III 109 (300 bones of the human body, as also at Suśruta III 5); Paramatthajotikā I 49; Peta Vatthu Commentary 68 (°camma-nahāru), 215 (gosīs°); Saddhammopāyana 46, 103.
2. the stone of a fruit Jātaka II 104.

-kaṅkala [Sanskrit °kaṅkāla] a skeleton Majjhima Nikāya I 364; cf. °saṅkhalika;
-kadali a special kind of the plantain tree (Musa Sapientum) Jātaka V 406;
-kalyāṇa beauty of bones Dhammapada I 387;
-camma bones and skin Jātaka II 339; Dhammapada III 43; Peta Vatthu Commentary 68
-taca the same Jātaka II 295;
-maya made of bone Vinaya II 115;
-miñjā marrow Aṅguttara Nikāya IV 129; Dhammapada I 181; III 361; Paramatthajotikā I 52;
-yaka (Text aṭṭhīyaka) bones and liver Saṁyutta Nikāya I 206;
-saṅkhalikā [BHS °śakalā Avadānaśataka I 274f., see also aṭṭhika°] a chain of bones, i.e. a skeleton Dhammapada III 479; Peta Vatthu Commentary 152;
-saṅghāṭa conjunction of bones, i.e. skeleton Visuddhimagga 21; Dhammapada II 28; Peta Vatthu Commentary 206;
-sañcaya a heap of bones Itivuttaka 17;
-saññā the idea of bones (cf. aṭṭhika°) Theragāthā 18;
-saṇṭhāna a skeleton Saddhammopāyana 101. [BD]: Aṭṭhi-saññā: perception of bones

:: Aṭṭhika1 (neuter) [from aṭṭhi
1. = aṭṭhi1 a bone Majjhima Nikāya III 92; Jātaka I 265, 428; VI 404; Peta Vatthu Commentary 41.
2. = aṭṭhi2 kernel, stone Dhammapada II 53 (tāl°); Mahāvaṁsa 15, 42.

-saṅkhalikā a chain of bones, a skeleton Aṅguttara Nikāya III 324 see also under kaṭaṭṭhika.

-saññā the idea of a skeleton Saṁyutta Nikāya V 129f.; Aṅguttara Nikāya II 17; Dhammasaṅgani 264.
[BD]: aṭṭhika-saññā: perception of the skeleton

:: Aṭṭhika2 at Peta Vatthu Commentary 180 (sūcik°) to be read aṭṭita (q.v.) for aṭṭika.

:: Aṭṭhilla at Vinaya II 266 is explained by Buddhaghosa on page 327 by gojaṅghaṭṭika, perhaps more likely = Sanskrit aṣṭhīlā a round pebble or stone.

:: Aṭṭhita1 see ṭhita.

:: Aṭṭhita2 [ā + ṭhita] undertaken, arrived at, looked after, considered Jātaka II 247 (= adhiṭṭhita commentary).

:: Aṭṭhita3 see atthika.

:: Aṭṭita (and occasionally addita, e.g. Peta Vatthu II 62; Therīgāthā 77, 89; Theragāthā 406) [Sanskrit ardita, past participle of ardayati, causative of ardati, see aṭṭa3] pained, distressed, grieved, terrified Theragāthā 157; Jātaka II 436; IV 85 (varia lectio addhita); V 84; Vimāna Vatthu 311; Therīgāthā Commentary 270; Mahāvaṁsa 1, 25; 6, 21; Dīpavaṁsa I 66; II 23; XIII 9; Saddhammopāyana 205. See remarks of Morris JPTS 1886, 104, and 1887. 47.

:: Aṭṭiyana (neuter) [cf. Sanskrit ardana, to aṭṭiyati] fright, terror, amazement Dhammapada II 179.

:: Aṭṭiyati and Aṭṭiyati [denominative from aṭṭa3, q.v.] to be in trouble or anxiety, to be worried, to be incommoded, usually combined with harāyati, e.g. Dīgha Nikāya I 213 (+ jigucchati); Saṁyutta Nikāya I 131; Majjhima Nikāya I 423; Peta Vatthu I 102 (= aṭṭā dukkhitā Peta Vatthu Commentary 48), frequent in present participle aṭṭiyamāna harāyamāna (+ jigucchamāna) Vinaya II 292; Jātaka I 66, 292; Itivuttaka 43; Cullaniddesa 566; Paṭisambhidāmagga I 159. Spelling sometimes addiyāmi, e.g. Therīgāthā 140, — past participle aṭṭita and addita.

:: Ava° (prefix)
1. Relation between ava and o. Phonetically the difference between ava and o is this, that ava is the older form, whereas o represents a later development Historically the case is often reversed — that is, the form in o was in use first and the form in ava was built up, sometimes quite independently, long afterwards. Okaḍḍhati, okappati, okappanā, okassati, okāra, okantati, okkamati, ogacchati, odāta and others may be used as examples. The difference in many cases has given rise to a differentiation of meaning, like English ripe: rife, quash: squash; German Knabe: Knappe etc. (see below B 2).
A. The old Pāḷi form of the prefix is o. In some cases however a Vedic form in ava has been preserved by virtue of its archaic character. In words forming the 2nd part of a compound we have ava, while the absolute form of the same word has o. See e.g. avakāsa (—°) > okāsa (°-); avacara > ocaraka; avatata; avadāta; avabhāsa; avasāna.
B. 1. the proportion in the words before us (early and later) is that o alone is found in 65% of all cases, ava alone in 24%, and ava as well as o in 11%. The proportion of forms in ava increases as the books or passages become later. Restricted to the older literature (the four Nikāyas) are the following forms with o: okiri, okkanti, okkamati, okkhipati, ogacchati, ossajati.
2. The Pāḷi form (o) shows a differentiation in meaning against the later Sanskrit forms (ava°). See the following:

ava kappanā harnessing: okappanā confidence;
avakkanti (not Sanskrit): okkanti appearance;
avakkhitta thrown down: okkhitta subdued;
avacara sphere of motion: ocaraka spy;
avatiṇṇa descended: otiṇṇa affected with love;
avaharati to move down, put off: oharati to steal.

3. In certain secondary verb-formations, arisen on Pāḷi grounds, the form o is used almost exclusively pointing thus to a clearly marked dialectical development of Pāḷi. Among these formations are deminutives in °ka usually; the gerund and the infinitive usually; the causatives throughout.
II. ava as prefix. [Pāḷi ava = Vedic ava and occasionally o; Avesta ava; Latin au- (aufero = avabharati, aufugio etc.); Old Bulgarian u-; Old-Irish o, ua. See further relations in Walde, Latin Wörterbuch under au]. — Meaning. (Rest:) lower, low (opposite ut°, see e.g. uccāvaca high and low, and below III c), explained as heṭṭhā (Dhammapada IV 54 under avaṁ) or adho (ibid. 153; Paramatthajotikā II 290). — (Motion:) down, downward, away (down), off; e.g. avasūra sundown; adverb avaṁ (q.v., opposite uddhaṁ).
(a) literally away from, off: ava-kantati to cut off; °gaṇa away from the crowd; °chindati cut off; °jīyati fall off; °bhāsati shine out, effulge; °muñcati take off; °siṭṭha left over. — down, out, over: °kirati pour down or out over; °khitta thrown down; °gacchati go down; °gāheti dip down; °tarati descend; °patita fallen down; °sajjati emit; °siñcati pour out over; °sīdati sink down.
(b) figurative down in connection with verbs of emotion (cf. Latin de- in despico to despise, literally look down on), see ava-jānāti, °bhūta, °mānita, °vajja, °hasati — away from, i.e. the opposite of, as equivalent to a negation and often taking the place of the negative prefix a° (an°), e.g. in avajaya (= ajaya), °jāta, °maṅgala (= a°), °pakkhin, °patta.
Affinities of ava.
(a) apa. There exists an exceedingly frequent interchange of forms with apa° and ava°, the historical relation of which has not yet been thoroughly investigated. For a comparison of the two the Buddhist Hybrid Sanskrit forms are indispensable, and often afford a clue as to the nature of the word in question. See on this apa 2 and cf. the following words under ava: avakata, °karoti, °khalita, °aṅga, ottappa, avattha, °nīta, °dāna, °pivati, °rundhati, °lekhati, °vadati, °varaka, °sakkati, avassaya, avasseti, °hita, avāpurīyati, avekkhati.
(b) abhi. The similarity between abhi and ava is seen from a comparison of meaning abhi II b and ava II a. The two prefixes are practically synonymous in the following words: °kaṅkhati, °kamati, °kiṇṇa, °khipati, °maddati, °rata, °lambati, °lekheti, °lepana, °siñcati.
(c) The contrary of ava is ut (cf. above II 2). among the frequent contrast-pairs showing the two, like English up and down, are the following: ukkaṁsāvakaṁsa, uggama-nogga mana, uccāvaca, ullaṅgheti-olaṅgheti, ullittāvalitta; ogilituṁ-uggilituṁ, ona ma nunna mana. Two other combinations founded on the same principle (of intensifying contrast) are chiddāvacchidda and ava° in contrast with vi° in olambavilamba, olugga-vilugga.

:: Ava kappanā and okappanā (feminine) [ava + kappanā] preparation, fixing up, especially harnessing Jātaka VI 408.

:: Avabhāsa [later form of obhāsa] Only in compound gambhīrāvabhāso Dīgha Nikāya II 55, looking deep. Same compound at Aṅguttara Nikāya II 105 = past participle 46 has obhāsa.

:: Avabhāsaka (—°) (adjective) [from avabhāsa] shining, shedding light on, illuminating Saddhammopāyana 14.

:: Avabhāsita (—°) [late form of obhāsita] shining with, resplendent Saddhammopāyana 590.

:: Avabhuñjati [ava + bhuñjati] to eat, to eat up Jātaka III 272 (infinitive °bhottuṁ), 273.

:: Avabhūta (adjective) [ava + bhūta, past participle of ava + bhū] "come down", despised, low, unworthy Majjhima Nikāya II 210.

:: Avabodha ([DPL]: spelling avabhodha) [ava + bodha] perception, understanding, full knowledge Paramatthajotikā II 509 (sacca°). — Negative an° not awakened to the truth Vimāna Vatthu 826 (= ananubodha Vimāna Vatthu 319).

:: Avabodha [DPL]: Full knowledge or understanding.

:: Avabodhati (—°) [cf. Sanskrit avabodhati] to realize, perceive, pay attention to Jātaka III 151 nava°).

:: Avabujjhati (—°) [cf. Buddhist Hybrid Sanskrit avabudhyate] to understand Aṅguttara Nikāya IV 96 = Itivuttaka 83 (navabujjhati); Aṅguttara Nikāya IV 98 (the same) Jātaka I 378 = III 387 (interchanging with anubujjhati at the latter passage).

:: Avaca (adjective) [derived from ava after the analogy of ucca < ut] — low, only in combination uccāvacā (plural) high and low, see ucca. Kv-a 38.

:: Avacana (neuter) [a + vacana] "non-word", i.e. the wrong word or expression Jātaka I 410.

:: Avacara (—°) (adjective/noun) [ava + car, also Buddhist Hybrid Sanskrit avacarain same sense, e.g. antaḥpurāvacarā the inmates of the harem Jātakamala 210
(a) (adjective) living in or with, moving in Dīgha Nikāya I 206 (santika° one who stays near, a companion); figurative dealing or familiar with, at home in Aṅguttara Nikāya II 189 (atakka°); IV 314 (parisā°); Jātaka I 60 (tāḷa° one conversant with music, a musician, see tāḷa1); II 95 (saṅgāma°); Milindapañha 44 (the same and yoga°).
(b) (noun) sphere (of moving or activity), realm, plane (of temporal existence); only as technical term in kāmāvacara rupāvacara arūpāvacara or the 3 realms of sense-desires, form and non-form: kāma° Dīgha Nikāya I 34 (°deva); Dhammasaṅgani 431 (as adjective); rūpa° past participle 37; arūpa° past participle 38; Paṭisambhidāmagga I 83, 84, 101; as 387; Peta Vatthu Commentary 138, 163; to be omitted in Dhammasaṅgani 1268, 1278.

:: Avacaraka and ocaraka (adjective/noun) [from avacara]
1. only in compound kāmāvacarika as adjective to kāmāvacara, belonging to the sphere of sense experiences, Saddhammopāyana 254.
2. Late form of ocaraka, spy, only in commentary on Theragāthā 315ff. quoted in Psalms of the Brethren 189, note 3. Occurs in Buddhist Hybrid Sanskrit (Divyāvadāna 127).

:: Avacaraṇa (neuter) [from avacarati 1] being familiar with, dealing with, occupation Jātaka II 95.

:: Avacarati [DPL]: To go through, to traverse, to occupy, to make one's home.

:: Avacchedaka (—°) (adjective) [ava + cheda + ka] cutting off, as neuter °ṁ adverb in phrase kabaḷāvacchedakaṁ after the manner of cutting off mouthfuls (of food) Vinaya II 214; IV 196; cf. āsāvacchedika whose hope or longing has been cut off or destroyed Vinaya I 259.

:: Avacchidda (—°) (adjective) [ava + chidda] perforated, only in reduplicated (intensive) compound chiddāvacchidda perforated all over, nothing but holes Jātaka III 491; Dhammapada I 122. 284, 319. cf. chidda-vicchidda.

:: Avacuttha 2nd preterit of vac, in prohibitive form mā evaṁ avacuttha do not speak thus Jātaka VI 72; Dhammapada IV 228.

:: Avadāna see apadāna.

:: Avadāniya (adjective) [from avadāna cutting off; ava + dā2 to cut] stingy, niggardly Sutta-Nipāta 774 (= Mahāniddesa 36f. which explains as follows: avaṁ gacchanti ti pi avadāniyā; maccharino pi vuccanti avadāniyā; buddhānaṁ ... vacanaṁ ... nādiyantī ti avadāniyā. Paramatthajotikā II 516 condenses this explanation into the following: avaṅga manatāya maccharitāya buddhādīnaṁ vacanaṁ anādiyanatāya ca avadāniyā).

:: Avadāpana (cleansing): see vodāpana.

:: Avadāpeti (to deal out) only Buddhist Hybrid Sanskrit pary° Divyāvadāna 202.

:: Avadāta (= odāta) Dāṭhāvaṁsa III 14 metri causā.

:: Avadāyati [denominative from avadā in same meaning as anuddā, to dā1: see dayati2] to have pity on, to feel sorry for Jātaka IV 178 (bhūtānaṁ na-vadāyissaṇ, gloss nānukampiyaṁ).

:: Avadehaka (—°) (adjective) [ava + deha + ka but more likely direct from ava + dih] — in the idiom udarāvadehakaṁ bhuñjati, to eat one's fill Majjhima Nikāya I 102; Theragāthā 935. Visuddhimagga 33 has udarāvadehaka-bhojana, a heavy meal.

:: Avadhāna , attention A 10.68 Sn. 322; Mp. 21; UdA. 17; A. i, 198.

:: Avadhāraṇa (neuter) [cf. Sanskrit avadhāraṇa, from ava + dhṛ] calling attention to, affirmation, emphasis; as technical term used by commentaries in explanation of evaṁ at Sumaṅgalavilāsinī I 27; and of kho at Peta Vatthu Commentary 11, 18.

:: Avadhi 3 singular preterit of vadhati. — At Dhammapada II 73 avadhi = odhi.

:: Avadīyati [Sanskrit avadīryati, ava + ḍṛ1, ḍṛṇāti, see etymology under darī] — to burst, split open Jātaka VI 183 (= bhijjati commentary) see also uddīyati.

:: Avaḍḍhi (feminine) [a + vaḍḍhi] "non-growth", decay Dhammapada III 335; commentary on Aṅguttara Nikāya III 76 (cf. apajaha).

:: Avagacchati [ava + gacchati] to come to, approach, visit (cf. Vedic avagacchati) Peta Vatthu Commentary 87.

:: Avagaṇḍa (-kāraka) (adjective) [ava + gaṇḍa°] "making a swelling", i.e. puffing out the cheeks, stuffing the cheeks, full (when eating); only neuter °ṁ as adverb after the manner or in the way of stuffing etc. Vinaya II 214; IV 196.

:: Avagata [past participle of avagacchati] at Peta Vatthu Commentary 222 is uncertain reading; the meaning is "known, understood" (aññāta Peta Vatthu IV 111); perhaps we should read āvikata or adhigata (so varia lectio).

:: Avagāhati and ogāhati [ava + gāhati] to plunge or enter into, to be absorbed in (accusative and locative) Visuddhimagga 678 (vipassanāvīthiṁ); Saddhammopāyana 370, 383.

:: Avaggaha [Sanskrit avagraha] hindrance, impediment, used at Sumaṅgalavilāsinī I 95 as synonym for drought (dubuṭṭhikā).

:: Avaguṇṭhana (adjective) (—°) [from oguṇṭheti] covering Saddhammopāyana 314.

:: Avaharaṇa (—°) [from avaharati in both meanings] taking away, removal; theft Peta Vatthu Commentary 47 (sāṭaka°), 92 (soka°).

:: Avaharati and oharati [ava + hṛ] to steal Jātaka I 384; Peta Vatthu Commentary 47 (avaharivatthaṁ), 86 (the same, = apānudi), — past participle avahaṭa (q.v.).

:: Avahasati [ava + has] to laugh at, deride, mock Jātaka V 111 (aññamaññaṁ); Peta Vatthu Commentary 178. — preterit avahasi Jātaka IV 413.

:: Avahaṭa [past participle of avaharati] taken away, stolen Milindapañha 46.

:: Avahāra [from avaharati] taking, acquiring, acquisition Vinaya V 129 (pañca avahārā, viz. theyya°, pasayha°, parikappa°, paṭicchanna°, kusa°).

:: Avahīyati [for ohīyati] to be left behind, to stay behind Jātaka V 340.

:: Avajaya [ava + jaya, cf. apajita] defeat Dhammapada II 228 (varia lectio for Text ajaya).

:: Avajānāti [ava + jñā]
1. to deny Vinaya II 85; Aṅguttara Nikāya III 164 = past participle 65.
2. (later) to despise Dhammapada III 16; Peta Vatthu Commentary 175 (gerundive °jānitabba) — Of short stem-form ñā are found the foll: gerundive avaññeyya Peta Vatthu Commentary 175, and with o°: gerundive oñātabba Peta Vatthu Commentary 195; past participle avañāta, besides avaññāta.

:: Avajāta (adjective) [ava + jāta; cf. Buddhist Hybrid Sanskrit avajāta in meaning misborn, miscarriage] — low-born, of low or base birth, figurative of low character (opposite abhijāta) Sutta-Nipāta 664 (= buddhassa avajātaputta Paramatthajotikā II 479); Itivuttaka 63; Milindapañha 359.

:: Avajīyati [ava + jīyati; Sanskrit avajiryate] to be diminished, to be lost, be undone Jātaka I 313 (jitaṁ a; varia lectio avajījy°); Dhammapada 179 (jitaṁ a= dujjitaṁ hoti Dhammapada III 197).

:: Avajja (adjective) [Sanskrit avadya, seemigly a + vadya, but in reality derived from ava. According to Childers = Sanskrit avarjya from vṛj, thus meaning "not to be shunned, not forbidden". This interpretation is justified by context of Dhammapada 318, 319. The Pāḷi commentator refers it to ava + vad (for *ava-vadya) in sense of to blame, cf. apavadati] — low, inferior, blamable, bad, deprecable Dhammapada 318, 319; Dhammasaṅgani 1160. More figurative in negative form anavajja blameless, faultless Dīgha Nikāya I 70 (= anindita Sumaṅgalavilāsinī I 183); Aṅguttara Nikāya II 26 = Itivuttaka 102; Sutta-Nipāta 47 (°bhojin carrying on a blameless mode of livelihood, see Cullaniddesa §39), 263 (= anindita agarahita Paramatthajotikā I 140): Paṭisambhidāmagga II 116, 170; past participle 30, 41, 58; Saddhammopāyana 436. Opposite sāvajja.

:: Avajjatā (feminine) [abstract to preceding), only negative an° blamelessness, faultlessness past participle 25, 41; Dhammasaṅgani 1349.

:: Avajjha (adjective) [garundive of a + vadhati, Sanskrit vadhya, vadh] not to be killed or destroyed, inviolable Sutta-Nipāta 288; Jātaka V 69; VI 132.

:: Avakaḍḍhati [ava + kaḍḍhati, cf. avakassati and apakassati] Nettipakaraṇa 4 (avakaḍḍhayitvā), passive avakaḍḍhati Jātaka IV 415 (hadayaṁ me a. my heart is weighed down = sokena avakaḍḍhīyati commentary; varia lectio avakassati), — past participle avakaḍḍhita.

:: Avakaḍḍhita [past participle of avakaḍḍhati] pulled down, dragged away Dhammapada III 195.

:: Avakaṁsa [from ava-karṣati; on ṁs: °rṣ cf. haṁsati: harṣati] dragging down, detraction, abasement, in compound ukkaṁsavak° lifting up and pulling down, raising and lowering, rise and fall Dīgha Nikāya I 54.

:: Avakanta [for °avakatta, Sanskrit avakṛtta; past participle of avakantati, see kanta2] cut, cut open, cut off Jātaka IV 251 (galakāvakantaṁ).

:: Avakantati and okantati (okk°) [cf. Sanskrit avakṛntati, ava + kantati, cf. also apakantati] — to cut off, cut out, cut away, carve — (ava:) Jātaka IV 155, — past participle avakanta and avakantita.

:: Avakantita [past participle of avakantati] cut out Peta Vatthu Commentary 213.

:: Avakaṅkhati (—°) [ava + kaṅkhati; cf. Sanskrit anu-kāṅkṣati] to wish for, strive after Saṁyutta Nikāya IV 57 (n'); Jātaka IV 371 (n'); V 340 (n'), 348 (n' = na pattheti commentary).

:: Avakaroti [Sanskrit apakaroti, cf. Pāḷi apa°] "to put down", to despise, throw away; only in derived avakāra and avakārin, — past participle avakata (q.v.). — See also avākaroti and cf. avakirati 2.

:: Avakassati and okassati [cf. Sanskrit avakarṣati, ava + kṛs.; see also apakassati and avakaḍḍhati] to drag down, to draw or pull away, distract, remove. — Aṅguttara Nikāya V 74 = Vinaya II 204 (+ vavakassati).

:: Avakata = apakata, varia lectio at Itivuttaka 89.

:: Avakārakaṁ (adverb) [from avakāra] throwing away, scattering about Vinaya II 214.

:: Avakārin (adjective) (—°) [from avakāra] despising, degrading, neglecting Vibhaṅga 393f. (an°).

:: Avakāsa and okāsa [ava + kāś to shine, cf. Sanskrit avakāśa
1. "appearance": akkhuddāvakāso dassanāya not little (or inferior) to behold (of appearance) Dīgha Nikāya I 114; ariyāvakāsa appearing noble or having the appeararance of an Aryan Jātaka V 87; katāvakāsa put into appearance Vimāna Vatthu 229.
2. "opportunity": kata° given leave Dīgha Nikāya I 276 Sutta-Nipāta 1030; anavakāsakārin not giving occasion Milindapañha 383. — anavakāsa not having a chance or opportunity (to happen), impossible; always in stereotypical phrase aṭṭhānaṁ etaṁ anavakāso Vinaya II 199; Aṅguttara Nikāya I 26; V 169; past participle 11, 12; Peta Vatthu Commentary 28.

:: Avakirati and okirati [ava + kirati]
1. to pour down on, to pour out over; preterit avakiri Peta Vatthu Commentary 86; gerund °kiritvā Jātaka V 144.
2. to cast out, reject, throw out; preterit avākiri Vimāna Vatthu 305 = 485 (varia lectio °kari; Vimāna Vatthu 126 explains by chaḍḍesi vināsesi). — passive avakirīyati Peta Vatthu III 110 (= chaḍḍīyati Peta Vatthu Commentary 174); gerundive °kiriya (see seperate). See also apakiritūna. Past participle okiṇṇa.

:: Avakiriya [gerundive of avakirati] to be cast out or thrown away; rejectable, low, contemptible Jātaka V 143 (taken by commentary as gerund = avakiritvā).

:: Avakkama [from avakkamati] entering, appearance Jātaka V 330 (gabbhassa).

:: Avakkamati and okkamati [ava + kamati from kṛam] to approach. to enter, go into or near to, to fall into, appear in, only in gerund (poetically) avakamma Jātaka III 480 (varia lectio apa°).

:: Avakkanta (—°) [past participle of next] entered by, beset with, overwhelmed by (instrumental) Saṁyutta Nikāya III 69 (dukkha°, sukha° and an°).

:: Avakkanti (feminine) [from avakkamati] entry, appearance, coming down into, opportunity for rebirth Saṁyutta Nikāya II 66 (nāmarūpassa); III 46 (pañcannaṁ indriyānaṁ); past participle 13 (= okkanti nibbatti pātubhāvo Puggalapaññatti 184); Kathāvatthu 142 (nāmarūpassa); Milindapañha 123 (gabbhassa).

:: Avakkāra [Sanskrit avaskara fæces, from avaṁ + karoti] throwing away, refuse, sweepings; only in compound °pātī a bowl for refuse, slop basin, ash-bin Vinaya I 157, 352; II 216; Majjhima Nikāya I 207; Dhammapada I 305.

:: Avakkhalita [past participle of avakkhaleti, causative of kṣal] washed off, taken away from, detracted Sumaṅgalavilāsinī I 66 (varia lectio apa°).

:: Avakkhipana (neuter) [from avakkhipati] throwing down, putting down Jātaka I 163.

:: Avakkhipati and okkhipati [ava + khipati; cf. Sanskrit avakṣipati] to throw down or out, cast down, drop; figurative usually applied to the eyes = to cast down, hence transferred to the other senses and used in meaning of "to keep under, to restrain, to have control over" (cf. also avakkhāyati), preterit °khipi Sumaṅgalavilāsinī I 268 (bhusaṁ, varia lectio avakkhasi).

:: Avakkhitta and okkhitta [past participle of avakkhipati
1. [= Sanskrit avakṣipta] thrown down, flung down, cast down, dropped; thrown out, rejected. (ava:) Majjhima Nikāya I 296 (ujjhita + a.); Sumaṅgalavilāsinī I 281 (an°), 289 (pinḍa); Peta Vatthu Commentary 174 (piṇḍa).
2. [= Sanskrit utkṣipta?] thrown off, gained, produced, got (cf. uppādita), in phrase sedāvakkhitta gained by sweat Aṅguttara Nikāya II 67; III 45.

:: Avakujja (adjective) [ava + kujja, cf. Buddhist Hybrid Sanskrit avakubja Mahāvastu I 29, avakubjaka ibid. 213; II 412] — face downward, head first, prone, bent over (opposite ukkujja and uttāna) Jātaka I 13 = Buddhavaṁsa II 52; Jātaka V 295; VI 40; Peta Vatthu IV 108; Peta Vatthu Commentary 178.

-pañña (adjective) one whose reason is turned upside down (like an upturned pot, i.e. empty) Aṅguttara Nikāya I 130; past participle 31 (= adhomukha-pañña Puggalapaññatti 214).

:: Avalambati [= olambati]. Only in late verse. Text hang down. Peta Vatthu II 118; 102. Gerund avalamba (for °bya) Peta Vatthu III 35; cf. olubbha.

:: Avalekhana1 (neuter) [from avalekhati] (a) scraping, scraping off Vinaya II 141 (°pidhara), 221 (°kaṭṭha). (b) scratching in, writing down Jātaka IV 402, (°sattha a chisel for engraving letters).

:: Avalekhana2 (neuter) varia lectio for apalekhana.

:: Avalekhati [ava + lekhati, likh, Sanskrit avalikhati] to scrape off Vinaya II 221 (varia lectio apa°).

:: Avalepana (—°) (neuter) [from ava + lip] smearing, daubing, plasterng Majjhima Nikāya I 385 (pīta°); Sutta-Nipāta 194 (kāyo taca-maṁsāvalepano the body plasterd with skin and flesh).

:: Avalitta (—°) [Sanskrit avalipta, past participle of ava-limpati] besmeared; in compound ullittāvalitta "smeared up and down" i.e. plasterd inside and outside Aṅguttara Nikāya I 101.

:: Avamaṅgala (adjective) [ava + maṅgala, ava here in privative function] of bad omen, unlucky, infaustus (opposite abhimaṅgala); neuter bad luck, ill omen Jātaka I 372, 402; II 197; VI 10, 424; Dhammapada III 123; Peta Vatthu Commentary 261. cf. next.

:: Avamaṅgalla (adjective) [from avamaṅgala] of bad omen, neuter anything importune, unlucky Jātaka I 446.

:: Avamaññati [Sanskrit ava manyate] to slight, to disregard, despise Dhammapada I 170; Peta Vatthu Commentary 37, 175; Saddhammopāyana 271, — past participle causative avamānita.

:: Avamāna and omāna [from ava + man, think] disregard, disrespect, contempt Jātaka II 386; III 423; V 384. cf. next.

:: Avamānana (neuter) [from avamāna] = avamāna Jātaka I 22.

:: Avamāneti [causative of avamaññati] to despise Jātaka V 246. Past participle avamānita Peta Vatthu Commentary 36.

:: Avaṁ (adverb) [Vedic avāk and avāṁ] the preposition avain adverb use, down, downward; in commentary often explained by adho. Rarely absolute, the only passage found so far being Sutta-Nipāta 685 (avaṁ sari he went down, varia lectio avasari, explained by otari Paramatthajotikā II 486). Opposite uddhaṁ (above, up high). Frequently in compound avaṁsira (adjective) head downward (+ uddhaṁpāda feet up), a position characteristic of beings in Niraya (Hell), e.g. Saṁyutta Nikāya I 48; Sutta-Nipāta 248 (patanti sattā Nirayaṁ avaṁsirā = adhogata-sīsā Paramatthajotikā II 290); Vimāna Vatthu 5225 (of revatī, + uddhaṁpāda); Peta Vatthu IV 146; Jātaka I 233 (+ uddhapāda); IV 103 (Nirayaṁ vajanti yathā adhammo patito avaṁsiro); Mahāniddesa 404 (uddhaṁpāda + a.); Dhammapada IV 153 (gloss adhosira). — On avaṁ° cf. further avakkāra, avākaroti, avekkhipati.

:: Avanata see oṇata.

:: Avanati (—°) (feminine) [from avanamati] stooping, bending, bowing down, humiliation Milindapañha 387 (unnatāvanati).

:: Avani (feminine) [Vedic avani] bed or course of a river; earth, ground Dāṭhāvaṁsa IV 5.

:: Avaṇṇa [a + vaṇṇa] blame, reproach, fault Dīgha Nikāya I 1 (= dosā nindā Sumaṅgalavilāsinī I 37); Itivuttaka 67; past participle 48, 59.

:: Avaṇṇanīya (adjective) [gerund of a + vaṇṇeti] indescribable Jātaka V 282.

:: Avaṇṭa (adjective) [a + vaṇṭa] without a stalk Jātaka V 155.

:: Avaṅga see apaṅga.

:: Avañcana (adjective) [a + vañcana from vañc] not (even) tottering, i.e. unfit for any motion (especially walking), said of crippled feet Jātaka I 214 = Cariyāpiṭaka III 9, 10.

:: Avañña (adjective) [to avaññā] despised, despicable Peta Vatthu III 113 (= avaññeyya avajānitabba Peta Vatthu Commentary 175).

:: Avaññatti (feminine) [ava + ñatti = Sanskrit °avajñapti, from ava + jñā] only as negative an° the fact of not being despised, inferior or surpassed, egotism, pride, arrogance Itivuttaka 72; Vibhaṅga 350, 356; °kāma (adjective) wishing not to be surpassed, unvilling to be second, wanting to be praised Aṅguttara Nikāya II 240; IV 1f.

:: Avaññā (feminine) [Sanskrit avajñā, from ava + jñā] contempt, disregard, disrespect Jātaka I 257 (°ya).

:: Avaññāta (adjective) [past participle of avajānāti] despised, treated with contempt Peta Vatthu Commentary 135 (an°); Saddhammopāyana 88, 90.

:: Avapakāsati [ava + pa + kāsati = kassati, from kṛṣ] is a doubtful compound of kassati, the combined ava + pa occurring only in this word. In all likelihood it is a distortion of vavakassati (vi + ava + kassati), supplementing the ordinary apakassati. See meaning and further discussion under apakāsati — Vinaya II 204 (apakāsati + ; varia lectio avapakassati; Buddhaghosa in explanation on page 325 has apapakāsati which seems, to imply (a)vavakassati); Aṅguttara Nikāya III 145f. (avapakāsituṁ).

:: Avapatta see opatta.

:: Avapāyin (—°) (adjective) [cf. avapivati] coming for a drink, drinking Jātaka I 163.

:: Avapivati [ava + pā, cf. apapibati] to drink from Jātaka I 163.

:: Avarajjhati (—°) [ava + rajjhati of rādh, cf. Sanskrit avarādhyate] — to neglect, fail, spurn Theragāthā 167; Jātaka IV 428 (varia lectio °rujjh°).

:: Avaruddha [from avarundhati]
1. Doubtful reading at Vinaya IV 181, apparently meaning "in revolt, out of hand" (of slaves)
2. [late form of oruddha] restrained Saddhammopāyana 592.

:: Avaruddhaka [avruddha + ka] subdued, expelled, banished Jātaka VI 575; Dīpavaṁsa I 21 (Np).

:: Avaruddhati [Sanskrit aparundhati; ava + ruddhati of rudh] — to expel, remove, banish Jātaka VI 505 (= nīharati commentary), 515. See also avarundhati.

:: Avarundhati [ava + rundhati. Only referred to by Dhammapāla in his commentary (Thig-a 271) on oruddha] — to put under restraint, to put into one's harem as subsidiary wife.

:: Avasa (adjective) [a + vasa] powerless Saddhammopāyana 290.

:: Avasarati [ava + sṛ] to go down, to go away (to) Sutta-Nipāta 685 (varia lectio Text avaṁsari).

:: Avasaṭa and Osaṭa [Sanskrit apasṛta, cf. also samavasṛta, past participle of ava + sṛ] — withdrawn, gone away; one who has left a community and gone over to another sect, a renegade Vinaya IV 216, 217 (= titthāyatanaṁ saṅkata).

:: Avasāna (—°) [for osāna] (neuter) stopping ceasing end, finish, conclusion Jātaka I 87 (bhattakiccāvasāne at the end of the meal); Peta Vatthu Commentary 76 (the same).

:: Avasāya [from ava seti] stopping, end, finish Therīgāthā 12 (= avasānaṁ niṭṭhānaṁ Therīgāthā Commentary 19). But the same passage at Dhammapada 218 has anakkhāte.

:: Avasesa1 [Sanskrit avaśeṣa, from ava + śiṣ, cf. avasissati] remainder, remaining part; only in compounds an° (adjective) without any remainder, i.e. fully, completely Majjhima Nikāya I 220 = Aṅguttara Nikāya V 347 (°dohin); Aṅguttara Nikāya I 20f., 88; Sutta-Nipāta 146; past participle 17; Dhammasaṅgani 363, 553; Paramatthajotikā II 417 (°pharaṇa); Peta Vatthu Commentary 71 (°ato, adverb altogether, not leaving anything out); and sāvasesa leaving something over, having something left Aṅguttara Nikāya I 20f., 88; Peta Vatthu III 55 (jīvita° having still a little life left).

:: Avasesa2 (adjective) [see preceding] remaining, left Sutta-Nipāta 694 (āyu avaseso); Jātaka III 19; Vibhaṅga 107 (taṇhā ca avasesā ca kilesā); Peta Vatthu Commentary 19 (avasesā ca ñātakā the rest of the relatives), 21 (avasesā parisā), 201 (aṭṭhi-tacamattāvasesa-sarīra with a body on which nothing but skin and bones were left), 206 (aṭṭhi-saṅghātamattāvasesa-sarīra). — neuter (as predicative) °ṁ what is left Peta Vatthu Commentary 52 (appāvasesaṁ); Paramatthajotikā I 245 (n'atthi tesaṁ avasesaṁ).

:: Avasesaka (adjective) [from avasesa2] being left, overflowing, additional, more Jātaka I 400 (an°); Dīpavaṁsa IV 45.

:: Avasin (adjective/noun) [a + va sin from vaś] not having control over oneself, Dīgha Nikāya II 275.

:: Avasiñcanaka (—°) (adjective) [from osiñcati] pouring over (active and medium), overflowing Jātaka I 400 (an°).

:: Avasissati [Sanskrit avaśiṣyate; passive of ava + śiṣ; but explained by Kern, Toevoegselen sub voce as future of avasīdati] to be left over, to remain, in phrase yaṁ pamāṇa-kataṁ kammaṁ na taṁ tatrāvasissati Dīgha Nikāya I 251; Aṅguttara Nikāya V 299 = Saṁyutta Nikāya IV 322; Jātaka II 61 (see explanation on page 62). Also in the phrases taco ca nahārū ca aṭṭhi ca avasissatu sarīre upasussatumaṁsa-lohitaṁ Majjhima Nikāya I 481; Aṅguttara Nikāya I 50; Saṁyutta Nikāya II 28, and sarīrāni avasissanti Saṁyutta Nikāya II 83. With the latter phrases cf. avasussati.

:: Avasitta (—°) [past participle of osiñcati] besprinkled, anointed, consecrated, only in phrase rājā khattiyo muddhāvasitto of a properly consecrated king (see also khattiya) Dīgha Nikāya I 69; II 227; III 64; past participle 56; Sumaṅgalavilāsinī I 182 (Text muddhāvassita, varia lectio °abhisitta); etc. — See also abhisitta.

:: Avasiṭṭha (sic and not osiṭṭha) [past participle of avasissati, Sanskrit avaśiṣṭa] — left, remaining, over Saṁyutta Nikāya II 133; Jātaka I 138; V 339; Vimāna Vatthu 66, plural avasiṭṭhā all who are left, the others Peta Vatthu Commentary 165 (janā).

:: Avasiṭṭhaka (adjective) [from avasiṭṭha] remaining, left Jātaka III 311.

:: Avasī metri causā for avasi, a + vasi, preterit of vas4 to stop, stay, rest Jātaka V 66 (mā avasī).

:: Avassa (adjective) [a + vaś] against one's will, inevitable Jātaka I 19 (°bhāvin); V 319 (°gāmitā). Usually as neuter °ṁ adverb inevitably (cf. Buddhist Hybrid Sanskrit avaśyaṁ Divyāvadāna 347; Avadāna-śataka I 209 etc.) Jātaka III 271; Sumaṅgalavilāsinī I 263; Saddhammopāyana 293.

:: Avassajati and ossajati [ava + sṛj, perhaps ud + sṛj = Sanskrit utsṛjati, although the usual Vedic form is avasṛjati. The form ossajati puzzled the Buddhist Hybrid Sanskrit writers in their Sanskritization apotsṛjati = apa + ut + sṛj Divyāvadāna 203] to let loose, let go, send off, give up, dismiss, release (ava): Jātaka IV 425; V 487 (preterit avassaji read for avissaji).

:: Avassakaṁ (adverb) [see avassa] inevitably Dīpavaṁsa IX.13.

:: Avassana (neuter) [a + vassana, Sanskrit vāsana of vaś to bleat] not bleating Jātaka IV 251.

:: Avassava [ava + sava, Sanskrit °srava from sru to flow] outflow, effect, only negative anassava no further effect Vinaya II 89; Majjhima Nikāya I 93; II 246; Aṅguttara Nikāya III 334f.

:: Avassaya [Sanskrit °avāśraya for the usual apāśraya, see Pāḷi apassaveya1] support, help, protection, refuge Jātaka I 211; II 197; IV 167; Milindapañha 160; Dhammapada II 267; IV 198; Peta Vatthu Commentary 5, 113.

:: Avassāvana (neuter) [from ava + causative of sru to flow] straining, filtering (?) Jātaka II 288.

:: Avasseti [ava + ā + śri, for the usual °apāśrayati; see apassati] — to lean against, to depend on, find shelter in (locative) Jātaka II 80 (preterit avassayiṁ = vāsaṁ kappesiṁ commentary), — past participle avassita.

:: Avassita [for apassita, Sanskrit apaśrita] depending on, dealing with Jātaka V 375. See apassita.

:: Avassuta (adjective) [Sanskrit °avasruta, past participle of ava + sru, cf. avassava
1. (literal) flowing out or down, oozing, leaking Jātaka IV 20.
2. (figurative) (cf. anvāssava and āsava) filled with desire, lustful (opposite anavassuta, q.v.) Vinaya II 236; Saṁyutta Nikāya IV 70, 184 (an°); Aṅguttara Nikāya I 261, 262 (an°); II 240; IV 128, 201; Sutta-Nipāta 63 (an°); past participle 27, 36; Dīpavaṁsa II 5 (Text reads avassita). — Negative anavassuta:
1. not leaking, without a leak Jātaka IV 20 (nāvā = udaka-pavesanābhāvena a. commentary).]
2. free from leakage, i.e. from lust or moral intoxication Dhammapada 39 (°citta); Sutta-Nipāta 63 (see explanation in detail at Cullaniddesa §40); Paramatthajotikā II 116 (= kilesa-anvāssava-virahita).

:: Avasussati [Sanskrit °ava-śuṣyati of śuṣ] to dry up, to wither; in later quotations of the old kāmaṁ taco ca nahāru ca aṭṭhi ca avasussatu (upasussatu sarīre maṁsalohitaṁ) Jātaka I 71, 110; Saddhammopāyana 46. It is a later spelling for the older avasissatu see Trenckner (Majjhima Nikāya I 569). — future avasucchati (= Sanskrit śokṣyati) Jātaka VI 550 (varia lectio °sussati; commentary avasucchissati).

:: Avasūra [ava + sūra; ava here in function of °avaṁ see ava II] sundown, sunset, accusative °ṁ as adverb at or with sundown Jātaka V 56 (anāvasūraṁ metrically).

:: Avatata and otata [ava + tata, past participle of tan] stretched over, covered, spread over with Vimāna Vatthu 643 (—°); Vimāna Vatthu 276 (= chādita).

:: Avatiṇṇa and otiṇṇa [past participle of otarati] fallen into, affected with (—°), as ava° rare late or poetical form of o°, e.g. Jātaka V 98 (issa-°). See otiṇṇa.

:: Avatiṭṭhati [ava + tiṭṭhati] to abide, linger, stand still Dīgha Nikāya I 251 = Saṁyutta Nikāya IV 322 = Aṅguttara Nikāya V 299 (tatra°); Saṁyutta Nikāya I 25 (varia lectio otiṭṭhati); Theragāthā 21; Jātaka II 62; IV 208 (preterit avaṭṭhāsi). Past participle avaṭṭhita (q.v.).

:: Avattha1 [derivation uncertain] aimless (of cārikā, a bhikkhu's wandering, going on tour) Aṅguttara Nikāya III 171 (commentary avavatthika).

:: Avattha2 [Sanskrit apāsta, apa + āsta, past participle of as2] thrown away Jātaka V 302 (= chaḍḍita commentary).

:: Avattharaṇa (neuter) [from avattharati] setting in array, deploying (of an army) Jātaka II 104 (of a robber band), 336.

:: Avattharati [ava + tharati, stṛ] to strew, cover over or up Jātaka I 74 (°amāna present participle), 255 (°itvā gerund); IV 84; Dāṭhāvaṁsa I 38, — past participle otthaṭa cf. pariy°.

:: Avatthāraṇa (neuter) = avattharaṇa Sumaṅgalavilāsinī I 274.

:: Avatthu (and °ka) (adjective) [a + vatthu] groundless, unfounded (fig) Vinaya II 241; Jātaka I 440 (°kaṁ vacanaṁ). For literal meaning see vatthu.

:: Avaṭaṁsa see vaṭaṁsa.

:: Avaṭaṁsaka (= vaṭ°) see Vinaya Texts II 347.

:: Avaṭṭhāna (neuter) [Sanskrit avasthāna] position, standing place Jātaka I 508; Peta Vatthu Commentary 286.

:: Avaṭṭhita (adverb) [Sanskrit avasthita, ava + thita] "standing down" = standing up, firm, fixed, settled, lasting Theragāthā 1140. Usually negative an° unsettled, unsteady; not lasting, changeable Dhammapada 38 (°citta; cf. Dhammapada I 308 cittaṁ thāvaraṁ n'atthi); Peta Vatthu Commentary 87 (= na sassata not lasting for ever).

:: Avaṭṭhitatā (feminine) [abstract from preceding] steadiness, only as negative an° unsteadiness, fickleness Therīgāthā Commentary 259.

:: Avaṭṭhiti (feminine) [Sanskrit a vasthiti] (firm) position, posture, steadfastness Saṁyutta Nikāya V 228; Dhammasaṅgani 11, 570.

:: Avaya only in negative anavaya.

:: Avayava [derivation uncertain. cf. mediæval Sanskrit avayava] — limb, member, constituent, part Vimāna Vatthu 53 (sarīra° = gattā). 168, 201, 276; Peta Vatthu Commentary 211 (sarīra° = gattā), 251 (mūl° the fibres of the root). As technical term in grammar at Paramatthajotikā II 397. In the commentaries avayava is often used where aṅga would have been used in the older texts.

:: Avāgata [ava + ā + gacchati] only in phrase dhammā avāgat'-amhā, we are fallen from righteousness, Jātaka V 82. (commentary explains apāgata).

:: Avākaroti [either ava + ā + karoti or avaṁ + karoti, the latter more probable. It is not necessary to take it with Kern, Toevoegselen sub voce as Sanskrit apākṛṇoti, apa + ā + kṛ
1. to revoke, undo, rescind, not fulfill, spoil, destroy Jātaka III 339 (avākayirā = avakareyya chindeyya commentary); V 495, 500; VI 280.
2. to give back, restore Jātaka VI 577 (= deti commentary).

:: Avākirati wrong by Hardy Vimāna Vatthu Index for avakirati (q.v.).

:: Avāpuraṇa (neuter) [same as apāpuraṇa] A key Saṁyutta Nikāya III 132; Aṅguttara Nikāya IV 374.

:: Avāpurati [same as apāpurati] to open (a door) Jātaka I 63; VI 373.

:: Avāṭuka see apāṭuka.

:: Avāvaṭa (adjective) [a + vāvaṭa] unobstructed, unhindered, free. Of a woman, not married Jātaka V 213 (= apetāvaraṇā, which read for °bharaṇā, apariggahitā commentary).

:: Avebhaṅgika (adjective) [from a + vi + bhaṅga] not to be divided or distributed Vinaya I 305. cf. next.

:: Avebhaṅgiya (neuter) [= avebhaṅgika] that which is not to be divided, an inalienable possession; five such objects enumerated at Vinaya II 171, which are the same as under avissajjiya (q.v.); V 129.

:: Avecca (adverb) [Usually taken as ava + gerund of i (*itya), cf. adhicca and abhisamecca, but by Pāḷi grammarians as a + vecca. The form is not sufficiently clear semantically; Buddhist Hybrid Sanskrit avetya, e.g. Jātakamala 210, is a Sanskritization of the Pāḷi form] — certainly, definitely, absolutely, perfectly, explained by Buddhaghosa as acala (on Dīgha Nikāya II 217), or as paññāya ajjhogāhetvā (on Sutta-Nipāta 229); by Dhammapāla as apara-paccaya-bhāvena (on Peta Vatthu IV 125). — Usually in phrase Buddhe Dhamme Saṅghe avecca-pasādo perfect faith in the B., the Dhamma and the Saṅgha, e.g. At Majjhima Nikāya I 47; Saṁyutta Nikāya II 69; IV 271f., 304; V 344, 405; Aṅguttara Nikāya I 222; II 56; III 212, 332, 451; IV 406; V 183; further at Paṭisambhidāmagga I 161 (°pasanna); Sutta-Nipāta 229 (yo ariya-saccāni avecca passati); Peta Vatthu IV 125.

:: Avedha (adjective) [a + vedha, gerund of vidh (vyadh) to pierce, Sanskrit avedhya] — not to be hurt or disturbed, inviolable, unshakable, imperturbable Sutta-Nipāta 322 (°dhamma = akampanasabhāva Paramatthajotikā II 331).

:: Avekalla (°-) adjective) [a + vekalla] without deficiency, in °buddhi complete knowledge Jātaka VI 297.

:: Avekkhati [BHS avīkṣate. The regular Pāḷi form however is apekkhati, to which the Buddhist Hybrid Sanskrit av° corresponds] to look at, to consider, to see Itivuttaka 33 (varia lectio ap°); Dhammapada 28, 50, Jātaka IV 6; Dhammapada I 259 (= passati).

:: Avekkhipati [avaṁ + khipati, avaṁ here in form ave corresponds to avaḥ, cf. pure for puraḥ etc.] to jump, hop, literally to throw (a foot) down Jātaka IV 251 (= pacchimapāde khipati commentary).

:: Avera (adjective) [a + vera] peaceable, mild, friendly Sutta-Nipāta 150 (= veravirahita Paramatthajotikā I 248); Saddhammopāyana 338. — °ṁ (neuter) friendliness, kindness Dīgha Nikāya I 247 (°citta); Dhammapada 5 (= khantimetta Dhammapada I 51).

:: Averin (adjective/noun) = avera Dhammapada 197, 258.

:: Avhaya [from avhayati; cf. Sanskrit āhvaya "betting"] calling, name; adjective (—°) called, having the name of Sutta-Nipāta 684 (isi°), 686 (asit°), 689 (kanhasiri°), 1133 (sace°, cf. Cullaniddesa §624).

:: Avhayati and Avheti [Sanskrit āhvayati, ā + hū or hvā]
1. to call upon, invoke, appeal to Dīgha Nikāya I 244 (avhayāma imperative); Peta Vatthu Commentary 164.
2. to call, call up, summon Majjhima Nikāya 1.17; Jātaka II 10, 252 (= pakkosati); V 220 (avhayesi); VI 18, 192, 273 (avhettha preterit); Vimāna Vatthu 331 (avheti).
3. to give a name, to call, to address Paramatthajotikā II 487 (= āmanteti ālapati), — past participle avhāta (q.v.).

:: Avhāna (neuter) [from avhayati, Sanskrit āhvāna in different meaning
1. begging, calling, asking Sutta-Nipāta 710; Visuddhimagga 68 (°ānabhinandanā).
2. Addressing naming Paramatthajotikā II 605 (= nāma).

:: Avhāta [past participle of avhayati] called, summoned Jātaka III 165 = (an° = anāhuta ayācita) = Peta Vatthu I 123, cf. Peta Vatthu Commentary 64. The the same passage at Therīgāthā 129 reads ayācita.

:: Avhāyana (neuter) [cf. Sanskrit āhvayana] calling to, asking, invocation, imploration Dīgha Nikāya I 11 (sir-avhāyane, varia lectio avhayana; explained at Sumaṅgalavilāsinī I 97 with reading sirivhāyana as "ehi Siri mayhaṁ sire patiṭṭhāhī ti evaṁ sire Siriyā avhayanaṁ"), 244, 245 (varia lectio avhāna).

:: Avhāyika (adjective) [from avhaya] calling, giving a name; (masculine) one who gives a name Jātaka I 401 = III 234.

:: Avicāreti [a + vicāreti] not to examine Vimāna Vatthu 336.

:: Aviccaṁ at Jātaka V 434 read aviviccaṁ [a + viviccaṁ] i.e. not secretly, openly.

:: Aviddasu (adjective) [a + viddasu] ignorant, foolish Sutta-Nipāta 762 (= bāla Paramatthajotikā II 509); Dhammapada 268 = Cullaniddesa §514 (= aviññū Dhammapada III 395); Peta Vatthu Commentary 18 (so read for avindasu).

:: Avidūra (adjective) [a + vidūra] not far, near; usually in locative °e as adverb near Sn. 147.

:: Aviha [of uncertain etymology] the world of the Avihas, i.e. the 12th of the 16 Brahmā-worlds, cf. Kindred Sayings I 48 note 3; Compendium 139. — Saṁyutta Nikāya I 35, 60; Aṅguttara Nikāya I 279; past participle 17.

:: Aviheṭhaka (adjective) [a + viheṭhaka] not harassing not hurting Dīgha Nikāya III 166 (but cf. Paramatthajotikā II 318 avihesaka in same context); Milindapañha 219.

:: Avihiṁsa (Avihesa) (feminine) [a + vihiṁsā] absence of cruelty, mercy, humanity, friendliness, love Dīgha Nikāya III 213, 215, 240 (avihesā); Sutta-Nipāta 292 (= sakaruṇabhāva Paramatthajotikā II 318); Itivuttaka 82 (°vitakka).
[BD: non-violence; this is non-physically-inflicting-pain]

:: Avijānaṁ [a + vijānaṁ] not knowing, ignorant Dhammapada 38, 60; Itivuttaka 104.

:: Avijjā (feminine) [Sanskrit avidyā; from a + vid] ignorance; the main root of evil and of continual rebirth (see paṭicca-samuppāda, cf. Saṁyutta Nikāya II 6, 9, 12; Sutta-Nipāta page 141 and many other passages). See on term Compendium 83 note 3, 187f. 262f. and for further detail vijjā. Avijjā is termed an anusaya (Dīgha Nikāya III 254, 282; Saṁyutta Nikāya IV 205, 208f., 212); it is one of the āsavā (Vinaya III 4; Dīgha Nikāya I 84; III 216; Itivuttaka 49; Dhammasaṅgani 1100, 1109), of the oghā (Dīgha Nikāya III 230, 276; Dhammasaṅgani 390, 1061, 1162), of the nīvaraṇāni (Saṁyutta Nikāya II 23; Aṅguttara Nikāya I 223; Itivuttaka 8; Dhammasaṅgani 1162, 1486), of the saṁyojanāni (Dīgha Nikāya III 254; Dhammasaṅgani 1131, 1460). See for various characterisatons the following passages: Vinaya I 1; III 3; Dīgha Nikāya III 212, 230, 234, 274; Majjhima Nikāya I 54, 67, 144; Saṁyutta Nikāya II 4, 26, 263; III 47, 162; IV 256; V 52; Aṅguttara Nikāya I 8, 285; II 132, 158, 247; III 84f., 414; IV 228; Itivuttaka 34 (yā kāc'imā duggatiyo asmiṁ loke paramhi ca avijjāmūlakā sabbā icchā-lobha-sammussayā), 57, 81; Sutta-Nipāta 199, 277, 729 (jāti-maraṇa-saṁsāraṁ ye vajanti punappunaṁ ... avijjāyeva sā gati), 730, 1026, 1033 (avijjāya nivuto loko); Dhammapada 243; Cullaniddesa §99; past participle 21; Dhammasaṅgani 390, 1061, 1162; Dhammapada III 350; IV 161 (°paligha).

:: Avikampamāna (adjective) [a + vi + kampamāna, present participle medium of kamp] not hesitating, not wavering, not doubting Jātaka IV 310 (= anosakkamāna commentary; Kern takes it at this passage as a + vikalpamāna, see Toevoegselen sub voce, but unnecessarily); VI 176 (= nirāsaṅka commentary); 273.

:: Avikampin (adjective) [from a + vi + kamp] unmoved, not shaking, steady Vimāna Vatthu 5022 (= acala Vimāna Vatthu 215).

:: Avikkhepa [a + vikkhepa] calmness, balance, equanimity Dīgha Nikāya III 213; Aṅguttara Nikāya I 83; Paṭisambhidāmagga I 94; II 228; Dhammasaṅgani 11, 15, 570.

:: Avikopin (adjective) [a + vikopin; from vi + kup] not agitated, not moving, unshaken, undisturbed Jātaka VI 226 (acchejja + a.).

:: Avināsaka (°ika) (adjective) [a + vināsa + ka] not causing destruction Aṅguttara Nikāya III 38 (°ika); Jātaka V 116 (= anāsaka commentary).

:: Avināsana (adjective) [a + vināsana] imperishable Dīpavaṁsa IV 16.

:: Avinibbhoga (adjective) [a + vinibbhoga] not to be distinguished, indistinct Jātaka III 428 (°sadda).

:: Avinibbhujaṁ (adjective) [present participle of a + vinibbhujati] unable to distinguish or to know Jātaka V 121 (= atīrento commentary).

:: Avinicchayaññū (adjective) [a + vinicchaya + ññū] not knowing how to decide Jātaka V 367.

:: Aviññāṇaka (adjective) [a + viññāṇa + ka] senseless, without feeling or consciousness, unfeeling Dhammapada I 6 (saviññāṇaka + a.).

:: Aviññū (adjective) = aviddasu.

:: Avipariṇāma [a + vipariṇāma] absence of change, steadfastness, endurance Dīgha Nikāya I 18; III 31, 33 (°dhamma); Sumaṅgalavilāsinī I 113 (= jarā-vasena vipariṇāmassa abhāvato).

:: Avippaṭisāra [a + vippaṭisāra] absence of regret or remorse Aṅguttara Nikāya III 46.

:: Avippavāsa (adjective/noun) [a + vippavāsa] thoughtfullness, mindfullness, attention; adjective not neglectful, mindful, attentive, eager Vinaya V 216; Sutta-Nipāta 1142 (cf. Cullaniddesa §101: anussatiyā bhāvento); Sumaṅgalavilāsinī I 104 (appamādo vuccati satiyā avippavāso); Dhammapada IV 26 (appamāda = satiyā avippavāsa).

:: Avirodha [a + virodha] absence of obstruction, gentleness Majjhima Nikāya II 105 = Theragāthā 875.

:: Avirodhana (neuter) = avirodha Jātaka III 320, 412; V 378.

:: Aviruddha (adjective) [a + viruddha] not contrary, unobstructed, free, without difficulties Dhammapada 406; Sutta-Nipāta 365, 704, 854.

:: Avirūḷhi (feminine) [a + virūḷhi] absence or cesssation of growth Sutta-Nipāta 235; Dhammapada I 245 (°dhamma).

:: Avisaggatā (feminine) [a + visaggatā, varia lectio viy°, thus as a + viyagga, Sanskrit vyagra = ākula] — state of being undisturbed, harmony, balance Jātaka VI 224 (commentary avisaggata). cf. avyagga.

:: Avisaṁvādaka (adjective) [a + visaṁvada + ka] not deceiving, not lying Dīgha Nikāya I 4; III 170; past participle 57; Sumaṅgalavilāsinī I 73.

:: Avisaṁvādanatā (feminine) [abstract from a + visaṁvāda] honesty, faithfullness, uprightness Dīgha Nikāya III 190.

:: Avisaṁvādeti [a + visaṁ + causative of vad] to keep one's word, to be honest, to be true Jātaka V 124.

:: Avisare at Jātaka V 117 according to Kern, Toevoegselen sub voce corrupted from avisaye, i.e. towards a wrong or unworthy object [a + visaya, locative], commentary differently: avisare = avisaritvā atikkamitva; varia lectio adhisare.

:: Avisāhaṭa (adjective) [a + visāhaṭa] imperturbed Dhammasaṅgani 15, 24, 287, 570. (°mānasata).

:: Avissaji at Jātaka VI 79 is with Kern, Toevoegselen sub voce better to be read avassaji (see avassajati).

:: Avissajjiya (adjective) [gerund of a + vissajjati] not to be given away, inalienable (cf. avebhaṅgiya) Vinaya I 305 (°ika for °iya); II 170 (five such objects in detail); V 216 (+ avebh°); Jātaka VI 568.

:: Avissāsaniya (adjective) [a + visāsana + iya, ika] not to be trusted, untrustworthy Jātaka III 474.

:: Avitakka (adjective) [a + vitakka] free from thought Dīgha Nikāya III 219, 274; Therīgāthā 75 ("where reasonings cease" translation); Dhammasaṅgani 161 ("free from the working of conception" translation), 504 etc.

:: Avivāda [a + vivāda] absence of contesting or disputing, agreement, harmony Dīgha Nikāya III 245; Sutta-Nipāta 896 (°bhūma Paramatthajotikā II 557 or °bhumma Mahāniddesa 308, explained as Nibbāna).

:: Avī° in general see vī°.

:: Avīci [BHS avīci a + vīci (?) no intermission, or no pleasure (?), unknown, but very likely popular etymology
1. avīci-Niraya, one of the (great) hells (see Niraya), described in vivid colours at many passages of the Pāḷi canon, e.g. At Vinaya II 203 = Itivuttaka 86; Mahāniddesa 18, 347, 405 = Cullaniddesa §304 III D; Paṭisambhidāmagga I 83; Dhammasaṅgani 1281; Jātaka I 71, 96; III 182; IV 159; Dhammapada I 148; Peta Vatthu Commentary 52; Paramatthajotikā II 290; Saddhammopāyana 37, 194; Pañca-g 5f.; etc.
2. disintegration, decay Visuddhimagga 449 (a. jarā nāma).

:: Avosita [reading uncertain, cf. avyosita] only in negative an° unfulfilled, undone Theragāthā 101.

:: Avyagga (adverb) [a + vyagga, Sc. vyagra] not bewildered, not confused Saṁyutta Nikāya V 66. cf. avisaggatā.

:: Avyatha (adjective) [a + vyatha, cf. Sanskrit vyathā misfortune] not miserable, fortunate Jātaka III 466 (= akilamāna commentary).

:: Avyatta = a-vyatta
[CPD]: unintelligent, not learned, unskilled, unaccustomed See Vyatta.

:: Avyattatā (feminine) [abstract from avyatta] foolishness Dhammapada II 38.

:: Avyaya [a + vyaya] absence of loss or change, safety Dīgha Nikāya I 72 (instrumental °ena safely); Milindapañha 393 (as abbaya Text).

:: Avyāharati [a + vy + āharati] not to bring or procure Jātaka V 80.

:: Avyāpajjha1 (abyābajjha) (neuter) [a + vyāpajjha or vyābajjha, a confusion between the roots bādh or pad] — (active) kindness of heart; (passive) freedom from suffering (especially of Nibbāna) Vinaya I 183 (avyāpajjhādhimuta); Itivuttaka 31 (abyābajjhārāma).

:: Avyāpajjha2 (abyābajjha) (adjective) [either a + °vyāpadya or more likely a + °vyābādhya] — free from oppression or injury; not hurting, kind Dīgha Nikāya II 242 (avera + a.), 276; Majjhima Nikāya I 90; Itivuttaka 16 = 52 (sukhaṁ); Milindapañha 410 (avera + a.).

:: Avyāpanna (adjective) [a + vyāpanna] free from desire to injure, free from malice, friendly, benevolent Dīgha Nikāya III 82, 83 (°citta); Aṅguttara Nikāya II 220 (the same); past participle 68 (the same). — Same in Buddhist Hybrid Sanskrit e.g. Divyāvadāna 105, 302.

:: Avyāpāda [a + vyāpāda] absence of desire to injure, freedom from malice Dīgha Nikāya III 215, 229, 240; Itivuttaka 82 (all mss have aby°); Dhammasaṅgani 33, 36, 277, 313, 1056.

:: Avyāseka (adjective) [a + vy + āseka] untouched, unimpaired Dīgha Nikāya I 182 (°sukha = kilesa vyāseka-virahitattā avyāseka Sumaṅgalavilāsinī I 183); past participle 59.

:: Avyāvaṭa (adjective) [a + vyāvaṭa = Sanskrit vyāpṛta] not occupied, i.e. careless, neglectful, not worrying Vinaya III 136; Cullaniddesa §72 (abyāvaṭa for appossukka Sutta-Nipāta 43); Jātaka III 65; VI 188. Milindapañha 177 (abyā°).

:: Avyāyata (adjective) [a + vyāyata of yam] at random, without discrimination, careless Jātaka I 496 (= avyatta commentary).

:: Avyāyika (adjective) [from avyaya] not liable to loss or change, imperishable Jātaka V 508 (= avigacchanaka commentary).

:: Avyosita (adjective) [a + vyosita, Sanskrit vyavasita] not having reached perfection, imperfect Theragāthā 784 (aby°).

:: Aya1 see ayo.

:: Aya2 (from i, go)
1. income, in aya-potthaka receipt book Jātaka I 2.
2. inlet (for water, aya-mukha) Dīgha Nikāya I 74; Aṅguttara Nikāya II 166, IV 287.

:: Ayaṁ (pronoun) [Sanskrit ayaṁ etc., pronoun base Indo-Germanic °i (cf. Sanskrit iha), feminine °ī. cf. Greek ἰν, μίν; Latin is (feminine ea, neuter id); Gothic is, neuter ita; Old High German er (= he), neuter ez (= it); Lithuanian jīs (he), feminine jī (she).] — demonstrative pronoun "this, he"; feminine ayaṁ; neuter idaṁ and imaṁ "this, it" etc. This pronoun combines in its inflection two stems, viz. as° (ayaṁ in nominative masculine and feminine) and im° (id° in nominative neuter).
I Forms.
A. (singular) nominative masculine ayaṁ Sutta-Nipāta 235; Jātaka I 168, 279; feminine ayaṁ [Sanskrit iyaṁ] Khuddakapāṭha VII 12; Jātaka II 128, 133; neuter idaṁ Sutta-Nipāta 224; Jātaka III 53; and imaṁ Milindapañha 46. Accusative masculine imaṁ Jātaka II 160; feminine imaṁ [Sanskrit imāṁ] Sutta-Nipāta 545, 1002; Jātaka I 280. genitive dative masculine imassa Jātaka I 222, 279 and assa Sutta-Nipāta 234, 1100; Khuddakapāṭha VII 12 (dative); Jātaka II 158; feminine imissā Jātaka I 179 and assā [Sanskrit asyāḥ] Jātaka I 290; Dhammapada III 172. instrumental masculine neuter iminā Jātaka I 279; Peta Vatthu Commentary 80 and (peculiarly or perhaps for amunā) aminā Sutta-Nipāta 137; feminine imāya [Sanskrit anayā] Jātaka I 267. The instrumental anena [Sanskrit anena] is not proved in Pāḷi. Ablative asmā Sutta-Nipāta 185; Dhammapada 220; and imasmā (not proved). locative masculine neuter imasmiṁ Khuddakapāṭha III ; Jātaka II 159 and asmiṁ Sutta-Nipāta 634; Dhammapada 242; feminine imissā Peta Vatthu Commentary 79 (or imissaṁ?) and imāyaṁ (no reference).
B. (plural) nominative masculine ime Jātaka I 221; Peta Vatthu I 83; feminine imā [Sanskrit imāḥ] Sutta-Nipāta 897 and imāyo Sutta-Nipāta 1122; neuter imāni [= Sanskrit] Vinaya I 84. Accusative masculine ime [Sanskrit imān] Jātaka I 266; II 416; feminine imā [Sanskrit imāḥ] Sutta-Nipāta 429; Jātaka II 160. genitive imesaṁ Jātaka II 160, esaṁ [Sanskrit eṣāṁ] Majjhima Nikāya II 86, and esānaṁ Majjhima Nikāya II 154; III 259; feminine also āsaṁ Jātaka I 302 (= etāsaṁ commentary) and imāsaṁ. instrumental masculine neuter imehi Jātaka VI 364; feminine imāhi. locative masculine neuter imesu [Sanskrit eṣu] Jātaka I 307.
II Meanings
1. Ayaṁ refers to what is immediately in front of the speaker (the subject in question) or before his eyes or in his present time and situation, thus often to be translated by "before our eyes", "the present", "this here", "just this" (and not the other) (opposite para), viz. atthi imasmiṁ kāye "in this our visible body" Khuddakapāṭha III ; yathāyaṁ padīpo "like this lamp here" Sutta-Nipāta 235; ayaṁ dakkhiṇā dinnā "the gift which is just given before our eyes" Khuddakapāṭha VII 12; ime pādā imaṁ sīsaṁ ayaṁ kāyo Peta Vatthu I 83; asmiṁ loke paramhi ca "in this world and the other" Sutta-Nipāta 634, asmā lokā paraṁ lokaṁ kathaṁ pecca na socati Sutta-Nipāta 185; cf. also Dhammapada 220, 410; Jātaka I 168; III 53.
2. It refers to what immediately precedes the present of the speaker, or to what has just been mentioned in the sentence; viz. yaṁ kiñci vittaṁ ... idam pi Buddhe ratanaṁ "whatever ... that" Sutta-Nipāta 224; ime divase these days (just gone) Jātaka II 416; cf. also Vinaya I 84; Sutta-Nipāta 429; Jātaka II 128, 160.
3. It refers to what immediately follows either in time or in thought or in connection: dve ime antā "these are the two extremes, viz." Vinaya I 10; ayaṁ eva ariyo maggo "this then is the way" ibid.; cf. Jātaka I 280.
4. With a touch of (often sarcastic) characterization it establishes a closer personal relation between the speaker and the object in question and is to be translated by "like that, such (like), that there, yonder, yon", e.g. imassa vānarindassa "of that fellow, the monkey" Jātaka I 279; cf. Jātaka I 222, 307; II 160 (imesaṁ sattānaṁ "creatures like us"). So also repeated as ayañ ca ayañ ca "this and this", "so and so" Jātaka II 3; idañ c'idañ ca "such and such a thing" Jātaka II 5.
5. In combination with a pronoun relative it expresses either a generalisation (whoever, whatever) or a specialisation (= that is to say, what there is of, i.e. German und zwar), e.g. yāyaṁ taṇhā Vinaya I 10; yo ca ayaṁ ... yo ca ayaṁ "I mean this ... and I mean" ibid.; ye kec'ime Sutta-Nipāta 381; yadidaṁ "i.e." Milindapañha 25; yatha-y-idaṁ "in order that" (with potential) Sutta-Nipāta 1092. See also seyyathīdaṁ.
6. The genitive of all genders functions in general as a possessive pronoun of the 3rd = his, her, its (literal of him etc.) and thus resembles the use of tassa, e.g. āsava'ssa na vijjanti "his are no intoxications" Sutta-Nipāta 1100; sīlaṁ assā bhindāpessāmi "I shall cause her character to be defamed" Jātaka I 290; assa bhariyā "his wife" Jātaka II 158 etc. frequent

:: Ayana (neuter) [Vedic ayana, from i] (a) "going", road. — (b) going to, goal Saṁyutta Nikāya V 167 (ekāyano maggo leading to one goal, a direct way), 185 (the same); Sumaṅgalavilāsinī I 313; Dāṭhāvaṁsa IV 40. See also eka°.

:: Ayasa (neuter) [a + yasa, cf. Sanskrit ayaśaḥ] ill repute, disgrace Milindapañha 139, 272; Dāṭhāvaṁsa I 8.

:: Ayira (and Ayyira) (adjective/noun) [Vedic ārya, metathesis for ariya as diæretic form of ārya, of which the contracted (assimilation) form is ayya. See also ariya] — (noun) Ariyan, nobleman, gentleman (opposite servant); (adjective) Aryan, well-born, belonging to the ruling race, noble, aristocratic, gentlemanly Jātaka V 257; Vimāna Vatthu 396. — feminine ayirā lady, mistress (of a servant) Jātaka II 349 (varia lectio oyyakā); vocative ayire my lady Jātaka V 138 (= ayye commentary).

:: Ayiraka = ayira; cf. ariyaka and ayyaka; Dīgha Nikāya III 190 (varia lectio °yy-); Jātaka II 313.

:: Ayo and Aya (neuter) [Sanskrit ayaḥ neuter iron and ore, Indo-Germanic °ajes-, cf. Avesta ayah, Latin aes, Gothic aiz, Old High German ēr (= German Erz.), Anglo-Saxon ār (= English ore).] iron. The nominative ayo found only in set of five metals forming an alloy of gold (jātarūpa), viz. ayo, loha (copper), tipu (tin), sīsa (lead), sajjha (silver) Aṅguttara Nikāya III 16 = Saṁyutta Nikāya V 92; of oblique cases only the instrumental ayasā occurs Dhammapada 240 (= ayato Dhammapada III 344); Peta Vatthu I 1013 (paṭikujjita, of Niraya). — Iron is the material used κατ'ἐξοχήν in the outfit and construction of Hell or Niraya (see Niraya and Avīci and cf. Visuddhimagga 56f.). — In compounds both ayo° and aya° occur as bases.
I ayo°:

-kapāla an iron pot Aṅguttara Nikāya IV 70 (varia lectio °guhala); Cullaniddesa §304 III D2 (of Niraya);
-kūṭa an iron hammer Peta Vatthu Commentary 284;
-khīla an iron stake Saṁyutta Nikāya V 444; Majjhima Nikāya III 183 = Cullaniddesa §304 III C; Paramatthajotikā II 479;
-guḷa an iron ball Saṁyutta Nikāya V 283; Dhammapada 308; Itivuttaka 43 = 90; Therīgāthā 489; Sumaṅgalavilāsinī I 84;
-ghana an iron club Udāna 93; Vimāna Vatthu 20;
-ghara an iron house Jātaka IV 492;
-paṭala an iron roof or ceiling (of Niraya) Peta Vatthu Commentary 52;
-pākāra an iron fence Peta Vatthu I 1013 = Cullaniddesa §304 III D1;
-maya made of iron Sutta-Nipāta 669 (kūṭa); Jātaka IV 492 (nāvā); Peta Vatthu I 1014 Peta Vatthu Commentary 43, 52;
-muggara an iron club Peta Vatthu Commentary 55;
-saṅku an iron spike Saṁyutta Nikāya IV 168; Sutta-Nipāta 667.

II aya°:

-kapāla = ayo° Dhammapada I 148 (varia lectio ayo°);
-kāra a worker in iron Milindapañha 331;
-kūṭa = ayo° Jātaka I 108; Dhammapada II 69 (varia lectio);
-naṅgala an iron plough Dhammapada I 223; III 67;
-paṭṭaka an iron plate or sheet (cf. loha°) Jātaka V 359;
-paṭhavi an iron floor (of Avīci) Dhammapada I 148;
-saṅghāṭaka an iron (door) post Dhammapada IV 104;
-sūla an iron stake Sutta-Nipāta 667; Dhammapada I 148.

:: Ayojjha (adjective) [Sanskrit ayodhya] not to be conquered or subdued Majjhima Nikāya II 24.

:: Ayya (adjective/noun) [contracted form for the diæretic ariya (q.v. for etymology). See also ayira
(a) (noun) gentleman, sire, lord, master Jātaka III 167 = Peta Vatthu Commentary 65; Dhammapada I 8 (ayyā plural the worthy gentlemen, the worthies), 13 (amhākaṁ ayyo our worthy Sir); II 95.
(b) (adjective) worthy, gentlemanly, honourable Vinaya II 191; Dhammapada II 94f. — The vocative is used as a polite form of address (cf. German "Sie" and English address "Esq.") like English Sir, milord or simply "you" with the implication of a pluralis majestatis; thus vocative proper ayya Jātaka I 221, 279, 308; plural nominative as vocative ayyā in addressing several Jātaka II 128, 415; nominative singular as vocative (for all genders and numbers) ayyo Vinaya II 215; Jātaka III 126, 127. — feminine ayyā lady, mistress Majjhima Nikāya II 96 (= mother of a prince); Dhammapada I 398; vocative ayye my lady Jātaka V 138.

-putta literally son of an Aryan, i.e. an aristocratic (young) man gentleman (cf. in meaning kulaputta); thus (a) son of my master (literal) said by a servant Jātaka III 167; (b) lord, master "governor" Jātaka I 62 (by a servant); Sumaṅgalavilāsinī I 257 (= sāmi, opposite dāsi-putta); Peta Vatthu Commentary 145 (by a wife to her husband); Dhammapada II 110; (c) prince (see Wiener Zeitschrift für die Kunde des Morgenlandes XII, 1898, 75f. and Epigraphia Indica III 137f.) Jātaka VI 146.

:: Ayyaka [deminutive of ayya] grandfather, (so also BHS, e.g. Mahāvastu II 426; III 264) Jātaka III 155; IV 146; VI 196; Peta Vatthu I 84; Milindapañha 284. Ayyaka-payyakā grandfather and great grandfather, {76} forefathers, ancestors Jātaka I 2; Peta Vatthu Commentary 107 (= pitāmahā). — feminine ayyakā grandmother, granny Vinaya II 169; Saṁyutta Nikāya I 97; Jātaka II 349 (here used for "lady", as varia lectio); and ayyikā Therīgāthā 159; Visuddhimagga 379.

-----[ Ā ]----- ☝

:: Ā1 (indeclinable) [Vedic ā, preposition with accusative, locative, ablative, meaning "to, towards", and also "from". Originally an emphatic-deictic particle (Indo-Germanic °e) = Greek ἦ surely, really; Old High German °ā etc., increment of a (Indo-Germanic °e), as in Sanskrit a-sau; Greek ὲκεῖ (cf. a3), see Brugmann, Kurze Vergl. Greek 464, 465] — a frequent prefix, used as well-defined simple base-prefix (with root derivations), but not as modification (i.e. first part of a double prefix compound like sam-ā-dhi) except in one case ā-ni-saṁsa (which is doubtful and of different origin, viz. from combination āsaṁsa-nisaṁsa, see below 3b). Itivuttaka denotes either touch (contact) or a personal (close) relation to the object (ā ti anussaraṇatthe nipāto Peta Vatthu Commentary 165), or the aim of the action expressed in the verbal
1. As preposition with ablative only in Jātaka in meaning "up to, until, about, near" Jātaka VI 192 (ā sahassehi = yāva s. commentary), probably a late development. As prefix in meaning "forth, out, to, towards, at, on" in following applications:
(a) aim in general or touch in particular (literal), e.g. ākaḍḍhati pull to, along or up; °kāsa shining forth; °koṭeti knock at; °gacchati go towards; °camati rinse over; °neti bring towards, ad-duce; °bhā shining forth; °bhujati bend in; °masati touch at; °yata stretched out; °rabhati at-tempt; °rohana a-scending; °laya hanging on; °loketi look at; °vattati ad-vert; °vahati bring to; °vāsa dwelling at; °sādeti touch; °sīdati sit by; °hanati strike at.
(b) in reflexive function: close relation to subject or person actively concerned, e.g. ādāti take on or up (to oneself); °dāsa looking at, mirror; °dhāra support; °nandati rejoice; °nisaṁsa subjective gain; °bādha being affected; °modita pleased; °rakkha guarding; °rādhita satisfied; °rāma (personal) delight in; °liṅgati embrace (to oneself); °hāra taking to (oneself).
(c) in transitive function: close relation to the object passively concerned, e.g. āghātana killing; °carati indulge in; °cikkhati point ont, explain; °jīva living on; °ṇāpeti give an order to somebody; °disati point out to some one; °bhindati cut; °manteti ad-dress; °yācati pray to; °roceti speak to; °siñcati besprinkle; °sevati indulge in.
(d) out of meaning (a) develops that of an intensive-frequentative prefix in sense of "all-round, completely, very much", e.g. ākiṇṇa strewn all over, °kula mixed up; °dhuta moved about; °rāva shouting out or very much; °luḷati move about; °hiṇḍati roam about.
2. Affinities. Closely related in meaning and often interchanging are the following preposition (prefixes): anu (°bhati), abhi (°saṁsati), pa (°tapati), paṭi (°kaṅkhati) in meaning 1 a-c; and vi (°kirati, °ghāta, °cameti, °lepa, °lopa), sam (°tapati, °dassati) in meaning 1 (d). See also 3 (b).
3. Combinations:
(a) Intensifying combinations of other modifying prefixes with ā as base: anu + ā (anvā-gacchati, °disati, °maddati, °rohati, °visati, °sanna, °hata), paṭi + ā (paccā-janati, °ttharati, °dāti, °savati), pari + ā (pariyā-ñāta, °dāti, °pajjati, °harati), sam + ā (samā-disati, °dāna, °dhi, °pajjati, °rabhati).
(b) Contrast-combinations with other prefix in a double compound of noun, adjective or verb (cf. above 2) in meaning of "up and down, in and out, to and fro"; ā + ni: āvedhika-nibbedhika, āsaṁsa-nisaṁsa (contracted to ānisaṁsa), āsevita-nisevita; ā + pa: assasati-passāsati (where both terms are semantically alike; in exegesis however they have been differentiated in a way which looks like a distortion of the original meaning, viz. assasati is taken as "breathing out", passāsati as "breathing in": see Visuddhimagga 271), assāsa-passāsa, āmodita-pamodita, āhuna-pāhuna, āhuneyya-pāhuneyya; ā + paccā: {93} ākoṭita-paccākoṭita; ā + pari: ākaḍḍhana-parikaḍḍhana, āsaṅkita-parisaṅkita; ā + vi: ālokita-vilokita, āvāha-vivāha, āveṭhana-viniveṭhana; a + sam: allāpa-sallāpa: ā + samā: āciṇṇa-samāciṇṇa.
4. Before double consonants ā is shortened to a and words containing ā in this form are to be found under a°, e.g. akkamaṇa, akkhitta, acchādeti, aññāta, appoṭeti, allāpa, assāda.

:: Ā°2 guṇa or increment of a° in connection with such suffixes as °ya, °iya, °itta. So in āyasakya from ayasaka; āruppa from arūpa; ārogya from aroga; ālasiya from alasa; ādhipacca from adhipati; ābhidosika from abhidosa etc.

:: Ā°3 of various other origins (guṇa e.g. of ṛ or lengthening of ordinary root a°), rare, as ālinda (for alinda), āsabha (from usabha).

:: Ā°4 infix in repetition-compounds denoting accumulation or variety (by contrast with the opposite, cf. Ā1 3 (b)), constitutes aguṇa- or increment form of negative prefix a (see a2), as in following: phalāphala all sorts of fruit (literal what is fruit and not fruit) frequent in Jātakas, e.g. I 416; II 160; III 127; IV 220, 307, 449; V 313; VI 520; kāraṇākāraṇāni all sorts of duties Jātaka VI 333; Dhammapada I 385; khaṇḍākhaṇḍa pēle-mēle Jātaka I 114; III 256; gaṇḍāgaṇḍa a mass of boils Dhammapada III 297; cirāciraṁ continually Vinaya IV 261; bhavābhava all kinds of existences Sutta-Nipāta 801, cf. Mahāniddesa 109; Cullaniddesa §664; Theragāthā 784 (°esu = mahant-āmahantesu bhikkhus commentary, see Psalms of the Brethren 305); rūpārūpa the whole aggregate Therīgāthā Commentary 285; etc.

:: Ābaddha [past participle of ābandhati] tied, bound, bound up Sumaṅgalavilāsinī I 127; figurative bound to, attached to, in love with Dhammapada I 88; Peta Vatthu Commentary 82 (tissāya °—°sineha); Saddhammopāyana 372 (sineh' °hadaya).

:: Ābandhaka (adjective) [ā + bandh, cf. Sanskrit ābandha tie, bond] — (being) tied to (locative) Peta Vatthu Commentary 169 (sīse).

:: Ābandhana (neuter) [from ā + bandh]
1. tie, bond Sumaṅgalavilāsinī I 181 = Puggalapaññatti 236 (°atthena ñāti yeva ñāti-parivaṭṭo).
2. tying, binding Visuddhimagga 351 (-lakkhaṇa, of āpodhātu).
3. reins (?) or harness (on a chariot) Jātaka V 319 (but cf. commentary explanation "hatthi-assa-rathesu ābandhitabbāni bhaṇḍakāni", thus taking it as ā + bhaṇḍa + na, i.e. wares, loads etc.). With this cf. Sanskrit ābandha, according to Abhidh-r-m 2, 420 a thong of leather which fastens the oxen to the yoke of a plough.

:: Ābandhati (ā + bandhati, Sanskrit ābadhnāti, bandh] to bind to, tie, fasten on to, hold fast; figurative to tie to, to attach to, Jātaka IV 132, 289; V 319, 338, 359, — past participle ābaddha.

:: Ābādha [ā + bādh to oppress, Vedic ābādha oppression] — affliction, illness, disease Vinaya IV 261; Dīgha Nikāya I 72; II 13; Aṅguttara Nikāya I 121; III 94, 143; IV 333, 415f., 440; Dhammapada 138; past participle 28; Visuddhimagga 41 (udara-vāta°) 95; Vimāna Vatthu 351 (an° safe and sound); Paramatthajotikā II 476; Saddhammopāyana 85. — a list of ābādhas or illnesses, as classified on grounds of ætiology, runs as follows: pittasamuṭṭhānā, semha°, vāta°, sannipātikā, utupariṇāmajā, visama-parihārajā, opakkamikā, kammavipākajā (after Cullaniddesa §304 I commentary, recurring with slight variations at Saṁyutta Nikāya IV 230; Aṅguttara Nikāya II 87; III 131; V 110; Mahāniddesa 17, 47; Milindapañha 112, cf. 135). — Another list of illnesses mentioned in the Vinaya is given in Index to Vinaya II, page 351. — Five ābādhas at Vinaya I 71, viz. kuṭṭhaṁ gaṇḍo kilāso soso apamāro said to be raging in Magadha cf. page 93. — Three ābādhas at Dīgha Nikāya III 75, viz. icchā anasanaṁ jarā, cf. Sutta-Nipāta 311. — See also compound appābādha (health) under appa.

:: Ābādheti [ā + causative of bādh, cf. ābādha] to oppress, vex, annoy, harass Saṁyutta Nikāya IV 329.

:: Ābādhika (adjective/noun) [from ābādha] affected with illness, a sick person Aṅguttara Nikāya III 189, 238; Mahāniddesa 160; Milindapañha 302; Sumaṅgalavilāsinī 212; Dhammapada I 31; Peta Vatthu Commentary 271. — feminine ābādhikinī a sick woman Aṅguttara Nikāya II 144.

:: Ābādhita [past participle of ābādheti, causative of ā + bādh] afflicted, oppressed, molested Theragāthā 185.

:: Ābharaṇa (neuter) [Sanskrit ābharaṇa, ā + bhṛ] that which is taken up or put on, viz. ornament, decoration, trinkets Dīgha Nikāya I 104; Vimāna Vatthu 802; Jātaka III 11, 31; Dhammapada III 83; Vimāna Vatthu 187.

:: Ābharati [ā + bhṛ] to bring, to carry; gerund ābhatvā Jātaka IV 351.

:: Ābhassara (adjective/noun) [etymology uncertain; one suggested in Compendium 138 note four is ā + °bha + °sar, i.e. from whose bodies are emitted rays like lightning, more probably a combination of ābhā + svar (to shine, be bright), i.e. shining in splendour] — shining, brilliant, radiant, name of a class of gods in the Brahma heavens "the radiant gods", usually referred to as the representatives of supreme love (pīti and mettā); thus at Dīgha Nikāya I 17; Dhammapada 200; Itivuttaka 15; Dhammapada III 258 (°loka). In another context at Visuddhimagga 414f.

:: Ābhata [past participle of ā + bharati from bhṛ] brought (there or here), carried, conveyed, taken Dīgha Nikāya I 142; S. I 65; Aṅguttara Nikāya II 71, 83; Itivuttaka 12, 14 with phrase yathābhataṁ as he has been reared (cf. Jātaka V 330 evaṁ kicchā bhaṭo); Peta Vatthu III 5 (ratt° = rattiyaṁ ā. Peta Vatthu Commentary 199); Dhammapada II 57, 81; IV 89; Vimāna Vatthu 65. cf. yathābhata.

:: Ābhataka (adjective) = ābhata; Sumaṅgalavilāsinī I 205 (varia lectio ābhata).

:: Ābhā (feminine) [Sanskrit ābhā, from ā + bhā, see ābhāti] shine, splendour, lustre, light Dīgha Nikāya II 12; Majjhima Nikāya III 147 (adjective —); Saṁyutta Nikāya II 150 (°dhātu); Aṅguttara Nikāya II 130, 139; III 34; Mahāvaṁsa II 11; Vimāna Vatthu 234 (of a vimāna, varia lectio pabhā); Dhammapada IV 191; Saddhammopāyana 286.

:: Ābhāsa [Sanskrit ābhāsa, from ā + bhās] splendour, light, appearance Majjhima Nikāya III 215.

:: Ābhāti [ā + bhā] to shine, shine forth, radiate Dhammapada 387 (= virocati Dhammapada IV 144); Jātaka V 204. See also ābheti.

:: Ābhāveti [ā + bhāveti] to cultivate, pursue Peta Vatthu II 1319 (mettacittaṁ; gloss and varia lectio abhāvetvā; explained as vaḍḍhetvā brūhetvā Peta Vatthu Commentary 168).

:: Ābheti [°ābhayati = ābhāti, q.v.] to shine Peta Vatthu II 126 (present participle °entī); Vimāna Vatthu 82 (°antī, varia lectio °entī; = obhāsentī Vimāna Vatthu 50).

:: Ābhicetasika (adjective) See abhicetasika. This spelling, with guṇa of the first syllable, is probably more correct; but the short a is the more frequent.

:: Ābhidhammika (adjective) [abhidhamma + ika] belonging to the specialised Dhamma, versed in or studying the Abhidhamma Milindapañha 17, 341; Visuddhimagga 93. As abhi° at Paramatthajotikā I 151; Jātaka IV 219.

:: Ābhidosika (adjective) [abhidosa + ika] belonging to the evening before, of last night Vinaya III 15 (of food; stale); Majjhima Nikāya I 170 (-kāḷakata died last night); Milindapañha 291.

:: Ābhindati [ā + bhindati] to split, cut, strike (with an axe) Saṁyutta Nikāya IV 160 (varia lectio a°).

:: Ābhisekika (adjective) [from abhiseka] belonging to the consecration (of a king) Vinaya V 129.

:: Ābhoga [from ābhuñjati, bhuj2 to enjoy etc. The translators of Kathāvatthu derive it from bhuj1 to bend etc. (PtsC. 221 note 4) which however is hardly correct, cf. the similar meaning of gocara "pasturing", figurative perception etc.] — ideation, idea, thought Dīgha Nikāya I 37 (= manasikāro samannāhāro Sumaṅgalavilāsinī I 122; cf. semantically āhāra = ābhoga, food); Vibhaṅga 320; Milindapañha 97; Visuddhimagga 164, 325, 354; Dāṭhāvaṁsa 62; Paramatthajotikā I 42 (-paccavekkhana), 43 (the same) 68.

:: Ābhujana (neuter) [from ābhujati] crouching, bending, turning in, in phrase pallaṅkābhujana sitting cross-legged Jātaka I 17 (V 91); Peta Vatthu Commentary 219.

:: Ābhujati [ā + bhujati, bhuj1] to bend, bend towards or in, contract; usually in phrase pallaṅkaṁ ā° "to bend in the round lap" or "bend in hookwise", to sit crosslegged (as a devotee with straightened back), e.g. At Vinaya I 24; Dīgha Nikāya I 71; Majjhima Nikāya I 56 (varia lectio ābhuñjitvā), 219; Aṅguttara Nikāya III 320; past participle 68; Paṭisambhidāmagga I 176; Jātaka I 71, 213; Milindapañha 289; Sumaṅgalavilāsinī I 58, 210. In other connections Jātaka I 18 (V 101; of the ocean "to recede"); Milindapañha 253 (kāyaṁ).

:: Ābhujī (feminine) [literally the one that bends, probably a poetic metaphor] name of a tree, the Bhūrja or Bhojpatra Jātaka V 195 (= bhūjapatta-vana commentary), 405 (= bhūjapatta commentary).

:: Ābhuñjana (neuter) [from ābhuñjati] partaking of, enjoying, experiencing as 333.

:: Ābhūñjati [ā + bhuj2, Sanskrit bhunakti] to enjoy, partake of, take in, feel, experience Jātaka IV 456 (bhoge); as 333.

:: Ābila (adjective) [Sanskrit āvila; see also Pāḷi āvila] turbid, disturbed, soiled Jātaka V 90.

:: Ācamana (neuter) [ā + ca mana of cam] rinsing washing with water, used (a) for the mouth Dīgha Nikāya I 12 (= udakena mukhasiddhi-karaṇa Sumaṅgalavilāsinī I 98); (b) after evacuation Jātaka III 486.

-kumbhī water-pitcher used for rinsing Vinaya I 49, 52; II 142, 210, 222;
-pādukā slippers worn when rinsing Vinaya I 190; II 142, 222;
-sarāvaka a saucer for rinsing Vinaya II 142, 221.

:: Ācamati [ā + cam] to take in water, to absorb, to rinse Jātaka III 297; Milindapañha 152, 262 (+ dhamati). — causative I ācamcti (a) to purge, rinse one's mouth Vinaya II 142; Majjhima Nikāya II 112; Aṅguttara Nikāya III 337; Peta Vatthu IV 13 (ācamayitvā = mukhaṁ vikkhāletvā Peta Vatthu Commentary 241); Milindapañha 152 (°ayamāna). — (b) to wash off, clean oneself after evacuation Vinaya II 221. — causative II ācamāpeti to cause somebody to rinse himself Jātaka VI 8.

:: Ācamā (feminine) [from ā + cam] absorption, resorption Mahāniddesa 429 (on Sutta-Nipāta 945, which both in Text and in Paramatthajotikā II reads ājava; explained by taṇhā in Nidd.). Note: Index to Paramatthajotikā II (Vol III) has ācāma.

:: Ācarati [ā + carati]
1. to practice, perform, indulge in Vinaya I 56; II 118; Sutta-Nipāta 327 (ācare dhamma-sandosa-vādaṁ), 401; Milindapañha 171, 257 (pāpaṁ). cf. past participle ācarita in Buddhist Hybrid Sanskrit e.g. Avadāna-śataka I 124, 153, 213 in same meaning, — past participle āciṇṇa.
2. to step upon, pass through Jātaka V 153.

:: Ācarin (adjective/noun) [from ā + car] teaching, feminine ācarinī a female teacher Vinaya IV 227 (in contrast to gaṇa and in same sense as ācariya masculine at Vinaya IV 130), 317 (the same).

:: Ācariya [from ā + car] a teacher (almost synonymous with upajjhāya) Vinaya I 60, 61, 119 (°upajjhāya); II 231; IV 130 (gaṇo vā ācariyo a meeting of the bhikkhus or a single teacher, cf. feminine ācarinī); Dīgha Nikāya I 103, 116 (gaṇ°) 238 (sattamācariya mahāyuga seventh age of great teachers); III 189f.; Majjhima Nikāya III 115; Saṁyutta Nikāya I 68 (gaṇ°), 177; IV 176 (yogg°); Aṅguttara Nikāya I 132 (pubb°); Sutta-Nipāta 595; Mahāniddesa 350 (upajjhāya vā āc°); Jātaka II 100, 411; IV 91; V 501; Peta Vatthu IV 323, 351 (= ācāra-samācāra-sikkhāpaka Peta Vatthu Commentary 252); Milindapañha 201, 262 (master goldsmith?); Visuddhimagga 99f.; Paramatthajotikā I 12, 155; Paramatthajotikā II 422; Vimāna Vatthu 138. — For contracted form of ācariya see ācera.

-kula the clan of the teacher Aṅguttara Nikāya II 112;
-dhana a teacher's fee Saṁyutta Nikāya I 177; Aṅguttara Nikāya V 347;
-pācariya teacher upon teacher, literally "teacher and teacher's teacher" (see ā1 3b) Dīgha Nikāya I 94, 114, 115, 238; Saṁyutta Nikāya IV 306, 308; Sumaṅgalavilāsinī I 286; Paramatthajotikā II 452 (= ācariyo c'eva ācariya-ācariyo ca);
-bhariyā the teacher's fee Jātaka V 457; VI 178; Dhammapada I 253;
-muṭṭhi "the teacher's fist" i.e. close-fistedness in teaching, keeping things back, Dīgha Nikāya II 100; Saṁyutta Nikāya V 153; Jātaka II 221, 250; Milindapañha 144; Paramatthajotikā II 180, 368;
-vaṁsa the line of the teachers Milindapañha 148;
-vatta serving the teacher, service to the t. Dhammapada I 92;
-vāda traditional teaching; later as heterodox teaching, sectarian teaching (opposite Theravāda orthodox doctrine) Milindapañha 148; Dīpavaṁsa V 30; Mahābodhivaṁsa 96.

:: Ācariyaka [ācariya + ka, different from Sanskrit ācariyaka neuter art of teaching] — a teacher Vinaya I 249; III 25, 41; Dīgha Nikāya I 88, 119, 187; II 112; Majjhima Nikāya I 514; II 32; Saṁyutta Nikāya V 261; Aṅguttara Nikāya II 170; IV 310. See also sācariyaka.

:: Ācaya [ā + caya] heaping up, accumulation, collection, mass (opposite apacaya). See on term Buddhist Manual of Psychological Ethics 179 note 2 and Compendium 251, 252. — Saṁyutta Nikāya II 94 (kāyassa ācayo pi apacayo pi); Aṅguttara Nikāya IV 280 = Vinaya II 259 (opposite apacaya); Dhammasaṅgani 642, 685; Vibhaṅga 319, 326, 330; Visuddhimagga 449; Dhammapada II 25.

-gāmin making for piling up (of rebirth) Aṅguttara Nikāya V 243, 276; Dhammasaṅgani 584, 1013, 1397; Kathāvatthu 357.

:: Ācāma [Sanskrit ācāma] the scum or foam of boiling rice Dīgha Nikāya I 166; Majjhima Nikāya I 78; Aṅguttara Nikāya I 295; Jātaka II 289; past participle 55; Vimāna Vatthu 99f.; Dhammapada III 325 (°kuṇḍaka).

:: Ācāmeti [for ācameti? cf. Sanskrit ācāmayati, causative of ā + cam] at Majjhima Nikāya II 112 in imperative ācāmehi be pleased or be thanked (?); perhaps the reading is incorrect.

:: Ācāra [ā + car] way of behaving, conduct, practice, especially right conduct, good manners; adjective (—°) practising indulging in, or of such and such a conduct. — Sutta-Nipāta 280 (pāpa°); Jātaka I 106 (vipassena°); II 280 (ācāra-ariya); VI 52 (ariyācāra); Paramatthajotikā II 157; Peta Vatthu Commentary 12 (sīla°), 36, 67, 252; Saddhammopāyana 441. — an° bad behaviour Vinaya II 118 (°ṁ ācarati indulge in bad habits); Dhammapada II 201 (°kiriyā). cf. sam°.

-kusala versed in good manners Dhammapada 376 (cf. Dhammapada IV 111);
-gocara pasturing in good conduct; i.e. practice of right behaviour Dīgha Nikāya I 63 = Itivuttaka 118; Majjhima Nikāya I 33; Saṁyutta Nikāya V 187; Aṅguttara Nikāya I 63f.; II 14, 39; III 113, 155, 262; IV 140, 172, 352; V 71f., 89, 133, 198; Vibhaṅga 244, 246 (cf. Milindapañha 368, 370, quotation Vinaya III 185); Visuddhimagga I 8;
-vipatti failure of morality, a slip in good conduct Vinaya I 171.

:: Ācārin (adjective/noun) [from ācāra] of good conduct, one who behaves well Aṅguttara Nikāya I 211 (anācārī viratā line four from bottom is better read as ācārī virato, in accordance with varia lectio).

:: Ācela in kañcanācela-bhūsita "adorned with golden clothes" Peta Vatthu II 127 stands for cela°.

:: Ācera is the contracted form of ācariya; only found in the Jātakas, e.g. Jātaka IV 248; VI 563.

:: Ācikkhaka (adjective/noun) [ā + cikkha + ka of cikkhati] one who tells or shows Dhammapada I 71.

:: Ācikkhana (adjective/noun) [ā + cikkhana of cikkhati] telling, announcing Jātaka III 444; Peta Vatthu Commentary 121.

:: Ācikkhati [Frequent of ā + khyā, i.e. akkhāti] to tell, relate, show, describe, explain Dīgha Nikāya I 110; Aṅguttara Nikāya II 189 (atthaṁ ā to interpret); past participle 59; Dhammapada I 14; Paramatthajotikā II 155; Peta Vatthu Commentary 121, 164 (describe). — imperative present ācikkha Sutta-Nipāta 1097 (= brūhi Cullaniddesa §§119 and 455); Peta Vatthu I 109; II 81; and ācikkhāhi Dhammapada II 27. — preterit ācikkhi Peta Vatthu Commentary 6, 58, 61, 83. — ācikkhati often occurs in stock phrase ācikkhati deseti paññāpeti paṭṭhapeti vivarati etc., e.g. Mahāniddesa 271; Cullaniddesa §465; Visuddhimagga 163. — attānaṁ ā, to disclose one's identity Peta Vatthu Commentary 89, 100, — past participle ācikkhita (q.v.). — causative II ācikkhāpeti to cause somebody to tell Dhammapada II 27.

:: Ācikkhita [past participle of acikkhati] shown, described, told Peta Vatthu Commentary 154 (°magga), 203 (an° = anakkhāta).

:: Ācikkhitar [agent noun from ācikkhati] one who tells or shows Dhammapada II 107 (for pavattar).

:: Ācināti [ā + cināti] to heap up, accumulate Saṁyutta Nikāya III 89 (varia lectio ācinati); IV 73 (present participle ācinato dukkhaṁ); as 44, — past participle ācita and āciṇa (ācina). — passive ācīyati (q.v.).

:: Āciṇa [past participle of ācināti° or is it distorted from āciṇṇa?] accumulated; practised, performed Dhammapada 121 (pāpaṁ = pāpaṁ āciṇanto karonto Dhammapada III 16). It may also be spelled ācina.

:: Āciṇṇa [ā + ciṇṇa, past participle of ācarati] practiced, performed, (habitually) indulged in Majjhima Nikāya I 372 (kamma, cf. Milindapañha 226 and the explanation of āciṇṇaka kamma as "chronic karma" at Compendium 144); Saṁyutta Nikāya IV 419; Aṅguttara Nikāya V 74f.; Jātaka I 81; Sumaṅgalavilāsinī I 91 (for aviciṇṇa at Dīgha Nikāya I 8), 275; Visuddhimagga 269; Dhammapada I 37 (°samāciṇṇa thoroughly fulfilled); Vimāna Vatthu 108; Peta Vatthu Commentary 54; Saddhammopāyana 90.

-kappa ordinance or rule of right conduct or customary practice (?) Vinaya I 79; II 301; Dīpavaṁsa IV 47; cf. V 18.

:: Ācita [past participle of ācināti] accumulated, collected, covered, furnished or endowed with Jātaka VI 250 (= nicita); Vimāna Vatthu 411; as 310. See also āciṇa.

:: Ācīyati (and āceyyati) [passive of ācināti, cf. cīyati] to be heaped up, to increase, to grow; present participle āceyyamāna Jātaka V 6 (= ācīyanto vaḍḍhanto commentary).

:: Ādahati1 [ā + dahati1] to put down, put on, settle, fix Visuddhimagga 289 (samaṁ ā. = samādahati). cf. sam° and ādhiyati.

:: Ādahati2 [ā + dahati2] to set fire to, to burn Jātaka VI 201, 203.

:: Ādapeti [causative of ādāti] to cause one to take, to accept, agree to Majjhima Nikāya II 104; Saṁyutta Nikāya I 132.

:: Ādara [Sanskrit ādara, probably ā + dara, cf. semantically German ehrfurcht awe] — consideration of, esteem, regard, respect, reverence, honour Jātaka V 493; Paramatthajotikā II 290; Sumaṅgalavilāsinī I 30; as 61; Vimāna Vatthu 36, 61, 101, 321; Peta Vatthu Commentary 121, 123, 135, 278; Saddhammopāyana 2, 21, 207, 560.

-anādara lack of reverence, disregard, disrespect; (adjective) disrespectful Saṁyutta Nikāya I 96; Vinaya IV 218; Sutta-Nipāta 247 (= ādara-virahita Paramatthajotikā II 290; Sumaṅgalavilāsinī I 284; Vimāna Vatthu 219; Peta Vatthu Commentary 3, 5, 54, 67, 257.

:: Ādaratā (feminine) [abstract from ādara] = ādara, in negative an° want of consideration Jātaka IV 229; Dhammasaṅgani 1325 = Vibhaṅga 359 (in explanation of dovacassatā).

:: Ādariya (neuter) [abstract from ādara] showing respect or honour; negative an° disregard, disrespect Vinaya II 220; Aṅguttara Nikāya V 146, 148; past participle 20; Vibhaṅga 371; Milindapañha 266.

:: Ādava [ā + dava2?] is gloss at Vimāna Vatthu 216 for maddava Vimāna Vatthu 5123; meaning: excitement, adjective exciting. The passage in Vimāna Vatthu is somewhat corrupt, and therefore unclear.

:: Ādā [gerund of ādāti from reduced base °da of dadāti 1 (b)] taking up, taking to oneself Vinaya IV 120 (= anādiyitvā commentary; cf. the usual form ādāya).

:: Ādāna (neuter) [ā + dāna, or directly from ā + dā, base 1 of dadāti] taking up, getting, grasping, seizing; figurative appropriating, clinging to the world, seizing on (worldly objects).
1. (literal) taking (food), pasturing Majjhima Nikāya III 133; Jātaka V 371 (and °esana).
2. getting, acquiring, taking, seizing Saṁyutta Nikāya II 94; Aṅguttara Nikāya IV 400 (daṇḍ°); Peta Vatthu Commentary 27 (phal°); especially frequent in adinn° seizing what is not given, i.e. theft: see under adinna.
3. (figurative) attachment, clinging Aṅguttara Nikāya V 233, 253 (°paṭinissagga); Dhammapada 89 (the same.; cf. Dhammapada II 163); Sutta-Nipāta 1103 (°taṇhā), 1104 (°satta); Mahāniddesa 98 (°gantha); Cullaniddesa §§123, 124. — an° free from attachment Saṁyutta Nikāya I 236 (sādānesu anādāno "not laying hold 'mong them that grip" translation Kindred Sayings I 303); Aṅguttara Nikāya II 10; Itivuttaka 109; Jātaka IV 354; Milindapañha 342; Dhammapada IV 70 (= khandhādisu niggahaṇo). cf. upa°, pari°.

:: Ādāsa [Sanskrit ādarśa, ā + dṛś, Pāḷi dass, of dassati1 2] a mirror Vinaya II 107; Dīgha Nikāya I 7, 11 (°pañha mirror-questioning, cf. Sumaṅgalavilāsinī I 97: "ādāse devataṁ otaretvā pañha-pucchanaṁ"), 80; II 93 (dhammādāsaṁ nāma dhamma-pariyāyaṁ desessāmi); Saṁyutta Nikāya V 357 (the same); Aṅguttara Nikāya V 92, 97f., 103; Jātaka I 504; Dhammasaṅgani 617 (°maṇḍala); Visuddhimagga 591 (in simile); Paramatthajotikā I 50 (°daṇḍa) 237; Dhammapada I 226.

-tala the surface of the mirror, in similes at Visuddhimagga 450, 456, 489.

:: Ādāsaka = ādāsa Therīgāthā 411.

:: Ādāti (ādadāti) [ā + dadāti of dadāti base 1 dā] to take up, accept, appropriate, grasp, seize; gerundive ādātabba Vinaya I 50; infinitive ādātuṁ Dīgha Nikāya III 133 (adinnaṁ theyyasaṅkhātaṁ ā.). gerund ādā and ādāya (see separately); gerundive ādeyya, causative ādapeti (q.v.). — See also ādiyati and ādeti.

:: Ādāya [gerund of ādāti, either from base 1 of dadāti (dā) or base 2 (dāy). See also ādiya] — having received or taken, taking up, seizing on, receiving; frequently used in the sense of a preposition "with" (with accusative) Sutta-Nipāta 120, 247, 452; Jātaka V 13; Vibhaṅga 245; Dhammapada II 74; Paramatthajotikā II 139; Peta Vatthu Commentary 10, 13, 38, 61 etc. — At Vinaya I 70 the form ādāya is used as a noun in meaning of "a casually taken up belief" (tassa ādāyassa vaṇṇe bhaṇati). cf. upa°, pari°.

:: Ādāyīn (adjective/noun) [from ā + dadāti base 2, cf. ādāya] taking up, grasping, receiving; one who takes, seīzes or appropriates Dīgha Nikāya I 4 (dinn°); Aṅguttara Nikāya III 80; V 137 (sār°); Sumaṅgalavilāsinī I 72.

:: Ādesa [from ādisati, cf. Sanskrit ādeśa] information, pointing out; as technical term gramatical characteristic, determination, substitute, e.g. kutonidānā is at Paramatthajotikā II 303 said to equal kiṁ-nidānā, the °to of kuto (ablative) equalling or being substituted for the accusative case: paccatta-vacanassa to -ādeso veditabbo.

:: Ādesanā (feminine) [ā + desanā] pointing out, guessing , prophesy; only in phrase °pāṭihāriya trick or marvellous ability of mind-reading or guessing other peoples character Vinaya II 200; Dīgha Nikāya I 212, 213; III 220; Aṅguttara Nikāya I 170, 292; V 327; Paṭisambhidāmagga II 227. For pāṭihāriya is subsiituted °vidhā (literal variety of, i.e. act or performance etc.) at Dīgha Nikāya III 103.

:: Ādeti [a + deti, base2 of dadāti (day° and de°), cf. also ādiyati] — to take, receive, get Sutta-Nipāta 121 (= gaṇhāti Paramatthajotikā II 179), 954 (= upādiyati gaṇhāti Mahāniddesa 444); Cariyāpiṭaka I 4, 3; Jātaka III 103, 296; V 366 (= gaṇhāti commentary; cf. ādiyati on page 367); Milindapañha 336.

:: Ādeva , ādevanā [ā + div devati] lamenting, deploring, crying etc. in stereotypical phrase (explaining parideva or pariddava) ādevo paridevo ādevanā pari ādevitattaṁ pari° Mahāniddesa 370 = Cullaniddesa §416 = Paṭisambhidāmagga I 38.

:: Ādeyya (adjective) [gerund of ādāti (q.v.)] to be taken up, acceptable, pleasant, welcome, only in phrase °vacana welcome or acceptable speech, glad words Vinaya II 158; Jātaka VI 243; Milindapañha 110; Therīgāthā Commentary 42.

:: Ādhāna (neuter) [ā + dhāna]
1. putting up, putting down, placing, laying Aṅguttara Nikāya IV 41 (aggissa ādhānaṁ, varia lectio of six mss ādānaṁ).
2. receptacle Majjhima Nikāya I 414 (udak°), cf. ādheyya.
3. enclosure, hedge Milindapañha 220 (kaṇṭak° thorny brake, see under kaṇṭaka).

-gāhin holding one's own place, i.e. obstinate (?), reading uncertain and interchanging with ādāna, only in one stereotype phrase, viz. sandiṭṭhi-parāmāsin ādhāna-gāhin duppaṭinissaggin Vinaya II 89; Majjhima Nikāya I 43, 96; Aṅguttara Nikāya III 335 (varia lectio ādāna°, commentary explains by daḷhagāhin); Dīgha Nikāya III 247 (adhāna°).

:: Ādhāra [ā + dhāra]
1. A container, receptacle, basin, literally holder Aṅguttara Nikāya III 27; Jātaka VI 257.
2. "holding up", i.e. support, basis, prop. Especially a (round) stool or stand for the alms-bowl (patta) Vinaya II 113 (an° patto); Majjhima Nikāya III 95; Saṁyutta Nikāya V 21; Jātaka V 202. — figurative Saṁyutta Nikāya V 20 (an° without a support, cittaṁ); Visuddhimagga 8, 444.
3. (technical term gramatical) name for the locative case ("resting on") Paramatthajotikā II 211.

:: Ādhāraka (masculine and neuter) [ā + dhāraka, or simply ādhāra + ka]
1. A stool or stand (as ādhāra2) (always masculine, except at Jātaka I 33 where °āni plural neuter) Jātaka I 33; Dhammapada III 290 = Vimāna Vatthu 220; Dhammapada III 120 = 186 (one of the four priceless things of a Tathāgata, viz.: setacchattaṁ, nisīdanapallaṅko, ādhārako pādapīṭhaṁ).
2. A reading desk, pulpit Jātaka III 235; IV 299.

:: Ādhāraṇatā (feminine) [ā + dhāraṇatā] concentration, attention, mindfullness Paramatthajotikā II 290 (+ daḷhīkaraṇa), 398 (the same).

:: Ādhārita [past participle of ā + dhāreti, cf. dhāreti 1] supported, held up Milindapañha 68.

:: Ādhāvana (neuter) [from ādhāvati] onrush, violent motion Milindapañha 135.

:: Ādhāvati [ā + dhavati 1] to run towards a goal, to run after Majjhima Nikāya I 265 (where the same passage Saṁyutta Nikāya II 26 has upadh°); Sumaṅgalavilāsinī I 39. Frequently in combination ādhāvati paridhāvati to run about, e.g. Jātaka I 127, 134, 158; II 68.

:: Ādheyya (adjective) [gerund of ā + dadhāti cf. ādhāna 2] to be deposited (in one's head and heart Pp-a), to be heeded, to be appropriated [in latter meaning easily mixed with ādheyya, cf. vv.ll. under ādiya2]; neuter depository (= ādhātabbatā ṭha petabbatā Puggalapaññatti 217) past participle 34 (°ṁ gacchati is deposited); Milindapañha 359 (sabbe tass'ādheyya2 honti they all become deposited in him, i.e. his deposits or his property).

-mukha see ādiya2.

:: Ādhipacca (and ādhipateyya) (neuter) [from adhi + pati + ya "being over-lord"; see also adhipateyya] — supreme rule, lordship, sovereignty, power Saṁyutta Nikāya V 342 (issariy°); Aṅguttara Nikāya I 62 (the same), 147, 212; II 205 (the same); III 33, 76; IV 252 singular; Peta Vatthu II 959 (one of the ṭhānas, cf. ṭhāna II 2b; see also Dīgha Nikāya III 146, where spelled ādhipateyya; explained by issariya at Peta Vatthu Commentary 137); Jātaka I 57; Dāṭhāvaṁsa V 17; Vimāna Vatthu 126 (gehe ā = issariya). The three (att°, lok°, dhamm°) at Visuddhimagga 14.

:: Ādhuta [ā + dhuta 1] shaken, moved (by the wind, i.e. fanned] Vimāna Vatthu 394 (varia lectio adhuta which is perhaps to be preferred, i.e. not shaken, cf. vātadhutaṁ Dāṭhāvaṁsa V 49; Vimāna Vatthu 178 explains by saṇikaṁ vidhūpayamāna, i.e. gently fanned).

:: Ādi [Sanskrit ādi, etymology uncertain]
1. (masculine) starting-point, beginning Sutta-Nipāta 358 (accusative ādiṁ = kāraṇaṁ Paramatthajotikā II 351); Dhammapada 375 (nominative ādi); Milindapañha 10 (ādimhi); Jātaka VI 567 (ablative ādito from the beginning). For use as neuter see below 2 (b).
2. (adjective and adverb)
(a) (°-) beginning, initially, first, principal, chief: see compounds
(b) (°-) beginning with, being the first (of a series which either is supposed to be familiar in its constituents to the reader or hearer or is immediately intelligible from the context), i.e. and so on, so forth (cf. adhika); e.g. rukkha-gumbādayo (accusative plural) trees, jungle etc. Jātaka I 150; amba-panasādīhi rukkehi sampanno (and similar kinds of fruit) Jātaka I 278; amba-labujādīnaṁ phalānaṁ anto Jātaka II 159; asi-satti-dhanu-ādīni āvudhāni (weapous, such as sword, knife, bow and the like) Jātaka I 150; kasi-gorakkhādīni karonte manusse Jātaka II 128; ... ti ādinā nayena in this and similar ways Jātaka I 81; Peta Vatthu Commentary 30. Absolute as neuter plural ādinī with ti (evaṁ) (ādīni), closing a quotation, meaning "this and such like", e.g. At Jātaka II 128, {99} 416 (ti ādīni viravitvā). — In phrase ādiṁ katvā meaning "putting (him, her, it) first", i.e. heginning with, from ... on, from ... down (with accusative) e.g. Dhammapada I 393 (rājānaṁ ādiṁ k. from the king down); Peta Vatthu Commentary 20 (vihāraṁ ādikatvā), 21 (pañcavaggiye ādiṁ k.).

-kammika [cf. Buddhist Hybrid Sanskrit ādikarmaka Divyāvadāna 544] a beginner Vinaya III 146; IV 100; Milindapañha 59; Visuddhimagga 241; as 187;
-kalyāṇa in phrase ādikalyāṇa majjhe-kalyāṇa pariyosāna-kalyāṇa of the Dhamma, "beautiful in the beginning, the middle and the end" see references under dhamma commentary 3 and cf. Sumaṅgalavilāsinī I 175 (= ādimhi kalyāṇa etc.); Paramatthajotikā II 444; abstract °kalyāṇatā Visuddhimagga 4;
-pubbaṅgama original Dīpavaṁsa IV 26;
-brahmacariyaka belonging to the principles or fundaments of moral life Dīgha Nikāya I 189; III 284; Majjhima Nikāya I 431; II 125, 211; III 192; Saṁyutta Nikāya II 75, 223; IV 91; V 417, 438; feminine °ikā Vinaya I 64, 68; Aṅguttara Nikāya I 231f.
-majjhapariyosāna beginning, middle and end Milindapañha 10; cf. above ādikalyāṇa.

:: Ādicca [Vedic āditya] the sun Saṁyutta Nikāya I 15, 47; II 284; III 156; V 44, 101; Aṅguttara Nikāya I 242; V 22, 263, 266f.; Itivuttaka 85; Sutta-Nipāta 550, 569, 1097 ("ādicco vuccati suriyo" Cullaniddesa §125); Dhammapada IV 143; Saddhammopāyana 14, 17, 40.

-upaṭṭhānā sun-worship Dīgha Nikāya I 11 (= jīvikatthāya ādicca-paricariyā Sumaṅgalavilāsinī I 97); Jātaka II 72 (°jātaka; ādiccaṁ upatiṭṭhati page 73 = suriyaṁ na massamāno tiṭṭhati commentary);
-patha the path of the sun, i.e. the sky, the heavens Dhammapada 175 (= ākāsa Dhammapada III 177);
-bandhu "kinsman of the sun", epithet of the Buddha Vinaya II 296; Saṁyutta Nikāya I 186, 192; Aṅguttara Nikāya II 54; Sutta-Nipāta 54, 915, 1128; Mahāniddesa 341; Cullaniddesa §125 B; Vimāna Vatthu 425, 7810; Vimāna Vatthu 116.

:: Ādika (adjective) [ādi + ka] from the beginning, initial (see adhika); instrumental ādikena in the beginning, at once, at the same time Majjhima Nikāya I 395, 479; II 213; Saṁyutta Nikāya II 224; Jātaka VI 567. cf. ādiya3.

:: Ādina only at Dīgha Nikāya I 115 (Text reading ādīna, but vv.ll. ādina, abhinna) in phrase ādina-khattiya-kula primordial. See note in Dialogues of the Buddha I 148.

:: Ādiṇṇa [Sanskrit ādīrṇa, past participle of ā + dṛ, see ādiyati2] broken, split open Saṁyutta Nikāya IV 193 (= sipāṭṭiko with burst pod); cf. Majjhima Nikāya I 306.

:: Ādiṇṇata (neuter) [abstract from ādiṇṇa] state of being broken or split Paṭisambhidāmagga I 49.

:: Ādisati [ā + disati]
(a) to announce, tell, point out, refer to. —
(b) to dedicate (a gift, dakkhiṇaṁ or dānaṁ). — present indicative ādisati Dīgha Nikāya I 213 = Aṅguttara Nikāya I 170 (tell or read one's character); Sutta-Nipāta 1112 (atītaṁ); Mahāniddesa 382 (nakkhattaṁ set the horoscope); Milindapañha 294 (dānaṁ); potential ādiseyya Therīgāthā 307 (dakkhiṇaṁ); Peta Vatthu IV 130 (the same = uddiseyya Peta Vatthu Commentary 228), and ādise Vinaya I 229 = Dīgha Nikāya II 88 (dakkhiṇaṁ); imperative ādisa Peta Vatthu Commentary 49. — future ādissati Therīgāthā 308 (dakkhiṇaṁ) Peta Vatthu Commentary 88 (the same). — preterit ādisi Peta Vatthu II 28; Peta Vatthu Commentary 46 (dakkhiṇaṁ); plural ādisiṁsu ibid. 53 (the same) and ādisuṁ Peta Vatthu I 106 (the same). — gerund ādissa Vinaya III 127; Sutta-Nipāta 1018; Peta Vatthu II 16 (dānaṁ), and ādisitvāna Therīgāthā 311. — gerundive ādissa (adjective) to be told or shown Majjhima Nikāya I 12.

:: Ādiso (adverb) [original ablative of ādi, formed with °śaḥ°] from the beginning, i.e. thoroughly, absolutely Dīgha Nikāya I 180; Majjhima Nikāya III 208.

:: Ādissa1 at Majjhima Nikāya III 133 is an imperative present meaning "take", and should probably better be read ādiya (similar to ādāna). It is not gerund of ādisati, which its form might suggest.

:: Ādissa2 (adjective) blameworthy Majjhima Nikāya I 12; Papañcasūdanī I 92 = gārayha.

:: Āditta [ā + ditta1, Sanskrit ādīpta, past participle of ā + dīp] set on fire, blazing, burning Vinaya I 34; Kathāvatthu 209 (sabbaṁ ādittaṁ); Saṁyutta Nikāya III 71; IV 19, 108; Aṅguttara Nikāya IV 320 (°cela); Sutta-Nipāta 591; Jātaka IV 391; Peta Vatthu I 85 (= paditta jalita Peta Vatthu Commentary 41); Kathāvatthu 209; Sumaṅgalavilāsinī I 264; Peta Vatthu Commentary 149; Saddhammopāyana 599.

-pariyāya the discourse or sermon on the fire (literal being in flames) Saṁyutta Nikāya IV 168f.; Vinaya I 34; Dhammapada I 88.

:: Ādiya1 (adjective) gerund of admi, ad, Sanskrit ādya] edible, eatable Aṅguttara Nikāya III 45 (bhojanāni).

:: Ādiya2 in °mukha is uncertain reading at Aṅguttara Nikāya III 164f. (vv.ll. ādeyya° and ādheyya), meaning perhaps "grasp-mouth", i.e. gossip; thus equal to gerund of ādiyati1. Perhaps to be taken to ādiyati2. The same phrase occurs at past participle 65 (Text ādheyya°, commentary has varia lectio ādheyya°) where Puggalapaññatti 248 explains "ādito dheyyamukho, paṭhama-vacanasmiṁ yeva ṭha pita-mukho ti attho" (sticking to one's word). See ādheyya.

:: Ādiya3 = ādika, instrumental ādiyena in the beginning Jātaka VI 567 (= ādikena commentary).

:: Ādiya4 gerund of ādiyati.

:: Ādiyanatā (feminine) [abstract formation ādiyana (from ādiya gerund of ādiyati) + ta] — in an° the fact of not taking up or heeding Paramatthajotikā II 516.

:: Ādiyati1 [ā + diyati, medium passive base of dadāti 4, viz. di° and dī°; see also ādāti and ādeti] — to take up; take to oneself, seize on, grasp, appropriate, figurative take notice of, take to heart, heed. — present ādiyati aIIJ.46; Sutta-Nipāta 119, 156, 633, 785, Mahāniddesa 67; Cullaniddesa §§123, 124; Jātaka III 296: V 367. — potential ādiye Sutta-Nipāta 400; imperative ādiya Majjhima Nikāya III 133 (so read for ādissa ?). — preterit ādiyi Dīgha Nikāya III 65; Aṅguttara Nikāya III 209, ādiyāsi Peta Vatthu IV 148 (sayaṁ daṇḍaṁ ā. = acchinditvā gaṇhasi sic Peta Vatthu Commentary 241), and ādapayi (causative formation from ādāti?) to take heed Saṁyutta Nikāya I 132 (varia lectio ādiyi, translated "put this into thy mind" Kindred Sayings I 166). — gerund ādiyitvā Vinaya IV 120 (= ādā); Jātaka II 224 (commentary for ādiya Text); III 104; IV 352 (an° not heeding; varia lectio anāditvā, cf. anādiyanto not attending Jātaka III 196); Dhammapada III 32 (the same); Peta Vatthu Commentary 13 (Text anādayitva not heeding), 212 (vacanaṁ anādiyitvā not paying attention to his word), ādiya Saṁyutta Nikāya III 26 (varia lectio an° for anādīya); Jātaka II 223 (= ādiyitvā commentary); see also ādiya2, and ādīya Saṁyutta Nikāya III 26 (an°). See also upādiyati and pariyādiyati.

:: Ādiyati2 [ā + diyati, Sanskrit ādīryate, passive of dṛ to split: see etymology under darī] — to split, go asunder, break Paṭisambhidāmagga I 49, — past participle ādiṇṇa. See also avadīyati. cf. also upādiṇṇa.

:: Ādīna at Dīgha Nikāya I 115 and Saṁyutta Nikāya V 74 (vv.ll. ādina, and abhinna) see ādina. See diṇṇa.

:: Ādīnava [ā + dīna + va (neuter), a substantivised adjective, originally meaning "full of wretchedness", cf. Buddhist Hybrid Sanskrit ādīnava Mahāvastu III 297 (misery); Divyāvadāna 329] — disadvantage, danger (in or through = locative) Dīgha Nikāya I 38 (vedanānaṁ assādañ ca ādīnavañ ca etc.), 213 (iddhi-pāṭihāriye Majjhima Nikāya I 318; Saṁyutta Nikāya I 9 (ettha bhīyo); II 170f. (dhātūnaṁ); III 27, 62, 102 (rūpassa etc.); IV 7, 168; Aṅguttara Nikāya I 57 (akaraṇīye kayiramāne) 258 (ko loke assādo); III 250f.; 267f. (duccarite), 270 (puggala-p-pasāde); IV 439f.; V 81; Jātaka I 146; IV 2; Itivuttaka 9 = Aṅguttara Nikāya II 10 = Cullaniddesa §172 A; Sutta-Nipāta 36, 50 (cf. Cullaniddesa §127), 69, 424, 732; Therīgāthā 17 (kāye ā. = dosa Therīgāthā Commentary 23), 485 (kāmesu ā. = dosa Therīgāthā Commentary 287); Peta Vatthu III 107 (= dosa Peta Vatthu Commentary 214); IV 67 (= dosa Peta Vatthu Commentary 263); Paṭisambhidāmagga I 192f.; II 9, 10; Peta Vatthu Commentary 12, 208. — There are several sets of sources of evil or danger, viz. five dussīlassa sīla-vipattiyā ā. At Dīgha Nikāya II 85 = III 235 = Aṅguttara Nikāya III 252; five akkhantiyā ā. At Vibhaṅga 378; six of six each at Dīgha Nikāya III 182f. — In phrase kāmānaṁ ā. okāro saṅkileso Dīgha Nikāya I 110, 148; Majjhima Nikāya I 115; Nettipakaraṇa 42; Dhammapada 16.

-ānupassīn realising the danger or evil of Saṁyutta Nikāya II 85 (upādāniyesu dhammesu) abstract °ānupassīnā Visuddhimagga 647f., 695;
-dassāvin same as °ānupassīn Dīgha Nikāya I 245 (an°); Aṅguttara Nikāya V 178 (the same); Dīgha Nikāya III 46; Saṁyutta Nikāya II 194, 269; Aṅguttara Nikāya III 146; V 181f.; Cullaniddesa §141;
-pariyesanā search for danger in{89} (—°) Saṁyutta Nikāya II 171; III 29; IV 8 sq:
-saññā consciousness of danger Dīgha Nikāya I 7); III 253, 283; Aṅguttara Nikāya III 79.

:: Ādīpanīya (adjective) [gerund of ā + dīpeti] to be explained Milindapañha 270.

:: Ādīpita [past participle of ādīpeti, ā + causative of dīp, cf. dīpeti] — ablaze, in flames Saṁyutta Nikāya I 31 (loka; varia lectio ādittaka) 108; Jātaka V 366; Dhammapada III 32 (varia lectio āditta).

:: Ādu (indeclinable) [see also adu] emphatic (adversative) particle
1. of affirmation and emphasis: but, indeed, rather Jātaka III {100} 499 = V 180; VI 443; VI 552.

2. As 2nd component of adisjunctive question, mostly in corresponsion udāhu ... ādu (= kiṁ ... udāhu Paramatthajotikā II 350), viz. "is it so ... or" Theragāthā 1274 = Sutta-Nipāta 354; Peta Vatthu IV 317 = Dhammapada I 31; Jātaka V 384; VI 382; without udāhu at Jātaka V 460 (adu). The close connection with udāhu suggests an explanation of ādu as a somehow distorted abbreviation of udāhu.

:: Āgacchati [ā + gacchati, gam] to come to or towards, approach, go back, arive etc.
I. Forms (same arrangement as under gacchati):
1. √gacch: present āgacchati Dīgha Nikāya I. 161; Jātaka II 153; Peta Vatthu IV 151; future āgacchissati Jātaka III 53; preterit āgacchi Peta Vatthu II 133; Peta Vatthu Commentary 64.
2. agam: preterit āgamāsi Peta Vatthu Commentary 81, āgamā Dīgha Nikāya I 108; Jātaka III 128, and plural āgamiṁsu Jātaka I 118; future āgamissati Vimāna Vatthu 3; Peta Vatthu Commentary 122; gerund āgamma (q.v.) and āgantvā Jātaka I 151; Milindapañha 14; causative āgameti (q.v.).
3. agā: preterit āgā Sutta-Nipāta 841; Peta Vatthu I 123 (= āgacchi Peta Vatthu Commentary 64), — past participle āgata (q.v.).
II. Meanings:
1. to come to, approach, arrive Dīgha Nikāya I 108; Peta Vatthu I 113; II 133; Milindapañha 14; to return, to come back (cf. āgata) Peta Vatthu Commentary 81, 122.
2. to come into, to result, deserve (cf. āgama 2) Dīgha Nikāya I 161 (gārayhaṁ ṭhānaṁ deserve blame, come to be blamed); Peta Vatthu IV 151 (get to, be a profit to = upa kappati Peta Vatthu Commentary 241).
3. to come by, to come out to (be understood as), to refer or be referred to, to be meant or understood (cf. āgata 3 and āgama 3) Jātaka I 118 (tīṇi piṭakāni āgamiṁsu); Paramatthajotikā II 321; Vimāna Vatthu 3. See also āgamma.

:: Āgada (masculine) and āgadana (neuter) [ā + gad to speak] a word; talk, speech Sumaṅgalavilāsinī I 66 (= vacana).

:: Āgama [from ā + gam]
1. coming, approach, result, Dīgha Nikāya I 53 (āga manaṁ pavattatī ti Sumaṅgalavilāsinī I 160; cf. Saddhammopāyana 249 dukkh°).
2. that which one goes by, resource, reference, source of reference, text, scripture, canon; thus a designation of (?) the Pātimokkha, Vinaya II 95 = 249, or of the Four Nikāyas, Sumaṅgalavilāsinī I 1, 2 (dīgh°). A definition at Visuddhimagga 442 runs "antamaso opamma-vagga-mattassa pi Buddha-vacanassa pariyāpuṇaṇaṁ". See also āgata 2, for phrase āgatāgama, Vinaya loc. cit. svāgamo, versed in the Doctrine, Peta Vatthu IV 133 (sv° = suṭṭhu āgatāgamo, Peta Vatthu Commentary 230); Milindapañha 215. Buddhist Hybrid Sanskrit in same use and meaning, e.g. Divyāvadāna 17, 333, āgamāni = the Four Nikāyas.
3. rule, practice, discipline, obedience, Sutta-Nipāta 834 (āgamā parivitakkaṁ), cf. Dāṭhāvaṁsa V 22 (takk°, discipline of right thought) Saddhammopāyana 224 (āgamato, in obedience to).
4. meaning, understanding, Paramatthajotikā I 107 (vaṇṇ°).
5. repayment (of a debt) Jātaka VI 245.
6. As gramatical technical term a consonant or syllable added or inserted Paramatthajotikā II 23 (sa-kārāgama).

:: Āgamana (neuter) [from āgacchati, Sanskrit same] oncoming, arrival, approach Aṅguttara Nikāya III 172; Sumaṅgalavilāsinī I 160; Peta Vatthu Commentary 4, 81; Saddhammopāyana 224, 356. an° not coming or returning Jātaka I 203, 264.

:: Āgameti [causative of agacchati] to cause somebody or something to come to one, i.e.
1. to wait, to stay Vinaya II 166, 182, 212; Dīgha Nikāya I 112, 113; Saṁyutta Nikāya IV 291; Peta Vatthu Commentary 4, 55.
2. to wait for, to welcome Vinaya II 128 (present participle āgamayamāna); Majjhima Nikāya I 161 (the same) Jātaka I 69 (the same + kālaṁ).

:: Āgamma (adverb) [original gerund of āgacchati, q.v. under I 2 for form and under II 3 for meaning. Buddhist Hybrid Sanskrit āgamya in meaning after the Pāḷi form, e.g. Divyāvadāna 95, 405 (with genitive); Avadāna-śataka I 85, 210 etc.; Mahāvastu I 243, 313]. — With reference to (with accusative), owing to, relating to; by means of, thanks to. In meaning nearly synonymous with ārabbha, sandhāya and paṭicca (see Kindred Sayings I 318 sub voce) Dīgha Nikāya I 229; Itivuttaka 71; Jātaka I 50; VI 424; Khuddakapāṭha VIII 14 (= nissāya Paramatthajotikā I 229); Peta Vatthu Commentary 5, 21 etc.

:: Āgantar [N. ag. from āgacchati] one who is coming or going to come Aṅguttara Nikāya I 63; II 159; Itivuttaka 4, 95 (nominative āgantā only one ms, all others āgantvā). an° Aṅguttara Nikāya I 64; II 160.

:: Āgantu (adjective) [Sanskrit āgantu]
1. occasional, incidental Jātaka VI 358.
2. An occasional arrival, a new comer, stranger Jātaka VI 529 (= āgantuka-jana commentary); Therīgāthā Commentary 16.

:: Āgantuka (adjective/noun) [āgantu + ka; cf. Buddhist Hybrid Sanskrit āgantuka in same meaning as Pāḷi viz. āgantukā bhikṣavaḥ Avadāna-śataka I 87, 286; Divyāvadāna 50]
1. coming, arriving, newcomer, guest, stranger, especially a newly arrived bhikkhu; a visitor (opposite gamika one who goes away) Vinaya I 132, 167; II 170; III 65, 181; IV 24, Aṅguttara Nikāya I 10; III 41, 366; Jātaka VI 333; Udāna 25; Dhammapada II 54, 74; Vimāna Vatthu 24; Peta Vatthu Commentary 54.
2. Adventitions, incidental (= āgantu1) Milindapañha 304 (of megha and roga).
3. Accessory, superimposed, added Visuddhimagga 195.

-bhatta food given to a guest, meal for a visitor Vinaya I 292 (opposite gamika°); II 16.

:: Āgata [past participle of āgacchati]
1. come, arrived Milindapañha 18 (°kāraṇa the reason of his coming); Vimāna Vatthu 78 (°ṭṭhāna); Peta Vatthu Commentary 81 (kiṁ āgat'attha why have you come here) come by, got attained (°-) Aṅguttara Nikāya II 110 = past participle 48 (°visa); Mahāvaṁsa 14, 27 (°phala = anāgāmiphala)
-āgatāgatā (plural) people coming and going, passers by, all comers Peta Vatthu Commentary 39, 78, 129; Vimāna Vatthu 190 (especially of saṅgha). °svāgata "wel-come", greeted, hailed; neuter welcome, hail Therīgāthā 337; Peta Vatthu IV 315, opposite durāgata not liked, unwelcome, Aṅguttara Nikāya II 117, 143, 153; III 163; Therīgāthā 337.
2. come down, handed down (by memory, said of texts) Dīgha Nikāya I 88; Dhammapada II 35; Paramatthajotikā I 229; Vimāna Vatthu 30; āgatāgamo, one to whom the āgama, or the āgamas, have been handed down, Vinaya I 127, 337; II 8; IV 158; Aṅguttara Nikāya II 147; Milindapañha 19, 21.
3. anāgata not come yet, i.e. future; usually in combination with atīta (past) and paccuppanna (present): see atīta and anāgata.

:: Āgati (feminine) [ā + gati] coming, coming back, return Saṁyutta Nikāya III 53; Jātaka II 172. Usually opposed to gati going away. Used in spe- {95} cial sense of rebirth and re-death in the course of saṁsāra. Thus in āgati gati cuti upapatti Dīgha Nikāya I 162; Aṅguttara Nikāya III 54f., 60f., 74; cf. also Saṁyutta Nikāya II 67; Peta Vatthu II 922 (gatiṁ āgatiṁ vā).

:: Āgāḷha (adjective) (ā + gāḷha 1; cf. Sanskrit samāgāḍhaṁ] strong, hard, harsh, rough (of speech), usually in instrumental as adverb āgāḷhena roughly, harshly Aṅguttara Nikāya I 283, 295; past participle 32 (so to be read for agāḷhena, although Puggalapaññatti 215 has a°, but explains by atigāḷhena vacanena); instrumental feminine āgāḷhāya Vinaya V 122 (ceteyya; Samantapāsādikā 1327 explains by daḷhabhāvāya). See also Nettipakaraṇa 77 (āgāḷhā paṭipadā a rough path), 95 (the same.; varia lectio agāḷhā).

:: Āgāmin (adjective/noun) [ā + gāmin] returning, one who returns, especially one who returns to another form of life in saṁsāra (cf. āgati), one who is liable to rebirth Aṅguttara Nikāya I 63; II 159; Itivuttaka 95. See anāgāmin.

:: Āgāmitā found only in negative form anāgāmitā.

:: Āgāra (—°) see agāra.

:: Āgāraka and °ika (adjective/noun) (—°) [cf. Buddhist Hybrid Sanskrit āgārika Divyāvadāna 275, and agārika] — belonging to the house, viz.
1. having control over the house, keeping, surveying, in compounds koṭṭh° possessor or keeper of a storehouse Vinaya I 209; bandhan° prison-keeper Aṅguttara Nikāya II 207; bhaṇḍ° keeper of wares, treasurer Peta Vatthu Commentary 2 (see also bhaṇḍ°).
2. being in the house, sharing (the house), companion Saṁyutta Nikāya III 190 (paṁsv° playmate).

:: Āghāta [Sanskrit āghāta only in literal meaning of striking, killing, but cf. Buddhist Hybrid Sanskrit āghāta in meaning "hurtfullness" at Mahāvastu I 79; Avadāna-śataka II 129; cf. ghāta and ghāteti] — anger, ill-will, hatred, malice Dīgha Nikāya I 3, 31; III 72f.; Saṁyutta Nikāya I 179; Jātaka I 113; Dhammasaṅgani 1060, 1231; Vibhaṅga 167, 362, 389; Milindapañha 136; Visuddhimagga 306; Sumaṅgalavilāsinī I 52; Vimāna Vatthu 67; Peta Vatthu Commentary 178. — anāghāta freedom from ill will Vinaya II 249; Aṅguttara Nikāya V 80.

-paṭivinaya repression of ill-will; the usual enumeration of āghāta-paṭivinayā comprises nine, for which see Dīgha Nikāya III 262, 289; Vinaya V 137; Aṅguttara Nikāya IV 408; besides this there are sets of five at Aṅguttara Nikāya III 185f.; Paramatthajotikā II 10, 11, and one of ten at Vinaya V 138;
-vatthu occasion of ill-will; closely connected with °paṭivinaya and like that enumerated in sets of nine (Vinaya V 137; Aṅguttara Nikāya IV 408; Paṭisambhidāmagga I 130; Jātaka III 291, 404; V 149; Vibhaṅga 389; Nettipakaraṇa 23; Paramatthajotikā II 12), and of ten (Vinaya V 138; Aṅguttara Nikāya V 150; Paṭisambhidāmagga I 130; Vibhaṅga 391).
[BD]: agita

:: Āghātana (neuter) [ā + ghāta(na), cf. āghata which has changed its meaning]
1. slaying, striking, destroying, killing Theragāthā 418, 711; death Dīgha Nikāya I 31 (= maraṇa Sumaṅgalavilāsinī I 119).
2. shambles, slaughter-house Vinaya I 182 (gav°); Aṅguttara Nikāya IV 138; Jātaka VI 113.
3. place of execution Vinaya III 151; Jātaka I 326, 439; III 59; Milindapañha 110; Dhammapada IV 52; Peta Vatthu Commentary 4, 5.

:: Āghāteti [denominative from āghāta, in form + ā + ghāteti, but different in meaning] — only in phrase cittaṁ a. (with locative) to incite one's heart to hatred against, to obdurate one's heart Saddhammopāyana 126 = Saṁyutta Nikāya I 151 = Aṅguttara Nikāya V 172.

:: Āgilāyati [ā + gilāyati; Sanskrit glāyati, cf. gilāna] to be wearied, exhausted or tired, to ache, to become weak or faint Vinaya II 200; Dīgha Nikāya III 209; Majjhima Nikāya I 354; Saṁyutta Nikāya IV 184; Paramatthajotikā I 66 (hadayaṁ ā.). cf. āyamati.

:: Āgu (neuter) [for Vedic āgas neuter] guilt, offence, Saṁyutta Nikāya I 123; Aṅguttara Nikāya III 346; Sutta-Nipāta 522 = Cullaniddesa §337 (in explanation of nāga as āguṁ na karotī ti nāgo); Mahāniddesa 201. Note: a reconstructed āgasa is found at Saddhammopāyana 294 in compound akatāgasa not having committed sin.

-cārin one who does evil, Dīgha Nikāya II 339; Majjhima Nikāya II 88; III 163; Saṁyutta Nikāya II 100, 128; Aṅguttara Nikāya II 240; Milindapañha 110.

:: Āha [Vedic āha, original perfect of ah to speak, meaning "he began to speak", thus in meaning of present "he says"] — a perfect in meaning of preterit and present "he says or he said", he spoke, also spoke to somebody (with accusative), as at Jātaka I 197 (culla-lohitaṁ āha). Usually in 3rd person, very rarely used of 2nd person, as at Sutta-Nipāta 839, 840 (= kathesi bhaṇasi Mahāniddesa 188, 191). — 3rd singular āha Vinaya II 191; Sutta-Nipāta 790 (= bhaṇati Mahāniddesa 87), 888; Jātaka I 280; III 53 and passim; 3rd plural āhu Sutta-Nipāta 87, 181; Dhammapada 345; Jātaka I 59; Paramatthajotikā II 377, and āhaṁsu Jātaka I 222; III 278 and frequent.

:: Āhacca1 gerund of āhanati.

:: Āhacca2 (adjective) [gerund of āharati, corresponding to a Sanskrit āhṛtya
1. (cf. āharati 1) to be removed, removable, in °pādaka-pīṭha and °mañca a collapsible bed or chair, i e. whose legs or feet can be put on and taken away at pleasure (by drawing out a pin) Vinaya II 149 (cf. Vinaya Texts III 164 note 5); IV 40, 46 (defined as "aṅge vijjhitvā ṭhito hoti" it stands by means of a perforated limb), 168, 169.
2. (cf. āharati 2) reciting, repeating, or to be quoted, recitation (of the scriptures); by authority or by tradition Majjhima Nikāya III 139; as 9, and in compounds

-pada a text quoted from Scripture), tradition Milindapañha 148 (°ena by reference to the text of the scriptures);
-vacana a saying of the scriptures, a traditional or proverbial saying Nettipakaraṇa 21 (in definition of suttaṁ).

:: Āhanana (neuter) [from ā + han] beating, striking, coming into touch, "impinging" Visuddhimagga 142 (+ pariyāhanana, in definition of vitakka) = as 114 (cf. Expositor 151); Visuddhimagga 515 (the same).

:: Āhanati [ā + han] to beat, strike, press against, touch; 1st singular future āhañhi Vinaya I 8; Dīgha Nikāya II 72, where probably to be read as āhañh' (= āhañhaṁ) (See Geiger, Pāḷi Grammar §153, note 3); present participle āhananto Milindapañha 21 (dhamma-bheriṁ); Dāṭhāvaṁsa IV 50, gerund āhacca touching Majjhima Nikāya I 493; Jātaka I 330; VI 2, 200;Sutta-Nipāta716 = uppīḷetvā Paramatthajotikā II 498; Visuddhimagga 420, — past participle āhata (q.v.).

:: Āharaṇa (adjective/noun) [from āharati] to be taken; taking away; only in phrase acorāharaṇo nidhi a treasure not to be taken by thieves Milindapañha 320; Khuddakapāṭha VIII 9; Paramatthajotikā I 224; Saddhammopāyana 589.

:: Āharaṇaka [āharaṇa + ka] one who has to take or bring, a messenger Jātaka II 199; III 328.

{104}

:: Āharati [ā + hṛ]
1. to take, take up, take hold of, take out, take away Majjhima Nikāya I 429 (sallaṁ); Saṁyutta Nikāya I 121; III 123; Jātaka I 40 (gerund āharitvā "with"), 293 (te hatthaṁ); Cullaniddesa §540 C3 (puttamaṁsaṁ, read āhāreyya?); Peta Vatthu II 310; Sumaṅgalavilāsinī I 186, 188
2. to bring, bring down, fetch Dīgha Nikāya II 245; Jātaka IV 159 (nāvaṁ; varia lectio āhāhitvā); V 466; Vimāna Vatthu 63 (bhattaṁ); Peta Vatthu Commentary 75.
3. to get, acquire, bring upon oneself Jātaka V 433 (padosaṁ); Dhammapada II 89.
4. to bring onto, put into (with locative); figurative and intransitive to hold onto, put oneself to, touch, resort to Majjhima Nikāya I 395 (kaṭhalaṁ mukhe ā.; also infinitive āhattuṁ); Theragāthā 1156 (pāpacitte ā.; Mrs. Rhys Davids Psalms of the Brethren verse 1156, not as "accost" page 419, note).
5. to assault, strike, offend (for pāhari?) Theragāthā 1173.
6. (figurative) to take up, fall or go back on {117} (with accusative), recite, quote, repeat (usually with desanaṁ and dasseti of an instructive story or sermon or homily) Jātaka III 383 (desanaṁ), 401; V 462 (vatthuṁ āharitvā dassesi told a story for example); Paramatthajotikā II 376; Peta Vatthu Commentary 38, 39 (atītaṁ), 42, 66, 99 (dhamma-desanaṁ). See also payirudāharati. Past participle āhaṭa (q.v.). — causative II āhārapeti to cause to be brought or fetched; to wish to take, to call or Anglo-Saxon for Jātaka III 88, 342; V 466; Peta Vatthu Commentary 215.

:: Āharima (adjective) [from āharati] "fetching", fascinating, captivating, charming Vinaya IV 299; Therīgāthā 299; Therīgāthā Commentary 227; Vimāna Vatthu 14, 15, 77.

:: Āhariya [gerund of āharati] one who is to bring something Jātaka III 328.

:: Āhata [past participle of āhanati] struck, beaten, stamped; afflicted, affected with (—°) Vinaya IV 236 = Dīgha Nikāya III 238 (kupito anatta mano āhata-citto); Vinaya I 75, 76; Saṁyutta Nikāya I 170 (tilak°, so read for tilakā-hata, affected with freckles, commentary kāḷa-setādi vaṇṇehi tilakehi āhatagatta, Kindred Sayings I 318); Jātaka III 456; Saddhammopāyana 187, 401.

:: Āhataka [from āhata] "one who is beaten", a slave, a worker (of low grade) Vinaya IV 224 (in definition of kammakāra, as bhaṭaka + ā).

:: Āhaṭa [past participle of āharati] brought, carried, obtained Vinaya I 121; III 53; Dīgha Nikāya II 180 (spelled āhata); Jātaka III 512 (gloss ānīta); Dāṭhāvaṁsa I 58.

:: Āhavana and āhavanīya see under āhuneyya.

:: Āhāra [from ā + hṛ, literally taking up or onto oneself] feeding, support, food, nutriment (literal and figurative). The term is used comprehensively and the usual enumeration comprises four kinds of nutriment, viz.
(1) kabaḷiṅkāra-āhāro (bodily nutriment, either oḷāriko gross, solid, or sukhumo fine),
(2) phassāhāro noun of contact,
(3) manosañcetanā° noun of volition (= cetanā Samantapāsādikā on Saṁyutta Nikāya II 11f.),
(4) viññāṇ° of consciousness. Thus at Majjhima Nikāya I 261; Dīgha Nikāya III 228, 276; Dhammasaṅgani 71-73; Visuddhimagga 341. Another definition of Dhammapāla's refers it to the fourfold tasting as asita (eaten), pīta (drunk), khāyita (chewed), sāyita (tasted) food Peta Vatthu Commentary 25. a synonym with mūla, hetu, etc. for cause, Yamaka, I 3; Yamaka-aṭṭhakathā (JPTS, 1910-12) 54. See on term also Buddhist Manual of Psychological Ethics 28 note 1. — Vinaya I 84; Dīgha Nikāya I 166; Saṁyutta Nikāya I 172; II 11, 13, 98f. (the four kinds, in detail); III 54 (sa°); V 64, 391; Aṅguttara Nikāya III 51 (sukhass°), 79, 142f., 192f.; IV 49, 108; V 52 (the four), 108, 113 (avijjāya etc.), 116 (bhavataṇhāya), 269f. (nerayikānaṁ etc.); Sutta-Nipāta 78, 165, 707, 747; Mahāniddesa 25; Paṭisambhidāmagga I 22 (the four) 122 (the same), 55, 76 sq; Kathāvatthu 508; past participle 21, 55; Vibhaṅga 2, 13, 72, 89, 320, 383, 401f. (the four); Dhammasaṅgani 58, 121, 358, 646; Nettipakaraṇa 31, 114, 124; as 153, 401; Dhammapada I 183 (°ṁ pacchindati to bring up food, to vomit); II 87; Vimāna Vatthu 118; Peta Vatthu Commentary 14, 35, 112, 148 (utu° physical nutriment); Saddhammopāyana 100, 395, 406; Aṅguttara Nikāya V 136 gives ten āhāra opposed to ten paripanthā. — an° without food, unfed Majjhima Nikāya I 487 (aggi); Saṁyutta Nikāya III 126; V 105; Sutta-Nipāta 985.

-ūpahāra consumption of food, feeding, eating Vinaya III 136;
-ṭhitika subsisting or living on food Dīgha Nikāya III 211, 273; Aṅguttara Nikāya V 50, 55; Paṭisambhidāmagga I 5, 122;
-pariggaha taking up or acquirement of food Milindapañha 244 or is it "restraint or abstinence in food"? Same combination at Milindapañha 313;
-maya "food-like", feeding stuff, food Jātaka III 523;
-lolatā greed after food Paramatthajotikā II 35;
-samudaya origin of nutriment Saṁyutta Nikāya III 59.

:: Āhāratthaṁ [āhāra + tta] the state of being food. In the idiom āhārattaṁ pharati; Vinaya I 199, of medicine, "to penetrate into foodness", to come under the category of food; Milindapañha 152, of poison, to turn into food. [According to Oldenberg (Vinaya I 381) his mss read about equally °attaṁ and °atthaṁ. Trenckner prints °atthaṁ, and records no variant (see page 425)].

:: Āhāreti [denominative from āhāra] to take food, eat, feed on Saṁyutta Nikāya II 13; III 240; IV 104; Aṅguttara Nikāya I 114, 295; II 40, 145, 206; IV 167; Cullaniddesa §540 C2 (āhāraṁ and puttamaṁsaṁ cf. Saṁyutta Nikāya II 98).

:: Āhika (—°) (adjective) [derivation from aha2] only in pañcāhika every five days (cf. pañcāhaṁ and sattāhaṁ) Majjhima Nikāya III 157.

:: Āhiṇḍati [ā + hiṇḍ, cf. Buddhist Hybrid Sanskrit āhiṇḍate Divyāvadāna 165 etc.] to wander about, to roam, to be on an errand, to be engaged in (with accusative) Vinaya I 203 (senāsana-cārikaṁ), 217; II 132 (na Sakkoti vinā daṇḍena āhiṇḍituṁ); IV 62; Jātaka I 48, 108, 239; Cullaniddesa §540 B; Peta Vatthu III 229 (= vicarati Peta Vatthu Commentary 185); Visuddhimagga 38, 284 (aṭaviṁ); Vimāna Vatthu 238 (tattha tattha); Peta Vatthu Commentary 143.

:: Āhita [past participle of ā + dhā] put up, heaped; provided with fuel (of a fire), blazing Sutta-Nipāta 18 (gini = ābhato jalito vā Paramatthajotikā II 28). See sam°.

:: Āhu 3rd plural of āha (q.v.).

:: Āhuna = āhuti, in āhuna-pāhuna giving oblations and sacrificing Vimāna Vatthu 155; by itself at Visuddhimagga 219.

:: Āhundarika (adjective) [doubtful or āhuṇḍ°?] according to Morris JPTS 1884 73 "crowded up, blocked up, impassable" Vinaya I 79; IV 297; Visuddhimagga 413 (°ṁ andha-tamaṁ).

:: Āhuneyya (adjective) [a gerundive formation from ā + hu, cf. āhuti] sacrificial, worthy of offerings or of sacrifice, venerable, adorable, worshipful Dīgha Nikāya III 5, 217 (aggi); Aṅguttara Nikāya II 56, 70 (sāhuneyyaka), 145f. (the same); IV 13, 41 (aggi); Itivuttaka 88 (+ pāhuneyya); Vimāna Vatthu 6433 (cf. Vimāna Vatthu 285). See definition at Visuddhimagga 219 where explained by "āhavanīya" and "āhavanaṁ arahati" deserving of offerings.

:: Āhuti (feminine) [Vedic āhuti, ā + hu] oblation, sacrifice; veneration, adoration Majjhima Nikāya III 167; Saṁyutta Nikāya I 141; Theragāthā 566 (°īnaṁ paṭiggaho recipient of sacrificial gifts); Jātaka I 15; V 70 (the same); Vimāna Vatthu 6433 (paramāhutiṁ gato deserving the highest adoration); Sutta-Nipāta 249, 458; Kathāvatthu 530; Paramatthajotikā II 175; Vimāna Vatthu 285.

:: Ājañña is the contracted form of ājāniya.

:: Ājava see ācamā.

:: Ājāna (adjective) [ā + jāna from jñā] understandable, only in compound durājāna hard to understand Saṁyutta Nikāya IV 127; Sutta-Nipāta 762; Jātaka I 295, 300.

:: Ājānana (neuter) [ā + jānana, cf. Sanskrit ajñāna] learning, knowing, understanding; knowledge Jātaka I 181 (°sabhāva of the character of knowing, fit to learn); Peta Vatthu Commentary 225.

:: Ājānāti [ā + jānāti] to understand, to know, to learn Dīgha Nikāya I 189; Sutta-Nipāta 1064 (°amāna = vijānamāna Cullaniddesa §120). As aññāti at Visuddhimagga 200, — past participle aññāta. cf. also āṇāpeti.

:: Ājāniya (ājānā̆ya) (adjective/noun) [cf. Buddhist Hybrid Sanskrit ājāneya and Sanskrit ājāti birth, good birth. Instead of its correct derivation from ā + jan (to be born, i.e. well-born) it is by Buddhaghosa connected with ā + jñā (to learn, i.e. to be trained).* See for these popular etymology e.g. Jātaka I 181: sārathissa citta-rucitaṁ kāraṇaṁ ājānana-sabhāvo ājañño, and Dhammapada IV 4: yaṁ assadamma-sārathi kāraṇaṁ kāreti tassa khippaṁ jānana {97} samatthā ājāniyā. — The contracted form of the word is ājañña] — of good race or breed; almost exclusively used to denote a thoroughbred horse (cf. assājāniya under assa3).
(a) ājāniya (the more common and younger Pāḷi form): Sutta-Nipāta 462, 528, 532; Jātaka I 178, 194; Dīpavaṁsa IV 26; Dhammapada I 402; III 49; IV 4; Vimāna Vatthu 78; Peta Vatthu Commentary 216.
(b) ājānīya: Majjhima Nikāya I 445; Aṅguttara Nikāya V 323; Dhammapada 322 = Cullaniddesa §475.
(c) ājañña = (mostly in poetry): Sutta-Nipāta 300 = 304; Jātaka I 181; Peta Vatthu IV 154; purisājañña "a steed of man", i.e. a man of noble race) Saṁyutta Nikāya III 91 = Theragāthā 1084 = Sutta-Nipāta 544 = Vimāna Vatthu 9; Aṅguttara Nikāya V 325. — anājāniya of inferior birth Majjhima Nikāya I 367.

-susu the young of a noble horse, a noble foal Majjhima Nikāya I 445 (°ūpamo dhamma-pariyāyo).

*[BD]: see SN 5.46.52: "Bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā" ti.]

:: Ājānīyatā (feminine) [abstract from ājāniya] good breed Peta Vatthu Commentary 214.

:: Ājira [= ajira with lengthened initial a] a courtyard Mahāvaṁsa 35, 3.

:: Ājīva [ā + jīva; Sanskrit ājīva] livelihood, mode of living, living, subsistence, Dīgha Nikāya I 54; Aṅguttara Nikāya III 124 (parisuddha°); Sutta-Nipāta 407 (°ṁ = parisodhayi = micchājīvaṁ hitvā sammājīvaṁ eva pavattayī Paramatthajotikā II 382), 617; past participle 51; Vibhaṅga 107, 235; Milindapañha 229 (bhinna°); Visuddhimagga 306 (the same); as 390; Saddhammopāyana 342, 375, 392. Especially frequent in the contrast pair sammā-ājīva and micchā-ā° right mode and wrong mode of gaining a living, e.g. At Saṁyutta Nikāya II 168f.; III 239; V 9; Aṅguttara Nikāya I 271; II 53, 240, 270; IV 82; Vibhaṅga 105, 246. See also magga (ariyaṭṭhaṅgika).

-pārisuddhi purity or propriety of livelihood Milindapañha 336; Visuddhimagga 22f., 44; Dhammapada IV 111;
-vipatti failure in method of gaining a living Aṅguttara Nikāya I 270;
-sampadā perfection of (right) livelihood Aṅguttara Nikāya I 271; Sumaṅgalavilāsinī I 235.

:: Ājīvaka (and °ika) [ājīva + ka, original "one finding his living" (scilicet in a peculiar way); cf. Buddhist Hybrid Sanskrit ājīvika Divyāvadāna 393, 427] — an ascetic, one of the numerous sects of non-buddhist ascetics. On their austereties, practice and way of living see especially Dhammapada II 55f. and on the whole question Basham, History and doctrines of the Ājīvikas, 1951.
(a) ājīvaka: Vinaya I 291; II 284; IV 74, 91; Majjhima Nikāya I 31, 483: Saṁyutta Nikāya I 217; Aṅguttara Nikāya III 276, 384; Jātaka I 81, 257, 390.
(b) ājīvika: Vinaya I 8; Sutta-Nipāta 381 (varia lectio °aka).

-sāvaka a hearer or lay disciple of the ājīvaka ascetics Vinaya II 130, 165; Aṅguttara Nikāya I 217.

:: Ājīvika (neuter) (or ājīvikā f.?) [from ājīva] sustenance of life, livelihood, living Vibhaṅga 379 (°bhaya) Milindapañha 196 (the same); Peta Vatthu Commentary 274, and in phrase ājīvikāpakata being deprived of a livelihood, without a living Majjhima Nikāya I 463 = Saṁyutta Nikāya III 93 (Text reads jīvikā pakatā) = Itivuttaka 89 (reads ājīvikā pakatā) = Milindapañha 279.

:: Ājīvin (adjective/noun) [from ājīva] having one's livelihood, finding one's subsistence, living, leading a life of (—°) Dīgha Nikāya III 64; Aṅguttara Nikāya V 190 (lūkha°)

:: Ākaḍḍhana (neuter) [from ākaḍḍhati] drawing away or to, pulling out, distraction Vimāna Vatthu 212 (°parikaḍḍhana pulling about); as 363; Milindapañha 154 (°parikaḍḍhana), 352. — as feminine Vinaya III 121.

:: Ākaḍḍhati [ā + kaḍḍhati] to pull along, pull to (oneself), drag or draw out, pull up Vinaya II 325 (Buddhaghosa for apakassati, see under apakāsati); IV 219; Jātaka I 172, 192, 417; Milindapañha 102, 135; Therīgāthā Commentary 117 (°eti); Vimāna Vatthu 226; Peta Vatthu Commentary 68. — passive ākaḍḍhiyati Jātaka II 122 (°amāna-locana with eyes drawn away or attracted); Milindapañha 102; Visuddhimagga 163; Vimāna Vatthu 207 (°amāna-hadaya with torn heart), — past participle ākaḍḍhita.

:: Ākaḍḍhita [past participle of akaḍḍhati] pulled out, dragged along; upset, overthrown Jātaka III 256 (= akkhitta2).

:: Ākampita [past participle of ākampeti, causative of ā + kamp] shaking, trembling Milindapañha 154 (°hadaya).

:: Ākantana (?) a possible reading, for the durakantana of the text at Theragāthā 1123, for which we might read durākantana.

:: Ākaṅkhati [ā + kāṅkṣ, cf. kaṅkhati] to wish for, think of, desire; intend, plan, design Vinaya II 244 (°amāna); Dīgha Nikāya I 78, 176; Saṁyutta Nikāya I 46; Sutta-Nipāta 569 (°amāna); Sutta-Nipāta page 102 (= icchati Paramatthajotikā II 436); Dhammapada I 29; Paramatthajotikā II 229; Vimāna Vatthu 149; Peta Vatthu Commentary 229. [BD]: Hankering after

:: Ākaṅkhā feminine [from ā + kāṅkṣ] longing, wish; Theragāthā 1030.
[BD]: Hanker

:: Ākappa [cf. Sanskrit ākalpa ā + kappa
1. Attire, appearance, Vinaya I 44 (an°) = II 213; Jātaka I 505.
2. deportment Dhammasaṅgani 713 (ā° gamanādi-ākāro as 321).

-sampanna, suitably attired, well dressed, Aṅguttara Nikāya III 78; Jātaka IV 542; anākappa-sampanna, ill dressed, Jātaka I 420.

:: Ākara [cf. Sanskrit ākara] a mine, usually in compound ratan'-ākara a mine of jewels Theragāthā 1049; Jātaka II 414; VI 459; Dīpavaṁsa I 18. — cf. also Milindapañha 356; Vimāna Vatthu 13.

:: Ākassati [ā + kassati] to draw along, draw after, plough, cultivate Mahāniddesa 428.

:: Ākāra [a + karoti, kṛ] "the (way of) making", i.e.
1. state, condition Jātaka I 237 (avasan° condition of inhabitability); II 154 (patan° state of falling), cf. paṇṇ°.
2. property, quality, attribute Dīgha Nikāya I 76 (anāvila sabb°-sampanna endowed with all good qualities, of a jewel); II 157 (°varūpeta); Jātaka II 352 (sabb° paripuṇṇa altogether perfect in qualities).
3. sign, appearance, form, Dīgha Nikāya I 175; Jātaka I 266 (chātak° sign of hunger); Milindapañha 24 (°ena by the sign of ...); Vimāna Vatthu 27 (Therassa ā. form of the Th.); Peta Vatthu Commentary 90, 283 (rañño ā. the king's person); Saddhammopāyana 363.
4. way, mode, manner, sa-ākārain all their modes Dīgha Nikāya I 13 = 82 = III 111; Jātaka I 266 (āga man° the mode of his coming). Especially in instrumental singular and plural with numeral or pronoun (in this way, in two ways etc.): chah'ākārehi in a sixfold manner Cullaniddesa §680 5n (cf. kāraṇehi in same sense); Nettipakaraṇa 73, 74 (dvādasah'ākārehi); Visuddhimagga 613 (navah'ākārehi indriyāni tikkhāni bhavanti); Peta Vatthu Commentary 64 (yen'ākārena āgato ten'ākārena gato as he came so he went), 99 (the same).
5. reason, ground, account Dīgha Nikāya I 138, 139; Nettipakaraṇa 4, 8f., 38; Dhammapada I 14; Paramatthajotikā I 100 (in explanation of evaṁ). In this meaning frequent with dass (dasseti, dassana, nidassana etc.) in commentary style "what is meant by", the (statement of) reason why or of, notion, idea Peta Vatthu Commentary 26 (dātabbākāradassana), 27 (thomanākāradassana), 75 (kāruññākāraṁ dassesi), 121 (pucchanākāradassanaṁ what has been asked); Paramatthajotikā II 135 (°nidassana).

-parivitakka study of conditions, careful consideration, examination of reasons Saṁyutta Nikāya II 115; IV 138; Aṅguttara Nikāya II 191 = Cullaniddesa §151.

:: Ākāraka (neuter) [ākāra + ka] appearance; reason, manner (cf. ākāra 4) Jātaka I 269 (ākārakena = kāraṇena commentary).

:: Ākāravant (adjective) [from ākāra] having a reason, reasonable, founded Majjhima Nikāya I 401 (saddhā).

:: Ākāsa1 [Sanskrit ākāśa from ā + kāś, literally shining forth, i.e. the illuminated space] air, sky, atmosphere; space. On the concept see Compendium 5, 16, 226. On a fanciful etymology of ākāsa (from ā + kassati of kṛṣ) at as 325 see Buddhist Manual of Psychological Ethics 178, note 1. — Dīgha Nikāya I 55 (°ṁ indriyāni saṅka manti the sense-faculties pass into space); III 224, 253, 262, 265; Saṁyutta Nikāya III 207; IV 218; V 49, 264; Jātaka I 253; II 353; III 52, 188; IV 154; VI 126; Sutta-Nipāta 944, 1065; Mahāniddesa 428; Peta Vatthu II 118; Paramatthajotikā II 110, 152; Peta Vatthu Commentary 93; Saddhammopāyana 42, 464. — ākāsena gacchati to go through the air Peta Vatthu Commentary 75 (āgacch°), 103, 105, 162; °ena carati the same Jātaka II 103; °e gacchati the same Peta Vatthu Commentary 65 (cando). — Formula "ananto ākāso" frequent; e.g. At Dīgha Nikāya I 183; Aṅguttara Nikāya II 184; IV 40, 410f.; V 345.

-anta "the end of the sky", the sky, the air (on °anta see anta1 4) Jātaka VI 89;
-ānañca (or ânañca) the infinity of space, in compound °āyatana the sphere or plane of the infinity of space, the "space-infinity-plane", the sphere of unbounded space. The consciousness of this sphere forms the first one of the four (or six) higher attainments or recognitions of the mind, standing beyond the fourth jhāna, viz. (1) ākās°, (2) viññāṇānañcāyatana (3) ākiñcaññāyatana, (4) n'evasaññānasaññāyatana, (5) nirodha, (6) phala. — Dīgha Nikāya I 34, 183; II 70, 112, 156; III 224, 262f.; Majjhima Nikāya I 41, 159.; III 27, 44; Saṁyutta Nikāya V 119; Paṭisambhidāmagga I 36; Dhammasaṅgani 205, 501, 579, 1418; Nettipakaraṇa 26, 39; Visuddhimagga 326, 340, 453; Sumaṅgalavilāsinī I 120 (see Cullaniddesa under ākāsa; Dhammasaṅgani 265f.; Buddhist Manual of Psychological Ethics 65). As classed with jhāna see also Cullaniddesa §672 (sādhu-vihārin);
-kasiṇa one of the kasiṇāyatanas (see under kasiṇa) Dīgha Nikāya III 268; Aṅguttara Nikāya I 41;
-Gaṅgā name of the celestial river Jātaka I 95; III 344;
-ga mana going through the air (as a trick of elephants) Milindapañha 201;
-cārika walking through the air Jātaka II 103;
-cārin = °cārika Vimāna Vatthu 6;
-ṭṭha living in the sky (of devatā) Buddhavaṁsa I 29; Milindapañha 181, 285; Paramatthajotikā I 120; Paramatthajotikā II 476;
-tala upper story, terrace on the top of a palace Paramatthajotikā II 87;
-dhātu the element of space Dīgha Nikāya III 247; Majjhima Nikāya I 423; III 31; Aṅguttara Nikāya I 176; III 34; Dhammasaṅgani 638.

:: Ākāsa2 (neuter°) a game, playing chess "in the air" (sans voir) Vinaya II 10 = Dīgha Nikāya I 6 (= aṭṭhapada-dasapadesu viya ākāse yeva kiḷanaṁ Sumaṅgalavilāsinī I 85).

:: Ākāsaka (adjective) [ākāsa + ka] being in or belonging to the air or sky Jātaka VI 124.

:: Ākāsati [from ākāsa1] to shine Jātaka VI 89.

:: Ākhu [Vedic ākhu, from ā + khan, literally the digger in, i.e. a mole; but given as rat or mouse by abhidh-r-m] a mouse or rat Pañca-g 10.

:: Ākilāyati varia lectio at Paramatthajotikā I 66 for āgilāyati.

:: Ākiṇṇa [past participle of ākirati
1. strewn over, beset with, crowded, full of, dense, rich in (°-) Vinaya III 130 (°loma with dense hair); Saṁyutta Nikāya I 204 (°kammanta "in motley tasks engaged"); IV 37 (gāmanto ā. bhikkhūhi etc.); Aṅguttara Nikāya III 104 (°vihāro); IV 4; V 15 (an° commentary for appakiṇṇa); Sutta-Nipāta 408 (°varalakkhaṇa = vipula-varalakkh° Paramatthajotikā II 383); Peta Vatthu II 124 (nānā-dijagaṇ° = āyutta Peta Vatthu Commentary 157); past participle 31; Peta Vatthu Commentary 32 (= parikiṇṇa); Saddhammopāyana 595. — Frequently in idiomatic phrase describing a flourishing city "iddha phīta bahujana ākiṇṇa-manussa", e.g. Dīgha Nikāya I 211; II 147 (°yakkha for °manussa; full of yakkhas, i.e. under their protection); Aṅguttara Nikāya III 215; cf. Milindapañha 2 (°jana-manussa).
2. (uncertain whether to be taken as above 1 or as equal to avakiṇṇa from avakirati 2) dejected, base, vile, ruthless Saṁyutta Nikāya I 205 = Jātaka III 309 = 539 = Paramatthajotikā II 383. At Kindred Sayings 261, Mrs. Rhys Davids translates "ruthless" and quotes commentary as implying twofold exegesis of (a) impure, and (b) hard, ruthless. It is interesting to notice that Buddhaghosa explains the same verse differently at Paramatthajotikā II 383, viz. by vipula°, as above under Sutta-Nipāta 408, and takes ākiṇṇaludda as vipulaludda, i.e. beset with cruelty, very or intensely cruel, thus referring it to ākiṇṇa 1.

:: Ākiñcañña (neuter) [abstract from akiñcana] state of having nothing, absence of (any) possessions; nothingness (the latter as philosophical technical term; cf. below °āyatana and see Buddhist Manual of Psychological Ethics 68). — Sutta-Nipāta 976, 1070, 1115 (°sambhava, cf. Cullaniddesa §116); Therīgāthā 341 (= akiñcanabhāva Therīgāthā Commentary 240; translated "cherish no wordly wishes whatsoe'er"); Cullaniddesa §115, see ākāsa; Milindapañha 342.

-āyatana realm or sphere of nothingness (cf. ākāsa°) Dīgha Nikāya I 35, 184; II 156; III 224, 253, 262f.; Majjhima Nikāya I 41, 165; II 254, 263; III 28, 44, Saṁyutta Nikāya IV 217; Aṅguttara Nikāya I 268; IV 40, 401; Paṭisambhidāmagga I 36; Nettipakaraṇa 26, 39; Visuddhimagga 333. See also jhāna and vimokkha.

:: Ākirati [ā + kirati] to strew over, scatter, sprinkle, disperse, fill, heap Sutta-Nipāta 665; Dhammapada 313; Peta Vatthu II 49 (dānaṁ vipulaṁ ākiri = vippakirati Peta Vatthu Commentary 92); Milindapañha 175, 238, 323 (imperative ākirāhi); Sutta-Nipāta 383, — past participle ākiṇṇa.

:: Ākiritatta (neuter) [ākirita + tta; abstract from ākirita, past participle of ākirati causative] the fact or state of being filled or heaped with Milindapañha 173 (sakataṁ dhaññassa ā).

:: Ākoṭana1 (neuter) [from ākoṭeti] beating on, knocking Majjhima Nikāya I 385; Milindapañha 63, 306; as 144.

:: Ākoṭana2 (adjective) [= ākoṭana1] beating, driving, inciting, urging Jātaka VI 253 (feminine ākoṭanī of paññā, explained by "nivāraṇapatoda-laṭṭhi viya paññā koṭinī hoti" page 254).

:: Ākoṭeti [a + koṭṭeti, Sanskrit kuṭṭayati; Buddhist Hybrid Sanskrit ākoṭayati e.g. Divyāvadāna 117 dvāraṁ trir ā°, Cowell "break" (?); Avadāna-śataka Index page 222 sub voce]
1. to beat down, pound, stamp Jātaka I 264.
2. to beat, knock, thresh Vinaya II 217; Jātaka II 274; Peta Vatthu Commentary 55 (aññamaññaṁ); Saddhammopāyana 159.
3. Especially with reference to knocking at the door, in phrases aggaḷaṁ ākoṭeti to beat on the bolt Dīgha Nikāya I 89; Aṅguttara Nikāya IV 359; V 65; Sumaṅgalavilāsinī I 252 (cf. aggaḷa); dvāraṁ ā. Jātaka V 217; Dhammapada II 145; or simply ākoṭeti Vimāna Vatthu 8117 (ākoṭayitvāna = appoṭetvā Vimāna Vatthu 316).
4. (intransitive) to knock against anything Jātaka I 239, — past participle ākoṭita (q.v.). Causative II ākoṭapeti Jātaka III 361.

:: Ākoṭita [past participle of ākoṭeti]
1. beaten, touched, knocked against Jātaka I 303; Milindapañha 62 (of a gong).
2. pressed, beaten down (tight), flattened, in phrase ākoṭita-paccākoṭita flattened and pressed all round (of the cīvara) Saṁyutta Nikāya II 281; Dhammapada I 37.

:: Ākucca (or °ā?) [etymology unknown, probably non-Aryan] an iguana Jātaka VI 538 (commentary godhā; gloss amattākuccā).

:: Ākula (adjective) [ā + *kul of which Sanskrit-Pāḷi kula, to Indo-Germanic °quel to turn round, cf. also cakka and carati; literally meaning "revolving quickly", and so "confused"] — entangled, confused, upset, twisted, bewildered Jātaka I 123 (salākaggaṁ °ṁ karoti to upset or disturb); Vimāna Vatthu 849 (andha°); Peta Vatthu Commentary 287 (an° clear). Often reduplicated as ākulākula thoroughly confused Milindapañha 117, 220; Peta Vatthu Commentary 56; ākula-pākula Udāna 5 (so read for akkula-pakkula); ākula-samākula Jātaka VI 270. — On phrase tantākula-jātā gulā-guṇṭhika-jātā see guḷā.

:: Ākulaka (adjective) [from ākula] entangled Dīgha Nikāya II 55 (tant° for the usual tantākula, as given under guḷā).

:: Ākulanīya (adjective) [gerund of ā + °kulāyati, denominative of kula] in an° not to be confused or upset Peta Vatthu Commentary 118.

:: Ākulī (-puppha) at Paramatthajotikā I 60 (milāta°) read (according to Index page 870) as milāta-bakula-puppha. Visuddhimagga 260 (the same passage) however reads ākulī-puppha "tangle-flower" (?), cf. Udāna 5, gāthā 7 bakkula, which is preferably to be read as pākula.

:: Ākurati [onomatopoetic to sound-root *kur = *kor as in Latin cornix, corvus etc. See gala note 2 B and cf. kukkuṭa, kokila, khaṭa etc., all words expressing a rasping noise in the throat. The attempts at etymology by Trenckner (Miln page 425 as denominative of ākula) and Morris (JPTS 1886, 154 as contracted denominative of aṅkura "intumescence", thus meaning "to swell") are hardly correct] — to be hoarse Milindapañha 152 (kaṇṭho ākurati).

:: Ālaggeti [ā + causative of lag] to (make) hang onto (locative), to stick on, fasten to Vinaya II 110 (pattaṁ veḷagge ālaggetvā).

:: Ālaka-manda [ālaya°?] at Vinaya II 152 is of uncertain reading and meaning ("open to view"? or "not having pegs" = āḷaka?) vv.ll. āḷaka manta and ālaka mandāra; Buddhaghosa at Samantapāsādikā 1219 explains āḷaka mandā ti ekaṅgaṇā manussābhikiṇṇā, i.e. full of a crowd of people, Childers quotes ālaka mandā as "the city of Kuvera " (cf. Sanskrit alakā).

:: Ālamba [Sanskrit ālamba, ā + lamb] anything to hang on, support Saṁyutta Nikāya I 53 (an° without support); Sutta-Nipāta 173 (the same + appatiṭṭha); Jātaka III 396; Milindapañha 343; Saddhammopāyana 245, 463.

:: Ālambana (adjective/noun) [from ā + lamb, cf. ālamba] (adjective) hanging down from, hanging up Jātaka III 396; IV 457; Paramatthajotikā II 214. — (neuter) support, balustrade (or screen?) Vinaya II 117, 152 (°bāha) Milindapañha 126.

:: Ālambara and āḷambara (neuter) [Sanskrit āḍambara] a drum Vinaya I 15 (-l-); Jātaka II 344 (-ḷ-); V 390 (-l-); Vimāna Vatthu 5418 (-ḷ-).

:: Ālambati [ā + lamb] to hang on to or up, to take hold of, to fasten to Vinaya I 28, Jātaka I 57; VI 192; Vimāna Vatthu 8448; Therīgāthā Commentary 34. — ālambeti the same Vimāna Vatthu 32.

:: Ālapana (neuter) and °ā (feminine) [from ā + lap] talking to, addressing conversation Vinaya III 73 (with reference to exclamation "ambho"); Jātaka V 253 (°ā); Visuddhimagga 23 (°ā); Paramatthajotikā II 396; Peta Vatthu Commentary 131 (re ti ā.).

:: Ālapanatā (feminine) [abstract from ālapana] speaking to, conversing with, conversation Majjhima Nikāya I 331) (an°).

:: Ālapati [ā + lapati] to address Saṁyutta Nikāya I 177, 212; Jātaka V 201; Paramatthajotikā II 42, 347, 383, 394 (= āmantayi of Sutta-Nipāta 997), 487 (avhayati); Peta Vatthu Commentary 11, 13, 33, 69.

:: Ālassa (neuter) [Derived from alasa] sloth, idleness, laziness Saṁyutta Nikāya I 43; Dīgha Nikāya III 182; Aṅguttara Nikāya IV 59; V 136; Saddhammopāyana 567. Spelling also ālasya Saṁyutta Nikāya I 43 (varia lectio); Vibhaṅga 352; Milindapañha 289, and ālasiya Jātaka I 427; Sumaṅgalavilāsinī I 310; Dhammapada I 299; Vimāna Vatthu 43.

:: Ālaya (masculine and neuter) [cf. Sanskrit ālaya, ā + lī, līyate, cf. allīna and allīyati, also nirālaya]
1. originally roosting place, perch, i.e. abode settling place, house Jātaka I 10 (geh°); Milindapañha 213; Dhammapada II 162 (an° = anoka), 170 (= oka).
2. "hanging on", attachment, desire, clinging, lust Saṁyutta Nikāya I 136 = Vinaya I 4 (°rāma "devoted to the things to which it clings" Kindred Sayings I 171); Vinaya III 20, 111; Saṁyutta Nikāya IV 372 (an°); V 421f. (the same); Aṅguttara Nikāya II 34, 131 (°rāma); III 35; Itivuttaka 88; Sutta-Nipāta 177 (kām° = kāmesu taṇhā-diṭṭhi-vasena duvidho ālayo Paramatthajotikā II 216), 535 (+ āsavāni), 635; Nettipakaraṇa 121, 123 (°samugghāta); Visuddhimagga 293 (the same), 497; Milindapañha 203 (Buddhālayaṁ akāsi?); Dhammapada I 121; IV 186 (= taṇhā); Paramatthajotikā II 468 (= anoka of Sutta-Nipāta 366).
3. pretence, pretext, feint [cf. Buddhist Hybrid Sanskrit ālaya Mahāvastu III 314] Jātaka I 157 (gilān°), 438; III 533 (mat°); IV 37 (gabbhinī); VI 20, 262 (gilān°). [BD]: -rāmā dwelling on delight,

-ratā dwelling on pleasure,
-samuditā dwelling on pleasantries.

[DPL]: °rāmā, delighting in lusts,

:: Ālayati for meanings see allīyati.

:: Ālāna and āḷāna (neuter) [for ānāhana with substitution of l for n (cf. apilandhana for apinandh° and contraction of °āhana to °āna originally meaning "tying to" then the thing to which anything is tied] — a peg, stake, post, especially one to which an elephant is tied Jātaka I 415; IV 308; Dhammapada I 126 (-ḷ-) where all mss have āḷāhana, perhaps correctly.

:: Ālepa [cf. Sanskrit ālepa, of ā + lip] ointment, salve, liniment Vinaya I 274; Milindapañha 74; as 249.

:: Ālepana (neuter) [from ā + lip] anointing, application of salve Dīgha Nikāya I 7 (mukkh°).
{BD: painting}

:: Āli1 (masculine or feminine? [Sanskrit āḷi] a certain kind of fish Jātaka V 405.

:: Āli2 and āḷi (feminine) [Sanskrit ālī] a dike, embankment Vinaya II 256; Majjhima Nikāya III 96; Aṅguttara Nikāya II 166 (°pabbheda); III 28; Jātaka I 336; III 533, 334.

:: Ālika in saccālika at Saṁyutta Nikāya IV 306 is saccalika distortion of truth, falsehood Saṁyutta Nikāya IV 306.

:: Ālikhati [ā + likhati] to draw, delineate, copy in writing or drawing Jātaka I 71; Milindapañha 51.

:: Ālimpana (neuter) [for āḷimp° = Sanskrit ādīpana, see ālimpeti2] conflagration, burning, flame Milindapañha 43.

:: Ālimpeti1 [Sanskrit ālimpayati or ālepayati. ā + lip or limp] to smear, anoint Vinaya II 107; Saṁyutta Nikāya IV 177 (vaṇaṁ). — causative II ālimpāpeti Vinaya IV 316. — passive ālimpīyati Milindapañha 74 and ālippati Dhammapada IV 166 (varia lectio for lippati), — past participle ālitta (q.v.).

:: Ālimpeti2 [for Sanskrit ādīpayati, with change of d to l rather than ḷ and substitution of limp for ḷīp after analogy of roots in °mp, like lup > lump, lip > limp] — to kindle, ignite, set fire to Vinaya II 138 (dāyo ālimpetabbo); III 85; Dīgha Nikāya II 163 (citakaṁ); Aṅguttara Nikāya I 257; Dhammapada I 177 (āvāsaṁ read āvāpaṁ), 225; Peta Vatthu Commentary 62 (kaṭṭhāni), — past participle ālimpita (q.v.).

:: Ālimpita [past participle of ālimpeti2] ignited, literally Aṅguttara Nikāya IV 102 (varia lectio ālepita).

:: Ālinda (and āḷinda) [Sanskrit alinda] a terrace or verandah before the house door Vinaya I 248; II 153; Dīgha Nikāya I 89; Majjhima Nikāya II 119; Saṁyutta Nikāya IV 290 (-ḷ-); Aṅguttara Nikāya V 65 (-ḷ-); Jātaka VI 429; Sumaṅgalavilāsinī I 252; Dhammapada I 26; IV 196; Paramatthajotikā II 55 (°ka-vāsin; varia lectio alindaka); Mahāvaṁsa 35, 3. As ālindaka at Jātaka III 283.

:: Āliṅga [ā + liṅg] a small drum Jātaka V 156 (suvaṇṇ°-tala).

:: Āliṅgati [ā + liṅg] to embrace, enfold Dīgha Nikāya I 230; III 73; Jātaka I 281; IV 21, 316, 438; V 8; Milindapañha 7; Dhammapada I 101: Vimāna Vatthu 260.

:: Ālippati passive of ālimpeti (q.v.).

:: Ālitta [past participle of ālimpati; Sanskrit ālipta] besmeared , stained Theragāthā 737.

:: Āloka [ā + lok, Sanskrit āloka] seeing, sight (object and subject), i.e.
1. sight, view, look Saṁyutta Nikāya IV 128 = Sutta-Nipāta 763; Aṅguttara Nikāya III 236 (āloke nikkhitta laid before one's eye). Anāloka without sight, blind Milindapañha 296 (andha + a.).
2. light Aṅguttara Nikāya I 164 (tamo vigato ā. uppanno) = Itivuttaka 100 (vihato); Aṅguttara Nikāya II 139 (four lights, i.e. canda°, suriya°, agg°, paññ°, of the moon, sun, fire and wisdom); Jātaka II 34; Dhammasaṅgani 617 (opposite andhakāra); Vimāna Vatthu 51 (dīp°).
3. (clear) sight, power of observation, intuition, in combination with vijjā knowledge Dīgha Nikāya II 33 = Saṁyutta Nikāya II 7 = 105, cf. Paṭisambhidāmagga II 150f. (obhāsaṭṭhena, Spk II 22 on II 7).
4. splendour Vimāna Vatthu 53; DvA 71.

-kara making light, bringing light, name light-bringer Itivuttaka 108;
-karaṇa making light, illumining Itivuttaka 108;
-da giving light or insight Theragāthā 3;
-dassana seeing light, i.e. perceiving Theragāthā 422;
-pharaṇa diffusing light or diffusion of light Vibhaṅga 334; Nettipakaraṇa 89;
-bahula good in sight, figurative full of foresight Aṅguttara Nikāya III 432;
-bhūta light Jātaka VI 459;
-saññā consciousness or faculty of sight or perception Dīgha Nikāya III 223; Aṅguttara Nikāya II 45; III 93
-saññin conscious of sight, i.e. susceptible to sight or insight Dīgha Nikāya III 49; Majjhima Nikāya III 3; Aṅguttara Nikāya II 211; III 92, 323; IV 437; V 207; past participle 69;
-sandhi "break for the light", a slit to look through, an opening, a crack or casement Vinaya I 48 = II 209 = 218; II 172; III 65; IV 47; Jātaka IV 310; Peta Vatthu Commentary 24.

:: Ālokana (neuter) [from ā + lok] looking at, regarding Sumaṅgalavilāsinī I 194.

:: Āloketar [agent noun to āloketi] one who looks forward or before, a beholder Sumaṅgalavilāsinī I 194 (opposite viloketar).

:: Āloketi [Sanskrit ālokayati, ā + lok] to look before, look at, regard, see Sumaṅgalavilāsinī I 193, 194, — past participle ālokita (q.v.).

:: Ālokita (neuter) [past participle of āloketi] looking before, looking at, looking forward (opposite vilokitaṁ looking behind or backward), always in combination ālokita-vilokita in stereotype phrase at Dīgha Nikāya I 70 = e.g. Aṅguttara Nikāya II 104, 106, 210; past participle 44, 45, 50; Visuddhimagga 19; Vimāna Vatthu 6; Sumaṅgalavilāsinī I 193 (ālokitaṁ purato pekkhanaṁ vil° anudisā p.).

:: Āloḷa [from ā + luḷ, cf. āluḷati and āloḷeti] confusion, uproar, agitation Dhammapada I 38.

:: Āloḷeti [causative of āluḷati, cf. āluḷeti] to confuse, mix, shake together, jumble Saṁyutta Nikāya I 175; Jātaka II 272, 363; IV 333; VI 331; Visuddhimagga 105.

:: Āloḷī (feminine) [a + luḷ] that which is stirred up, mud, in compound sītāloḷī mud or loam from the furrow adhering to the plough Vinaya I 206.

:: Ālopa [ā + lup, cf. ālumpati; Buddhist Hybrid Sanskrit ālopa, e.g. Avadāna-śataka I 173, 341; Divyāvadāna 290, 481] — a piece (cut off), a bit (of food) morsel, especially bits of food gathered by bhikkhus Dīgha Nikāya I 5 = Aṅguttara Nikāya V 206; III 176; Aṅguttara Nikāya II 209; III 304; IV 318; Theragāthā 1055; Itivuttaka 18; Peta Vatthu II 17; past participle 58; Milindapañha 231, 406; Visuddhimagga 106; Sumaṅgalavilāsinī I 80 (= vilopa-karaṇaṁ).

:: Ālopati [ālopeti? ā + lopeti, causative of ālumpati] to break in, plunder, violate Theragāthā 743.

:: Ālopika (adjective) [ālopa + ika] getting or having, or consisting of pieces (of food) Aṅguttara Nikāya I 295; II 206; past participle 55.

:: Ālu (neuter) [Sanskrit ālu and °ka; cognate with Latin ālum and alium, see Walde Latin Wörterbuch under alium] — a bulbous plant, Radix {110} globosa esculenta or amorphophallus (Kern), Arum campanulatum (Hardy) Jātaka IV 371 = VI 578; IV 373.

:: Āluka1 = ālu Jātaka IV 46 (commentary for ālupa).

:: Āluka2 (adjective) [etymology?] susceptible to, longing for, affected with (—°) Vinaya I 288 (sīt°); Sumaṅgalavilāsinī I 198 (the same); Jātaka II 278 (taṇh° greedy).

:: Āluḷa (adjective [from ā + luḷ] being in motion, confusion or agitation, disturbed, agitated Jātaka VI 431.

:: Āluḷati [ā + luḷ; Sanskrit ālolati, cf. also Pāḷi āloḷeti] to move here and there, present participle medium āluḷamāna agitated, whirling about Dhammapada IV 47 (Text ālūl°; varia lectio āḷul°) confuse as 375. Causative āluḷeti to set in motion, agitate, confound Jātaka II 9, 33, — past participle āluḷita (q.v.).

:: Āluḷita [past participle of āluḷeti] agitated, confused Jātaka II 101; Milindapañha 397 (+ khalita).

:: Ālumpakāra [reading not sure, to ālumpati or ālopa] — breaking off, falling off (?) or forming into bits(?) Dhammapada II 55 (°gūtha).

:: Ālumpati [ā + lup or lump, cf. ālopa] to pull out, break off Majjhima Nikāya I 324.

:: Ālupa (neuter) [etymology? Kern, Toevoegselen sub voce suggests ālu-a > ālupa = āluka the edible root of Amorphophallus Campanulatus Jātaka IV 46 (= āluka-kaṇḍa commentary). The form āluva occurs at Apadāna 237.

:: Āḷaka or Āḷakā (feminine) [diminutive of aḷa (?) or of ārā1 (?). See Morris JPTS 1886, 158]
1. A thorn, sting, dart, spike, used either as arrow-straightener Milindapañha 418; Dhammapada I 288; or (perhaps also for piece of bone, fishbone) in making up a comb Vimāna Vatthu 349 (°sandhāpana = combined how Hardy got the meaning of "alum" in Index to Vimāna Vatthu is incomprehensible).
2. A peg, spike, stake or post (to tie an elephant to, cf. ālāna). Cariyāpiṭaka II 1, 3.

:: Āḷamba = āḷambara Vimāna Vatthu 189 = 5024. See ālambara.

:: Āḷavaka (and °ika) (adjective/noun) [= āṭavika] dwelling in forests, a forest-dweller Saṁyutta Nikāya II 235. As proper name at Visuddhimagga 208.

:: Āḷādvāraka (adjective) at Jātaka V 81, 82 is corrupt and should with varia lectio perhaps better be read advāraka without doors. cf. Kern, Toevoegselen 29 (ālāraka?). Jātaka V 81 has āḷāraka only.

:: Āḷāhana (neuter) [from ā + ḍah or dah, see dahati2] a place of cremation, cemetery Dīgha Nikāya I 55; Jātaka I 287 (here meaning the funereal fire) 402; III 505; Peta Vatthu II 122; Visuddhimagga 76; Milindapañha 350; Sumaṅgalavilāsinī I 166; Dhammapada I 26; III 276; Peta Vatthu Commentary 92, 161, 163 (= sarīrassa daḍḍha-ṭṭhāna). — Note: For āḷāhana in meaning "peg, stake" see ālāna.

:: Āḷāra (adjective) [= aḷāra or uḷāra or = Sanskrit arāla?] thick, massed, dense or crooked, arched (?), only in compound °pamha with thick eyelashes Vimāna Vatthu 6411 (= gopakhuma Vimāna Vatthu 279); Peta Vatthu III 35 (= vellita-dīgha-nīla-pamukha). cf. alāra.

:: Āḷārika and °iya (adjective/noun) [Sanskrit ārālika, of uncertain etymology] a cook Dīgha Nikāya I 51 (= bhattakāraka Sumaṅgalavilāsinī I 157); Jātaka V 296 (= bhattakāraka commentary); 307; VI 276 (°iya, commentary °ika = sūpika); Milindapañha 331.

:: Āḷha (neuter) = āḷhaka; only at Aṅguttara Nikāya III 52 (udak°), where perhaps better with varia lectio to be read as āḷhaka. The the same passage at Aṅguttara Nikāya II 55 has ālhaka only.

:: Āḷhaka (masculine and neuter) [Sanskrit āḍhaka, from *āḍha probably meaning "grain"] a certain measure of capacity, originally for grain; in older texts usually applied to a liquid measure (udaka°). Its size is given by Buddhaghosa at Paramatthajotikā II 476 as follows: "cattāro patthā āḷhakāni doṇaṁ etc." — udakāḷhaka Saṁyutta Nikāya V 400; Aṅguttara Nikāya II 55 = III 337; Vimāna Vatthu 155. — In other connections at Jātaka I 419 (aḍḍh°); III 541 (mitaṁ āḷhakena = dhañña-māpaka-kammaṁ kataṁ commentary); Milindapañha 229 (patt°); Dhammapada III 367 (aḍḍh°). {111}

-thālikā a bowl of the capacity of an āḷhaka Vinaya I 240; Aṅguttara Nikāya III 369; Dhammapada III 370 (varia lectio bhatta-thālikā).

:: Āḷhiya (and āḷhika) (adjective) [from °āḷha, Sanskrit āḍhya, originally possessing grain, rich in grain, i.e. wealth; semantically cf. dhañña2] — rich, happy, fortunate; only in negative anāḷhiya poor, unlucky, miserable Majjhima Nikāya I 450; II 178 (+ daḷidda); Aṅguttara Nikāya III 352f. (so read with varia lectio °āḷhika for Text °āḷika; combined with daḷidda; varia lectio anaddhika); Jātaka V 96, 97 (+ daḷidda; commentary na āḷhika).

:: Āḷika at Aṅguttara Nikāya III 352, 384 (an°) is preferably to be read āḷhika, see āḷhaka.

:: Āma1 (indeclinable) [a specific Pāḷi formation representing either amma (q.v.) or a gradation of pronoun base amu° "that" (see asu), thus deictic-emphatic exclaimation cf. also Buddhist Hybrid Sanskrit āma e.g. Avadāna-śataka I 36] — affirmative particle "yes, indeed, certainly" Dīgha Nikāya I 192f. (as varia lectio; Text has āmo); Jātaka I 115, 226 (in commentary explanation of Text amā-jāta which is to be read for āmajāta); II 92; V 448; Milindapañha 11, 19, 253; Dhammapada I 10, 34; II 39, 44; Vimāna Vatthu 69; Peta Vatthu Commentary 12, 22, 56, 61, 75, 93 etc.

:: Āma2 (adjective) [Vedic āma = Greek ὠμός, connected with Latin amārus. The more common Pāḷi form is āmaka (q.v.)] — raw, viz.
(a) unbaked (of an earthen vessel), unfinished Sutta-Nipāta 443;
(b) uncooked (of flesh), neuter raw flesh, only in following compounds:

-gandha "smell of raw flesh", verminous odour, a smell attributed in particular to rotting corpses (cf. similarly Buddhist Hybrid Sanskrit āmagandha Mahāvastu III 214) Dīgha Nikāya II 242f.; Aṅguttara Nikāya I 280; Sutta-Nipāta 241, 242 (= vissagandha kuṇapagandha Paramatthajotikā II 286), 248, 251; Dhammasaṅgani 625; and
-giddha greedy after flesh (used as bait) Jātaka VI 416 (= āmasaṅkhāta āmisa commentary).

:: Āmaddana (neuter) [ā + maddana of mṛd] crushing Vimāna Vatthu 311.

:: Āmaka (adjective) [= āma2] raw, uncooked Dīgha Nikāya I 5 = past participle 58 (°maṁsa raw flesh); Majjhima Nikāya I 80 (titta-kalābu āmaka-cchinno).

-dhañña "raw" grain, corn in its natural, unprepared state Dīgha Nikāya I 5 = past participle 58 (see Sumaṅgalavilāsinī I 78 for definition); Vinaya IV 264; V 135;
-sāka raw vegetables Visuddhimagga 70;
-susāna "cemetery of raw flesh" charnel ground (cf. āmagandha under ama2), i.e. fetid smelling cremation ground Jātaka I 264, 489; IV 45f.; VI 10; Dhammapada I 176; Vimāna Vatthu 76; Peta Vatthu Commentary 196.

:: Āmalaka [cf. Sanskrit āmalaka] emblic myrobalaṁ, Phyllanthus Emblica Vinaya I 201, 278; II 149 (°vaṇṭika pīthu); Saṁyutta Nikāya I 150; Aṅguttara Nikāya V 170; Sutta-Nipāta page 125 (°matti); Jātaka IV 363; V 380 (as varia lectio for Text āmala); Milindapañha 11; Dhammapada I 319; Vimāna Vatthu 7.

:: Āmalakī (feminine) āmalaka Vinaya I 30; Majjhima Nikāya I 456 (°vana).

:: Āmanta (adjective-adverb) [either gerund of āmanteti (q.v.) or root derived from ā + mant, cf. āmantaṇā] asking or asked, invited, only as an° without being asked, unasked, uninvited Vinaya I 254 (°cāra); Aṅguttara Nikāya III 259 (the same).

:: Āmantana (neuter) and °nā (feminine, also °ṇā) [from āmanteti] addressing calling; invitation, greeting Sutta-Nipāta 40 (epithet Cullaniddesa §128); °vacana the address-form of speech i.e. the vocative case (cf. Sanskrit āmantritaṁ the same) Paramatthajotikā II 435; Paramatthajotikā I 167.

:: Āmantanaka (adjective/noun) [from āmantana] addressing speaking to, conversing; feminine °ikā interlocutor, companion, favourite queen Vimāna Vatthu 188 (= allāpa-sallāpa-yoggā kīḷanakāle vā tena (i.e. sakkena) āmantetabbā Vimāna Vatthu 96).

:: Āmantaṇīya (adjective) [gerund of āmanteti] to be addressed Jātaka IV 371.

:: Āmanteti [denominative of ā + *mantra] to call, address, speak to, invite, consult Jātaka VI 265; Sumaṅgalavilāsinī I 297; Paramatthajotikā II 487 (= ālapati and avhayati); Peta Vatthu Commentary 75, 80, 127. — preterit āmantesi Dīgha Nikāya II 16; Sutta-Nipāta page 78 (= ālapi Paramatthajotikā II 394) and in poetry āmantayi Sutta-Nipāta 997; Peta Vatthu II 27; 37 (perhaps better with varia lectio samantayi). — gerund āmanta (= Sanskrit āmantrya) Jātaka III 209, 315 (= āmantayitvā commentary), 329; IV 111; V 233; VI 511. Past participle āmantita (q.v.). — causative II āmantāpeti to invite to come, to cause to be called, to send for Dīgha Nikāya I 134 (varia lectio āmanteti); Milindapañha 149.

:: Āmantita [past participle of āmanteti] addressed, called, invited Peta Vatthu II 313 (= nimantita Peta Vatthu Commentary 86).

:: Āmaṇḍaliya [ā + maṇḍala + iya] a formation resembling a circle, in phrase °ṁ karoti to form a ring (of people) or a circle, to stand closely together Majjhima Nikāya I 225 (cf. Sanskrit āmaṇḍalikaroti).

:: Āmasana (neuter) [from āmasati] touching, handling; touch Vinaya IV 214. Cariyāpiṭaka III 11, 8; Milindapañha 127, 306; Sumaṅgalavilāsinī I 78.

:: Āmasati [ā + masati from mṛś] to touch (upon), to handle, to lay hold on Vinaya II 221; III 48 (kumbhiṁ); Jātaka III 319 (the same); Aṅguttara Nikāya V 263, 266; Jātaka IV 67; Paṭisambhidāmagga II 209; Milindapañha 306; Paramatthajotikā II 400; as 302; Vimāna Vatthu 17. — preterit āmasi Jātaka II 360; gerund āmasitvā Vinaya III 140 (udakapattaṁ) Jātaka II 330; gerundive āmassa Jātaka II 360 (an°) and āmasitabba the same (commentary), — past participle āmaṭṭha and āmasita (quod vide).

:: Āmasita [past participle of āmasati] touched, taken hold of, occupied Vimāna Vatthu 113 (an° khetta virgin land).

:: Āmata in anāmata at Jātaka II 56 is metri causā for amata.

:: Āmattikā (feminine) [ā + mattikā] earthenware, crockery; in °āpaṇa a crockery shop, chandler's shop Vinaya IV 243.

:: Āmaṭṭha [Sanskrit āmṛṣṭa, past participle of āmasati; cf. āmasita] touched, handled Jātaka I 98 (an°); Sumaṅgalavilāsinī I 107 (= parāmaṭṭha); Saddhammopāyana 333.

:: Āmaya [etymology? cf. Sanskrit āmaya] affliction, illness, misery; only as an° (adjective) not afflicted, not decaying, healthy, well (cf. Buddhist Hybrid Sanskrit nirāmaya aśvaghoṣa II 9) Vinaya I 294; Vimāna Vatthu 1510 (= aroga Vimāna Vatthu 74); 177; 368; Jātaka III 260, 528; IV 427; VI 23. Positive only very late, e.g. Saddhammopāyana 397.

:: Āmāsaya [āma2 + āsaya, cf. Sanskrit āmāśaya and āmāśraya] receptacle of undigested food, i.e. the stomach Visuddhimagga 260; Paramatthajotikā I 59. Opposite pakkṣaya.

:: Āmāya (adjective) [to be considered either a derivation from amā (see amājāta in same meaning) or to be spelled amāya which metri causā may be written ā°] — "born in the house" (cf. semantically Greek ἰϧαγενής > indigenous), inborn, being by birth, in compound

-dāsa (dāsī) a born slave, a slave by birth Jātaka VI 117 (= gehadāsiyā kucchismiṁ jātadasī commentary), 285 (= dāsassa dāsiyā kucchimhi jātadāsā).

:: Āmeṇḍita (or āmeḍita) [Sanskrit āmreḍita fram ā + mreḍ, dialectical] — (neuter) sympathy in °ṁ karoti to show sympathy (? so Morris JPTS, 1887, 106) Sumaṅgalavilāsinī I 228 = Paramatthajotikā II 155 (varia lectio at Sumaṅgalavilāsinī āmeḍita).

:: Āmilāka (neuter?) [etymology?] a woollen cover into which a floral pattern is woven Sumaṅgalavilāsinī I 87.

:: Āmisa (neuter) [derivation from āma raw, q.v. for etymology — Vedic āmis (masculine); later Sanskrit āmiṣa (neuter), both in literal and figurative meaning
1. originally raw meat; hence prevailing notion of "raw, unprepared, uncultivated"; thus °khāra raw lye Vinaya I 206.
2. "fleshy, of the flesh" (as opposed to mind or spirit), hence material, physical; generally in opposition to dhamma (see dhamma B 1. a. and also next no.), thus at Majjhima Nikāya I 12 (°dāyāda); Itivuttaka 101 (the same); Aṅguttara Nikāya I 91 = Itivuttaka 98 (°dāna material gifts opposed to spiritual ones); Dhammasaṅgani 1344 (-paṭisanthāra hospitality towards bodily needs, cf. Buddhist Manual of Psychological Ethics 325).
3. food, especially pala table food; food for enjoyment, dainties Vinaya II 269f.; Jātaka II 6; Milindapañha 413 (lok°); Sumaṅgalavilāsinī I 83 (°sannidhi),
4. bait Saṁyutta Nikāya I 67; IV 158; Jātaka IV 57, 219; VI 416; Sumaṅgalavilāsinī I 270.

5. gain, reward, money, douceur, gratuity, "tip" Peta Vatthu Commentary 36, 46; especially in phrase °kiñcikkha-hetu for the sake of some (little) gain Saṁyutta Nikāya II 234; Aṅguttara Nikāya I 128; V 265, 283f., 293f.; past participle 29; Peta Vatthu II 83 (= kiñci āmisaṁ patthento Peta Vatthu Commentary 107); Milindapañha 93; Vimāna Vatthu 241 (= bhogahetu).
6. enjoyment Peta Vatthu II 82 (= kāmāmise-laggacitto Peta Vatthu Commentary 107).
7. greed, desire, lust Vinaya I 303 (°antara out of greed, selfish, opposite mettacitto); Aṅguttara Nikāya III 144 (the same), 184 (the same); I 73 (°garū parisā); Jātaka V 91 (°cakkhu); Paṭisambhidāmagga II 238 (mār°). See also compounds with nir° and sa°.

:: Āmo = āma Dīgha Nikāya I 192.

:: Āmoda [Sanskrit āmoda, from ā + mud] that which pleases; fragrance, perfume Dāṭhāvaṁsa V 51.

:: Āmodamāna (adjective) [present participle medium of āmodeti] rejoicing, glad Saṁyutta Nikāya I 100 (varia lectio anu°) = Itivuttaka 66; Vimāna Vatthu 648 (= pamodamāna Vimāna Vatthu 278); Jātaka V 45.

:: Āmodanā (feminine) [from ā + mud] rejoicing Dhammasaṅgani 86, 285.

:: Āmodeti [Sanskrit āmodayati, causative of ā + mud] to please, gladden, satisfy Theragāthā 649 (cittaṁ); Jātaka V 34, — past participle āmodita (q.v.).

:: Āmodita [past participle from āmodeti] pleased, satisfied, glad Jātaka I 17 (V 80); V 45 (°pamodita highly pleased); Milindapañha 346.

:: Āmuñcati [ā + muc] to put on, take up; to be attached to, cling to as 305, — past participle āmutta (q.v.).

:: Āmutta [Sanskrit āmukta, past participle of ā + muc, cf. also Buddhist Hybrid Sanskrit āmukta jewel Divyāvadāna 2, 3 etc., a meaning which might also be seen in the later Pāḷi passages, e.g. At Peta Vatthu Commentary 134. Semantically cf. ābharaṇa] — having put on, clothed in, dressed with, adorned with (always °—) Dīgha Nikāya I 104 (°mālābharaṇa); Vinaya II 156 = Vimāna Vatthu 208 (°maṇi-kuṇḍala); Saṁyutta Nikāya I 211; Jātaka IV 460; V 155; VI 492; Vimāna Vatthu 721 (= paṭimukka); 802 (°hatthābharaṇa); Peta Vatthu II 951 (°maṇi-kuṇḍala); Jātaka IV 183; Vimāna Vatthu 182.

:: Ānadati [ā + nadati] to trumpet (of elephants) Jātaka IV 233.

:: Ānaka [Sanskrit ānaka, cf. Morris JPTS 1893, 10] a kind of kettledrum, beaten only at one end Saṁyutta Nikāya II 266; Jātaka II 344; Dīpavaṁsa xvI 14.

:: Ānana (neuter) [Vedic āna, later Sanskrit ānana from an to breathe] — the mouth; adjective (—°) having a mouth Saddhammopāyana 103; Pañca-g 63 (vikaṭ°).

:: Ānanda [Vedic ānanda, from ā + nand, cf. Buddhist Hybrid Sanskrit ānandī joy Divyāvadāna 37] — joy, pleasure, bliss, delight Dīgha Nikāya I 3; Sutta-Nipāta 679, 687; Jātaka I 207 (°maccha Leviathan); VI 589 (°bheri festive drum); Sumaṅgalavilāsinī I 53 (= pītiyā etaṁ adhivacanaṁ).

:: Ānandati [ā + nandati] to be pleased or delighted Jātaka VI 589 (preterit ānandi in Text reading ānandi vittā, explained by commentary as nandittha was pleased; we should however read ānandi-cittā with gladdened heart). See also ānandiya.

:: Ānandin (adjective) [from ā + nand] joyful, friendly Theragāthā 555; Jātaka IV 226.

:: Ānandiya (adjective-.) [gerund of ānandati] enjoyable, neuter joy, feast Jātaka VI 589 (°ṁ acarati to celebrate the feast = ānandachaṇa commentary).

:: Ānandī (feminine) [ā + nandī, cf. ānanda] joy, happiness in compound ānandi-citta Jātaka VI 589 (so read probably for ānandi vitta: see ānandati).

:: Ānantarika (and °ya) [from an + antara + ika] without an interval, immediately following, successive Vinaya I 321; II 212; past participle 13; Dhammasaṅgani 1291.

-kamma "conduct that finds retribution without delay" (Points of Controversy 275 note 2) Vinaya II 193; Jātaka I 45; Kathāvatthu 480; Milindapañha 25 (cf. Buddhist Manual of Psychological Ethics 245 note 2); Visuddhimagga 177 (as prohibiting practice of kammaṭṭhāna).

:: Ānaṇya (neuter) [Sanskrit ānṛṇya, so also Buddhist Hybrid Sanskrit e.g. Jātakamala 3118; from a + ṛṇa, Pāḷi iṇa but also aṇa in composition, thus an-aṇa as base of ānaṇya] freedom from debt Dīgha Nikāya I 73; Aṅguttara Nikāya III 354 (especially of Nibbāna, cf. anaṇa); Mahāniddesa 160; Visuddhimagga 44; Sumaṅgalavilāsinī I 3.

:: Ānañca see ākāsa° and viññāṇa°

:: Ānañja see ānejja

:: Ānaya (adjective) [ā + naya] to be brought, in suvānaya easy to bring Saṁyutta Nikāya I 124 = Jātaka I 80.

:: Ānayati see āneti.

:: Ānāmeti [ā + nāmeti, causative of namati, which is usually spelled nameti] — to make bend, to bend, to bring toward or under Jātaka V 154 (doubtful reading future ānāmayissasi, varia lectio ānayissati, commentary ānessasi = lead to).

:: Ānāpāna (neuter) [āna + apāna, compounds of an to breathe] in haled and exhaled breath, inspiration and respiration Saṁyutta Nikāya V 132, {101} 311f.; Jātaka I 58; Paṭisambhidāmagga I 162 (-kathā); usually in compound °sati concentration by in-breathing and out-breathing (cf. Manual of a Mystic 70) Majjhima Nikāya I 425 (cf. Dīgha Nikāya II 291); III 82; Vinaya III 70; Aṅguttara Nikāya I 30; Itivuttaka 80; Paṭisambhidāmagga I 166, 172, 185 (-samādhi); Cullaniddesa §466 B (the same); Milindapañha 332; Visuddhimagga 111, 197, 266f.; Paramatthajotikā II 165. See detail under sati. [apnia]

:: Ānāpeti see āneti.

:: Āneñjatā (feminine) [from āneñja] steadfastness Visuddhimagga 330, 386.

:: Āneti [ā + neti] to bring, to bring towards, to fetch, procure, convey, bring back Sutta-Nipāta 110; Peta Vatthu Commentary 54, 92. potential 1st plural ānema (or imperative 2nd pl ānetha Majjhima Nikāya I 371. future ānayissati Saṁyutta Nikāya I 124; Peta Vatthu II 65; Jātaka III 173; V 154 (varia lectio), and ānessati Jātaka V 154. infinitive ānayituṁ Peta Vatthu II 610, gerund ānetvā Peta Vatthu Commentary 42, 74. Preterit ānesi Peta Vatthu Commentary 3, and ānayi Peta Vatthu I 77 (sapatiṁ), — past participle ānīta (q.v.). — Medium passive ānīyati and āniyyati Dīgha Nikāya II 245 (āniyyataṁ imperative shall be brought); Majjhima Nikāya I 371 (present participle ānīyamāna). — causative II ānāpeti to cause to be fetched Jātaka III 391; V 225.

:: Ānisada (neuter) [a + sad] "sit down", bottom, behind Majjhima Nikāya I 80 = 245; Jātaka III 435 (gloss asata) Visuddhimagga 251 = Paramatthajotikā I 45 (°ttaca), 252 (°maṁsa).

:: Ānisaṁsa [ā + na + saṁsa, Buddhist Hybrid Sanskrit distorted to anuśaṁsa] praise i.e. that which is commendable, profit, merit, advantage, good result, blessing in or from (with locative). — There are five ānisaṁsā sīlavato sīla-sampadāya or blessings which accrue to the virtuous enumerated at Dīgha Nikāya II 86, viz. bhoga-kkhandha great wealth, kittisadda good report, visārada self-confidence, asammūḷho kālaṁ karoti an untroubled death, saggaṁ lokaṁ uppajjati to be reborn in a heavenly world. — Dīgha Nikāya I 110, 143; III 132 (four), 236 (five); Majjhima Nikāya I 204; Saṁyutta Nikāya I 46, 52; III 8, 93 (mahā-); V 69 (seven), 73, 129, 133, 237 (seven), 267, 276; Aṅguttara Nikāya I 58 (karaṇīye kariyamāne); II 26, 185, 239, 243 (sikkhā-); III 41 (dāne), 248 (dhammasavane), 250 (yāguyā), 251 (upaṭṭhita-satissa), 253f. (sīlavato sīlasampadāya etc., as above), 267 (sucarite), 441; IV 150 (mettāya ceto-vimuttiyā), 361 (dhamma-savane), 439f. (nekkhamme avitakke nippītike), 442, 443f. (ākāsañcāyatane); V I, 106 (mahā-), 311; Itivuttaka 28, 29, 40 (sikkhā-); Sutta-Nipāta 256 (phala°), 784, 952; Jātaka I 9, 94; V 491 (varia lectio anu-); Mahāniddesa 73, 104, 441; Kathāvatthu 400; Milindapañha 198; Vimāna Vatthu 6, 113; Peta Vatthu Commentary 9 (dāna°) 12, 64 (= phala), 208, 221 (= guṇa); Saddhammopāyana 263. — Eleven ānisaṁsas of mettā (cf. Paṭisambhidāmagga II 130) are given in detail at Visuddhimagga 311 314; on another eight see past participle 644f.

:: Ānīta [past participle of ānetī] fetched, brought (here), brought back adduced Jātaka I 291; III 127; IV 1.

:: Ānubhāva [the dissociated composition form of anubhāva, q.v. for details. Only in later language] — greatness, magnificence, majesty, splendour Jātaka I 69 (mahanto); II 102 (of a jewel) V 491; Dhammapada II 58.

:: Ānupubba (neuter) [abstract from anupubba] rule, regularity, order Theragāthā 727 (cf. Mahāvastu II 224 ānupubbā).

:: Ānupubbatā (feminine) (or °ta neuter?) [from last] succession; only in technical term gramatical padānupubbatā word sequence, in explanation of iti Mahāniddesa 140; Cullaniddesa §137 (varia lectio °ka).

:: Ānupubbikathā [for anupubbi° representing its isolated composition form, cf. ānubhāva and see also anupubbi°] — regulated exposition, graduated sermon Dīgha Nikāya I 110; II 41f.; Majjhima Nikāya I 379; Jātaka I 8; Milindapañha 228; Sumaṅgalavilāsinī I 277, 308; Dhammapada IV 199.

:: Ānupuṭṭha metri causā for anupuṭṭha (q.v.).

:: Ānuttariya (neuter) [see also anuttariya which as — probably represents ānutt°] incomparableness, excellency, supreme ideal Dīgha Nikāya III 102f.; Aṅguttara Nikāya V 37.

:: Āṇaṇya see ānaṇya.

:: Āṇañja,
:: Ānejja and
:: Ānañja [abstract from an + *añja or *ejja = *ijja. The Sanskritised equivalent would be *iñjya or *iṅgya of iṅg to stir, move, with a peculiar substitution of *aṅg in Pāḷi, referring it to a base with ṛ (probably Sanskrit ṛj, ṛñjati) in analogy to a form like Sanskrit ṛṇa = Pāḷi aṇa and iṇa, both a and i representing Sanskrit ṛ. The form añja would thus correspond to a Sanskrit añjya (*aṅgya). The third Pāḷi form ān-eñja is a direct (later, and probably re-instituted) formation from Sanskrit iñjya, which in an interesting way became in Buddhist Hybrid Sanskrit re-Sanskritised to ānijya (which on the other hand may represent ānejja and thus give the latter the feature of a later, but more specifically Pāḷi form). The editions of Pāḷi texts show a great variance of spelling, based on mss vacillation, in part also due to confusion of derivation] — immovability, imperturbability, impassibility. The word is noun but occurs as adjective at Vinaya III 109 (ānañja samādhi, with which cf. Buddhist Hybrid Sanskrit ānijyā śāntiḥ at Avadāna-śataka I 199. — The term usually occurs in compound ānejja-p-patta (adjective) immovable literally having attained impassibility, explained by Buddhaghosa at Samantapāsādikā 157 (on Vinaya III 4) as acala, niccala (varia lectio for niriñjane), i.e. motionless. This compound is indicated below by (p.) after the reference. — The various spellings of the word are as follows:
1. ānejja Dīgha Nikāya I 76 (varia lectio ānañja-p.) Aṅguttara Nikāya II 184 (p.); III 93 (p.), 100 (p.), 377f. (p.); Cullaniddesa §471 (varia lectio aneja, ānañja) = Vibhaṅga 137 (āneñja); Cullaniddesa §569a (varia lectio ānañja), 601 (varia lectio anejja and aneñja); past participle 60 (p.); Sumaṅgalavilāsinī I 219 (varia lectio āneñja).
2. ānañja Vinaya III 4 (p.) (varia lectio ānañca°, anañja°, ānañja°; Buddhaghosa ānejja° Samantapāsādikā 157), 109; Udāna 27 (samādhi, adjective varia lectio ānañca); Dhammapada IV 46. See also below compound °kāraṇa. — a peculiarity of Trenckner a spelling is āṇañja at Majjhima Nikāya II 229 (varia lectio aṇañja, aneñja, āneñja), 253, 254.
3. āneñja Saṁyutta Nikāya II 82. (varia lectio āṇañje, or is it āṇeñja?); Dīgha Nikāya III 217 (°ābhisaṅkhāra of imperturbable character, remaining static, cf. Points of Controversy 358); Mahāniddesa 90 (the same), 206, 442; Paṭisambhidāmagga II 206; Vibhaṅga 135, 340; Visuddhimagga 377, 386 (sixteen-fold), 571; Nettipakaraṇa 87, 99. — See also iñjati.

-kāraṇa trick of immovability, i.e. pretending to be dead (done by an elephant, but see differently Morris JPTS 1886, 154) Jātaka I 415; II 325 (vv.ll. āṇañja, āneñca, ānañca); IV 308; V 273, 310.

:: Āṇañja see ānejja.

:: Āṇatti (feminine) [ā + ñatti (cf. āṇāpeti), causative of jñā] order, command, ordinance, injunction Vinaya I 62; Paramatthajotikā I 29; Peta Vatthu Commentary 260; Saddhammopāyana 59, 354.

:: Āṇattika (adjective) [āṇatti + ka] belonging to an ordinance or command, of the nature of an injunction Paramatthajotikā I 29.

:: Āṇā (feminine) [Sanskrit ājñā, ā + jñā] order, command, authority Milindapañha 253; Sumaṅgalavilāsinī I 289; Paramatthajotikā I 179, 180, 194; Peta Vatthu Commentary 217; Saddhammopāyana 347, 576. rājāṇā the king's command or authority Jātaka I 433; III 351; Peta Vatthu Commentary 242. āṇaṁ deti to give an order Jātaka I 398; °ṁ pavatteti to issue an order Milindapañha 189, cf. āṇāpavatti Jātaka III 504; IV 145.

:: Āṇāpaka (adjective/noun) [from āṇāpeti]
1. (adjective) giving an order Visuddhimagga 303.
2. (noun) one who gives or calls out orders, a town-crier, an announcer of the orders (of an authority) Milindapañha 147.

:: Āṇāpana (neuter) [abstract from āṇāpeti] ordering or being, ordered, command, order Peta Vatthu Commentary 135.

:: Āṇāpeti [ā + ñāpeti, causative of ā + jānāti from jñā, cf. Sanskrit ājñāpayati] — to give an order, to enjoin, command (with accusative of person) Jātaka III 351; Milindapañha 147; Dhammapada II 82; Vimāna Vatthu 68 (dāsiyo), 69; Peta Vatthu Commentary 4, 39, 81.

:: Āṇi (Vedic āṇi to aṇu fine, thin, flexible, in formation an n-enlargement of Indo-Germanic °olenā, cf. Old High German lun, German lunse, Anglo-Saxon lynes = English linch, further related to Latin ulna elbow, Greek ὠλένη, Old High German elina, Anglo-Saxon eln = English el-bow. See Walde, Lāt. Wörterbuch under ulna and lacertus].
1. the pin of a wheel-axle, a linchpin Majjhima Nikāya I 119; Saṁyutta Nikāya II 266, 267; Aṅguttara Nikāya II 32; Sutta-Nipāta 654; Jātaka VI 253, 432; Paramatthajotikā II 243; Paramatthajotikā I 45, 50.
2. A peg, pin, bolt, stop (at a door) Majjhima Nikāya I 119; S. II 266 (drum stick); Jātaka IV 30; VI 432, 460; Theragāthā 744; Dhammapada I 39.
3. (figurative) (°-) peg-like (or secured by a peg, of a door), small, little in °colaka a small (piece of) rag Vinaya II 271, I 205 (vaṇa bandhana-colaka); °dvāra Theragāthā 355; commentary khuddaka-dvāra, quoted at Psalms of the Brethren 200, translated by Mrs. Rhys Davids As "the towngate's sallyport" by Neumann Die Lieder der Mönche und Nonnen as "Gestöck" (fastening, enclosure) āṇi-gaṇṭhikāhato ayopatto at Visuddhimagga 108; Sumaṅgalavilāsinī I 199 is apparently a sort of brush made of four or five small pieces of flexible wood.

:: Āpa and āpo (neuter) [Vedic Apadāna and āp, feminine singular apā, plural āpaḥ, later Sanskrit also āpaḥ neuter — Indo-Germanic °ap and °ab, primarily to Lithuanian ùpé water, Old Prussian ape river, Greek Απία name of the Peloponnesus; further (as °ab) to Latin amnis river, Sanskrit abda cloud, and perhaps ambu water] — water; philosophically technical term for cohesion, representative of one of the four great elements (cf. mahābhūta), viz. paṭhavī, āpo, tejo, vāyo: see Compendium 268 and Buddhist Manual of Psychological Ethics 184 note 3, also below °dhātu. Dīgha Nikāya II 259; Majjhima Nikāya I 327; Saṁyutta Nikāya II 103; III 54, 207; Aṅguttara Nikāya IV 312, 375; Sutta-Nipāta 307, 391 (°ṁ), 392 (locative āpe), 437 (the same); Jātaka IV 8 (paṭhavi-āpa-teja-); Dhammasaṅgani 652; Milindapañha 363 (genitive āpass, with paṭhavī etc.); Saddhammopāyana 100.

-kasiṇa the water-device, i.e. meditation by (the element of) water (cf. Manual of a Mystic 75 note) Dīgha Nikāya III 268; Jātaka I 313; Dhammasaṅgani 203; Visuddhimagga 170; Dhammapada I 312; III 214;
-dhātu the fluid element, the essential element in water, i.e. element of cohesion (see Compendium 155 note 2; Manual of a Mystic 9, note 2; Buddhist Manual of Psychological Ethics 184, note 3, 222) Dīgha Nikāya III 228, 247; Majjhima Nikāya I 187, 422: Dhammasaṅgani 652; Nettipakaraṇa 74. (See also dhātu);
-rasa the taste of water Aṅguttara Nikāya I 32; Paramatthajotikā II 6;
-sama resembling water Majjhima Nikāya I 423.

:: Āpabbata [DPL]: (adjective) Reaching the mountain.

:: Āpadā (feminine) [Sanskrit āpad, from ā + pad, cf. āpajjati and Buddhist Hybrid Sanskrit āpad, e.g. in āpadgata Jātakamala 3133] — accident, misfortune, distress, Dīgha Nikāya III 190; Aṅguttara Nikāya II 68 (locative plural āpadāsu), 187; III 45; IV 31; Theragāthā 371; Jātaka IV 163 (āpadatthā, a difficult form; vv.ll. Text aparattā, āpadatvā, commentary aparatthā; explained by āpadāya); V 340 (locative āpade), 368; Peta Vatthu Commentary 130 (quotation); Saddhammopāyana 312, 554. Note: For the contracted form in locative plural āpāsu (= °āpatsu) see °āpā.

:: Āpagā (feminine) [āpa + ga of gam] a river Theragāthā 309; Sutta-Nipāta 319; Jātaka V 454; Dāṭhāvaṁsa I 32; Vimāna Vatthu 41.

:: Āpajjati [Sanskrit āpadyate, ā + pad] to get into, to meet with (accusative); to undergo; to make, produce, exhibit Vinaya II 126 (saṁvaraṁ); Dīgha Nikāya I 222 (pariyeṭṭhiṁ); Itivuttaka 113 (vuddhiṁ); Jātaka I 73; past participle 20, 33 (diṭṭhānugatiṁ); Peta Vatthu Commentary 29 (present participle āpajjanto); Dhammapada II 71 — potential āpajjeyya Dīgha Nikāya I 119 (musāvādaṁ). — preterit āpajji Jātaka V 349; Peta Vatthu Commentary 124 (saṅkocaṁ) and {102} āpādi Saṁyutta Nikāya I 37; Aṅguttara Nikāya II 34; Itivuttaka 85; Jātaka II 293; 3rd plural āpādu Dīgha Nikāya II 273. — gerund āpajjitva Peta Vatthu Commentary 22 (saṁvegaṁ), 151, — past participle āpanna (q.v.). — causative āpādeti (q.v.). — Note: The reading āpajja in āpajja naṁ Itivuttaka 86 is uncertain (vv.ll. āsajja and ālajja). The the same passage at Vinaya II 203 (CV VII 4, 8) has āsajjanaṁ, for which Samantapāsādikā 1277 has āpajjanaṁ. cf. pariyāpajjati.

:: Āpakā (feminine) [= āpagā] river Jātaka V 452; VI 518.

:: Āpanna [past participle of āpajjati]
1. entered upon, fallen into, possessed of, having done Vinaya I 164 (āpattiṁ ā.); III 90; Dīgha Nikāya I 4 (dayāpanna merciful); Cullaniddesa §32 (taṇhāya).
2. unfortunate, miserable Jātaka I 19 (V 124). cf. pari-.

:: Āpaṇa [Sanskrit āpaṇa, ā + paṇ] a bazaar, shop Vinaya I 140; Jātaka I 55; V 445; Peta Vatthu II 322; Milindapañha 2, 341; Paramatthajotikā II 440; Dhammapada I 317; II 89; Vimāna Vatthu 157; Peta Vatthu Commentary 88, 333 (phal° fruit shop), 215.

:: Āpaṇika [from āpaṇa] a shopkeeper, tradesman Jātaka I 124; Milindapañha 344; Vimāna Vatthu 157; Dhammapada II 89.

:: Āpatacchika at Jātaka VI 17 is commentary reading for apatacchika in khārāpat° (q.v.).

:: Āpatati [ā + patati] to fall onto, to rush onto Jātaka V 349 (= upadhāvati commentary); VI 451 (= āgacchati commentary); Milindapañha 371.

:: Āpatha in micchāpatha, dvedhāpatha as classified in Vibhaṅga Index page 441 should be grouped under patha as micchā-, dvedhā-.

:: Āpathaka in °jjhāyin Cullaniddesa §3422 is read āpādaka° at Mahāniddesa 226, and āpātaka- at Visuddhimagga 26.

:: Āpatti (feminine) [Sanskrit āpatti, from ā + pad, cf. apajjati and Buddhist Hybrid Sanskrit āpatti, e. g, Divyāvadāna 330] — an ecclesiastical offence (cf. Points of Controversy 362 note 1), Vinaya I 103 (-khandha), 164 (°ṁ paṭikaroti), 322 (°ṁ passati), 354 (avasesā and anavasesā); II 2f. (°ṁ ropeti), 59, 60 (°pariyanta), 88 (°adhikaraṇa), 259 (°ṁ paṭikaroti); IV 344; Dīgha Nikāya III 212 (°kusalatā); Aṅguttara Nikāya I 84 (the same), 87; II 240 (°bhaya); Dhammasaṅgani 1330f. (cf. Buddhist Manual of Psychological Ethics 321).

-vuṭṭhānatā forgiveness of an offence Vinaya II 250. — anāpatti Vinaya III 35.

:: Āpattika (adjective) [āpatti + ka, cf. Buddhist Hybrid Sanskrit āpattika Divyāvadāna 303] guilty of an offence Majjhima Nikāya I 443; Vinaya IV 224. an- Vinaya I 127.

:: Āpā
*Āpā (and *āvā) (feminine) [for āpadā, q.v.] misery, misfortune Jātaka II 317 (locative plural āpāsu, varia lectio avāsu, commentary āpadāsu); III 12 (āvāsu); V 82 (avāgata gone into misery, varia lectio apagata, commentary apagata parihīna), 445 (locative āvāsu, varia lectio avāsu, commentary āpadāsu), 448 (āvāsu kiccesu; varia lectio apass, read āpāsu). Note: Since *āpā only occurs in locative plural, the form āpāsu is to be regarded as a direct contraction of Sanskrit āpatsu.

:: Āpābbata [DPL]: (participle of the perfect passive) brought away.

:: Āpādaka (adjective/noun) [from ā + pad]
1. (adjective) producing, leading to (—°) Vimāna Vatthu 4 (abhiññ° catuttha-jjhāna).
2. (noun) one who takes care of a child, a protector, guardian Aṅguttara Nikāya I 62 = 132 = Itivuttaka 110 (+ posaka). — feminine āpādikā a nurse, foster mother Vinaya II 289 (+ posikā).

:: Āpādā (feminine) [short for āpādikā] anursing woman, in an° not nursing unmarried Jātaka IV 178.

:: Āpādeti [causative of āpajjati] to produce, make out, bring, bring into Majjhima Nikāya I 78; III 248; Saṁyutta Nikāya IV 110 (addhānaṁ to live one's life, cf. addhānaṁ āpādi Jātaka II 293 = jīvitaddhānaṁ āpādi āyuṁ vindi commentary); Paramatthajotikā II 466. — cf. pari°

:: Āpādi preterit of āpajjati (q.v.).

:: Āpāna (neuter) [from ā + pā] drinking; drinking party, banquet; banqueting-hall, drinking-hall Jātaka I 52 (°maṇḍala); V 292 (°bhūmi); Visuddhimagga 399 (the same); Dhammapada I 213 (the same, rañño).

:: Āpānaka (adjective) [āpāna + ka] drinking, one who is in the habit of drinking Dīgha Nikāya I 167.

:: Āpānīya (adjective) [from āpāna, ā + pā] drinkable, fit for drinking or drinking with, in °kaṁsa drinking-bowl, goblet Majjhima Nikāya I 316; Saṁyutta Nikāya II 110.

:: Āpāṇa [ā + pāṇa] life, literally breathing, only in compound °koṭi the end of life Milindapañha 397; Dāṭhāvaṁsa III 93; adjective °koṭika Majjhima Nikāya II 120; Visuddhimagga 10.

:: Āpātha [etymology? Trenckner, Milindapañha page 428 says: "I suspect ā to be corrupted from āpāta (cf. āpatati), under an impression that it is allied to patha; but it is scarcely ever written so"] — sphere, range, focus, field (of consciousness or perception; cf. Buddhist Manual of Psychological Ethics 182 note 2), appearance Aṅguttara Nikāya II 67; Jātaka I 336; Vibhaṅga 321; Milindapañha 298; Visuddhimagga 21, 548; Sumaṅgalavilāsinī I 228; as 308, 333; Vimāna Vatthu 232 (-kāla); Dhammapada IV 85; Saddhammopāyana 356. Usually in phrase āpāthaṁ gacchati to come into focus, to become clear, to appear Majjhima Nikāya I 190; Saṁyutta Nikāya IV 160, or °ṁ āgacchati Vinaya I 184; Aṅguttara Nikāya III 377f.; IV 404; Visuddhimagga 125. cf. °gata below.

-gata come into the sphere of, appearing, visible Majjhima Nikāya I 174 = Cullaniddesa jhāna (an° unapproached); Peta Vatthu Commentary 23 (āpāthaṁ gata);
-gatatta abstract from last: appcara Visuddhimagga 617.

:: Āpāthaka (adjective) [from āpātha] belonging to the (perceptual) sphere of, visible, in °nisādin lying down, visible Dīgha Nikāya III 44, 47. cf. āpathaka.

:: Āpāyika (adjective/noun) [from apāya] one suffering in an apāya or state of misery after death Vinaya II 202 = Itivuttaka 85 (varia lectio ap°); Vinaya II 205; Dīgha Nikāya I 103; Aṅguttara Nikāya I 265; Itivuttaka 42; Visuddhimagga 16; Peta Vatthu Commentary 60.

:: Āpeti [causative of āp, see appoti and pāpuṇāti] to cause to reach or obtain Jātaka VI 46. cf. vy°.

:: Āphusati [ā + phusati] to feel, realize, attain to, reach; preterit āphusi Vimāna Vatthu 169 (= adhigacchi Vimāna Vatthu 84).

:: Āpiyati [from ṛ, cf. appāyati and appeti] to be in motion (in etymology of āpo) Visuddhimagga 364.

:: Āpucchati [ā + pucchati] to enquire after, look for, ask, especially to Anglo-Saxon permission or leave; preterit āpucchi Jātaka I 140; Peta Vatthu Commentary 110; gerundive āpucchitabba Dhammapada I 6; gerund āpucchitvā Vinaya IV 267 (apaloketvā + a.); Milindapañha 29; Peta Vatthu Commentary 111; āpucchitūna (cf. Geiger Pāḷi Grmmar §211) Therīgāthā 426; āpuccha Therīgāthā 416, and āpucchā [= āprcchya, cf. Vedic ācyā for ācya], only in negative form an° without asking Vinaya II 211, 219; IV 165, 226 (= anapaloketvā); Dhammapada I 81, — past participle āpucchita Vinaya IV 272.

:: Āpūrati [a + pūrati] to be filled, to become full, to increase Jātaka III 154 (cando ā. = pūrati commentary); IV 26, 99, 100.

:: Ārabbha (indeclinable) [gerund of ārabhati2 in absolute function; cf. Sanskrit ārabhya meaning since, from]
1. beginning, undertaking etc., in compound °vatthu occasion for making an effort, concern, duty, obligation Dīgha Nikāya III 256 = Aṅguttara Nikāya IV 334 (eight such occasions enumerated).
2. (with accusative) literally beginning with, taking (into consideration), referring to, concerning, with reference to, about Dīgha Nikāya I 180; Aṅguttara Nikāya II 27 = Itivuttaka 103 (senāsanaṁ ā.); Sutta-Nipāta 972 (upekhaṁ; varia lectio ārambha; commentary uppādetvā); Peta Vatthu I 41 (pubbe pete ā.); Dhammapada I 3; II 37; Peta Vatthu Commentary 3 (seṭṭhiputta-petaṁ ā.), 16, and passim.

:: Ārabhati1 [not with Morris JPTS 1889, 202 from rabh and identical with ārabhati2, but with Kern, Toevoegselen sub voce identical with Sanskrit ālabhate, ā + labh meaning to seize the sacrificial animal in order to kill it; cf. nirārambha] — to kill, destroy Majjhima Nikāya I 371 (pāṇaṁ).

:: Ārabhati2 and ārabbhati [ā + rabhati, Sanskrit ārabhati and ārambhati, — + rabh] to begin, start, undertake, attempt Saṁyutta Nikāya I 156 (ārabbhatha "bestir yourselves") = Milindapañha 245 = Theragāthā 256 (-bh-); past participle 64 (-bh-); viriyaṁ ārabhati to make an effort, to exert oneself (cf. ārambha) Aṅguttara Nikāya IV 334. Preterit ārabhi Dhammapada II 38 and ārabbhi Peta Vatthu Commentary 35. — gerund ārabbha, see seperate — past participle āraddha (q.v.).

:: Āracayāracayā [ā + racayā a gerund or ablative formation from ā + *rac, in usual Sanskrit meaning "to produce", but here as a sound-root for slashing noise, in reduplication for sake of intensification. Altogether problematic] — by means of hammering, slashing or beating (like beating a hide) Sutta-Nipāta 673 (gloss ārajayārajayā from ā + *rañj or *raj). — Paramatthajotikā II 481 explains the passage as follows: ārajayārajayā; i.e. yathā manussā allacammaṁ bhūmiyaṁ pattharitvā khīlehi ākoṭenti, evaṁ ākoṭetvā pharasūhi phāḷetvā ekam ekaṁ koṭiṁ chinditvā vihananti, chinnachinnakoṭi punappuna samuṭṭhāti; āracayāracayā ti pi pāṭho, āviñjitvā (varia lectio āvijjhitvā) āviñjitvā ti attho. — cf. ārañjita.

:: Āraddha (adjective) [past participle of ā + rabh] begun, started, bent on, undertaking, holding on to, resolved, firm Aṅguttara Nikāya I 148 (āraddhaṁ me viriyaṁ Itivuttaka 30; Peta Vatthu Commentary 73 (ṭhapetuṁ began to place), 212 (gantuṁ). cf. ārādhaka 1.

-citta concentrated of mind, decided, settled Dīgha Nikāya I 176; Majjhima Nikāya I 414; Saṁyutta Nikāya II 21; Sutta-Nipāta 102; Paramatthajotikā II 436. cf. ārādheti 1;
-viriya (adjective) strenuous, energetic, resolute Vinaya I 182; Dīgha Nikāya III 252, 268, 282, 285; Aṅguttara Nikāya I 24; Sutta-Nipāta 68, 344; Itivuttaka 71 (opposite hīna-viriya); Cullaniddesa §131; Paṭisambhidāmagga I 171; Therīgāthā Commentary 95. cf. viriyārambha; feminine abstract °viriyatā Majjhima Nikāya I 19.
[bd]: Viraddho; neglected SN5.51.2.

:: Āragga (neuter) [ārā + agga; Sanskrit ārāgra of ārā an awl, a prick] — the point of an awl, the head of certain arrows, having the shape of an awl, or an arrow of that kind (see Abhidh-r-m page 151) Aṅguttara Nikāya I 65; Sutta-Nipāta 625, 631; Dhammapada 401, 407; Visuddhimagga 306; Dhammapada II 51; IV 181.

:: Āraha1 (adjective) metri causā for araha deserving Jātaka VI 164.

:: Āraha2 (neuter) only in plural gihīnaṁ ārahāni, things proper to laymen, Dīgha Nikāya III 163.

:: Ārakatta (neuter) [°ārakāt + tvaṁ] warding off, keeping away, holding aloof, being far from (with genitive); occurring only in popular etymology of Arahant at Aṅguttara Nikāya IV 145; Dhammapada IV 228; Sumaṅgalavilāsinī I 146 = Vimāna Vatthu 105, 106 = Peta Vatthu Commentary 7; cf. as 349.

:: Ārakā (adverb) [Sanskrit ārāt and ārakāt, ablative formation from *āraka, see ārā2] — far off, far from, away from, also used as preposition with ablative and as adjective plural keeping away from, removed, far Vinaya II 239 = Aṅguttara Nikāya IV 202 (saṅghamhā); Dīgha Nikāya I 99, 102 (adjective) 167; Majjhima Nikāya I 280 (adjective) Saṁyutta Nikāya II 99; IV 43f.; Aṅguttara Nikāya I 281; Itivuttaka 91; Jātaka I 272; III 525; V 451; Milindapañha 243; Vimāna Vatthu 72, 73 (adjective + viratā).

:: Ārakkha [ā + rakkha] watch, guard, protection, care Dīgha Nikāya II 59; III 289; Saṁyutta Nikāya IV 97, 175, 195; Aṅguttara Nikāya II 120; III 38; IV 266, 270, 281 (°sampadā), 322 (the same), 400; V 29f.; Jātaka I 203; II 326; IV 29 (°purisa); V 212 (°ṭ-ṭhāna, i.e. harem), 374 (°parivāra); past participle 21 (an°), 24; Milindapañha 154; Visuddhimagga 19 {107} (°gocara preventive behaviour, cautiousness); Paramatthajotikā II 476 (°devatā); Paramatthajotikā I 120 (the same), 169; Dhammapada II 146; Peta Vatthu Commentary 195; Saddhammopāyana 357, 365.

:: Ārakkheyya see arakkheyya.
[DPL]: has an entry for this spelling: 'That ought to be guarded against.

:: Ārakkhika [from ārakkha] a guard, watchman Jātaka IV 29.

:: Ārambha [Sanskrit ārambha in meaning "beginning", fr ā + rabh (rambh) cf. ārabhati]
1. Attempt, effort, inception of energy (cf. Buddhist Manual of Psychological Ethics 13 note 2 and Kindred Sayings I 318 giving commentary definition as kicca, karaṇīya, attha, i.e.
1. undertaking and duty,
2. object) Saṁyutta Nikāya I 76 (mah°); V 66, 104f. (°dhātu); III 338 (the same), 166 (°ja; Text arabbhaja, varia lectio ārambhaja to be preferred) = past participle 64; Milindapañha 244; Net 41; as 145. — viriyārambha (cf. āraddha-viriya) zeal, resolution, energy Vinaya II 197; Saṁyutta Nikāya IV 175; Aṅguttara Nikāya I 12, 16.
2. support, ground, object, thing Nettipakaraṇa 70f., 107; an° unsupported, independent Sutta-Nipāta 743 (= Nibbāna Paramatthajotikā II 507). cf. also nirambha, upārambha, sārambha.

:: Ārammaṇa (neuter) [cf. Sanskrit ālambana, lamb, but in meaning confused with rambh] — primary meaning "foundation", from this applied in the following senses:
1. support, help, footing, expedient, anything to be depended upon as a means of achieving what is desired, i.e. basis of operation, chance Sutta-Nipāta 1069 (= ālambana, nissaya, upa-nissaya Cullaniddesa §132); Peta Vatthu I 41 (yaṁ kiñcārammaṇaṁ katvā); ārammaṇaṁ labhati (+ otāraṁ labhati) to get the chance Saṁyutta Nikāya II 268; IV 185.
2. condition, ground, cause, means, especially a cause of desire or clinging to life, plural °ā causes of rebirth (interpreted by taṇhā at Mahāniddesa 429), lust Sutta-Nipāta 474 (= paccayā Paramatthajotikā II 410), 945 (= Mahāniddesa 429); Paramatthajotikā I 23; Dhammapada I 288 (sappāy°); Peta Vatthu Commentary 279.
3. a basis for the working of the mind and intellect; i.e. sense-object, object of thought or consciousness, the outward constituent in the relation of subject and object, object in general. In this meaning of "relation" it is closely connected with āyatana (see āyatana 3), so that it sometimes takes its place, it is also similar to visaya. Compendium 3 distinguishes a fivefold object, viz. citta, cetasika, pasāda-, and sukhuma-rūpa, paññatti, Nibbāna. See on term especially Compendium 3, 14; Buddhist Manual of Psychological Ethics xlix and 192 note 1. — Aṅguttara Nikāya I 36; IV 385; Sutta-Nipāta 506; Paṭisambhidāmagga I 57f., 84 (four ā.); II 97, 118, 143; Dhammasaṅgani 1 (dhamm° object of ideation), 180, 584, 1186 et passivem; Vibhaṅga 12, 79, 92, 319, 332 (four); Nettipakaraṇa 191 (six); Visuddhimagga 87f., 375 (°saṅkantika), 430f. (in various sets with reference to various objects), 533; as 48, 127; Vimāna Vatthu 11, 38. — rūpārammaṇa literally dependence on form, i.e. object of sight, visible form, especially striking appearance, visibility, sight Dīgha Nikāya III 228; Saṁyutta Nikāya III 53; Aṅguttara Nikāya I 82; Jātaka I 304; II 439, 442; Peta Vatthu Commentary 265. ārammaṇaṁ karoti to make it an object (of intellection or intention), to make it one's concern (cf. Peta Vatthu I 41, above 1).

-kusala clever in the objects (of meditation) Saṁyutta Nikāya III 266;
-paccayatā relation of presentation (i.e. of subject and object) Nettipakaraṇa 80.

4. (—°) (adjective) being supported by, depending on, centred in, concentrated upon Peta Vatthu Commentary 8 (nissay°), 98 (ek°); Vimāna Vatthu 119 (buddh° pīti rapture centred in the Buddha).

:: Ārañjita [in form = Sanskrit ārañjita, ā + past participle of rañjayati, causative of rañj or raj, but in meaning different. Perhaps to rac (as *racita) to furnish with, prepare, or better still to be regarded as an idiomatic Pāḷi form of soundroot *rac (see āracayā°) mixed with rañj, of which we find another example in the double spelling of āracayā (and ārajayā) q.v.] — furrowed, cut open, dug up, sla shed, torn (perhaps also "beaten") Majjhima Nikāya I 178 (hatthipadaṁ dantehi ārañjitaṁ an elephant track bearing the marks of tusks, i.e. occasional slashes or furrows).

:: Āraññaka (adjective) [from arañña + ka] belonging to solitude or the forest, sequestered; living in the forest, fond of seclusion, living as hermits (bhikkhū). Frequently spelled araññaka (q.v.). — Vinaya I 92 (bhikkhū); II 32, 197, 217 (bh.), 265 (bh.); Majjhima Nikāya I 214; Aṅguttara Nikāya III 100f., 219; IV 21; V 66; Jātaka III 174 (varia lectio a°); Milindapañha 342; Dhammapada II 94 (vihāra).

:: Āraññakatta (neuter) [abstract from āraññaka, see also araññakatta] — the habit of sequestration or living in solitude Majjhima Nikāya I 214; III 40; Aṅguttara Nikāya I 38.

:: Āraññika (adjective) = āraññaka Vinaya III 15; Aṅguttara Nikāya I 24; past participle 69; Visuddhimagga 61, 71 (where defined); Milindapañha 341.

:: Ārata [Sanskrit ārata, past participle of ā + ram, cf. ārati] leaving off, keeping away from, abstaining Jātaka IV 372 (= virata); Cullaniddesa §591 (+ virata paṭivirata).

:: Ārati (feminine) [Sanskrit ārati, ā + ram] leaving off, abstinence Vimāna Vatthu 639 (= paṭivirati Vimāna Vatthu 263); in exegetical style occurring in typical combination with virati paṭivirati veramaṇī, e.g. At Cullaniddesa §462; Dhammasaṅgani 299.

:: Āratta (neuter?) [Sanskrit cf. ārakta, past participle of ā + raj] time, period (original affected, tinted with), only in compound vassāratta the rainy season, Jātaka IV 444; Dāṭhāvaṁsa II 74.

:: Ārā1 (feminine) [Sanskrit ārā; °el "pointed", as in Old High German āla = German ahle, Anglo-Saxon āel = E awl; Old-Icelandic alr] an awl; see cf. āragga. Perhaps a derivative of ārā is āḷakā (q.v.).

:: Ārā2 (indeclinable) [Vedic ārād, ablative as adverb; originally a root derived from *ara remoteness, as in Sanskrit araṇa foreign and araṇya solitude q.v. under araṇa1 and arañña] — far from, remote (from) (adverb as well as preposition with ablative) Sutta-Nipāta 156 (pamādamhā), 736; Dhammapada 253 (āsavakkhayā; Dhammapada III 377 explains by dūragata); Jātaka II 449 (jhānabhūmiyā; = dūre ṭhita commentary); V 78 (saṁyame; = dūrato commentary). See also ārakā.

-cāra [in this combination by Kern, Toevoegselen sub voce unecessarily explained as ārā = ārya; cf. similar phrases under ārakā] a life remote (from evil) Aṅguttara Nikāya IV 389;
-cārin living far from evil leading a virtuous life Dīgha Nikāya I 4; Majjhima Nikāya I 179; III 33; Aṅguttara Nikāya III 216, 348; IV 249; V 138, 205; Sumaṅgalavilāsinī I 72 (= a brahmacariyato dūra-cārin).

:: Ārādhaka (adjective/noun) [from ā + rādh]
1. [perhaps for *āraddhaka because of analogy to āraddha of ā + rabh] — successful, accomplishing or accomplished, undertaking, eager Vinaya I 70 (an° one who fails); Majjhima Nikāya I 491; II 197 = Aṅguttara Nikāya I 69 = Milindapañha 243; Saṁyutta Nikāya V 19; Aṅguttara Nikāya V 329 (in correlation with āraddhaviriya).
2. pleasing propitiating Milindapañha 227; Vimāna Vatthu 220 (°ikā feminine).

:: Ārādhana (neuter) and °ā (feminine) (either from ā + rādh or ā + rabh, cf. ārādhaka] — satisfying, accomplishing; satisfaction, accomplishment Dīgha Nikāya II 287 (opposite virādhanā failure); Majjhima Nikāya I 479; II 199; Aṅguttara Nikāya V 211f.; Jātaka IV 427.

:: Ārādhanīya (adjective) [gerundive from ārādheti] to be attained, to be won; successful Vinaya I 70 (an°); Jātaka II 233 (dur°).

:: Ārādheti [causative of ā + rādh, in meaning 2 confused with ārabhati. In Buddhist Hybrid Sanskrit strangely distorted to ārāgayati; frequent in Divyāvadāna as well as Avadāna-śataka]
1. to please, win favour, propitiate, convince Jātaka I 337 (dārake), 421, 452; II 72 (manusse); IV 274 (for ābhirādheti Text); Visuddhimagga 73 (ārādhayanto Nāthassa vana-vāsena mānasaṁ); Dhammapada II 71; Dāṭhāvaṁsa III 93 (ārādhayi sabbajanaṁ); Milindapañha 352. In older literature only in phrase cittaṁ ārādheti to please one's heart, to gladden, win over, propitiate Dīgha Nikāya I 118f., 175 (but cf. āraddha-citta to ārabhati); Majjhima Nikāya I 85, 341; Saṁyutta Nikāya II 107; V 109; Jātaka II 372; Milindapañha 25.
2. to attain, accomplish, fulfill, succeed Saṁyutta Nikāya V 23 (maggaṁ), 82, 180, 294; Itivuttaka III (varia lectio ārām°); Sutta-Nipāta 488 = 509. cf. ārādhaka 1, — past participle ārādhita (q.v.). — See also parābhetvā.

:: Ārādhita [past participle of ārādheti; Sanskrit ārādhita, but Buddhist Hybrid Sanskrit ārāgita, e.g. Divyāvadāna 131, 233] — pleased Saddhammopāyana 510.

:: Ārāma [Sanskrit ārāma, ā + ram]
1. pleasure, fondness of (—°), delight, always as adjective (—°) delighting in, enjoying, finding pleasure in (usually combined with rata, e.g. dhammārāma dhammarata finding delight in the Dhamma) Saṁyutta Nikāya I 235; IV 389f. (bhav°, upādān°); Aṅguttara Nikāya I 35, 37, 130; II 28 (bhāvan°); Itivuttaka 82 (dhamm°); Sutta-Nipāta 327 (the same.; explained by Paramatthajotikā II 333 as rati and "dhamme ārāmo assā ti"); past participle 53 (samagg°); Vibhaṅga 351.
2. a pleasure-ground, park, garden (literal sport, sporting); classified at Vinaya III 49 as pupph° and phal° a park with flowers or with fruit (i.e. orchard), definition at Dhammapada III 246 as Veḷuvana-Jīvakambavanādayo, i.e. the park of Veḷuvana, or the park belonging to Jīvaka or mango-groves in general. Therefore:
(a) (in general) a park, resort for pastime etc. Vinaya II 109; Dīgha Nikāya I 106; Dhammapada 188; Vimāna Vatthu 795 (amb° garden of mangoes); Vimāna Vatthu 305 (the same); Peta Vatthu II 78 (plural ārāmāni = ārāmūpavanāni Peta Vatthu Commentary 102).
(b) (in special) a private park, given to the Buddha or the Saṅgha for the benefit of the bhikkhus, where they meet and hold discussions about sacred and secular matters; a place of recreation and meditation, a meeting place for religious gatherings. Amongst the many ārāmas given to the bhikkhus the most renowned is that of Anāthapiṇḍika (Jetavana; see Jātaka I 92-94) Dīgha Nikāya I 178; Vinaya IV 69; others less frequently mentioned are e.g. the park of Ambapālī (Vinaya I 233); of Mallikā (Dīgha Nikāya I 178), etc. — Vinaya I 39, 140, 283, 291; II 170; III 6, 45, 162; IV 85; Aṅguttara Nikāya II 176; Dīpavaṁsa V 18.

-pāla keeper of a park or orchard, gardener Vinaya II 109; Vimāna Vatthu 288;
-ropa, °ropana planter, planting of pleasure groves Saṁyutta Nikāya I 33; Peta Vatthu Commentary 151;
-vatthu the site of an ārāma Vinaya I 140; II 170; III 50, 90.

:: Ārāmatā (feminine) [abstract from ārāma 1] pleasure, satisfaction Aṅguttara Nikāya II 28; III 116; Vibhaṅga 381; Milindapañha 233.

:: Ārāmika (adjective) [from ārāma
1. (to ārāma 1) finding delight in, fond of (with genitive) (or servant in general?) Milindapañha 6 (saṅghassa translated at the service of the order).
2. (to ārāma 2) belonging to an ārāma, one who shares the congregation, an attendant of the ārāma Vinaya I 207f.; II 177 (and °pesaka), 211; III 24; IV 40; V 204; Aṅguttara Nikāya II 78 (°samaṇuddesa); III 109 (the same), 275 (°pesaka); Jātaka I 38 (°kicca) Visuddhimagga 74 (°samaṇuddesa). — feminine ārāmakiṇī a female attendant or visitor of an ārāma Vinaya I 208.

:: Ārāmikinī (feminine) see ārāmika.

:: Ārāva [cf. Sanskrit ārāva, from ā + ru] cry, sound, noise Dāṭhāvaṁsa IV 46.

:: Āriya in anāriya at Sutta-Nipāta 815 is metri causā for anariya (q.v.).

:: Ārocāpana (neuter) [from ārocāpeti, causative of āroceti] announcement Dhammapada II 167.

:: Ārocāpeti (causative II of āroceti] to make some one announce, to let somebody know, usually in phrase kālaṁ ā. Sutta-Nipāta page 111; Jātaka I 115, 125; Dhammapada II 89; Peta Vatthu Commentary 141.

:: Āroceti [ā + roceti, causative of ruc; cf. Buddhist Hybrid Sanskrit ārocayati Avadāna-śataka I 9 etc.] — to relate, to tell, announce, speak to, address Dīgha Nikāya I 109, 224; Peta Vatthu II 89 (preterit, ārocayi); Peta Vatthu Commentary 4, 13 {109} (aññamaññaṁ anārocetvā not speaking to each other), 81, 274 and passim, — past participle ārocita; causative II ārocāpeti (q.v.).

:: Ārocita [past participle of āroceti] announced, called Vinaya II 213 (kāla).

:: Ārodana (neuter) [from ā + rud, cf. āruṇṇa] crying, lamenting Aṅguttara Nikāya III 268f.; Jātaka I 34; Dhammapada I 184; II 100.

:: Ārogatā (feminine) [abstract from ā + roga + tā] freedom from illness, health Milindapañha 341.

:: Ārogya (neuter) [abstract from aroga, i.e. + ā (= a2) + roga + ya] absence of illness, health Dīgha Nikāya I 11; III 220 (°mada), 235 (°sampadā); Majjhima Nikāya I 451 (Text ārūgya, varia lectio ārogya), 508, 509; Saṁyutta Nikāya II 109; Aṅguttara Nikāya I 146 (°mada); II 143; III 72; V 135f.; Sutta-Nipāta 749, 257 = Dhammapada 204 = Jātaka III 196; Mahāniddesa 160; Visuddhimagga 77 (°mada pride of health); Peta Vatthu Commentary 129, 198; Saddhammopāyana 234.

:: Āroha (—°) [from ā + ruh]
1. climbing up, growth, increase, extent, in compound °pariṇāha length and circumference Saṁyutta Nikāya II 206; Aṅguttara Nikāya I 288; II 250; IV 397; V 19; Jātaka III 192; V 299; VI 20; Vibhaṅga 345 (°māna + pariṇāha-māna); Paramatthajotikā II 382.
2. one who has climbed up, mounted on, a rider, usually in compound ass° and hatth° horse-rider and elephant rider Saṁyutta Nikāya IV 310; Aṅguttara Nikāya II 166 = III 162 (Text ārūha); IV 107; as 305.
3. outfit, possession (or increase, as 1?) Sutta-Nipāta 420 (vaṇṇ°).

:: Ārohaṇa (neuter) [from ā + ruh] climbing, ascending; a scent Jātaka I 70; VI 488; Milindapañha 352; Visuddhimagga 244; Peta Vatthu Commentary 74.

:: Āropana (neuter) [from āropeti] "putting onto", impaling Milindapañha 197 (sūl°), 290 (the same).

:: Āropeti [causative of āruhati].
1. to make ascend, to lead up to (with accusative) Peta Vatthu Commentary 76 (pāsādaṁ), 160 (the same)
2. to put on, take up to (with accusative or locative) Peta Vatthu II 92 (yakkhaṁ yānaṁ āropayitvāna); Peta Vatthu Commentary 62 (sarīraṁ citakaṁ ā.), 100 (bhaṇḍaṁ sakaṭesu ā.).
3. to put on, commit to the care of, entrust, give over to (with locative) Jātaka I 227; Peta Vatthu Commentary 154 (rajjaṁ amaccesu ā.).
4. to bring about, get ready, make Peta Vatthu Commentary 73, 257 (saṅgahaṁ ā. make a collection); Paramatthajotikā II 51, 142.
5. to exhibit, tell, show, give Saṁyutta Nikāya I 160 (ovādaṁ); Milindapañha 176 (dosaṁ); Dhammapada II 75 (the same)
6. vādaṁ āropeti to refute a person, to get the better of (genitive) Vinaya I 60; Majjhima Nikāya II 122; Saṁyutta Nikāya I 160, — past participle āropita (q.v.).

:: Āropita [past participle of āropeti]
1. produced, come forward, set up Peta Vatthu Commentary 2.
2. effected, made Saṁyutta Nikāya III 12; Peta Vatthu Commentary 92, 257.
3. put on (to a stake), impaled Peta Vatthu Commentary 220 (= āvuta).

:: Āruhati [ā + ruh] to climb, ascend, go up or on to Sutta-Nipāta 1014 (preterit āruhaṁ); Saddhammopāyana 188; gerund āruhitvā Sutta-Nipāta 321 and āruyha Jātaka VI 452; Sutta-Nipāta 139 (varia lectio abhiruyha); Itivuttaka 71. Causative āropeti (q.v.).

:: Āruṇṇa (neuter) [originally past participle of ā + rud] weeping, crying, lamenting Milindapañha 357.

:: Āruppa (noun and adjective) [from arūpa as ā (= a2) — *rūpya] formless, incorporeal; neuter formless existence Dīgha Nikāya III 275; Majjhima Nikāya I 410, cf. 472; III 163; Saṁyutta Nikāya I 131 (°ṭṭhāyin); II 123; Aṅguttara Nikāya IV 316; Itivuttaka 61; Sutta-Nipāta 754; Jātaka I 406; Dhammasaṅgani 1385 (cf. Buddhist Manual of Psychological Ethics 57); Visuddhimagga 338; Sumaṅgalavilāsinī I 224; Paramatthajotikā II 488, 508; Saddhammopāyana 5, 10; the four: Visuddhimagga III, 326f.

:: Ārūgya see ārogya.

:: Ārūha see āroha.

:: Ārūḷha [past participle of āruhati]
1. Ascended, mounted, gone up, gone on to IV 137; Jātaka VI 452 (Text āruḷha); Visuddhimagga 135 (nekkhamma-paṭipadaṁ an°); Vimāna Vatthu 64 (magga°); Peta Vatthu Commentary 47 (°nāva), 56 (hatthi°).
2. come about, effected, made, done Peta Vatthu Commentary 2, 144 (cf. Buddhist Hybrid Sanskrit pratijñām ārūḍha having taken a vow Divyāvadāna 26).
3. (of an ornament) put on (to), arrayed Jātaka VI 153, 488.

:: Āsa1 contracted form of aṁsa in compound koṭṭhāsa particle, portion etc.: see aṁsa1. Can we compare Buddhist Hybrid Sanskrit āsapātrī (see next).

:: Āsa2 [Sanskrit āśa] food, only in compound pātarāsa morning food, breakfast Sutta-Nipāta 387 (pāto asitabbo ti pātar-āso piṇḍapātass'etaṁ nāmaṁ Paramatthajotikā II 374); Dhammapada IV 211; see further reference under pātar; and pacchā-āsa aftermath Saṁyutta Nikāya I 74. Can we compare Buddhist Hybrid Sanskrit āsa-pātrī (vessel) Divyāvadāna 246? derived from āsa is āsaka with abstract ending āsakattaṁ "eating", food, in nānā° various food or na + anāsak°) Sutta-Nipāta 249. See also nirāsa, which may be taken either as nir + *āśa or nir + °āsā.

:: Āsa3 the adjective form of āsā (feminine), wish, hope. See under āsā.

:: Āsa4 archaic 3rd singular perfect of atthi to be, only in compound itihāsa = iti ha āsa "thus it has been".

:: Āsabha [the guṇa- and compound form of usabha, corresponding to Sanskrit ārṣabha < ṛṣabha, see usabha] (in compounds) a bull, peculiar to a bull, bull-like, figurative a man of strong and eminent qualities, a hero or great man, a leader, thus in tār° Sutta-Nipāta 687; nar° Sutta-Nipāta 684, 696; āsabha-camma bull's hide Jātaka VI 453 (varia lectio usabha°).

-ṭ-ṭhāna (as āsabhaṇṭhāna) "bull's place", first place, distinguished position, leadership Majjhima Nikāya I 69; Saṁyutta Nikāya II 27; Aṅguttara Nikāya II 8 (commentary seṭṭha-ṭ-ṭhāna uttama-ṭ-ṭhāna); III 9; V 33f.; Sumaṅgalavilāsinī I 31; Paramatthajotikā I 104.

:: Āsabhin (adjective) [from āsabha] bull-like, becoming to a bull, lordly, majestic, imposing, bold; only in phrase °ṁ vācaṁ bhāsati "speak the lordly word" Dīgha Nikāya II 15, 82; Majjhima Nikāya III 123j Jātaka I 53; Sumaṅgalavilāsinī I 91; cf. Dāṭhāvaṁsa I 28 (nicchārayi vācaṁ āsabhiṁ).

:: Āsada [ā + sad; cf. āsajja and āsādeti]
1. Approach, dealing with, business with (accusative), concern, affair, means of acting or getting Vinaya II 195 = Jātaka V 336 (mā kuñjara nāgam āsado); Majjhima Nikāya I 326 (m'etaṁ āsado = mā etaṁ āsado do not meddle with this, literally, be not this any affair); Jātaka I 414 (cakkaṁ āsado you have to do with the wheel; interpreted as adjective in meaning patto = finding, getting); VI 528 (interpreted as aṅkusa a hook, i.e. means of getting something).
2. (as adjective) in phrase durāsada hard to sit on, i.e. hard to get at, unapproachable, difficult to attack or manage or conquer Sutta-Nipāta 107 (cf. Paramatthajotikā II 451); Jātaka VI 272; Vimāna Vatthu 5016 (= anupagamanīyato kenaci pi anāsādanīyato ca durāsado Vimāna Vatthu 213); Milindapañha 21; Dīpavaṁsa V 21; VI 38; Saddhammopāyana 384.

:: Āsajja (indeclinable) [gerund of āsādeti, causative of āsīdati, ā + sad; Sanskrit āsādya]
1. sitting on, going to, approaching; allocated, belonging to; sometimes merely as preposition accusative "near" (cf. āsanna) Sutta-Nipāta 418 (āsajja naṁ upāvisi he came up near to him), 448 (kāko va selaṁ ā. nibbijjāpema Gotamaṁ); Jātaka II 95; VI 194; Milindapañha 271.
2. put on to (literal sitting or sticking on), hitting, striking Saṁyutta Nikāya I 127 (khaṇuṁ va urasā ā. nibbijjapetha Gotamā "ye've thust as't were your breast against a stake. Disgusted, come ye hence from Gotama" Kindred Sayings I 159; commentary explains by paharitvā, which comes near the usual paraphrase ghaṭṭetvā)
3. knocking against or "giving one a setting-to", insulting, offending, assailing Dīgha Nikāya I 107 (Aā. ā. vocāsi = ghaṭṭetvā Sumaṅgalavilāsinī I 276); Aṅguttara Nikāya III 373 (tādisaṁ bhikkhuṁ ā.); Jātaka V 267 (isiṁ ā. Gotamaṁ; commentary page 272 āsādetvā); Peta Vatthu IV 710 (isiṁ ā. = āsādetvā Peta Vatthu Commentary 266).
4. "sitting on", i.e. attending constantly to, persevering, energetically, with energy or emphasis, willingly, spontaneously Majjhima Nikāya I 250; Dīgha Nikāya III 258 = Aṅguttara Nikāya IV 236 (dānaṁ deti); Vimāna Vatthu 106 (dānaṁ adāsiṁ; cf. Vimāna Vatthu 55 samāgantvā). See āsada, āsādeti, āsīdeti, āsajjana.

:: Āsajjana (neuter) [from āsajja in meaning of no. 3] "knocking against", setting on, insult, offence Vinaya II 203 (°ṁ Tathāgataṁ an insult to the Tathāgata; quoted as such at Vimāna Vatthu 55, where two meanings of ā. Are given, corresponding to āsajja 1 and 3, viz. samāgama and ghaṭṭana, the latter in this quotation) = Itivuttaka 86 (so to be read with varia lectio; Text has āpajjanaṁ); Saṁyutta Nikāya I 114 (apuññaṁ pasavi Māro āsajjanaṁ Tathāgataṁ; translated "in seeking the Tathāgata to assail"); Jātaka V 208.

:: Āsaka (adjective) [of āsa2] belonging to food, having food, only in negative an° fasting Saṁyutta Nikāya IV 118; Dhammapada 141 (feminine ā fasting = bhatta-paṭikkhepa Dhammapada III 77); Jātaka V 17; VI 63.

:: Āsakatta (neuter) [abstract from āsaka] having food, feeding, in an° fasting Sutta-Nipāta 249 (= abhojana Paramatthajotikā II 292).

:: Āsamāna (adjective) [present participle of āsaṁsati or āsiṁsati, for the usual earlier āsasāna] — wishing, desiring, hoping, expecting Vimāna Vatthu 846 (kiṁ ā = kiṁ paccāsiṁ santo Vimāna Vatthu 336); Peta Vatthu IV 124 (= āsiṁsamāna patthaya mana Peta Vatthu Commentary 226).

:: Āsaṁsa (adjective) [of *āśaṁsā, see next] hoping, expecting something, longing for Aṅguttara Nikāya I 108 = past participle 27 (explained by Puggalapaññatti 208 as "so hi Arahattaṁ āsaṁsati patthetī ti āsaṁso"); Paramatthajotikā II 321, 336. cf. nir°.

:: Āsaṁsati [for the usual āsiṁsati, ā + śaṁs] to expect, hope for, wish Puggalapaññatti 208 (= pattheti). See also āsamāna.

:: Āsaṁsā (feminine) [from ā + śaṁs] wish, desire, expectation, hope Jātaka IV 92. — cf. nirāsaṁsa.

:: Āsaṁsuka (adjective) [from āsaṁsā] full of expectation, longing, hankering after, Therīgāthā 273 (= āsiṁsanaka Therīgāthā Commentary 217; translated "cadging").

:: Āsana1 (neuter) [from āsati] sitting, sitting down; a seat, throne Majjhima Nikāya I 469; Vinaya I 272 (= pallaṅkassa okāsa); Saṁyutta Nikāya I 46 (ek° sitting alone, a solitary seat); Aṅguttara Nikāya III 389 (an° without a seat); Sutta-Nipāta 338, 718, 810, 981; Mahāniddesa 131; Jātaka IV 435 (āsānūdaka-dāyin giving seat and drink); V 403 (the same); VI 413; Dhammapada II 31 (dhamm° the preacher's seat or throne); Paramatthajotikā II 401; Peta Vatthu Commentary 16, 23, 141.

-ābhihara gift or distinction of the seat Jātaka I 81;
-ūpagata endowed with a seat, sitting down Sutta-Nipāta 708 (= nisinna Paramatthajotikā II 495);
-paññāpaka one who appoints seats Vinaya II 305;
-paṭikkhitta one who rejects all seats, or objects to sitting down Dīgha Nikāya I 167; Aṅguttara Nikāya I 296; II 206; past participle 55;
-sālā a hall with seating accommodation Visuddhimagga 69; Dhammapada II 65; IV 46.

:: Āsana2 (?) eating Visuddhimagga 116 (visam°, cf. visam-āsita Milindapañha 302). See, however, māsana.

:: Āsanaka (neuter) [āsana + ka] a small seat Vimāna Vatthu 15.

:: Āsandi (feminine) [from ā + sad] an extra long chair, a deck-chair Vinaya I 192; II 142, 163, 169, 170; Dīgha Nikāya I 7 (= pamāṇātikkantāsanaṁ Sumaṅgalavilāsinī I 86), 55 = Majjhima Nikāya I 515 = Saṁyutta Nikāya III 307 (used as a bier) Aṅguttara Nikāya I 181; Jātaka I 108. See note at Dialogues of the Buddha I 11.

{102}

:: Āsandikā (feminine) from āsandi] a small chair Vinaya II 149; Paramatthajotikā I 44.

:: Āsanika (adjective) [from āsana] having a seat; in ek° sitting by oneself Visuddhimagga 69.

:: Āsanna (adjective) [past participle of ā + sad, see āsīdati] near (cf. āsajja 1), opposite dūra Jātaka II 154; Dhammapada II 91; Peta Vatthu Commentary 42, 243.

:: Āsaṅga [ā + saṅga from sañj to hang on, cf. Sanskrit āsaṅga and āsakti]
1. Adhering, clinging to, attachment, pursuit Jātaka IV 11.
2. that which hangs on (the body), clothing, garment, dress; adjective dressed or clothed in (—°); usually in compound uttarāsaṅga a loose (hanging) outer robe e.g. Vinaya I 289; Saṁyutta Nikāya IV 290; Peta Vatthu Commentary 73; Vimāna Vatthu 33 (suddh°), 51 (the same).

:: Āsaṅgin (adjective) [from āsaṅga] hanging on, attached to Jātaka IV 11.

:: Āsaṅkati [ā + śaṅk] to be doubtful or afraid, to suspect, distrust, Jātaka I 151 (preterit āsaṅkittha), 163 (preterit āsaṅki); II 203; Paramatthajotikā II 298, — past participle āsaṅkita (q.v.),

:: Āsaṅkā (feminine) [Sanskrit āśaṅkā from ā + śaṅk] fear, apprehension, doubt, suspicion Jātaka I 338; II 383; III 533; VI 350, 370; Dhammapada III 485; Vimāna Vatthu 110. — cf. sāsaṅka and nirāsaṅka.

:: Āsaṅkin (—°) (adjective) [from āsaṅkā] fearing, anxious, apprehensive Sutta-Nipāta 255 (bhedā°); Jātaka III 192 (the same).

:: Āsaṅkita (adjective) [past participle of āsaṅkati] suspected, in fear, afraid, apprehensive, doubtful (object and subject) Milindapañha 173, 372 (°parisaṅkita full of apprehension and suspicion); Dhammapada I 223; Vimāna Vatthu 110. — cf. ussaṅkita and parisaṅkita.

:: Āsappanā (from) [from + sṛp] literally "creeping onto", doubt, mistrust, always combined with parisappanā Cullaniddesa §1; Dhammasaṅgani 1004 (translation "evasion", cf. Buddhist Manual of Psychological Ethics p 107 note 4), 1118, 1235; Sumaṅgalavilāsinī I 69.

:: Āsasāna [either gerundive for *āsaṁsāna or contracted form of present participle medium of āsaṁsati (= āsiṁsati) for *asaṁsamāna] — hoping, wishing, desiring, longing for Sutta-Nipāta 369 (an°; Paramatthajotikā II 365 however reads āsayāna), 1090; Theragāthā 528; Jātaka IV 18 (= āsiṁsanto commentary), 381; V 391 (= āsiṁsanto commentary). See anāsasāna, āsaṁsati and āsamāna.

:: Āsati [from as] to sit Sumaṅgalavilāsinī I 208; 2nd singular āsi Saṁyutta Nikāya I 130. Past participle āsīna (q.v.).

:: Āsatta1 [past participle of ā + sañj]
(a) literally hanging on, in phrase kaṇṭhe āsatto kuṇapo a corpse hanging round one's neck Majjhima Nikāya I 120; Jātaka I 5. —
(b) figurative attached to, clinging to Jātaka I 377 (+ satta lagga); Therīgāthā Commentary 259 (an°).

:: Āsatta2 [past participle of ā + śap] accursed, cursed Jātaka V 446 (an°).

:: Āsatti (feminine) [ā + sañj] attachment, hanging on (with locative), dependence, clinging Vinaya II 156 = Aṅguttara Nikāya I 138; Saṁyutta Nikāya I 212; Sutta-Nipāta 777 (bhavesu); Mahāniddesa 51, 221; Nettipakaraṇa 12, 128. — cf. nirāsattin.

:: Āsava [from ā + sru, would correspond to a Sanskrit āsrava, cf. Sanskrit āsrāva. The Buddhist Hybrid Sanskrit āśrava is a (wrong) Saṅkritisation of the Pāḷi āsava, cf. Divyāvadāna 391 and kṣīṇāśrava] — that which {115} flows (out or onto) outflow and influx.
1. spirit, the intoxicating extract or secretion of a tree or flower, word analysis in Vinaya IV 110 (four kinds); Buddhaghosa on Dīgha Nikāya III 182 (five kinds) as 48; Paramatthajotikā I 26; Jātaka IV 222; VI 9.
2. discharge from a sore, Aṅguttara Nikāya I 124, 127 = past participle 30.
3. in psychological technical term for certain specified ideas which intoxicate the mind (bemuddle it, befuddle it, so that it cannot rise to higher things). Freedom from the āsavas constitutes Arahantship, and the fight for the extinction of these āsavas forms one of the main duties of man. On the difficulty of translating the term see Compendium 227. See also discussion of term āsava (= āsavantī ti āsavā) at AS 48 (cf. Expositor pages 63 sq). See also Compendium 227f., and especially Buddhist Manual of Psychological Ethics 268f. — The four āsavas are kām°, bhav°, diṭṭh°, avijj°, i.e. sensuality, rebirth (lust of life), speculation and ignorance. — They are mentioned as such at Dīgha Nikāya II 81, 84, 91, 94, 98, 123, 126; Aṅguttara Nikāya I 165f., 196; II 211; III 93, 414; IV 79; Paṭisambhidāmagga I 94, 117; Dhammasaṅgani 1099, 1448; Cullaniddesa §134; Nettipakaraṇa 31, 114f. — The set of 3, which is probably older (kāma°, bhava°, avijjā°) occurs at Majjhima Nikāya I 55; Aṅguttara Nikāya I 165; III 414; Saṁyutta Nikāya IV 256; V 56, 189; Itivuttaka 49; Vibhaṅga 364. For other connections see Vinaya I 14 (anupādāya āsavehi cittani vimucciṁsu), 17, 20, 182; II 202; III 5 (°samudaya, °nirodha etc.); Dīgha Nikāya I 83, 167; III 78, 108, 130, 220, 223, 230, 240, 283; Majjhima Nikāya I 7f., 23, 35, 76, 219, 279, 445 (°ṭhāniya); II 22; III 72, 277; Saṁyutta Nikāya II 187f. (°ehi cittaṁ vimucci); III 45 (the same); IV 107 (the same), 20; V 8, 28, 410; Aṅguttara Nikāya I 85f. (vaḍḍhanti), 98, 165 (°samudaya, °nirodha etc.), 187; II 154 (°ehi cittaṁ vimuttaṁ), 196; III 21, 93 (°samudaya, °nirodha etc.), 245, 387f., 410, 414; IV 13, 146 (°pariyādāna end of the ā.), 161 (°vighāta-pariḷāha); V 70, 237; Therīgāthā 4, 99, 101 (pahāsi āsave sabbe); Sutta-Nipāta 162, 374, 535 (plural āsavāni), 546, 749, 915, 1100; Dhammapada 93, 253, 292; Mahāniddesa 331 (pubb°); Vibhaṅga 42, 64, 426; past participle 11, 13, 27, 30f.; Milindapañha 419; as 48; Therīgāthā Commentary 94, 173; Paramatthajotikā I 26; Sumaṅgalavilāsinī I 224; Saddhammopāyana 1; Pañca-g 65 (piyāsava-surā, meaning?).
Referring specially to the extinction (khaya) of the āsavas and to Arahantship following as a result are the following passages:
1. āsavānaṁ khaya Dīgha Nikāya I 156; Saṁyutta Nikāya II 29, 214; III 57, 96 sq, 152 sq; IV 105, 175; V 92, 203, 220, 271, 284; Aṅguttara Nikāya I 107f., 123f., 232f., 273, 291; II 6, 36, 44f., 149f., 214; III 69, 114, 131, 202, 306, 319f.; IV 83f., 119, 140f., 314f.; V 10f., 36, 69, 94 sq, 105, 132, 174f., 343f.; Itivuttaka 49; past participle 27, 62; Vibhaṅga 334, 344; Visuddhimagga 9; Sumaṅgalavilāsinī I 224; cf. °parikkhaya Aṅguttara Nikāya V 343f. See also Arahatta formula commentary
2. khīṇāsava (adjective) one whose āsavas are destroyed (see khīṇa) Saṁyutta Nikāya I 13, 48, 53, 146; II 83, 239; III 199, 128, 178; IV 217; Aṅguttara Nikāya I 77, 109, 241, 266; IV 120, 224, 370f.; V 40, 253f.; Paṭisambhidāmagga II 173; cf. parikkhīṇā āsavā Aṅguttara Nikāya IV 418, 434, 451f.; āsavakhīṇa Sutta-Nipāta 370.
3. Anāsava (adjective) one who is free from the āsavas, an Arahant Vinaya II 148 = 164; Dīgha Nikāya III 112; Saṁyutta Nikāya I 130; II 214, 222; III 83; IV 128; Aṅguttara Nikāya I 81, 107 sq, 123f., 273, 291; II 6, 36, 87, 146; III 19, 29, 114, 166; IV 98, 140f., 314f., 400; Aṅguttara Nikāya V 10 sq., 36, 242, 340; Sutta-Nipāta 1105, 1133; Dhammapada 94, 126, 386; Theragāthā 100; Itivuttaka 75; Cullaniddesa §44; Peta Vatthu II 615; past participle 27; Vibhaṅga 426; Dhammasaṅgani 1101, 1451; Vimāna Vatthu 9. cf. nirāsava Therīgāthā Commentary 148. — Opposite sāsava Saṁyutta Nikāya III 47; V 232; Aṅguttara Nikāya I 81 V 242; Dhammasaṅgani 990; Nettipakaraṇa 10; Visuddhimagga 13, 438.

:: Āsavati [ā + sru, cf. Sanskrit āsravati; its doublet is assavati] to flow towards, come to, occur, happen Nettipakaraṇa 116.

:: Āsaya [ā + śī, cf. in similar meaning and derivation anusaya. The semantically related Sanskrit āśraya from ā + śri is in Pāḷi represented by assaya. cf. also Buddhist Hybrid Sanskrit āśayataḥ intentionally, in earnest Divyāvadāna 281; Avadāna-śataka II 161]
1. Abode, haunt, receptacle; dependence on, refuge, support, condition Saṁyutta Nikāya I 38; Vinaya III 151; Jātaka II 99; Milindapañha 257; Vimāna Vatthu 60; Peta Vatthu Commentary 210; jal° river Vimāna Vatthu 47; Pañca-g 80; adjective depending on, living in (—°) Milindapañha 317; Mahāniddesa 362 (bil°, dak° etc.). See also āmāsaya, pakkosaya.
2. (figurative) inclination, intention, will, hope; often combined and compared with anusaya (inclination, hankering, disposition), e.g. At Paṭisambhidāmagga I 133; II 158; Vibhaṅga 340; Visuddhimagga 140 (°posana); Peta Vatthu Commentary 197. Paramatthajotikā II 182 (°vipatti), 314 (°suddhi), Paramatthajotikā I 103 (°sampatti). cf. nirāsaya.
3. outflow, excretion Peta Vatthu III 53 (gabbh° = gabbha-mala Peta Vatthu Commentary 198); Visuddhimagga 344.

:: Āsayati [ā + śī; literally "lie on", cf. German anliegen and Sanskrit āshaya = German Angelegenheit] — to wish, desire, hope, intend Jātaka IV 291 (gerundive āsāyana, gloss esamāna). See āsaya.

:: Āsā (feminine) [cf. Sanskrit āśaḥ feminine] expectation, hope, wish, longing, desire; adjective āsa (—°) longing for, anticipating, desirous of Vinaya I 255 (°avacchedika hope-destroying), 259; Dīgha Nikāya II 206; III 88; Majjhima Nikāya III 138 (āsaṁ karoti); Aṅguttara Nikāya I 86 (dve āsā), 107 (vigatāso one whose longings have gone); Sutta-Nipāta 474, 634, 794, 864; Jātaka I 267, 285; V 401; VI 452 (°chinna = chinnāsa commentary); Mahāniddesa 99, 261, 213 sq; Vimāna Vatthu 3713 (perhaps better to be read with varia lectio ahaṁ, cf. Vimāna Vatthu 172); past participle 27 (vigat° = arahattāsāya vigatattā vigatāso Puggalapaññatti 208); Dhammasaṅgani 1059 (+ āsiṁsanā etc.), 1136; Peta Vatthu Commentary 22 (chinn° disappointed), 29 (°ābhibhūta), 105; Dāṭhāvaṁsa V 13; Saddhammopāyana 78, 111, 498, 609.

:: Āsādeti [causative of āsīdati, ā + sad; cf. āsajja and āsanna
1. to lay hand on, to touch, strike; figurative to offend, assail, insult Majjhima Nikāya I 371; Jātaka I 481; V 197; preterit āsādesi Theragāthā 280 (mā ā. Tathāgate); gerund āsādetvā Jātaka V 272; Milindapañha 100, 205 (°ayitvā); Peta Vatthu Commentary 266 (isiṁ), āsādiya Jātaka V 154 (āsādiya metri causa; isiṁ, cf. āsajja 3), and āsajja (q.v.); infinitive āsāduṁ Jātaka V 154 and āsādituṁ ibid.; gerundive āsādanīya Milindapañha 205; Vimāna Vatthu 213 (an°).
2. to come near to (with accusative), approach, get Jātaka III 206 (khuracakkaṁ).

:: Āsāḷhā and āsāḷhī (feminine) [Sanskrit āṣāḍha] name of a month (June/July) and of a Nakkhatta; only in compounds as āsāḷha° and āsāḷhi°, viz. °nakkhatta Jātaka I 50; Paramatthajotikā II 208; °puṇṇamā Jātaka I 63; Dhammapada I 87; Paramatthajotikā II 199; Vimāna Vatthu 66; Peta Vatthu Commentary 137; °—°māsa Paramatthajotikā II 378 (= vassūpanāyikāya purimabhāge ā.); Vimāna Vatthu 307 (= gimhānaṁ pacchimo māso).

:: Āsāsati [cf. Sanskrit āśāsati and āśāsti, ā + śās] to pray for, expect, hope; confused with śaṁs in āsaṁsati and āsiṁsati (q.v.) and their derivations, — past participle āsiṭṭha (q.v.).

:: Āsāṭikā (feminine) [cf. mārāṭhi āsāḍī] a fly's egg, a nit Majjhima Nikāya I 220f.; Aṅguttara Nikāya V 347f., 351, 359; Nettipakaraṇa 59; Jātaka III 176.

:: Āsāvati (feminine) name of a creeper (growing at the celestial grove Cittalatā) Jātaka III 250, 251.

:: Āsevana (neuter) and āsevanā (feminine) [from āsevati]
1. practice, pursuit, indulgence in Vinaya II 117; Peta Vatthu Commentary 45.
2. succession, repetition Dhammasaṅgani 1367; Kathāvatthu 510 (cf. Points of Controversy 294, 362); Visuddhimagga 538.

:: Āsevati [ā + sev] to frequent, visit; to practise, pursue, indulge, enjoy Aṅguttara Nikāya I 10; Sutta-Nipāta 73 (cf. Cullaniddesa §94); Paṭisambhidāmagga II 93 (maggaṁ). — past participle āsevita.

:: Āsevita [past participle of āsevati] frequented, indulged, practised, enjoyed Jātaka I 21 (V 141; āsevita-nisevita); II 60; Saddhammopāyana 93, 237.

:: Āsi and āsiṁ 3rd and 1st singular preterit of atthi (q.v.).

{103}

:: Āsikkhita [past participle of ā + śikṣ, Sanskrit āśikṣita] sohooled, instructed Peta Vatthu Commentary 67, 68.

:: Āsiṁsaka (adjective) [from ā + siṁsati, cf. āsaṁsā] wishing, aspiring after, praying for Milindapañha 342.

:: Āsiṁsanaka (adjective) [from āsiṁsanā] hoping for something, literally praising somebody for the sake of gain, cadging Therīgāthā Commentary 217 (for āsaṁsuka Therīgāthā 273).

:: Āsiṁsanā (feminine) [abstract from ā + śaṁs, cf. āsiṁsati] desire, wish, craving Jātaka V 28; Dhammasaṅgani 1059, 1136 (+ āsiṁsitatta). As āsīsanā at Nettipakaraṇa 53.

:: Āsiṁsaniya (adjective) [gerund of āsiṁsati] to be wished for, desirable Milindapañha 2 (°ratana).

:: Āsiṁsati [Sanskrit āśaṁsati, ā + śaṁs, cf. also śās and āsāsati, further abhisaṁsati, abhisiṁsati and āsaṁsati] to hope for, wish, pray for (literal praise for the sake of gain), desire, (with accusative) Saṁyutta Nikāya I 34, 62; Sutta-Nipāta 779, 1044, 1046 (see Cullaniddesa §135); Jātaka I 267; III 251; IV 18; V 435; VI 43; Mahāniddesa 60; Mahāvaṁsa 30, 100; Vimāna Vatthu 337; Peta Vatthu Commentary 226 (present participle āsiṁsamāna for āsamāna, q.v.).

:: Āsiñcati [ā + sic, cf. abhisiñcati] to sprinkle, besprinkle Vinaya I 44; II 208; Jātaka IV 376; Vimāna Vatthu 796 (= siñcati Vimāna Vatthu 307); Peta Vatthu Commentary 41 (udakena), 104, 213 (gerund °itvā). Past participle āsitta (q.v.). cf. vy°.

:: Āsita
*Āsita1 [= asita1?] "having eaten", but probably māsita (past participle of mṛś to touch, cf. Sanskrit mṛśita, which normally becomes massita), since it only occurs in combinations where m. precedes, viz. Jātaka II 446 (dumapakkani-m-asita, where commentary reading is māsita and explains khāditvā asita (varia lectio āsita) dhāta); Milindapañha 302 (visam-āsita affected with poison = visamāsita). {116} cf. also the form māsi(n) touching, eating at Jātaka VI 354 (tiṇa°, explained by commentary as khādaka). — āsita at Jātaka V 70 is very doubtful, varia lectio āsina and asita; commentary explains by dhāta suhita page 73.

:: Āsita2 [registered as such with meaning "performed" by Hardy in Nettipakaraṇa Index] — at Vimāna Vatthu 276 is better read with varia lectio bhāsita (°vādana etc.).

:: Āsitta [past participle of āsiñcati, Sanskrit āsikta] sprinkled, poured out, anointed Jātaka V 87; past participle 31; Milindapañha 286; as 307; Dhammapada I 10; Vimāna Vatthu 69.

:: Āsittaka (adjective) [āsitta + ka] mixed, mingled, adulterated Vinaya II 123 (°ūpadhāna "decorated divan"?); Therīgāthā Commentary 61, 168 (an° for asecanaka, q.v.).

:: Āsiṭṭha [past participle of āsāsati, Sanskrit āśiṣṭa] wished or longed for Peta Vatthu Commentary 104.

:: Āsīdati [cf. Sanskrit āsīdati, ā + sad]
1. to come together, literally to sit by Dīgha Nikāya I 248 (varia lectio ādisitvā for āsīditvā, to be preferred?).
2. to come or go near, to approach (with accusative), to get (to) Aṅguttara Nikāya III 69 (āsīvisaṁ), 373 (na sādhurūpaṁ āsīde, should perhaps be read without the na); Jātaka IV 56.
3. to knock against, insult, offend, attack Jātaka V 267 (potential āsīde = pharusa-vacanehi kāyakammena vā ghaṭṭento upagaccheyya commentary), — past participle āsanna (q.v.). See also āsajja, āsajjana, āsada and causative āsādeti.

:: Āsīna (adjective) [past participle of ās, see āsati] sitting Saṁyutta Nikāya I 195 = Cullaniddesa §136; Sutta-Nipāta 1105, 1136; Dhammapada 227, 386; Jātaka I 390; III 95; V 340; VI 297; Dāṭhāvaṁsa II 17.

:: Āsīsanā see āsiṁsanā.

:: Āsītika (adjective) [from asīti] eighty years old Majjhima Nikāya II 124; Jātaka III 395; Paramatthajotikā II 172.

:: Āsītika (masculine) [etymology? cf. Buddhist Hybrid Sanskrit āsītakī Lalitavistara 319] a certain plant Majjhima Nikāya I 80 = 245 (°pabba).

:: Āsīvisa [derivation uncertain. The Buddhist Hybrid Sanskrit āsīviṣa (e.g. Jātakamala 3161) is a Sanskritization of the Pāḷi. To suppose this to come from ahi + visa (snake's poison) would give a wrong meaning, and leave unexplained the change from ahi to āsi] — a snake Vinaya IV 108; Saṁyutta Nikāya IV 172; Aṅguttara Nikāya II 110; III 69; Jātaka I 245; II 274; IV 30, 496; V 82, 267; past participle 48; Visuddhimagga 470 (in comparison); Dhammapada I 139; II 8, 38; Paramatthajotikā II 334, 458, 465; Vimāna Vatthu 308.

:: Āsīyati [etymology doubtful; Trenckner Milindapañha page 422= ā + śyā to freeze or dry up, but taken by him in meaning to thaw, to warm oneself; Müller P.Gram. 40 same with meaning "cool oneself"; Morris' JPTS 1884 72 as ā + śrā or śrī to become ripe, come to perfection, evidently at fault because of śrā etc. not found in Sanskrit more likely as a passive formation to be referred to ā + śī as in āsaya, i.e. to abide etc.] — to have one's home, one's abode or support in (locative), to live in, thrive by means of, to depend on Milindapañha 75 (kaddame jāyati udake āsīyati i.e. the lotus is born in the mud and is supported or thrives by means of the water).

:: Āsu expletive particle = assu3 Jātaka V 241 (varia lectio assu; nipātamattaṁ commentary page 243).

:: Āsumbhati (and āsumhati) [ā + śumbh to glide] to bring to fall, throw down or round, sling round Vinaya IV 263, 265; Vimāna Vatthu 5011 (°itvāna); Jātaka III 435 (preterit āsumhi, gloss khipi).

:: Āsuṁ 3rd plural preterit of atthi.

:: Ātaṅka [etymology uncertain; Sanskrit ātaṅka] illness, sickness, disease Majjhima Nikāya I 437; Saṁyutta Nikāya III 1; Sutta-Nipāta 966 (°phassa, cf. Mahāniddesa 486). Frequently in compound appātaṅka freedom from illness, health (cf. appābādha) Dīgha Nikāya I 204; III 166; Aṅguttara Nikāya III 65, 103; Milindapañha 14. — feminine abstract appātaṅkatā Majjhima Nikāya I 124.

:: Ātaṅkin (adjective) [from ātaṅka] sick, ill Jātaka V 84 (= gilāna commentary).

:: Ātapa [ā + tapa]
1. sun-heat Sutta-Nipāta 52; Jātaka I 336; Dhammasaṅgani 617; Dīpavaṁsa I 57; Vimāna Vatthu 54; Peta Vatthu Commentary 58.
2. glow, heat (in general) Peta Vatthu I 74; Saddhammopāyana 396.
3. (figurative) (cf. tapa2) ardour, zeal, exertion Peta Vatthu Commentary 98 (viriy'ātapa; perhaps better to be read °ātāpa q.v.). cf. ātappa.

-vāraṇa "warding off the sun-heat", i.e. a parasol, sun-shade Dāṭhāvaṁsa I 28; V 35.

:: Ātapatā (feminine) [abstract of ātapa] glowing or burning state, heat Saddhammopāyana 122.

:: Ātapati [ā + tap] to burn Jātaka III 447.

:: Ātappa (neuter) [Sanskrit °ātāpya, from ātāpa] ardour, zeal, exertion Dīgha Nikāya I 13; III 30f., 104f., 238f.; Majjhima Nikāya III 210; Saṁyutta Nikāya II 132, 196f.; Aṅguttara Nikāya I 153; III 249; IV 460f.; V 17f.; Sutta-Nipāta 1062 (= ussāha ussoḷhi thāma etc. Cullaniddesa §122); Jātaka III 447; Mahāniddesa 378; Vibhaṅga 194 (= vāyāma); Sumaṅgalavilāsinī I 104.

:: Ātata [from ā + tan, past participle tata; literally stretched, covered over] generic name for drums covered with leather on one side Dīpavaṁsa XIV 14; Vimāna Vatthu 37 (q.v. for enumeration of musical instruments), 96.

:: Ātatta [ā + tatta1, past participle of ā-tapati] heated, burnt scorched, dry Jātaka V 69 (°rūpa = sukkha-sarīra commentary).

:: Ātāpa [ā + tāpa from tap; cf. tāpeti] glow, heat; figurative ardour, keen endeavour, or perhaps better "torturing, mortification" Milindapañha 313 (cittassa ātāpo paritāpo); Peta Vatthu Commentary 98 (viriya°). cf. ātappa and ātāpana.

:: Ātāpana (neuter) [ā + tāpana] tormenting, torture, mortification Majjhima Nikāya I 78; Aṅguttara Nikāya I 296 (°paritāpana); II 207 (the same); past participle 55 (the same); Visuddhimagga 3 (the same).

:: Ātāpeti [ā + tāpeti] to burn, scorch; figurative to torment, inflict pain, torture Majjhima Nikāya I 341 (+ paritāpeti); Saṁyutta Nikāya IV 337; Milindapañha 314, 315.

:: Ātāpin (adjective) [from ātāpa, cf. Buddhist Hybrid Sanskrit ātāpin Avadāna-śataka I 233; II 194 = Divyāvadāna 37; 618] ardent, zealous, strenuous, active Dīgha Nikāya III 58, 76f., 141 (+ sampajāna), 221, 276; Majjhima Nikāya I 22, 56, 116, 207, 349; II 11; III 89, 128, 156; Saṁyutta Nikāya 113, 117f., 140, 165; II 21, 136f.; III 73f.; IV 37, 48, 54, 218; V 165, 187, 213; Aṅguttara Nikāya II 13f.; III 38, 100f.; IV 29, 177f., 266f., 300, 457f.; V 343f.; Sutta-Nipāta 926; Mahāniddesa 378; Itivuttaka 41, 42; Vibhaṅga 193f.; Milindapañha 34, 366; Visuddhimagga 3 (= viriyavā); Dhammapada I 120; Paramatthajotikā II 157, 503. — Frequently in the formula of Arahantship "eko vūpakaṭṭho appamatto ātāpī pahitatto": see Arahant II B. See also satipaṭṭhāna. — opposite anātāpin Saṁyutta Nikāya II 195f.; Aṅguttara Nikāya II 13; Itivuttaka 27 (+ anottappin).

:: Āthabbaṇa (neuter) [= athabbaṇa, q.v.] the Atharva Veda as a code of magic working formulas, witchcraft, sorcery Sutta-Nipāta 927 (varia lectio ath°, see interpretation at Mahāniddesa 381; explained as āthabbaṇika-manta-p-payoga at Paramatthajotikā II 564).

:: Āthabbaṇika (adjective/noun) [from athabbaṇa] one conversant with magic, wonder-worker, medicine-man Mahāniddesa 381; Paramatthajotikā II 564.

:: Ātitheyya (neuter) [from ati + theyya] great theft (?) Aṅguttara Nikāya I 93; IV 63f. (varia lectio ati° which is perhaps to be preferred).

:: Ātu [dialectical] father Majjhima Nikāya I 449 (cf. Trenckner's note on page 567: the text no doubt purports to make the woman speak a sort of patois).

:: Ātuman [Vedic ātman, diæretic form for the usual contracted attan; only found in poetry. cf. also the shortened form tuman] — self. nominative singular ātumo Peta Vatthu IV 52 (= sabhāvo Peta Vatthu Commentary 259), ātumā Mahāniddesa 69 (ātumā vuccati attā), 296 (the same), and ātumāno Mahāniddesa 351; accusative ātumānaṁ Sutta-Nipāta 782 (= attānaṁ Paramatthajotikā II 521), 888, 918; locative ātume Peta Vatthu II 1311 (= attani commentary).

:: Ātura (adjective) [Sanskrit ātura, cf. Buddhist Hybrid Sanskrit ātura, e.g. Jātakamala 3170] ill, sick, diseased; miserable, affected Saṁyutta Nikāya III 1 (°kāya); Aṅguttara Nikāya I 250; Sutta-Nipāta 331; Vimāna Vatthu 8314 (°rūpa = abhitunna-kāya Vimāna Vatthu 328); Jātaka I 197 (°anna "food of the miserable", i.e. last meal of one going to be killed; commentary explains as maraṇabhojana), 211 (°citta); II 420 (°anna, as above); III 201; V 90, 433; VI 248; Milindapañha 139, 168; Dhammapada I 31 (°rūpa); Peta Vatthu Commentary 160, 161; Vimāna Vatthu 77; Saddhammopāyana 507. Used by commentators as synonym of aṭṭo, e.g. At Jātaka IV 293; Paramatthajotikā II 489. — anātura healthy, well, in good condition Saṁyutta Nikāya III 1; Dhammapada 198.

:: Āṭa [etymology? cf. Sanskrit āṭi Turdus Ginginianus, see Abhidh-r-m page 148] a kind of bird Jātaka VI 539 (= dabbimukha commentary).

:: Āṭaviya is to be read for aṭaviyo (q.v.) at Jātaka VI 55 [= Sanskrit āṭavika].

:: Āṭhapanā (feminine) at past participle 18 and varia lectio at Vibhaṅga 357 is to be read aṭṭhapanā (so Text at Vibhaṅga 357).

:: Āva (misery, misfortune) see avā.

:: Āvaha (adjective) (—°) [from ā + vah] bringing, going, causing Peta Vatthu II 924 (sukh°); Vimāna Vatthu 2211 (the same); Dāṭhāvaṁsa II 37; Peta Vatthu Commentary 86 (upakār°), 116 (anatth°); Saddhammopāyana 15, 98, 206.

:: Āvahana (adjective) (—°) [= āvaha] bringing, causing Theragāthā 519; Sutta-Nipāta 256.

:: Āvahanaka (adjective/noun) [= āvahana] one who brings Vimāna Vatthu 114 (sukhassa).

:: Āvahati [ā + vahati] to bring, cause, entail, give Saṁyutta Nikāya I 42 = Sutta-Nipāta 181, 182 (āvahāti sukhaṁ metri causā); Jātaka III 169; V 80; Sutta-Nipāta 823; present participle °amāna).

:: Āvajati [ā + vajati, vraj]
1. to go into, to or towards Jātaka III 434; IV 49, 107.
2. to return, come back Jātaka V 24, 479.

:: Āvajjana (neuter) [from āvajjati, cf. Buddhist Hybrid Sanskrit āvarjana in different meaning] — turning to, paying attention, apprehending; adverting the mind — See discussion of term at Compendium 85, 227 (the commentary derive āvajjana from āvaṭṭeti to turn towards, this confusion being due to close resemblance of jj and ṭṭ in writing); also Points of Controversy 221 note four (on Kathāvatthu 380 which has āvaṭṭanā), 282 note 2 (on Kathāvatthu 491 āvaṭṭanā). — Paṭisambhidāmagga II 5, 120; Jātaka II 243; Vibhaṅga 320; Milindapañha 102f.; Visuddhimagga 432; Sumaṅgalavilāsinī I 271.

:: Āvajjati [not with Senart Mahāvastu 377 = ava + dhyā, but = Sanskrit āvṛṇakti ā + vṛj, with present active āvajjeti = Sanskrit āvarjayati]
1. to reflect upon, notice, take in, advert to, catch (a sound), listen Jātaka I 81; II 423; V 3; Milindapañha 106.
2. to remove, upset (a vessel), pour out Vinaya I 286 (kumbhiṁ); Jātaka II 102 (gloss āsiñcati). — causative āvajjeti (q.v.).

:: Āvajjeti [causative of āvajjati
1. to turn over, incline, bend Majjhima Nikāya III 96; Jātaka IV 56 (so read for āvijjhanto); Sumaṅgalavilāsinī I 10 (kāyaṁ).
2. to incline (the mind); observe, reflect, muse, think, heed, listen for. According to Compendium 227 often paraphrased in commentary by pariṇāmeti. — Jātaka I 69, 74, 81, 89, 108, 200; Milindapañha 297; Dhammapada II 96; Peta Vatthu Commentary 181 (= manasikaroti).
3. to cause to yield Aṅguttara Nikāya III 27 (perhaps better āvaṭṭ°). Past participle āvajjita (q.v.).

:: Āvajjita [past participle of āvajjeti cf. Buddhist Hybrid Sanskrit āvarjita, e.g. Divyāvadāna 171; Jtm 221] — bent, turned to, inclined; noticed, observed Milindapañha 297; Visuddhimagga 432 (citta); Saddhammopāyana 433.

:: Āvajjitatta (neuter) [abstract from āvajjita] inclination of mind, observation, paying attention Paṭisambhidāmagga II 27f.

:: Āvalī (feminine) [cf. Sanskrit āvalī and see valī] a row, range Jātaka V 69; Sumaṅgalavilāsinī I 140.

:: Āvapana (neuter) [from āvapati] sowing, dispersing, offering, depositing, scattering Jātaka I 321.

:: Āvapati [a + vap] to give away, to offer, to deposit as a pledge Milindapañha 279.

:: Āvara (adjective) [from ā + vṛ] obstructing, keeping off from Jātaka V 325 (so to be read in ariya-magg-āvara).

:: Āvaraṇa (adjective/noun) [from ā + vṛ, cf. āvarati; Buddhist Hybrid Sanskrit āvaraṇa in pañcāvaraṇāni Divyāvadāna 378] — shutting off, barring out, withstanding; neuter hindrance, obstruction, bar Vinaya I 84 (°ṁ karoti to prohibit, hinder); II 262 (the same); Dīgha Nikāya I 246 (synonym of pañca nīvaraṇāni); Saṁyutta Nikāya V 93f.; Aṅguttara Nikāya III 63; Jātaka I 78 (an°); V 412 (nadiṁ °ena bandhāpeti to obstruct or dam off the river); Sutta-Nipāta 66 (pahāya pañcāvaraṇāni cetaso, cf. Cullaniddesa §379), 1005 (an°-dassāviṇ); Paṭisambhidāmagga I 131f.; II 158 (an°); past participle 13; Dhammasaṅgani 1059, 1136; Vibhaṅga 341, 342; Milindapañha 21 (dur° hard to withstand or oppose). — dant° "screen of the teeth", lip Jātaka IV 188; VI 590.

:: Āvaraṇatā (feminine) [abstract from āvaraṇa] keeping away from, withholding from Aṅguttara Nikāya III 436.

:: Āvaraṇīya (adjective) [gerundive from āvarati], Majjhima Nikāya I 273; an° not to be obstructed, impossible to obstruct Majjhima Nikāya III 3; Milindapañha 157.

:: Āvarati [ā + vṛ, cf. āvuṇāti] to shut out from (ablative), hold back from, refuse, withhold, obstruct Majjhima Nikāya I 380 (dvāraṁ); Sutta-Nipāta 922 (potential °aye, cf. Mahāniddesa 368); Sumaṅgalavilāsinī I 235 (dvāraṁ); Dīpavaṁsa I 38, — past participle āvaṭa and āvuta2 (q.v.).

:: Āvasatha [Sanskrit āvasatha, from ā + vas] dwelling-place, habitation; abode, house, dwelling Vinaya I 226 (°āgāra resting-house); IV 304 (= kavāṭa baddha); Saṁyutta Nikāya I 94, 229; IV 329; Sutta-Nipāta 287, 672; Jātaka IV 396; VI 425; past participle 51; Milindapañha 279.

:: Āvasati [ā + vas] to live at or in, to inhabit, reside, stay Majjhima Nikāya II 72; Saṁyutta Nikāya I 42; Sutta-Nipāta 43, 805, 1134; Mahāniddesa 123, 127; Cullaniddesa §133; Jātaka VI 317, — past participle āvuttha (q.v.).

:: Āvatta1 (adjective) [past participle of āvattati] gone away to, fallen back to, in phrase hīnāy'āvatta (see same phrase under āvattati) Majjhima Nikāya I 460; Saṁyutta Nikāya II 50; Jātaka I 206.

:: Āvatta2 (neuter) [Sanskrit āvarta, of ā + vṛt, cf. āvaṭṭa] winding, turn, bent Jātaka I 70 (in a river); Nettipakaraṇa 81 (varia lectio āvaṭṭa°), 105 (°hārasampāta).

:: Āvattaka (adjective) [āvatta + ka] turning, in dakkhiṇ° turning to the right, dextrorsal Dīgha Nikāya II 18; cf. dakkhiṇāvatta at Sumaṅgalavilāsinī I 259.

:: Āvattana (adjective/noun) [Sanskrit āvartana] turning; turn, return Nettipakaraṇa 113; Milindapañha 251.

:: Āvattanin (adjective) [from āvattana] turning round or back Theragāthā 16 (cf. āvaṭṭanin).

:: Āvattati [ā + vattati, of vṛt] to turn round, come to, go back, go away to, turn to; only in phrase hīnāya āvattati to turn to "the low", i.e. to give up orders and return to the world Vinaya I 17; Majjhima Nikāya I 460; Saṁyutta Nikāya II 231; IV 191; Sutta-Nipāta page 92 (= osakkati Paramatthajotikā II 423); Udāna 21; past participle 66; Milindapañha 246. Past participle āvatta (q.v.). cf. āvaṭṭati.

:: Āvatthika (adjective) [ā + vatthika] befitting, original, inherent (one of the four kinds of nomenclature) Visuddhimagga 210 = Paramatthajotikā I 107.

:: Āvattin (adjective/noun) [from āvatta, cf. āvaṭṭin in different meaning] — returning, coming back, one who returns, in speculative meaning of one who comes back in a new birth, synonymous with āgāmin (an°), only in negative anāvattin not returning, a non-returner, with °dhamma not liable to return at Dīgha Nikāya I 156; III 132; Saṁyutta Nikāya V 346, 357, 376, 406; Majjhima Nikāya I 91; Sumaṅgalavilāsinī I 313.

:: Āvaṭa [Sanskrit āvṛta, past participle of ā + vṛ] covered, veiled, shut off against, prohibited Dīgha Nikāya I 97, 246; Majjhima Nikāya I 381 (°dvāra); Jātaka VI 267. — anāvaṭa uncovered, unveiled, exposed, open Dīgha Nikāya I 137 (°dvāra); III 191 (°dvāratā); Saṁyutta Nikāya I 55; Jātaka V 213; Peta Vatthu III 64; Milindapañha 283. cf. āvuta2 and vy°.

:: Āvaṭṭa (adjective/noun) [Sanskrit āvarta, ā + vṛt]
1. turning round, winding, twisting Majjhima Nikāya I 382; Saṁyutta Nikāya I 32 (dvi-r-ā° turning twice); Jātaka II 217; Paramatthajotikā II 439 (°gaṅgā).
2. turned, brought round, changed, enticed Majjhima Nikāya I 381; Dhammapada II 153.
3. An eddy, whirlpool, vortex Majjhima Nikāya I 461 = Aṅguttara Nikāya II 123 (°bhaya); Milindapañha 122, 196, 377.
4. circumference Jātaka V 337; Dāṭhāvaṁsa V 24; Dhammapada III 184.

:: Āvaṭṭana (neuter) [from ā + vṛt, cf. āvaṭṭa 2 and āvaṭṭanin] turning, twisting; enticement, snare, temptation Jātaka III 494; Dhammapada II 153.

:: Āvaṭṭanā (feminine) [most likely for āvajjana. q.v. and see also Points of Controversy 221, 282] — turning to (of the mind), adverting, apprehending Kathāvatthu 380, 491.

:: Āvaṭṭanin (adjective) [from āvaṭṭana] turning (away or towards), changing, tempting, enticing Majjhima Nikāya I 375, 381; Aṅguttara Nikāya II 190; Jātaka II 330 = IV 471; Sumaṅgalavilāsinī I 250. — cf. etymologically the same, but semantically different āvattanin.

:: Āvaṭṭati [= āvattati] in phrase ā. vivaṭṭati to turn forward and backward Visuddhimagga 504.

:: Āvaṭṭeti [ā + vatteti, causative of vṛt, cf. Buddhist Hybrid Sanskrit āvartayati to employ spells Divyāvadāna 438] — to turn round, entice, change, convert, bring or win over Majjhima Nikāya I 375, 381, 383, 505; Aṅguttara Nikāya III 27; Sumaṅgalavilāsinī I 272.

:: Āvaṭṭin (adjective/noun) [from āvaṭṭa instead of āvaṭṭana] only at Majjhima Nikāya I 91 in negative an° not enticed by (locative), i.e. kāmesu. cf. āvattin.

:: Āvāha [ā + vah] taking in marriage, literally carrying away to oneself, marriage Dīgha Nikāya I 99; Jātaka VI 363; Paramatthajotikā II 273, 448; Dhammapada IV 7. Often in compound ā° vivāha(ka) literally leading to (one's home) and leading away (from the bride's home), wedding feast Dīgha Nikāya III 183 (°ka); Jātaka I 452; Vimāna Vatthu 109, 157. (varia lectio °ka).

:: Āvāhana (neuter) [ā + vāhana, of vah]
1. = āvāha, i.e. marriage, taking a wife Dīgha Nikāya I 11 (= āvāha-karaṇa Sumaṅgalavilāsinī I 96).
2. "getting up, bringing together", i.e. a mass, a group or formation, in senā° a contingent of an army Jātaka IV 91.

:: Āvāpa [if correct, from ā + vā2 to blow with causative — cf. Journal Royal Asiatic Society 1898, past participle 750f,] — a potter's furnace Dhammapada I 177 (read for āvāsa?), 178.

:: Āvāra [Sanskrit āvāra, from ā + vṛ] warding off, protection, guard Jātaka VI 432 (yanta-yutta°, does it mean "cover, shield"?). For compound khandhāvāra see khandha.

:: Āvāreti [Sanskrit āvārayati, ā + causative of vṛ] to ward off, hold back, bar, Saṁyutta Nikāya IV 298; Nettipakaraṇa 99.

:: Āvāsa [Sanskrit āvāsa; ā + vas] sojourn, stay, dwelling, living; dwelling-place, residence Vinaya I 92; Dīgha Nikāya III 234; Saṁyutta Nikāya IV 91; Aṅguttara Nikāya II 68, 168; III 46, 262; Sutta-Nipāta 406; Dhammapada 73 (cf. Dhammapada II 77); Mahāniddesa 128; Jātaka VI 105; Dhammasaṅgani 1122; past participle 15, 19, 57; Paramatthajotikā I 40; Dhammapada I 177 (āvāsaṁ ālimpeti: read āvāpaṁ); Peta Vatthu Commentary 13, 14, 36; Vimāna Vatthu 113; Saddhammopāyana 247. — anāvāsa (noun and adjective) uninhabited, without a home; an uninhabited place Aṅguttara Nikāya IV 345; Jātaka II 77; Peta Vatthu II 333; Peta Vatthu Commentary 80 (= anāgāra); Vimāna Vatthu 46.

-kappa the practice of (holding Uposatha in different) residence (within the same boundary) Vinaya II 294, 300, 306; Dīpavaṁsa IV 47, cf. V 18;
-palibodha the obstruction of having a home (in set of ten Pālibodhas) Paramatthajotikā I 39; cf. Visuddhimagga 90f.
-sappāyatā suitability of residence Visuddhimagga 127.

:: Āvāsika (adjective) [āvāsa + ika] living in, residing at home, being in (constant or fixed) residence, usually applied to bhikkhus (opposite āgantuka) Vinaya I 128f.; II 15, 170; III 65; V 203f.; Majjhima Nikāya I 473; Aṅguttara Nikāya I {100} 236; III 261f., 366; Jātaka IV 310; Peta Vatthu IV 84 (= nibaddha-vasanaka Peta Vatthu Commentary 267).

:: Āvāṭa [etymology?] a hole dug in the ground, a pit, a well Dīgha Nikāya I 142 (yaññ°); Jātaka I 99, 264; II 406; III 286; IV 46 (caturassa); VI 10; Dhammapada I 223; Vimāna Vatthu 63; Peta Vatthu Commentary 225.

:: Āvedha [cf. Sanskrit āviddha, ā + past participle of vyadh] piercing, hole, wound Jātaka II 276 (varia lectio aveddha; commentary = viddha-ṭṭhāne vaṇa).

:: Āvedhika (adjective feminine scilicet pannā) [ā + vedhaka of āvedha, vyadh, but confused with āveṭh° of ā + veṣṭ, cf. āveṭhana and nibbedhaka] — piercing, penetrating; or ravelling, turning, rolling up or round (cf. āvijjhati which is derived from ā + vyadh, but takes its meaning from āveṭheti), discrimination, thinking over Jātaka II 9 (+ nibbedhikā, varia lectio for both ṭh).

:: Āvelita (-ḷ-?) [past participle of ā + vell, cf. āveḷa and Buddhist Hybrid Sanskrit āviddha curved, crooked Avadāna-śataka I 87, Lalitavistara 207] — turned round, wound, curved Jātaka VI 354 (°siṅgika with curved horns, varia lectio āvellita).

{101}

:: Āveḷa (adjective and °ā feminine) [not with Müller P.Gram. 10, 30, 37 = Sanskrit āpīḍa, but from ā + veṣṭh to wind or turn round, which in Pāḷi is represented by āveṭheti as well as āvijjhati; ḷ then standing for either ḍh (ṭh) or dh (āvedha, q.v.). There may have been an analogy influence through vell to move to and fro, cf. āveḷita. Müller refers to āveḷā rightly the late dialect (Prākrit) āmela]
1. turning round, swinging round; diffusion, radiation; protuberance, with reference to the rays of the Buddha at Jātaka I 12, 95, 501.
2. (feminine) a garland or other ornament slung round and worn over the head Vimāna Vatthu 362 (kañcan°; = āveḷa-pilandhana Vimāna Vatthu 167). See āveḷin.

:: Āveḷin (adjective) [from āveḷā] wearing garlands or other head ornaments, usually in feminine °inī Jātaka V 409 (= kaṇṇālaṅkārehi yuttā commentary); Vimāna Vatthu 302 (vocative āvelinī, but Vimāna Vatthu 482 āveḷine), 323; Vimāna Vatthu 125 (on Vimāna Vatthu 302 explains as ratana-maya-pupphāveḷavatī).

:: Āveṇi (adjective) (—°) [according to Trenckner, "Notes" 75 from ā + vinā "Sine quā non", but very doubtful] — special, peculiar, separate Vinaya II 204 (°uposatha etc.); Jātaka I 490 (°saṅgha-kammāni).

:: Āveṇika (adjective) [from āveṇi; cf. Buddhist Hybrid Sanskrit āveṇika Avadāna-śataka I 14, 108; Divyāvadāna 2, 182, 268, 302] special, extraordinary, exceptional Saṁyutta Nikāya IV 239; Aṅguttara Nikāya V 74f.; Visuddhimagga 268; Vimāna Vatthu 112 (°bhāva peculiarity, specialty), Paramatthajotikā I 23, 35.

:: Āveṇiya (adjective) = āveṇika Vinaya I 71; Jātaka IV 358; VI 128.

:: Āvesana (neuter) [from āvisati] entrance; workshop; living-place, house Vinaya II 117 (°vitthaka, meaning?); Majjhima Nikāya II 53; Peta Vatthu II 915.

:: Āveṭhana (neuter) [ā + veṭhana, veṣṭ] rolling up, winding up or round, figurative explanation Milindapañha 28 (+ nibbeṭhana, literally rolling up and rolling down, ravelling and unravelling), 231 (°viniveṭhana).

:: Āveṭhita [past participle of āveṭheti, ā + veṣṭ, cf. āvedhikā] turned round, slung round or over Jātaka IV 383f. (varia lectio āvedhita and āveḷita, commentary explains by parivattita).

:: Āvi (adverb) [Sanskrit āviḥ, to Greek ἀίω to hear, Latin audio (from °auizdio) to hear] — clear, manifest, evident; openly, before one's eyes, in full view. Only in phrase āvi vā raho openly or secret Aṅguttara Nikāya V 350, 353; Peta Vatthu II 716 = Dhammapada IV 21 (āvī varia lectio), explained at Peta Vatthu Commentary 103 by pakāsanaṁ paresaṁ pākaṭavasana. Otherwise in following compounds (with kar and bhū):

-kamma making clear, evidence, explanation Vinaya II 88; III 24; past participle 19, 23;
-karoti to make clear, show, explain Dīgha Nikāya III 121; Sutta-Nipāta 84, 85, 349; Jātaka V 457; past participle 57; Vimāna Vatthu 79, 150;
-bhavati (°bhoti) to become visible or evident, to be explained, to get clear Jātaka I 136; Visuddhimagga 287 (future āvibhavissati); Dhammapada II 51, 82;
-bhāva appearance, manifestation Dīgha Nikāya I 78; Aṅguttara Nikāya III 17; Jātaka II 50, 111; Visuddhimagga 390f. (revelation, opposite tirobhāva). cf. pātur.

:: Āviddha [past participle of āvijjhati 2, cf. Buddhist Hybrid Sanskrit āviddha in meaning curved, crooked Avadāna-śataka I 87 Lalitavistara 207] — whirling or spinning round, revolving; swung round, set into whirling motion Jātaka IV 6 (cakkaṁ = kumbhakāra-cakkam iva bhamati commentary); V 291. What does an-āviddha at Peta Vatthu Commentary 135 mean?
[BD: Not whirling or spinning round or crooked: the condition of the Arahant.]

:: Āvijjhana (so for āviñchana and āviñjana) (adjective/noun) [from āvijjhati, literally piercing through, i.e. revolving axis]
1. (= āvijjhati 2) swinging round, hanging loose, spinning in āvijjhana-rajju a loose, rope, especially in mythology the swinging or whirling rope by which Sakka holds the world's wheel or axis, in the latter sense at Dhammapada II 143 (Text āviñch° (varia lectio āvijj°) = III 97, 98 (where āviñjanaṭṭhāna for °rajju). Otherwise a rope used in connection with the opening and shutting of a door (pulling rope?) Vinaya II 120, 148; Jātaka V 298, 299 (Text āviñj°, varia lectio āvicch° and āvij°).
2. (cf. āvijjhati 3) going to, approach, contact with as 312 (°rasa, Text āviñj°, varia lectio āviñch°; or is it "encompassing ? = āvijjhati 1?); Visuddhimagga 444 (āviñjanarasa).
3. (cf. āvijjhati 5) pulling, drawing along Vinaya III 121 (= ākaḍḍhanā nāma).

:: Āvijjhanaka (neuter) [from āvijjhati in meaning 2] whirlirg round, that which spins round, the whirling-round wheel (or pole) of the world (cf. the potter's wheel), the world axis Dhammapada II 146 (Text āviñch°).

:: Āvijjhati (āviñjati, āviñchati) [ā + vijjhati of vyadh to pierce; thus recognised by Morris JPTS 1884 72, against Trenckner, "Notes" 59 (to piñj) and Hardy Nettipakaraṇa Index = vicchāy]
1. to encircle, encompass comprise, go round, usually in gerund āvijjhitvā (with accusative) used as preposition round about, near Jātaka I 153 (khettaṁ), 170 (pokkharaṇiṁ); Sumaṅgalavilāsinī I 245 (nagaraṁ bahi avijjhitvā round the outer circle of the town). Ordinarily = go round (accusative) at Jātaka IV 59 (chārika-puñjaṁ).
2. [as in literal Sanskrit] to swing round, brandish, twirl, whirl round Vinaya III 127 (daṇḍaṁ āviñji); Majjhima Nikāya III 141 (matthena āviñjati to churn); Jātaka I 313; V 291 (cakkaṁ, of a potter's wheel); Paramatthajotikā II 481 (Text āviñj°, varia lectio āvijjh°; see āracaya°); Dhammapada II 277 (āviñchamāna Text; varia lectio āsiñciy°, āvajiy°, āgañch°).
3. to resort to, go to, approach, incline to Saṁyutta Nikāya IV 199 (Text āviñch°; varia lectio avicch° and āviñj°); Nettipakaraṇa 13.
4. to arrange, set in order Jātaka II 406.
5. to pull (?) Aṅguttara Nikāya IV 86 (kaṇṇasotani āvijjeyyāsi, varia lectio āvijj°, āviñj°, āvicc°, āviñch°; cf. Trenckner, "Notes" 59 āviñjati "to pull"), — past participle āviddha (q.v.).

:: Āvila (adjective) [is it a haplological contraction from ā + vi + lul to roll about?] stirred up, agitated, disturbed, stained, soiled, dirty Aṅguttara Nikāya I 9; III 233; Jātaka V 16, 90 (ābila); Mahāniddesa 488 (+ luḷita), 489; Therīgāthā Commentary 251; Sumaṅgalavilāsinī I 226. More frequent as anāvila undisturbed, clean, pure, serene Dīgha Nikāya I 76; Saṁyutta Nikāya III 83; IV, 118; Aṅguttara Nikāya I 9; III 236; Sutta-Nipāta 160; Dhammapada 82, 413; Jātaka III 157; Milindapañha 35; Vimāna Vatthu 29, 30; Therīgāthā Commentary 251.

:: Āvilati [from āvila or is it a direct contraction of ā + vi + lulati?] to whirl round, to be agitated, to be in motion Milindapañha 259 (+ luḷati).

:: Āvilatta (neuter) [abstract from āvila] confusion, disturbance, agitation Sutta-Nipāta 967; Mahāniddesa 488.

:: Āvisati [ā + vīś] to approach, to enter Vinaya IV 334; Sutta-Nipāta 936 (preterit āvisi); Jātaka IV 410, 496; Visuddhimagga 42.

:: Āvudha (neuter) [Vedic āyudha, from ā + yudh to fight] an instrument to fight with, a weapon, stick etc. Dīgha Nikāya III 219; Majjhima Nikāya II 100; Aṅguttara Nikāya IV 107, 110; Sutta-Nipāta 1008; Jātaka I 150; II 110; III 467; IV 160, 283, 437; Cullaniddesa on Sutta-Nipāta 72; Milindapañha 8, 339; Dhammapada II 2; IV 207; Paramatthajotikā II 225, 466 (°jīvika = issattha). See also āyudha.

:: Āvuṇāti [in form = *avṛṇoti, ā + vṛ, cf. āvarati, but in meaning = *āvayati, ā + vā to weave, thus a confusion of the two roots, the latter being merged into the former] — to string upon, to fix on to (with locative), to impale Jātaka I 430; III 35; V 145; VI 105. — causative II āvuṇāpeti Jātaka III 218 (sūle), — past participle āvuta1 (q.v.), whereas the other past participle āvaṭa is the true derivative of ā + vṛ.

:: Āvuso (vocative plural masculine) [a contracted form of āyusmanto plural of āyusman, of which the regular Pāḷi form is āyasmant, with v for y as frequently in Pāḷi, e.g. āvudha for āyudha] — friend, a form of polite address "friend, brother, Sir", usually in conversation between bhikkhus. The grammatical construction is with the plural of the verb, like bhavaṁ and bhavanto. — Vinaya II 302; Dīgha Nikāya I 151, 157; II 8; Paramatthajotikā II 227; Dhammapada I 9; II 93; Peta Vatthu Commentary 12, 13, 38, 208.

:: Āvuta1 [past participle of āvuṇāti in meaning of Sanskrit āvayati, the corresponding Sanskrit form being ā + uta = ota]
1. strung upon, tied on, fixed onto Dīgha Nikāya I 76 (suttaṁ); II 13 (the same); Aṅguttara Nikāya I 286 (tantāvutaṁ web); Jātaka III 52 (valliyā); VI 346 (suttakena); Sumaṅgalavilāsinī I 94 (°sutta).
2. impaled, stuck on (sūle on the pale) Jātaka I 430; III 35; V 497; VI 105; Peta Vatthu Commentary 217, 220.

:: Āvuta2 = āvaṭa (see āvuṇāti and āvuta1) covered, obstructed, hindered Itivuttaka 8 (mohena); also in phrase āvuta nivuta ophuta etc. Mahāniddesa 24 (-ṭ-) = Cullaniddesa §365 = Sumaṅgalavilāsinī I 59.

:: Āvuttha [past participle of āvasati] inhabited Dīgha Nikāya II 50 (an°); Saṁyutta Nikāya I 33.

:: Āvuyhamāna present participle of āvuyhati (passive of āvahati), being conveyed or brought Vimāna Vatthu 237 (reading uncertain).

:: Āya [Sanskrit āya; ā + i
1. coming in, entrance Majjhima Nikāya III 93.
2. tax Jātaka V 113.
3. income, earning, profit, gain (opposite vaya loss) Aṅguttara Nikāya IV 282 = 323; Sutta-Nipāta 978; Jātaka I 228; Paramatthajotikā I 38 (in explanation of kāya), 82 (in etymology of āyatana); Peta Vatthu Commentary 130.
4. (āyā feminine?) a lucky dice ("the incomer") Jātaka VI 281.

-kammika a treasurer Dhammapada I 184;
-kusala clever in earnings Nettipakaraṇa 20;
-kṣalla proficiency in money making Dīgha Nikāya III 220 (one of the three kṣallas); Vibhaṅga 325;
-pariccāga expediture of one's income Peta Vatthu Commentary 8;
-mukha (literal) entrance, inflow, going in Dīgha Nikāya I 74 (= āga mana-magga Sumaṅgalavilāsinī {105} 1.78); Majjhima Nikāya II 15; Aṅguttara Nikāya II 166; (figurative) revenue income, money Paramatthajotikā II 173.

:: Āyamati [ā + yam] to stretch, extend, stretch out, draw out Milindapañha 176, usually in stereotype phrase piṭṭhi me āgilāyati tam ahaṁ āyamissāmi "my back feels weak, I will stretch it" Vinaya II 200; Dīgha Nikāya III 209; Majjhima Nikāya I 354; Saṁyutta Nikāya IV 184; Jātaka I 491. Besides this in commentaries e.g. Jātaka III 489 (mukhaṁ āyamituṁ).

:: Āyanā (feminine) [?] at as 259 and Visuddhimagga 26 is a grammarian's construction, abstracted from feminine abstract words ending in °āyanā, e.g. kaṅkhā < kaṅkhāyanā, of which the correct explanation is a derivation from causative formation kaṅkhāyati > kaṅkhāy + a + nā. What the idea of Buddhaghosa was in propounding his explanation is hard to say, perhaps he related it to √i and understood it to be the same as āyāna.

:: Āyasa (adjective) [Sanskrit āyasa, of ayas iron] made of iron Saṁyutta Nikāya II 182; Aṅguttara Nikāya III 58; Dhammapada 345; Jātaka IV 416; V 81; Vimāna Vatthu 845 (an°? cf. the rather strange explanation at Vimāna Vatthu 335).

:: Āyasakya (neuter) dishonour, disgrace, bad repute Aṅguttara Nikāya IV 96; Jātaka V 17; Vimāna Vatthu 110; usually in phrase °ṁ pāpuṇāti to fall into disgrace Theragāthā 292; Jātaka II 33 = 271; III 514. [Buddhaghosa on Aṅguttara Nikāya IV 96 (Mp IV 48) explains it as ayasaka + ya with guṇa of the initial, cf. ārogya].

:: Āyasmant (adjective) [Sanskrit āyuṣmant, the Pāḷi form showing assimilation of u to a] — literally old, i.e. venerable; used, either as adjective or absolute as a respectful appellation of a bhikkhu of some standing (cf. the semantically identical Thera). Itivuttaka occurs usually in nominative āyasmā and is explained in Mahāniddesa by typical formula "piya-vacanaṁ garu°, sagārava-sappaṭissādhivacanaṁ", e.g. Mahāniddesa 140, 445; Cullaniddesa §130 on various Sutta-Nipāta passages (e.g. 814, 1032, 1040, 1061, 1096). — Frequently in all texts, of later passages see Paramatthajotikā II 158; Peta Vatthu Commentary 53, 54, 63, 78. — See also āvuso.

:: Āyata [Sanskrit āyata, past participle of ā + yam, cf. āyamati]
1. (adjective) outstretched, extended, long, in length (with numeral) Dīgha Nikāya III 73 (ñātikkhaya, prolonged or heavy?); Majjhima Nikāya I 178 (dīghato ā°; tiriyañ ca vitthata); Jātaka I 77, 273 (tettiṁs'-aṅgulāyato khaggo); III 438; Vimāna Vatthu 8415 (°aṁsa; cf. explained at Vimāna Vatthu 339); Paramatthajotikā II 447; as 48; Peta Vatthu Commentary 152 (dāṭhā fangs; lomā hair), 185 (°vaṭṭa); Saddhammopāyana 257.
2. (noun) a bow Jātaka III 438.

-agga having its point (end) stretched forward, i.e. in the future (see āyati) Itivuttaka 15, 52;
-paṇhin having long eye-lashes (one of the signs of a Mahāpurisa) Dīgha Nikāya II 17 = III 143;
-pamha a long eye-lash Therīgāthā 384 (= dīghapakhuma Therīgāthā Commentary 250).

:: Āyataka (adjective) [= āyata]
1. long. extended, prolonged, kept up, lasting Vinaya II 108 (gītassara); Aṅguttara Nikāya III 251 (the same); Jātaka I 362.
2. sudden, abrupt, instrumental °ena abruptly Vinaya II 237.

:: Āyatana (neuter) [Sanskrit āyatana, not found in the Vedas; but frequent in Buddhist Hybrid Sanskrit From ā + yam, cf. āyata. The plural is āyatanā at Saṁyutta Nikāya IV 70. — For full definition of term as seen by the Pāḷi commentators see Buddhaghosa's explanation at Sumaṅgalavilāsinī I 124, 125, with which cf. the popular etymology at Paramatthajotikā I 82: "āyassa vā tananato āyatassa vā saṁsāra-dukkhassa nayanato āyatanāni" and at Visuddhimagga 527 "āye tanoti āyatañ ca nayatī ti ā."]
1. stretch, extent, reach, compass region; sphere, locus, place, spot; position, occasion (corresponding to Buddhaghosa's definition at Sumaṅgalavilāsinī I 124 as "samosaraṇa") Dīgha Nikāya III 241, 279 (vimutti°); Saṁyutta Nikāya II 41, 269; IV 217; V 119f., 318.f.; Aṅguttara Nikāya III 141 (ariya°); V 61 (abhibh°, q.v.) Sutta-Nipāta 406 (rajass° "haunt of passion" = rāgādi-rajassa uppatti-deso Paramatthajotikā II 381); Jātaka I 80 (raj°). Frequently in phrase araññ° a lonely spot, a spot in the forest Jātaka I 173; Vimāna Vatthu 301; Peta Vatthu Commentary 42, 54.
2. exertion, doing, working, practice, performance (comprising Buddhaghosa's definition at Sumaṅgalavilāsinī I 124 as paññatti), usually —°, viz. kamm° Mahāniddesa 505; Vibhaṅga 324, 353; kasiṇ° Aṅguttara Nikāya V 46f., 60; Paṭisambhidāmagga I 28; titth° Aṅguttara Nikāya I 173, 175; Vibhaṅga 145, 367; sipp° (art, craft) Dīgha Nikāya I 51; Cullaniddesa §505; Vibhaṅga 324, 353; cf. an° non-exertion, indolence, sluggishness Jātaka V 121.
3. sphere of perception or sense in general, object of thought, sense-organ and object; relation, order. — Compendium page 183 says rightly: "āyatana cannot be rendered by a single English word to cover both sense-organs (the mind being regarded as 6th sense) and sense objects". — These āyatanāni (relations, functions, reciprocalities) are thus divided into two groups, inner (ajjhattikāni) and outer (bāhirāni), and comprise the following:
(a) ajjhattika: 1. cakkhu eye, 2. sota ear, 3. ghāna nose, 4. jivhā tongue, 5. kāya body, 6. mano mind;
(b) bāhira: 1. rūpa visible object, 2. sadda sound, 3. gandha odour, 4. rasa taste, 5. phoṭṭhabba tangible object, 6. dhamma cognizable object. — For details as regards connotation and application see Buddhist Manual of Psychological Ethics introduction lixf. Compendium 90 note 2; 254f. — Approximately covering this meaning (3) is Buddhaghosa's definition of āyatana at Sumaṅgalavilāsinī I 124 as sañjāti and as kāraṇa (origin and cause, i.e. mutually occasioning and conditioning relations or adaptations). See also Cullaniddesa under rūpa for further classifications. — For the above mentioned twelve āyatanāni see the following passages: Dīgha Nikāya II 302f.; III 102, 243; Aṅguttara Nikāya III 400; V 52; Sutta-Nipāta 373 (cf. Paramatthajotikā II 366); Paṭisambhidāmagga I 7, 22, 101, 137; II 181, 225, 230; Dhammasaṅgani 1335; Vibhaṅga 401f.; Nettipakaraṇa 57, 82; Visuddhimagga 481; Therīgāthā Commentary 49, 285. Of these six are mentioned at Saṁyutta Nikāya I 113, II 3; IV 100, 174f.; Itivuttaka 114; Vibhaṅga 135f., 294; Nettipakaraṇa 13, 28, 30; Visuddhimagga 565f. Other sets of ten at Nettipakaraṇa 69; of four at Dīgha Nikāya II 112, 156; of 2 at Dīgha Nikāya II 69. — Here also belongs ākāsānañcāyatana- ānañcaññ° etc. (see under ākāsa etc. and sub voce), e.g. At Dīgha Nikāya I 34f., 183; Aṅguttara Nikāya IV 451f.; Vibhaṅga 172, 189, 262f.; Visuddhimagga 324f. — Unclassified passages: Majjhima Nikāya I 61; II 233; III 32, 216, 273; Saṁyutta Nikāya I 196; II 6, 8, 24, 72f.; III 228; IV 98; V 426; Aṅguttara Nikāya I 113, 163, 225; III 17, 27, 82, 426; IV 146, 426; V 30, 321, 351, 359; Mahāniddesa 109, 133, 171, 340; Jātaka I 381 (paripuṇṇa°); Vibhaṅga 412f. (the same).

-uppāda birth of the āyatanas (see above 3) Vinaya I 185;
-kusala skilled in the ā. Majjhima Nikāya III 63;
-kusalatā skill in the spheres (of sense) Dīgha Nikāya III 212; Dhammasaṅgani 1335;
-ṭ-ṭha founded in the sense-organs Paṭisambhidāmagga I 132; II 121.

:: Āyatanika (adjective) [from āyatana] belonging to the sphere of (some special sense, see āyatana 3) Saṁyutta Nikāya IV 126 (phass° Niraya and sagga).

:: Āyati (feminine) [from ā + yam, cf. Sanskrit āyati] "stretching forth", extension, length (of time), future. Only (?) in accusative āyatiṁ (adverb) in future Vinaya II 89, 185; III 3; Sutta-Nipāta 49; Itivuttaka 115 (Text reads āyati but cf. page 94 where Text āyatiṁ, varia lectio āyati); Jātaka I 89; V 431; Sumaṅgalavilāsinī I 236.

:: Āyatika (adjective) [from last] future Saṁyutta Nikāya I 142.

:: Āyatikā (feminine) [of āyataka] a tube, waterpipe Vinaya II 123.

:: Āyatta [Sanskrit āyatta, past participle of ā + yat].
1. striving, active, ready, exerted Jātaka V 395 (°mana = ussukka mana commentary).
2. striven after, pursued Jātaka I 341.
3. dependent on Visuddhimagga 310 (assāsa-passāsa°); Nettipakaraṇa 194; Saddhammopāyana 477, 605.

:: Āyācaka (adjective/noun) [from ā + yāc] one who begs or prays, petitioner Milindapañha 129.

:: Āyācana (neuter) [from āyācati]
1. asking, exhortation, addressing (technical term in grammar in explanation of imperative) Paramatthajotikā II 43, 176, 412.
2. a vow, prayer Aṅguttara Nikāya I 88; III 47; Jātaka I 169 = V 472.

:: Āyācati [ā + yāc, cf. Buddhist Hybrid Sanskrit āyācate Divyāvadāna 1.]
1. to request, beg, implore, pray to (accusative) Vinaya III 127; Dīgha Nikāya I 240; Peta Vatthu Commentary 160.
2. to make a vow, to vow, promise Aṅguttara Nikāya I 88; Jātaka I 169 = V 472; I 260; II 117, — past participle āyācita (q.v.).

:: Āyācita [past participle of āyācati] vowed, promised Jātaka I 169 (°bhatta Jātaka Name).

:: Āyāga [ā + yāga of yaj] sacrificial fee, gift; (masculine) recipient of a sacrifice or gift (deyyadhamma) Sutta-Nipāta 486 (= deyyadhammānaṁ adhiṭṭhāna-bhūta Paramatthajotikā II 412); Theragāthā 566; Jātaka VI 205 (°vatthu worthy objact of sacrificial fees).

:: Āyāma [from ā + yam, see āyamati]
1. (literal) stretching, stretching out, extension Vinaya I 349 = Jātaka III 488 (mukh°).
2. (Applied) usually as linear measure: extension, length (often combined with and contrasted to vitthāra breadth or width and ubbedha height), as noun (especially in ablative āyāmato and instrumental āyāmena in length) or as adjective (—°): Jātaka I 7, 49 (°ato tīṇi yojanasatāni, vitthārato aḍḍhatiyāni); III 389; Milindapañha 17 (ratanaṁ soḷasahatthaṁ āyāmena aṭṭhahatthaṁ vitthārena), 282 (ratanaṁ catuhatthāyāmaṁ); Visuddhimagga 205 (+ vitth°); Paramatthajotikā I 133 (+ vitthāra and parikkhepa); Vimāna Vatthu 188 (soḷasayojan°), 199 (°vitthārehi), 221 (°ato + vitth°); Peta Vatthu Commentary 77 (+ vitth°), 113 (the same + ubbedha); Dhammapada I 17 (saṭṭhi-yojan°).

-āyām', āvuso: pray wait, prithy wait MN 136

:: Āyāna (neuter) [from ā + yā to go] coming, arrival: see āyanā.

:: Āyāsa [cf. Sanskrit āyāsa, etymology?] trouble, sorrow, only negative an° (adjective) peaceful, free from trouble Aṅguttara Nikāya IV 98; Theragāthā 1008.
[BD: untroubled]

:: Āyāta [past participle of āyāti; cf. Buddhist Hybrid Sanskrit āyāta in same meaning at Jātakamala 210] — gone to, undertaken Saddhammopāyana 407.

:: Āyāti [ā + yāti of yā] to come on or here, to come near, approach, get into Saṁyutta Nikāya I 240; Sutta-Nipāta 669; Sutta-Nipāta page 116 (= gacchati Paramatthajotikā II 463); Jātaka IV 410; pv II 1212 (= āgacchati Peta Vatthu Commentary 158); Dhammapada I 93 (imperative āyāma let us go), — past participle āyāta.

:: Āyoga [Sanskrit āyoga, of ā + yuj; cf. āyutta]
1. binding, bandage Vinaya II 135; Vimāna Vatthu 3341; Vimāna Vatthu 142 (°paṭṭa).
2. yoke Dhammasaṅgani 1061 (avijj°), 1162.
3. ornament, decoration Mahāniddesa 226; Jātaka III 447 (°vatta, for varia lectio °vanta?).
4. occupation, devotion to, pursuit, exertion Dīgha Nikāya I 187; Dhammapada 185 (= payoga-karaṇa Dhammapada III 238).
5. (technical term) obligation, guarantee(?) Paramatthajotikā II 179. — cf. sam°.

:: Āyu (neuter) [Vedic āyus; Avesta āyu, gradation form of same root as Greek αἰών "æon", αἰέν always; Latin aevum, Gothic aiws. Old High German ewa, io always; German ewig eternal; Anglo-Saxon āe eternity, ā always (cf. ever and aye)] — life, vitality, duration of life, longevity Dīgha Nikāya III 68, 69, 73, 77; Saṁyutta Nikāya III 143 (usmā ca); IV 294; Aṅguttara Nikāya I 155; II 63, 66 (addh°); III 47; IV 76, 139; Sutta-Nipāta 694, 1019; Itivuttaka 89; Jātaka I 197 (dīgh°); Vimāna Vatthu 555 (cf. Vimāna Vatthu 247 with its definition of divine life as comprising 36,000,000 years); Visuddhimagga 229 (length of man's āyu = one-hundred years); Dhammasaṅgani 19, 82, 295, 644, 716; Saddhammopāyana 234, 239, 258. — Long or divine life, dibbaṁ āyu is one of the ten attributes of ādhipateyya or majesty (see ṭhāna), thus at Vinaya I 294; Dīgha Nikāya III 146; Saṁyutta Nikāya IV 275f.; Aṅguttara Nikāya I 115; III 33; IV 242, 396; Peta Vatthu II 959 (= jīvitaṁ Peta Vatthu Commentary 136).

-ūhā see āyūhā;
-kappa duration of life Milindapañha 141; Dhammapada I 250;
-khaya decay of life (cf. jīvita-k-khaya) Dīgha Nikāya I 17 (cf. Sumaṅgalavilāsinī I 110); III 29;
-pamāṇa span or measure of life time Dīgha Nikāya II 3; Aṅguttara Nikāya I 213, 267; II 126f.; IV 138, 252f., 261; V 172; past participle 16; Vibhaṅga 422f.; Paramatthajotikā II 476;
-pariyanta end of life Itivuttaka 99; Visuddhimagga 422;
-saṅkhaya exhaustion of life or lifetime Dīpavaṁsa V 102;
-saṅkhāra (usually plural °ā) constituent of life, conditions or properties resulting in life, vital principle Dīgha Nikāya II 106; Majjhima Nikāya I 295f.; Saṁyutta Nikāya II 266; Aṅguttara Nikāya IV 311f.; Udāna 64; Jātaka IV 215; Milindapañha 285; Visuddhimagga 292; Dhammapada I 129; Peta Vatthu Commentary 210. cf. Buddhist Hybrid Sanskrit āyuḥ-saṁskāra Divyāvadāna 203.

:: Āyudha is the Vedic form of the common Pāḷi form āvudha weapon, and occurs only spuriously at Dīgha Nikāya I 9 (varia lectio āvudha).

:: Āyuka (—°) (adjective) [from āyu] — being of life; having a life or age Aṅguttara Nikāya IV 396 (niyat°); Vimāna Vatthu 196 (yāvatāyukā dibbasampatti divine bliss lasting for a lifetime). Especially frequent in combination with dīgha (long) and appa (short) as dīghāyuka Aṅguttara Nikāya IV 240; Peta Vatthu Commentary 27; appāyuka Aṅguttara Nikāya IV 247; Peta Vatthu Commentary 103; both at Visuddhimagga 422. In phrase vīsati-vassasahassāyukesu manussesu at the time when men lived twenty-thousand years Dīgha Nikāya II 5-12 (see Table at Dialogues of the Buddha II 6); Dhammapada II 9; Peta Vatthu Commentary 135; dasa-vassasahassāyukesu manussesu (ten-thousand years) Peta Vatthu Commentary 73; cattāḷīsa° Dhammapada I 103; catusaṭṭhi-kappāyukā subhakiṇhā Visuddhimagga 422.

:: Āyukin (adjective) [from āyu] = āyuka; in appāyukin short lived Vimāna Vatthu 416.

:: Āyusmant (adjective) [Sanskrit āyuṣmant; see also the regular Pāḷi form āyasmant] — having life or vitality Peta Vatthu Commentary 63 (āyusmāviññāṇa feeling or sense of vitality; is reading correct?).

:: Āyussa (adjective) [Sanskrit āyuṣya] connected with life, bringing (long) life Aṅguttara Nikāya III 145 dhamma).

:: Āyuta (adjective) [Sanskrit ayuta, past participle of ā + yu, yuvati] 1. connected with, endowed, furnished with Theragāthā 753 (dve pannarasāyuta due to twice fifteen); Sutta-Nipāta 301 (nārī-varagaṇ° = °saṁyutta Paramatthajotikā II 320); Peta Vatthu II 124 (nānā-saragaṇ° = °yutta Peta Vatthu Commentary 157). 2. seized, conquered, in dur° hard to conquer, invincible Jātaka VI 271 (= paccatthikehi durāsada commentary).

:: Āyutta [Sanskrit āyukta; past participle of ā + yuj]
1. yoked, to connected with, full of Peta Vatthu I 1014 (tejasāyuta Text, but Peta Vatthu Commentary 52 reads °āyutta and explains as samāyutta); Peta Vatthu Commentary 157 (= ākiṇṇa of Peta Vatthu II 124).
2. intent upon, devoted to Saṁyutta Nikāya I 67.

:: Āyuttaka (adjective/noun) [āyutta + ka] one who is devoted to or entrusted with, a trustee, agent, superintendent, overseer Jātaka I 230 (°vesa); IV 492; Dhammapada I 101, 103, 180.

:: Āyuvant (adjective) [from āyu] advanced in years, old, of age Theragāthā 234.

:: Āyūhaka (adjective) [from āyūhati] keen, eager, active Milindapañha 207 (+ viriyavā).

:: Āyūhana (adjective/noun) [from āyūhati]
1. endeavouring, striving, Paṭisambhidāmagga I 10f., 32, 52; II 218; Visuddhimagga 103, 212, 462, 579. feminine āyūhanī Dhammasaṅgani 1059 ("she who toils" translation) = Vibhaṅga 361 = Cullaniddesa taṇhā 1. (has āyūhanā).
2. furtherance, pursuit Sumaṅgalavilāsinī I 64 (bhavassa).

:: Āyūhati [ā + y + ūhati with euphonic y, from Vedic ūhati, ūh1, a gradation of vah (see etymology under vahati). Kern's etymology on Toevoegselen 99 = āyodhati is to be doubted, more acceptable is Morris' explained at JPTS 1885, 58f., although contradictory in part.] — literally to push on or forward, aim at, go for, i.e.
1. to endeavour, strain, exert oneself Saṁyutta Nikāya I 1 (present participle anāyūhaṁ unstriving), 48; Jātaka VI 35 (= viriyaṁ karoti commentary), 283 (= vāyamati commentary).
2. to be keen on (with accusative), to cultivate, pursue, do Sutta-Nipāta 210 (= karoti Paramatthajotikā II 258); Milindapañha 108 (kammaṁ ūyūhitvā), 214 (kammaṁ āyūhi), 326 (maggaṁ), — past participle āyūhita (q.v.).

:: Āyūhā feminine [āyu + ūhā] life, lifetime, only in °pariyosāna at the end of (his) life Peta Vatthu Commentary 136, 162; Vimāna Vatthu 319.

:: Āyūhāpeti [causative II from āyūhati] to cause somebody to toil or strive after as 364.

:: Āyūhita [Sanskrit ā + ūhita, past participle of ūh] busy, eager, active Milindapañha 181.

-----[ B ]----- ☝

:: Ba (indeclinable) the sound (and letter) b, often substituted for or replaced by p (and ph): so is e.g. in Buddhaghosa's view pa huta the word ba huta, with p for b (Paramatthajotikā I 207), cf. bakkula, badara, badālatā, baddhacara, bandhuka 2, bala, balīyati, bahuka, bahūta, billa, bella; also pa ribandha for paripantha; phāla2. Also substituted for v, cf. bajjayitvā varia lectio vajjetvā Sumaṅgalavilāsinī I 4, and see under nibb-.

:: Babbaja [cf. Vedic balbaja, doubtful whether it belongs to Latin bulbus; for the initial b. very often p. is found: see pabbaja] a sort of coarse grass or reed, used to make slippers, etc. Vinaya I 190; Dīgha Nikāya II 55; Saṁyutta Nikāya II 92; III 137; IV 158; Aṅguttara Nikāya II 211; Dhammapada 345; Dhammapada IV 55.

-pādukā a slipper out of b. grass Dhammapada III 451;
-lāyaka cutter or reaper of grass Saṁyutta Nikāya III 155; Aṅguttara Nikāya III 365.

:: Babbhara [onomatopoetic, cf. Sanskrit balbalā-karoti to stammer or stutter, barbara = Greek βάρβαρος stuttering, people of an unknown tongue, balbūtha proper name "stammerer"; also Latin balbas, German plappern, English blab; babbhara is a reduplicated formation from *bhara-bhara = barbara, cf. JPTS 1889, 209; Geiger, Pāḷi Grammar §20] imitation of a confused rumbling noise Majjhima Nikāya I 128. — cf. also Pāḷi mammana and sarasara.

:: Babbu (and °ka) [Epic Sanskrit babhruka a kind of ichneumon; Vedic babhru brown, cf. Latin fiber = beaver, further connection "bear," see Walde, Latin Wörterbuch sub voce fiber] a cat Jātaka I 480 (= biḷāra commentary) = Dhammapada II 152.

:: Badara (masculine and neuter) [cf. Vedic badara and badarī] the fruit of the jujube tree (Zizyphus jujuba), not unlike a crabapple in appearance and taste, very astringent, used for medicine Aṅguttara Nikāya I 130 = Puggalapaññatti 32; Aṅguttara Nikāya III 76; Vinaya IV 76; Jātaka III 21; as 320 (cited among examples of acrid flavours); Vimāna Vatthu 186. Spelling padara for b° at Jātaka IV 363; VI 529.

-aṭṭhi kernel of the j. Paramatthajotikā II 247;
-paṇḍu light yellow (fresh) jujube-fruit Aṅguttara Nikāya I 181 (so read for bhadara°);
-missa mixture or addition of the juice of jujube fruits Vinaya IV 76;
-yūsa juice of the j. fruit Vimāna Vatthu 185.

:: Badarī (feminine) [cf. Sanskrit badarī] the jujube tree Jātaka II 260.

:: Badālatā (feminine) [etymology uncertain, may it be *padālatā, pa + agent noun of dal causative, literally "destroyer"?] a creeper (with thorns Kern, Toevoegselen sub voce) Dīgha Nikāya III 87 = Visuddhimagga 418; Buddhaghosa says (see Dialogues of the Buddha III 84) "a beautiful creeper of sweet taste."

:: Baddha1 [past participle of bandhati]
1. bound, in bondage Majjhima Nikāya I 275; Saṁyutta Nikāya I 133; IV 91; Sutta-Nipāta 957 (interpreted as "baddhacara" by Mahāniddesa 464); Dhammapada 324.
2. snared, trapped Jātaka II 153; III 184; IV 251, 414.
3. made firm, settled, fastened, bound (to a certain place) Paramatthajotikā I 60 (°pitta, opposite a baddha°).
4. contracted, acquired Vinaya III 96.
5. bound to, addicted or attached to Sutta-Nipāta 773 (bhavasāta°, cf. Mahāniddesa 30).
6. put together, kneaded, made into cakes (of meal) Jātaka III 343; V 46; VI 524.
7. bound together, linked, clusterd Dhammapada I 304 kaṇṇika° (of thoughts).
8. set, made up (of the mind) Dhammapada I 11 (mānasaṁ te b.). cf. ati°, anu°, a°, ni°, paṭi°, vini°, sam°.

-añjalika keeping the hands reverently extended Dāṭhāvaṁsa III 30;
-rāva the cry of the bound (or trapped) Jātaka IV 279, 415 (varia lectio bandhana°);
-vera having contracted an enmity, hostile, bearing a grudge Dhammapada I 324.

:: Baddha2 (neuter) [from bandhati] a leather strap, a thong Vinaya I 287 (Text bandha perhaps right, cf. ābandhana 3); Peta Vatthu Commentary 127.

:: Baddhacara see paddhacara.

:: Badhira (adjective) [cf. Vedic badhira, on etymology see Walde, Latin Wörterbuch sub voce fatuus, comparing Gothic baups and Majjhima Nikāya Irish bodar] deaf Vinaya I 91, 322; Theragāthā 501 = Milindapañha 367; Jātaka I 76 (jāti°); V 387; VI 7; Dhammapada I 312. See also mūga.

-dhātuka deaf by nature Jātaka II 63; IV 146; Dhammapada I 346.

:: Bahala (adjective) [cf. Classical Sanskrit bahala and Vedic bahula] dense, thick Vinaya II 112; Jātaka I 467 (°palāpa-tumba a measure thickly filled with chaff); II 91; Milindapañha 282; Visuddhimagga 257 (°pūva, where Paramatthajotikā I 56 omits bahala), 263 (opposite tanuka); Paramatthajotikā I 62 (°kuthita-lākhā thickly boiled, where in the same passage Visuddhimagga 261 has accha-lākhā, i.e. clear); Dhammapada IV 68; Vimāna Vatthu 162 (= aḷāra). — subahala very thick Milindapañha 258 (rajojalla).

:: Bahalatta (neuter) [abstract from bahala] thickness, swollen condition, swelling Jātaka I 147.

:: Bahati1 [bṛh1] to pull, see ab°, ub°, nib°, and cf. udabbahe, pavāḷha.

:: Bahati2 [baṁh doublet of bṛh2] to strengthen, increase, see brūhana (upa°); otherwise only in past participle bāḷha (q.v.). Dhatupāṭha (344, cf. Dhātum 506) explains "baha braha brūha: vuddhiyaṁ."

:: Bahati3 [a Pāḷi root, to be postulated as derived from bahi in sense of "to keep out"] only in causative formations: to keep outside, literally to make stay outside or away. See bāhā 2; bāheti, paribāhati.

:: Bahi (adverb) [cf. Vedic bahis and bahir; the s(ḥ) is restored in doubling of consonants in compounds like bahig-gata Vimāna Vatthu 5015, in bahiddhā and in lengthening of i as bahī Jātaka V 65] outside:
1. (adverb) Jātaka I 361 (°dvāre-gāma a village outside the city gates); Peta Vatthu I 102; Dhammapada III 118; Peta Vatthu Commentary 24, 61.
2. (preposition) with accusative (direction to) Jātaka I 298 (°gāmaṁ); with locative (place where) °dvāra-koṭṭhake outside the gate Majjhima Nikāya II 92; Aṅguttara Nikāya III 31; °nagare outside the city Jātaka II 2; Peta Vatthu Commentary 39. 47; °vihāre outside the monastery Dhammapada I 315.

-gata gone outside (i.e. into worldly affairs, or according to Vimāna Vatthu 213 engaged with the bahiddhārammaṇāni) Vimāna Vatthu 5015 (abahiggata-mānasa with his mind not gone outside himself);
-nikkha mana going outside of (ablative), leaving Visuddhimagga 500 (mātukucchito bahinikkha manaṁ mūlakaṁ dukkhaṁ).

:: Bahiddhā (adverb) [from bahi, cf. Vedic bahirdhā, formation in °dhā, like ekadhā, sattadhā etc. of numerals] outside (adverb and preposition) Dīgha Nikāya I 16; II 110; Saṁyutta Nikāya I 169; III 47, 103; IV 205; V 157; Vinaya III 113 (°rūpa opposite ajjhatta-rūpa: Sutta-Nipāta 203; Sammohavinodanī 260 (kāye); Dhammapada I 211 (with genitive); III 378 (sāsanato b.); as 189. — ajjhatta° inside and outside, personal-external see ajjhatta. — The bahiddhārammaṇāni (objects of thought concerning that which is external) are the outward sense-objects in the same meaning as bāhirāni āyatanāni are distinguished from ajjhattikāni āyatanāni (see āyatana 3 and ārammaṇa 3). They are discussed at Visuddhimagga 430f.; cf. Dhammasaṅgani 1049. — The phrase "ito bahiddhā" refers to those outside the teaching of the Buddha ("outside this our doctrine"), e.g. At Dīgha Nikāya I 157; Saṁyutta Nikāya I 133; Aṅguttara Nikāya IV 25; Dhammasaṅgani 1005.

:: Bahu (adjective) [Vedic bahu, doubtful whether to Greek παχύς; from bṛh2 to strengthen, cf. upabrūhana, paribbūḷha] much, many, large, abundant; plenty; in combination also: very, greatly (—°) instrumental singular bahunā Dhammapada 166; nominative plural bahavo Vinaya III 90; Dhammapada 307, and bahū Dhammapada 53; Jātaka IV 366; V 40; VI 472; Buddhavaṁsa 2, 47; Peta Vatthu IV 14; Mahāvaṁsa 35, 98; Peta Vatthu Commentary 67; neuter plural bahūni Sutta-Nipāta 665, 885; genitive dative bahunnaṁ Saṁyutta Nikāya I 196; Sutta-Nipāta 503, 957, and bahūnaṁ Jātaka V 446; Kathāvatthu 528 (where the same passage Majjhima Nikāya I 447 reads bahunnaṁ); instrumental bahūhi Peta Vatthu Commentary 241; locative bahūsu Peta Vatthu Commentary 58. — neuter nominative bahu Dhammapada 258; bahuṁ Peta Vatthu Commentary 166, and bahud in combination bahud-eva (d may be euphonic) Jātaka I 170; Buddhavaṁsa XX 32. As neuter noun bahuṁ a large quantity Aṅguttara Nikāya II 183 (opposite appaṁ); ablative bahumhā Jātaka V 387. As adverb bahu so much Peta Vatthu II 1311. — compairative ba hutara greater, more, in greater number Aṅguttara Nikāya I 36 (plural bahutarā, opposite appakā); II 183; Saṁyutta Nikāya V 457, 466; Jātaka II 293; VI 472; Peta Vatthu II 117; Milindapañha 84; Peta Vatthu Commentary 38, 76. — In composition with words beginning with a vowel (in sandhi) bahu as a rule appears as bavh° (for bahv°, see Geiger, Pāḷi Grammar §49, 1), but the hiatus form bahu is also found, as in bahu-itthiyo Jātaka I 398 (besides ba hutthika); bahu-amaccā Jātaka I 125; bahu-āyāsa (see below). Besides we have the contracted form bahū as in bahūpakāra, etc.).

-ābādha (bavh°) great suffering or illness, adjective full of sickness, ailing much Majjhima Nikāya II 94; Aṅguttara Nikāya I 107; II 75, 85; Milindapañha 65; Saddhammopāyana 89 (cf. 77);
-āyāsa (bahu°) great trouble Therīgāthā 343;
-(i)tthika (bahutthika) having many women Vinaya II 256; Saṁyutta Nikāya II 264;
-ūdaka containing much water Jātaka III 430 (feminine bahūdikā and bahodikā);
-ūpakāra of great service, very helpful, very useful Saṁyutta Nikāya IV 295; V 32; Majjhima Nikāya III 253; Itivuttaka 9; Vinaya V 191; Jātaka I 121; Peta Vatthu IV 156; Peta Vatthu Commentary 114;
-odaka (bavh°) = °ūdaka Theragāthā 390;
-kata
(a) benevolent, doing service Vinaya IV 57, 212.
(b) much moved or impressed by (instrumental), paying much attention to Vinaya I 247;
-karaṇīya having much to do, busy Dīgha Nikāya II 76; Vinaya I 71; Saṁyutta Nikāya II 215; Aṅguttara Nikāya III 116; Sumaṅgalavilāsinī I 237;
-kāra
(a) favour Dāṭhāvaṁsa IV 39
(b) doing much, of great service, very helpful Majjhima Nikāya I 43, 170; Aṅguttara Nikāya I 123, 132; II 126; Saṁyutta Nikāya V 67; Peta Vatthu II 1219; Jātaka IV 422; Milindapañha 264;
-kāratta service, usefullness Paramatthajotikā I 91;
-kicca having many duties, very busy Vinaya I 71; Dīgha Nikāya I 106; II 76; Saṁyutta Nikāya II 215; Aṅguttara Nikāya III 116; Sumaṅgalavilāsinī I 237;
-khāra a kind of alkali (product of vegetable ash) Jātaka VI 454;
-jañña see bāhu°;
-jana a mass of people, a great mulitude, a crowd, a great many people Dīgha Nikāya I 4; Itivuttaka 78; Jātaka VI 358; Puggalapaññatti 30, 57; Peta Vatthu II 77; Peta Vatthu Commentary 30. At some passages interpreted by Buddhaghosa as "the unconverted, the masses", e.g. Dīgha Nikāya I 47, explained at Sumaṅgalavilāsinī I 143 by "assutavā andha-bāla puthujjana"; Dhammapada 320 (bahujjana), explained at Dhammapada IV 3 by "lokiya-mahājana ";
-jāgara very watchful Dhammapada 29 (= mahante sativepulle jāgariye ṭhita Dhammapada I 262);Sutta-Nipāta972 (cf. Mahāniddesa 501);
-Jāta growing much, abundant Jātaka VI 536;
-ṭhāna (-cintin) of far-reaching knowledge, whose thoughts embrace many subjects Jātaka III 306; IV 467; V 176;
-dhana with many riches Peta Vatthu Commentary 97;
-patta having obtained much, loaded with gifts Vinaya IV 243;
-pada many-footed a certain order of creatures, such as centipedes, etc. Vinaya II 110; III 52; Aṅguttara Nikāya II 34; Itivuttaka 87;
-(p)phala rich in fruitSutta-Nipāta1134, cf. Cullaniddesa §456;
-(b)bīhi technical term in grammar, name of compounds with adjective sense, indicating possession;
-bhaṇḍa having an abundance of goods, well-to-do Vinaya III 138; Paramatthajotikā I 241;
-bhāṇika = °bhāṇin Peta Vatthu Commentary 283;
-bhāṇitā garrulousness Peta Vatthu Commentary 283;
-bhāṇin garrulous Aṅguttara Nikāya III 254, 257; Dhammapada 227;
-bhāva largeness, richness, abundance Dhammapada II 175;
-bherava very terrible Aṅguttara Nikāya II 55;
-maccha rich in fish Jātaka III 430;
-mata much esteemed, venerable Cariyāpiṭaka page 30, note 7; Peta Vatthu Commentary 117;
-manta very tricky Dhammapada II 4 (varia lectio māya);
-māna respect, esteem, veneration Jātaka I 90; Peta Vatthu Commentary 50, 155, 274;
-māya full of deceit, full of tricks Jātaka V 357 (cf. °manta);
-vacana (technical term in grammar) the plural number Jātaka IV 173; Peta Vatthu Commentary 163;
-vāraka the tree Cordia myxa Abhidhānappadīpikā 558;
-vighāta fraught with great pain Therīgāthā 450;
-vidha various, multiform Cp, page 36, verse 3; Pañca-g 37;
-sacca see bāhu°;
-(s)suta having great knowledge, very learned, well taught Dīgha Nikāya I 93, 137; III 252, 282; Jātaka I 199; IV 244; Aṅguttara Nikāya I 24; II 22, 147, 170, 178; III 114; Sutta-Nipāta 58 (see Cullaniddesa §457); Itivuttaka 60, 80; Theragāthā 1026; Dhammapada 208; Vinaya II 95; Jātaka I 93; Milindapañha 19; Therīgāthā Commentary 274, 281; Paramatthajotikā II 109, 110.

-(s)sutaka of great knowledge (ironical) Dīgha Nikāya I 107 (see Dialogues of the Buddha I 132).

:: Bahudhā (adverb) [from bahu, cf. Vedic bahudhā] in many ways or forms Saṁyutta Nikāya V 264 (hoti he becomes many), 288; Majjhima Nikāya I 34; Sutta-Nipāta 966; Peta Vatthu IV 152 (= bahūhi pakārehi Peta Vatthu Commentary 241); Mahāvaṁsa 31, 73; Dāṭhāvaṁsa V 68.

:: Bahuka (adjective) [from bahu] great, much, many, abundant Jātaka III 368 (b. jano most people, the majority of p.); V 388; VI 536; Mahāvaṁsa 36, 49; Peta Vatthu Commentary 25 (gloss for pahūta Peta Vatthu I 52); Dhammapada II 175. — neuter bahukaṁ plenty, abundance Aṅguttara Nikāya II 7 = Puggalapaññatti 63; Visuddhimagga 403 (opposite thokaṁ). compare bahukataraṁ more Jātaka II 88 (varia lectio bahutaraṁ).

:: Bahukkhattuṁ (adverb) [bahu + khattuṁ, like sattakkhattuṁ, ti° etc.] many times Milindapañha 215.

:: Bahula1(adjective) [usually —° , as °— only in compound °ājīva] much, abundant, neuter abundance (°—); full of, rich in, figurative given to, intent on, devoted to Dīgha Nikāya II 73; Saṁyutta Nikāya I 199, 202; Aṅguttara Nikāya III 86 (pariyatti°), 432 (āloka°); IV 35; Itivuttaka 27, 30; Jātaka IV 5 (vināsa°), 22; Peta Vatthu Commentary 80 (chārikaṅgāra°). — sayana° "particular in one's choice of resting place" Milindapañha 365 neuter bahulaṁ (—°) in the fullness of, full of Saṁyutta Nikāya III 40 (nibbidā°). The combined form with karoti (and kamma) is bahulī° (q.v.). cf. bāhulla.

-ājīva living in abundance (opposite lūkhājīvin) Dīgha Nikāya III 44, 47.

:: Bahula2 (neuter) [= bBahula] name of a lucky die Jātaka VI 281.

:: Bahulī° [rare in Epic Sanskrit; when found, different in meaning] in combination with kar = bahula (adjective) + kar, literally "to make much of," i.e. to practise, in following words: °kata (past participle) practised (frequently), usually combined with bhāvita Saṁyutta Nikāya II 264; IV 200, 322; V 259; Aṅguttara Nikāya I 6; Visuddhimagga 267 (= punappunaṁ kata); °katatta (neuter) practice Dīgha Nikāya II 214; °kamma continuous practice, an act often repeated Majjhima Nikāya I 301; as 406 (= punappuna-karaṇa); °karoti to take up seriously, to practise, devote oneself to (accusative) Majjhima Nikāya I 454; Aṅguttara Nikāya I 275; III 79; Saṁyutta Nikāya IV 322; Dhammapada III 356 (sevati + b.); Sammohavinodanī 291; °kāra zealous exercise, practice Majjhima Nikāya III 25f. (tab-bahulī° to this end).

:: Bahuso (adverb) [cf. Sanskrit bahuśaḥ] repeatedly Peta Vatthu Commentary 107.

:: Bahutta (neuter) [cf. Sanskrit bahutvaṁ] multiplicity, manifoldedness Sammohavinodanī 320 (cetanā°).

:: Bahūta (adjective) [for pahūta = Sanskrit prabhūta] abundant, much Therīgāthā 406 (°ratana, so read for bahuta°), 435 (for bahutadhana); Jātaka III 425 (bahūtam ajjaṁ "plenty of food"; ajja = Sanskrit ādya, with Kern, Toevoegselen sub voce bahūta for Text bahūtamajjā, which introduction story takes as bahūtaṁ = balaṁ ajja, with ajjā metri causā. Commentary explains however as mataka-bhattaṁ); VI 173 (°tagarā mahī); Peta Vatthu II 75 (varia lectio for pahūta, cf. pahūtika).

:: Bahūtaso (adverb) [derivation from bahūta, cf. Sanskrit prabhūtaśaḥ] in abundance Jātaka III 484 (where commentary explanation with bahūtaso is faulty and should perhaps be read pahūtaso); VI 538.

:: Bajjha see bandhati.

:: Bajjhati passive of bandhati (q.v.).

:: Baka [cf. Epic Sanskrit baka]
1. a crane, heron Cariyāpiṭaka III 10, 2; Jātaka I 205 (°suṇikā), 221, 476; II 234; III 252.
2. Name of a dweller in the Brahmā world Majjhima Nikāya I 326; Saṁyutta Nikāya I 142.

:: Bakkula [= vyākula? Morris, JPTS 1886, 94] a demon, uttering horrible cries, a form assumed by the yakkha Ajakalāpaka, to terrify the Buddha Udāna 5 (see also ākulī, where pākula is proposed for bakkula).

:: Bakula [cf. Classical Sanskrit bakula, name of the tree Mimusops elengi, and its (fragrant) flower] in milāta°-puppha is varia lectio Paramatthajotikā I 60 (see Apadāna page 870 Pj.) for °ākuli°, which latter is also read at Visuddhimagga 260.

:: Bala1 (neuter) [Vedic bala, most likely to Latin de-bilis "without strength" (cf. English debility, Pāḷi dubbala), and Greek βέλτιστος (superlative) = Sanskrit baliṣṭha the strongest. Dhātupāṭha (273) defines b. with pāṇane. At as 124 bala is understood as "na kampati"]
1. strength, power, force Dīgha Nikāya II 73; Aṅguttara Nikāya I 244; Theragāthā 188; Dhammapada 109 (one of the four blessings, viz. āyu, vaṇṇa, sukha, bala; cf. Dhammapada II 239); Peta Vatthu I 512 (= kāya-bala Peta Vatthu Commentary 30); I 76; Vimāna Vatthu four (iddhi°); Peta Vatthu Commentary 71 (the same), 82 (kamma°). — Of cases used as adverb balasā (instrumental) is mentioned by Trenckner at Milindapañha 430 (notes), cf. Prākrit balasā (Pischel, Prākrit Grammar §364). yathā balaṁ according to one's power, i.e. as much as possible Peta Vatthu Commentary 1, 54. The combined form of bala in connection with kṛ is balī°, e.g. dubbalīkaraṇa making weak Majjhima Nikāya III 4; Puggalapaññatti 59, 68; °karaṇin the same Dīgha Nikāya III 183. — adjective bala strong Jātaka V 268, abala weak Sutta-Nipāta 770, 1120, dubbala the same Saṁyutta Nikāya I 222; Jātaka II 154; Mahāniddesa 12; Peta Vatthu Commentary 55; comparative °tara Majjhima Nikāya I 244, neuter noun abalaṁ weakness Saṁyutta Nikāya I 222.
2. An army, military force Mahāvaṁsa 25, 57; Paramatthajotikā II 357. See compounds below. — Eight balāni or strong points are
1. of young children (ruṇṇa-balaṁ);
[BD]: crying
2. of womanhood (kodha°);
[BD]: anger
3. of robbers (āvudha°);
[BD]: weaponry
4. of kings (issariya°);
[BD]: might
5. of fools (ujjhatti°);
[BD]: outrage
6. of wise men (nijjhatti°);
[BD]: understanding
7. of the deeply learned (paṭisaṅkhāna°);
[BD]: reflection
8. of samaṇas and brāhmaṇas (khanti°)
[BD]: forbearance
A IV 223 (where used as adjective —° strong in ...); cf. Sutta-Nipāta 212, 623. — Five balāni of women are: rūpabalaṁ, bhoga°, ñāti°, putta°, sīla° Saṁyutta Nikāya IV 246-248. The five-fold force (balaṁ pañca-vidhaṁ) of a king Jātaka V 120, 121 consists of bāhābalaṁ strength of arms, bhoga° of wealth, amacca° of counsellors, abhijacca° of high birth, paññā° the force of wisdom; in the religious sense five balāni or powers are commonly enumerated: saddhābalaṁ, viriya°, sati°, samādhi°, paññā° Aṅguttara Nikāya III 12; Dīgha Nikāya II 120; Majjhima Nikāya II 12, III 296; Saṁyutta Nikāya III 96, 153; IV 366, V 219, 249; Paṭisambhidāmagga II 56, 86, 166, 174, 223; II 84, 133, 168 etc. They correspond to the five indriyāni and are developed with them. Saṁyutta Nikāya V 219, 220; Nettipakaraṇa 31; they are cultivated to destroy the five uddhambhāgiyāni saṁyojanāni Saṁyutta Nikāya V 251. They are frequently referred to in instructions of the Buddha about the constituents of the "Dhamma," culminating in the eightfold Path, viz. cattāro satipaṭṭhānā, cattāro samappadhānā, cattāro iddhipādā, pañcindriyani, p. balāni, satta-bojjhaṅgāni, Ariyo aṭṭhaṅgiko Maggo e.g. Saṁyutta Nikāya III 96; Paṭisambhidāmagga II 56; Mahāniddesa 13 = 360 = Cullaniddesa §420; Cullaniddesa sub voce satipaṭṭhāna; and passim. [Cf. Buddhist Hybrid Sanskrit catvāra ṛddhipādāḥ pañc'endriyāni p. balāni, sapta bodhyaṅgāni etc. Divyāvadāna 208.] Two balāni are specially mentioned Aṅguttara Nikāya I 52 (paṭisaṅkhāna-balaṁ and bhāvanā°), also Dīgha Nikāya III 213, followed here by the other "pair" sati-balaṁ and samādhi°. There are four balāni of the ariyasāvaka, by which he overcomes the five fears (pañca bhayāni q.v.); the four are paññā-balaṁ, viriya°, anavajja° saṅgāha° Aṅguttara Nikāya IV 363f., as given at Aṅguttara Nikāya II 141, also the following 3 groups of cattāri balāni:
1. saddhābalaṁ, viriya°, sati°, samādhi°, cf. Dīgha Nikāya III 229.
2. sati° samādhi, anavajja°, saṅgāha-.
3. paṭisaṅkhāna°, bhāvanā°, anavajja°, saṅgāha-.
— For four balāni see also Dīgha Nikāya III 229 note, and for paṭisaṅkhāna-bala (power of computation) see Buddhist Manual of Psychological Ethics 329, note 2. The ten balāni of the Tathāgata consist of his perfect comprehension in ten fields of knowledge Aṅguttara Nikāya V 32f.; Majjhima Nikāya I 69; Cullaniddesa §466; Milindapañha 105, 285; Sammohavinodanī 397. — In a similar setting ten powers are given as consisting in the knowledge of the paṭicca-samuppāda at Saṁyutta Nikāya II 27, 28. The balāni of the sāvaka are distinct from those of the Tathāgatha: Kathāvatthu 228f. — There are seven balāni Dīgha Nikāya III 253, and seven khīṇāsava-balāni 283 i.e. saddhābalaṁ, viriya°, sati°, samādhi°, paññā°, hiri° and ottappa°. The same group is repeated in the Abhidhamma; Dhammasaṅgani 58, 95, 102; as 126. The Paṭisambhidāmagga also enumerates seven khīṇāsava-balāni I 35; and sixty-eight balāni II 168f.

-agga front of an army, troops in array Dīgha Nikāya I 6; Vinaya IV 107, cf. Sumaṅgalavilāsinī I 85;
-ānīka (adjective) with strong array Sutta-Nipāta 623; Dhammapada 399 (cf. Dhammapada IV 164);
-kāya a body of troops, an army cf. Fick, Soziale Gliederung page 52 note; (also in Buddhist Hybrid Sanskrit e.g. Divyāvadāna 63, 315) Aṅguttara Nikāya I 109; IV 107, 110; Saṁyutta Nikāya I 58; Jātaka I 437 (°ṁ saṁharati to draw up troops); II 76; III 319; V 124; VI 224, 451; Dhammapada I 393; Puggalapaññatti 249;
-koṭṭhaka fortress, camp Jātaka I 179; Mahāvaṁsa 25, 29;
-(k)kāra application of force, violence Jātaka I 476; II 421; III 447; instrumental °ena by force Peta Vatthu Commentary 68, 113;
-gumba a serried troop Jātaka II 406;
-cakka wheel of power, of sovereignty Dīpavaṁsa VI 2;
-ṭṭha a military official, palace guard, royal messenger Milindapañha 234, 241, 264, 314; Mahāvaṁsa 34, 17;
-da strength-giving Saṁyutta Nikāya I 32; Sutta-Nipāta 297;
-dāyin the same Aṅguttara Nikāya II 64;
-deva "god of strength" name of the elder brother of Kaṇha Jātaka IV 82; Mahāniddesa 89, 92 (Vāsudeva + B.); Visuddhimagga 233 (the same);
-(p)patta grown-strong as 118 (varia lectio phala°);
-vāhana troops, an army Jātaka II 319, IV 170, 433; VI 391, 458;
-vīra a hero in strength Vimāna Vatthu 531, cf. Vimāna Vatthu 231;
-sata for palāsata, q.v. (cf. JPTS, 1908, 108 note).

:: Bala2 [cf. Sanskrit bala: Abhidh-r-m 5, 23; and Pāḷi balākā] a species of carrion crow Jātaka V 268; also in compound balaṅkapāda having crow's feet, i.e. spreading feet (perhaps for balāka°?) Jātaka VI 548 (commentary explains by pattharita-pāda, read patthārita°).
[BD]: crows-feet; laugh creases at the eyes.

:: Balaka (adjective) [from bala] strong; only in kisa° of meagre strength, weakly Majjhima Nikāya I 226; and dub° weak Majjhima Nikāya I 435. cf. balika.

:: Balasata see palasata.

:: Balatā (feminine) [abstract from bala] strength, literally strength-quality Majjhima Nikāya I 325.

:: Balati [from bal, as in bala] to live Paramatthajotikā I 124 (in definition of bālā as "balanti anantī ti bālā").

:: Balatta (neuter) [abstract from bala, cf. balatā] strength, only in compound dubbalatta weakness Jātaka II 154.

:: Balavant (balavantu)(adjective) [from bala] strong, powerful, sturdy Majjhima Nikāya I 244 (purisa) Saṁyutta Nikāya I 222; Jātaka II 406; Dhammapada II 208; Vimāna Vatthu 35; Peta Vatthu Commentary 94. Comparative balavatara Milindapañha 131; feminine °a(n)tarī Saddhammopāyana 452. In compounds balava°, e.g. °gavā sturdy oxen Majjhima Nikāya I 226; °vippaṭisāra deep remorse Peta Vatthu Commentary 14, °balava very strong Jātaka II 406. -balavaṁ as neuter adverb "exceedingly," in compound balavābalavaṁ very (loud and) strong Vinaya II 1 (= suṭṭhu balavaṁ commentary), and °paccūse very early in the morning Visuddhimagga 93, and °paccūsa-samaye the same Jātaka I 92; Dhammapada I 26.

:: Balavatā (feminine) [abstract from balavant; cf. Epic Sanskrit balavattā] strength, force (also in military sense) Jātaka II 369 (ārakkhassa b.); Milindapañha 101 (kusalassa and akusalassa kammassa b.).

:: Balākā (feminine) [cf. Vedic balākā, perhaps to Latin fulica, Greek ϕαλαρίς a water fowl, Old High German pelicha = German belche] a crane Theragāthā 307; Jātaka II 363; III 226; Milindapañha 128 (°ānaṁ megha-saddena gabbhāvakkanti hoti); Visuddhimagga 126 (in simile, megha-mukhe b. viya); Sumaṅgalavilāsinī I 91 (varia lectio baka).

:: Bali [cf. Vedic bali; regarding etymology Grassmann connects it with bhṛ]
1. religious offering, oblation Dīgha Nikāya II 74 (dhammika); Aṅguttara Nikāya IV 17, 19; Sutta-Nipāta 223; Mahāvaṁsa 36, 88 (particularly to subordinate divinities, cf. G.C.C. 263); Dhammapada II 14 (varia lectio °kamma). — pañca° the fivefold offering, i.e. ñāti°, atithi°, pubba peta°, rāja°, devatā°, offering to kinsfolk, guests, the departed, the king, the gods; Aṅguttara Nikāya II 68; III 45.
2. tax, revenue (cf. Zimmer, Altind. Leben 166 and Fick, Soziale Gliederung page 75) Dīgha Nikāya I 135, 142; Jātaka I 199 (daṇḍa° fines and taxes), 339; Dhammapada I 251 (daṇḍa°).
3. Personal name of an Asura Dīgha Nikāya II 259.

-kamma offering of food to bhūtas, devas and others Jātaka I 169, 260; II 149, 215; IV 246 (offering to tutelary genii of a city. In this passage the sacrifice of a human being is recommended); V 99, 473; Paramatthajotikā II 138; Mahābodhivaṁsa 28;
-karaṇa oblation, offering of food Peta Vatthu Commentary 81; Vimāna Vatthu 8 (°pīṭha, reading doubtful, varia lectio valli°);
-kāraka offering oblations Jātaka I 384.

-°ṅkatā one who offers (the five) oblations Aṅguttara Nikāya II 68;
-paṭiggāhaka receiving offerings, worthy of oblations Jātaka II 17 (yakkha; interpreted by Fick, Soziale Gliederung 79 as "tax-collector," hardly justified); feminine °ikā Aṅguttara Nikāya III 77 (devatā), 260 (the same), cf. Buddhist Hybrid Sanskrit balipratigrāhikā devatā Divyāvadāna 1;
-pīḷita crushed with taxes Jātaka V 98;
-puṭṭha a crow (cf. Sanskrit balipuṣṭa "fed by oblations") Abhidhānappadīpikā 638;
-vadda (cf. Sanskrit balivarda, after the Pāḷi?) an ox, especially an ox yoked to the plough or used in ploughing (on similes with b. see JPTS, 1907, 349) Saṁyutta Nikāya I 115, 170; IV 163f., 282f.; Aṅguttara Nikāya II 108f.; Sutta-Nipāta page thirteen (cf. Paramatthajotikā II 137); Dhammapada 152 = Theragāthā 1025; Jātaka I 57; V 104 (sāliyo b. phālena pahaṭo); Visuddhimagga 284 (in simile of their escape from the ploughman); Dhammapada I 24 (dhuraṁ vahanto balivaddassa, varia lectio balibaddassa); Vimāna Vatthu 258 (vv.ll. °baddha and °bandha). The spelling balibadda occurs at Vinaya IV 312;
-sādhaka tax collector, tax gatherer Jātaka IV 366; V 103f.
-haraṇa taking oblations Aṅguttara Nikāya V 79 (°vanasaṇḍa).

:: Balika (adjective) [from bala] strong; only in derivation balikataraṁ (comparative) adverb in a stronger degree, more intensely, more Milindapañha 84; and dubbalika weak Therīgāthā Commentary 211. cf. balaka.

:: Balin (adjective) [from bala] strong Theragāthā 12 (paññā°); Vimāna Vatthu 647; Dhammapada 280; Jātaka III 484; VI 147.

:: Balisa and Baḷisa (masculine and neuter) [cf. Sanskrit baḍiśa] a fish-hook Saṁyutta Nikāya II 226 = IV 158 (āmisa-gataṁ b.); Cullaniddesa §374 (kāma°, varia lectio palisa); Jātaka I 482f.; III 283; IV 195; V 273f., 389; VI 416; Milindapañha 412; Paramatthajotikā II 114 (in explanation of gaḷa Sutta-Nipāta 61); Therīgāthā Commentary 280, 292; Sammohavinodanī 196 (in comparison); Saddhammopāyana 610. On use in similes cf. JPTS, 1907, 115.

-maṁsikā (feminine) "flesh-hooking," a kind of torture Majjhima Nikāya I 87; III 164; Aṅguttara Nikāya I 47; II 122; Mahāniddesa 154; Cullaniddesa §604; Milindapañha 197;
-yaṭṭhi angling rod Dhammapada III 397.

:: Balī° = bala° in combination with bhū and kṛ, see bala.

:: Balīyati [denominative from bala, cf. Buddhist Hybrid Sanskrit balīyati Mahāvastu I 275] to have strength, to grow strong, to gain power, to overpower Sutta-Nipāta 770 (= sahati parisahati abhibhavati Mahāniddesa 12, cf. 361); Jātaka IV 84 (vv.ll. khalī° and paliyy°; commentary explains by avattharati) = Peta Vatthu II 61 (= balavanto honti vaḍḍhanti abhibhavanti Peta Vatthu Commentary 94); Jātaka VI 224 (3rd plural balīyare; commentary abhibhavati, kuppati, of the border provinces); Nettipakaraṇa 6 (vv.ll. bali°, pali°; commentary abhibhavati).

:: Balya1 (neuter) [derivation from bala] belonging to strength, only in compound dub° weakness Majjhima Nikāya I 364; Puggalapaññatti 66; also spelled dubballa Majjhima Nikāya I 13. — ablative dubbalyā as adverb groundlessly, without strong evidence Vinaya IV 241 (cf. JPTS 1886, 129).

:: Balya2 [from bāla, cf. Pāḷi and Sanskrit bālya] foolishness, stupidity Dhammapada 63 (varia lectio bālya); Jātaka III 278 (commentary bālya); Dhammapada II 30.

:: Baḷavā (feminine) [cf. Vedic vaḍavā] a mare, only in compound °mukha the mare's mouth, i.e. an entrance to Niraya (cf. Vedic vaḍavagni and vaḍavāmukha) Theragāthā 1104 (translation "abyss-discharged mouth," cf. Ps.B., page 418).

:: Baḷīyakkha [etymology?] a species of birds Jātaka VI 539.

:: Bandha (adjective) [cf. Vedic bandha, from bandh]
1. bond, fetter Itivuttaka 56 (a bandho Mārassa, not a victim of M.); Mahāniddesa 328 (taṇhā°, diṭṭhi°); Therīgāthā Commentary 241.
2. one who binds or ties together, in assa° horsekeeper, groom Jātaka II 98; V 441, 449; Dhammapada I 392.
3. A sort of binding: maṇḍala° with a circular b. (parasol) Vinaya IV 338, salāka° with a notched b. ibid
4. A halter, tether Dīpavaṁsa I 76. — cf. vinibandha.

:: Bandhaka as varia lectio of vaṭṭaka see aṁsa°.

:: Bandhakī (feminine) [from bandhaka, cf. Epic Sp. bandhukī a low woman = pāṁśukā and svairinī Halāy 2, 341] an unchaste woman (literal binder) Vinaya IV 224 (plural bandhakiniyo), 265 (the same); Jātaka V 425, 431 (va°).

:: Bandhana (neuter) [from bandh, cf. Vedic bandhana]
1. binding, bond, fetter Vinaya I 21; Dīgha Nikāya I 226, 245 (pañca kāmaguṇā); III 176; Majjhima Nikāya II 44; Saṁyutta Nikāya I 8, 24 (Māra°), 35, 40; IV 201f. (fivefold) to bind the king of the Devas or Asuras, 291; Sutta-Nipāta 532, 948; Theragāthā 414; Therīgāthā 356 (Māra°) Dhammapada 345f.; Jātaka II 139, 140; III 59 = Peta Vatthu Commentary 4; V 285; Cullaniddesa §304 III B (various bonds, andhu°, rajju° etc. cf. Mahāniddesa 433); Sumaṅgalavilāsinī I 121 (with reference to kāmā).
2. binding, tying, band, ligature; tie (also figurative) Vinaya I 204 (°suttaka thread for tying) II 135 (kāya° waistband); II 117 (°rajju for robes); Saṁyutta Nikāya III 155 (vetta° ligatures of bamboo; cf. V 51); Sutta-Nipāta 44 (gihi°, cf. Cullaniddesa §228: puttā ca dāsī ca); Dhammapada I 4 (ghara° tie of the house); Paramatthajotikā I 51 (paṭṭa°).
3. holding together, composition, constitution Vinaya I 96 (sarīra°), cf. III 28. — figurative composition (of literature) Jātaka II 224 (gāthā°).
4. joining together, union, company Dhammapada II 160 (gaṇa° joining in companies).
5. handle Vinaya II 135.
6. piecing together Vinaya I 254 (°mattena when it, i.e. the stuff, has only been pieced together, see Vinaya Texts II 153 n.).
7. strap (?) doubtful reading in aṁsa° (q.v.) Vimāna Vatthu 3340, where we should prefer to read with varia lectio °vaṭṭaka.
8. doubtful in meaning in compound pañca-vidha-bandhana "the fivefold fixing," as one of the torments in Niraya. It is a sort of crucifixion (see for detail pañca 3) Cullaniddesa §304 III c = Mahāniddesa 404; Jātaka I 174; Peta Vatthu Commentary 221; Sammohavinodanī 278. In this connection it may mean "set," cf. mūla°. — On use of bandhana in similes see JPTS, 1907, 115. cf. vini°.

-āgāra "fetter-house," prison Dīgha Nikāya I 72; Majjhima Nikāya I 75; Vinaya III 151; Jātaka III 326; Dhammapada II 152; Vimāna Vatthu 66; Peta Vatthu Commentary 153;
-āgārika prison keeper, head jailer Aṅguttara Nikāya II 207.

:: Bandhanīya (adjective) [gerund of bandhati]
1. to be bound or fettered Milindapañha 186.
2. Apt to bind, binding, constraining Dīgha Nikāya II 337 (cf. Dialogues of the Buddha II 361); Therīgāthā 356.

:: Bandhati [Vedic badhnāti, later Sanskrit bandhati, Indo-Germanic °bhendh, cf. Latin offendimentum i.e. band; Gothic bindan = Old High German bintan, English bind; Sanskrit bandhu relation; Greek πενθερός father-in-law, πεῖσμα bond, etc.] to bind etc.
1. Forms: imperative bandha Dīgha Nikāya II 350; plural bandhantu Jātaka I 153. potential bandheyya Saṁyutta Nikāya IV 198; Vinaya III 45; future bandhayissati Mahāvaṁsa 24. 6; preterit a bandhi Jātaka III 232, and bandhi Jātaka I 292; Dhammapada I 182. gerund bandhitvā Vinaya I 46; Saṁyutta Nikāya IV 200; Jātaka I 253, 428, and bandhiya Therīgāthā 81. infinitive bandhituṁ Therīgāthā 299. Causative bandheti (see above future) and bandhāpeti (see below).
II. Meanings
1. to bind Saṁyutta Nikāya IV 200 (rajjuyā). Figurative combine, unite Dhammapada II 189 (gharāvāsena b. to give in marriage).
2. to tie on, bind or put onto (locative) Dhammapada I 182 (dasante). Figurative to apply to, put to, settle on Dhammapada II 12 (mānasaṁ paradāre).
3. to fix, prepare, get up, put together Jātaka IV 290 (ukkā); also in phrase cakkāticakkaṁ mañcātimañcaṁ b. to put wheels upon wheels and couches upon couches Jātaka II 331. IV 81; Dhammapada IV 61. Figurative to start, undertake, begin, make, in phrases āghātaṁ b. to bear malice Dhammapada II 21; and veraṁ b. to make enmity against (locative) Jātaka II 353.
4. to acquire, get Jātaka III 232 (atthaṁ b. = nibbatteti commentary).
5. to compose Milindapañha 272 (suttaṁ); Jātaka II 33; V 39. — causative II bandhāpeti to cause to be bound (or fettered) Vinaya IV 224, 316 (opposite mocāpeti); Cullaniddesa §304 III b (bandhanena); Peta Vatthu Commentary 4, 113. — passive bajjhati Cullaniddesa §74 (for bujjhati, as in palābujjhati to be obstructed: see palibuddhati).
I. Forms indicative 3rd plural bajjhare Theragāthā 137; preterit 3rd plural abajjhare Jātaka I 428. Imperative bajjhantu Saṁyutta Nikāya IV 309; Aṅguttara Nikāya V 284. potential bajjheyya Saṁyutta Nikāya II 228. Preterit bajjhi Jātaka II 37; IV 414. gerund bajjha Jātaka IV 441, 498, and bajjhitvā Jātaka II 153; IV 259; V 442.
II. Meanings.
1. to be bound, to be imprisoned Sutta-Nipāta 508 (cf. Paramatthajotikā II 418); Jātaka IV 278.
2. to be caught (in a sling or trap) Jātaka III 330; IV 414.
3. to incur a penalty (with locative, e.g. bahudaṇḍe) Jātaka IV 116.
4. to be captivated by, struck or taken by, either with locative Jātaka I 368 (bajjhitvā and bandhitvā in passive sense); V 465; or with instrumental Jātaka I 428; IV 259, — past participle baddha (q.v.). — cf. ati°, anu°, ā°, o°, paṭi°, sam°.

:: Bandhava [cf. Classical Sanskrit bāndhava]
1. kinsman, member of a clan or family, relative Aṅguttara Nikāya III 44; Sutta-Nipāta 60 (plural bandhavāni in poetry; cf. Cullaniddesa §455); Dhammapada 288 (plural bandhavā); Jātaka II 316; V 81; Sumaṅgalavilāsinī I 243.
2. (—°) one who is connected with or belongs to Sutta-Nipāta 140 (manta°, well-acquainted with mantras; cf. Paramatthajotikā II 192; veda bandhū veda-paṭisaraṇā ti vuttaṁ hoti); Jātaka V 335 (bodhaneyya°); cf. bandhu 3.

:: Bandhu [Vedic bandhu, see bandhati and cf. bandhava]
1. a relation, relative, kinsman; plural bandhū Jātaka IV 301; Peta Vatthu Commentary 86 (= ñātī) and bandhavo Cullaniddesa §455 (where Mahāniddesa 11 in the same passage reads bandhū). — ādicca° kinsman of the sun, an epithet of the Buddha Vinaya II 296; Aṅguttara Nikāya II 17; Sutta-Nipāta 54, 915, 1128, cf. Cullaniddesa §152 b; Vimāna Vatthu 2413; 7810, cf. Vimāna Vatthu 116. Four kinds of relations enumerated at Mahāniddesa 11. viz. ñāti°, gotta°, manta° (where Cullaniddesa §455 reads mitta°), sippa°.
2. Epithet of Brahmā, as ancestor of the brahmins Sumaṅgalavilāsinī I 254: see below °pāda.
3. (—°) connected with, related to, dealing with [cf. Vedic amrta-bandhu ṛgvedav X 725] Saṁyutta Nikāya I 123 (pamatta°); 128; Sutta-Nipāta 241, 315, 430, 911; Jātaka IV 525; Milindapañha 65 (kamma°); Paramatthajotikā II 192 (veda°). — feminine bandhunī Jātaka VI 47 (said of the town of Mithilā (rāja°); explained by commentary as "rāja-ñātakeh'eva puṇṇā").

-pāda the foot of Brahma, from which the śūdras are said to have originated (cf. Sanskrit pādaja), in compound bandhupādāpacca "offering from the foot of our kinsman," applied as contemptuous epithet to the samaṇas by a brahman Dīgha Nikāya I 90; Majjhima Nikāya I 334; Saṁyutta Nikāya IV 117.

:: Bandhujīvaka [cf. Classical Sanskrit bandhujīva] the plant Pentapetes phoenicea Majjhima Nikāya II 14 (°puppha); Dīgha Nikāya II 111 (the same); Jātaka IV 279; Visuddhimagga 174; as 14; Vimāna Vatthu 43, 161.

:: Bandhuka (adjective) [from bandhu]
1. the plant Pentapetes phoenicea Jātaka IV 279 (°puppha, evidently only a contraction of bandhu-jīvaka, cf. commentary bandhujīvaka puppha; although Sanskrit bandhūka is given as synonym of bandhujīva at Abhidh-r-m 2, 53).
2. in bandhukaroga Majjhima Nikāya II 121 probably to be read paṇḍuka°, as varia lectio; see paṇḍuroga.

:: Bandhumant (bandhumantu) (adjective) [from bandhu, cf. Vedic bandhumant] having relatives, rich in kinsmen; only as proper name masculine Bandhumā name of father of the Buddha Vipassin Dīgha Nikāya II 11 = Visuddhimagga 433; feminine Bandhumatī name of mother of the Buddha Vipassin ibid.; also name of a town Dīgha Nikāya II 12 (capital of king Bandhumā); Paramatthajotikā II 190 = Jātaka IV 388 (where the latter has Vettavatī), and a river Paramatthajotikā II 190 = Jātaka IV 388 (Vettavatī).

:: Bandhuvant (adjective) [bandhu + vant] having relatives, rich in relatives Jātaka VI 357.

:: Barihin [cf. Sanskrit barhin] a peacock Jātaka IV 497.

:: Barihisa (neuter) [Vedic barhis] the sacrificial grass Dīgha Nikāya I 141; Majjhima Nikāya I 344; Aṅguttara Nikāya II 207; Puggalapaññatti 56.

:: Battiṁsa (cardinal number) [for dvat-tiṁsa] thirty-two Jātaka III 207.

:: Bādha [from bādh] literally pressing (together), oppression, hindrance, annoyance Jātaka VI 224. cf. sam°.

:: Bādhaka (adjective) [from bādh] oppressing harassing injurious Visuddhimagga 496 (dukkhā aññaṁ na °ṁ); Vimāna Vatthu 214; Peta Vatthu Commentary 175.

:: Bādhakatta (neuter) [abstract from bādhaka] the fact of being oppressive or injurious Visuddhimagga 496.

:: Bādhana (neuter) [from bādh]
1. snaring, catching (of animals etc.) Saṁyutta Nikāya V 148; Jātaka I 211.
2. hindrance Sumaṅgalavilāsinī I 132.
3. Affliction, injury, hurting Visuddhimagga 495; Peta Vatthu Commentary 116.

:: Bādhati [Vedic bādhate, bādh; Indo-Germanic °bheidh to force, cf. Gothic baidjan, Old High German beitten. See Walde, Latin Wörterbuch sub voce fido. In Pāḷi there seems to have taken place a confusion of roots bādh and bandh, see bādheti and other derivations] to press, weigh on; oppress, hinder, afflict, harm Dīgha Nikāya II 19; Jātaka I 211; IV 124; Visuddhimagga 400; Dhammapada I 24. gerundive bādhitabba Therīgāthā Commentary 65; passive bādhiyati to be afflicted, to become sore, to suffer Paramatthajotikā II 481; Therīgāthā Commentary 282; present participle bādhiyamāna Peta Vatthu Commentary 33 (so read for °ayamāna), 69. — causative bādheti; past participle bādhita (q.v.). cf. vi°.

:: Bādheti [causative of bādhati; the confusion with bandhati is even more pronounced in the causative. According to Kern, Toevoegselen sub voce we find bādhayati for bandhayati in Sanskrit as well]
1. to oppress, afflict, hurt, injure Jātaka VI 224; Peta Vatthu Commentary 198 (bādheyya = heṭhayeyya). Gerundive bādhanīya Peta Vatthu Commentary 175. cf. paribādheti in same sense.
2. to bind, catch, snare Theragāthā 454; Therīgāthā 299; Jātaka II 51 (preterit bādhayiṁsu); IV 342; V 295, 445 (potential bādhaye = bādheyya commentary on page 447; vv.ll. baddh°, bandh°). gerundive bādhetabba Saṁyutta Nikāya IV 298.

:: Bādhin (adjective) (—°) [from bādh] (literally oppressing), snaring; as noun a trainer Vinaya II 26 (ariṭṭha gaddha°-pubba); IV 218 (the same).

:: Bādhita [past participle of bādhati] oppressed, pressed hard, harassed Dhammapada 342 (but taken by commentary as "trapped, snared," baddha Dhammapada IV 49); Therīgāthā Commentary 65.

:: Bāhati see bāheti.

:: Bāhā (feminine) [a specific Pāḷi doublet of bāhu, q.v. It is on the whole restricted to certain phrases, but occurs side by side of bāhu in others, like pacchā-bāhaṁ and °bāhuṁ, bāhaṁ and bāhuṁ pasāreti]
1. the arm Aṅguttara Nikāya II 67 = III 45 (°bala); Vinaya II 105; Jātaka III 62; V 215 (°mudu). pacchā-bāhaṁ arm(s) behind (his back) Dīgha Nikāya I 245 (gāḷha bandhanaṁ baddha), bāhaṁ pasāreti to stretch out the arm Dīgha Nikāya I 222 = Majjhima Nikāya I 252; bāhāyaṁ gahetvā taking (him or her) by the arm Dīgha Nikāya I 221f.; Majjhima Nikāya I 365 (nānā-bāhāsu gahetvā); Peta Vatthu Commentary 148. bāhā paggayha reaching or stretching out one's arms (as sign of supplication) Dīgha Nikāya II 139; Jātaka V 267; Peta Vatthu Commentary 92 and passim.
2. not quite certain, whether "post" of a door or a "screen" (from bahati3), the former more likely. Only —° in ālambana° post to hold on to, a balustrade Vinaya II 120, 152; dvāra° doorpost Dīgha Nikāya II 190; Peta Vatthu I 51. cf. bāhitikā.

-aṭṭhi (bāh°) arm-bone Paramatthajotikā I 50;
-paramparāya arm in arm Vinaya III 126.

:: Bāheti1 [causative of bahati3 or denominative from bahi] to keep away, to keep outside, to ward off; only with reference to pāpa (pāpaka) to keep away (from) sin Saṁyutta Nikāya I 141 (bāhetvā pāpāni); Sutta-Nipāta 519 = Cullaniddesa §464 a (bāhetvā pāpakāni); Dhammapada 267; a popular etymology of brāhmaṇa (pāpaṁ bahenti) Dīgha Nikāya III 94 (bāhitvā, better bāhetvā, explained by panuditvā Dhammapada III 393; varia lectio K vāh°), — past participle bāhita (q.v.). See also nib°, pari°.

:: Bāheti2 [causative of bahati4, cf. Sanskrit vāhayati] to carry, see sam° (sambāhana, meaning rubbing, stroking). Whether atibāheti belongs here, is doubtful.

:: Bāhika (adjective) [= bāhiya] foreign in °raṭṭha-vāsin living in a foreign country Jātaka III 432 (or is it a name? cf. Jātaka VII page 94).

:: Bāhira (adjective) [from bahi, as Sanskrit bāhya from bahiṣ, cf. also bāhiya]
1. external, outside (opposite abbhantara), outer, foreign Dīgha Nikāya II 75; Aṅguttara Nikāya IV 16; Dhammapada 394 (figurative in meaning of 2); Jātaka I 125 (antara° inside and outside); 337 (out of office, out of favour, of minister); VI 384 (bāhiraṁ karoti to turn out, turn inside out); Peta Vatthu IV 11 (nagarassa b.); Milindapañha 281 (°abbhantara dhana); Vimāna Vatthu 68 (°kittibhāva fact of becoming known outside).
-santara° (adjective) [= sa-antara] including the inward and outward parts Dīgha Nikāya I 74; Aṅguttara Nikāya III 25; Theragāthā 172; Jātaka I 125.
2. external to the individual, objective (opposite ajjhattika subjective) Majjhima Nikāya III 274 (cha āyatanā); Jātaka IV 402 (°vatthuṁ ayācitvā ajjhattikassa nāmaṁ gaṇhāti); Dhammasaṅgani 674 (cf. Buddhist Manual of Psychological Ethics 190); Vibhaṅga 13; Milindapañha 215; Visuddhimagga 450.
3. heretical, outsider in religious sense, non-Buddhist, frequently applied to the brahmanic religion and their practice (samaya) Kathāvatthu 251 (+ puthujjana-pakkhe ṭhita); Dhammapada III 378 (= mana, i.e. Bhagavato sāsanato bahiddhā). — Cases as adverb bāhirato from outside, from a foreign country Jātaka I 121; bāhire outside (the Buddhist order) Dhammapada 254.

-assāda finding his enjoyment in outward things Aṅguttara Nikāya I 280 (Kern, Toevoegselen sub voce suggests "inclined towards heretic views");
-āsa one whose wishes are directed outwards, whose desires are turned to things external Theragāthā 634;
-kathā non-religious discourse, profane story Milindapañha 24 (Applied to the introductory chapter, thus "outside story" may be translated);
-tittha doctrine of outsiders Jātaka III 473;
-dāna gift of externals, gift of property as opposed to gift of the person Jātaka IV 401; VI 486; Dāṭhāvaṁsa III 33;
-pabbajjā the ascetic life outside the community of the Buddha; brahmanic saintly life (thus equal to isi-pabbajjā. cf. bāhiraka°). Jātaka III 352; IV 305;
-bhaṇḍa property, material things, objects Jātaka IV 401;
-mantā ritualistic texts (or charms) of religions other than the Buddha's Jātaka III 27;
-rakkhā protection of external means Saṁyutta Nikāya I 73;
-lomi with the fleece outside (of a rug) Vinaya II 108;
-samaya doctrine of the outsiders, i.e. brahmins Dhammapada III 392.

:: Bāhiraka (adjective) [= bāhira, but specialised in meaning bāhira 3] outsider, non-religious, non-Buddhist, heretic, profane Saṁyutta Nikāya II 267; Aṅguttara Nikāya I 73; III 107; Kathāvatthu 172 (isayo); Vimāna Vatthu 67 (itthi).

-kathā unreligious discussion, profane story Paramatthajotikā I 118 (cf. bāhirakathā);
-tapa = next Jātaka I 390;
-pabbajjā the ascetic life as led by disciples of other teachers than the Buddha, especially brahmanic (cf. bāhira° and Buddhist Hybrid Sanskrit bāhirako mārgaḥ, e.g. Mahāvastu I 284; II 210; III 223) Jātaka III 364; Dhammapada I 311.

:: Bāhiratta (neuter) [abstract from bāhira] being outside (of the individual), externality Visuddhimagga 450.

:: Bāhirima (adjective) [from bāhira, comparative-adversative formation] outer, external, outside Vinaya III 149 (b. māna external measure; opposite abbhantarima); Jātaka V 38 (opposite abbhantarima).

:: Bāhitatta (neuter) [abstract from bāhita] keeping out, exclusion Cullaniddesa §464 (in explanation of word brāhmaṇa).

:: Bāhiteyya [unclear; gerund of bāheti1, but formed from past participle?] to be kept out (?) Majjhima Nikāya I 328. The reading seems to be corrupt; meaning is very doubtful; Neumann M.S. "mußt (mir) weichen."

:: Bāhitikā (feminine) [from bāhita, past participle of bāheti1] a mantle, wrapper (literal "that which keeps out," i.e. the cold or wind) Majjhima Nikāya II 116, 117.

:: Bāhiya (adjective) [from bahi, cf. bāhira and Vedic bāhya] foreign Jātaka I 421; III 432.

:: Bāhu [cf. Vedic bāhu, probably to bahati2; cf. Greek πῆχυς in same meaning, Old High German buoc. It seems that bāhu is more frequent in later literature, whereas the by-form bāhā belongs to the older period] the arm Jātaka III 271 (bāhumā bāhuṁ pīḷentā shoulder to shoulder); Visuddhimagga 192. -°ṁ pasāreti to stretch out the arm (cf. bāhaṁ) Peta Vatthu Commentary 112; pacchā-bāhuṁ (cf. bāhaṁ) Peta Vatthu Commentary 4 (gāḷha-bandhanaṁ bandhāpetvā).

-(p)pacālakaṁ (adverb) after the manner of one who swings his arms about Vinaya II 213 (see explanation at Vinaya IV 188).

:: Bāhujañña (adjective) [from bahu + jana, cf. sāmañña from samaṇa] belonging to the mass of people, property of many people or of the masses Dīgha Nikāya II 106, 219; Saṁyutta Nikāya II 107 = V 262; Jātaka I 29 (V 212).
Note: The expression occurs only in stock phrase iddha phīta vitthārika bāhujañña.

:: Bāhulika see bāhullika

:: Bāhulla (neuter) [from bahula]
1. Abundance, superfluity, great quantity Majjhima Nikāya I 171; Aṅguttara Nikāya IV 87 (°kathā) Aṅguttara Nikāya IV 87; Paṭisambhidāmagga I 197; Jātaka I 81.
2. luxurious living, swaggering, puffed up frame of mind Vinaya I 9, 59, 209; II 197; III 251. — See also bāhulya and bāhullika.

:: Bāhullika (adjective) [from bāhulla] living in abundance, swaggering, luxurious, spendthrift Vinaya I 9 (+ padhāna-vibbhanto, as also Jātaka I 68, with which Kern, Toevoegselen sub voce compares Mahāvastu II 241 and III 329); II 197; III 250; Majjhima Nikāya I 14; III 6; Aṅguttara Nikāya I 71; III 108, 179f.; Jātaka I 68; III 363. The reading is often bāhulika.

:: Bāhulya (neuter) [from bahula, the Skanskrit form for Pāḷi bāhulla] abundance Saddhammopāyana 77.

:: Bāhusacca (neuter) [from bahu + sacca, which latter corresponds to a Sanskrit śrautya from śru, thus b. is the abstract to bahussuta. See on explanation of word Kern, Toevoegselen sub voce] great learning, profound knowledge Majjhima Nikāya I 445; Aṅguttara Nikāya I 38 (so read for bahu°); II 218; Vinaya III 10; Dhammapada 271; Vimāna Vatthu 639.

:: Bākucī (feminine) [cf. Sanskrit bākucī] the plant Vernonia anthelminthica Abhidhānappadīpikā 586.

:: Bāla1 (adjective) [cf. Sanskrit bāla (rarely Vedic, more frequent in Epic and Classical Sanskrit); its original meaning is "young, unable to speak," cf. Latin infans, hence "like a child, childish; infantile"]
1. ignorant (often with reference to ignorance in a moral sense, of the common people, the puthujjana), foolish (as contrasted with paṇḍita cf. the Bālapaṇḍita-sutta Majjhima Nikāya III 163f.; Dīgha Nikāya II 305f.; Visuddhimagga 499, and contrasts at Sutta-Nipāta 578; Dhammapada 63, 64; Peta Vatthu IV 332; Dhammasaṅgani 1300), lacking in reason, devoid of the power to think and act right. In the latter sense sometimes coupled with andha (spiritually blind), as andhabāla stupid and ignorant, mentally dull, e.g. At Dhammapada I 143; II 89; Peta Vatthu Commentary 254. — a fanciful etymology of b. At Paramatthajotikā I 124 is "balanti ananti ti bālā." Other references: Dīgha Nikāya I 59, 108; Saṁyutta Nikāya I 23; Aṅguttara Nikāya I 59, 68, 84; II 51, 180; Sutta-Nipāta 199, 259, 318, 578, 879; Itivuttaka 68; Dhammapada 28, 60f., 71f., 206f., 330; Jātaka I 124 (lola° greedy-foolish); V 366 (bālo āmaka-pakkaṁ va); Vimāna Vatthu 835; Peta Vatthu I 82; IV 129; Puggalapaññatti 33; Mahāniddesa 163, 286f., 290; Paramatthajotikā II 509 (= aviddasu); Peta Vatthu Commentary 193. Compare bālatara Jātaka III 278, 279; Vimāna Vatthu 326.
2. young, new; newly risen (of the sun): °ātāpa the morning sun Sumaṅgalavilāsinī I 287; Dhammapada I 164; Mahābodhivaṁsa 25; vasanta "early spring" (= citramāsa), name of the first one of the four summer months (gimha-māsā) Paramatthajotikā I 192; °suriya the newly risen sun Jātaka V 284; Peta Vatthu Commentary 137, 211.
3. a child; in wider application meaning a youth under sixteen years of age (cf. Abhidhānappadīpikā 251) Sumaṅgalavilāsinī I 134. cf. bālaka.

-nakkhatta name of a certain "feast of fools," i.e. carnival Dhammapada I 256;
-saṅgatacārin one who keeps company with a fool Dhammapada 207.

:: Bāla2 [for vāla] the hair of the head Peta Vatthu Commentary 285 (°koṭimatta not even one tip of the hair; gloss vālagga°).

:: Bālaka [from bāla]
1. boy, child, youth Saṁyutta Nikāya I 176; Therīgāthā Commentary 146 (Apadāna verse 44: spelled °akka); Saddhammopāyana 351. — feminine bālikā young girl Therīgāthā Commentary 54 (Apadāna verse 1).
2. fool as 51 (°rata fond of fools).

:: Bālakin (adjective) [from bālaka] having fools, consisting of fools; feminine °inī Majjhima Nikāya I 373 (parisā).

:: Bālatā (feminine) [abstract to bāla] foolishness Jātaka I 101, 223.
[DPL]: Childhood.

:: Bālattaṁ [DPL]: Childhood.

:: Bālisika [from balisa] a fisherman Saṁyutta Nikāya II 226; IV 158; Jātaka I 482; III 52 (cf. Fick, Soziale Gliederung page 194); Milindapañha 364, 412; Dhammapada III 397.

:: Bālya (neuter) [from bāla]
1. childhood, youth Saṁyutta Nikāya III 1.
2. ignorance, folly Dhammapada 63; Jātaka II 220 (= bāla-bhāva); III 278 (balya); Peta Vatthu Commentary 40. Also used as adjective in compound bālyatara more foolish, extremely foolish Vimāna Vatthu 836f. = Dhammapada I 30 (= bālatara, atisayena bāla Vimāna Vatthu 326).
3. weakness (?) Jātaka VI 295 (balya, but commentary bālya = dubbala-bhāva).

:: Bāḷha (adjective) [Vedic bāḍha, original past participle of bahati2] strong; only as adverb °ṁ and °—, viz.
1. bāḷhaṁ strongly, very much, excessively, too much, to satiety Jātaka II 293; VI 291 (i.e. too often, commentary punappunaṁ); Milindapañha 407; Peta Vatthu Commentary 274. Comparative bāḷhataraṁ in a higher degree, even more, too much Vinaya II 270, 276; Milindapañha 125.
2. (°—) in bāḷha-gilāna very ill, grievously sick Dīgha Nikāya I 72; Aṅguttara Nikāya II 144; Saṁyutta Nikāya V 303; Sumaṅgalavilāsinī I 212.

:: Bāḷhika (adjective) [from bāḷha], only in su° having excess of good things, very prosperous Jātaka V 214 (commentary explains by suṭṭhu aḍḍha).

:: Bāṇa [cf. Vedic bāṇa] an arrow Mbhv 19.

:: Bārāṇaseyyaka (adjective) [from Bārāṇasī] of Benares, coming from B. (a kind of muslin) Dīgha Nikāya II 110; III 260.

:: Bāvīsati (numeral) [bā = dvā, + vīsati] twenty-two Kathāvatthu 218; Milindapañha 419; as 2.

:: Bella (masculine and neuter) [= beluva, q.v.] the fruit of the Vilva tree (a kind of citron?) Jātaka III 77 (commentary beluva); VI 578. Also in doubtful passage at Jātaka III 319 (varia lectio mella, phella).

:: Beluva and Beḷuva [the guṇa-form of billa, in like meaning. It is the diæretic form of Sanskrit bailva or *vailva, of which the contracted form is Pāḷi bella]
1. the Vilva tree, Ægle marmelos Majjhima Nikāya I 108; II 6; Jātaka IV 363, 368; VI 525, 560.
2. wood of the Vilva tree Saṁyutta Nikāya I 22; Dīgha Nikāya II 264; Mahābodhivaṁsa 31.

-pakka ripe fruit of the Vilva Jātaka V 74;
-paṇḍu(-vīṇā) a yellow flute made of Vilva wood, representing a kind of magic flute which according to Paramatthajotikā II 393 first belonged to Māra, and was then given to Pañcasikha, one of the heavenly Musicians, by Sakka. See Visuddhimagga 392 (attributed to Pañcasikha); Dhammapada I 433 (of Māra; varia lectio veḷuvadaṇḍa-vīṇā); III 225 (of P.); Paramatthajotikā II 393 (varia lectio veluva°);
-laṭṭhi a young sprout of the Vilva tree Paramatthajotikā I 118;
-salāṭuka the unripe fruit of the Vilva, next in size to the smaller kola, surpassed in size by the ripe billa or billi Saṁyutta Nikāya I 150 = Aṅguttara Nikāya IV 170 = Sutta-Nipāta page 125.

-----[ Bh ]----- ☝

:: Bha (indeclinable) the letter or sound (syllable) bh; figuring in Buddhaghosa's exegesis of the name Bhagavā as representing bhava, whereas ga stands for ga mana, va for vanta Paramatthajotikā I 109. — Like ba° we often find bha° mixed up with pa°; — see e.g. bhaṇḍa bhaṇḍati; bh represents b in bhasta = Sanskrit basta, bhisa = Sanskrit bisa, bhusa = Sanskrit buśa. — bha-kāra the sound (or ending) °bha, which at Vinaya IV 7 is given as implying contempt or abuse, among other low terms (hīnā akkosā). This refers also to the sound (ending) °ya (see ya-kāra). The explanation for this probably is that °bha is abstracted from words ending thus, where the word itself meant something inferior or contemptible, and this shade of meaning was regarded as inhering in the ending, not in the root of the word, as e.g. in ibbha (menial).

:: Bhabba (adjective) [garundive of bhū, Sanskrit bhavya]
1. Able, capable, fit for (-° or with dative or infinitive); abhabba unfit, incapable; Vinaya I 17; Saṁyutta Nikāya III 27 (dukkha-kkhayāya); IV 89 (the same); Puggalapaññatti 12, 13; Visuddhimagga 116 (bhikkhu), negative Itivuttaka 106 (antakiriyāya), 117 (phuṭṭhuṁ sambodhiṁ); Jātaka I 106 (°puggala a person unfit for the higher truths and salvation). bhabbābhabba fit and unfit people Cullaniddesa §235 3 p2 = Visuddhimagga 205, explained at Vibhaṅga 341, 342 by "bhabbā niyāmaṁ okkamituṁ kosalesu dhammesu sammattaṁ."
2. possible (and abhabba impossible) Majjhima Nikāya III 215 (kammaṁ bhabba-ābhāsa apparently possible). — See also abhabba.

:: Bhabbatā (feminine) [abstract from bhabba] possibility; negative a° impossibility Sutta-Nipāta 232; Paramatthajotikā I 191; Vimāna Vatthu 208.

:: Bhacca (adjective) [gerundive from bhṛ, cf. Sanskrit bhṛtya] to be carried, kept or sustained Aṅguttara Nikāya III 46 ... dependant) Jātaka IV 301 (commentary bharitabba). As Kern. Toevoegselen sub voce bhacca points out this gāthā "bhaccā mātā pitā bandhū, yena jāto sa yeva so" is a distortion of MBh I 74, 110, where it runs "bhastrā mātā, pituḥ putro, yena jāto sa eva saḥ" (or is it bhrastā?).

:: Bhadanta and Bhaddanta [a secondary adjective formation from address bhaddaṁ (= bhadraṁ) te "hail to thee," cf. "bhaddaṁ vo" under bhadda 1] venerable, reverend. Mostly in vocative as address "Sir, holy father" etc., to men of the Order. Vocative singular bhadante Saṁyutta Nikāya I 216 (varia lectio bhaddante); vocative plural bhadantā Dhammapada III 414. — a contracted form of bhadante is bhante (q.v.).
Note: In case of bhadanta being the correspondant of Sanskrit bhavanta (for bhavān) we would suppose the change v > d and account for dd on grounds of popular analogy after bhadda. See bhante. The plural nominative from bhadantā is formed after bhadante, which was felt as a vocative of an a-stem with -e for -a as in Māgadhī Prākrit.

:: Bhadantika (adjective) (—°) [from bhadanta] only in compound ehi°, literally "one belonging to the (greeting) 'come hail to thee,'" i.e. one who accepts an invitation Dīgha Nikāya III 40, Majjhima Nikāya II 161; Aṅguttara Nikāya I 295; II 206; Puggalapaññatti 55. See also under ehi.

:: Bhadara in °paṇḍu at Aṅguttara Nikāya I 181 is to be read as badara°.

:: Bhadda ,
:: Bhadara ,
:: Bhadra (adjective) [cf. Vedic bhadra, on different forms see Geiger, Pāḷi Grammar §53.2. Dhatupāṭha 143, 589 explains bhadd by "kalyāṇe"; whereas Dhātum 205 and 823 gives bhad (bhadd) with explanation "kalyāṇa kammāni"]
1. Auspicious, lucky, high, lofty, august, of good omen, reverend (in address to people of esteem), good, happy, fortunate Dīgha Nikāya II 95 (a); Saṁyutta Nikāya I 117 (b); Dhammapada 143f. (b) (of a good, well-trained horse), 380 (b) (the same); Jātaka VI 281 (b) (24 bhadrā pāsakā or lucky throws of the dice); Dhammapada I 33 (a) (vocative bhadde = ayye). — bhadraṁ (neuter) something bringing luck, a good state, welfare; a good deed (= kalyāṇaṁ) Dhammapada 120 (= bhadra-kamma, viz. kāyasucarita etc. Dhammapada III 14); Peta Vatthu Commentary 116 (= iṭṭhaṁ). Also as form of address "hail to thee," bhaddaṁ vo Jātaka V 260.
2. a kind of arrow (cf. Sanskrit bhalla) Jātaka II 275 (varia lectio bhadra; so Kern, Toevoegselen sub voce; but commentary takes it as bhadda lucky, in negative sense "unlucky, sinister" and explains by bībhaccha = awful).
3. bull (cf. Sanskrit bhadra, Abhidh-r-m 5, 21) Theragāthā 16, 173, 659.

-mukha one whose face brings blessings, acomplimentary address, like "my noble etc. friend!" [cf. Buddhist Hybrid Sanskrit bhadramukha; Divyāvadāna frequent: see index], Majjhima Nikāya II 53; Saṁyutta Nikāya I 74 (cf. Kindred Sayings I 100 noun) Jātaka II 261 (varia lectio bhadda°); Visuddhimagga 92 (varia lectio bhadda°);
-muttaka [cf. Sanskrit bhadramusta] a kind of fragrant grass (Cyperus rotundus) Sumaṅgalavilāsinī I 81; Abhidhānappadīpikā 599;
-yuga a noble pair Dhammapada I 95 (Kolita and Upatissa),
-vāhana the auspicious (royal) vehicle (or carriage) Milindapañha 4.

:: Bhaddaka (a),
:: Bhadraka (b) [from bhadda]
1. good, of good quality (opposite pāpaka) Aṅguttara Nikāya IV 169 (a).
2. honoured, of high repute Jātaka III 269 (a) (= sambhāvita commentary).
3. (masculine neuter) a good thing, lucky or auspicious possession, a valuable. Applied to the eight requisites (parikkhārā) of a samaṇa at Jātaka V 254 (b). — On upari-bhaddaka (N. of a tree Jātaka VI 269; commentary = bhagini-mālā) see upari. — At Aṅguttara Nikāya IV 255 bhaddaka is given as one of the eight ingredients of the sun and moon; it may be gold (? cf. Kirfel, Kosmographie der Inder page 190), or simply a term for a very valuable quality.

:: Bhaga [Vedic bhaga, bhaj, see bhagavant etc.] luck, lot, fortune, only in compound dub° (adjective) unhappy, unpleasant, uncomfortable Itivuttaka 90; Sumaṅgalavilāsinī I 96 (°karaṇa). — bhaga (in verse "bhagehi ca vibhattavā" in exegesis of word "Bhagava") at Sumaṅgalavilāsinī I 34 read bhava, as read at the same passage Visuddhimagga 210.

:: Bhagalavant [of uncertain origin] name of a mountain Paramatthajotikā II 197 (locative Bhagalavati pabbate). Occurs also as an assembly hall under the name of Bhagalavatī at Dīgha Nikāya III 201. cf. Kirfel, Kosmographie der Inder page 196.

:: Bhagandalā [cf. late Sanskrit bhagandara] an ulcer, fistula Vinaya I 216, 272; Mahāniddesa 370. Has explanation at Dhātum 204 "bhaganda secane hoti" ("comes from sprinkling") anything to do with our word?

:: Bhagavant (adjective/noun) [cf. Vedic Bhagavant, from bhaga] fortunate, illustrious, sublime, as epithet and title "Lord." Thus applied to the Buddha (amhākaṁ Bh.) and his predecessors. Occurs with extreme frequency; of fanciful exegetic explanations of the term and its meaning we mention e.g. those at Mahāniddesa 142 = Cullaniddesa §466; Visuddhimagga 210f.; Sumaṅgalavilāsinī I 33f. Usual translation Blessed One, Exalted One.

:: Bhagga1 [past participle of bhañj, Sanskrit bhagna] broken, in phrases "sabbā te phāsukā bhaggā" Jātaka I 493, which is applied metaphorically at Dhammapada 154 (phāsukā = pāpakā?), explained Dhammapada III 128 (artificially) by "avasesa-kilesa-phāsukā bhaggā"; further "bhaggā pāpakā dhammā" Visuddhimagga 211; bhaggā kilesā Milindapañha 44; and bhagga-rāga, °dosa etc. (in definition of Bhagavā) at Mahāniddesa 142 = Cullaniddesa §466 B, quoted at Visuddhimagga 211.

:: Bhagga2 (neuter) [from bhaga; cf. Sanskrit and Pāḷi bhāgya] fortune, good luck, welfare, happiness Visuddhimagga 210 (akāsi °ṁ ti garū ti Bhāgyavā etc.).

:: Bhaggava [cf. Sanskrit bhārgava, a derivation from bhṛgu, and bhargaḥ, of same root as Latin fulgur lightning; Greek ϕλόξ light; German blitzen, blank; Anglo-Saxon blanca white horse, all of the idea of "shining, bright, radiant" — How the meaning "potter" is connected with this meaning, is still a problem, perhaps we have to take the word merely as an epithet at the one passage where it occurs, which happens to be in the Kumbhakāra-jātaka, verse 6, 7. i.e. the "Jātaka of the potter"] potter (?) Jātaka III 381, 382, in vocative bhaggava (masculine) and bhaggavī (feminine). The terms are not explained in commentary, evidently because somewhat obscure. According to Kern, Toevoegselen sub voce the Sanskrit form in this meaning occurs at MBh I 190, 47; Saddhp. 191f., Mahāvastu III 347.

:: Bhaggavant (adjective/noun) [from bhagga2, cf. Sanskrit and Pāḷi bhāgyavant] having good luck or auspices, fortunate; in definition of "Bhagavā" at Visuddhimagga 210 = Sumaṅgalavilāsinī I 34 ("bhāgyavā bhaggavā yutto"); with reference to the four qualities implied in the word "Bhagavā," which passage is alluded to at Vimāna Vatthu 231 by remark "bhāgyavantatādīhi catūhi kāraṇehi Bhagavā."

:: Bhaginī (feminine) [Epic Sanskrit bhaginī] a sister Jātaka VI 32. The popular etymology of bhikkhu as given at Sammohavinodanī 108 is the same as that for bhātar, viz. "bhagatī ti bh." — Compendium bhagini-māla a "sister garland" (?) name of a tree Jātaka VI 270 (= upari-bhaddaka).

:: Bhajanā (feminine) [from bhaj] resorting to, familiarity with Puggalapaññatti 20 = Dhammasaṅgani 1326, cf. sam° and Buddhist Manual of Psychological Ethics 320, note 4.

:: Bhajati [bhaj to divide, partake etc.: see causative bhājeti and cf. vi°] to associate with (accusative), keep companionship with, follow, resort to; to be attached to (accusative), to love. Frequent synonym of sevati. Dhatupāṭha and Dhātum mark the figurative meaning (bhaj2) by sevāyaṁ (Dhatupāṭha 61), sevāputhakkare (Dhātum 523) and saṁsevane (the same 76), whilst the literally (bhaj1) is expressed by vibhājane. — Sutta-Nipāta 958 (bhajato rittaṁ āsanaṁ; genitive from present participle = sevato etc. Mahāniddesa 466); Dhammapada 76, 303; Puggalapaññatti 26, 33; Jātaka I 216 = III 510 (disā bh.) VI 358; Saddhammopāyana 275. — potential bhaje Dhammapada 76, 78, and bhajetha Dhammapada 78 (= payirupāsetha), 208 in sense of imperative; hence 2nd singular formed like causative as bhajehi Jātaka III 148 (commentary bhajeyyāsi; cf. Geiger, Pāḷi Grammar 139.2). — gerundive bhajitabba Cullaniddesa sub voce kāmaguṇā B (sevitabba, bh., bhāvetabba).

:: Bhajin (adjective) [from bhajati] loving, attached to, worshipping Mahāniddesa 142 (in explanation of "Bhagavā").

:: Bhajjati [Vedic bhṛjjati, cf. Greek ϕρύγω to roast, ϕρύγανον dry wood; Latin frīgo to make dry] to roast, toast Vinaya IV 264; Dhatupāṭha 79 and Dhātum 94, explained by "pāke." causative bhajjāpeti to have, or get roasted Vinaya IV 264; Dhammapada I 224 (varia lectio paccāpeti).

:: Bhakkha (—°) (adjective) [from bhakṣ]
1. eating, feeding on Dīgha Nikāya III 41 (sāka° etc.); Saṁyutta Nikāya I 69 (pahūta° voracious, of fire), 238 (kodha°); Peta Vatthu I 91 (lohita-pubba°); Puggalapaññatti 55 (tiṇa°); Saddhammopāyana 388 (tiṇa°).
2. eatable, to be eaten; neuter °ṁ food, prey, in compound appa-bhakkha offering no food Vimāna Vatthu 843 (appodaka + bh.). — plural also bhakkhā (eatables) Jātaka II 14; IV 241 (similar context; = bhojana commentary); Peta Vatthu II 941 (= āhārā Peta Vatthu Commentary 129). It is to be pointed out that bhakkhā occurs in poetry, in stock phrase "dibbā bhakkhā pātubhavanti"; cf. Vedic bhakāṣa (masculine) feeding, partaking of food, especially drink (of Soma), thus something extraordinary.

:: Bhakkhati [bhakṣ from bhaj, cf. Sanskrit bhakāṣati and bhakṣayati; Dhatupāṭha 17 and 537 explains by "adana"] to eat, to feed upon Peta Vatthu II 25 (pubba-lohitaṁ); Dhammapada II 57 (vātaṁ). infinitive bhakkhituṁ Jātaka II 14. — causative bhakkheti in same meaning Jātaka IV 349 (preterit bhakkhesuṁ); cf. Buddhist Hybrid Sanskrit bhakṣayati Divyāvadāna 276.

:: Bhakuṭi (feminine) [cf. Epic Sanskrit bhrakuṭi from older bhṛkuti, bhrukuṭi or bhrūkuṭi] superciliousness Sutta-Nipāta 485. Jātaka III 99; Visuddhimagga 26 (°karaṇa); Paramatthajotikā II 412. derived bhākuṭika (q.v.). See also bhūkuṭi.

:: Bhallaka [literally from the Bhalla people] a kind of copper, enumerated under the eight pisāca-lohāni, or copper coming from the Piśāca country Sammohavinodanī 63 (is reading correct?). It is doubtful whether we should not read mallaka, cf. malla.

:: Bhallāṭaka [cf. Epic Sanskrit bhallātaka] the marking nut plant Semicarpus anacardium Jātaka VI 578.

:: Bhamara [cf. Epic and Classical Sanskrit bhramara; either to bhram (semantically quick, unsteady motion = confused noise), cf. Greek ϕόρμιγξ zither; or perhaps for °bramara to Old High German bremo = German bremse gadfly, bremen = brummen to hum; Greek βρόμος thunder, Latin fremo to growl, roar: see Walde, Latin Wörterbuch sub voce fremo]
1. A bee Jātaka V 205 (°vaṇṇa bee-coloured, i.e. of black colour, in explanation of kaṇha); Therīgāthā 252. Usually in similes, e.g. At Dhammapada 49 (cf. Dhammapada I 374f.); Visuddhimagga 142, 152; Paramatthajotikā II 139.
2. in bhamara-tanti "the string that sounds," one of the seven strings of the lute Jātaka II 253, cf. Vimāna Vatthu 140.

:: Bhamarikā (feminine) [from bhamara] a humming top Jātaka V 478.

:: Bhamati [bhram; on etymology see [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen IV 443; VI 152. Explained at Dhatupāṭha 219 by "anavaṭṭhāne," i.e. unsettledness] to spin (of a wheel), to whirl about, to roam Dhammapada 371 (mā te kāmaguṇe bha massu cittaṁ); Jātaka I 414; III 206 = IV 4 (cakkaṁmatthake); IV 6 (kumbha-kāra-cakkaṁ iva bh.); V 478, — past participle bhanta. — causative bhameti to make whirl Visuddhimagga 142 (cakkaṁ).

:: Bhamu (feminine) [secondary formation after bhamuka] eyebrow Jātaka VI 476 (ṭhita°), 482 (nīla°).

:: Bhamuka (and Bhamukha) (feminine) [cf. Vedic bhrū; the Pāḷi word is possibly a combination of bhrū + mukha with dissimilation of first u to a] eyebrow Theragāthā 232 = Saṁyutta Nikāya I 132 pamukh-; Jātaka IV 18 (in explanation of su-bbhū = su-bhamukhā in commentary, Fausbøll puts "bhamuka"? Kern on this passage quotes Buddhist Hybrid Sanskrit bhrūmukha, see Toevoegselen sub voce); VI 503 (aḷāra° for pamukha); Dhammapada III 102; IV 90, 197 = Jātaka V 434; Paramatthajotikā II 285.

:: Bhanta [past participle of bham] swerving, swaying, staggering, deviating; always used of an uncontrolled car (ratha or yāna) Dhammapada 222 (ratha = ativegena dhāvanta Dhammapada III 301); (yāna = adanta akārita aviṇīta Mahāniddesa 145); as 260 (°yāna). cf. vi°.

:: Bhantatta (neuter) [from bhanta] turmoil, confusion Dhammasaṅgani 429 (= vibhanti-bhāva as 260, so read for vibhatti°); cf. Buddhist Manual of Psychological Ethics 110. note 1.

:: Bhante [would correspond either to Sanskrit bhavantaḥ (with ending °e as Māgadhism for °aḥ) = bhavān, or to Pāḷi bhadanta. In both cases we have a contraction. The explanation bhante = bhadante (bhadantaḥ) is advocated by Pischel, Prākrit Grammar §§165, 366b, intimated also by Weber, Bhagavatī 156, note 3 (unable to explain -e); the explanation bhante = bhavantah (see bhavaṁ) by Geiger, Pāḷi Grammar 98.3; hinted at by Weber loc. cit. (bhavantaḥ = Bhagavantaḥ)] vocative of polite address: Sir, venerable Sir, used like bhadante. Either absolute as vocative: Vinaya I 76; Dīgha Nikāya II 154, 283; Jātaka II 111; III 46; Milindapañha 19; or with another vocative: Milindapañha 25; or with other oblique cases, as with nominative Dīgha Nikāya I 179; Dhammapada I 62. with genitive Dīgha Nikāya I 179.

:: Bhaṇana (neuter) [from bhaṇati] telling, speaking Dhammapada IV 93 (°sīla, adjective wont to speak); Dhatupāṭha 111.

:: Bhaṇati [bhaṇ; cf. Sanskrit bhaṇati; Old High German ban = English ban etc. "proclamation." See connections in Walde, Latin Wörterbuch under fabula. — Explained by Dhatupāṭha 111 as "bhaṇana." by Dhātum 162 as "bhāsana"] to speak, tell, proclaim (the nearest synonym is katheti: see Cullaniddesa sub voce katheti) Dhammapada 264; Puggalapaññatti 33, 56; Dhammapada II 95. — present participle bhaṇanto Sutta-Nipāta 397. Potential bhaṇe Sutta-Nipāta 1131 (= bhaṇeyya Cullaniddesa §469); Dhammapada 224 (saccaṁ; = dīpeyya vohareyya Dhammapada III 316). Also bhaṇeyya Sutta-Nipāta 397. An old subjunctive form is bhaṇāmase Saṁyutta Nikāya I 209 (cf. Geiger, Pāḷi Grammar §126). Prohibative mā bhāṇi. Acausative form is bhāṇaye (potential) Sutta-Nipāta 397.

:: Bhaṇḍa (neuter) [cf. Epic Sanskrit bhāṇḍa]
1. stock in trade; collectively goods, wares, property, possessions, also "object" Saṁyutta Nikāya I 43 (itthi bhaṇḍānaṁ uttamaṁ woman is the highest property), Cullaniddesa §38; Jātaka III 353 (yācita° object asked, = yāca); Therīgāthā Commentary 288 (the same); Visuddhimagga 22. °bhaṇḍaṁ kiṇāti to buy goods Sammohavinodanī 165. °bhaṇḍaṁ vikkiṇati to sell goods Jātaka I 377 (+ paṭibhaṇḍaṁ dāpeti to receive goods in return); vikkiṇiya-bh. goods for sale Dhammapada I 390. — assāmika° ownerless goods, unclaimed property Jātaka VI 348; ābharaṇa° trinkets, jewelry Jātaka III 221; piya° best goods, treasure Jātaka III 279; bahu° having many goods, rich in possessions Vinaya III 138; Paramatthajotikā I 241 (of a bhikkhu); vara° best property or belongings Vinaya IV 225.
2. implement, article, instrument Vinaya II 142, 143 (where 3 kinds are distinguished: of wood, copper, and of earthenware), 170 (the same); Dāṭhāvaṁsa IV 50 (turiya°). — In assa(hatthi°)-bhaṇḍa Vinaya I 85f., the meaning "horse (elephant-) trader (or owner)" does not seem clear; should we read paṇḍaka? cf. bhaṇḍa = paṇḍa under bhaṇḍati.

-āgāra store house, warehouse, only in derivation -āgārika keeper of stores Vinaya I 284; II 176; surveyor of the (royal) warehouses, royal treasurer (a higher court office: cf. Fick. Soziale Gliederung 101f.) Jātaka III 293; IV 43; V 117; Milindapañha 37; Sumaṅgalavilāsinī I 21; Peta Vatthu Commentary 2, 20;
-āhāraka (trader) taking up goods Dhammapada IV 60.

:: Bhaṇḍaka (adjective in sense of collective neuter) [from bhaṇḍa]
1. Article, implement; kīḷā° toys Jātaka VI 6.
2. belongings, property Vinaya IV 225.
3. trappings, in assa° horse trappings Jātaka II 113.

:: Bhaṇḍana (neuter) [from bhaṇḍ, cf. Buddhist Hybrid Sanskrit bhāṇḍana Divyāvadāna 164] quarrel, quarrelling, strife Itivuttaka 11; Jātaka III 149; Mahāniddesa 196; Dhammapada I 55, 64.

:: Bhaṇḍati [bhaṇḍ, cf. "paṇḍa bhaṇḍa paribhāse" Dhatupāṭha 568; Dhātum 798] to quarrel, abuse Vinaya I 76 (saddhiṁ); IV 277; Theragāthā 933; Paramatthajotikā II 357 (aññamaññaṁ).

:: Bhaṇḍi [?] a certain plant or flower Jātaka V 420. Reading uncertain.

:: Bhaṇḍikā (feminine) [from bhaṇḍaka, in collective sense] collection of goods, heap, bundle; bhaṇḍikaṁ karoti to make into a heap Jātaka III 221, 437; or bhaṇḍikaṁ bandhati to tie into a bundle Dhammapada II 254; Vimāna Vatthu 187. sahassa° a heap of one-thousand kahāpaṇas Jātaka II 424; III 60; IV 2.
Note: bhaṇḍika is varia lectio at Jātaka III 41 for gaṇḍikā.

:: Bhaṇḍu (adjective) [etymology uncertain, dialectical or = paṇḍu?] bald-headed, close shaven Vinaya I 71 (°kamma shaving), 76 (kammāra°); Jātaka III 22; VI 538 (+ tittira); Milindapañha 11, 128.

:: Bhaṇe (indeclinable) [original 1st singular present medium of bhaṇati] "I say," used as an interjection of emphasis, like "to be sure," "look here." It is a familiar term of address, often used by a king to his subjects Vinaya I 240 (amhākaṁ kira bhaṇe vijite Bhaddiya-nagare), 241 (gaccha bhaṇe jānāhi ...) Milindapañha 21 (atthi bhaṇe añño koci paṇḍito ...).

:: Bhaṅga1 (neuter) [cf. Sanskrit bhaṅga, which occurs already Atharva-veda xi.6.15 (see Zimmer. Altind. Leben 68), also Avesta baṁha, Polish pienka hemp. On its possible etymology connection with Vedic śaṇa (Ath. Veda II 4. 5) = Pāḷi saṇa and sāṇa hemp (= Greek κάνναβις, German hanf, English hemp) see Walde, Latin Wörterbuch sub voce cannabis] hemp; coarse hempen cloth Vinaya I 58 (where combined with sāṇa).

:: Bhaṅga2 (neuter) [cf. Classical Sanskrit bhaṅga, from bhañj: see bhañjati]
1. (literal) breaking, breaking off, in sākhā° a layer of broken-off branches Jātaka III 407.
2. (figurative) breaking up, dissolution, disruption (see on form Compendium 25, 66) Paṭisambhidāmagga I 57f. (°ānupassanā insight into disruption), quoted and explained at Visuddhimagga 640f.; Sammohavinodanī 27 (°khaṇa); Saddhammopāyana 48, 78 (āsā°). cf. vi°.

:: Bhaṅgaṇa and Bhaṅgaloka [to bhaṅga1?] are vv.ll. of name of place at Mahāniddesa 155 for Gaṅgaṇa and Aṅgaṇeka respectively. With misspelling bh > g, cf. bheṇḍaka > geṇḍaka.

:: Bhañjaka (adjective) [from bhañjati] breaking, spoiling, destroying (attha°-visaṁvāda; cf. bhañjanaka) Jātaka III 499.

:: Bhañjana1 (neuter) [from bhañjati] breakage, breaking down, break, only in compound akkha° break of the axle Visuddhimagga 32, 45; Dhammapada I 375; Peta Vatthu Commentary 277.

:: Bhañjana2 (neuter) [for byañjana, in composition; maybe graphical mistake] anointing, smearing, oiling, in gatta° and pāda°-bbhañjana-tela oil for rubbing the body and the feet Visuddhimagga 100; Vimāna Vatthu 295.

:: Bhañjanaka (neuter) [from bhañjana1] destroying, hurting, spoiling, in phrase attha° destroying the welfare (with reference to the telling of lies) Dhammapada III 356; Vimāna Vatthu 72; cf. bhañjaka.

:: Bhañjanin (adjective) [from bhañj] breaking, destroying, in cakka° breaking the wheel, figurative breaking the state of harmony Jātaka V 112.

:: Bhañjati [bhañj, cf. Vedic bhañjati and bhanakti, roots with and without ṛ, as Latin frango = Gothic brikan = Old High German brehhan, English break, Sanskrit giri-bhraj breaking forth from the mountain; and Sanskrit bhaṅga, bhañji wave. — Dhatupāṭha 68 paraphrases by "omaddana," Dhātum 73 by "avamaddana"]
1. (transitive and intransitive) to break Vinaya I 74 (phāsukā bhañjitabbā ribs to be broken); Dhammapada 337 (mā bhañji = mā bhañjatu commentary). Peta Vatthu II 93 (sākhaṁ bhañjeyya = chindeyya Peta Vatthu Commentary 114); Peta Vatthu Commentary 277 (akkho bhañji the axle broke, intransitive).
2. to fold or furl (the lip): oṭṭhaṁ bh. Jātaka II 264.
3. (figurative) to break up, spoil, destroy, in atthaṁ bh. to destroy the good Saṁyutta Nikāya IV 347 (cf. bhañjanaka). — past participle bhagga1 (q.v.).

:: Bhaññaṁ (Jātaka V 317) see bhā.

:: Bhaññati [DPL]: (passive bhaṇati) To be spoken, told, preached. Alw N. 23.

:: Bhara (adjective) (—°) [from bhṛ] "bearing" in active and passive meaning, i.e. supporting or being supported; only in compounds attabhara self supporting Udāna 30, dubbhara hard to support Aṅguttara Nikāya V 159, 161 (varia lectio dubhara), and subhara easy to support Theragāthā 926 (translation "of frugal ways").

:: Bhara-bhara , a word imitating a confused sound Majjhima Nikāya I 128; otherwise contracted to babbhara (q.v.)

:: Bharaṇa (neuter) [from bhṛ, Epic Sanskrit bharaṇa] bearing, supporting, maintenance Dhātum 346 (in explanation of bhṛ); Abhidhānappadīpikā 1053.

:: Bharatā (feminine) [abstract from bhara] only in compound dub° difficulty to support, state of being hard to maintain, synonymous with kāsajja at Aṅguttara Nikāya IV 280, and kuhanā at Aṅguttara Nikāya V 159, 161. — opposite subharatā Aṅguttara Nikāya IV 280.

:: Bharati [bhṛ, cf. Latin fero, Greek ϕέρω, Avesta baraiti, Old-Irish berim, Gothic bairan = to bear, German gebāren. Dhātum explains simply by "bharena"] to bear, support, feed, maintain Jātaka V 260 (mama bharatha, ahaṁ bhattā bhavāmi vo; commentary explains as "maṁ icchatha"), — past participle bhata. See also bhaṭa, bhara, bharita, and derived from bhār°. A curious passive form is anu-bhīramāna (present participle) Majjhima Nikāya III 123 (chatta: a parasol being spread out), on which see Geiger, Pāḷi Grammar §52.5; 175 note 3, 191.

:: Bharita (adjective) [literally made to bear, i.e. heavy with etc. cf. formations bhār°, from bharati] filled with (—°) Jātaka I 2 (suvaṇṇa-rajata° gabbha); IV 489 (udaka°); V 275 (kimi°); Paramatthajotikā II 494 (vāta°); Therīgāthā Commentary 283 (kuṇapa°).

:: Bhariyā (feminine) [from bhṛ, Vedic bhāryā] a wife (literally one who is supported) Dīgha Nikāya III 190; Itivuttaka 36; Jātaka III 511; Dhammapada I 329.

:: Bharu [a dialect (inscription) word, cf. Kern, Toevoegselen sub voce] sea, in two names for a town and a kingdom viz. Bharukaccha Mahāniddesa 155; Jātaka II 188; IV 137, and Bharu-raṭṭha Jātaka II 169f., a kingdom which is said to have been swallowed up by the sea. — Also in name of the King of that country Bharu-rājā Jātaka II 171 (varia lectio Kuru°). — derivation Bhārukacchaka an inhabitant of Bharukaccha as 305 (so read at Expositor II 401).

:: Bhasati [cf. Epic Sanskrit bhaṣate] to bark (of dogs) Jātaka IV 182 (preterit bhasi; so read for Text bhusi), — past participle bhasitaṁ (as noun) bark ibid. (mahā-bhasitaṁ bhasi, read for bhusita). See also bhusati.

:: Bhasita
1. see bhasati.
2. Past participle of bhas "crumbled to ashes" see bhasma.

:: Bhasma(n) (neuter) [cf. Vedic bhasman (adjective); Sanskrit bhasman (noun), originally present participle of bhas to chew and thus n-stem. It has passed into the a-declention in Pāḷi, except in the locative bhasmani (Saṁyutta Nikāya I 169). Etymologically and semantically bhasman is either "chewing" or "anything chewed (small)," thus meaning particle, dust, sand, etc.; and bhas is another form of psā (cf. Sanskrit psā morsel of food, psāta hungry = Pāḷi chāta). Indo-Germanic °bhsā and °bhsam, represented in Greek ψώχω to grind, ψάμμος and ψῶχος sand; Latin sabulum sand. Dhatupāṭha 326 and Dhātum 452 explain bhas by bhasmīkaraṇa "reduce to ashes," a past participle of it is bhasita; it also occurs in Sanskrit locative bhasi] ashes Saṁyutta Nikāya I 169 = Cullaniddesa §576 (locative bhasmani); Vimāna Vatthu 8444; Jātaka III 426; Visuddhimagga 469 (in comparison).

-antāhuti (bhasmantāhuti) "whose sacrifice ends in ashes" Dīgha Nikāya I 55 (so read for bhassant°, according to Sumaṅgalavilāsinī I 166, and cf. Franke, Dīgha translation page 60); Majjhima Nikāya I 515; Saṁyutta Nikāya III 207;
-ācchanna covered by ashes Dhammapada 71 (= chārikāya paṭichanna Dhammapada II 68); Jātaka VI 236 (. ... va pāvaka);
-puṭa a sack for ashes Sumaṅgalavilāsinī I 267 (as explanation for assa-puṭa of Dīgha Nikāya I 98; fanciful; see assa1);
-bhāva "ashy" state, state of being crumbled to dust Vimāna Vatthu 348.

:: Bhassa (neuter) [cf. Classical Sanskrit bhāṣya, of bhāṣ] speech, conversation, way of talking, disputation Sutta-Nipāta 328 (varia lectio for hassa); Itivuttaka 71; Milindapañha 90; Visuddhimagga 127 (grouped into fit talk, as the ten kathā-vatthus, and unfit talk or gossip, as the thirty-two tiracchāna-kathā).

-kāraka one who makes talk, i.e. invites disputation, or one who gossips Vinaya I 1; Mahāniddesa 142;f.
-kārikā Vinaya IV 230;
-pavādaka one who proposes disputation, one who is fond of debate and discussions Majjhima Nikāya I 161, 227 (°ika); Milindapañha 4;
-pavedin one experienced in debating Milindapañha 90;
-samācāra (good) conduct in speech, proficiency in disputation Dīgha Nikāya III 106;
-samussaya grandeloquence, proud talk Sutta-Nipāta 245 (cf. Paramatthajotikā II 288 = attukkaṁsanatā ti vuttaṁ hoti).

:: Bhassara (adjective/noun) [from bhās]
1. (adjective) shining, resplendent Jātaka V 169 (commentary pabhassara).
2. Name of a bird Jātaka VI 538 (= sata-haṁsa commentary). — cf. ā°, pa°.

:: Bhassati [bhraṁś, Sanskrit bhraśyate] to fall down, drop, to droop (Dhatupāṭha 455 and Dhātum 695: adho-patane and adhopāte) Jātaka IV 223; VI 530. present participle bhassamāna Milindapañha 82; preterit 3rd singular medium bhassittha Jātaka II 274 (cf. pabhassittha Vinaya II 135), and abhassittha Saṁyutta Nikāya I 122 (so read for abhassatha), — past participle bhaṭṭha1.

:: Bhasta [cf. Vedic basta] a he-goat Jātaka III 278.

:: Bhastā (feminine) and Bhasta (neuter) [cf. Classical Sanskrit bhastrā (also one MBh passage), original agent noun from bhas (to bark?), literally bellower, blower]
1. a bellows Theragāthā 1134; Jātaka VI 12 (vāta-puṇṇa-bhasta-camma, skin of bellows full of wind); Paramatthajotikā II 171 (vāta-pūrita-bhastrā viya), 494 (vātabharita°); Dhammapada I 442 (bhastaṁ dhamāpeti); Visuddhimagga 287.
2. A sack Theragāthā 1151; 2, 466 (Text reads gatta, but Therīgāthā Commentary 283 reads bhasta and explains as "camma-pasibbaka "); Jātaka III 346 (sattu° = sattu pasibbaka flour sack); V 45; Therīgāthā Commentary 212 (udaka°). biḷāra-bhastā a bag of catskin Majjhima Nikāya I 128 (= biḷāra-camma-pasibbaka Buddhaghosa); Theragāthā 1138.

:: Bhata (adjective) [cf. Epic Sanskrit bhṛta]
1. supported, fed, reared, maintained Aṅguttara Nikāya III 46 (bhatā bhaccā "maintained are my dependents"); Jātaka V 330 (kicchā bh.), given by Kern, Toevoegselen sub voce in meaning "full" with wrong reference Jātaka VI 14. cf. bharita.

:: Bhataka [cf. Epic Sanskrit bhṛtaka] a hired servant, hireling, servant Theragāthā 606, 685, 1003; Jātaka III 446; Milindapañha 379; Dhammapada I,119, 233 (°vīthi servant street). See also Fick. Soziale Gliederung pages 158, 195, 196.

:: Bhati (feminine) [cf. Vedic bhṛti, from bhṛ] wages, fee, pay Jātaka I 475; III 325, 446; Dhammapada I 21, 70; Dhatupāṭha 94 (in explanation of root bhaṭ, see bhaṭa).

:: Bhatikā (feminine) [from bhati] fee Jātaka IV 184.

:: Bhatta (neuter) [cf. Epic and Classical Sanskrit bhakta, original past participle of bhajati] feeding, food, nourishment, meal Dhammapada 185; Puggalapaññatti 28, 55; Jātaka II 15; V 170 (bhatta-manuñña-rūpaṁ for bhattaṁ°); Visuddhimagga 66 (where fourteen kinds enumerated, i.e. saṅgha°, uddesa° etc.); Saddhammopāyana 118. °ucchiṭṭha° food thrown away Peta Vatthu Commentary 173; uddesa° special food Vinaya I 58 = 96, cf. II 175; devasika° daily food (as fee or wages) Sumaṅgalavilāsinī I 296 (= bhatta-vetana); dhura° a meal to which a bhikkhu is invited as leader of others, i.e. a responsible meal Jātaka I 449; III 97 (varia lectio dhuva°); dhuva° constant supply of food Vinaya I 25, 243.

-agga [cf. Buddhist Hybrid Sanskrit bhaktāgra Divyāvadāna 335; Mahāvastu II 478] a refectory Vinaya I 44; Majjhima Nikāya I 28; Jātaka V 334;
-ammaṇa food trough Jātaka VI 381;
-ābhihāra gift of food Saṁyutta Nikāya I 82;
-uddesaka (thera) (an elder) who supervises the distribution of food, a superintendent of meals Visuddhimagga 388, Dhammapada I 244;
-kāraka one who prepares the meal or food, a cook, butler Jātaka I 150f.; V 296; VI 349; Sumaṅgalavilāsinī I 157;
-kicca "meal-performance," meal (cf. Buddhist Hybrid Sanskrit bhaktakṛtya Divyāvadāna 185) Jātaka I 87; Milindapañha 9; Visuddhimagga 278 (kata° after the meal, cf. kata II 1.a); Peta Vatthu Commentary 76;
-kilamatha fatigue after eating Paramatthajotikā II 58 (cf. °sammada);
-gāma a village giving tribute or service Dhammapada I 398;
-dāna gift of a meal Peta Vatthu Commentary 54;
-puṭa a bag with food Jātaka II 82, 203; III 200; Sumaṅgalavilāsinī I 270. cf. puṭabhatta;
-puṭaka same Paramatthajotikā I 44; Sammohavinodanī 234; Visuddhimagga 251;
-bhoga enjoyment of food Saṁyutta Nikāya I 92;
-randhaka a cook Jātaka IV 431;
-vissagga serving a meal, meal-function, participation at a meal Vinaya IV 263; Peta Vatthu III 29 (so read for vissatta; explained at Peta Vatthu Commentary 184 by bhattakicca and bhuñjana); Milindapañha 9; Paramatthajotikā II 19, 140;
-vetana service for food, food as wages (cf. bhaktā-dāsa a slave working for food Manu VIII 415, see Fick. Soziale Gliederung page 197), in general "hire, wages," also "professional fee" Dīgha Nikāya III 191; Vinaya III 222 (rañño bh-v.-āhāro "in the King's pay"); Jātaka IV 132f., Milindapañha 379; Dhammapada I 25 (to a physician); Vimāna Vatthu 305;
-velā meal-time Paramatthajotikā II 111;
-sammada drowsiness after a meal Saṁyutta Nikāya I 7; Jātaka VI 57; Vibhaṅga 352; Visuddhimagga 278, 295;
-sālā hall for meals, refectory Visuddhimagga 72.

:: Bhattar [Vedic bhartṛ to bhṛ] a husband; nominative singular bhattā Therīgāthā 413; Jātaka V 104, 260 (here in meaning "supporter"); VI 492; genitive bhattu Jātaka V 169, 170; accusative bhattāraṁ Therīgāthā 412.

:: Bhattavant (adjective) [from *bhakta, past participle of bhajati] possessing reverence or worship(pers), worshipful, adored; in a (late) verse analysing fancifully the word "Bhagavant," at Sumaṅgalavilāsinī I 34 = Visuddhimagga 210f. Explained at Visuddhimagga 212 by "bhaji-sevi-bahulaṁ karoti."

:: Bhatti (feminine) [cf. Vedic and Classical Sanskrit bhakti, from bhaj: see bhajati]
1. devotion, attachment, fondness Puggalapaññatti 20 = Dhammasaṅgani 1326 (cf. Buddhist Manual of Psychological Ethics 320, note 4); Puggalapaññatti 65; Jātaka V 340 (= sineha commentary); VI 349; Vimāna Vatthu 353, 354.
2. in bhatti-kata Therīgāthā 413 it means "service," thus "doing service" (or "rendered a servant"?).
3. of uncertain meaning in bhatti-kamma, probably "making lines, decoration, ornamentation" Vinaya II 113 (°kamma-kata decorated), 151. The reading is uncertain; it may be bhati° (? Kern, Toevoegselen sub voce translates "patchwork"?). cf. vi°.

:: Bhattika (adjective) (—°) [from bhatta] in dhuva° being in constant supply of food, being a regular attendant (servant) or adviser Vinaya II 15. Also at Therīgāthā Commentary 267 in meaning "being a servant, working for food" in explanation of bhattikatā (= kata-sāmi-bhattikā), said of a toiling housewife.

:: Bhattimant (adjective) [from bhatti]
1. devoted?
2. discerning, analytical, perspicacious? Theragāthā 370; commentary has: yathānusiṭṭhaṁ paṭipattiyā tattha bhattimā nāma.

:: Bhaṭa [cf. Epic and Classical Sanskrit bhaṭa, from dialect bhaṭ to hire; originally the same as bhṛtya from bhṛta and bhṛti of bhṛ Dhatupāṭha 94, Dhātum 114. — bhaṭa = bhatyaṁ i.e. bhṛtyaṁ] servant, hireling, soldier Milindapañha 240; Vimāna Vatthu 305 (bhattavetana°). As to suggestion of bhaṭa occurring in phrase yathā-bhaṭaṁ (Kern. Toevoegselen sub voce yathābhaṭaṁ) see discussion under yathābhataṁ.

-patha service, employment, salary Vinaya IV 265; Paramatthajotikā II 542.

:: Bhaṭṭha1 [past participle of bhraṁś, see bhassati] dropped, fallen down Jātaka I 482; IV 222, 382; V 444. cf. pari°.

:: Bhaṭṭha2 [past participle of bhaṇ, for bhaṇita] spoken, said Vimāna Vatthu 6319 (su° = subhāsita Vimāna Vatthu 265). See also paccā° and pari°; cf. also Bhaṭṭha.

:: Bhaṭṭha3 (?) [perhaps for bhatta?] wages, tip, donation Jātaka IV 261 (by commentary explained as kathita, thus same as bhattha2). varia lectio bhatta. cf. Sanskrit bhāṭa and Buddhist Hybrid Sanskrit bhāṭaka Mahāvastu III 37.

:: Bhava [cf. Sanskrit bhava, as philosophical term late, but as name of a deity Vedic; of bhū, see bhavati] "becoming," (form of) rebirth, (state of) existence, a "life." There are 3 states of existence conventionally enumerated as kāma°, rūpa°, arūpa° or sensual existence, deva-corporeal, and formless existence (cf. rūpa) Dīgha Nikāya II 57; III 216; Saṁyutta Nikāya II 3; IV 258; Aṅguttara Nikāya II 223; III 444; Mahāniddesa 48; Cullaniddesa sub voce dhātu B.; Visuddhimagga 210 = Sumaṅgalavilāsinī I 34; Visuddhimagga 529; Sammohavinodanī 204. — Another view is represented by the division of bhava into kamma° and upapatti° (uppatti°), or the active functioning of a life in relation to the fruitional, or resultant way of the next life (cf. Compendium 43) Vibhaṅga 137; Visuddhimagga 571; Sammohavinodanī 183; also in definition of bhava at Cullaniddesa §471 (kamma° and paṭisandhika punabbhava). — In the "causal chain" (paṭicca-samuppāda, q.v.) bhava is represented as condition of birth (jāti), or resultant force for new birth. — See Sutta-Nipāta 361, 514, 742, 839, 923, 1055, 1133; Dhammapada 348; Mahāniddesa 274; Vibhaṅga 294, 358; Visuddhimagga 556f.; Dhammapada IV 221; Saddhammopāyana 33, 333, 335. — On iti-bhavābhava see iti, and additional reference Vibhaṅga 375. — a remarkable use of bhava as neuter (abstract) to bhū (in compound) is to be noted in the definition given by Buddhaghosa of divya = divi bhavaṁ (for divi-bhū) Paramatthajotikā I 227; Paramatthajotikā II 199; and mānasaṁ = manasi bhavaṁ (for manasi-bhū) Paramatthajotikā I 248, cf. Pāṇini IV 3, 53. Similarly āroga bhava health Dhammapada I 328 for °bhava. — cf. anu°, vi°, sam°.

-agga the best (state of) existence, the highest point of existence (among the gods) Jātaka III 84; Vibhaṅga 426; Milindapañha 132; Paramatthajotikā I 179, 249; Paramatthajotikā II 17, 41, 507; often as highest "heaven" as opposed to Avīci, the lowest hell; thus at Jātaka IV 182; VI 354; Milindapañha 336;
-aṅga constituent of becoming, function of being, functional state of subconsciousness, i.e. subliminal consciousness or subconscious life continuum, the vital continuum in the absence of any process [of mind, or attention] (thus Mrs. Rhys Davids in Expositor 185 note), subconscious individual life. See on term Compendium 26f., 265-267; and cf. Buddhist Manual of Psychological Ethics 124, note 1. — Jātaka VI 82; Milindapañha 299f.; Visuddhimagga 164, 676; as 72, 140, 269; Dhammapada I 23; Sammohavinodanī 81, 156f., 406;
-antaga "gone to the ends of existence," past existence, epithet of the Bhagavan Buddha Visuddhimagga 210;
-antara an existence interval, i.e. transition from one life to another, a previous or subsequent life Visuddhimagga 553f.
-ābhava this or that life, any form of existence some sort of existence Sutta-Nipāta 1060, 1068; Mahāniddesa 48, 109, 284; Cullaniddesa §472, 664 A; Theragāthā 784 (Thig-a mahantāmahanta bh.) Therīgāthā Commentary 71 (Apadāna verse 30); Sammohavinodanī 501;
-āsava the intoxicant of existence Dīgha Nikāya III 216; Vibhaṅga 364, 373;
-uppatti coming into (a new) ex. — Four such bh.-uppattis lead to rebirth among the following gods: the parittābhā devā, the appamāṇābhā d., the saṅkiliṭṭhābhā d., the parisuddhābhā d. Majjhima Nikāya III 147;
-esanā longing for rebirth Dīgha Nikāya III 216, 270;
-ogha the flood of rebirth (see ogha) Mahāniddesa 57, 159; Visuddhimagga 480;
-cakka the wheel or round of rebirth, equivalent to the paṭicca-samuppāda Visuddhimagga 529, 576f.; in the same context at Sammohavinodanī 138, 194 sq;
-carimakā the last rebirth Visuddhimagga 291;
-taṇhā craving for rebirth Dīgha Nikāya III 212, 216, 274; Saṁyutta Nikāya V 432; Sutta-Nipāta 746; Vibhaṅga 101, 358, 365; Therīgāthā 458; Therīgāthā Commentary 282; Sammohavinodanī III 133;
-netti [cf. Buddhist Hybrid Sanskrit bhava-netrī Mahāvastu II 307; °netrika III 337] leader to renewed ex., guide to ex. Vinaya I 231; Itivuttaka 38; Dhammasaṅgani 1059 (cf. as 364 = bhava-rajju);
-saṁyojana the fetter of rebirth: see Arahant II C;
-salla the sting or dart of rebirth Dhammapada 351 (= sabbāni bhavagāmīni sallāni Dhammapada IV 70);
-sāta (plural sātāni) the pleasures of ex., variously enumerated in sets of from one to six at Mahāniddesa 30;
-ssita at Jātaka V 371 read with varia lectio as ghaṭa-ssita.

:: Bhavana (neuter) [from bhū] dwelling, sphere, world, realm Saṁyutta Nikāya I 206, Sutta-Nipāta 810 (see explanation Mahāniddesa 132: nerayikānaṁ Nirayo bhikkhus etc. and Paramatthajotikā II 534: Nirayādi-bhede bhavane); Mahāniddesa 448 (Inda° the realm of Indra); Jātaka III 275 (nāga° the world of the Nāgas).

:: Bhavant [cf. Sanskrit (and Vedic) bhavant, used as pronoun of the 2nd; but constructed with 3rd person of the verb. Probably a contraction from Bhagavant, see Whitney, Altind. Greek 456] pronoun of polite address "Sir, Lord," or "venerable, honourable," or simply "you." Cases as follows (after Geiger, Pāḷi Grammar §98.3): singular nominative bhavaṁ Sutta-Nipāta 486; Dīgha Nikāya I 249; Majjhima Nikāya I 484. neuter bhavaṁ Majjhima Nikāya III 172. Accusative bhavantaṁ Sutta-Nipāta 597; Dīgha Nikāya II 231; instrumental bhotā Dīgha Nikāya I 93, 110; Saṁyutta Nikāya IV 120. genitive bhoto Sutta-Nipāta 565; Majjhima Nikāya I 486; vocative bhavaṁ Dīgha Nikāya I 93 and bho Dīgha Nikāya I 93; Majjhima Nikāya I 484; Jātaka II 26. See bho also seperately — plural nominative bhavanto Sutta-Nipāta page 107 (only as varia lectio; Text Bhagavanto), and bhonto ibid.; Majjhima Nikāya II 2; Milindapañha 25; accusative bhavante Majjhima Nikāya II 3; instrumental bhavantehi Majjhima Nikāya III 13; genitive bhavataṁ Majjhima Nikāya II 3; vocative bhonto Theragāthā 832; Majjhima Nikāya II 2; — feminine bhotī: singular nominative bhotī Sutta-Nipāta 988; Jātaka III 95; accusative bhotiṁ Jātaka VI 523; locative bhotiyā ibid. vocative bhoti ibid.; Dīgha Nikāya II 249. — On form bhante see this.

:: Bhavati [bhū to become, cf. Sanskrit bhūmi earth; Greek ϕύσις nature (physical), ϕύομαι to grow; Latin fui I have been, futurus = future; Old-Irish buith to be; Anglo-Saxon būan = Gothic bauan to live, German bauen, also Anglo-Saxon bȳldan = to build; Lithuanian būti to be, būtas house Dhatupāṭha 1: bhū sattāyaṁ] to become, to be, exist, behave etc. (cf. Cullaniddesa §474 = sambhavati jāyati nibbattati pātu-bhavati).
I. Forms. There are two bases used side by side, viz. bhav° and (contracted) ho°, the latter especially in the (later) Gāthā style and poetry in general, also as archaic in prose, whereas bhav° forms are older. On compounds with prepositions, as regards inflection, see Geiger, Pāḷi Grammar §§131.2, 151.3; and cf. anubhavati, abhibhavati, abhisaṁ°, pa° (also pa hoti, pahūta), pari°, vi°, saṁ°.
1. Present indicative bhavāmi Sutta-Nipāta 511 and homi Jātaka III 260; 2nd bhavasi and hosī Majjhima Nikāya III 140; Vimāna Vatthu 8420; 3rd bhavati frequent; Sutta-Nipāta 36 (where Cullaniddesa §474 with varia lectio of Sutta-Nipāta reads bhavanti; Divyāvadāna page 294 also reads bhavanti snehāḥ as conjecture of Cowell's for mss bhavati); Dhammapada 249, 375; and hoti frequent; 1st plural homa Peta Vatthu I 118; 2nd hotha Jātaka I 307; 3rd bhavanti and honti frequent — imperative 2nd singular bhava Sutta-Nipāta 337, 340, 701; Dhammapada 236; Therīgāthā 8; bhavāhi Sutta-Nipāta 510; hohi Sutta-Nipāta 31; Majjhima Nikāya III 134; Jātaka I 32; Peta Vatthu Commentary 89. 3rd singular hotu Sutta-Nipāta 224; Jātaka III 150; Peta Vatthu Commentary 13; Milindapañha 18. plural 1st medium bhavāmase Theragāthā 1128; Sutta-Nipāta 32; 2nd plural bhavatha Jātaka II 218, bhavātha Sutta-Nipāta 692; Dhammapada 144; hotha Dhammapada 243; Dhammapada II 141; Jātaka II 302; Dhammapada I 57; 3rd plural bhavantu Sutta-Nipāta 145; hontu Jātaka II 4. potential 1st singular bhaveyyaṁ Jātaka VI 364; 2nd bhaveyyāsi Udāna 91; Peta Vatthu Commentary 11; 3rd bhave Sutta-Nipāta 716, bhaveyya Jātaka II 159; Dhammapada I 329, and hupeyya Vinaya I 8 (for huveyya: see Geiger, Pāḷi Grammar §39.6 and 131.2); plural 1st bhaveyyāma; 2nd bhavetha Sutta-Nipāta 1073, 3rd bhaveyyuṁ Sutta-Nipāta 906. — present participle bhavaṁ Sutta-Nipāta 92, and bhavanto Sutta-Nipāta 968; feminine hontī Peta Vatthu Commentary 79. — future 1st singular bhavissāmi Peta Vatthu Commentary 49, hessāmi Therīgāthā 460 (Thig-a 283 reads bhavissāmi), and hessaṁ Theragāthā 1100; Jātaka III 224; Peta Vatthu I 105; 2nd bhavissasi Peta Vatthu Commentary 16, hohisi Peta Vatthu I 33; 3rd bhavissati Dhammapada 228, 264; Dhammapada II 82, hessati Jātaka III 279 and medium hessate Mahāvaṁsa 25, 97, hehitī Buddhavaṁsa II 10 = Aṅguttara Nikāya I 4; Vimāna Vatthu 6332; and hossati (in pahossati from pa hoti Dhammapada III 254); 1st plural bhavissāma Dhammapada 200; 2nd hessatha Saṁyutta Nikāya IV 179; 3rd bhavissanti frequent — Conditional 1st singular abhavissaṁ Jātaka I 470; 2nd abhavissa Jātaka II 11; III 30; 3rd abhavissa Itivuttaka 37; Vinaya I 13; Dīgha Nikāya II 57; Majjhima Nikāya III 163; Jātaka I 267; II 112 (na bhavissa = nābhavissa?); 3rd plural abhavissaṁsu Vinaya I 13. 1st preterit (original preterit of *huvati, cf. hupeyya potential; see Geiger Pāḷi Grmmar 131.2, 162.2): 1st singular ahuvā Saṁyutta Nikāya I 36, with by-form (see preterit) ahuvāsiṁ Vimāna Vatthu 826; 2nd ahuvā ibid., 3rd ahuvā Vimāna Vatthu 8124; Jātaka II 106; III 131; 1st plural ahuvāma Majjhima Nikāya I 93; II 214, and ahuvamha ibid.; 2nd ahuvattha Saṁyutta Nikāya IV 112; Majjhima Nikāya I 445; Dhammapada I 57. 2nd preterit (simple preterit, with preterit endings): 1st singular ahuṁ Peta Vatthu II 32 (varia lectio ahu) (= ahosiṁ Peta Vatthu Commentary 83); 2nd ahu (Sanskrit abhūḥ) Peta Vatthu II 35; 3rd ahū (Sanskrit abhūt) Sutta-Nipāta 139, 312, 504 and passim; Peta Vatthu I 23, and ahu Peta Vatthu I 93; I 113; and bhavi Dhammapada I 329 (pātubhavi); 1st plural ahumhā (Sanskrit abhūma) Peta Vatthu I 116, and ahumha Jātaka I 362; Dhammapada I 57. — 3rd preterit (Saṁyutta Nikāya preterit) 1st singular ahosiṁ Theragāthā 620; Jātaka I 106; Vimāna Vatthu 321: Peta Vatthu Commentary 10 (= āsiṁ); 2nd ahosi Jātaka I 107; 3rd ahosi Sutta-Nipāta 835; Vinaya I 23; 1st plural ahesumha Majjhima Nikāya I 265; 3rd ahesuṁ Dīgha Nikāya II 5; Vimāna Vatthu 744; Jātaka I 149; Dhammapada I 327; and bhaviṁsu (Sanskrit abhāviṣuḥ) Dhammapada IV 15. — Of medial forms we mention the 1st plural present bhavāmahe Mahāvaṁsa I 65, and the 3rd sg, preterit ahuvattha Vimāna Vatthu 103. — infinitive bhavituṁ Sutta-Nipāta 552, and hetuye Buddhavaṁsa II 10. — gerund bhavitvā Sutta-Nipāta 56, hutvā Sutta-Nipāta 43, and hutvāna Sutta-Nipāta 281. — gerundive bhavitabba Jātaka I 440; VI 368; hotabba Vinaya I 46; bhabba (Sanskrit bhavya); see seperate; bhuyya see compound abhibhuyya. — causative bhāveti see seperate — past participle bhūta.
Note: In combination with nouns or adjectives the final vowel of these is changed into ī, as in combination of the same with the root kṛ, e.g. bhasmībhavati to be reduced to ashes, cf. bhasmī-karaṇa sub voce bhasma, etc.
II. Meanings. In general the meaning "to become, to get" prevails, but many shades of it are possible according to context and combinations. It is impossible and unnecessary to enumerate all shades of meaning, only a few idiomatic uses may be pointed out.
1. to happen, to occur, to befall Jātaka VI 368.
2. The future bhavissati "is certainly," "must be" Dhammapada III 171 (sātthikā desanā bh.); Milindapañha 40 (mātā ti pi na bh.).
3. Imperative hotu as adverb "very well" Milindapañha 18 (hotu bhante very well, sir).
4. Preterit in meaning and as substitute of āsiṁ, preterit of as to be; etad ahosi this occurred to him Dhammapada I 399 (assā etad ahosi "this thought struck her").

:: Bhavatta (neuter) [abstract from bhū] the fact of being, state, condition Paramatthajotikā I 227.

:: Bhaveyya [cf. Classical Sanskrit bhavya] a sort of tree, perhaps Averrhoa carambola Jātaka VI 529.

:: Bhaya (neuter) [from bhī, cf. Vedic bhaya, Pāḷi bhāyati] fear, fright, dread Aṅguttara Nikāya II 15 (jāti-maraṇa°); Dīgha Nikāya III 148, 182; Dhammapada 39, 123, 212f., 283; Mahāniddesa 371, 409; Puggalapaññatti 56; Visuddhimagga 512; Paramatthajotikā I 108; Paramatthajotikā II 155; Dhammapada III 23. There are some lengthy enumerations of objects causing fear (sometimes under term mahabbhaya, mahā-bhaya), e.g. one of 17 at Milindapañha 196, one of 16 (four times four) at Aṅguttara Nikāya II 121f., the same in essence, but in different order at Cullaniddesa §470, and at Sammohavinodanī 502; one of 16 (with remark "ādi," and so on) at Visuddhimagga 645. Shorter combinations are to be found at Sutta-Nipāta 964 (5, viz. ḍaṁsā, adhipātā, siriṁsapā, manussaphassā, catuppādā); Vibhaṅga 379 (5, viz. ājīvika°, asiloka°, parisa-sārajja°, maraṇa°, duggati°, [cora°] explained at Sammohavinodanī 505f.), 376 (4: jāti°, jarā°, vyādhi°, maraṇa°) 367 (3: jāti°, jarā°, maraṇ°); Mahāniddesa 402 (2: diṭṭha-dhammikaṁ and samparāyikaṁ bh.).
— abhaya absence of fear, safety Vinaya I 75 (abhay-ūvara for abhaya-vara?); Dhammapada 317; Jātaka I 150; Dhammapada III 491.

-ñāṇa insight into what is to be feared : see Compendium 66;
-dassāvin seeing or realising an object of fear, i.e. danger Vibhaṅga 244, 247 and passim;
-dassin the same Dhammapada 31, 317;
-bherava fear and dismay Majjhima Nikāya I 17 (= citt'uttrasassa ca bhayānakārammaṇassa adhivacanaṁ Papañcasūdanī I 113), name of Suttanta No. 4 in Majjhima (pages 16 f.), quoted at Visuddhimagga 202; Paramatthajotikā II 206.

:: Bhayānaka (adjective) [from bhaya, cf. Epic Sanskrit bhayānaka] frightful, horrible Jātaka III 428; Papañcasūdanī I 113; Peta Vatthu Commentary 24 (as °ika); Saddhammopāyana 7, 208. — neuter °ṁ something awful Cullaniddesa §470 (in definition of bhaya).

:: Bhā (feminine) [cf. Vedic bhā and bhāh. neuter] light, splendour; given as name of a jewel at an extremely doubtful passage Jātaka V 317, 318, where Text reads "vara taṁ bhañ ñam icchasi," and commentary explains: "bhā ti ratanass'etaṁ nāmaṁ." The varia lectio for bhaññaṁ is bhuñjaṁ; the passage may be corrupt from "varatu bhavaṁ yam icchasi."

:: Bhāga [cf. Vedic bhāga, from bhaj, bhajati]
1. part, portion, fraction, share Vinaya I 285; Sutta-Nipāta 427 (sahassa-bhāgo maraṇassa = sahassaṁ bhāgānaṁ assā ti Paramatthajotikā II 387; a thousand times a share of death, i.e. very near death, almost quite dead), 702 (varia lectio Paramatthajotikā II 492 for Sutta-Nipāta samāna-bhāva, evenness, proportionate-ness); Vimāna Vatthu 146 (= kummāsa-koṭṭhāsa Vimāna Vatthu 62); Peta Vatthu I 115 (aḍḍhi° one half); Vinaya IV 264. — cf. vi°. -bhāgaso (ablative-adverb) in parts, by parts, by portions, especially in even portions, i.e. evenly, in proportion Saṁyutta Nikāya I 193 (according to each one's share; cf. Theragāthā 1242); Majjhima Nikāya III 183; Vimāna Vatthu 72; Milindapañha 330, 415 (aneka° hundredfold or more). bhāgaso mita (of cities or dwelling-places etc.) evenly planned, well laid out, i.e. in squares Sutta-Nipāta 300, 305 (nivesanāni suvibhattāni bhāgaso); Jātaka V 266 (cf. commentary on page 272) = Cullaniddesa §304 III d; Peta Vatthu I 1013 (= bhāgato mita Peta Vatthu Commentary 52). — bhāgabhatta apportioned food, ration Dhammapada I 134. — cf. dobbhagga "disproportionateness," i.e. bad luck.
2. Apportioned share (of money), fee, remuneration, always in term ācariya° (ācariyassa) the teacher's fee (usually consisting in one-thousand kahāpaṇas) Jātaka I 273; V 457; VI 178; Milindapañha 10; Dhammapada I 253.
3. division of space, quarter, side, place, region: disā° quarter of the compass Vinaya II 217; para° outside part Paramatthajotikā I 206 = Peta Vatthu Commentary 24 (kuḍḍānaṁ parabhāgā = tiro-kuḍḍā); pacchābhāgaṁ (accusative-adverb) at the back part, behind Peta Vatthu Commentary 114. — figurative way, respect, in ubhato-bhāga-vimutta "free in both ways" Dīgha Nikāya II 71; Majjhima Nikāya I 477 (see Dialogues of the Buddha II 70; i.e. free both by insight and by the intellectual discipline of the eight stages of Deliverance, the aṭṭha vimokkhā).
4. division of time, time, always —°, e.g. pubba° the past, apara° the future Peta Vatthu Commentary 133; oblique cases adverbially: tena divasa-bhāgena (+ ratti bhāgena) at that day (and that very night) Milindapañha 18; apara-bhāge (locative) in future Jātaka I 34; Peta Vatthu Commentary 116.

:: Bhāgavant (adjective) [from bhāga, equal to bhāgin] sharing in, partaking of (genitive) Dhammapada 19, 20 (sāmaññassa).

:: Bhāgimant (adjective) [a double adjective formation bhāgin + mant] partaking in, sharing, possessing (with genitive) Therīgāthā 204 (dukkhassa); Therīgāthā Commentary 171 (= bhāgin).

:: Bhāgin (adjective) [from bhāga. cf. Vedic bhāgin] sharing in, partaking of (with genitive), endowed with; getting, receiving Aṅguttara Nikāya II 80; III 42 (āyussa vaṇṇassa etc.); Jātaka I 87 (rasānaṁ); Milindapañha 18 (sāmaññassa); Visuddhimagga 150 (lābhassa); Dhammapada II 90; Sammohavinodanī 418f. (paññā as hāna-bhāginī, ṭhiti°, visesa° and nibbedha°). — Also in definition of term Bhagavā at Mahāniddesa 142 = Cullaniddesa §466 = Visuddhimagga 210. — plural bhāgino Peta Vatthu III 112 (dukkhassa); Peta Vatthu Commentary 18 (dānaphalassa), 175. — cf. bhāgavant, bhāgimant, bhāgiya.

:: Bhāgineyya [from bhaginī, cf. Epic Sanskrit bhāgineya] sisters son, nephew Sutta-Nipāta 695; Jātaka I 207; II 237; Dhammapada I 14; Peta Vatthu Commentary 215.

:: Bhāgiya (adjective) (—°) [from bhāga, cf. bhāgin] connected with, conducive to, procuring; in following philosophical terms: kusala° Aṅguttara Nikāya I 11; hāna°, visesa° Dīgha Nikāya III 274f.; hāna°, ṭhiti°, visesa°, nibbedha° Visuddhimagga 15 (in verse), 88 = Paṭisambhidāmagga I 35. cf. Buddhist Hybrid Sanskrit mokṣa bhāgīya, nirvedha° Divyāvadāna 50; mokṣa° ibid. 363.

[BD] (in earlier ed.) Bhāgo, a portion, part, share; region, quarter, side; time; lot, destiny.

:: Bhāgya (neuter) [cf. Epic and Classical Sanskrit bhāgya; from bhaga, see also contracted form bhagga2] good luck, fortune Jātaka V 484.

:: Bhāgyavant (adjective) [same as bhaggavant, only differentiated as being the Sanskrit form and thus distinguished as seperate word by commentators] having good luck, auspicious, fortunate, in definition of term "Bhagavā" at Sumaṅgalavilāsinī I 34 = Visuddhimagga 210; also at Vimāna Vatthu 231, where the abstract bhāgyavantatā is formed as explanation of the term. bhāgyavatā (feminine) at Visuddhimagga 211.

:: Bhājaka (adjective) (—°) [from bhajeti] distributing, one who distributes or one charged with the office of distributing clothes, food etc. Among the Bhikkhus Vinaya I 285 (cīvara°); Aṅguttara Nikāya III 275 (cīvara°, phala°, khajjaka°).

:: Bhājana1 (neuter) [cf. Epic Sanskrit bhājana, from bhāj] a bowl, vessel, dish, usually earthenware, but also of metal, e.g. gold (suvaṇṇa°) Sumaṅgalavilāsinī I 295; copper (tamba°) Dhammapada I 395; bronze (kaṁsa°) Visuddhimagga 142 (in simile); Vinaya I 46; Sutta-Nipāta 577 (plural mattika-bhājanā); Jātaka II 272 (bhikkhā°); III 366 (the same), 471; V 293 (bhatta°); Milindapañha 107; Vimāna Vatthu 40, 292 (varia lectio bhojana); Peta Vatthu Commentary 104, 145, 251; Saddhammopāyana 571.

-vikati a special bowl Jātaka V 292 (so read for Text bhojana°); Visuddhimagga 376.

:: Bhājana2 (neuter) [from bhāj] division, dividing up, in pada° dividing of words, treating of words separately as 343; similarly bhājaniyaṁ that which should be classed or divided as 2, also in pada° division of a phrase as 54.

:: Bhājeti [causative of bhajati, but to be taken as root by itself; cf. Dhātum 777 bhāja = puthakkare] to divide, distribute, deal out Vinaya IV 223 (present participle bhājiyamāna); Jātaka I 265; as four (future bhājessati) gerundive bhājetabba Vinaya I 285, — past participle bhājita.

:: Bhājita [past participle of bhājeti] divided, distributed; neuter that which has been dealt out or allotted, in compound bhājitābhājita Aṅguttara Nikāya III 275.

:: Bhākuṭika (adjective) [from bhakuṭi] knitting the eyebrows, frowning, only in reduplicated compound bhākuṭika-bhākuṭiko frowning continually, supercilious Vinaya II 11 = III 181 (manda-mando + bh.); Cullaniddesa §342 (korajika-korajiko + bh.); Visuddhimagga 26 (the same). — feminine bhākuṭikā a frown, frowning, superciliousness, definition at Visuddhimagga 26 as "padhāna-parimathitabhāva-dassanena bhākuṭi [read bhakuṭi] -karaṇaṁ mukha-saṅkoco ti vuttaṁ hoti." It occurs in stock phrase bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā in definition of kuhanā at Vibhaṅga 352 = Visuddhimagga 23, 25 (cf. Mahāniddesa 225), and at Cullaniddesa §342 Dīgha Nikāya See also Sammohavinodanī 482 (bhākuṭikaraṇaṁ sīlam assā ti bhākuṭiko). The form bhākuṭiyaṁ (neuter) is originally the same as bhākuṭikā, only differentiated in commentary-style. The definition at Visuddhimagga 26 is "bhākuṭikassa bhāvo bhākuṭiyaṁ." The varia lectio ibid. is bhākuṭitā. -bhākuṭikaṁ karoti to make a frowning face, to act superciliously Visuddhimagga 105 (as a quality of one "dosa-carita").

:: Bhānu (adjective) [cf. Vedic bhānu (masculine) shine, light, ray; Epic Sanskrit also "sun"] light, bright-red Jātaka III 62 (of the kaṇavera flower); Vimāna Vatthu 175 (°raṁsi).

:: Bhānumant (adjective) [from bhānu, ray of light Vedic bhānumant, especially of Agni; also Epic Sanskrit the sun] luminous, brilliant; mostly of the sun; nominative bhānumā Saṁyutta Nikāya I 196 = Theragāthā 1252; Vimāna Vatthu 6417, 787 (= ādicca Vimāna Vatthu 304); Jātaka I 183. Accusative bhānumaṁ Sutta-Nipāta 1016. — The spelling is sometimes bhāṇumā.

:: Bhāṇa [from bhaṇati] reciting or preaching, in pada° reciting the verses of the scriptures Dhammapada II 95 (varia lectio paṭibhāna); III 345; IV 18.

-vāra a section of the scriptures, divided into such for purposes of recitation, "a recital" Vinaya I 14; II 247; Sumaṅgalavilāsinī 13; Papañcasūdanī I 2 (concerning the bh. of Majjhima Nikāya); Paramatthajotikā II 2 (of Sutta Nipāta), 608 (the same); as six (of Dhammasaṅgaṇī, cf. Expositor 8 note 3), and frequently in other commentaries and explanatory works.

:: Bhāṇaka1 (adjective/noun) [from bhaṇati] speaking; (noun) a reciter, repeater, preacher (of sections of the scriptures), like Aṅguttara° Visuddhimagga 74f.; Dīgha° Sumaṅgalavilāsinī I 15, 131; Jātaka I 59; Visuddhimagga 36, 266; Jātaka° etc. Milindapañha 341f.; Majjhima° Visuddhimagga 95 (Revatthera), 275, 286, 431; Saṁyutta° Visuddhimagga 313 (Cūḷa-Sivatthera). Unspecified at Paramatthajotikā II 70 (Kalyāṇa vihāravāsi-bhāṇaka-dahara-bhikkhu; reading doubtful). — feminine bhāṇikā Vinaya IV 285 (Thullanandā bahussutā bhāṇikā); also in compound mañju-bhāṇikā sweet-voiced, uttering sweet words Jātaka VI 422.

:: Bhāṇaka2 [cf. Sanskrit bhāṇḍaka a small box: Kathās 24, 163; and see Müller P.Gram. page 48] a jar Vinaya II 170 (loha°); III 90.

:: Bhāṇeti causative of bhaṇati (q.v.) with 3rd preterit bhāṇi and potential bhāṇaye.

:: Bhāṇin (adjective) (—°) [from bhaṇati] speaking, reciting Sutta-Nipāta 850 (manta° a reciter of the mantras, one who knows the m. and speaks accordingly, i.e. speaking wisely, explained by Paramatthajotikā II 549 as "mantāya pariggahetvā vācaṁ bhāsitā"); Dhammapada 363 (the same; explained as "mantā vuccati paññā, tāya pana bhaṇana-sīlo" Dhammapada IV 93). — ativela° speaking for an excessively long time, talking in excess Jātaka IV 247, 248.

:: Bhāṇumā see bhānumant.

:: Bhāra [from bhṛ, Vedic bhāra; cf. bhara]
1. Anything to carry, a load Vinaya III 278 (Buddhaghosa; dāru° a load of wood). bhāraṁ vahati to carry a load Aṅguttara Nikāya I 84; Vimāna Vatthu 23. — garu° a heavy load, as "adjective" "carrying a heavy load" Jātaka V 439 (of a woman, = pregnant). — bhāratara (adjective comparative) forming a heavier load Milindapañha 155. — cf. ati°, sam°.
2. a load, cartload (as measure of quantity) Vimāna Vatthu 12 (saṭṭhi-sakaṭa°-parimāṇa); Peta Vatthu Commentary 102 (aneka-parimāṇa).
3. (figurative) a difficult thing, a burden or duty, i.e. a charge, business, office, task, affair Visuddhimagga 375; Jātaka I 292; II 399; IV 427; VI 413; Dhammapada I 6, 111. Several bhārā or great tasks are mentioned exemplifying the meaning of "gambhīra" and "duddasa" (saccāni) at Sammohavinodanī 141, viz. mahā-samuddaṁ manthetvā ojāya nīharaṇaṁ; Sineru-pādato vālikāya uddharaṇaṁ; pabbataṁ pīḷetvā rasassa nīharaṇaṁ.
4. (figurative) in metaphors for the burden of (the factors of renewed) existence (the khandhas and similar agents). Especially in phrase panna-bhāra "one whose load (or burden) has been laid down," one who has attained Arahantship Majjhima Nikāya I 139; Aṅguttara Nikāya III 84; Saṁyutta Nikāya I 233; Dhammapada 402 (= ohita-khandha-bhāra Dhammapada IV 168); Sutta-Nipāta 626 (same explained at Paramatthajotikā II 467), 914 (explained as patita-bhāra, oropita°, nikkhitta° Mahāniddesa 334, where 3 bhāras in this sense are distinguished, viz. khandha°, kilesa°, abhisaṅkhāra°); Theragāthā 1021. So at Visuddhimagga 512 with reference to the ariya-saccāni, viz. bhāro = dukkha-saccaṁ, bhārādānaṁ = samudaya-saccaṁ, bhāra-nikkhepanaṁ = nirodha-s., bhāra-nikkhepanupāya = magga-s. — On bhāra in similes see JPTS, 1907, 118.

-ādāna the taking up of a burden Saṁyutta Nikāya III 25. -(m)oropana "laying down the load," i.e. delivery of a pregnant woman Buddhavaṁsa II 115;
-ṭṭha contained in a load, carried as a burden Vinaya III 47;
-nikkhepana the laying down or taking off of a burden Saṁyutta Nikāya III 25;
-mocana delivery (of a pregnant woman) Jātaka I 19;
-vāhin "burden-bearer," one who carries an office or has a responsibility Aṅguttara Nikāya IV 24 (said of a bhikkhu);
-hāra load-carrier, burden-bearer Saṁyutta Nikāya III 25f.

:: Bhāraka (—°) [from bhāra] a load, only in compound gadrabha° a donkey-load (of goods) Jātaka II 109; Dhammapada I 123.

:: Bhārataka [from bhara] "the petty descendants of Bhārata" or: load-carrier, porter (?) Saṁyutta Nikāya IV 117 (indignantly applied to apprentices and other low class young men who honour the Mahā-Kaccāna).

:: Bhārika (adjective) [from bhāra]
1. loaded, heavy Jātaka V 84, 477; Milindapañha 261.
2. full of, loaded down with (—°) Vimāna Vatthu 314 (sineha° hadaya).
3. grievous, serious, sorrowful Peta Vatthu Commentary 82 (hadaya).
4. important Milindapañha 240, 311.
— See bhāriya.

:: Bhārin (adjective) [from bhṛ, cf. bhāra] carrying, wearing, only in compound mālā° (māla°), wearing a garland (of flowers) Jātaka IV 60, 82; V 45; where it interchanges with °dhārin (e.g. Vimāna Vatthu 323; varia lectio at Peta Vatthu Commentary 211; cf. Buddhist Hybrid Sanskrit °dhārin Mahāvastu I 124). — feminine °bhārinī Jātaka III 530; Vimāna Vatthu 12; and °bhārī Theragāthā 459 (as varia lectio; Text °dhārī). See also under mālā.

:: Bhāriya (adjective) [from bhāra Vedic bhārya to be nourished or supported; bhāryā wife]
1. heavy, weighty, grave, serious; always figurative with reference to a serious offence, either as bhāriyaṁ pāpaṁ a terrible sin Peta Vatthu Commentary 195, or bh. kammaṁ a grave deed, a sin Dhammapada I 298, 329; II 56; III 120; Vimāna Vatthu 68; or bhāriyaṁ alone (as neuter), something grave, a sin Dhammapada I 64. Similarly with ati° as atibhāriyaṁ kammaṁ a very grave deed Dhammapada I 70, or atibhāriyaṁ the same Dhammapada I 186.
2. bhāriyā (= bhārikā, feminine of bhāraka) carrying, fetching, bringing Jātaka VI 563 (phala°).

:: Bhārukacchaka see bharu.

:: Bhāsa [cf. Epic Sanskrit bhāsa] -sakuṇa a bird of prey, a vulture [Abh 645, 1049]; as one of the lucky omens enumerated (under the so-called maṅgala-kathā) at Paramatthajotikā I 118 (with varia lectio cāta° and vāca°, cāba°) = Mahāniddesa 87 (on Sutta-Nipāta 790) (Text reads vāta°; varia lectio vāpa°, chapa°).

:: Bhāsaka (adjective) (—°) [from bhāṣ] speaking Sumaṅgalavilāsinī I 52 (avaṇṇa° uttering words of blame).

:: Bhāsana (neuter) [from bhāṣ] speaking, speech Dhātum 162; Saddhammopāyana 68.

:: Bhāsati1 [bhāṣ; Dhatupāṭha 317: vacane; Dhātum 467; vācāya] to speak, to say, to speak to, to call Majjhima Nikāya I 227, Sutta-Nipāta 158, 562, 722; Dhammapada 1, 246, 258; also medium bhāsate Sutta-Nipāta 452. — potential bhāseyya Vinaya II 189; Sutta-Nipāta 451, 930; Paramatthajotikā II 468 (for udīraye Dhammapada 408); bhāse Dhammapada 102; Sutta-Nipāta 400; and bhāsaye Aṅguttara Nikāya II 51 = Jātaka V 509 (with gloss katheyya for joteyya = bhāseyya). — preterit abhāsi Vinaya IV 54; Peta Vatthu Commentary 6, 17, 23, 69; 1st singular also abhāsissaṁ (conditional) Peta Vatthu I 68 (= abhāsiṁ Peta Vatthu Commentary 34); imperative present bhāsa Sutta-Nipāta 346; present participle bhāsamāne Aṅguttara Nikāya II 51 = Jātaka V 509; Sutta-Nipāta 426; Dhammapada 19; Jātaka IV 281 (perhaps better with varia lectio as hasamāna); V 63; and bhāsanto Sutta-Nipāta 543. — gerundive bhāsitabba Aṅguttara Nikāya IV 115; Visuddhimagga 127. — medium indicative present 2nd singular bhāsase Vimāna Vatthu 342; medium imperative present 2nd singular bhāsassu Majjhima Nikāya II 199. — An apparent gerund form abhāsiya Itivuttaka 59, 60 (micchā vācaṁ abhāsiya) is problematic. It may be an old misspelling for ca bhāsiya, as a positive form is required by the sense. The vv.ll., however do not suggest anything else but abhāsiya; the editor of It suggests pa°. — cf. anu°, o°, samanu°.

:: Bhāsati2 [bhās Dhātum 467: dittiyaṁ] to shine, shine forth, fill with splendour Sutta-Nipāta 719 (2nd singular future bhāsihi = bhāsissasi pakāsessasi Paramatthajotikā II 499). Usually with preposition prefix pa° (so read at Peta Vatthu I 109 for ca bh.). cf. o°, vi°.

:: Bhāsā (feminine) [cf. Epic Sanskrit bhāṣā] speech, language, especially vernacular, dialect Jātaka IV 279 (manussa° human speech), 392 (caṇḍāla°); Paramatthajotikā I 101 (saka-saka°-anurūpa); Paramatthajotikā II 397 (Milakkha°); Sumaṅgalavilāsinī I 176 (Kirātā-Yavanādi-Millakkhānaṁ bhāsā); Papañcasūdanī I 1 (Sīhaḷa°); Sammohavinodanī 388 (18 dialects, of which five are mentioned; besides the Māgadhabhāsā).

:: Bhāsin (adjective) (—°) [cf. Epic Sanskrit bhāṣin] speaking Aṅguttara Nikāya I 102 (dubbhāsita-bhāsin).

:: Bhāsita [past participle of bhāsati1] spoken, said, uttered Aṅguttara Nikāya V 194; Milindapañha 28; Dhammapada IV 93. — (neuter) speech, word Dhammapada 363; Majjhima Nikāya I 432. Usually as su° and dub° (both adjective and neuter) well and badly spoken, or good and bad speech Vinaya I 172; Majjhima Nikāya II 250; Aṅguttara Nikāya I 102; II 51 (su°; read bhāsita for bāsita); VI 226; Sutta-Nipāta 252, 451, 657; Jātaka IV 247, 281 (su°, well spoken or good words); Peta Vatthu II 620 (su°); Peta Vatthu Commentary 83 (dub°).

:: Bhāsitar [agent noun from bhāṣ] one who speaks, utters; a speaker Saṁyutta Nikāya I 156; Puggalapaññatti 56; Paramatthajotikā II 549.

:: Bhāsura (adjective) [cf. Epic Sanskrit bhāsura from bhas] bright, shining, resplendent Therīgāthā Commentary 139, 212; Vimāna Vatthu 12.

:: Bhātar (bhātu)[cf. Vedic bhrātar = Avesta bratar, Greek ϕράτωρ, Latin frater, Gothic brōϸar = Old High German bruoder, English brother] brother, nominative singular bhātā Sutta-Nipāta 296; Jātaka I 307; Peta Vatthu Commentary 54, 64; genitive singular bhātuno Therīgāthā Commentary 71 (Apadāna verse 36), and bhātussa Mahāvaṁsa 8, 9; instrumental bhātarā Jātaka I 308; accusative bhātaraṁ Sutta-Nipāta 125; Jātaka I 307; locative bhātari Jātaka III 56. — nominative plural bhātaro Jātaka I 307, and bhātuno Therīgāthā 408; accusative bhāte Dīpavaṁsa VI 21. In compounds both bhāti° (bhātisadisa like a brother Jātaka V 263), and bhātu° (bhātu-jāyā brother's wife, sister-in-law Jātaka V 288; Visuddhimagga 95). cf. bhātika and bhātuka. On popular etymology see bhaginī.

:: Bhātā (bhātu) [DPL]: a brother; a cousin germane.

:: Bhāti [bhā Dhatupāṭha 367, Dhātum 594: dittiyaṁ; Indo-Germanic °bhē, cf. Sanskrit bhāḥ neuter splendour, radiance, bhāsati to shine forth; Greek ϕάος light, ϕαίνω to show etc.; Anglo-Saxon bonian to polish = German bohnen; also Sanskrit bhāla shine, splendour, = Anglo-Saxon bael funeral pile] to shine (forth), to appear Dīgha Nikāya II 205; Vimāna Vatthu 352; Jātaka II 313, — past participle bhāta: see vi°.

:: Bhātika (and Bhātiya) [from bhātar, cf. Classical Sanskrit bhrātṛka] literally brotherly, i.e. a brother, often °—: "brother"
(a) bhātika: Jātaka I 253 (jeṭṭhaka°); VI 32; Dhammapada I 14 (°thera my thera-brother or br.-thera), 101, 245; Peta Vatthu Commentary 75.
(b) bhātiya: Visuddhimagga 292 (dve °therā two th. brothers). — cf. bhātuka.

:: Bhātuka [= bhātika, from Sanskrit bhrātṛka] brother, usually —°, viz. pati° brother-in-law, husband's brother Jātaka VI 152; putta° son and brother Dhammapada I 314; sa° with the brother Therīgāthā Commentary 71 (Apadāna verse 36).

:: Bhāva [from bhū, cf. Vedic bhāva]
1. being, becoming, condition, nature; very rarely by itself (only in later and commentary literature, as e.g. Jātaka I 295 thīnaṁ bhāvo, perhaps best to be translated as "women's character," taking bhāva = attabhāva); usually —°, denoting state or condition of, and representing an abstract derivation from the first part of the compound e.g. gadrabha° "a sininity" Jātaka II 109. Thus in connection with
(a) adjectives: atthika° state of need Peta Vatthu Commentary 120; ūna° depletion Paramatthajotikā II 463; ekī° loneliness Visuddhimagga 34; sithilī° (for sithila° in connection with kṛ and bhū) relaxation Visuddhimagga 502.
(b) adverbs. upari° high condition Majjhima Nikāya I 45; pātu° appearance Sutta-Nipāta 560; vinā° difference Sutta-Nipāta 588.
(c) nouns and noun-derivations: atta° individual state, life, character Sutta-Nipāta 388 (= citta Paramatthajotikā II 374); asaraṇa° state of not remembering Dhammapada III 121; samaṇa° condition of a recluse Sutta-Nipāta 551.
(d) forms of verbs: nibbatta° fact of being reborn Dhammapada III 121; maggārūḷha° the condition of having started on one's way Vimāna Vatthu 64; baddha° that he was bound; suhita° that they were well Jātaka IV 279. The translation can give either a full sentence with "that it was" etc. (Vimāna Vatthu 64: "that he had started on his way"), or a phrase like "the fact or state of," or use as an English abstract noun ending in -ness (atthika-bhāva needfullness, eki° loneliness), -ion (ūna° depletion, pātu° manifestation), -hood (atta° selfhood), or -ship (samaṇa° recluseship). Similarly in commentary style: sampayutta-bhāvo (masculine) Dhammapada III 94, for *sampayuttattaṁ (abstract); bhākuṭi-kassa bhāvo = bhakuṭiyaṁ Visuddhimagga 26; sovacassassa bhāvo = sovacassatā Paramatthajotikā I 148; mittassa bh. = mettaṁ Paramatthajotikā I 248. Here sometimes bhava for bhāva.
2. (in pregnant, specifically Buddhistic sense) cultivation or production by thought, mental condition, especially a set mental condition (see derivation bhāvanā). Sometimes (restricted to Vinaya and Jātaka) in sense "thinking of someone," i.e. affection, love, sentiment
(a) in combination khanti, diṭṭhi, ruci, bhāva at Vinaya II 205; III 93; IV 3, 4.
(b) in Jātaka passages: Jātaka V 237; VI 293 (bhāvaṁ karoti, with locative, to love). — abhāva (late, only in commentary style) not being, absence, want Peta Vatthu Commentary 25; ablative abhāvato through not being, in want of Peta Vatthu Commentary 9, 17. — sabhāva (sva + bhāva) see seperate.

:: Bhāvanā (feminine) [from bhāveti, or from bhāvain meaning of bhāva 2, cf. Classical Sanskrit bhāvanā] producing, dwelling on something, putting one's thoughts to, application, developing by means of thought or meditation, cultivation by mind, culture. — See on term Buddhist Manual of Psychological Ethics 240, note 3; Expositor I 217 (= as 163); Compendium 207 note 2. cf. pari°, vi°, sam°. — Vinaya I 294 (indriya°); Dīgha Nikāya III 219 (three: kāya°, citta°, paññā°), 221, 225, 285, 291; Saṁyutta Nikāya I 48; Dhammapada 73, 301; Jātaka I 196 (mettā°); III 45 (the same); Mahāniddesa 143 (saññā°); Nettipakaraṇa 91 (samatha-vipassenaṁ); Vibhaṅga 12, 16f., 199, 325; Visuddhimagga 130 (karaṇa, bhāvanā, rakkhaṇa; here bh. = bringing out, keeping in existence), 314 (karuṇā°), 317 (upekkhā°); Milindapañha 25 (°ṁ anuyuñjati); Saddhammopāyana 15, 216, 233, 451.

-ānuyoga application to meditation Vibhaṅga 244, 249;
-ārāma joy of or pleasure in self culture Aṅguttara Nikāya II 28;
-bala power to increase the effect of meditation, power of self-culture Aṅguttara Nikāya I 52; Dīgha Nikāya III 213;
-maya accomplished by culture practice; brought into existence by practice (of cultured thought), cf. Compendium 207. Dīgha Nikāya III 218, 219; Nettipakaraṇa 8; with dānamaya and sīlamaya at Itivuttaka 19, 51; Vibhaṅga 135, 325;
-vidhāna arrangement of process of culture as 168 = Visuddhimagga 122.

:: Bhāvanīya (adjective) [gerundive from bhāveti, but taken by Buddhaghosa as gerundive formation from bhāvanā] "being as ought to be," to be cultivated, to be respected, in a self-composed state (cf. bhāvitatta) Majjhima Nikāya I 33 (garu + ; explained by Buddhaghosa as "addhā'yam āyasmā jānaṁ jānāti passaṁ passatī ti evaṁ sambhāvanīyo" Papañcasūdanī I 156); Saṁyutta Nikāya V 164; Aṅguttara Nikāya III 110; Milindapañha 373; Peta Vatthu Commentary 9. See also under manobhāvanīya.

:: Bhāveti [causative of bhū, bhavati] to beget, produce, increase, cultivate, develop (by means of thought and meditation). The Buddhist equivalent for mind-work as creative in idea, Majjhima Nikāya I 293; cf. Buddhist Manual of Psychological Ethics page 132. — Dīgha Nikāya II 79; Majjhima Nikāya II 11 (cattāro sammappadhāne and iddhipāde); Saṁyutta Nikāya I 188 (cittaṁ ekaggaṁ), Theragāthā 83, 166 (present participle bhāvayanto); Sutta-Nipāta 341 (cittaṁ ekaggaṁ), 507 (present participle bhāvayaṁ), 558 (gerundive bhāvetabba), 1130 (present participle bhāvento = āsevanto bahulī-karonto Cullaniddesa §476); Dhammapada 87, 350, 370; Jātaka I 264 (mettaṁ), 415, II 22; Cullaniddesa sub voce kāmaguṇā (p. 121) (where gerundive in sequence "sevitabba, bhajitabba, bhāvetabba, bahulī-kātabba"); Puggalapaññatti 15, Dhammapada III 171; Saddhammopāyana 48, 495. — passive present participle bhāviyamāna Aṅguttara Nikāya II 140; Paramatthajotikā I 148, — past participle bhāvita.

:: Bhāvin (adjective) [from bhāva, Epic Sanskrit bhāvin "imminent"] "having a being," going to be, as —° in avassa° sure to come to pass inevitable Jātaka I 19. — feminine bhāvinī future Vimāna Vatthu 314 (or is it bhāvanīya? cf. varia lectio bhāvaniyā).

:: Bhāvita [past participle of bhāveti] developed, made to become by means of thought, cultured, well-balanced Aṅguttara Nikāya V 299 (cittaṁ parittaṁ abhāvitaṁ; opposite cittaṁ appamāṇaṁ subhāvitaṁ); Sutta-Nipāta 516, 558.

:: Bhāvitatta1 (adjective) [bhāvita + attan] one whose attan (ātman) is bhāvita, i.e. well trained or composed. Attan here = citta (as Peta Vatthu Commentary 139), thus "self-composed, well-balanced" Aṅguttara Nikāya IV 26; Sutta-Nipāta 277, 322, 1049; Dhammapada 106, 107; Cullaniddesa §142; Cullaniddesa §475 B (indriyāni bh.); Jātaka II 112 (°bhāvanāya when the training of thought is perfect); Visuddhimagga 185 (°bhāvana, adjective one of well-trained character), 267, 400 (+ bahulī-kata); Dhammapada I 122 (a°); Therīgāthā Commentary 164 (indriya°). See bhāvitatta.

:: Bhāvitatta2 (neuter) [abstract from bhāvita = *bhāvitattvaṁ] only negative a° the fact of not developing or cultivating Saṁyutta Nikāya III 153, 475; Peta Vatthu II 966.

:: Bhāyati [cf. Sanskrit bhayate, bhī, present reduplicated bibheti; Indo-Germanic °bhei, cf. Avesta bayente they frighten; Lithuanian bijotis to be afraid; Old High German biben = German beben. nearest synonym is tras] to be afraid. Present indicative 1st singular bhāyāmi Theragāthā 21; Sutta-Nipāta page 48; 2nd singular bhāyasi Therīgāthā 248; 1st plural bhāyāma Jātaka II 21; 3rd plural bhāyanti Dhammapada 129; imperative 2nd plural bhāyatha Udāna 51; Jātaka III 4; potential 3rd singular bhāye Sutta-Nipāta 964 and bhāyeyya Milindapañha 208; 3rd plural bhāyeyyuṁ Milindapañha 208. Preterit 1st singular bhāyiṁ Dhammapada III 187; 2nd singular bhāyi Theragāthā 764; Dhammapada III 187; and usually in prohibative mā bhāyi do not be afraid Saṁyutta Nikāya V 369; Jātaka I 222; Dhammapada I 253. — gerundive bhāyitabba Cullaniddesa sub voce kāmaguṇā B; Dhammapada III 23. Causative I bhāyayate to frighten Jātaka III 99 (commentary: utra seti); causative II bhāyāpeti Jātaka III 99, 210, — past participle bhīta.

:: Bhāyitabbaka (adjective) [gerund of bhāyati + ka] to be feared, dreadful, fearful, Saddhammopāyana 95.

:: Bhecchati is future of bhindati (q.v.).

:: Bheda [from bhid, cf. Vedic and Classical Sanskrit bheda in same meanings]
1. breaking, rending, breach, disunion, dissension Visuddhimagga 64f. (contrasted with ānisaṁsa), 572f. (with reference to upādāna and bhava); Sammohavinodanī 185 (the same); Saddhammopāyana 66, 457, 463. — mithu° breaking of alliance Dīgha Nikāya II 76; Jātaka IV 184; Kathāvatthu 314; — vacī° breaking of [the rule as to] speech Milindapañha 231; — saṅgha° disunion in the Saṅgha Vinaya II 203; — sīla° breach of morality Jātaka V 163. — ablative bhedā after the destruction or dissolution in phrase kāyassa bhedā param maraṇā, i.e. after the breaking up of the body and after death: see kāya I (e). and cf. Dīgha Nikāya III 52, 146f., 258; Dhammapada 140; Puggalapaññatti 51.
2. (—°) sort, kind, as adjective consisting of, like Jātaka II 438; VI 3 (kaṭukādi°); Dhammapada III 14 (kāya-sucaritādi°-bhadra-kammāni); Paramatthajotikā II 290 (Avīci-ādi° Niraya).

-kara causing division or dissension Vinaya II 7; III 173; V 93 (cf. Vinaya I 354 and Vinaya Texts III 266 for the eighteen errors in which the Saṅgha is brought into division by bhikkhus who are in the wrong); as 29 (aṭṭhārasa bheda-kara-vatthūni the eighteen causes of dissension).

:: Bhedaka (adjective/noun) [from bheda] breaking, dividing, causing disunion; (masculine) divider Vinaya II 205; Jātaka VI 382. — neuter adverb bhedakaṁ, as in °nakha in such away as to break a nail Sumaṅgalavilāsinī I 37.

:: Bhedana (neuter) [from bhid, as in causative bhedeti]
1. breaking (open), in puṭa° breaking of the seed-boxes (of the Pāṭali plant), idiomatic for "merchandise" Milindapañha 1. See under puṭa.
2. (figurative) breach, division, destruction Aṅguttara Nikāya IV 247; Dhammapada 138; Buddhavaṁsa II 7; Jātaka I 467 (mittabhāva°).

-dhamma subject to destruction, fragile, perishable Aṅguttara Nikāya IV 386; Jātaka I 146, 392; Therīgāthā Commentary 254;
-saṁvattanika leading to division or dissension Vinaya III 173.

:: Bhedāpeti and Bhedeti are causatives of bhindati (q.v.).

:: Bhejja (adjective) [gerund of bhindati] to be split, only in negative form abhejja not to be split or sundered Sutta-Nipāta 255; Jātaka I 263; III 318; Puggalapaññatti 30; Milindapañha 160, 199.

:: Bhejjanaka (adjective) [from bhejja] breakable; like bhejja only in negative form abhejjanaka indestructible Jātaka I 393.

:: Bheka [cf. Vedic bheka, onomatopoetic] a frog Theragāthā 310; Jātaka III 430; IV 247; VI 208.

:: Bheṇḍi [perhaps identical with and only wrong spelling for bheṇḍu = kaṇḍu2] a kind of missile used as a weapon, arrow Vinaya III 77 (where enumerated with asi, satti and laguḷa in explanation of upanikkhipana).

:: Bheṇḍu [with varia lectio geṇḍu, of uncertain reading and meaning. Pischel, Prākrit Grammar §107 gives giṇḍu and remarks that this cannot be derived from kaṇḍuka (although kaṇḍu may be considered as gloss of bheṇḍu at Theragāthā 164: see kaṇḍu2), but belongs with Prākrit geṇḍui play and Pāḷi geṇḍuka and the originally Sanskrit words genduka, ginduka, geṇḍu, geṇḍuka to a root gid, giḍ, Prākrit giṇḍai to play. Morris, JPTS 1884 90 says: "I am inclined to read geṇḍu in all cases and to compare it with geḍuka and geṇḍuka a ball"] a ball, bead; also a ball-shaped ornament or turret, cupola Theragāthā 164 (see kaṇḍu2) Jātaka I 386 (also °maya ball-shaped); III 184 (varia lectio geṇḍu).

:: Bheṇḍuka1 [in all probability misreading for geṇḍuka. The varia lectio is found at all passages. Besides this occur the vv.ll. keṇḍuka (= kaṇḍuka?) and kuṇḍika] a ball for playing Jātaka IV 30, 256; V 196; VI 471; as 116. See also geṇḍuka.

:: Bheṇḍuka2 [from bheṇḍu, identical with bheṇḍuka1] aknob, cupola, round tower Jātaka I 2 (mahā-bh°-pamāṇa).

:: Bheraṇḍaka [cf. Sanskrit bheruṇḍa] a jackal Jātaka V 270; the nominative probably formed after the accusative in phrase bheraṇḍakaṁ nadati to cry after the fashion of, or like a jackal Aṅguttara Nikāya I 187.

:: Bherava (adjective) [from bhīru, cf. Epic Sanskrit bhairava] fearful, terrible, frightful Theragāthā 189; Sutta-Nipāta 959, 965, 984; Mahāniddesa 370, 467; Jātaka VI 520; Dīpavaṁsa xvII 100; Pañca-g 26, 31. — bahu° very terrible Aṅguttara Nikāya III 52; stricken with terror Jātaka VI 587. — (noun) terror, combined with bhaya fear and dismay Majjhima Nikāya I 17; Aṅguttara Nikāya IV 291; V 132; Theragāthā 367, 1059; — pahīna-bhayabherava having left behind (i.e. free from) fear and terror Saṁyutta Nikāya III 83.

-rāva cry of terror Milindapañha 254.

:: Bheri (feminine) [cf. Epic Sanskrit bherī] a kettledrum (of large size; as 319 distinguishes 2 kinds: mahā° and paṭaha°) Dīgha Nikāya I 79; Aṅguttara Nikāya II 185; Vimāna Vatthu 8110; Jātaka VI 465; Dhammapada I 396; Saddhammopāyana 429. — issara° the drum of the ruler or lord Jātaka I 283; paṭaha° kettledrum Dīpavaṁsa xvI 14; as 319; Peta Vatthu Commentary 4; yāma° (-velāya) (at the time) when the drum sounds the watch Jātaka V 459; — bheriṁ vādeti to sound the drum Jātaka I 283; — bheriyo vādentā (plural) beating (literal making sound) the drums Jātaka II 110. bheriñ carāpeti to make the drum go round, i.e. to proclaim by beat of drum Jātaka V 41; VI 10;

-caraṇa the carrying round of the drum (in proclamations), in compounds °magga the proclamation road Dhammapada II 43; and °vīthi the same Dhammapada II 45;
-tala the head of the drum Visuddhimagga 489 (in comparison); Sammohavinodanī 80 (the same);
-paṇava drum and tabor (in battle) Aṅguttara Nikāya II 117;
-vāda drum-sound, figurative for a loud voice Peta Vatthu Commentary 89 (bherivādena akkosati rails like drum);
-vādaka a drummer Jātaka I 283;
-saññā sign of the drum Dhammapada I 396;
-sadda sound of the drum Jātaka I 283.

:: Bhesajja (neuter) [cf. Vedic bhaiṣajya < bheṣaja, from bhiṣaj; see also Pāḷi bhisakka] a remedy, medicament, medicine Vinaya I 278; Dīgha Nikāya II 266; Majjhima Nikāya I 30; Paramatthajotikā II 154, 446; Saddhammopāyana 393. — bhesajjaṁ karoti to treat with a medicine Dhammapada I 25; mūla-bhesajjāni the principal medicines Milindapañha 43; pañca bhesajjāni the five remedies (allowed to bhikkhus) Dhammapada I 5;

-kapālaka medicine bowl Sammohavinodanī 361;
-sikkhāpada the medicine precepts Sammohavinodanī 69.

:: Bhesma (adjective) [cf. Vedic bhīṣma of which the regular Pāḷi form is bhiṁsa, of bhī; bhesma would correspond to a form *bhaiṣma] terrible, awful Vinaya II 203 = Itivuttaka 86 ("bhesmā hi udadhī mahā," so read for Vinaya. bhasmā, with varia lectio bhesmā, and for Itivuttaka tasmā, with varia lectio bhesmā, misunderstood by editor — Samantapāsādikā 1277 explains by bhayānaka); Jātaka V 266; VI 133 (varia lectio bhasma).

:: Bhettar [agent noun from bhid] a breaker, divider Aṅguttara Nikāya V 283.

:: Bhidura (adjective) [from bhid] fragile, perishable, transitory Therīgāthā 35 (= bhijjana-sabhāva Therīgāthā Commentary 43).

:: Bhijjana (neuter) [from bhijjati] breaking up, splitting, perishing; destruction Jātaka I 392; V 284; VI 11; Dhammapada I 257 (kaṇṇā bhijjanākāra-pattā); Therīgāthā Commentary 43 (bhijjana-sabhāva of perishable nature; explanation of bhidura Therīgāthā 35); Peta Vatthu Commentary 41 (°dhammā destructible, of saṅkhārā). — Derivation abhijjanaka see seperate

:: Bhijjati [passive of bhindati, cf. Sanskrit bhidyate] to be broken, to be destroyed; to break (instrumental); present bhijjati Dhammapada 148, present participle bhijjamāna: see phrase abhijjamāne udake under abhijj°, with which cf. phrase abhejjantyā pathavyā Jātaka VI 508, which is difficult to explain (not breaking? for abhijjantī after abhejja and abhedi, and *abhijjanto for abhijjamāna, intransitive?). Imperative bhijjatu Theragāthā 312. — Medium preterit 2nd plural bhijjittha Jātaka I 468; preterit abhedi Udāna 93 (abhedi kāyo). — Future bhijjhissati Sumaṅgalavilāsinī I 266; gerundive bhijjitabba Jātaka III 56; on gerundive °bhijja see pabhindati; gerundive bhejja in abhejja not to be broken (q.v.).

:: Bhikkhaka [from bhikkhu, cf. Epic Sanskrit bhikṣuka and feminine bhikṣukī] a beggar, mendicant Saṁyutta Nikāya I 182 (bh. brāhmaṇa); Jātaka VI 59 (varia lectio °uka); Sammohavinodanī 327.

:: Bhikkhati [cf. Vedic bhikṣate, old desiderative to bhaj; definition Dhatupāṭha 13 "yācane"] to beg alms, to beg, to Anglo-Saxon for Saṁyutta Nikāya I 176, 182 (so read for Text bhikkhavo); Dhammapada 266; Sammohavinodanī 327. — present participle medium bhikkhamāna Therīgāthā 123.

:: Bhikkhā (feminine) [cf. Epic and Classical Sanskrit bhaikṣa of bhikṣ, adjective and neuter] begged food, alms, alms-begging; food Vinaya IV 94; Cariyāpiṭaka I 1, 4; Vimāna Vatthu 704 (ekāhā bh. food for one day); Milindapañha 16; Peta Vatthu Commentary 3, 75, 131 (kaṭacchu°); bhikkhāya carati to go out begging food [cf. Sanskrit bhaikṣaṁ carati] Jātaka III 82; V 75; Peta Vatthu Commentary 51 and passim. °subhikkha (neuter) abundance of food Dīgha Nikāya I 11. dubbhikkha (neuter) (and °ā feminine) scantiness of alms, famine, scarcity of food, adjective famine-stricken (cf. Sanskrit durbhikṣaṁ) Vinaya II 175; III 87 (adjective); IV 23 (adjective); Saṁyutta Nikāya IV 323, 324 (dvīhitikaṁ); Aṅguttara Nikāya I 160; III 41; Jātaka II 149, 367; V 193; VI 487; Cariyāpiṭaka I 3, 3 (adjective); Visuddhimagga 415 (°pīḷita), 512 (feminine in simile); Paramatthajotikā I 218; Dhammapada I 169; II 153 (feminine); III 437 (°bhaya).

-āhāra food received by a mendicant Jātaka I 237 (= bhikkhu-āhāra?);
-cariyā going about for alms, begging round Sutta-Nipāta 700; Peta Vatthu Commentary 146;
-cāra = °cariyā Mahābodhivaṁsa 28;
-paññatti declaration of alms, announcement that food is to be given to the Saṅgha, a dedication of food Vinaya I 309.

:: Bhikkhu [cf. later Sanskrit bhikṣu, from bhikṣ] an almsman, a mendicant, a Buddhist monk or priest, a bhikkhu. Nominative singular bhikkhu passim; Vinaya III 40 (vuḍḍhapabbajita); Aṅguttara Nikāya I 78 (thera bh., an elder bh.; and nava bh. a young bh.); III 299 (the same); IV 25 (the same); Sutta-Nipāta 276, 360, 411f., 915f., 1041, 1104; Dhammapada 31, 266f., 364f., 378; Vimāna Vatthu 801; accusative bhikkhuṁ Vinaya III 174; Dhammapada 362, and bhikkhunaṁ Sutta-Nipāta 87, 88, 513; genitive dative bhikkhuno Aṅguttara Nikāya I 274; Sutta-Nipāta 221, 810, 961; Dhammapada 373; Peta Vatthu I 1010; and bhikkhussa Aṅguttara Nikāya I 230; Vinaya III 175; instrumental bhikkhunā Sutta-Nipāta 389. Plural nominative bhikkhū Vinaya II 150; III 175; Dīgha Nikāya III 123; Visuddhimagga 152 (in simile); Sammohavinodanī 305 (compared with amaccaputtā) and bhikkhavo Sutta-Nipāta 384, 573; Dhammapada 243, 283; accusative bhikkhu Sutta-Nipāta 78; Majjhima Nikāya I 84; Vimāna Vatthu 2210; and bhikkhavo Sutta-Nipāta 384, 573; genitive dative bhikkhūnaṁ Vinaya III 285; Dīgha Nikāya III 264; Sutta-Nipāta 1015; Peta Vatthu II 17; and bhikkhunaṁ Saṁyutta Nikāya I 190; Theragāthā 1231; instrumental bhikkhūhi Vinaya III 175; locative bhikkhūsu Aṅguttara Nikāya IV 25, and bhikkhusu Theragāthā 241, 1207; Dhammapada 73; vocative bhikkhave (a Māgadhī form of nominative bhikkhavaḥ) Vinaya III 175; Sutta-Nipāta page 78; Vimāna Vatthu 127; Peta Vatthu Commentary 8, 39, 166; and bhikkhavo Sutta-Nipāta 280, 385.
There are several allegorical etymologies (definitions) of the word bhikkhu, which occur frequently in the commentaries. All are fanciful interpretations of the idea of what a bhikkhu is or should be, and these qualities were sought and found in the word itself. Thus we mention here the following
(a) bhikkhu = bhinnakilesa ("one who has broken the stains" i.e. of bad character) Sammohavinodanī 328; Vimāna Vatthu 29, 114, 310; Peta Vatthu Commentary 51.
(b) Another more explicit explanation is "sattannaṁ dhammānaṁ bhinnattā bhikkhu" (because of the breaking or destroying of seven things, viz. the seven bad qualities, leading to rebirth, consisting of sakkāya-diṭṭhi, vicikicchā, sīlabbata-parāmāsa, rāga, dosa, moha, māna). This definition at Mahāniddesa 70 = Cullaniddesa §477 a.
(c) Whereas in a and b the first syllable bhi(-kkhu) is referred to bhid, in this definition it is referred to bhī (to fear), with the further reference of (bh-)ikkh(u) to īkṣ (to see), and bhikkhu defined as "saṁsāre bhayaṁ ikkhati ti bh." Visuddhimagga 3, 16 (saṁsāre bhayaṁ ikkhaṇatāya vā bhinna-paṭa-dharāditāya vā). — a very comprehensive definition of the term is found at Vibhaṅga 245-246, where bhikkhu-ship is established on the ground of eighteen qualities (beginning with samaññāya bhikkhu, paṭiññāya bh., bhikkhatī ti bh., bhikkhako ti bh., bhikkhācariyaṁ ajjhupagato ti bh., bhinna-paṭa-dharo ti bh., bhindati pāpake dhamme ti bh., bhinnattā pāpakānaṁ dhammānan ti bhikkhus etc.). — This passage is explained in detail at Sammohavinodanī 327, 328. — Two kinds of bhikkhus are distinguished at Paṭisambhidāmagga I 176; Mahāniddesa 465 = Cullaniddesa §477 b, viz. kalyāṇa[-ka-]puthujjana (a layman of good character) and sekkha (one in training), for which latter the term paṭilīnacara (one who lives in elimination, i.e. in keeping away from the dangers of worldly life) is given at Mahāniddesa 130 (on Sutta-Nipāta 810).

-gatika a person who associates with the bhikkhus (in the Vihāra) Vinaya I 148;
-bhāva state of being a monk, monkhood, bhikkhuship Dīgha Nikāya I 176; Sutta-Nipāta page 102;
-saṅgha the community of bhikkhus, the Order of friars Dīgha Nikāya III 208; Sutta-Nipāta 403, 1015; Sutta-Nipāta pages 101, 102; Milindapañha 209; Peta Vatthu Commentary 19f. and passim.

:: Bhikkhuka (—°) (adjective) [from bhikkhu] belonging to a Buddhist mendicant, a bhikkhu's, a monk's, or of monks, in sa° with monks, inhabited by bhikkhus Vinaya IV 307, 308; opposite a° without bhikkhus, ibid.

:: Bhikkhunī (feminine) [from bhikkhu, cf. Buddhist Hybrid Sanskrit bhikṣuṇī, but Classical Sanskrit bhikṣukī] an almswoman, a female mendicant, a Buddhist nun Dīgha Nikāya III 123f., 148, 168f., 264; Vinaya IV 224f., 258f. (°saṅgha); Saṁyutta Nikāya I 128; II 215f., IV 159f.; Aṅguttara Nikāya I 88, 113, 279; II 132 (°parisā), 144; III 109; IV 75; Milindapañha 28; Sammohavinodanī 498 (dahara°, story of); Vimāna Vatthu 77.

:: Bhiṁsa (adjective) [= Vedic bhīṣma, of which there are four Pāḷi forms, viz. the metathetic bhiṁsa, the shortened bhisma, the lengthened bhesma, and the contracted bhīsa (see bhīsana). cf. also Sanskrit-Pāḷi bhīma; all of bhī] terrible; only in compound °rūpa (neuter and adjective) an awful sight; (of) terrific appearance, terrible, awful Jātaka III 242, 339; IV 271, 494.

:: Bhiṁsana and °ka (adjective) [the form with °ka is the canonic form, whereas bhiṁsana is younger. See bhiṁsa on connections] horrible, dreadful, awe-inspiring, causing fear.
(a) bhiṁsanaka (usually combined with lomahaṁsa) Dīgha Nikāya II 106 = Aṅguttara Nikāya IV 311; Dīgha Nikāya II 157; Vinaya III 8; Peta Vatthu Commentary 22; Therīgāthā Commentary 242 (°sabhāva = bhīmarūpa); Jātaka V 43.
(b) bhiṁsana Peta Vatthu IV 35 (+ lomahaṁsa).

:: Bhiṁsā (feminine) [from bhiṁsa] terror, fright; mahā-bhiṁsa (adjective) inspiring great terror Dīgha Nikāya II 259. cf. bhismā.

:: Bhiṁsikā (feminine) [from bhiṁsa] frightful thing, terror, terrifying omen Mahāvaṁsa 12, 12 (vividhā bhiṁsikā kari he brought divers terrors to pass.

:: Bhindana (adjective) [from bhindati] breaking up, brittle, falling into ruin Saṁyutta Nikāya I 131 (kāya).

:: Bhindati [bhid, Sanskrit bhinatti; cf. Latin findo to split, Gothic beitan = German beissen. Definition at Dhatupāṭha 381, 405 by "vidāraṇe" i.e. splitting] to split, break, sever, destroy, ruin. In two bases: *bhid (with derived *bhed) and *bhind.
(a) *bhid: preterit 3rd singular abhida (= Sanskrit abhidat) Dīgha Nikāya II 107; Jātaka III 29 (see also under abhida); abbhidā Jātaka I 247; II 163, 164. — Future bhecchati (Sanskrit bhetsyati) Aṅguttara Nikāya I 8. — Gerund bhetvā (Sanskrit bhittvā) Theragāthā 753; Sutta-Nipāta 62 (varia lectio bhitvā). — Gerundive bhejja: only negative abhejja (q.v.). See also derivations bheda, bhedana. — Past participle bhinna and passive bhijjati.
(b) *bhind: present bhindati Mahāniddesa 503; Dhammapada I 125 (kathaṁ bh. to break a promise); Saddhammopāyana 47. — present participle bhindanto Mahāvaṁsa 5, 185. — potential bhinde Visuddhimagga 36 (sīlasaṁvaran). — future bhindissati Vinaya II 198. — preterit bhindi Jātaka I 467 (mitta-bhāvaṁ), and abhindi Aṅguttara Nikāya IV 312 (atta-sambhavaṁ). — gerund bhinditvā Jātaka I 425, 490; Peta Vatthu Commentary 12; also in phrase indriyāni bhinditvā breaking in one's senses, i.e. mastering, controlling them Jātaka II 274; IV 104, 114, 190. — causative I bhedeti: see vi°. Causative II bhindāpeti to cause to be broken Jātaka I 290 (sīlaṁ); VI 345 (pokkharaṇiṁ) and bhedāpeti Vinaya III 42. — See also bhindana.

:: Bhindivāla [non-Aryan; Epic Sanskrit bhindipāla spear, but cf. Prakrit bhiṇḍi-māla and °vāla, Pischel, Prākrit Grammar §248; see also Geiger, Pāḷi Grammar §38] a sort of spear Jātaka VI 105, 248; Abhidhānappadīpikā 394.

:: Bhinna [past participle of bhindati]
1. broken, broken up (literal and figurative) Sutta-Nipāta 770 (nāvā); Jātaka I 98 (abhinna magga an unbroken path); III 167 (uda-kumbha); Peta Vatthu Commentary 72 (°sarīra-cchavi).
2. (figurative) split, fallen into dissension, not agreeing Dīgha Nikāya III 117 = 210, 171. — Usually in compounds, and often to be translated by preposition "without," e.g. bhinna-hirottappa without shame. — cf. sam°.

-ājīva without subsistence, one who has little means to live on, one who leads a poor mode of living Milindapañha 229f. (opposite parisuddhājīva); Visuddhimagga 306;
-nāva ship-wrecked Jātaka IV 159;
-paṭa a torn cloth, in compound °dhara "wearing a patchwork cloth," i.e. a bhikkhu (see also sub voce bhikkhu) Theragāthā 1092;
-plava ship-wrecked Jātaka III 158;
-manta disobeying (i.e. breaking) a counsel Jātaka VI 437;
-sira with a broken head Jātaka IV 251;
-sīmā (feminine) one who has broken the bounds (of decency) Milindapañha 122;
-sīla one who has broken the norm of good conduct Visuddhimagga 56;
-hirottappa without shame, shameless Jātaka I 207.

:: Bhinnatta (neuter) [from bhinna] state of being broken or destroyed, destruction Aṅguttara Nikāya IV 144.

:: Bhiṅka [cf. Vedic bhṛṅga large bee] the young of an animal, especially of an elephant, in its property of being dirty (cf. pigs) Vinaya II 201 = Saṁyutta Nikāya II 269 (bhiṅka-cchāpa); Jātaka V 418 (with reference to young cats: "mahā-biḷārā nelamaṇḍalaṁ vuccati taruṇā bhiṅka-cchāpa-maṇḍalaṁ," Text °cchāca°, vv.ll. bhiñjaka-cchāca; taruṇa-bhiga-cchāpa; bhiṅga-cchāja).

:: Bhiṅkāra1 (and °gāra) [cf. late Sanskrit bhṛṅgāra] a water jar, a (nearly always golden) vase, ceremonial vessel (in donations) Vinaya I 39 (sovaṇṇa-maya); Dīgha Nikāya II 172; Aṅguttara Nikāya IV 210 = 214 (Text °gāra, varia lectio °kāra); Cariyāpiṭaka I 3, 5; Jātaka I 85, 93; II 371; III 10 (suvaṇṇa°); Dīpavaṁsa XI 32; Peta Vatthu Commentary 75; Paramatthajotikā I 175 (suvaṇṇa°; varia lectio °gāra), Saddhammopāyana 513 (soṇṇa°).

:: Bhiṅkāra2 [?] cheers, cries of delight (?) Buddhavaṁsa I 35 (+ sādhu-kāra).

:: Bhiṅkāra3 [cf. Sanskrit bhṛṅga bee, bhṛṅgaka and bhṛṅga-rājā] a bird: Lanius caerulescens Jātaka V 416.

:: Bhisa (neuter) [cf. Vedic bisa, with bh for b: see Geiger, Pāḷi Grammar §40.1a] the sprout (from the root) of a lotus, the lotus fibres, lotus plant Saṁyutta Nikāya I 204; II 268; Jātaka I 100; IV 308.

-puppha the lotus flower Sutta-Nipāta 2 (= paduma-puppha Paramatthajotikā II 16);
-muḷāla fibres and stalk of the lotus Jātaka V 39; Visuddhimagga 361.

:: Bhisakka [cf. Vedic bhiṣaj physician, Pāḷi bhesajja medicine and see Geiger, Pāḷi Grammar §63.1] a physician Majjhima Nikāya I 429; Aṅguttara Nikāya III 238; IV 340; Itivuttaka 101; Milindapañha 169, 215, 229, 247f., 302; Visuddhimagga 598 (in simile); Sumaṅgalavilāsinī I 67, 255.

:: Bhisi1 (feminine) [cf. Epic Sanskrit bṛṣī and bṛsī, with bh for b, as in Prākrit bhisī, cf. Pischel, Prākrit Grammar §209] a bolster cushion, pad, roll Vinaya I 287f. (cīvara° a robe rolled up); II 150, 170; III 90; IV 279. Five kinds are allowed in a Vihāra, viz. uṇṇa-bhisi, cola°, vāka°, tiṇu°, paṇṇa°, i.e. bolsters stuffed with wool, cotton-cloth, bark, grass, or talipot leaves, Vinaya II 150 = Sammohavinodanī 365 (tiṇa°).

-bimbohana bolster and pillow Vinaya I 47; II 208; Dhammapada I 416; Sammohavinodanī 365.

:: Bhisi2 [etymology?] a raft Sutta-Nipāta 21. — Andersen, PG, sub voce identifies it with bhisi1 and asks: "Could it also mean a sort of cushion, made of twisted grass, used instead of a swimming girdle?"

:: Bhisikā (feminine) [from bhisi1] a small bolster Vinaya II 148 (vātapāna° a roll to keep out draughts); Paramatthajotikā I 50 (tāpasa°, varia lectio kapala-bhitti, see appendix to indexes on Sutta Nipāta and Paramatthajotikā II (Suttanipāta Cty)).

:: Bhismā (feminine) [= bhiṁsā] terror, fright Dīgha Nikāya II 261 (°kāya adjective terrific).

:: Bhitti (feminine) [from bhid, cf. Sanskrit bhitta fragment, and Classical Sanskrit bhitti wall] a wall Vinaya I 48; Dīgha Nikāya II 85; Saṁyutta Nikāya II 103; IV 183; V 218; Jātaka I 491; Visuddhimagga 354 = Sammohavinodanī 58 (in comparison); Therīgāthā Commentary 258; Vimāna Vatthu 42, 160, 271, 302; Peta Vatthu Commentary 24.

-khīla a pin (peg) in the wall Vinaya II 114, 152;
-pāda the support or lower part of a wall Jātaka IV 318.

:: Bhittika (adjective) [from bhitti] having a wall or walls Jātaka IV 318 (naḷa °ā paṇṇasālā); VI 10 (catu° with four walls).

:: Bhiyyo , Bhīyo, Bhīyyo [Vedic bhūyas, comparative form from bhū, functioning as comparative to bhūri. On relation Sanskrit bhūyaḥ: Pāḷi bhiyyo cf. Sanskrit jugupsate: Pāḷi jigucchati]
1. (adjective) more Sutta-Nipāta 61 (dukkham ettha bhiyyo), 584 (the same), 306 (bh. taṇhā pavaḍḍhatha); Dhammapada 313 (bh. rajan ākirate), 349 (bh. taṇhā pavaḍḍhati).
2. (adverb) in a higher degree, more, repeatedly, further Saṁyutta Nikāya I 108 (appaṁ vā bhīyo less or more); Sutta-Nipāta 434 (bh. cittaṁ pasīdati); Dhammapada 18 (bh. nandati = ativiya n. commentary); Milindapañha 40. — See also bhiyyoso, yebhuyyena.

-kamyatā desire for more, greed Vinaya II 214;
-bhāva getting more, increase, multiplication Dīgha Nikāya III 221; Vinaya III 45; Saṁyutta Nikāya V 9, 198, 244; Aṅguttara Nikāya I 98; V 70; Sammohavinodanī 289.

:: Bhiyyoso (adverb) [ablative formation from bhiyyo 1] still more, more and more, only in compound °mattāya [cf. Buddhist Hybrid Sanskrit bhūyasyā mātrāya Mahāvastu II 345; Divyāvadāna 263 and passim] exceedingly, abundantly Aṅguttara Nikāya I 124 = Puggalapaññatti 30 (explained at Puggalapaññatti 212 by "bhiyyoso-mattāya uddhumāyana-bhāvo daṭṭhabbo"); Jātaka I 61; Peta Vatthu Commentary 50.

:: Bhībhaccha see bībhaccha.

:: Bhīma (adjective) [from bhī, cf. Vedic bhīma] dreadful, horrible, cruel, awful Jātaka IV 26; Milindapañha 275.

-kāya of horrible body, terrific Jātaka V 165;
-rūpa of terrifying appearance Therīgāthā 353;
-sena having a terrifying army Jātaka IV 26; VI 201. Also proper name of one of the five sons of King Paṇḍu Jātaka V 426; Visuddhimagga 233.

:: Bhīmala (adjective) [from bhīma] terrifying, horrible, awful Jātaka V 43 (Text bhīmūla, but read bhīmala; commentary explains by bhiṁsanaka-mahāsadda).

:: Bhīrati passive to bharati, only in compound present participle anubhīramāna Majjhima Nikāya III 123 (chatta: being brought up, or carried behind). Neumann, M.S. 2 III 248 translates "uber ihm {506} schwebt," and proposes reading (on page 563) anu-hīramāna (from hṛ). This reading is to be preferred, and is also found at Dīgha Nikāya II 15.

:: Bhīru (adjective/noun) [from bhī; cf. Vedic bhīru]
1. fearful, i.e. having fear, timid, afraid, shy, cowardly Saddhammopāyana 207 (dukkha°); usually in negative abhīru not afraid, without fear, combined with anutrāsin: see utrāsin.
2. fearful, i.e. causing fear, awful, dreadful, terrible Peta Vatthu II 41 (°dassana terrible to look at).
3. (masculine) fear, cowardice Sutta-Nipāta 437 (= utrāsa Paramatthajotikā II 390).

-ttāṇa refuge for the fearful, adjective one who protects, those who are in fear Aṅguttara Nikāya II 174; Itivuttaka 25; Saddhammopāyana 300.

:: Bhīruka (adjective) [from bhīru] afraid, shy, cowardly, shunning (—°) Visuddhimagga 7 (pāpa°), 645 (jīvitu-kāma bhīruka-purisa).

:: Bhīsana (adjective) = bhiṁsana (q.v.) Peta Vatthu IV 35 (varia lectio in Peta Vatthu Commentary 251), explained by bhayajanana Peta Vatthu Commentary 251, where commentary reading also bhīsana.

:: Bhīta [past participle of bhāyati] frightened, terrified, afraid Dhammapada 310; Jātaka I 168 (Niraya-bhaya°); II 110 (maraṇa-bhaya°), 129; IV 141 (+ tasita); Peta Vatthu Commentary 154, 280 (+ tasita). — cf. sam°.

:: Bho (indeclinable) [vocative of bhavant, cf. Sanskrit bhoḥ which is the shortened vocative bhagoḥ of Vedic Bhagavant; cf. as to form Pāḷi āvuso > Sanskrit āyuṣmaḥ of āyuṣmant] a familiar term of address (in speaking to equals or inferiors): sir, friend, you, my dear; plural sirs Dīgha Nikāya I 88, 90, 93, 111; Majjhima Nikāya I 484; Sutta-Nipāta 427, 457, 487; with vocative of noun: bho purisa my dear man Jātaka I 423; bho brahmaṇā oh ye brahmans Jātaka II 369. Double bho bho Dhammapada IV 158.

-vādika = °vādin Mahāniddesa 249;
-vādin a brahman, i.e. one who addresses others with the word "bho," implying some superiority of the speaker; name given to the brahman, as proud of his birth, in contrast to brāhmaṇa, the true brahman Sutta-Nipāta 620; Dhammapada 396; Jātaka VI 211, 214; Dhammapada IV 158.

:: Bhobhukka [intensive-reduplication of bhukk = bukk, to bark: see bhukka and cf. Sanskrit bukkati, bukkana] one making a barking sound, barker, i.e. dog Jātaka VI 345 (= bhuṅkaraṇa commentary).

:: Bhoga1 [from bhuñj: see bhuñjati]
1. enjoyment Aṅguttara Nikāya IV 392 (kāmaguṇesu bh.).
2. possession, wealth Dīgha Nikāya III 77; Sutta-Nipāta 301, 421; Dhammapada 139, 355; Puggalapaññatti 30, 57; Saddhammopāyana 86, 228, 264. — appa° little or no possession Sutta-Nipāta 114.

-khandha a mass of wealth, great possessions Dīgha Nikāya II 86 (one of the five profits accruing from virtue);
-gāma "village of revenue," atributary village, i.e. a village which has to pay tribute or contributions (in food etc.) to the owner of its ground. The latter is called gāmabhojaka or gāmapati "landlord" Jātaka II 135. cf. Fick, Soziale Gliederung pages 71, 112;
-cāgin giving riches, liberal Aṅguttara Nikāya III 128.;
-pārijuñña loss of property or possessions Vimāna Vatthu 101;
-mada pride or conceit of wealth Sammohavinodanī 466;
-vāsin, as feminine vāsinī "living in property," i.e. to be enjoyed or made use of occasionally, one of the ten kinds of wives: a kept woman Vinaya III 139, 140; cf. Majjhima Nikāya I 286.

:: Bhoga2 [from bhuj to bend, cf. bhuja3 and Sanskrit bhoga the same Hālayudha 3, 20] the coil of a snake Jātaka III 58. See also nib°.

:: Bhogatā (—°) (feminine) [abstract from bhoga] condition of prosperity, having wealth or riches, in uḷāra° being very rich, Majjhima Nikāya III 38.

:: Bhogavant (adjective) [from bhoga] one who has possessions or supplies, wealthy Jātaka V 399; Mahāvaṁsa 10, 20; Saddhammopāyana 511.

:: Bhogga1 (adjective) [from bhuj to bend, past participle corresponds to Sanskrit bhugna] bent, crooked Majjhima Nikāya I 88; Dīgha Nikāya II 22; Aṅguttara Nikāya I 138; Jātaka III 395.

:: Bhogga2 (adjective) [gerund of bhuñj to enjoy, thus = Sanskrit bhogya]
1. to be enjoyed or possessed, noun property, possession, in compound rāja° (of an elephant) to be possessed by a king, serviceable to a king, royal Dīgha Nikāya I 87; Aṅguttara Nikāya I 244, 284; II 113, 170; Jātaka II 370; Dhammapada I 313 (royal possessions in general); Sumaṅgalavilāsinī I 245. cf. Buddhist Hybrid Sanskrit rājabhogya Mahāvastu I 287. See in detail under rāja-bhogga. — naggabhogga one who possesses nothing but nakedness, i.e. an ascetic Jātaka IV 160; V 75; VI 225.
2. (identical with bhogika and bhogiya and similar in meaning to bhoja rājā) royal, of royal power, entitled to the throne, as a designation of "class" at Vinaya III 221 in sequence rājā rāja-bhoggā brāhmaṇā, etc., where it takes the place of the usual khattiya "royal noble."

:: Bhogika (—°) (adjective) [from bhoga] having wealth or power, in antara° an intermediate aristocrat Vinaya III 47.

:: Bhogin1 (—°) (adjective/noun) [from bhoga] enjoying, owning, abounding in, partaking in or devoted to (e.g. to pleasure, kāma°) Dīgha Nikāya II 80; III 124; Saṁyutta Nikāya I 78; IV 331, 333; Aṅguttara Nikāya III 289; V 177. — masculine owner, wealthy man Majjhima Nikāya I 366.

:: Bhogin2 (adjective) [from bhuj, see bhuja3] having coils, of a snake Jātaka III 57; VI 317.

:: Bhogiya is diæretic form of Sanskrit bhogya = Pāḷi bhogga2 with which identical in meaning 2, similar also to bhogika; Dīgha Nikāya III 148; Th-a III 47.

:: Bhoja [literal gerund of bhuñjati2, to be sorted out, to be raised from slavery; thus also meaning "dependence," "training," from bhuj, to which belongs bhujissa] one who is getting trained, dependent, a freed slave, villager, subject. Only in compounds like bhojisiyaṁ [bhoja + isi + ya = issariya] mastery over dependence, i.e. independence Saṁyutta Nikāya I 44, 45; bhojājānīya a well-trained horse, a thoroughbred Jātaka I 178, 179; bhojaputta son of a villager Jātaka V 165; bhoja rājā head of a village (-district) a subordinate king Sutta-Nipāta 553 = Theragāthā 823. — In the latter phrase however it may mean "wealthy" kings, or "titled" kings (khattiyā bh.-r., who are next in power to and serve on a rājā cakkavatti). The phrase is best taken as one, viz. "the nobles, royal kings." It may be a term for "vice-kings" or substitute-kings, or those who are successors of the king. The explanation at Paramatthajotikā II 453 takes the three words as three different terms and places bhojā = bhogiyā as a designation of a class or rank (= bhogga). Neumann in his translation of Sutta-Nipāta (SB) has "Königstämme, kühn and stolz," free but according to the sense. The phrase may in bhoja contain a local designation of the Bhoja princes (name of a tribe), which was then taken as a special name for "king" (cf. Kaiser > Caesar, or Greek βασιλεύς.) With the wording "khattiyā bhoja-rājāno anuyuttā bhavanti te" cf. Majjhima Nikāya III 173: "paṭirājāno te rañño cakkavattissa anuyuttā bhavanti," and Aṅguttara Nikāya V 22: "kuḍḍa rājāno" in same phrase. — Mrs. Rhys Davids aPs.B., page 311, translates "nobles and wealthy lords."

:: Bhojaka [from bhuj, bhojeti]
1. one who provides food, attendant at meals Jātaka V 413.
2. (is this from bhuñjati2 and bhujissa?) one who draws the benefit of something, owner, holder, in gāma° landholder, village headman (see Dialogues of the Buddha I 108 note and Fick, Soziale Gliederung 104f.) Jātaka I 199, 354, 483; II 135 (= gāmapati, gāmajeṭṭhaka); V 413; Dhammapada I 69. cf. bhojanaka.

:: Bhojaṁ is present participle of bhojeti, feeding Jātaka VI 207.

:: Bhojana (neuter) [from bhuñjati] food, meal, nourishment in general Saṁyutta Nikāya II 218; IV 103, 175; Jātaka I 178; IV 223; Sutta-Nipāta 102, 128, 242, 366, 667; Dhammapada 7, 70; Puggalapaññatti 21, 55; Milindapañha 370; Visuddhimagga 69, 106; Saddhammopāyana 52, 388, 407. Some similes with bhojana see JPTS, 1907, 119. — tika° food allowed for a triad (of reasons) Vinaya II 196. dub° having little or bad food Jātaka II 368; Dhammapada IV 8. paṇīta° choice and plentiful meals Vinaya IV 88. sabhojane kule in the family in which a bhikkhu has received food Vinaya IV 94. — bhojane mattaññu(tā) knowing proper measure in eating (and abstract); eating within bounds, one of the four restrictions of moral life Saṁyutta Nikāya II 218; Aṅguttara Nikāya I 113f.; Mahāniddesa 483. 5 bhojanāni or meals are given at Vinaya IV 75, viz. niccabhatta°, salākabhatta°, pakkhikaṁ, uposathikaṁ, pāṭipadikaṁ. — as part of the regulations concerning food, hours of eating etc. in the Saṅgha there is a distinction a scribed to the Buddha between gaṇa-bhojanaṁ, parampara-bhojanaṁ, atiritta-bhojanaṁ, anatiritta-bhojanaṁ mentioned at Kathāvatthu II 552; see Vinaya IV 71, 77. All these ways of taking food are forbidden under ordinary circumstances, but allowed in the case of illness (gilāna-samaye), when robes are given to the Bhikkhus (cīvara-samaye) and several other occasions, as enumerated at Vinaya IV 74. — The distinction is made as follows: gaṇa-bhojanaṁ said when four bhikkhus are invited to partake together of one of the five foods; or food prepared as a joint meal Vinaya IV 74; cf. II 196; V 128, 135; parampara-bhojanaṁ said when a bhikkhu, invited to partake of one of the five foods, first takes one and then another Vinaya IV 78; atiritta-bhojanaṁ is food left over from that provided for a sick person, or too great a quantity offered on one occasion to bhikkhus (in this case permitted to be eaten) Vinaya IV 82; anatiritta-bhojanaṁ is food that is not left over and is accepted and eaten by a bhikkhu without inquiry Vinaya IV 84.

-aggadāna gift of the best of food Paramatthajotikā II 270;
-atthika in need of food, hungry Peta Vatthu II 929;
-pariyantika restricting one's feeding Visuddhimagga 69;
-vikati at Jātaka V 292 is to be read as bhājana° (q.v.).

:: Bhojanaka = bhojaka, in °gāma owner or headman of the village Jātaka II 134.

:: Bhojaniya , Bhojanīya, Bhojaneyya [gerund of bhuj, causative bhojeti. cf. bhuñjitabba] what may be eaten, eatable, food; fit or proper to eat. — bhojaniya: food Vinaya IV 92 (five foods: odana rice, kummāsa gruel, sattu meal, flour, maccha fish, maṁsa meat). Soft food, as distinguished from khādaniya hard food Jātaka I 90. See also khādaniya. bhojanīya: eatable Saṁyutta Nikāya I 167, cf. pari°. bhojaneyya: fit to eat Sumaṅgalavilāsinī I 28; a° unfit to be eaten Sutta-Nipāta 81; Jātaka V 15.

:: Bhojeti [causative of bhuñjati] to cause to eat, to feed, entertain, treat, regale Vinaya I 243; IV 71; Jātaka VI 577; Dhammapada I 101.

:: Bhojin (—°) (adjective) [from bhuj] feeding on, enjoying Aṅguttara Nikāya III 43; Majjhima Nikāya I 343; Sutta-Nipāta 47; Jātaka II 150; Puggalapaññatti 55.

:: Bhojja (adjective) [gerund of bhuñjati] to be eaten, eatable; khajja° what can be chewed and eaten Sumaṅgalavilāsinī I 85. °yāgu "eatable rice-gruel," i.e. soft gruel, prepared in a certain way Vinaya I 223, 224.

:: Bhojjha a good horse, a sindh horse Jātaka I 180.

:: Bhokkhaṁ is future of bhuñjati (q.v.).

:: Bhokkhi at Sammohavinodanī 424, in phrase sucikāmo bh. brāhmaṇo is a kind of desiderative, formation from bhuj° (bhuñj), appearing as *bhukṣ = bhokkh (cf. bhokkhaṁ), with ending °in; meaning "wishing to eat." It corresponds to Sanskrit bhoktu-kāma. cf. also agent noun bhoktṛ of °bhukṣ, enjoyer, eater. Pāḷi bhokkhi might be Sanskrit bhoktrī, if it was not for the latter being feminine The word is a curiosity.

:: Bhonto bhotī see Bhava

:: Bhoti feminine of bhavant (q.v.)Sutta-Nipāta998; Dhammapada III 194 (vocative bhoti).

:: Bhottabba and Bhottuṁ are gerundive and infinitive of bhuñjati (q.v.); bhottabba to be eaten Jātaka V 252, 253; bhottuṁ to eat Jātaka II 14.

:: Bhucca (adjective) [gerund of bhū in composition, corresponding to *bhūtya > *bhutya, like pecca (*pretya) from pra + i. In function equal to bhūta] only in compound yathā-bhuccaṁ (neuter adverb) as it is, that which really is, really (= yathā-bhūtaṁ) Therīgāthā 143. See under yathā.

:: Bhuja1 (masculine and neuter) [cf. Epic and Classical Sanskrit bhuja masculine and bhujā; bhuj, bhujate to bend, literally "the bender"; the root is explained by koṭilya (koṭilla) at Dhatupāṭha 470 (Dhātum 521). See also bhuja3. Indo-Germanic °bheng, from which also Latin fugio to flee = Greek ϕεύγω, Latin fuga flight = Sanskrit bhogaring, Old High German bouc; Gothic biugan to bend = German beugen and biegen; Old High German bogo = English bow. Semantically cf. Latin lacertus the arm, i.e. the bend, from °leq to bend, to which Pāḷi laguḷa a club (q.v. for etymology), with which cf. Latin lacerta = lizard, similar in connotation to Pāḷi bhujaga snake] the arm Sutta-Nipāta 48 (explained by Cullaniddesa §478 as hattha, hand); 682 (plural bhujāni); Jātaka V 91, 309; VI 64; Buddhavaṁsa I 36; Vimāna Vatthu 6418.

:: Bhuja2 [from bhuñjati2] clean, pure, bright, beautiful Jātaka VI 88 (°dassana beautiful to look at; commentary explains by kalyāṇa-dassana).

:: Bhuja3 (adjective) [from bhuj to bend] bending, crooked, in bhuja-laṭṭhi betel-pepper tree Jātaka VI 456 (commentary: bhujaṅgalatā, perhaps identical with bhujaka?), also in compound bhuja-ga going crooked, i.e. snake Milindapañha 420 (bhujaginda king of snakes, the cobra); Dāṭhāvaṁsa 2, 17; also as bhujaṅga Dāṭhāvaṁsa 2, 56, and in derivation bhujaṅga-latā "snake-creeper," i.e. Name of the betel-pepper Jātaka VI 457; and bhujaṅgama Saṁyutta Nikāya I 69. — cf. bhogin2.

:: Bhujaka [from bhuj, as in bhuñjati2; or does it belong to bhuja3 and equal to bhuja-laṭṭhi?] a fragrant tree, growing (according to Dhammapāla) only in the Gandhamādana grove of the Devaloka Vimāna Vatthu 355; Vimāna Vatthu 162.

:: Bhujissa [cf. Buddhist Hybrid Sanskrit bhujiṣya Divyāvadāna 302, according to Mhvyut §84 meaning "clean"; thus from bhuj (see bhuñjati2) to purify, sort out]
1. (noun masculine) a freed slave, freeman; a servant as distinguished from a slave Vinaya I 93; Jātaka II 313; Peta Vatthu Commentary 112. — bhujissaṁ karoti to grant freedom to a slave Jātaka V 313; VI 389, 546; Dhammapada I 19; Therīgāthā Commentary 200. — feminine bhujissā Vinaya II 271 (in same sequence as bhujissa at Vinaya I 93).
2. (adjective) freeing from slavery, productive of freedom Dīgha Nikāya II 80 (cf. Dialogues of the Buddha II 80); III 245; Saṁyutta Nikāya II 70; IV 272; Aṅguttara Nikāya III 36, 132, 213; Visuddhimagga 222 (with exegesis). cf. bhoja and bhojaka.

-bhāva state of being freed from slavery, freedom Therīgāthā Commentary 200.

:: Bhukka (adjective) [from onomatopoetic root *bhukk, dialectical, cf. Prākrit bhukkai to bark, bhukkiya barking, bhukkana dog (Pischel, Prākrit Grammar §209); the root bhukk (bukk) is given by Hemacandra 4, 98 in meaning "garjati" (see Pāḷi gajjati), cf. also Prākrit bukkaṇa crow] barking, noun a barker, i.e. dog; only in reduplicated intensive formation bho-bhu-kka (cf. English bow-wow), literally bhu-bhu-maker (kka from kṛ?) Jātaka VI 354 (commentary: bhuṇ-karaṇa). See also bhussati.

:: Bhumma (adjective/noun) [from bhūmi, Vedic bhūmya]
1. belonging to the earth, earthly, terrestrial; neuter soil, ground, floor Sutta-Nipāta 222 (bhūtāni bhummāni earthly creatures, contrasted with creatures in the air, antalikkhe), 236 (the same); Saddhammopāyana 420 (sabba-bhummā khattiyā). Plural bhummā the earthly ones, i.e. the gods inhabiting the earth, especially tree gods (yakkhas) Vimāna Vatthu 842 (= bhumma-deva Vimāna Vatthu 334). — neuter ground: Peta Vatthu II 102 (yāva bhummā down to the ground); varia lectio bhūm(i). 2. the locative case Paramatthajotikā I 106, 111, 224; Paramatthajotikā II 140, 210, 321, 433; Peta Vatthu Commentary 33.

-attharaṇa "earth-spread," a ground covering,mat, carpet Vinaya I 48; II 208; IV 279;
-antara "earth-occasion," i.e.
(1) sphere of the earth, plane of existence Milindapañha 163; as 296.
(2) in °pariccheda discussion concerning the earth, i.e. cosmogony as 3;
-antalikkha earthly and celestial, over earth and sky (of portents) Milindapañha 178. The form would correspond to Sanskrit bhaum-āntarīkṣa;
-jāla "terrestrial net (of insight) gift of clear sight extending over the globe (perhaps to find hidden treasures) Paramatthajotikā II 353 (term of avijjā, science or magic art). cf. bhūri-kamma and bhūri-vijjā;
-ṭṭha
(a) put into the earth, being in the earth, found on or in the earth, earthly Vinaya III 47.
(b) standing on the earth Dhammapada 28.
(c) resting on the earth Milindapañha 181. Also as °ka living on earth, earthly (of gods) Jātaka III 87;
-deva a terrestrial deva or fairy Aṅguttara Nikāya IV 118; Paṭisambhidāmagga II 149; Sammohavinodanī 12; Dhammapada I 156; Vimāna Vatthu 334; Peta Vatthu Commentary 5, 43, 55, 215, 277;
-devatā = °deva Jātaka IV 287 (= yakkha); Paramatthajotikā I 120.

:: Bhummi1 (feminine) [from bhumma] that which belongs to the ground, i.e. a plane (of existence), soil, stage (as technical term in philosophy) as 277 (°y-āpatti), 339 (the same), 985 (dukkha°), 1368, 1374f. (see Buddhist Manual of Psychological Ethics 231, note 6).

:: Bhummi2 [old vocative of bhumma] a vocative of friendly address "my (dear) man" (literal terrestrial) Vinaya II 304 (= piyavacanaṁ Samantapāsādikā I 1298).

:: Bhuṅkaraṇa (adjective/noun) [bhu + kṛ, see bhukka] making "bhu," i.e. bow-wow, barking Jātaka VI 355 (°sunakha); varia lectio bhu-bhukka-sadda-karaṇa.

:: Bhuñjaka (adjective) [from bhuñjati1] eating, one who eats or enjoys, in °sammuti definition of "eater," speaking of an eater, declaration or statement of eating Sammohavinodanī 164.

:: Bhuñjana (neuter) [from bhuñjati1] taking food, act of eating, feasting Jātaka IV 371 (°kāraṇa); Peta Vatthu Commentary 184.

-kāla meal-time Dhammapada I 346.

:: Bhuñjati1 [bhuj to Latin fruor, frūx = English fruit, frugal etc.; Gothic brūkjan = Anglo-Saxon brūkan = German brauchen. Dhatupāṭha 379 (and Dhātum 613) explains bhuj by "pālanajjhohāresu," i.e. eating and drinking for the purpose of living] to eat (in general), to enjoy, make use of, take advantage of, use Sutta-Nipāta 102, 240, 259, 619; Dhammapada 324; Puggalapaññatti 55. potential bhuñjeyya Sutta-Nipāta 400; Dhammapada 308, 2nd plural bhuñjetha Dhammapada 70; Mahāvaṁsa 25, 113. Imperative 2nd medium bhuñjassa Saṁyutta Nikāya V 53; 3rd active bhuñjatu Saṁyutta Nikāya I 141; Sutta-Nipāta 479; bhuñjassu Sutta-Nipāta 421; present participle bhuñjanto Jātaka III 277: bhuñjamāna Theragāthā 12; Sutta-Nipāta 240. Future 1st singular bhokkhaṁ [Sanskrit bhoksyāmi] Jātaka IV 117. Preterit 1st singular bhuñjiṁ Milindapañha 47; 3rd singular bhuñji Jātaka IV 370; 3rd plural abhuñjiṁsu Theragāthā 922; abhuñjisuṁ Mahāvaṁsa 7, 25. Gerund bhutvā Jātaka III 53 (= bhuñjitvā commentary); Dhammapada I 182; bhutvāna Sutta-Nipāta 128. gerund bhuñjitabba Mahāvaṁsa 5, 127. infinitive bhottuṁ: see ava°. past participle bhutta. — causative bhojeti (q.v.). cf. bhoga, bhojana, bhojanīya, bhojja; also desiderative past participle bubbhukkhita; and ābhuñjati.

:: Bhuñjati2 [bhuj to purify, cleanse, sift, not given in this meaning by Dhātup. cf. Avesta buxti purification buj to clean, also Latin fungor (to get through or rid of, cf. English function), Gothic us-baugjan to sweep; Pāḷi paribhuñjati 2, paribhojaniya and vinibbhujati. See Kern, Toevoegselen page 104, sub voce bhujissa] to clean, purify, cleanse: see bhuja2 and bhujissa, also bhoja and bhojaka.

:: Bhusa1 [cf. Vedic busa (neuter) and buśa (masculine)] chaff, husks Aṅguttara Nikāya I 241 (°āgāra chaff-house); Dhammapada 252 (opuṇāti bhusaṁ to sift husks); Udāna 78; Peta Vatthu III 41; III 107; Vimāna Vatthu 47 (tiṇa° litter).

:: Bhusa2 (adjective) [cf. Vedic bhṛśa] strong, mighty, great Dhammapada 339 (taṇhā = balavā Dhammapada IV 48); Jātaka V 361 (daṇḍa = daḷha, balavā commentary). — neuter bhusaṁ (adverb) much, exceedingly, greatly, vehemently. In compounds bhusaṁ° and bhusa°. — Saṁyutta Nikāya I 69; Jātaka III 441; IV 11; V 203 (bhusa-dassaneyya); VI 192; Vimāna Vatthu 69; Peta Vatthu 338; IV 77; Milindapañha 346; Paramatthajotikā II 107 ("verbum intensivum"); Saddhammopāyana 289.

:: Bhusati and Bhussati [perhaps a legitimate form for Sanskrit bhaṣate (see Pāḷi bhasati), with u for a, so that the suggested correction of bhusati to bhasati (see under bhasati) is unfounded] to bark Sumaṅgalavilāsinī I 317 (bhusati; vv.ll. bhussati and bhūsati); Dhammapada I 171, 172. — See also bhasati and bhukka; — past participle bhusita.

:: Bhuseti [denominative from bhusa2 = *bhṛśayati; but not certain, may have to be read bhūseti, to endeavour, cf. Sanskrit bhūṣati] to make strong, to cause to grow (?) Jātaka V 218 (commentary explains by "bhusaṁ karoti, vaḍḍheti" page 224).

:: Bhusikā (feminine) [from bhusa1] chaff Aṅguttara Nikāya I 242; Vinaya II 181.

:: Bhusita [past participle of bhusati] barking Jātaka IV 182 (°sadda, barking, noise). See also bhasita.

:: Bhutta [past participle of bhuñjati1; Sanskrit bhukta]
1. (passive) eaten, being eaten Sutta-Nipāta page 15; Dhammapada 308; impersonal eating Vinaya IV 82 (bhuttaṁ hoti). Also °geha eating house Jātaka V 290, and in phrase yathā-bhuttaṁ bhuñjatha "eat according to eating," i.e. as ought to be eaten, eating in moderation Dīgha Nikāya II 173 (where Rhys Davids, Dialogues of the Buddha II 203, translates "ye shall eat as ye have eaten") = III 62, 63 (where Rhys Davids, Dialogues of the Buddha III 64 translates "enjoy your possessions as you have been wont to do"; see note ibid). We should favour a translation in the first sense. — dubbhuttaṁ, indigestible. 2. (Medium cf. bhuttar) having eaten, one who has eaten Milindapañha 370 (sace bhutto bhaveyyāhaṁ); also in phrase bhutta-pātar-āsa after having eaten breakfast Jātaka II 273; Dhammapada IV 226.

-āvasesa the remainder of a meal Vinaya II 216.

:: Bhuttar [agent noun from bhuj, cf. Sanskrit bhoktṛ already Vedic and Epic] one who eats or has eaten, or enjoys (cf. bhutta 2) Jātaka V 465 (ahaṁ bhuttā bhakkhaṁ ras'uttamaṁ).

:: Bhuttavant (adjective) [bhutta + vant] having eaten, one who has eaten Jātaka V 170 (= kata-bhatta-kicca); Vimāna Vatthu 244.

:: Bhuttāvin (adjective) [bhutta + suffix °āvin, corresponding to Vedic °āyin] having eaten, one who has had a meal; nominative singular bhuttāvī Vinaya IV 82; Milindapañha 15 (+ onīta-pattapāṇi); Peta Vatthu Commentary 23 (+ pavārita); Paramatthajotikā II 58; instrumental bhuttāvinā Vinaya IV 82; genitive dative bhuttāvissa Dīgha Nikāya II 195. Accusative bhuttāviṁ Vinaya I 213; Sutta-Nipāta page 111 (+ onīta-pattapāṇiṁ); Jātaka V 170; nominative plural bhuttāvī Vinaya IV 81, and bhuttāvino Saṁyutta Nikāya IV 289.

:: Bhuvi see bhū.

:: Bhuyya the regular Pāḷi representative of Sanskrit bhūyas (comparative); for which usually bhiyyo (q.v.). Only in compound yebhuyyena (q.v.).

:: Bhū1 [from bhū] (adjective) being, (noun) creature, living being in pāṇa-bhū a living being (a breathing being) Jātaka V 79 (= pāṇa-bhūta commentary).

:: Bhū2 (feminine) [from bhū, otherwise bhūmi] the earth; locative bhuvi according to Kaccāyana; otherwise bhuvi is preterit 3rd singular; of bhū: see Pischel, Prākrit Grammar §516; Geiger, Pāḷi Grammar §86.5.

:: Bhūja [cf. late Sanskrit bhūrja, with which related Latin fraxinus ash, Anglo-Saxon beorc = English birch, German birke] the Bhūrja tree, i.e. a kind of willow Jātaka V 195, 405 (in both places = ābhujī), 420.

:: Bhūkuṭi (feminine) [a different spelling of bhakuṭi, q.v. — cf. Sanskrit bhṛkuti and bhrukuṭi] frown, anger, superciliousness Majjhima Nikāya I 125 (varia lectio bhakuṭi and bhā°); Jātaka V 296.

:: Bhūma (—°) [= bhūmi]
1. (literal) ground, country, district Saṁyutta Nikāya III 5 (pacchā° the Western district).
2. (figurative) ground, reason for, occasion; stage, step Sutta-Nipāta 896 (avivāda° ground of harmony; according to Paramatthajotikā II 557 epithet of Nibbāna).

:: Bhūmaka (and °ika) (adjective) (only —°) [from bhūma, or bhūmi]
1. having floors or stories (of buildings) as dve° pāsāda Dhammapada I 414; pañca° pāsāda a palace with five stories Jātaka I 58, 89; satta° with seven stories (pāsāda) Dhammapada II 1, 260. The form °ika at Dhammapada I 182 (dve° geha).
2. belonging to a place or district, as jāti° from the land of (their) birth Majjhima Nikāya I 147; pacchā° from the western country Saṁyutta Nikāya IV 312 (brāhmaṇā).
3. being on a certain plane or in a certain state, as paritta° and mahā° Vibhaṅga 340 te° in 3 planes Paramatthajotikā II 4 (of the five khandhas), 510 (°vaṭṭa); Dhammapada I 36 (kusala), 305 (°vaṭṭa); IV 69 (tebhūmaka-vaṭṭa-saṅkhātaṁ Māra-bandhanaṁ), 72 (°dhammā); catu° in four planes as 296 (°kusala); Dhammapada I 35 (°citta). The form °ika at Dhammapada I 288 (with reference to citta).

:: Bhūmi (feminine) [cf. Vedic bhūmi, Avesta būmiś soil, ground, to bhū, as in bhavati, cf. Greek ϕύσις etc. See bhavati]
1. (literal) ground, soil, earth Vinaya II 175; Sutta-Nipāta 418 (yāna° carriage road); Peta Vatthu I 1014; Paramatthajotikā II 353 (heṭṭhā-bhūmiyaṁ under the earth); Dhammapada I 414 (the same, opposite upari-bhūmiyaṁ).
2. place, quarter, district, region Majjhima Nikāya I 145 (jāti° district of one's birth); Sutta-Nipāta 830 (vighāta°); Cullaniddesa §475 (danta°); Dhammapada I 213 (āpāna°); Peta Vatthu Commentary 80 (susāna°). — uyyāna° garden (place or locality) Vimāna Vatthu 6419; Peta Vatthu II 129; Jātaka I 58.
3. (figurative) ground, plane, stage, level; state of consciousness, Vinaya. I 17; Vibhaṅga 322f.; Visuddhimagga 126, 442 (with reference to the four Paṭisambhidā, as sekha-bhūmi and asekha-bhūmi), 517 (paññā°-niddesa). Usually —°: indriya° Nettipakaraṇa 192; dassana° plane of insight Nettipakaraṇa 8, 14, 50; sukha° ground for happiness Dhammasaṅgani 984 (cf. as 214). bhūmi-t-taya the 3 stages, viz. kāmāvacara, rūpāvacara, lokuttara Visuddhimagga 493. — plural bhūmiyo Paṭisambhidāmagga II 205 = Visuddhimagga 384 (Applied to the four jhānas); purisa° (aṭṭha p. bh. eight stages of the individual; viz. manda-bhūmi, khiḍḍā°, vīmaṁsana°, ujugata°, sekha°, samaṇa°, jina°, panna°, or as translated by Rhys Davids in Dialogues of the Buddha I 72, under "eight stages of a prophet's existence"; babyhood, playtime, trial time, erect time, learning time, ascetic time, prophet time and prostrate time. cf. the ten decades of man's life, as given by Buddhaghosa at Visuddhimagga 619). — Buddhaghosa, when defining the 2 meanings of bhūmi as "mahā-paṭhavī" and as "citt'uppāda " (rise of thought) had in view the distinction between its literal and figurative meaning. But this definition (at as 214) is vague and only popular. — An old locative of bhūmi is bhumyā, e.g. Jātaka I 507; V 84. Another form of bhūmi at end of compounds is bhūma (q.v.).

-kampa shaking of the ground, earthquake Milindapañha 178;
-gata "gone into the soil," i.e. hiding, stored away Jātaka I 375;
-ghana thick soil Paramatthajotikā II 149, cf. paṭhavi-ghana ibid. 146;
-tala ground (°surface) Peta Vatthu Commentary 186;
-padesa place or region upon the earth Jātaka VI 95;
-pappaṭaka outgrowths in the soil Dīgha Nikāya III 87 = Visuddhimagga 418;
-pothana beating the ground Dhammapada I 171;
-bhāga division of the earth, district Jātaka I 109; V 200; Vimāna Vatthu 125; Peta Vatthu Commentary 29, 154;
-laddh'- (uppanna) acquired on a certain stage of existence Paramatthajotikā II 4;
-saya lying or sleeping on the ground Dhammapada II 61.
[BD]: -gata "Gone to ground", of animals seeking safety in their burrows, and figuratively of men.

:: Bhūnaha [difficult to explain; is it an old misspelling for bhūta + gha? The latter of han?] a destroyer of beings Sutta-Nipāta 664 (vocative bhūnahu, explained by Paramatthajotikā II 479 as "bhūti-hanaka vuddhi-nāsaka "; vv.ll. bhūnahaṭa, bhūnahoṭa, bhūhata, all showing the difficulty of the archaic word); Jātaka V 266 (plural bhūnahuno, explained by commentary 272 as "isīnaṁ ativattāro attano vaḍḍhiyā hatattā bh."). cf. Majjhima Nikāya I 502 ("puritanical" suggested by Lord Chalmers).

:: Bhūri1 (feminine) [cf. late Sanskrit bhūr] the earth; given as name for the earth (paṭhavi) at Paṭisambhidāmagga II 197; see also definition at as 147. Besides these only in 2 doubtful compounds, both resting on demonology, viz. bhūri-kamma Dīgha Nikāya I 12, explained as "practices to be observed by one living in a bhūrighara or earth-house" (?) Sumaṅgalavilāsinī I 97, but cf. Vedic bhūri-karman "much effecting"; and bhūrivijjā Dīgha Nikāya I 9, explained as "knowledge of charms to be pronounced by one living in an earth-house" (?) Sumaṅgalavilāsinī I 93. See Dialogues of the Buddha I 18, 25. The meaning of the terms is obscure; there may have been (as Kern rightly suggests: see Toevoegselen sub voce) quite a different popular practice behind them, which was unknown to the later commentator. Kern suggests that bhūri-vijjā might be a secret science to find gold (digging for it: science of hidden treasures), and °kamma might be "making gold" (alchemistic science). Perhaps the term bhumma-jāla is to be connected with these two.

:: Bhūri2 (adjective) [cf. Vedic bhūri] wide, extensive, much, abundant, as 147 (in definition of the term bhūri1, i.e. earth); otherwise only in compounds: °pañña (adjective) of extensive wisdom, very wise Saṁyutta Nikāya IV 205; Sutta-Nipāta 346, 792, 1097, 1143; Peta Vatthu III 55; Paṭisambhidāmagga II 197 ("paṭhavī-samāya vitthatāya vipulāya paññāya samannāgato ti bhūripañño," with other definitions); Mahāniddesa 95 (same explanation as under Paṭisambhidāmagga II 197); Cullaniddesa §415 commentary (the same). °paññāṇa (adjective) same as °pañña Sutta-Nipāta 1136 (cf. Cullaniddesa §480); °medhasa (adjective) very intelligent Saṁyutta Nikāya I 42, 174; III 143; Aṅguttara Nikāya IV 449; Sutta-Nipāta 1131, 1136; Theragāthā 1266; Peta Vatthu III 77.

:: Bhūrī (feminine) [is it original? cf. Buddhist Hybrid Sanskrit bhūri in same sense at Lalitavistara 444, 541; Mahāvastu III 332] knowledge, understanding, intelligence Dhammapada 282, quoted at as 76 (explained as termed so because it is as widespread as the earth; Dhammasaṅgani 16; Dhammapada III 421; same explanation at as 148); Jātaka VI 415.

:: Bhūsana (neuter) [from bhūṣ] ornament, decoration Visuddhimagga 10 (yatino-sīla-bhūsana-bhūsitā contrasted to rājāno muttāmaṇi-vibhūsitā).

:: Bhūsā (feminine) [from bhūṣ] ornament, decoration, only in compound bhūsa- (read bhūsā-)dassaneyya beautiful as an ornament Peta Vatthu III 32.

:: Bhūseti [causative of bhūṣ, to be busy; in meaning "to adorn" etc. Explained at Dhatupāṭha 315, 623 by "alaṅkāra"] to adorn, embellish, beautify. Only in past participle bhūsita adorned with (—°) Peta Vatthu II 952, 127; III 35; Jātaka VI 53. cf. vi°.

:: Bhūta [past participle of bhavati, Vedic etc. bhūta] grown, become; born, produced; nature as the result of becoming. The (exegetical) definition by Buddhaghosa of the word bhūta is interesting. He (at Papañcasūdanī I 31) distinguishes the following seven meanings of the term:
(1) animate nature as principle, or the vital aggregates (the five khandhas), with reference Majjhima Nikāya I 260;
(2) ghosts ( amanussā) Sutta-Nipāta 222;
(3) inanimate nature as principle, or the elements (the four dhātus) Saṁyutta Nikāya III 101 (mahābhūtā);
(4) all that exists, physical existence in general (vijjamānaṁ) Vinaya IV 25 (bhūtaṁ);
(5) what we should call a simple predicative use, is exemplified by a typical dogmatic example, viz. "kālaghaso bhūto," where bhūta is given as meaning khīṇāsava (Arahant) Jātaka II 260;
(6) all beings or specified existence, animal kingdom (sattā) Dīgha Nikāya II 157;
(7) the vegetable kingdom, plants, vegetation (rukkhādayo) Vinaya IV 34 (as bhūta-gāma).
Meanings:
1. bhūtā and bhūtāni (plural) beings, living beings, animate nature Sutta-Nipāta 35 (explained at Cullaniddesa §479 as 2 kinds, viz. tasā and thāvarā, movable and immovable; Saṁyutta Nikāya II 47 (Kindred Sayings II 36) mind and body as come-to-be; Dhammapada 131 (bhūtāni), 405; Majjhima Nikāya I 2f. (paṭhavī, āpo etc., bhūtā, devā, Pajāpatī etc.), 4; Papañcasūdanī I 32. The plural neuter bhūtāni is used as plural to meaning 2; viz. inanimate nature, elements, usually enumerated under term mahā-bhūtāni.
2. (neuter) nature, creation, world Majjhima Nikāya I 2 (bhūte bhūtato sañjānāti recognises the beings from nature, i.e. from the fact of being nature); as 312 (°pasāda-lakkhaṇa, see Expositor 409). See compounds °gāma, °pubba (?).
3. (neuter adjective) that which is, i.e. natural, genuine, true; neuter truth; negative abhūta falsehood, lie Sutta-Nipāta 397; Peta Vatthu Commentary 34. See compounds °bhāva, °vacana, °vāda.
4. a supernatural being, ghost, demon, yakkha; plural bhūtā guardian genii (of a city) Jātaka IV 245. See compounds °vijja, °vejja.
5. (—°) past participle in predicative use (cf. on this meaning Buddhaghosa's meaning No. 5, above):
(a) what has been or happened; viz. mātu-bhūtā having been his mother Peta Vatthu Commentary 78; abhūtapubbaṁ bhūtaṁ what has never happened before happened (now) Sumaṅgalavilāsinī I 43 (in explanation of abbhuta);
(b) having become such and such, being like, acting Anglo-Saxon being, quasi (as it were), consisting of, e.g. andha° blind, as it were Jātaka VI 139; aru° consisting of wounds Dhammapada III 109; udapāna° being a well, a well so to speak Peta Vatthu Commentary 78; opāna° acting as a spring Aṅguttara Nikāya IV 185; hetu° as reason, being the reason Peta Vatthu Commentary 58; cf. cakkhu° having become an eye of wisdom. Sometimes bhūta in this use hardly needs to be translated at all.

-kāya body of truth Dhammapada I 11;
-gāma vegetation, as trees, plants, grass, etc. Under bhūtagāma Buddhaghosa understands the five bīja-jātāni (5 groups of plants springing from a germinative power: see bīja), viz. mūla-bījaṁ, khandha°, phala°, agga°, bīja°. Thus in commentary on Vinaya IV 34 (the so-called bhūtagāma-sikkhāpada, quoted at Dhammapada III 302 and Paramatthajotikā II 3); cf. Majjhima Nikāya III 34; Jātaka V 46; Milindapañha 3, 244;
-gāha possession by a demon Milindapañha 168 (cf. Divyāvadāna 235);
-ṭṭhāna place of a ghost Paramatthajotikā I 170;
-pati
(a) lord of beings Jātaka V 113 (of Inda); VI 362 (the same); Vimāna Vatthu 641 (the same).
(b) lord of ghosts, or yakkhas Jātaka VI 269 (of Kuvera);
-pubba
(a) as adjective (—°) having formerly been so and so, as mātā bhūtapubbo satto, pitā etc. Saṁyutta Nikāya II 189f.; also at Paramatthajotikā II 359 (Bhagavā kuṇāla-rājā bhūtapubbo). (b) as adverb (bhūtapubbaṁ) meaning: before all happening, before creation, at a very remote stage of the world, in old times, formerly Vinaya II 201; Dīgha Nikāya I 92; II 167, 285, 337; Majjhima Nikāya I 253; III 176; Saṁyutta Nikāya I 216, 222, 227; IV 201; V 447; Aṅguttara Nikāya IV 136 = Visuddhimagga 237; Aṅguttara Nikāya IV 432; Jātaka I 394; Dhammapada I 56;
-bhavya past and future Dīgha Nikāya I 18;
-bhāva truthful character, negative a° Peta Vatthu Commentary 14;
-vacana statement of reality or of the truth Paramatthajotikā II 336;
-vādin truthful, speaking the truth Majjhima Nikāya I 180; Dīgha Nikāya III 175; Puggalapaññatti 58; a° untruthful Dhammapada 306; Jātaka II 416;
-vikāra a natural blemish, fault of growth, deformity Paramatthajotikā II 189 (opposite nibbikāra);
-vijjā knowledge of demons, exorcism Dīgha Nikāya I 9; Dhammapada I 93, cf. Dialogues of the Buddha I 17);
-vejja a healer of harm caused by demons, an exorcist Vinaya IV 84; Jātaka II 215; III 511; Milindapañha 23.

:: Bhūtanaka [cf. Sanskrit bhūtṛṇa] a fragrant grass; Andropogon schoenanthus Jātaka VI 36 (= phanijjaka); Visuddhimagga 543 (so varia lectio for Text bhūtinaka).

:: Bhūtatta (neuter) [abstract from bhūta] the fact of having grown, become or being created (i.e. being creatures or part of creation) Visuddhimagga 310 (in definition of bhūtā); Papañcasūdanī I 32 (the same).

:: Bhūtika (adjective) (—°) in compound cātummahā° belongs to the whole expression, viz. composed of the four great elements Majjhima Nikāya I 515.

:: Bidala (adjective/noun) [cf. Sanskrit vidala in same meaning, from vi + dal]
1. a kind of pulse, split pea Jātaka IV 353 (= mugga), in °sūpa haricot soup Jātaka IV 352.
2. A split bamboo cane, in °mañcaka a bedstead made of laths of split bamboo, the use of which is given as one of the characteristic features of the ascetic life Vinaya II 149; Jātaka I 9; Dhammapada I 135.

:: Bila1 (neuter) [Vedic bila, perhaps from bhid to break, cf. [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen 12, 123. Thus already explained by Dhatupāṭha 489: bila bhedane] a hole, den, cave Aṅguttara Nikāya II 33 = Saṁyutta Nikāya III 85; Theragāthā 189; Mahāniddesa 362; Jātaka I 480; II 53; VI 574 (= guhā commentary); Milindapañha 151; Saddhammopāyana 23. — kaṇṇa° orifice of the ear Visuddhimagga 195; vammīka° ant's nest Jātaka IV 30; sota° = kaṇṇa° as 310.

-āsaya (adjective) living in holes, a cave-dweller, one of the four classes of animals (bil°, dak°, van°, rukkh°) Saṁyutta Nikāya III 85 = Aṅguttara Nikāya II 33; Mahāniddesa 362; Buddhavaṁsa II 97; Jātaka I 18.

:: Bila2 (neuter) [identical with bila1] a part, bit Jātaka VI 153 (°sataṁ 100 pieces); ablative bilaso (adverb) bit by bit Majjhima Nikāya I 58 = III 91 (varia lectio vilaso). At Jātaka V 90 in compound migābilaṁ (maṁsaṁ) it is doubtful whether we should read migābilaṁ (thus, as we have done, taking ābila = āvila), or migā-bilaṁ with a lengthened metri causā, as the commentary seems to take it (migehi khādita-maṁsato atirittaṁ koṭṭhāsaṁ).

-kata cut into pieces, made into bits Jātaka V 266 (read macchā bilakatā yathā for macchābhīlā katā y.). The commentary here (page 272) explains as koṭṭhāsa-kata; at Jātaka VI 111 however the same phrase is interpreted as puñja-kata, i.e. thrown into a heap (like fish caught by a fisherman in nets). Both passages are applied to fish and refer to tortures in Niraya.

:: Bila3 [cf. Sanskrit viḍa] a kind of salt Vinaya I 202; Majjhima Nikāya II 178, 181.

:: Bilaṅga [etymology doubtful; one compares both Sanskrit viḍaṅga the plant Embelia ribes, and vilaṅga the plant Erycibe paniculata] sour gruel Jātaka VI 365 (= kañjiya); usually in stock phrase kaṇājaka bilaṅga-dutiya (seed-cake?) accompanied by sour gruel Vinaya II 77, 78; Saṁyutta Nikāya I 90; Aṅguttara Nikāya I 145; IV 392; Jātaka I 228; III 299; Paramatthajotikā II 94; Dhammapada III 10 (varia lectio pilaṅka-°akaṁ); IV 77; Vimāna Vatthu 222, 298 (bilaṅka°).

-thālika a certain torture, called "gruel-pot" (should there be any relation to bila-kata under bila2?) Aṅguttara Nikāya I 47; II 122; Cullaniddesa §604 (varia lectio khil°); Milindapañha 197, 290, 358 (all passages in standard setting).

:: Bilaṅgika (adjective) living on sour gruel; name of a class of brāhmaṇas at Rājagaha Saṁyutta Nikāya I 164.

:: Billa [cf. Vedic bilva] fruit of the Bilva tree, Ægle marmelos or Bengal quince, only in one stock phrase where its size is compared with sizes of smaller fruits, and where it is preceded by āmalaka Saṁyutta Nikāya I 150 = Aṅguttara Nikāya IV 170 (vv.ll. villa, bila, beḷu, bilāla) = Sutta-Nipāta 125 (vv.ll. pillā billā, billa; Text reading after Sinhalese mss billi). cf. derivations bella and beluva.

:: Biḷāla1 [see biḷāra] a cat Jātaka I 110; II 244; VI 593. pakkha° a flying fox Jātaka VI 538.

:: Biḷāla2 [see bila3] a kind of salt Abhidhānappadīpikā 461.

:: Biḷālī (feminine) [feminine of biḷāla = biḷāra, cf. Sanskrit biḍālī, also name of a plant, see on Prākrit chira-birālī = Sanskrit kṣīra-biḍālī Pischel, Prākrit Grammar §241] a bulbous plant, a tuber Jātaka IV 46 (= °vallīkanda, cf. gloss latātanta on kalamba), 371 (= °kanda commentary page 373); VI 578. cf. takkaḷa.

:: Biḷāra [etymology uncertain, probably a loan-word; cf. late Sanskrit biḍāla and see also Pāḷi biḷāla. The Prākrit forms are birāla and virāla, feminine birālī] a cat Dīgha Nikāya II 83; Majjhima Nikāya I 128, 334; Saṁyutta Nikāya II 270; Aṅguttara Nikāya III 122 (viḷāra); V 202, 289; Theragāthā 1138; Jātaka I 461 (as representing deceit), 480; V 406, 416, 418; Milindapañha 118; Dhammapada II 152; Puggalapaññatti 225. On biḷārain similes cf. JPTS, 1907, 116.

-nissakkana (-matta) (large enough) for a cat to creep through Aṅguttara Nikāya V 195;
-bhastā (a bag of) catskin Majjhima Nikāya I 128 (explained by Buddhaghosa as "biḷāra-camma-pasibbako"); Theragāthā 1138. At both passages in similes.

:: Biḷārikā (feminine) [cf. Sanskrit biḍālikā] a she-cat Jātaka III 265.

:: Biḷibiḷikā (feminine) [onomatopoetic cf. English babble] tittle-tattle Saṁyutta Nikāya I 200 = Theragāthā 119. Mrs. Rhys Davids (Psalms of the Brethren 106 note) translates "fingle-fangle," noting the commentator's paraphrase "vilivilikriyā" (literally sticky-sticky-action?).

:: Bimba (neuter) [cf. Classical Sanskrit bimba]
1. shape, image (= paṭimā Vimāna Vatthu 168) Saṁyutta Nikāya I 134 (translation "puppet"); V 217 (vimba); Jātaka V 452. In phrase cittakataṁ bimbaṁ it refers to the human body ("the tricked-out puppet-shape" Psalms of the Brethren 303): Majjhima Nikāya II 64 = Theragāthā 769 = Dhammapada 147 = Vimāna Vatthu 47, cf. Dhammapada III 109 (= attabhāva).
2. the red fruit of Momordica monadelpha, a species of amaranth [cf. Sanskrit bimba and bimbī, a kind of gourd] Jātaka III 478; VI 457, 591; Vimāna Vatthu 366 (kañcana°-vaṇṇa of the colour of the golden Bimba) Dhammapala at Vimāna Vatthu 168 takes it as bimba 1 = paṭimā; Dhammapada I 387 (°phala, with reference to red lips). bimboṭṭha (feminine °ī) (having) red lips Jātaka III 477; VI 590 (nigrodhapatta-bimb'oṭṭhī) Therīgāthā Commentary 133 (Apadāna verse 57). The Sanskrit vimbī according to Abhidh-r-m 2, 48 is equal to oṣṭhī, a plant (Bryonia grandis?).

-oṭṭhi see above 2;
-ohana [second part either = *ūhana vāhana "carrying," or contracted form of odahana from ava + dhā, i.e. *odhana *ohana "putting down," or still more likely for ūhana as seen in ūhanati2 2 from ud + hṛ raising lifting up] a pillow Vinaya I 47 (bhisi°); II 76, 150, 208, 200, 218; III 90, 119 (bhisi°); IV 279; Saṁyutta Nikāya II 268; Aṅguttara Nikāya III 240; Sammohavinodanī 365; Visuddhimagga 79. See also bhisi1;
-jāla [BR. bimbajā?] the Bimba tree, Momordica monadelpha (literal net of b. fruits) Jātaka I 39; VI 497 (cf. page 498 rattaṅkura-rukkhaṁ probably with varia lectio to be read ratta-kuravaka°, see bimbi-jāla); Buddhavaṁsa xvI 19.

:: Bimbaka = bimba 2; Vimāna Vatthu 168.

:: Bimbi (or bimbī) [= Sanskrit bimbī, see bimba] gold, of golden colour Sumaṅgalavilāsinī I 280 = Paramatthajotikā II 448 (in Buddhaghosa's fanciful etymology of king Bimbisāra, viz. bimbī ti suvaṇṇaṁ, sārasuvaṇṇa-sadisa-vaṇṇatāya B.).

-jāla the red amaranth tree, the bodhi tree of the former Buddha Dhammadassin Jātaka I 39; V 155. At Jātaka VI 497, 498 the form is bimbajāla. The commentary explanation gives ratta-kuravaka as a synonym.

:: Bindu [cf. Vedic bindu and vindu]
1. A drop, usually a drop of water Sutta-Nipāta 392, 812 (uda°); Jātaka I 100; Visuddhimagga 531 (madhu°); Therīgāthā Commentary 281; Peta Vatthu Commentary 98 (udaka°).
2. a spot (cf. SBE xvII 155) Visuddhimagga 222 (°vicitvā gāvī a spotted cow).
3. (as adjective) one of the eight qualities of perfect sound (brahma-ssara, with reference to the voice of Brahmā and of Buddha, cf. aṭṭhaṅga), which are given at Dīgha Nikāya II 211 = 227 as (saro hoti) vissaṭṭho ca viññeyyo ca mañjū ca savanīyo ca bindu [vv.ll. bandu and bhindu] ca avisārī ca gambhīro ca ninnādī ca. We may translate by "full, close, compact" (Dialogues of the Buddha II 245 "continuous"). See also below °ssara.

-tthanī having breasts round as a bubble Jātaka V 215;
-bindu(ṁ) drop by drop Sumaṅgalavilāsinī I 218;
-matī (feminine) proper name of a courtesan of Pāṭaliputta in the time of Asoka Milindapañha 121 sq;
-matta measuring a drop, even a drop Peta Vatthu Commentary 100, 104 (eka °ṁ);
-sāra proper name of king of India, father of Asoka Dīpavaṁsa V 101; VI 15; Mahāvaṁsa V 18, 19;
-ssara a full rounded voice Sutta-Nipāta 350 (referred by Paramatthajotikā II to a Mahāpurisa); adjective having a full voice (see above bindu 3) Peta Vatthu III 34 (Text vindu°, varia lectio bindu°; Peta Vatthu Commentary explains by avissaṭṭha-ssara sampiṇḍita-ssara, i.e. "continuous"); Jātaka II 439 (= bindhunā avisaṭena piṇḍitena sarena samannāgata commentary); V 204, 299 (= sampiṇḍita-ghana-ssara); VI 518 = 581 (= piṇḍita-ssara commentary).

:: Bībhaccha (adjective) [cf. Epic Sanskrit bībhatsa, bībhatsate to feel disgust. Not a desiderative from bādhate: see Walde, Latin Wörterbuch sub voce fastidium] disgusting, awful, horrible, dreadful Jātaka II 276; IV 71 (°vaṇṇa), Saddhammopāyana 603. °dassana a disgusting sight, horrible to behold Jātaka I 171; Peta Vatthu Commentary 32, 56, 68, 99 (all with reference to petas). — The spelling bhībhaccha (after bhī) is sometimes found, e.g. At Jātaka I 61; IV 491; V 42.

:: Bīja (neuter) [cf. Vedic bīja]
1. seed, germ, semen, spawn. Used very frequently in figurative sense: see on similes JPTS, 1907, 116. — Dīgha Nikāya I 135 (°bhatta seed-corn and food); III 44 (the five kinds: see below under °gāma); Majjhima Nikāya I 457; Saṁyutta Nikāya I 21, 134, 172, 227; III 54, 91; IV 315; Aṅguttara Nikāya I 32 (ucchu°), 135, 223, 229, 239; III 404; IV 237; V 213 (ucchu°); Sutta-Nipāta 77 (saddhā bījaṁ tapo vuṭṭhi, cf. Paramatthajotikā II 142f., where a detailed discussion on bīja is found), 209, 235 (khīṇa° adjective figurative); Jātaka I 242 (tiṇa°-ādīni grass and other seeds), 281; Peta Vatthu I 11; Visuddhimagga 555 (in simile); Paramatthajotikā I 194 (on Sutta-Nipāta 235, in another comparison); Saddhammopāyana 24, 270f., 318. nibbatta° (or nivatta°) (adjective) that which has dropped its seed (hence a lawful food) Vinaya I 215, cf. II 109; IV 35.
2. element, in udaka° whose element is the water Jātaka VI 160.

-gāma seed-group, seed-kingdom, seed-creation (opposite bhūta-gāma). There are five kinds of seeds usually enumerated, e.g. At Dīgha Nikāya I 5 (explained at Sumaṅgalavilāsinī I 77, translated at Dialogues of the Buddha I 6 and passim), viz. mūla°, khandha°, phalu°, agga°, bija°, or plants propagated by roots, cuttings, joints, buddings, shoots, seeds (Dialogues of the Buddha III 40: tubers, shoots, berries, joints, seeds). The same set occurs at Dīgha Nikāya III 44, 47; Vinaya IV 34; Paramatthajotikā II 144. — Without reference to the five kinds at Majjhima Nikāya III 34; Saṁyutta Nikāya V 46; Milindapañha 33;
-jāta species of seed Saṁyutta Nikāya III 54;
-bīja one of the five groups of edible or useful plants, falling under bījagāma. It is explained at Vinaya IV 35 and Sumaṅgalavilāsinī I 81 by the terms pubbaṇṇa (i.e. the seven dhaññāni or grains, sāli, vīhi, yava, godhūma, kaṅgu, varaka, kudrūsa) and aparaṇṇa (i.e. beans and other leguminous plants, and gourds such as mugga, māsa, tila, kulattha, alābu, kumbhaṇḍa);
-sakaṭa a cart (°load) of seeds Paramatthajotikā II 137.

:: Bījaka [from bīja] scion, offspring Vinaya III 18. — nīla° a waterplant Vinaya III 276 (commentary on Vinaya III 177).

:: Bījati and Bījanī are by-forms of vījati and vījanī (q.v.).

:: Bījin (—°) (adjective) [from bīja] having seed, only in compound eka° having one seed (for only one future life) left Aṅguttara Nikāya I 233; Saṁyutta Nikāya V 205; Nettipakaraṇa 189, cf. Aṅguttara Nikāya IV 380; Kathāvatthu II 471, see also Kv-a in JPTS 1889, 137.

:: Bīraṇa [cf. Sanskrit vīraṇa and vīraṇī-mūla = uśīra Abhidh-r-m 2, 467] a fragrant grass, Andropogon muricatum Saṁyutta Nikāya III 137; (here represented as larger than the kusa and babbaja grasses, smaller than a tree).

:: Bodha2 see pali°.

:: Bodhana (neuter) [from bodheti]
1. knowing Milindapañha 168 (cf. Saṁyutta Nikāya V 83).
2. (adjective) enlightening, teaching Buddhavaṁsa XxvI 22 (pacchima-jana°).

:: Bodhaneyya (adjective) [from bodheti, see bodhanīya] capable of being enlightened, to be taught the truth Buddhavaṁsa II 195 (jana); Milindapañha 169 (yena yogena bodhaneyyā sattā bujjhanti tena y. bodheti); otherwise in combination bodhaneyya-bandhavo the (Buddha's) relations (or fellow men) who are able to be enlightened Jātaka I 345 = Dhammapada I 367; Jātaka V 335.

:: Bodhanīya (adjective) [gerundive from bodheti] capable of being enlightened, worthy to be taught Buddhavaṁsa 5, 31. See also bodhaneyya.

:: Bodhetar [agent noun from bodheti] awakener, enlightener Mahāniddesa 457; Paṭisambhidāmagga I 174; Visuddhimagga 209.

:: Bodheti [causative of bujjhati]
1. to awaken to the truth, to enlighten Saṁyutta Nikāya I 170; Buddhavaṁsa II 195. Preterit bodhesi Visuddhimagga 209, abodhayi Buddhavaṁsa II 196 and bodhayi Buddhavaṁsa V 31; Xxv 6 infinitive bodhuṁ: see bujjhati, and bodhetuṁ Jātaka IV 393. gerundive bodhabba Dīgha Nikāya II 246; Aṅguttara Nikāya IV 136.
2. to make aware (of), to make known Jātaka VI 412; Paramatthajotikā II 444.

:: Bodhi1 (feminine) [from budh, cf. Vedic bodhin-manas having an attentive mind; ṛgvedav V 75, 5; VIII 82, 18] (supreme) knowledge, enlightenment, the knowledge possessed by a Buddha (see also sambodhi and sammā-sambodhi) Majjhima Nikāya I 356; II 95 = Dīgha Nikāya III 237 (saddho hoti, saddahati Tathāgatassa bodhiṁ); Dīgha Nikāya III 159 (anuttaraṁ pappoti bodhiṁ), 165 (the same); Saṁyutta Nikāya I 103, 196; V 197f.; Aṅguttara Nikāya II 66; Sammohavinodanī 310 (definition). bodhi consists of seven elements called bojjhaṅgā or sambojjhaṅgā, and is attained by the accomplishment of the perfections called bodhi-pācanā dhammā (see under compounds and cf. bodhi-pakkhiya-dhammā). The Buddha is said to have found the Path followed by former Buddhas, who "catusu satipaṭṭhānesu supatiṭṭhitacittā satta-bojjhaṅge yathā-bhūtaṁ bhāvetvā anuttaraṁ sammā-sambodhiṁ abhisambujjhiṁsu" Saṁyutta Nikāya V 160. The moment of supreme enlightenment is the moment when the Four Truths (ariya-saccāni) are grasped Saṁyutta Nikāya V 423. bodhi is used to express the lofty knowledge of an ascetic (bodhi-pa ribbājaka proper name Jātaka V 229f.), and the stage of enlightenment of the Pacceka Buddha (paccekabodhi Jātaka III 348; pacceka-bodhi-ñāṇa Jātaka IV 114; paccekasambodhi Paramatthajotikā II 73), as distinguished from sammāsambodhi.

-ṭṭhāna the state of bodhi, state of enlightenment Dīpavaṁsa II 61;
-pakkhika = pakkhiya (Aṅguttara Nikāya III 70 = 300; Theragāthā 900; cf. bodha°) belonging to enlightenment, usually referred to as the 37 bodhi-pakkhiyā dhammā qualities or items constituting or contributing to bodhi, which are the same as enumerated under bojjhaṅga (q.v.). They are enumerated and discussed at Visuddhimagga 678f. and mentioned at many other passages of the Abhidhamma, e.g. Vibhaṅga 244, 249; Nettipakaraṇa 31, 197, 240, 261; and in the commentaries, e.g. Jātaka I 275; III 290; V 483; Dhammapada I 230. When they are increased to 43 they include the above with the addition of anicca-saññā; dukkha°, anatta°, pahāna°, virāga°, nirodha-saññā, thus at Nettipakaraṇa 112, 237. In the older texts we do not find any numbered lists of the b.-p.-dhammā. At Aṅguttara Nikāya III 70 only indriyesu guttadvāratā, bhojane mattaññutā and jāgariyānuyoga are mentioned in connection with bodhipakkhikā dhammā in general. At Saṁyutta Nikāya V 227, 239f. (so read in Vibhaṅga preface xiv for 327, 337!) the term is applied to the five indriyas: saddh'indriyaṁ, viriy'indriyaṁ, sati'indriyaṁ, samādhi'indriyaṁ, paññ'indriyaṁ. A more detailed discussion of the bodhi-p.-dhammā and their mention in the Piṭakas is found in Mrs. Rhys Davids's preface to the Vibhaṅga edition, Puggalapaññatti xiv-xvi. Of Buddhist Hybrid Sanskrit passages may be mentioned Divyāvadāna 350 (saptatriṁśad-bodhi-pakṣān dharmān amukhī — kṛtya pratyekāṁ bodhiṁ sākṣātkṛtavantaḥ) and 616 (bodhipakṣāṁs tān dharmān Bhagavān saṁprakāśayati sma).

-paripāka the maturing of enlightenment Visuddhimagga 116;
-pācana ripening of knowledge (of a Buddha); adjective leading to enlightenment Buddhavaṁsa II 121f.; Cariyāpiṭaka I 1, 1 (cf. Jātaka I 22). It is a late term. The b. dhammā are the ten perfections (pāramiyo), i.e. dāna°, sīla°, nekkhamma°, paññā°, viriya°, khanti°, sacca°, adhiṭṭhāna°, mettā°, upekhā°;
-satta
1. a "bodhi-being," i.e. a being destined to attain fullest enlightenment or Buddhaship. a Bodhisatta passes through many existences and many stages of progress before the last birth in which he fulfils his great destiny. The "amhākaṁ Bodhisatto," or "our Bodhisatta" of the Buddhist Texts (e.g. Visuddhimagga 419 (imasmiṁ kappe ayam eva Bhagavā Bodhisatta-bhūto); Sumaṅgalavilāsinī I 259) refers to Gotama, whose previous existences are related in the Jātaka collection. These tales illustrate the wisdom and goodness of the future Buddha, whether as an animal, a god, or a human being. In his last existence before attaining Buddhahood he is a man. Reference is made to a Bodhisatta or the B. At very many places throughout the canon. See e.g. Majjhima Nikāya I 17, 163, 240; Saṁyutta Nikāya II 5; III 27; IV 233; V 263, 281, 317; Aṅguttara Nikāya II 130; III 240; IV 302, 439; Visuddhimagga 15, 116, 499; Paramatthajotikā II 52 (pacceka°), 67, 72. 2. name of the author of a Pāḷi grammar, used by Kaccāyana (not extant): see Windisch, Proceedings of XIVth Or. Congress, Vol. I 290.

-sambhāra (plural) conditions (literal materials) necessary for the attainment of bodhi Jātaka I 1; VI 595; Mbvs 12.

:: Bodhi2 [= bodhi1] the tree of wisdom, the sacred Bo tree, the fig tree (Assattha, Ficus religiosa) under which Gotama Buddha arrived at perfect knowledge. The tree is near the spot where Buddhagāya is now, about sixty miles from Patna. It is regarded by pilgrims as the centre of the world (cf. pathavī-nābhi mahā-bodhimaṇḍo Mbvs 79). It is also spoken of as Mahābodhi (e.g. Jātaka IV 228; Visuddhimagga 403). — Visuddhimagga 72, 299, 342; Dhammapada I 105; Therīgāthā Commentary 62; Sammohavinodanī 473.

-aṅgaṇa the courtyard in which the Bo tree stands Sumaṅgalavilāsinī I 191; Visuddhimagga 188 (°vatta); Sammohavinodanī 349;
-tala "Bodhi-foundation," i.e. the place or ground of the B. tree, otherwise Bodhi-maṇḍa Jātaka I 105; Mahābodhivaṁsa 9; Dhammapada I 117;
-pakka fruit of the Bo tree Jātaka IV 229;
-pādapa the Bodhi tree Mbhv 1;
-pūjā veneration of, or offerings to the Bo tree Mahābodhivaṁsa 81;
-maṇḍa (for °maṇḍala) the ground under the Bodhi tree, hence the spot (or "throne"), on which the Buddha was seated at the time of attaining highest enlightenment. The term is only found in very late canonical and post-canonical literature. Buddhavaṁsa II 65, 183; Visuddhimagga 203; Jātaka IV 228, 232; Mahābodhivaṁsa 79; Paramatthajotikā II 2, 30, 225, 258, 281, 340, 391, 441; Dhammapada I 86; II 69; IV 72; Therīgāthā Commentary 2. cf. Buddhist Hybrid Sanskrit bodhimaṇḍa Divyāvadāna 392;
-maha feast in honour of the Bo tree Jātaka IV 229;
-mūla the root or foot of the Bo tree Paramatthajotikā II 32, 391; cf. Bodhiyā mūle Mahāniddesa 172, 458 = Paṭisambhidāmagga I 174;
-rukkha the Bodhi tree Vinaya I 1.

:: Bodhisatta See Bodhi1 + -satta

:: Bojjha (neuter) [original gerund of bujjhati or bodheti] a matter to be known or understood, subject of knowledge or understanding Nettipakaraṇa 20.

:: Bojjhaṅga [bodhi + aṅga; cf. Buddhist Hybrid Sanskrit bodhyaṅga, e.g. Lalitavistara 37, where the seven are given at Divyāvadāna 208] a factor or constituent of knowledge or wisdom. There are seven bojjhaṅgas usually referred to or understood from the context. These are enumerated at several places, e.g. At Dīgha Nikāya III 106, where they are mentioned in a list of qualities (dhammā) which contribute to the greatest happiness of gods and man, viz.
the four satipaṭṭhānā, four sammapadhānā, four iddhipādā, five indriyāni, five balāni, seven bojjhaṅgas and the Ariya Aṭṭhaṅgika Magga, thirty-seven in all.
The same list we find at Divyāvadāna 208. — The seven b. (frequently also called sambojjhaṅgā) are sati, dhamma-vicaya, viriya, pīti, passaddhi, samādhi, upekhā or mindfullness, investigation of the Law [BD: of things in general, but through the lens of the Dhamma], energy, rapture, repose, concentration and equanimity (Atthasālinī 217, cf. Expositor II 294). — Dīgha Nikāya II 79, 83, 120, 303; III 101, 128, 284; Majjhima Nikāya I 11, 61; II 12; III 85, 275; Saṁyutta Nikāya I 54; V 82, 110; Aṅguttara Nikāya I 14; IV 23; Mahāniddesa 14, 45, 171 (°kusala), 341; Kathāvatthu I 158; Dhammasaṅgani 358, 528, 1354; Vibhaṅga 199f., 227f.; Visuddhimagga 160; Milindapañha 340; Dhammapada I 230; Sammohavinodanī 120, 310; Therīgāthā Commentary 27, 50, 160. They are counted among the thirty-seven constituents of Arahantship, viz. the thirty above-mentioned qualities (counting magga as one), with addition of sīlesu paripūrikāritā, indriyesu gutta-dvāratā, bhojane mattaññutā, jāgariyanuyoga, sati-sampajaññaṁ (see e.g. Mahāniddesa 14; Cullaniddesa sub voce satipaṭṭhāna and sīla); cf. Theragāthā 161, 162; Therīgāthā 21 (maggā Nibbāna-pattiyā); as 217 (bodhāya saṁvattantī ti bojjhaṅgā etc.; also definition as "bodhissa aṅgo ti pi bojjhaṅgo sen'aṅgārathaṅgādayo viya"). They are also called the pa ribhoga-bhaṇḍāni or "insignia" of the Buddha Milindapañha 330.

-kosalla proficiency in the constituents of wisdom Visuddhimagga 248. Bodha1 [from budh] the usual form is sambodha = bodhi, viz. knowledge, wisdom, enlightenment, Buddhahood Dīgha Nikāya III 54 (varia lectio sam°); as 217; in phrase bodhāya maggo Jātaka I 67; Milindapañha 244, 289; and in bodha-pakkhiyadhammā (for which usually bodhi°) Paramatthajotikā II 164 (where given as thirty-seven); complementary to santi (arousing, soothing) Theragāthā 342. bodhaṅgama leading to enlightenment (dhammā) Nettipakaraṇa 31, 83 (varia lectio bojjh°).

:: Bondi [etymology doubtful, one proposed by Morris, JPTS 1889, 207 derives it from bandh = bundh to bind, which is an erroneous comparison; on his hint "probably cognate with English body" cf. Walde, Latin Wörterbuch under fidelia. The original meaning may have been, as Morris suggests, "trunk." It certainly is a dialect word] body Peta Vatthu IV 332; Jātaka I 503; II 160; III 117; Peta Vatthu Commentary 254.

:: Brahant (adjective) [cf. Vedic bṛhant, of bṛh2 to increase, to be great or strong; paribṛdha solid (cf. brūha, paribrahaṇa and paribrūhana), Avesta bərəzat high; Armenian barjr high; Old-Irish brī, Cymraeg (Welsh) bre mountain; Gothic baurgs "borough," Old High German etc. burg "burgh," i.e. fortress; German berg mountain. — The fundamental notion is that of an increase above normal or the ordinary: vuddhi (of vṛdh) is used in explanations of the term; thus Dhatupāṭha 344 (Dhātum 506) baha braha brūha = vuddhiyaṁ; Vimāna Vatthu 278 brahā = vuddhā. Its use is almost entirely restricted to poetry] very great, vast, high, lofty, gigantic; nominative singular brahā Sutta-Nipāta 410, 550; Theragāthā 31; Jātaka III 117 (= dīgha commentary); IV 111 (su°); Peta Vatthu IV 31 (of a huge tree), accusative singular brahantaṁ Aṅguttara Nikāya III 346; Vimāna Vatthu 182; nominative plural brahā Vimāna Vatthu 647 and also brahantā Vimāna Vatthu 524 (= mahantā Vimāna Vatthu 224; of the Yama-dūtā or Death's giant messengers). — feminine brahatī Jātaka V 215 (= uḷārā commentary); also given as name of a plant Abhidhānappadīpikā 588. — Superlative brahaṭṭha (= Sanskrit barhiṣṭha; on inversion bar > bra cf. Sanskrit paribarhanā > Pāḷi paribrahaṇa) in °puppha a large or fully developed blossom Jātaka V 416.

-arañña woodlands, vast forest Aṅguttara Nikāya I 187;
-vana the wild wood, immense forest Aṅguttara Nikāya I 152; III 44; Vimāna Vatthu 633; Jātaka V 215;
-sukha (-vihāra-jjhāna-jhāyin) (a thinker enjoying his meditations in) immense happiness Milindapañha 226 (in characterization of the term "brāhmaṇa").

:: Brahma and Brahmā [from bṛḥ, see brahant. Perhaps less with regard to the greatness of the divine principle, than with reference to the greatness or power of prayer or the ecstatic mind (i.e. holy enthusiasm). On etymology see Mayrhofer 1994. ([BD]: was: Osthoff, "Bezzenberger's Beitrage" XXIV 142f. (= Middle Irish bricht charm, spell: Old-Icelandic bragr poetry))]
I. brahman (neuter) [cf. Vedic brāhman neuter prayer; nominative singular bráhma]
1. the supreme good; as a Buddhistic term used in a sense different from the brahmanic (save in controversy with brahmans); a state like that of Brahmā (or brahman) Aṅguttara Nikāya II 184 (brahmappatta). In compounds brahma°.
2. Vedic text, mystic formula, prayer Sumaṅgalavilāsinī I 244 (brahmaṁ aṇatī ti brāhmaṇo).
II. Brahmā [cf. Vedic brahmān, masculine, one who prays or chants hymns, nominative singular Brahmā]
1. the god Brahmā chief of the gods, often represented as the creator of the Universe (vasavattī issaro kattā nimmātā) Dīgha Nikāya I 18; III 30, also called Mahā Brahmā (Dīgha Nikāya I 235f., 244f.; III 30; Itivuttaka 15; Visuddhimagga 578; Dhammapada II 60); and Sahampati (Vinaya I 5; Dīgha Nikāya II 157; Saṁyutta Nikāya I 136f.; Visuddhimagga 201; Paramatthajotikā I 171; Paramatthajotikā II 56) and Sanaṅkumāra (Dīgha Nikāya II 226; III 97). The duration of his life is given as being 1 kalpa (see Kathāvatthu 207, 208). — nominative Brahmā Vinaya I 5; Dīgha Nikāya II 46; Jātaka VI 486; Milindapañha 224; Visuddhimagga 2 (Brahmānaṁ atibrahmā, epithet of Buddha Bhagavā); Paramatthajotikā II 229 (B. mahānubhāvo); genitive ablative brahmano Dīgha Nikāya II 209; Visuddhimagga 205; Paramatthajotikā II 177; instrumental brahmanā Dīgha Nikāya I 252; II 239; Dhammapada 105, 230; Visuddhimagga 48, 405; Dhammapada II 60; accusative Brahmānaṁ Dīgha Nikāya II 37; vocative Brahme Saṁyutta Nikāya I 138.
2. A brahma god, a happy and blameless celestial being, an inhabitant of the higher heavens (brahma-loka; in which to be reborn is a reward of great merit); nominative singular brahmā Saṁyutta Nikāya I 142 (Baka br.); Majjhima Nikāya I 327 (the same); Aṅguttara Nikāya IV 83; Peta Vatthu Commentary 138 (°devatā for brahma°?); genitive ablative brahmuno Saṁyutta Nikāya I 142, 155; instrumental brahmunā Dīgha Nikāya III 147, 150 and brahmanā Peta Vatthu Commentary 98; vocative singular brahme Majjhima Nikāya I 328. plural nominative brahmāno Milindapañha 13, 18 (where Jātaka VI 486 has Mahā-Brahmā in the same passage); as 195; genitive brahmānaṁ Visuddhimagga 2; Mahābodhivaṁsa 151. °pacceka Brahmā abr. by himself Saṁyutta Nikāya I 149 (of the name of Tudu; cf. pacceka Buddha). -sa brahmaka (adjective) including the brahma gods Dīgha Nikāya I 62; Aṅguttara Nikāya II 70; Vinaya I 11; Sumaṅgalavilāsinī I 174.
III. brahma (adjective/noun) [cf. brahmā II 2; Vedic brahma° and Sanskrit brāhma]
1. holy, pious, brahmanic; (masculine) a holy person, a brahmin — (adjective) Jātaka II 14 (br. vaṇṇa = seṭṭha vaṇṇa commentary); Paramatthajotikā I 151 (brahma-cariyaṁ = brahmaṁ cariyaṁ). — (masculine) accusative brahmaṁ Sutta-Nipāta 285; vocative brahme (frequent) Sutta-Nipāta 1065 (= Brahmā ti seṭṭhavacanaṁ Paramatthajotikā II 592); Jātaka II 346; IV 288; VI 524, 532; Peta Vatthu I 129 (= brāhmaṇa Peta Vatthu Commentary 66).
2. divine, as incorporating the highest and best qualities, sublime, ideal, best, very great (see especially in compounds), Aṅguttara Nikāya I 132 (brahmā ti mātāpitaro etc.), 182; IV 76.
3. holy, sacred, divinely inspired (of the rites, charms, hymns etc.) Dīgha Nikāya I 96 (brahme mante adhiyitvā); Peta Vatthu II 613 (mantaṁ brahmacintitaṁ) = brāhmaṇānaṁ atthāya brahmaṇā cintitaṁ) Peta Vatthu Commentary 97, 98).
Note: The compound form of all specified bases (I, II, III) is brahma°, and with regard to meaning it is often not to be decided to which of the 3 categories the compound in question belongs.

-attabhāva existence as a brahma god Dhammapada III 210;
-ujjugatta having the most divinely straight limbs (one of the thirty-two marks of a great Man) Dīgha Nikāya II 18; III 144, 155;
-uttama sublime as 192;
-uppatti birth in the brahma heaven Saṁyutta Nikāya I 143;
-ūposatha the highest religious observance with meditation on the Buddha and practice of the uposatha abstinence Aṅguttara Nikāya I 207;
-kappa like Brahmā Theragāthā 909;
-kāya divine body Dīgha Nikāya III 84; Jātaka I 95;
-kāyika belonging to the company of Brahmā, N of a high order of Devas in the retinue of Br. (cf. Kirfel, Kosmographie der Inder, Puggalapaññatti 191, 193, 197) Dīgha Nikāya I 220; II 69; Aṅguttara Nikāya III 287, 314; IV 40, 76, 240, 401; Theragāthā 1082; Visuddhimagga 225, 559; Paramatthajotikā I 86;
-kutta a work of Brahmā Dīgha Nikāya III 28, 30 (cf. similarly yaṁ mama, pitrā kṛtaṁ devakṛtaṁ na tu brahmakṛtaṁ tat Divyāvadāna 22). See also under kutta;
-giriya (plural) name of a certain class of beings, possibly those seated on Brahmagiri (or is it a certain class of performers, actors or dancers?) Milindapañha 191;
-ghaṭa (= ghaṭa2) company or assembly of brahmans Jātaka VI 99;
-cakka the excellent wheel, i.e. the doctrine of the Buddha Majjhima Nikāya I 69; Aṅguttara Nikāya II 9, 24; III 417; V 33; Itivuttaka 123; Paṭisambhidāmagga II 174; Sammohavinodanī 399 (in detail);
-cariya see separate article;
-cārin leading a holy or pure life, chaste, pious Vinaya II 236; III 44; Saṁyutta Nikāya I 5, 60; II 210; III 13; IV 93, Aṅguttara Nikāya II 44; Majjhima Nikāya III 117; Sutta-Nipāta 695, 973; Jātaka V 107, 382; Vimāna Vatthu 3411 (commentary accusative plural brahmacāraye for °cārino); Dhammapada 142; Milindapañha 75; Sumaṅgalavilāsinī I 72 (brahmaṁ seṭṭhaṁ ācāraṁ caratī ti br. commentary); Dhammapada III 83; a° Saṁyutta Nikāya IV 181; Puggalapaññatti 27, 36;
-cintita divinely inspired Peta Vatthu I 613 = Vimāna Vatthu 6316 (of manta); explained at Peta Vatthu Commentary 97, as given above III 3, differs from that at Vimāna Vatthu 265, where it runs: brahmehi aṭṭhakādīhi cintitaṁ paññācakkhunā diṭṭhaṁ, i.e. thought out by the divine (seer) aṭṭhaka and the others (viz. composers of the Vedic hymns: v. s. brāhmaṇa1, seen with insight);
-ja sprung from Brahmā (said of the brāhmaṇas) Dīgha Nikāya III 81, 83; Majjhima Nikāya II 148. cf. dhammaja;
-jacca belonging to a brahman family Theragāthā 689;
-jāla divine, excellent net, name of a suttanta (Dīgha Nikāya No. 1) Visuddhimagga 30; Sammohavinodanī 432, 516; Paramatthajotikā I 12, 36, 97; Paramatthajotikā II 362, 434;
-daṇḍa "the highest penalty," a kind of severe punishment (temporary death sentence?) Vinaya II 290; Dīgha Nikāya II 154; Dhammapada II 112; cf. Kern, Manual page 87;
-dāyāda kinsman or heir of Brahmā Dīgha Nikāya III 81, 83;
-deyya a most excellent gift, a royal gift, a gift given with full powers (said of land granted by the King) Dīgha Nikāya I 87 (= seṭṭha-deyyaṁ Sumaṅgalavilāsinī I 246; cf. Dialogues of the Buddha I 108 note: the first part of the compound (brahma) has always been interpreted by brahmans as referring to themselves. But brahma as the first part of a compound never has that meaning in Pāḷi; and the word in our passage means literally "a full gift." — cf. the same passage Divyāvadāna 620, where it does not need to mean "gift to brahmans," as index suggests); Dīgha Nikāya I 114; Jātaka II 166 = Dhammapada III 125 (here a gift to a br., it is true, but not with that meaning); Jātaka VI 486 (sudinnaṁ + b.); Mahābodhivaṁsa 123. We think that both Kern (who at Toevoegselen sub voce unjustly remarks of Buddhaghosa's explanation as "unjust") and Fick (who at Soziale Gliederung page 126 translates it as "gift to a brahman") are wrong, at least their (and others') interpretation is doubtful;
-devatā a deity of the Brahmaloka Peta Vatthu Commentary 138 (so read for Brahmā°);
-nimantanika "addressing an invitation to a brahma-god," title of a suttanta Majjhima Nikāya I 326f., quoted at Visuddhimagga 393;
-nimmita created by Brahmā Dīgha Nikāya III 81, 83;
-patta arrived at the highest state, above the devas, a state like the Br. gods Majjhima Nikāya I 386; Aṅguttara Nikāya II 184;
-patti attainment of the highest good Saṁyutta Nikāya I 169, 181; IV 118;
-patha the way to the Br. world or the way to the highest good Saṁyutta Nikāya I 141; Aṅguttara Nikāya III 346; Theragāthā 689. cf. Geiger, Pāḷi Dhamma 77;
-parāyana devoted to Brahmā Milindapañha 234;
-parisā an assembly of the Brahma gods Dīgha Nikāya III 260; Majjhima Nikāya I 330; Saṁyutta Nikāya I 155; Aṅguttara Nikāya IV 307;
-pārisajja belonging to the retinue of Br., name of the gods of the lowest Rūpa-brahmaloka Saṁyutta Nikāya I 145, 155; Majjhima Nikāya I 330; Kathāvatthu 207; cf. Kirfel, Kosmographie der Inder, pages 191, 194;
-purohita minister or priest to Mahā Brahmā; °deva gods inhabiting the next heaven above the Br.-pārisajjā devā (cf. Kirfel loc. cit.) Kathāvatthu 207 (read °purohita for °parohita!);
-pphoṭana [a-pphoṭana; ā + ph.] a Brahmā applause, divine or greatest applause Dhammapada III 210 (cf. Milindapañha 13; Jātaka VI 486);
-bandhu "brahma-kinsman," a brāhmaṇa in descent, or by name; but in reality an unworthy brahman, Therīgāthā 251; Jātaka VI 532; Therīgāthā Commentary 206; cf. Fick, Soziale Gliederung page 140;
-bhakkha ideal or divine food Saṁyutta Nikāya I 141;
-bhatta a worshipper of Br. Jātaka IV 377 sq;
-bhavana Br.-world or abode of Br. Mahāniddesa 448;
-bhūta divine being, most excellent being, said of the Buddha Dīgha Nikāya III 84; Majjhima Nikāya I 111; III 195, 224; Saṁyutta Nikāya IV 94; Aṅguttara Nikāya V 226; Itivuttaka 57; said of Arahants Aṅguttara Nikāya II 206; Saṁyutta Nikāya III 83;
-yāna way of the highest good, path of goodness (cf. brahma-patha) Saṁyutta Nikāya V 5; Jātaka VI 57 (commentary ariyabhūmi: so read for arāya°);
-yāniya leading to Brahmā Dīgha Nikāya I 220;
-loka the Br. world, the highest world, the world of the Celestials (which is like all other creation subject to change and destruction: see e.g. Visuddhimagga 415 = Paramatthajotikā I 121), the abode of the Br. devas; heaven. — It consists of twenty heavens, sixteen being worlds of form (rūpa-brahmaloka) and four, inhabited by devas who are incorporeal (arūpa°). The devas of the Br. l. Are free from kāma or sensual desires. Rebirth in this heaven is the reward of great virtue accompanied with meditation (jhāna) Aṅguttara Nikāya I 227f.; V 59 (as included in the sphere called sahassī cūḷanikā loka-dhātu). — The Brahmās like other gods are not necessarily sotāpannā or on the way to full knowledge (sambodhi-parāyaṇā); their attainments depend on the degree of their faith in the Buddha, Dhamma, and Saṅgha, and their observance of the precepts. — See e.g. Dīgha Nikāya III 112; Saṁyutta Nikāya I 141, 155, 282; Aṅguttara Nikāya III 332; IV 75, 103; Sutta-Nipāta 508, 1117; Jātaka II 61; Paṭisambhidāmagga I 84; Peta Vatthu II 1317; Dhammasaṅgani 1282; Vibhaṅga 421; Visuddhimagga 199, 314, 367, 372, 390, 401, 405, 408, 415f., 421, 557; Mahābodhivaṁsa 54, 83, 103f., 160; Vimāna Vatthu 68; Peta Vatthu Commentary 76; Sammohavinodanī 167, 433, 437, 510. See also Compendium 57, 141f.; Kirfel, Kosmographie der Inder, pages 26, 191, 197, 207, and cf. in Buddhist Hybrid Sanskrit literature Lalitavistara 171. The Br.-l. is said to be the one place where there are no women: Dhammapada I 270; — yāva Brahmalokā pi even unto Br.'s heaven, expression like "as far as the end of the world" Majjhima Nikāya I 34; Saṁyutta Nikāya V 265, 288. -°ūpaga attaining to the highest heaven Dīgha Nikāya II 196; Aṅguttara Nikāya V 342; Sutta-Nipāta 139; Jātaka II 61; Kathāvatthu 114. — °ūpapatti rebirth in heaven Sutta-Nipāta 139. -°parāyana the Br.-loka as ultimate goal Jātaka II 61; III 396. -°sahavyatā the company of the Br. gods Aṅguttara Nikāya IV 135f.
-yāna the best vehicle Saṁyutta Nikāya V 5 (+ dhammayāna);
-vacca sin with a body like that of Mahā Brahmā, combined with
-vaṇṇin of most excellent complexion, in stereotype passage at Dīgha Nikāya I 114, 115; Majjhima Nikāya II 167, cf. Sumaṅgalavilāsinī I 282: °vaccasī ti Mahābrahmuṇo sarīra-sadisena sarīrena samannāgato; °vaṇṇī ti seṭṭhavaṇṇī;
-vāda most excellent speech Vinaya I 3;
-vimāna a palace of Brahmā in the highest heaven Dīgha Nikāya III 28, 29; Itivuttaka 15; Visuddhimagga 108;
-vihāra sublime or divine state of mind, blissful meditation (exercises on (a) altruistic concepts; (b) equanimity; see on these meditations Dialogues of the Buddha I 298). There are four such "divine states," viz. mettā, karuṇā, muditā, upekkhā (see Visuddhimagga 111; as 192; and cf. Expositor 258; Buddhist Manual of Psychological Ethics 59; Buddhist Hybrid Sanskrit same, e.g. Divyāvadāna 224); Dīgha Nikāya II 196; III 220 (one of the 3 vihāras: dibba°, brahma°, ariya°); Theragāthā 649; Jātaka I 139 (°vihāre bhāvetvā ... brahmalokūpaga), II 61; Dhammasaṅgani 262; Visuddhimagga 295f. (°niddesa), 319;
-veṭhana the head-dress of a brahmin Paramatthajotikā II 138 (one of the rare passages where brahma° = brahma III. 1);
-sama like Brahmā Sutta-Nipāta 508; Paramatthajotikā II 318, 325; as 195;
-ssara "heavenly sound," a divine voice, a beautiful and deep voice (with eight fine qualities: see enumerated under bindu) Dīgha Nikāya II 211 = 227; Jātaka I 96; V 336.

:: Brahmacariya (neuter) [brahma + cariya] a term (not in the strictly Buddhist sense) for observance of vows of holiness, particularly of chastity: good and moral living (brahmaṁ cariyaṁ brahmāṇaṁ vā cariyaṁ = brahmacariyaṁ Paramatthajotikā I 151); especially in Buddhist sense the moral life, holy life, religious life, as way to end suffering, Vinaya I 12, 19, renouncing the world, study of the Dhamma Dīgha Nikāya I 84, 155; II 106; III 122f., 211; Majjhima Nikāya I 77, 147, 193, 205, 426, 463, 492, 514; II 38; III 36, 116; Saṁyutta Nikāya I 38, 43, 87, 105, 154, 209; II 24, 29, 120, 219, 278, 284 (°pariyosāna); III 83, 189; IV 51, 104, 110, 126, 136f., 163, 253, V 7f., 15f., 26f., 54f., 233, 262, 272, 352; Aṅguttara Nikāya I 50, 168, 225; II 26, 44, 185; III 250, 346; IV 311; V 18, 71, 136; Sutta-Nipāta 267, 274 (vas-uttama), 566, 655, 1128; Theragāthā 1027, 1079; Itivuttaka 28, 48, 78, 111; Dhammapada 155, 156, 312; Jātaka III 396; IV 52; Peta Vatthu II 913; Dhammapada IV 42 (va suttamaṁ); Sammohavinodanī 504. — brahmacariyaṁ vussati to live the religious life Aṅguttara Nikāya I 115 (cf. °ṁ vusitaṁ in formula under Arahant II A); °assa kevalin wholly given up to a good life Aṅguttara Nikāya I 162; °ṁ santānetuṁ to continue the good life Aṅguttara Nikāya III 90; Dhammapada I 119; komāra° the religious training of a well-bred youth Aṅguttara Nikāya III 224; Sutta-Nipāta 289.
— abrahmacariya unchastity, an immoral life, sinful living Majjhima Nikāya I 514; Dīgha Nikāya I 4; Sutta-Nipāta 396; Paramatthajotikā I 26;

-antarāya raping Dhammapada II 52;
-ānuggaha a help to purity Aṅguttara Nikāya I 167; IV 167; Dhammasaṅgani 1348;
-ūpaddava a disaster to religious life, succumbing to worldly desires Majjhima Nikāya III 116;
-vāsa state of chastity, holy and pure life; adjective living a pure life Aṅguttara Nikāya I 253; Jātaka III 393; Kathāvatthu 93; Dhammapada I 225.

:: Brahmacariyaka (adjective) [from brahmacariya] only in phrase ādi° leading to the highest purity of life Dīgha Nikāya I 189, 191; III 284; Aṅguttara Nikāya IV 166.

:: Brahmacariyavant (adjective) [from brahmacariya] leading the religious life, pure, chaste Saṁyutta Nikāya I 182; Dhammapada 267.

:: Brahmaka (adjective) only in compound sa° with Brahmā (or the Br. world). q.v.

:: Brahmañña (adjective) [from brāhmaṇa] brahman, of the brahman rank; brahmanhood, of higher conduct, leading a pure life Dīgha Nikāya I 115 (at which passage Sumaṅgalavilāsinī I 286 includes Sāriputta, Moggallāna and MahāKassapa in this rank); Majjhima Nikāya II 167; Aṅguttara Nikāya I 143. — abstract derived brāhmaññā (neuter) higher or holy state, excellency of a virtuous life Dīgha Nikāya I 166; Vinaya III 44; Jātaka IV 362 (= brāhmaṇa dhamma commentary); brahmañña (neuter) Dīgha Nikāya II 248; brahmaññā (feminine) Dīgha Nikāya III 72, 74; Aṅguttara Nikāya I 142; and brahmaññattha (neuter) Saṁyutta Nikāya III 192; V 25f., 195; Aṅguttara Nikāya I 260 (brāhmaññattha).

:: Brahmaññatā (and Brāhmaññatā) [from brahma or brāhmaṇa] state of a brahman Dīgha Nikāya III 145, 169; Dhammapada 332, cf. Dhammapada IV 33. — Negative a° Dīgha Nikāya III 70, 71.

:: Brahmaññattha see brahmañña.

:: Brahmatta (neuter) [abstract from brahma] state of a brahma god, existence in the Br. world Vibhaṅga 337; Visuddhimagga 301; Sammohavinodanī 437; Dhammapada I 110. brahmatta-bhāva is to be read as brahm'-attabhāva (see under brahma).

:: Brahmattara at Jātaka III 207 (of a castle) is probably to be read brahmuttara "even higher than Brahmā," i.e. unsurpassed, magnificent commentary explains by suvaṇṇapāsāda.

:: Brahmavant (adjective) [from brahma] "having Brahmā," possessed or full of Brahmā; feminine brahmavatī proper name Visuddhimagga 434.

:: Brāhmaṇa1 [from brahma; cf. Vedic brāhmaṇa, derived from Brahmān] a member of the brahman caste; a Br. teacher. In the Buddhist terminology also used for a man leading a pure, sinless and ascetic life, often even synonymous with Arahant — On brāhmaṇas as a caste and their representation in the Jātaka collection see Fick, Soziale Gliederung; especially ch. 8, pages 117-162. — Various fanciful etymologies, consisting of a word-play, in Pāḷi definitions are e.g. "sattannaṁ dhammānaṁ bāhitattā br." (like definition of bhikkhu) Mahāniddesa 86 = Cullaniddesa §464 a (cf. Sutta-Nipāta 519); ye keci bho-vādikā Mahāniddesa 249 = Cullaniddesa §464 b; brahā-sukha-vihāra-jhāna-jhāyin Milindapañha 226; pāpaṁ bāhesuṁ Dīgha Nikāya III 94; bāhita-pāpattā br. Dhammapada III 84; ariyā bāhita-pāpattā br. Sumaṅgalavilāsinī I 244. — plural brāhmaṇāse Sutta-Nipāta 1079f. — Various references in the canon to all meanings of the term: Dīgha Nikāya I 90, 94, 104, 119f., 136 (mahāsālā), 150 (°dūta), 247; III 44f., 61, 83f., 94f. (origin of), 147, 170, 258 (°mahāsālā), 270; Majjhima Nikāya I 271 (°karaṇā dhammā), 280; II 84, 148, 177; III 60, 270 (a bhikkhu addressed as br.); Saṁyutta Nikāya I 47, 54, 94f., 99 (°kumāra), 117, 125, 160f.; II 77, 259; IV 157; V 194; Aṅguttara Nikāya I 66, 110, 163 (tevijjā); 166; II 176; III 221f. (brāhmaṇa-vagga); Itivuttaka 57f., 60, 98, 101; Jātaka III 194; IV 9; VI 521f.; Vibhaṅga 393f. For br. with the meaning "Arahant" see also: Vinaya I 3; II 156 (br. parinibbuta); Theragāthā 140, 221 (brahma-bandhu pure āsiṁ, idāni kho'mhi brāhmaṇo); Dhammapada 383f.; Sutta-Nipāta passim (e.g. verse 142 kammanā hoti brāhmaṇo; 284f.); Jātaka IV 302f.; Milindapañha 225. Ten kinds of br. Are pronounced to be apetā brahmaññā degraded from brahmanship Jātaka IV 361f. Diff. schools of br. teachers are enumerated at Dīgha Nikāya I 237f. (Tevijja Sutta). — brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro "the ten inspired Seers of old times, who composed the Vedic hymns"; their names are Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu Vinaya I 245; Dīgha Nikāya I 104; Aṅguttara Nikāya III 224; IV 61; cf. Vimāna Vatthu 265. — feminine brāhmaṇī (noun or adjective) the wife of a brāhmaṇa Dīgha Nikāya I 193; Jātaka V 127 (of apurohita or high priest); Dhammapada I 33; IV 176; Peta Vatthu Commentary 55, 61, 64. Frequently in combination brāhmaṇī pajā this generation of brāhmaṇas, e.g. Dīgha Nikāya I 249; Aṅguttara Nikāya I 260; II 23 (see pajā).

-ibbhā brahmans and Vaiśyas Jātaka VI 228f.
-kumārikā a brahmin young girl Jātaka III 93;
-kula a br. clan or family Jātaka II 85, 394, 411; III 147, 352; Peta Vatthu Commentary 21, 61;
-gahapatikā priests and laymen ("clerk and yeoman" Rhys Davids in S.B.E. XI 258) Dīgha Nikāya II 178; III 148, 153, 170f.; Saṁyutta Nikāya I 59, 184; Aṅguttara Nikāya I 110; Vinaya I 35; Jātaka I 83;
-gāma a br. village Vinaya I 197; Dīgha Nikāya I 87, 127; Saṁyutta Nikāya I 111; Jātaka II 368; III 293; IV 276;
-dhamma duty of a br.; see on contrast between Brahmaṇic and Buddhist view Jātaka IV 301f., cf. also Paramatthajotikā II 312-325 (br.-dhammika-suta) and Fick, Soziale Gliederung page 124;
-putta son of a br. Peta Vatthu Commentary 62;
-bhojana giving food (alms) to brahmans Vinaya I 44;
-māṇava a young brahmin Jātaka IV 391;
-rūpa (in) form of a br. Peta Vatthu Commentary 63;
-vaḍḍhakī a br. carpenter Jātaka IV 207;
-vaṇṇin having the appearance of a brahmin Cariyāpiṭaka I 12, 10;
-vācanaka a br. disputation, some sort of elocution show Jātaka I 318; IV 391;
-vāṭaka circle of brahmins Dhammapada IV 177 (varia lectio °vādaka);
-vāṇija a br. merchant Peta Vatthu Commentary 113;
-sacca a brahmanic (i.e. standard, holy) truth Aṅguttara Nikāya II 176 (where the Buddha sets forth four such br. °saccāni, different from the usual four ariya-saccāni).

:: Brāhmaṇa2 (neuter) [for brahmañña] state of a true brahman, "holiness supreme" Theragāthā 631.

:: Brāhmañña Brāhmañña Brāhmaññatā and Brāhmaññattha see brahmañ°.

:: Brūhana (neuter) [from brūheti] expansion, increasing spreading; cultivation, development (transitive and intransitive) Milindapañha 313 (Kern, Toevoegselen sub voce "amusement"); as 332; Vimāna Vatthu 20 (sukha°). cf. upa°.

:: Brūhetar [agent noun of brūheti] increaser; one who practises, is devoted to; in phrase brūhetā suññāgārānaṁ frequenter of solitary places; given up to solitary meditation Majjhima Nikāya I 33, 213.

:: Brūheti [cf. Sanskrit bṛṁhayati; from bṛh2 to increase; Dhatupāṭha 346 and Dhātum 505: vuddhiyaṁ. cf. brahant] to cause to grow, increase; hence: to promote, develop, practise, to put or devote oneself to; to look after, to foster, make enjoy; practically synonymous with sevati; Saṁyutta Nikāya I 198 (saddhaṁ); Sutta-Nipāta 324 (kammāni); Dhammapada 285 (imperative brūhaya = vaḍḍhaya Dhammapada III 429); Udāna 72; Jātaka I 289; Milindapañha 313 (saddena sotaṁ bṛ); Peta Vatthu Commentary 168 (vaḍḍheti + , for ābhāveti). — cf. anu°, pari°.

:: Brūmeti [possible causative from brūti, but as Geiger, Pāḷi Grammar 14.12, rightly remarks "not critically sound"] to say Dīgha Nikāya I 95 (explained as "brūmetū ti vadatu" Sumaṅgalavilāsinī I 265).

:: Brūti [brū, Sanskrit bravīti, medium brūte; cf. Geiger, Pāḷi Grammar §14.12. Explained by Dhatupāṭha 366 as "vacane," by Dhātum 593 as "vācāyaṁ, viyattiyaṁ"] to say, tell, call; show, explain Dīgha Nikāya I 95; Sutta-Nipāta 308f.; Dhammapada 383f.; Milindapañha 314, 327. — Constructed with double accusative or with dative of person and accusative of thing said (cf. Milindapañha 233). — Forms: Present 1st singular brūmi Itivuttaka 33, 40; Sutta-Nipāta 1033, 1042f. (explained as ācikkhāmi desemi paññāpemi etc. by Mahāniddesa); Peta Vatthu I 23 (= kathemi Peta Vatthu Commentary 11); Theragāthā 214; 2nd singular brūsi Sutta-Nipāta 457, 1032, 1081; Jātaka II 48; Therīgāthā 58; 3rd singular brūti Sutta-Nipāta 122; imperative brūhi Theragāthā 1266; Sutta-Nipāta 1018, 1034, 1043; Milindapañha 318. — preterit abravi Sutta-Nipāta 981; Theragāthā 1275; Jātaka VI 269; Peta Vatthu II 964 (varia lectio abruvi); Peta Vatthu Commentary 264; abruvi Jātaka III 62, and bravi Jātaka V 204; 3rd singular medium bravittha Vimāna Vatthu 5310 (= kathesi Vimāna Vatthu 240); 1st singular also abraviṁ Cariyāpiṭaka II 6, 8; 3rd plural abravuṁ Jātaka V 112.

:: Bubbuḷa (and Bubbula) [cf. Epic Sanskrit budbuda] a bubble. On similes cf. JPTS, 1907, 117. — Usually of a water bubble udaka° Saṁyutta Nikāya III 141; Aṅguttara Nikāya IV 137; Jātaka V 216; Milindapañha 117; Visuddhimagga 109; Dhammapada III 209; Sammohavinodanī 33 (as unsubstantial to which vedanā are likened). In other connection at Jātaka I 68 (of cooking gruel).

:: Bubbuḷaka = bubbuḷa, viz.
1. A bubble Dhammapada III 166; Milindapañha 118.
2. the iris of the eye Therīgāthā 395 (cf. Morris, in JPTS 1884 89, but according to Therīgāthā Commentary 259 the reading pubbaḷhaka is to be preferred.)

:: Bubhukkhita [past participle of bubhukkhati, desiderative of bhuñjati] wishing to eat, hungry Jātaka II 14; V 70; Milindapañha 66; Dāṭhāvaṁsa III 32.

:: Buddha1 (adjective) [medium-passive past participle of bujjhati, cf. Epic Sanskrit Buddha]
(a) understood Saṁyutta Nikāya I 35 = 60 (su-dub-buddha very difficult to understand).
(b) having attained enlightenment, wise Aṅguttara Nikāya IV 449; Peta Vatthu Commentary 16 (buddhādayo), 60 (= ariya). Usually applied to the Bhagavant (Gotama) Majjhima Nikāya I 386 (one of the adjectives describing Gotama to Nigaṇṭha Nāthaputta); Sutta-Nipāta 993. The true brāhmaṇa is buddha, e.g. Sutta-Nipāta 622, 643, 646.

:: Buddha2 [= Buddha1]
A. one who has attained enlightenment; a man superior to all other beings, human and divine, by his knowledge of the truth, a Buddha. At Aṅguttara Nikāya II 38 the Buddha declares himself to be neither a god (deva) nor a Gandharva, nor a Yakāsa nor a man. The word Buddha is an appellative, not a proper name (na mātarā kataṁ etc., vimokkhantikaṁ etaṁ Bud- dhānaṁ Bhagavantānaṁ bodhiyā mūle ... paññatti) Mahāniddesa 458 and Paṭisambhidāmagga I 174. — There are 2 sorts of B.s, viz. Pacceka-Buddhas or Buddhas who attain to complete enlightenment, but do not preach the way of deliverance to the world, and Sammā-sambuddhas, who are omniscient and endowed with the ten powers (see bala), and whose mission is to proclaim the saving truth to all beings (cf. Milindapañha 106). In this function the B.s are Satthāro or teachers, masters. In his role of a preeminent man a Buddha is styled Bhagavā or Lord: Buddho so Bhagavā Majjhima Nikāya I 235; Peta Vatthu II 960 = Dhammapada III 219. — Besides the eighteen dhammā and the ten balāni they are gifted with the four vesārajjāni (Aṅguttara Nikāya II 9, cf. Milindapañha 106). These teachers appear upon the earth from time to time; the approach of the birth of a B. (buddh'-uppāda) is hailed by the acclamation of the worlds, they live the houseless life and found an Order (Buddha-pamukha bhikkhu-saṅgha Sutta-Nipāta page 111; verses 81, 386; Milindapañha 212; Sumaṅgalavilāsinī I 242; Peta Vatthu Commentary 19). The news that a B. has appeared upon earth is a cause of the greatest rejoicing: opportunity to see him is eagerly sought (Vinaya II 155; Saṁyutta Nikāya I 210; Sumaṅgalavilāsinī I 248). The B. is always born in a brāhmaṇa or khattiya family. It is impossible here to give all the references for the Buddhas or Buddhahood in general; see e.g. Vinaya III 24f.; Dhammapada 182f., 194, 195 (= sammā sambuddhā Dhammapada III 252), 387; Jātaka I 51; III 128; Visuddhimagga 442 (pubba-buddhā); Peta Vatthu Commentary 20. — The remembrance of former births a B. shares with other classes of privileged beings, only in a different (higher) degree. This faculty (in an ascending scale) is possessed by the following six classes: titthiyā, pakati-sāvakā, mahā-sāvaka, agga-sāvakā, pacceka-buddhā, buddhā (see Visuddhimagga 411).
B. The word Buddha is specially applied to the Buddha of the present world-age, Gotama by family-name. He is said to be the twenty-fifth of the series of former Buddhas (pubbā buddhā) Saṁyutta Nikāya I 109, 140; IV 52. — Seven Buddhas are mentioned in the earlier texts and frequently referred to (cf. the seven Rishis of the Vedic period, see also under satta, No. Seven). They are Vipassī, Sikhī, Vessabhū, Kakusandha, Konāgamana, Kassapa and Gotama (Dīgha Nikāya II 5-7; Saṁyutta Nikāya II 5-11; cf. Theragāthā 491; Jātaka II 147). They are also mentioned in an old formula against snake-bites (Vinaya II 110). The (allegorical) names of the predecessors of these in former ages are Dīpaṅkara, Koṇḍañña, Mangala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa. — The typical career of a Buddha is illustrated in the life of Gotama and the legends connected with his birth, as they appear in later tradition. Before his last existence he practised the ten perfections (pāramitā, q.v.) for many ages, and finally descended from the Tusita heaven (see Buddhavaṁsa). He was born in a khattiya family and was distinguished by the thirty-two signs of a great man (Mahāpurisa-lakkhaṇāni see Dīgha Nikāya II 17f. and similar passages; cf. Udāna 48). His mother Māyā bore him painlessly and died seven days after his birth Majjhima Nikāya III 118f. — The story of each of the twenty-five Buddhas is given in the Buddhavaṁsa, quoted in the introductory chapters of the Jātakaṭṭhakathā. — Convinced that asceticism was not the way to enlightenment, he renounced austereties. He became enlightened when seated in meditation under an Assattha tree (Ficus religiosa, hence called bodhi or Bo tree). At the supreme moment he was tempted by Māra, but vanquished the evil one. He was then ready to depart, but resolved to remain in the world and preach the truth (Majjhima Nikāya I 169; Vinaya I 6; a rather different account Aṅguttara Nikāya II 20). That day he knew and proclaimed himself to be the Buddha and his career as a teacher began (Majjhima Nikāya I 171; Vinaya I 9; Sutta-Nipāta 558). — Like all the other Sammā-sambuddhas he founded an Order, converting and gladdening men by his discourses. After a long life of teaching he attained Nibbāna (Nibbānaṁ adhigacchi), and passed utterly away: Saṁyutta Nikāya I 210; Dīgha Nikāya II 156; Sutta-Nipāta 83, 513, 1133f.; Milindapañha 96. — The epithets attributed to all the Buddhas are naturally assigned also to Gotama Buddha. Out of the almost endless series of these we only give a few. He is adored as the highest and holiest of men (Saṁyutta Nikāya I 47; III 84; loke anuttaro, lokassa aggo; Milindapañha 70). He is the supremely wise, the conqueror of the powers of darkness, the teacher of gods (devas and yakkhas) and men Saṁyutta Nikāya I 50, 132, 206. 301; Aṅguttara Nikāya I 142; II 33; III 65; Sutta-Nipāta 157f. He is the ādicca-bandhu kinsman of the sun Saṁyutta Nikāya I 186; and compared to a universal monarch (rājā cakkavattī) Aṅguttara Nikāya I 76; III 150 and to the lion (sīha), the king of the animals Aṅguttara Nikāya III 122. He is buddha-vīra Theragāthā 47; the refuge of all beings Majjhima Nikāya II 305; Sumaṅgalavilāsinī I 233; Milindapañha 95; further appaṭipuggala Saṁyutta Nikāya I 134; his teaching leads to enlightenment, to self-conquest, to security and deliverance Majjhima Nikāya I 235; Sutta-Nipāta 454, 993; Sumaṅgalavilāsinī I 230. He himself is not to be reborn (antima-sarīro with his last body) Saṁyutta Nikāya I 210; he is vimutto, freed and has come to the end of sorrow Aṅguttara Nikāya IV 258; Saṁyutta Nikāya III 65; full of compassion for all beings Saṁyutta Nikāya I 25, 51; Majjhima Nikāya II 100; he is bhisakko the physician Aṅguttara Nikāya IV 340; magga-ññu, magga-vidū, maggakovido Saṁyutta Nikāya III 66. — Under Buddhānussati (Visuddhimagga 198f.) we find the famous formula Bhagavā Arahaṁ Sammā-sambuddho vijjā-caraṇa-sampanno, sugato, lokavidū anuttaro purisa-damma-sārathi, satthā deva-manussānaṁ Buddho Bhagavā (Dīgha Nikāya I 49), analysed and exegetically discussed. Here (p. 209) "Buddha" is explained with the formula as found at Paṭisambhidāmagga I 174; Mahāniddesa 457. More explicitly with various epithets at the latter passage. This formula is one of the highest and most comprehensive characterizations of a Buddha, and occurs frequently in the canon, e.g. Majjhima Nikāya I 179; Saṁyutta Nikāya II 69; V 343. — a khattiya by birth he is called a brāhmaṇa because he carries on the sacred tradition, and because he excels in wisdom, self-control and virtue Milindapañha 225.

-ānubuddha enlightened after the Enlightened one Theragāthā 679, 1246 (translated "who next to our Great Waked one was awoke");
-ānubhāva the majestic power of the B. Peta Vatthu Commentary 38, 171;
-ānussati mindfullness of the B., one of the six anussatis (B.°, dhamma°, saṅgha°, sīla°, cāga°, devatā°) Dīgha Nikāya III 250, 280; Visuddhimagga 132 (where followed by upasamānussati and four other qualities making up the pīti-sambojjhaṅga; see anussati), 197f. (the 10, as mentioned under anussati);
-aṅkura an ascent (literal sprouting) Buddha, one who is destined to be a B. Dhammapada I 83;
-antara a Buddha-interval, the period between the appearance of one Buddha and the next Milindapañha 3; Dhammapada I 201 (the four last ones); IV 201; Peta Vatthu Commentary 10, 14, 21, 47, 191;
-ārammaṇa having its foundation or cause in the B., in °pīti joy, caused by contemplation of a B. Jātaka III 405; Visuddhimagga 143 (here as ubbegā-pīti);
-ūpaṭṭhāna B.-worship Dhammapada I 101; Peta Vatthu Commentary 93;
-uppāda the coming into existence of a Buddha, time or age in which a B. was born (opposite buddhantara), a Buddha-period Jātaka I 59; Mahābodhivaṁsa 12; Sammohavinodanī 50; Therīgāthā Commentary 28;
-kara making a B., bringing about Buddhahood Jātaka I 20;
-kāraka = °kara Mahābodhivaṁsa 9;
-kāla the time of a B. Visuddhimagga 91 (Buddhakālo viya pavattati it is like the time of the B.)
-kula Buddha clan Paramatthajotikā II 532 (B.-pitā, °mātā ibid);
-kolāhala the announcement of a Buddha, one of the five kolāhalas (q.v.) Paramatthajotikā I 121, cf. Jātaka I 48;
-khetta field or region of (or for the existence of) a Buddha Visuddhimagga 414 (divided into 3 spheres: jātikkhetta, āṇākkhetta, visayakkhetta, see khetta);
-gata directed or referring to the B. Saṁyutta Nikāya I 211 (sati); Dhammapada 296;
-guṇa quality of a B., virtue, character of a Buddha Jātaka I 27; II 147; Buddhavaṁsa II 177; Mbhv 80; Paramatthajotikā I 121 (cf. app);
-cakkhu the eye of a Buddha, i.e. an eye (or the faculty) of complete intuition Vinaya I 6; Therīgāthā Commentary 2; see discussion in detail at Mahāniddesa 359 = Cullaniddesa §235 4; cf. cakkhu;
-ñāṇa knowledge of a B., which is boundless (cf. Saddh. 73, JPTS, 1887, 40) Buddhavaṁsa I 64 (appameyya); X 5 (cuddasa);
-dhamma Buddhahood Milindapañha 276; plural condition or attributes of a B. Jātaka I 20; referred to as six at Mahāniddesa 143 = Cullaniddesa §466 (bhāgī channaṁ °ānan ti Bhagavā), as 18 at Milindapañha 105, 285. Kern (Manual and Grundriss III 8, page 63) gives (after Lalitavistara 183, 343) the following eighteen āveṇikadharmas ("extraordinary qualities") as such:
(1) seeing all things past,
(2) seeing all things present,
(3) seeing all things future,
(4) propriety of actions of the body,
(5) propriety of actions of speech,
(6) propriety of actions of thought,
(7) firmness of intuition,
(8) firmness of memory,
(9) firmness of samādhi,
(10) firmness of energy,
(11) firmness of emancipation,
(12) firmness of wisdom,
(13) freedom from fickleness,
(14) freedom from noisiness,
(15) freedom from confusedness,
(16) freedom from hastiness,
(17) freedom from heedlessness,
(18) freedom from inconsiderateness;
-pañha the name given to one question asked by Sāriputta, which the paribbājikā Kuṇḍa lakesī was unable to answer Dhammapada II 225;
-pasanna finding one's happiness, or believing in the B. Vinaya IV 39;
-putta son of the B. said of bhikkhus or Arahants Milindapañha 143, cf. Saṁyutta Nikāya III 83: puttā Buddhassa orasā;
-bala the power of a B. (iddibala and paññā°) Buddhavaṁsa I 3;
-bījaṅkura a future B. Buddhavaṁsa II 71;
-bhāva condition of a B. enlightenment Jātaka I 14, 147 (a Buddhabhāva un-buddhahood, of Devadatta); Sumaṅgalavilāsinī I 1;
-bhūmi the ground of Buddhahood Buddhavaṁsa II 175;
-manta mystic verses of a B. Sumaṅgalavilāsinī I 248;
-māmaka devotedly attached to the B. Dhammapada I 206 (+ Dhamma°, Saṅgha°);
-rakkhita saved by the B. (proper name) Paramatthajotikā II 534 (+ Dhamma°);
-rasmi (plural °iyo) rays shining forth from the person of the Buddha; they are of six colours Jātaka I 501; Paramatthajotikā II 132; Mahābodhivaṁsa 6, 15, 38; Vimāna Vatthu 207; as 13;
-rūpa form or figure of the B. Visuddhimagga 228 (Mārena nimmita, cf. Divyāvadāna 162, 166; Buddha-nirmāṇa the magic figure of the B.);
-līḷha (and °līḷhā) deportment, ease, grace of a Buddha Jātaka I 54; Mahābodhivaṁsa 39; Dhammapada I 33; II 41;
-vacana the word (teaching) of the Buddha Milindapañha 17; Paramatthajotikā I 13; Paramatthajotikā II 274, 331;
-visaya the sphere (of wonder), the range, scope or power of a Buddha (cf. Buddha-khetta) Dhammapada I 33; II 199; Paramatthajotikā II 154, 228;
-veneyya one able to be led to enlightenment, accessible to Buddha's teaching Paramatthajotikā II 15, 331;
-sāsana the teaching (instructions) of the B. Dhammapada 368, 381;
-sukumāla delicate, sensitive (to fatigue), as Buddhas are Dhammapada I 5.

:: Buddhaka (—°) (adjective) [from Buddha] in compound dvaṅgula-buddhikā (feminine) possessing insight as much as 2 finger-breadths Vimāna Vatthu 96. — The °ka belongs to the whole compound.

:: Buddhatā (feminine) [abstract from Buddha] enlightenment, wisdom Dhammapada IV 228; Therīgāthā Commentary 4 (Buddha-subuddhatā). — cf. Buddhatta.

:: Buddhati to obstruct, withhold etc.: see pali°.

:: Buddhatta (neuter) [abstract from Buddha] state of (perfect) enlightenment, (attainment of) Buddhahood Jātaka III 363 (sabbadhammānaṁ b.); Visuddhimagga 209 (Buddhattā Buddho); Mahābodhivaṁsa 12. cf. buddhatā and abhisambuddhatta.

:: Buddhi (feminine) [from budh; cf. Classical Sanskrit buddhi] wisdom, intelligence Dīgha Nikāya III 165 (in sequence saddhā sīla suta b. cāga etc.); Jātaka III 369; V 257; Milindapañha 349; Saddhammopāyana 263. The reference Visuddhimagga 439 should be read vuddhi for b°.

-carita one whose behaviour or character is wisdom Visuddhimagga 104 (= paññavā);
-sampanna endowed with (highest) wisdom Peta Vatthu Commentary 39.

:: Buddhika (adjective) [—°) [from buddhi] intelligent, in compounds a° unintelligent and sa° possessed of wisdom Milindapañha 76.

:: Buddhimant (adjective) [from buddhi] possessing insight, full of right knowledge Vinaya II 195; Jātaka V 257; Milindapañha 21, 294; Peta Vatthu Commentary 131 (paṇḍita, b., sappañña-jātika).

:: Buḍḍha [for vuḍḍha, past participle of vṛdh, see vaḍḍhati] aged, old Dīgha Nikāya II 162; Jātaka I 164 (°pabbajita one who has become an ascetic in his old age). Compare buḍḍhatara Dhammapada II 239 (varia lectio vuḍḍhatara).

:: Bujjhaka (adjective) [from budh] intelligent, prudent, judicicus, in a° Dīpavaṁsa IX 17, foolish, imprudent, unmindful of their own interest (translation suggested by E. Hardy as preferable to Oldenberg's "unnoticed"). Morris, JPTS 1893, 69 suggests "not fighting," thus making abujjhaka = avujjh° = ayujjh° (of yudh).

:: Bujjhana (neuter) [from budh] awakening, attaining to knowledge, recognition Paṭisambhidāmagga I 18; Milindapañha 194; Sumaṅgalavilāsinī I 51.

:: Bujjhanaka (adjective) [from bujjhana] endowed with knowledge, having the elements of bodhi, being enlightened as 217.

:: Bujjhati [budh, y-formation, corresponds to Sanskrit budhyate for the usual bodhate. The sense is that of a medium, but is also used as active with accusative of object, e.g. saccāni bujjhi he recognised the truths Visuddhimagga 209. — Dhatupāṭha (414) and Dhātum (652) explain budh by "avaga mane" (understanding, see ogamana), Dhātum (242) also by "bodhane" (awakening). Buddhaghosa's explanation of the meaning is "kilesa-santāna-niddāya uṭṭhahati cattāri vā ariya-saccāni paṭivijjhati Nibbānam eva vā sacchikaroti" as 217, cf. translation at Expositor 294 "to rise from the slumber of the continuum of the lower nature, or a penetrating of the Ariyan Truths, or a realizing of Nibbāna"] to be awake, to be enlightened in (accusative), to perceive, to know, recognise, understand Dīgha Nikāya II 249; Saṁyutta Nikāya I 74, 198; Dhammapada 136, 286; Theragāthā 146; Jātaka III 331; IV 49, 425; Milindapañha 165, 348 (potential bujjheyya); Dīpavaṁsa I 14 (with genitive) Paramatthajotikā I 219 (so attho sukhaṁ b.). 3rd plural bujjhare Therīgāthā 453; Buddhavaṁsa II 183. imperative bujjhassu Buddhavaṁsa II 183. Future bujjhissati Buddhavaṁsa II 65; Preterit abujjhi Buddhavaṁsa II 211, and bujjhi Jātaka IV 425; Visuddhimagga 209; Preterit 3rd singular abujjhatha Buddhavaṁsa VII 22. — present participle bujjhamāna Sutta-Nipāta 395; Buddhavaṁsa VII 22; Dhammapada I 93, — past participle buddha (q.v.). — causative I bodheti (q.v.). — causative II bujjhāpeti to lead to knowledge or recognition Jātaka I 407. Two infinitives formed from bodh, but belonging to budh are bodhuṁ Jātaka V 341, and boddhuṁ Theragāthā 167.

:: Bujjhitar [agent noun of bujjhati] one who becomes enlightened or recognises Mahāniddesa 457 = Paṭisambhidāmagga I 174 = Visuddhimagga 209 (bujjhitā saccāni, of the Buddha).

:: Bunda [Vedic budhna] the root of a tree Abhidhānappadīpikā 549.

:: Bundika in compound °ābaddha is of uncertain origin; the whole means a sort of seat or bedstead (fixed up or tied together with slats?) Vinaya II 149; IV 40, 357.

:: Būha see vyūha.

:: Būḷha [for vūḷha, cf. Sanskrit vyūḍha for the usual vyūha, q.v.] array of troops Jātaka I 387.

:: Bya° etc. (byā°, byu°) words not found under these initials are to be looked up under vya° etc.

:: Byagā 3rd singular preterit of vi + gam, to depart, to be lost, perish Theragāthā 170.

:: Byaggha [cf. Sanskrit vyāghra] a tiger Jātaka II 110; Saddhammopāyana 388. feminine byagghinī Milindapañha 67.

:: Byamha [cf. vyamha] a celestial mansion, a vimāna Vimāna Vatthu 523. As vyamha at Jātaka IV 464.

:: Byanti° in °bhavati, bhāva etc. see vyanti°.

:: Byañjana (neuter) [cf. Sanskrit vyañjana]
1. sign, mark: see vyañjana.
2. the letter, as compared with attha, the spirit or meaning; thus in phrase atthato byañjanato ca according to the meaning and the letter Milindapañha 18, 345; Nettipakaraṇa 23. As vyañjana is the more usual (and classical) form, other references. will be found under vyañjana.

:: Byapagata [= vy-apa-gata] departed, dispelled Milindapañha 225.

:: Byappatha [so for byappattha; according to Kern, Toevoegselen sub voce the word is a distortion from °vyāpṛta (for which usually Pāḷi vyāvaṭa) of vi + ā + pṛ3, pṛṇoti to be busy or active] busy, active. Thus Kern, but the translation is not satisfactory. It occurs only at 2 passages; Vinaya IV 2, where combined with vācā, girā, vacībheda, and meaning "mode of speech," and at Sutta-Nipāta 961, where it has the same meaning and is referred by Mahāniddesa 472 to a mode of speech and explained by Paramatthajotikā II 572 by vacana. Thus the derivation from pṛ with vyā° can hardly be claimed to be correct for Buddhaghosa's conception of the word; to him it sounded more likely like vi + ā + patha (cf. compounds vacana-patha and vāda-patha), thus "way of speaking."

:: Byasana see vyasana.

:: Byatta (adjective) [cf. Pāḷi vyatta; Sanskrit vyakta] experienced, learned Milindapañha 21.

:: Byattatā (feminine) [from byatta] experience, learning Milindapañha 349. See also pari°.

:: Byā (indeclinable) [distorted from iva = eva, with metathesis and diæresis *veyya > *veyyā > *vyā > byā] intensive particle: "just so, certainly, indeed" only in phrase "evaṁ byā kho" Vinaya II 26; IV 134 = Sumaṅgalavilāsinī I 27; Majjhima Nikāya I 130 (evaṁ vyā kho ti evaṁ viya kho commentary), 257.

:: Byābādha [vi + ā + bādh] evil, wrong, hurt; usually referred to as threefold: atta°, para°, ubhaya°, or against oneself, against others, and both — Majjhima Nikāya I 416; Saṁyutta Nikāya IV 159 (vyā°), 339. See also vyābādha.

:: Byābādheti [denominative from byābādha] to injure, hurt, oppress Saṁyutta Nikāya V 393 (na kiñci byābādhemi tasaṁ vā thāvaraṁ vā).

:: Byābhaṅgī (feminine) [vi + ā + bhañj]
1. A pole for carrying burdens Theragāthā 623.
2. A flail Saṁyutta Nikāya IV 201.

:: Byādheti [causative from byādhi cf. vyadhati] to cause to waver, unsettle, agitate, trouble Saṁyutta Nikāya I 120; Theragāthā 46, 1211. passive byādhiyati Kathāvatthu 457 (preterit byādhiyiṁsu), — past participle byādhita.

:: Byādhi [cf. Sanskrit vyādhi; literally "upset" from vi + ā + dhā] sickness, disease Aṅguttara Nikāya I 146; Kathāvatthu II 457; Milindapañha 351.

:: Byādhita [past participle from byādheti] afflicted with disease Theragāthā 73; Milindapañha 168.

:: Byāma [cf. Vedic and Pāḷi vyāma cf. Śata pathabrāhmana I 2, 5, 14 a fathom, measured by both hands being extended to their full length, only in phrase °ppabhā ahalo extending for a fathom a round the Buddha Jātaka I 12, 90; Buddhavaṁsa I 45; Milindapañha 75; Vimāna Vatthu 213.

:: Byāpajjha [from vy-ā-pad]
1. trouble, opposite a° relief Majjhima Nikāya I 10.
2. malevolence; negative a° benevolence Vinaya I 3; Majjhima Nikāya I 38; cf. avyāpajjha Saṁyutta Nikāya IV 296, 371.

:: Byāpanna [from vyāpajjati] malevolent Saddhammopāyana 70; otherwise vy°, e.g. Saṁyutta Nikāya II 168 (°citta).

:: Byāpāda [from vi + ā + pad] ill-will, malevolence, one of the five "obstructions" (āvaraṇāni, see e.g. Saṁyutta Nikāya V 94; Cullaniddesa §379); and of the four "bonds" (kāya-ganthā see e.g. Mahāniddesa 98). — Majjhima Nikāya I 434; Saṁyutta Nikāya I 99; Itivuttaka 119; Paṭisambhidāmagga I 31; II 12; Mahāniddesa 149, 207, 386.

-vitakka a malevolent or angry thought Majjhima Nikāya I 11; Saṁyutta Nikāya I 203; II 151; III 93; V 417; Mahāniddesa 501; Kathāvatthu 113.

:: Byāruddha [past participle of vi + ā + rundh; reading by° in Mahāniddesa I; vy° in Sutta-Nipāta and Paramatthajotikā II; varia lectio] obstructed, opposed, hindered Sutta-Nipāta 936 (aññam-aññehi b. in enmity with each other; = paṭiviruddha Mahāniddesa 408), 938 (412 the same; Paramatthajotikā II 566 = āhata-citta).

:: Byāsatta [past participle of vi + ā + sañj, cf. āsatta1] attached to, clinging to, in compound °mānasa possessed with longing Dhammapada 47 (= sampatte vā asampatte vā lagga-mānasa Dhammapada I 361), 287 (cf. Dhammapada III 433; lagganatāya sattamānasa).

:: Byāvaṭa [vi + ā + vṛ] The reading at Vimāna Vatthu 213 is doubtful. It may be kāyavyāvaṭa, but dassana-vyāvaṭa is to be preferred (see under vyāvaṭa).

:: Byūha [cf. Sanskrit and Pāḷi vyūha from vi + vah]
1. the array or arrangement of troops in particular positions, order of parade or battle Sumaṅgalavilāsinī I 85. Three formations of troops are mentioned at Jātaka II 404 and 406, viz. paduma-vyūha (lotus formation), cakka° (wheel formation), sakaṭa° (cart formation).
2. a heap, collection, in byūhaṁ karoti to put into a (well-arranged) heap Milindapañha 2 (kacavaraṁ).
3. A (blind) alley, cul-de-sac Vinaya IV 271 (byūhan nāma yen'eva pavisanti ten'eva nikkha manti).

:: Byūhati [denominative from byūha] to stand in array (like a troop) Vimāna Vatthu 104 (byūhanto, varia lectio brahmanto).

-----[ C ]----- ☝

:: Ca (indefinite enclitic particle) [Vedic ca conjunction to relative pronoun °quo, Indo-Germanic °que = Greek τε, Latin que, Gothic °h. cf. ka, ki, ku]
1. Indefinite (after demonstrative pronoun in the sense of kiṁ = what about? or how is it? cf. kiṁ) = ever, whoever, what-ever, etc. [Sanskrit kaśca, Greek ὅς τε, Lat: quisque, Gothic hvazuh] so ca whoever (see below 3), tañ ca pan'amhākaṁ ruccati tena c'amhā attamanā Majjhima Nikāya I 93; yañ ca kho ... ceteti yañ ca pakappeti ... whatever he thinks, whatever he intends ... Saṁyutta Nikāya II 65. As a rule the Pāḷi form corresponding to Sanskrit kaścid = koci, and ci (cid) is the regular Pāḷi representative of the indefinite ca (cf. cana and api).
2. Copulative or disjunctive according to the general context being positive or negative.
(a) copulative: and, then, now: tadā ca now then, and then (in historical exposition) Jātaka III 188. Most frequent in connecting two or three words, usually placed after the second, but also after the third: atthaṁ anatthañ ca Dhammapada 256; pubbāparāni ca Dhammapada 352; alaṁ etehi ambehi jambūhi panasehi ca Jātaka II 160. — In the same sense added to each link of the chain as ca ... ca (cf. Sanskrit ca ... ca, Greek τε τε, Latin que que; also mixed with constituents of similar pairs as api ... ca): tuyhañ ca tassā ca to you and her (originally this or whatever to you, whatever to her) = to you as well as to her Jātaka I 151. Often with the first member emphasized by eva: c'eva, as well Anglo-Saxon hasi c'eva rodi ca he laughed as well as cried Jātaka I 167; maṁsena c'eva phalāphalena ca with flesh as well as with all kinds of fruit Jātaka III 127; subhaddako c'eva supesalo ca Jātaka III 82; c'eva apace padūse pi ca waste and even defile Therīgāthā Commentary 72 (Apadāna V 40).
(b) disjunctive: but (especially after a negation): yo ca but who Theragāthā 401; yadā ca but when (cf. tadā ca) Jātaka III 128. In conditional clauses (cf. 3) combined with sace = but if, on the other hand: sace agāraṁ ajjhāvasati ... sace ca pabbajati agārā Sutta-Nipāta 1003. With neg, na ca = but not: mahatīvata te bondi, na ca paññā tadūpikā (but your wisdom is not in the same proportion) Jātaka II 160.
3. Conditional: if [= Vedic ced, Latin absque] Dīgha Nikāya I 186, 207; II 36, 57 (jāti ca not va); Majjhima Nikāya I 91; Saṁyutta Nikāya III 66 (rūpañ ca attā abhavissa); Aṅguttara Nikāya I 58; V 87; Jātaka II 110 (ciram pi kho khadeyya yavaṁ ... ravamāno ca dūsayi: "he might have eaten barley a long time, if he had not come to harm by his cry," or "but"); IV 487; V 185, 216 (Sakko ca me varaṁ dajjā so ca labbhetha me varo: "if S. will give me a wish, that wish will be granted," or: "whatever wish he will allow, that one will be fulfilled"); VI 206, 208. — na ca (at the beginning of an interrogative phrase) = if not Saṁyutta Nikāya I 190 (ahaṁ ca kho ... pavāremi, na ca me Bhagavā kiñci garahati: if the Bh. will not blame me). For Buddhist Hybrid Sanskrit ca = ced see Avadāna-śataka II 189, n. o.
[BD]: 3. 'an'.

:: Caccara (neuter) [Sanskrit catvara, cf. Trenckner, "Notes", page 56] a quadrangular place, a square, courtyard; a place where four roads meet, a crossroad Vinaya III 151; IV 271; Milindapañha 1 (+ catukkasiṅghāṭaka), 330 (the same); Jātaka I 425 (°raccha).

:: Cadika at Milindapañha 197 (ūmikavaṅkacadika) probably for °madika.

:: Caja (adjective) giving up, to be given up; in compound duc° hard to give up Aṅguttara Nikāya III 50; Jātaka V 8. cf. cāga.

:: Cajati [Sanskrit tyajate, tyaj = Greek σο βέω to scare away]
1. to let loose, to emit, to discharge Aṅguttara Nikāya II 33; Jātaka II 342 (mutta-karīsaṁ) figurative to utter (a speech) Jātaka V 362.
2. to abandon, to give up, sacrifice (with locative of person to whom: a suresu pāṇaṁ Saṁyutta Nikāya I 224 = Jātaka I 203) Dhammapada 290; Jātaka II 205; III 211; V 464; VI 570, — past participle catta, q.v. — gerundive caja [Sanskrit tyajya] q.v.

:: Cakita (adjective) [Sanskrit cakita, cak] disturbed; afraid, timid Dāṭhāvaṁsa IV 35, 46.

:: Cakka (neuter) [Vedic cakra, reduplicated formation from °quel to turn round (cf. Pāḷi kaṇṭha > Latin collus and see also note on gala]) = that which is (continuously) turning, i.e. wheel, or abstract, the shape or periphery of it, i.e. circle. Cakra = Greek κύκλος, Anglo-Saxon hveohl, hveol = wheel. The unreduplicated form in Sanskrit carati (versatur), Greek πέλομαι, πολεύω, πόλος (pole); Latin colo, incolo; Old-Bulgarian kolo wheel, Old Icelandic hvel]
I. Crude meaning:
1. a wheel (of a carriage) Dhammapada 1; Peta Vatthu Commentary 65 (ratha°); Milindapañha 27.
2. A discus used as a missile weapon Jātaka I 74; Pañca-g 36; cf. khura° a razor as an instrumental of torture.
3. A disc, a circle: heṭṭhāpāda talesu cakkāni jātāni, forming the 2nd characteristic mark of a Mahāpurisa Dīgha Nikāya II 17 = III 143; Dīgha Nikāya III 149. — Jātaka II 331; Milindapañha 51.
4. An array of troops (under tayo vyūhā: paduma° cakka° sakaṭa°) Jātaka II 404 = IV 343.
II. Applied meaning:
1. (a wheel as component part of a carriage, or one of a duad or tetrad =) collection, set, part; succession; sphere, region, cycle Vinaya I 330 (cf. Vinaya Texts II 281); III 96; iriyāpatha° the four ways of behaviour, the various positions (standing, walking, sitting, lying down) Sumaṅgalavilāsinī I 249; Saddhammopāyana 604. sā°, miga° the sphere or region of dogs and wild animals Milindapañha 178; cakkena (instrumental) in succession Peta Vatthu Commentary III cakkaṁ kātabbaṁ, or bandhitabbaṁ frequent in yam and paṭṭh, "The cycle of formulated words is to be here repeated."
2. (like the four wheels constituting the moving power of a carriage =) a vehicle, instrument, ways and means; attribute, quality; state, condition, especially good condition (fit instrumentality), catucakka an instrument of four, a lucky tetrad, a fourwheeler of the body as expressing itself in the four kinds of deportment, iriyāpathas Aṅguttara Nikāya II 32; Saṁyutta Nikāya I 16, 63 (catucakkaṁ). In this sense generalized as a happy state, consisting of "four blessings": paṭirūpadesa-vāsa, sappurisūpassaya, atta-sammāpaṇidhi, pubbe-kata-puññatā Aṅguttara Nikāya II 32; Jātaka V 114; mentioned at Paṭisambhidāmagga I 84. cf. also Sutta-Nipāta 554f.; 684. Especially pronounced in the two phrases dhamma-cakka (the wheel of the Doctrine, i.e. the symbol of conquering efficacy, or happiness implicated in the D.) and brahma-c° the best wheel, the supreme instrument, the noblest quality. Both with pavatteti to start and kcep up (like starting and guiding a carriage), to set rolling, to originate, to make universally known. dhamma° e.g. Saṁyutta Nikāya I 191; Aṅguttara Nikāya I 23, 101; II 34, 120; III 151; IV 313; Sutta-Nipāta 556f.; 693; Jātaka III 412; Paṭisambhidāmagga II 159f.; Peta Vatthu Commentary 67 (see dhamma). brahma° Majjhima Nikāya I 71; Saṁyutta Nikāya II 27; Aṅguttara Nikāya II 9, 24; III 9, 417; V 33; Vibhaṅga 317f.; 344 (see brahma). cf. cakkavattin (below). — cf. vi°.

-chinna (udaka) (water of a well) the wheel of which is broken Udāna 83;
-bhañjanin one who destroys a state of welfare and good Jātaka V 113 (patirūpadesavāsādino kusala-cakkassa bhañjanī commentary);
-bheda breaking peace or concord, sowing discord Vinaya II 198; III 171;
-yuga a pair of wheels Vimāna Vatthu 832;
-ratana the treasure of the wheel, that is of the sun (cf. Rhys Davids Buddhist Suttas page 252; Dialogues of the Buddha II 197, 102) Dīgha Nikāya II 171; III 59f., 75; Jātaka I 63; II 311; Sumaṅgalavilāsinī I 249. See also cakkavattin;
-vaṭṭaka (neuter) a scoop-wheel (a wheel revolving over a well with a string of earthen pots going down empty and coming up full, after dredger fashion) Vinaya II 122; cf. Saeculum 29 (1978), 228 — von Hinüber 2009, 771
-vattin (cf. dhammacakkaṁ pacvatteti above) he who sets rolling the Wheel, a just and faithful king (rājā hoti with dhammiko dhamma rājā cāturanto Sutta-Nipāta page 106, in corresponding passage verse 1002 as vijeyya paṭhaviṁ imaṁ adaṇḍena asatthena dhammena-m-anusāsati). a definition is given by Buddhaghosa at Sumaṅgalavilāsinī I 249. — Three sorts of c. Are later distinguished: acakkavāḷa-c° a universal king, or cāturanta-c° (ruling over four great continents Sutta-Nipāta page 106; Paramatthajotikā I 227), adīpa-c° (ruling over one), apadesa-c° (ruling over part of one). Usually in phrase rājā cakkavattin: Dīgha Nikāya I 88; III 156; IV 302; V 44, 99, 342; Dīgha Nikāya II 16, 172; III 59f., 75, 142f.; Majjhima Nikāya III 65; Aṅguttara Nikāya I 76, 109f.; II 37, 133, 245; III 147 sq; 365; IV 89, 105; V 22; Khuddakapāṭha VIII 12 (°sukha); Jātaka I 51; II 395; IV 119; Vibhaṅga 336; Peta Vatthu Commentary 117; Vimāna Vatthu 18; Saddhammopāyana 238, 453; Dhammapada II 135 (°sirī). °—°gabbha Visuddhimagga 126: °—°rajjaṁ kāresi Jātaka II 311;
-viddha (neuter) a particular form of shooting Jātaka V 130;
-samārūḷha (adjective) having mounted the wheels, i.e. their carts (of janapadā) Aṅguttara Nikāya I 178; III 66, 104, cf, Journal American Oriental Society 124 (2004), 808 = von Hinüber 2009, 963.

:: Cakkalaka [from cakka] a disc or tuft (?) Visuddhimagga 255 (kaḷīra°, where Paramatthajotikā I 50 reads in same context kaḷīra-daṇḍa).

:: Cakkali (feminine) drapery Vinaya II 174.

:: Cakkalikā a window blind, curtain Vinaya II 148.

:: Cakkavāka [Vedic cakravāka, cf. kṛkavāku, to sound root kṛ, see note on gala]] the ruddy goose (Anas Casarca) Jātaka III 520; IV 70f. (N. of Jātaka No. 451); Peta Vatthu II 123; Milindapañha 364, 401; — feminine cakkavākī Jātaka III 524; VI 189 = 501.

:: Cakkavāḷa (masculine and neuter) a circle, a sphere, especially a mythical range of mountains supposed to encircle the world; plural worlds or spheres Jātaka I 53, 203; VI 330; Visuddhimagga 205 (its extent), 207, 367, 421; as 297; Dhammapada 11, 15; III 498; in the trope "cakkavāḷaṁ atisambādhaṁ brahmaloko atinīco" (= the whole world cannot hold it) to express immensity Dhammapada I 310; Vimāna Vatthu 68.

-gabbha the interior of the c. sphere Jātaka IV 119; Sumaṅgalavilāsinī I 284;
-pabbata (neuter) the c. mountains, "world's end" Jātaka III 32; VI 272;
-rajja (neuter) the whole world, strictly speaking the whole region of a sphere Jātaka II 392.

:: Cakkhu (neuter) [Vedic cakṣuḥ, etymology not clear, as reduplicated perhaps to īks, akāsa eye, kśṇa moment, or as intensive to cit, cf. cinteti, and see Walde, Latin Wörterbuch under inquam] the eye (nominative singular cakkhuṁ Vinaya I 34; Saṁyutta Nikāya I 115; Majjhima Nikāya III 134, etc.).
I. The eye as organ of sense
(a) psychologically: cakkhunā rūpaṁ disvā "seeing visible object (shape) with the eye" (Cullaniddesa II on rūpa q.v.) is the definition of this first and most important of the senses (cf. Peta Vatthu II 61 dakkhiṇa c. = the most valuable thing): the psychology of sight is discussed at Sumaṅgalavilāsinī I 194f., and more fully at Dhammasaṅgani 597f. (see as 306 sq; Buddhist Manual of Psychological Ethics 159f.); cf. cakkhunā puriso ālokati rūpagatāni Cullaniddesa §234. In any enumeration of the senses cakkhu heads the list, e.g. Vinaya I 34; Dīgha Nikāya I 21; II 308, 336f.; III 102, 225, 244f.; 269; Nettipakaraṇa 28. — See rūpa. Also combined with sota: Majjhima Nikāya I 318; III 264; Aṅguttara Nikāya I 281. — cakkhusmiṁ haññati rūpehi Saṁyutta Nikāya IV 201; hata° Aṅguttara Nikāya I 129. passāmi naṁ manasā cakkhunā va "I see him with my mind as with my eye" Sutta-Nipāta 1142. — Vinaya I 184; Saṁyutta Nikāya I 32, 199; IV 123; Dhammapada 360; Jātaka IV 137; Sumaṅgalavilāsinī I 183; Nettipakaraṇa 191. Visuddhimagga 444f. as adjective (—°) seeing, having or catching sight of: eka° (dvi°) one-eyed (two-) Aṅguttara Nikāya I 128f.; āmisa° seeing an object of sensual enjoyment Saṁyutta Nikāya II 226; IV 159; Jātaka V 91 (= kilesalola). acakkhu blind Aṅguttara Nikāya III 250, 256; Paṭisambhidāmagga I 129.
(b) ethically: as a "sense" belonging to what is called "body" (kāya) it shares all the qualities of the latter (see kāya), and is to be regarded as an instrument only, i.e. the person must not value it by itself or identify himself with it. Subduing the senses means in the first place acquiring control over one's eyes (cf. okkhitta cakkhu, with down-cast eyes Sutta-Nipāta 63, 411, 972; Peta Vatthu IV 344; and indriyesu guttadvāra; °indriya). In this connection the following passages may be mentioned: Vinaya I 34; Dīgha Nikāya I 70; Saṁyutta Nikāya IV 123; II 244 (aniccaṁ, etc.); III 255 (the same) IV 81, 128 (na tumhākaṁ); Paṭisambhidāmagga I 132 (aniccatṭhaṁ). Numerous others see under rūpa.
II. The eye as the most important channel of mental acquiring, as faculty of perception and apperception; insight, knowledge. In connection with ñāṇa (γτῶσις) it refers to the apperception of the truth (see dhamma-cakkhu): intuition and recognition, which means perfect understanding (cf. the use of the phrase jānāti passati "to know and to see" = to understand clearly). See e.g. Saṁyutta Nikāya II 7-11, 105; IV 233; V 179; 258; 422f. Most frequently as dhamma° "the eye of the truth," said of the attainment of that right knowledge which leads to Arahantship, in phrase virajaṁ vitamalaṁ dh.-cakkhuṁ uppajjati Vinaya I 16; Dīgha Nikāya I 86, 110; Saṁyutta Nikāya II 134f.; IV 47; 107; V 467; Aṅguttara Nikāya IV 186; Paṭisambhidāmagga II 150f.; 162; Milindapañha 16. Similarly paññā°, Itivuttaka 52; ariya° Majjhima Nikāya I 510.
III. The eye as the instrument of supersensuous perception, "clear" sight, clairvoyance. This is the gift of favoured beings whose senses are more highly developed than those of others, and who through right cognition have acquired the two "eyes" or visionary faculties, termed dibba-cakkhu and Buddha-cakkhu Itivuttaka 52; Dīgha Nikāya II 38 respectively. They are most completely described at Cullaniddesa §235 (under cakkhumā), and the following categories of the range of application of cakkhu are set forth:
1. maṁsa-cakkhu: the physical eye which is said to be exceptionally powerful and sensitive. See Kathāvatthu III 7 (translation pages 149ff.). Visuddhimagga 428 (maṁsa° 2 ñāṇa°).
2. dibba-°: the deva-eye, the eye of a seer, all pervading, and seeing all that proceeds in hidden worlds.
3. paññā°: the eye of wisdom; he who knows all that can be known (jānaṁ passaṁ recognizing and seeing, i.e. of perfect understanding; cakkhubhūta ñāṇa° dhamma° brahma°).
4. Buddha°: the eye of a Buddha or of complete intuition, i.e. of a person who "sees the heart of man," of a being realizing the moral state of other beings and determined to help them on the Path to Right Knowledge.
5. sa manta°: (a summary account of Nos. 1-4, and in all scripture passages a standing especially of Gotama Buddha, see below), the eye of all round knowledge, the eye of a Tathāgata, of a being perfected in all wisdom. — Out of these are mentioned and discussed singly or in set:
(Nos. 1-5): as 306; Paramatthajotikā II 351;
(Nos. 1-3:) Itivuttaka 52 = Kathāvatthu 251f. (It 52 = Kathāvatthu 254);
(dibba:) Vinaya I 8, 288; II 183; III 5; Dīgha Nikāya I 82, 162; III 52, 281; Majjhima Nikāya I 213; Saṁyutta Nikāya I 144, 196; II 122, 213, 276; IV 240; V 266, 305; Aṅguttara Nikāya I 165, 256, 281f.; III 19, 29, 418; IV 85, 141, 178, 291; V 13, 35, 68, 200, 211, 340; Jātaka III 346; Paṭisambhidāmagga I 114; II 175; Vibhaṅga 344; Peta Vatthu Commentary 5.
(paññā°:) Saṁyutta Nikāya IV 292; V 467, Aṅguttara Nikāya I 35; Dhammapada III 174, 175.
(Buddha-:) Vinaya I 6; Saṁyutta Nikāya I 138; Paṭisambhidāmagga II 33; Peta Vatthu Commentary 61.
(sa manta°:) Saṁyutta Nikāya I 137 = Cullaniddesa §2354; Sutta-Nipāta 345, 378, 1063, 1069, 1090, 1133; Paṭisambhidāmagga II 31 = Cullaniddesa §2355.

-āyatana (either cakkh' or cakkhv°) the organ or sense of sight Dīgha Nikāya III 243, 280, 290; Dhammasaṅgani 585, 653;
-indriya (cakkhundriya) the organ of eye, faculty of vision Dīgha Nikāya I 70; III 225, 239; Aṅguttara Nikāya I 113; Dhammasaṅgani 585, 597, 661, 830, 971; Visuddhimagga 7;
-karaṇa (always in combination with ñāṇa-karaṇa) producing (right) insight (and knowledge) Itivuttaka 82 (of kusala-vitakkā); feminine °ī Saṁyutta Nikāya IV 331 (of majjhimā paṭipadā); Paṭisambhidāmagga II 147;
-dada one who gives the eye (of understanding) Theragāthā 3;
-dhātu the element of vision Dhammasaṅgani 597, 703, 817;
-patha the range of vision; sight Jātaka I 65 = Dhammapada I 173; Jātaka I 146; IV 189, 378, 403 (= cakkhūnaṁ etaṁ nāmaṁ commentary); Vimāna Vatthu 119;
-bhūta (+ ñāṇa°) (adjective) one who has become the possessor of right understanding Saṁyutta Nikāya II 255; IV 94; Aṅguttara Nikāya V 226 sq;
-lola greed (or greedy) with the eye Cullaniddesa §177;
-viññāṇa consciousness by means of visual perception, visual cognition Vinaya I 34; Dīgha Nikāya II 308, 310; III 243; Dhammasaṅgani 433, 556, 585, 589, 620; cf. Mrs. Rhys Davids Buddhist Manual of Psychological Ethics page 161, note 5; The Questions of King Milinda I 80, 89;
-viññeyya (adjective) (i.e. rūpā) to be apperceived by the sense of sight Vinaya I 184; Dīgha Nikāya II 281; III 234; Dhammasaṅgani 589, 967, 1095;
-samphassa contact with the sense of vision (usually with °ja: sprung from visual contact) (of vedanā, feelings) Vinaya I 34; Dīgha Nikāya II 308f.; III 243; Paṭisambhidāmagga I 5, 40, 136.

:: Cakkhuka (adjective) having eyes, seeing (—°), in dibba° Aṅguttara Nikāya I 23. 148 (see cakkhu III 2) and a° blind Dīgha Nikāya I 191; Saṁyutta Nikāya III 140; Mahāniddesa 67.

:: Cakkhula (adjective) [= cakkhuka] in visama° squint-eyed. squinting Jātaka I 353; VI 548.

:: Cakkhumant (adjective) [cakkhu + mant] having eyes, being gifted with sight; of clear sight, intuition or wisdom; possessing knowledge (cf. samanta-cakkhu) Dīgha Nikāya I 76 (one who knows, i.e. a connoisseur); cakkhumanto rūpāni dakkhinti "those who have eyes to see shall see" (of the Buddha) Dīgha Nikāya I 85, 110, etc. — Vinaya I 16; Saṁyutta Nikāya I 27; Aṅguttara Nikāya I 116, 124; IV 106; Dhammapada 273; Itivuttaka 108, 115; Sumaṅgalavilāsinī I 221; Dhammapada III 403; IV 85. — Especially as epithet of the Buddha: the All-Wise Saṁyutta Nikāya I 121, 134, 159, 210; Sutta-Nipāta 31, 160, 992, 1028, 1116, 1128; Vimāna Vatthu 125 (= pañcahi cakkhūhi cakkhumā Buddho Bhagavā Vimāna Vatthu 60, cf. cakkhu III); Vimāna Vatthu 8127.

:: Cakkhussa (adjective) [Vedic cakṣuṣya] pleasing to or good for the eyes (opposite a°) Vinaya II 137, 148.

:: Cakora [Sanskrit cakora to kol (kor), see note on gala]] the francolin partridge (Perdix rufa) Jātaka V 416; Vimāna Vatthu 358; Vimāna Vatthu 163. See also caṅkora.

:: Cala (adjective) [see calati] moving, quivering; unsteady, fickle, transient Saṁyutta Nikāya IV 68 (dhammā calā c'eva vyayā ca aniccā, etc.); Jātaka II 299; III 381; V 345; Milindapañha 93, 418; Saddhammopāyana 430, 494.
— acala steadfast, immovable Saṁyutta Nikāya I 232; Jātaka I 71 (ṭṭhāna); Vimāna Vatthu 514 (°ṭṭhāna = especially of Nibbāna); acalaṁ sukhaṁ (= Nibbāna) Therīgāthā 350; cf. niccala motionless Dhammapada III 38.

-ācala [intensive reduplication] moving to and fro, in constant motion, unsteady Jātaka IV 494, 498 (= cañcala); Milindapañha 92; (cf. Divyāvadāna 180, 281);
-kkaku having a quivering hump Jātaka III 380 IV 330 (= calamānakakudha or calakakudha).

:: Calaka1 (masculine) a camp marshal, adjutant Dīgha Nikāya I 51 (in list of various occupations); Aṅguttara Nikāya IV 107f.

:: Calaka2 (neuter) [perhaps from carv to chew; but Sanskrit carvana, chewing, is not found in the specific sense of Pāḷi calaka. cf. ucchiṭṭha and cuṇṇa] a piece of meat thrown away after having been chewed Vinaya II 115; IV 266 (= vighāsa); Vimāna Vatthu 222 (°aṭṭhikāni meat remnants and bones).

:: Calana (adjective and neuter) shaking, trembling, vibrating; excitement Jātaka III 188; as 72. — feminine calanī (quick, + laṅghī) a kind of antelope Jātaka VI 537.

:: Calati [Dhatupāṭha 251 kampana, to shake. Perhaps connected with car, carati] to move, stir, be agitated, tremble, be confused, waver Saṁyutta Nikāya I 107; Sutta-Nipāta 752; Jātaka I 303 (kileso cali); III 188 (macchā c.) Milindapañha 260. — present participle medium calamāna Jātaka IV 331. — Especially frequent in expression kammaja-vātā caliṁsu the labour-pains began to stir Jātaka I 52; VI 485. Past participle calita (q.v.). — causative caleti to shake Saṁyutta Nikāya I 109.

:: Calita (adjective) [past participle of calati] wavering, unsteady Milindapañha 93, 251; Visuddhimagga 113; Vimāna Vatthu 177. — (neuter) Sutta-Nipāta 146.

:: Camara [derivation unknown, probably non-Aryan. Sanskrit camara]
1. the Yak ox (Bos grunniens) Jātaka I 149; III 18, 375; V 416; Milindapañha 365. — feminine °ī Jātaka I 20; Saddhammopāyana 621. — In compounds camari° Jātaka IV 256.
2. a kind of antelope (°ī) Jātaka VI 537.

-vījanī (feminine) a chowry (the bushy tail of the Yak made into a brush to drive away flies) Vinaya II 130. This is one of the royal ensigns (see kakudhabhaṇḍa and cf. vāla-vījanī).

:: Camasa [Vedic camasa, a cup] a ladle or spoon for sacrificing into the sacred fire Jātaka VI 528 = 529 (unite ca with masa, cf. 529 and note 4: aggijuhana-kaṭacchu-saṅkhātimasañca [for camasañ ca] varia lectio). cf. Kern, Toevoegselen sub voce

:: Camati (and cameti) [cam. to sip; but given at Dhātum 552 in meaning "adana," eating] to rinse, only in compound ācamati (ācameti).

:: Camma (neuter) [Vedic carman, cf. Latin corium hide or leather, cortex bark, scortum hide; Old High German herdo; Anglo-Saxon heorda = English hide; also Sanskrit kṛtti; Old High German scirm (shield); English skin; from °sqer to cut, skin (cf. kaṭu) = the cut-off hide, cf. Greek δέρω: °δέρμα]
1. skin, hide, leather Vinaya I 192 (sīha° vyaggha° dīpi°), 196 (eḷaka° aja° miga°); Aṅguttara Nikāya IV 393 (sīha° dīpi°); Peta Vatthu Commentary 157 (kadalimiga° as rug); Jātaka II 110 (sīha°); III 82, 184; Milindapañha 53; Saddhammopāyana 140. It is supposed to be subcutaneous (under chavi as tegument), and next to the bone: chaviṁ chindetvā cammaṁ chindati Saṁyutta Nikāya II 238 = Aṅguttara Nikāya IV 129; frequent in expressions like aṭṭhi-cammanahāru-matta (skin and bones) Peta Vatthu Commentary 68, see under nahāru; camma-maṁsa-nahāru Peta Vatthu Commentary 80.
2. A shield Vinaya II 192 (asi° sword and shield); Majjhima Nikāya I 86; Aṅguttara Nikāya III 93; Jātaka V 373; VI 580.

-aṇḍa a water-skin Jātaka I 250;
-kāra a worker in leather, a tanner Vinaya IV 7; Milindapañha 331; a harness-maker Jātaka V 45; a waggon-builder and general artisan Jātaka IV 174 (= rathakāra); also as
-kārin Peta Vatthu Commentary 175 (= rathakārin);
-khaṇḍa an animal's skin, used as a rug Milindapañha 366; Visuddhimagga 99; skin used as a water-vessel (see khaṇḍa) Vinaya II 122; Paṭisambhidāmagga I 176;
-ghaṭaka a water-skin Jātaka II 345;
-naddha (neuter) a drum Buddhavaṁsa I 31;
-pasibbaka a sack, made of skin or leather Therīgāthā Commentary 283; Jātaka VI 431, 432 (as varia lectio);
-bandha a leather strap Vinaya I 194;
-bhastā (feminine) a sack Jātaka V 45;
-māluka a leather bag Jātaka VI 431, 432;
-yodhin a soldier in cuirass Dīgha Nikāya I 51 (in list of various occupations; Sumaṅgalavilāsinī I 157: cammakañcukaṁ pa visitvā); Aṅguttara Nikāya IV 107, 110;
-varatta (feminine) a leather thong Jātaka II 153;
-vāsin one who wears the skin (of a black antelope), i.e. a hermit Jātaka VI 528;
-sāṭaka an ascetic wearing clothes of skin Jātaka III 82 (nāma paribbājaka).

:: Cammaka a skin Buddhavaṁsa II 52.

:: Campa = campaka Jātaka VI 151.

:: Campaka the champaka tree (Michelia champaka) having fragrant white and yellow flowers Jātaka V 420; VI 269; Milindapañha 338; Sumaṅgalavilāsinī I 280; Visuddhimagga 514 (°rukkha, in simile); Dhammapada I 384; Vimāna Vatthu 194.

:: Campā (feminine) name of a town (Bhagulpore) and a river Dīgha Nikāya I 111; Sumaṅgalavilāsinī I 279; Jātaka IV 454.

:: Campeyya name of a Nāgarāja Jātaka IV 454 (= °jātaka, No. 506); Visuddhimagga 304.

:: Campeyyaka (adjective) belonging to Campā Vinaya V 114; Jātaka VI 269 (here: a Champaka-like tree).

:: Camu (feminine) [Both derivation and exact meaning uncertain. The Vedic camū is a peculiar vessel into which the Soma flows from the press. In late Pāḷi and Sanskrit it means a kind of small army, perhaps a division drawn up more or less in the shape of the Vedic vessel] an army Jātaka II 22; camūpati a general Mahāvaṁsa 10, 65; 23, 4; Dāṭhāvaṁsa I 3.

:: Cana (—°) [Vedic cana from relative pronoun °qṷo + demonstrative pronoun °no, cf. anā, nānā; Greek νή; Latin °ne in qu and one = Pāḷi kudācana. cana = Gothic hun, Old High German gin, German ir-gen-d. cf. ci] indefinite particle "like, as if," added to relative or interrogative pronouns, as kiñcana anything, kudācana at any time, etc. cf. ca and ci.

:: Canaṁ = cana; and then, if Vinaya III 121 (cf. ca 3); or should it be separated at this passage into ca naṁ?

:: Canda [Vedic candra from °(s)quend to be light or glowing, cf. candana sandal (incense) wood, Greek κάηδαρος cinder; Latin candeo, candidus, incendo; Cymraeg (Welsh) cann white; English candid, candle, incense, cinder] the moon (i.e. the shiner) Saṁyutta Nikāya I 196; II 206; Majjhima Nikāya II 104; Aṅguttara Nikāya I 227, II 139f.; III 34; Dhammapada 413; Sutta-Nipāta 465, 569, 1016; Jātaka III 52; VI 232; Peta Vatthu I 127; II 66; Vimāna Vatthu 647 (maṇi° a shiny jewel or a moonlike jewel, see Vimāna Vatthu 278, varia lectio °sanda). — puṇṇa° the full moon Jātaka I 149, 267; V 215; °mukha with a face like a full moon (of the Buddha) Dhammapada III 171. Canda is extremely frequent in similes and comparisons: see list in JPTS, 1907, 85f. In enumerations of heavenly bodies or divine beings canda always precedes suriya (the sun), e.g. Dīgha Nikāya II 259; Aṅguttara Nikāya I 215; II 139; Cullaniddesa §308 (under devatā). cf. candimant. On quāsi mythological etymology see Visuddhimagga 418.

-kanta a gem Milindapañha 118;
-(g)gāha a moon-eclipse (literal seizure, i.e. by Rāhu) Dīgha Nikāya I 10 (cf. Sumaṅgalavilāsinī I 95);
-maṇḍala the moon's disc, the shiny disc, i.e. the moon Aṅguttara Nikāya I 283; Jātaka I 253; III 55; IV 378; V 123; Dhammasaṅgani 617; Visuddhimagga 216 (in comparison); Peta Vatthu Commentary 65;
-suriyā (plural) sun and moon Jātaka IV 61.

:: Candaka = canda Vimāna Vatthu 278 (maṇi°); Saddhammopāyana 92 (mayūra° the eye in a peacock's tail).

:: Candana (masculine and neuter) [derivation unknown. Possibly non-Aryan; but see under canda, Sanskrit candana] sandal (tree, wood or unguent, also perfume) Vinaya I 203; Aṅguttara Nikāya I 9, 145, 226; III 237; Dhammapada 54; Jātaka V 420 (tree, m.); Milindapañha 382; Dhammapada I 422; IV 189 (°pūjā); Vimāna Vatthu 158 (agalu° with aloe and sandal); Peta Vatthu Commentary 76. — Kāsika° sandal from Kāsī Aṅguttara Nikāya III 391; IV 281; Milindapañha 243, 348; ratta° red s. Jātaka IV 442; lohita° the same Aṅguttara Nikāya V 22; Jātaka I 37; hari° yellow s. Jātaka I 146.

-ussada covered with sandal perfumes Theragāthā 267; Peta Vatthu III 91 (= candana-sārānulitto Peta Vatthu Commentary 211);
-gaṇṭhi (or better gaṇḍi; see the latter) a block of sandalwood Vinaya II 110;
-gandhin having a scent of sandal Jātaka III 190;
-vilepana sandal unguent Jātaka IV 3;
-sāra choice sandal (wood or perfume) Vimāna Vatthu 523, Jātaka I 53, 340.

:: Candanikā (feminine) a pool at the entrance of a village (usually, but not necessarily dirty: see Vinaya II 122 and cf. candanapaṅka Avadāna-śataka I 221, see also PW sub candana2) Saṁyutta Nikāya V 361; Majjhima Nikāya I 11, 73, 448; Aṅguttara Nikāya I 161; Theragāthā 567; Jātaka V 15; Milindapañha 220; Visuddhimagga 264, 343, 359; Saddhammopāyana 132.

:: Candatta (neuter) [abstract from canda] in compound paripuṇṇa° state or condition of the full moon Paramatthajotikā II 502.

:: Candimā (masculine or f.?) [Sanskrit candramas masculine and candrimā f., cf. pūrṇimā; a compound of canda + mā, cf. māsa. The Pāḷi form, however, is based on a supposed derivation from canda + mant, like Bhagavā, and is most likely masculine On this formation cf. Latin lumen = Sanskrit rukmān luminous, shiny] the moon. By itself only in similes at Dhammapada 208, 387 (at end of pāda) and in "abbhā mutto va candimā" Majjhima Nikāya II 104 = Dhammapada 172 = Theragāthā 871; Dhammapada 382 = Theragāthā 873; Paṭisambhidāmagga I 175. — Otherwise only in combination with suriya, moon and sun, Dīgha Nikāya I 240; II 12; III 85f., 90, 112; Saṁyutta Nikāya II 266; V 264f.; Aṅguttara Nikāya I 227; II 53, 130; V 59; Vimāna Vatthu 834; Jātaka II 213; Milindapañha 191; Visuddhimagga 153. Also in compound candimāpabhā the light of the moon (thus B mss, whereas Sinhalese mss read at all passages candiyā° or candiya-pabhā) Saṁyutta Nikāya III 156 = V 44 = Itivuttaka 20.

:: Caṇḍa (adjective) [Sanskrit caṇḍa] fierce, violent; quick-tempered, uncontrolled, passionate Vinaya II 194 (hatthī); Dīgha Nikāya I 90 (= māṇa-nissita-kopa-yutta Sumaṅgalavilāsinī I 256); Saṁyutta Nikāya I 176; II 242; Aṅguttara Nikāya II 109 = past participle 47 (sakagava°); Jātaka I 450; II 210, 349; Visuddhimagga 343, 279 (°sota, fierce current), (°hatthi); Dhammapada IV 9 (goṇa) 104; Saddhammopāyana 41, 590, 598. — feminine caṇḍī Majjhima Nikāya I 126; Jātaka II 443; III 259; Peta Vatthu II 34 (= kodhanā Peta Vatthu Commentary 83). cf. caṇḍatara Saṁyutta Nikāya II 242. — In compounds caṇḍi°, see caṇḍikata and caṇḍitta.

:: Caṇḍaka (adjective) = caṇḍa; feminine caṇḍikā Peta Vatthu II 35, and caṇḍiyā Jātaka III 259 (= kodhaṇā).

:: Caṇḍāla1 [Vedic caṇḍāla] a man of a certain low tribe, one of the low classes, an outcaste; grouped with others under nīcā kulā (low born clans) as caṇḍālā nesādā veṇā rathakārā pukkusā at Aṅguttara Nikāya I 107 = II 85 = past participle 51. As caṇḍāla-pukkusā with the four recognized grades of society (see jāti and khattiya) at Aṅguttara Nikāya I 162. — Vinaya IV 6; Majjhima Nikāya II 152; Saṁyutta Nikāya V 168f. (°vaṁsa); Aṅguttara Nikāya III 214, 228 (brāhmaṇa°); IV 376; Jātaka IV 303; Peta Vatthu Commentary 175; Milindapañha 200. — feminine caṇḍālī Aṅguttara Nikāya III 226; Peta Vatthu III 113; Dhammapada II 25. See also pukkusa.

:: Caṇḍāla2 (neuter) a kind of amusement or trick Dīgha Nikāya I 6 (= ayogulakīḷā play with an iron ball Sumaṅgalavilāsinī I 84).

:: Caṇḍikata (adjective) [cf. caṇḍa] angry Vinaya IV 310.

:: Caṇḍikka (neuter) [*caṇḍikya, of caṇḍika > caṇḍaka] ferocity anger, churlishness Cullaniddesa §§313, 576, Dhammasaṅgani 418, 1060, 1115, 1231; Vibhaṅga 357; Dhammapada II 227. cf. caṇḍitta.

:: Caṇḍitta (neuter) anger Dhammasaṅgani 418; past participle 18 = 22. cf. caṇḍikka.

:: Caṅgavāra [cf. Tamil canguvaḍa a dhoney, Anglo-Indian ḍoni, a canoe hollowed from a log, see also doṇi] a hollow vessel, sieve Majjhima Nikāya I 142; Jātaka V 186 (in similes). As °ka Milindapañha 365 (translated Milindapañha II 278 by "straining cloth"). cf. cañcu "a box" Divyāvadāna 131.

:: Caṅgoṭaka a casket, a box Jātaka I 65; IV 257; V 110, 303; VI 369, 534; Dhammapada II 116; III 101; Vimāna Vatthu 33, 158; Mahāvaṁsa 4, 106; Anāgatavaṁsa page 35 Visuddhimagga 173.

:: Caṅkama [Sanskrit caṅkrama and caṅkramā, from caṅkamati]
(a) walking up and down Saṁyutta Nikāya IV 104.
(b) the place where one is walking, especially a terraced walk, cloister Vinaya I 15, 182; II 220; Dīgha Nikāya I 105; Saṁyutta Nikāya I 212; Aṅguttara Nikāya I 114; 183; III 29; IV 87; Jātaka I 17; II 273; V 132 (cf. kattaradaṇḍa-passages).

:: Caṅkamana (neuter) [from caṅkamati]
1. walking up and down Saṁyutta Nikāya II 282; Dhammapada I 10.
2. A cloister walk (= caṅkama) Vimāna Vatthu 188. Usually °—: Vinaya I 139 (°sālā); Jātaka III 85; IV 329; Peta Vatthu Commentary 79 (°koṭi the far end of the cloister).

:: Caṅkamati [Intensive of kamati, to kram = Sanskrit caṅkramīti; cf. kamati] to walk about, to walk up and down Vinaya I 15, 182; II 193, 220; IV 18; Saṁyutta Nikāya I 107, 212; Peta Vatthu Commentary 105. — causative caṅkamāpeti Jātaka III 9.

:: Caṅkamika (adjective) [from caṅkama] one who has the habit of walking about Milindapañha 216 (ṭhāna° standing and walking).

:: Caṅkora [cf. cakora] the Greek partridge Vimāna Vatthu 358 (cf. Vimāna Vatthu 163); Jātaka VI 538.

:: Cañcala (adjective) [Intensive of cal = car, to move, with n instead of r in reduplication, cf. Sanskrit cañcūryate = carcarīti, cañcala (= *carcara), Greek γαργαλιζω and γαγγαλίζω to tickle; see also note on gala] and cf. caṅkamati] moving to and fro, trembling, unsteady Jātaka IV 498 (= calācala); Saddhammopāyana 317, 598.

:: Capala (adjective) [Sanskrit capala cf. cāpa bow; from °qep to shake or quiver, see Walde Latin Wörterbuch under caperro] moving to and fro, wavering, trembling, unsteady, fickle Saṁyutta Nikāya I 204; V 269; Majjhima Nikāya I 470 (and a° steady); Aṅguttara Nikāya III 199, 355, 391; Dhammapada 33; past participle 35; Jātaka I 295; II 360. At Jātaka VI 548 it means one who lets the saliva flow out of his mouth (explained by paggharita-lāla "trickle-spit").

:: Capalatā (feminine) [from last] fickleness, unsteadiness Milindapañha 93. 251; Pañca-g 47, 64. At Cullaniddesa §585 as capalanā + cāpalyaṁ with gedhikatā, meaning greed, desire (cf. capala at Jātaka VI 548).

:: Cappeti [Sanskrit carvayati Dhatupāṭha 295 gives root cabb in meaning "adana"] to chew Vinaya II 317 (wrong reading? cf. Samantapāsādikā 1205 chaḍḍetvā, varia lectio cambetvā). cf. jappati.

:: Capu (or capu-capu) a sound made when smacking one's lips Vinaya II 214 (capu-capu-kāraka adjective), 221; IV 197.

:: Cara (adjective/noun) [from car, carati]
1. the act of going about, walking; one who walks or lives (usually —°): oka° living in water Majjhima Nikāya I 117; Jātaka VI 416; antara° Saṁyutta Nikāya IV 173; eka° solitary Sutta-Nipāta 166; saddhiṁ° a companion Sutta-Nipāta 45; anattha° Jātaka V 433; jala° Dāṭhāvaṁsa IV 38. See also cāreti and gocara. — Instrumental carasā (adverb) walking Majjhima Nikāya I 449. — cara-vāda "going about talk," gossip, idle talk Saṁyutta Nikāya III 12; V 419. — sucara easy, duccara difficult Vinaya III 26.
2. one who is sent on a message, a secret emissary, a spy Saṁyutta Nikāya I 79. Also as carapurisa Jātaka II 404; IV 343; VI 469; Dhammapada I 193. Note: cara-purāya at Aṅguttara Nikāya V 133 should be changed into varia lectio paramparāya.

:: Carahi (adverb) [Sanskrit tarhi; with change t > c due to analogy with °ci (°cid) in combination with interrogative] then, therefore, now, especially after interrogative pronoun: ko carahi jānāti who then knows? Sutta-Nipāta 990; kathañ carahi jānemu how then shall we know? Sutta-Nipāta 999; kiñ c. Aṅguttara Nikāya V 194. — Vinaya I 36; II 292; Sutta-Nipāta 988; Jātaka III 312; Milindapañha 25; Sumaṅgalavilāsinī I 289.

:: Caraka 1. = cara2 (a messenger) Jātaka VI 369 (attha°); adjective walking through: sabbalokaṁ° Jātaka V 395.
2. Any animal Saṁyutta Nikāya I 106; Peta Vatthu Commentary 153 (vana°).

:: Caraṇa (neuter) [of a deer, called pañca-hattha "having five hands," i.e. the mouth and the four feet]
1. walking about, grazing, feeding Vimāna Vatthu 308 (°ṭṭhāna).
2. the foot Vinaya IV 212; Jātaka V 431.
3. Acting, behaviour, good conduct, frequent in combination with vijjā, e.g. Aṅguttara Nikāya II 163; V 327; Dhammapada 144; Visuddhimagga 202 (in detail); Peta Vatthu Commentary 1, etc. Dīgha Nikāya III 97, 156; Sutta-Nipāta 410, 462, 536; Milindapañha 24. sampannacaraṇa (adjective) accomplished in right behaviour Saṁyutta Nikāya I 153, 166; Sutta-Nipāta 1126; Peta Vatthu II 138. — cf. sañ°.

:: Caraṇavant (adjective) one of good conduct (= sampannacaraṇa) Sutta-Nipāta 533, 536.

:: Carati [Vedic carati, °quel to move, turn, turn round (cf. kaṇṭha and kula) = Latin colo (incolo), Greek πέλομαι, πόλος (also αἰπόλος goat-herd and βουκόλος cowherd = gocara); also Pāḷi cakka, q.v. a doublet of car is cal, see calati Dhatupāṭha 243 explained car by "gati-bhakkhanesu"] to move about, to "live and move," to behave, to be. — Imperative active cara (Jātaka I 152), carā (metri causa, Jātaka III 393); imperative medium carassu (Sutta-Nipāta 696), plural carāmase (= exhortative, Sutta-Nipāta 32); — present participle caranto (Jātaka I 152; Peta Vatthu Commentary 14) and caraṁ (Sutta-Nipāta 151; Dhammapada 61, 305; Itivuttaka 117); medium caramāna (Vinaya I 83; Peta Vatthu I 1010; Peta Vatthu Commentary 160); — potential careyya (Sutta-Nipāta 45, 386, 1065; Dhammapada 142, 328) and care (Sutta-Nipāta 35; Dhammapada 49, 168, 329; Itivuttaka 120); — future carissati (Majjhima Nikāya I 428); — preterit singular 1st acariṁ (Saṁyutta Nikāya III 29), acārisaṁ (Peta Vatthu III 95), 3rd acari (Sutta-Nipāta 344), acāri (Sutta-Nipāta 354; Dhammapada 326); cari (Jātaka II 133). — plural 3rd acariṁsu (Sutta-Nipāta 809), acārisuṁ (Sutta-Nipāta 284); cariṁsu (Sutta-Nipāta 289), acaruṁ (Sutta-Nipāta 289), acāruṁ (Jātaka VI 114); — infinitive carituṁ (caritu-kāma Jātaka II 103); — gerund caritvā (Jātaka I 50) and caritvāna (Sutta-Nipāta 816); — past participle ciṇṇa (q.v.) — causative cāreti (= denominative of cara), past participle carita. Causative II carāpeti (q.v.). — See also cara, caraṇa, cariyā, cāraka, cārikā, cārin.
Meaning:
1. Literal
(a) to move about, to walk, travel, etc.; almost synonymous with gacchati in contrast to tiṭṭhati to stand still; cf. phrase caraṁ vā yadi vā tiṭṭhaṁ nisinno udāhu sayaṁ Itivuttaka 117 (walking, standing, sitting, reclining; the four iriyāpathā); care tiṭṭhe acche saye Itivuttaka 120; tiṭṭhaṁ caraṁ nisinno vā sayāno vā Sutta-Nipāta 151. Defined as "catūhi iriyāpathehi vicarati" (i.e. more generally applied as "behaviour," irrespective of position) Dhammapada II 36. Explained constantly by series viharati iriyativattati pāleti yapeti yāpeti Cullaniddesa §237. — carāmi loke I move about (= I live) in the world Sutta-Nipāta 25, 455; agiho c. I lead a homeless life Sutta-Nipāta 456, 464; eko c. he keeps to himself Sutta-Nipāta 35, 956; Dhammapada 305, 329; sato c. he is mindful Sutta-Nipāta 1054, 1085; gocaraṁ gaṇhanto c. to walk about grazing (see below) Jātaka III 275; gavesanto c. to look for Jātaka I 61.
(b) With definition of a purpose: piṇḍāya c. to go for alms (gāmaṁ to the village) Sutta-Nipāta 386; bhikkhāya c. the same Jātaka III 82. — With accusative (in etymological construction) to undertake, set out for, undergo, or simply to perform, to do. Either with c. cārikaṁ to wander about, to travel: Vinaya I 83; Saṁyutta Nikāya I 305 (Applied: "walk ye a walk"); Sutta-Nipāta 92; Dhammapada 326; Peta Vatthu Commentary 14 (janapada-cārikaṁ), 160 (pabbata-c. wandering over the mountains); or with cāraṁ: piṇḍa-c. carati to perform the begging-round Sutta-Nipāta 414; or with caritaṁ: duccaritaṁ c. to lead a bad life Sutta-Nipāta 665 (see carita). Also with accusative of similar meaning, as esanaṁ c. to beg Theragāthā 123; vadhaṁ c. to kill Theragāthā 138; dukkhaṁ c. to undergo pain Saṁyutta Nikāya I 210.
(c) In pregnant sense: to go out for food, to graze (as gocaraṁ c. to pasture, see gocara). Applied to cows: caranti gāvo Sutta-Nipāta 20; Jātaka III 479; or to the bhikkhu: Peta Vatthu I 1010 (bh. caramāno = bhikkhāya c. Peta Vatthu Commentary 51); Sutta-Nipāta 386 (vikāle na c. buddhā: the Buddhas do not graze at the wrong time).
2. Applied meaning:
(a) absolute to behave, conduct oneself Sutta-Nipāta 1080; Jātaka VI 114; Milindapañha 25 (kāmesu micchā c. to commit immorality).
(b) with object to practise, exercise, lead a life: brahmacariyaṁ c. to lead a life of purity Vinaya I 17; Sutta-Nipāta 289, 566, 1128; dhammañ c. to walk in righteousness Jātaka I 152; sucaritaṁ c. to act rightly, duccaritaṁ c. to act perversely Saṁyutta Nikāya I 94; Dhammapada 231.

:: Carāpeti [causative II of carati] to cause to move, to make go Jātaka I 267 (bheriṁ c. to have the drum beaten); Peta Vatthu Commentary 75 (the same); Dhammapada I 398 (to circulate). As cārāpeti Jātaka V 510 (bheriṁ).

:: Carima (adjective) [Vedic carama, Greek τέλος end, πάλαι a long time (ago)] subsequent, last (opposite pubba) Theragāthā 202; Itivuttaka 18; Jātaka V 120.
— acarima not later (apubba ac° simultaneously) Dīgha Nikāya I 185; Majjhima Nikāya III 65; past participle 13.

-bhava the last rebirth (in saṁsāra, with reference to Arahantship) Therīgāthā Commentary 260, cf. caramabhavika in Divyāvadāna (frequent) and carimaka.

:: Carimaka (adjective) carima (= carima) Majjhima Nikāya I 426; Cullaniddesa §569b (°viññāṇassa nirodha, the destruction of the last conscious state, of the death of an Arahant); Visuddhimagga 291.

:: Carita [past participle of cāreti, see cara and carati]
1. (adjective) going, moving, being like, behaving (—°) Jātaka VI 313; Milindapañha 92 (rāgac° = ratta); Visuddhimagga 105, 114 (rāga°, dosa°, moha°, etc.).
2. (neuter) action, behaviour, living Dhammapada 330 (ekassa c. living alone); Paṭisambhidāmagga I 124; Milindapañha 178. See also carati 1b, 2b. Especially frequent with su° and duc°: good, right, proper or (neuter) good action, right conduct and the opposite; e.g. sucarita Dhammapada 168, 231; Peta Vatthu Commentary 12, 71, 120; duccarita Aṅguttara Nikāya I 146; II 85, 141; III 267, 352; Dīgha Nikāya III 111. 214; Dhammapada 169, Sutta-Nipāta 665; Peta Vatthu I 94 (°ṁ caritvā), etc. See also kāya° vacī° mano° under kāya.

:: Caritaka (neuter) conduct (= carita) Theragāthā 36.

:: Caritar [agent noun to cāreti, cf. carita] walking, performing (with accusative) Majjhima Nikāya I 77.

:: Cariya (neuter) and cariyā (feminine) [from car, carati] (mostly —°) conduct, behaviour, state of, life of. Three cariyās at Paṭisambhidāmagga I 79; six at Visuddhimagga 101; eight at Paṭisambhidāmagga II 19f., 225 and four sets of eight in detail at Cullaniddesa §237b. Very frequent in dhamma° and brahma°, a good walk of life, proper conduct, chastity — eka° living alone Sutta-Nipāta 820; uñchā° begging Jātaka II 272; III 37; bhikkhā° a life of begging Sutta-Nipāta 700; nagga° nakedness Dhammapada 141. — See also carati 2b. In compounds cariyā°.

-piṭaka the last book in the Khuddaka Nikāya;
-manussa a spy, an outpost Jātaka III 361 (varia lectio cārika°).

:: Catta [past participle of cajati] given up. sacrificed Aṅguttara Nikāya II 41; III 50; Theragāthā 209 (°vaṇṇa who has lost fame); Jātaka II 336; IV 195; V 41 (°jīvita).

:: Cattatta (neuter) [from catta] the fact of giving up, abandonment, resignation Vibhaṅga 254f.; as 381.

:: Cattārīsa (and cattāḷīsa) (cattāḷīsati) [Sanskrit catvāriṁśat] forty Saṁyutta Nikāya II 85; Sutta-Nipāta page 87; Itivuttaka 99. Usually cattāḷīsa Jātaka I 58; V 433; Dhammapada I 41; II 9. 93.

-danta having forty teeth (one of the characteristics of a Mahāpurisa) Dīgha Nikāya II 18; III 144, 172.

:: Cattārīsaka (adjective) having forty Majjhima Nikāya III 77.

:: Catukka1 (neuter) [from catu = *catuka > *catukyaṁ] (catu)
1. A tetrad, a set of four, consisting of four parts: °pañcakajjhānā (plural) the fourfold and the fivefold system of meditation as 168; see compounds
2. A place where four roads meet Jātaka VI 389; Milindapañha 330 (see also below); especially in phrase catukke catukke kasāhi tāḷeti (or is it "in sets of four"? See Morris, JPTS 1884 79) Jātaka I 326; II 123; Dhammapada IV 52.
3. a square (in a village) Milindapañha 1, 365; Jātaka II 194; V 459; Dhammapada 317.

-bhatta a meal for four bhikkhus Vinaya II 77; III 160;
-magga the fourfold path Nettipakaraṇa 113;
-yañña (usually sabba catukka°) a sacrifice consisting of (all) the four parts Jātaka III 44, 45; Peta Vatthu Commentary 280; cf. Jātaka I 335. (Or is it the "cross-road sacrifice"°).

:: Catukka2 [originally "consisting only of one quarter"?] empty, shallow, little Cullaniddesa §415 (°pañña, with omaka-pañña, lāmaka-p°); Jātaka IV 441 (nadī = tuccha commentary).

:: Catur , catu° in composition [Vedic catvārah (masculine) catvāri (neuter) from °qṷetuor, °qṷetur = Greek τέτταρες (hom. πίσυρες), Latin quattuor, Gothic fidwor, Old High German fior, Anglo Saxon feower, English four; catasras (feminine) from °qṷ(e)tru, cf. tisras. Also as adverb catur from °quetrus = Latin quater and quadru-] base of numeral four; 1. As numeral adjective nominative and accusative masculine cattāro (Dhammapada 109; Jātaka III 51) and caturo (Sutta-Nipāta 84, 188), feminine catasso (Sutta-Nipāta 1122), neuter cattāri (Sn. 227); genitive masculine catunnaṁ (Sutta-Nipāta page 102), [feminine catassannaṁ]; instrumental ca tubbhi (Sutta-Nipāta 229), catūhi (Sutta-Nipāta 231) and catuhi; locative catūsu (Jātaka I 262) and catusu.
2. As numeral adverb, catu° catur° in compounds catuddasa (14), also through elision and reduction cuddasa Peta Vatthu Commentary 55, 283, etc., cf. also cātuddasī. — Catuvīsati (24) Sutta-Nipāta 457; catusaṭṭhi (64) Jātaka I 50; II 193; Peta Vatthu Commentary 74; caturāsīti (84) usually with vassa-sahassāni Jātaka I 137; II 311; Peta Vatthu IV 77; Dhammapada II 58; Peta Vatthu Commentary 9, 31, 254, etc. See also cattārīsa (40).

-(r)aṁsa (= caturassa, having four edges, four-edged Dhammasaṅgani 617; Peta Vatthu Commentary 189 (read °sobhitāya);
-(r)aṅga (consisting of) four limbs or divisions, fourfold Majjhima Nikāya I 77; Jātaka I 390; II 190, 192; VI 169 (uposatha, cf. aṭṭhaṅga); Dīpavaṁsa I 6; Saddhammopāyana 64;
-(r)aṅgika = preceding Dhammasaṅgani 147, 157, 397; Paramatthajotikā I 85; Saddhammopāyana 58;
-(r)aṅgin (adjective) comprising four parts, feminine °inī, of an army consisting of elephants, chariots, cavalry and infantry Dīgha Nikāya II 190; Jātaka II 102, 104; Visuddhimagga 146; Paramatthajotikā II 225, 353; Dhammapada IV 144; cf. Jātaka VI 275;
-(r)aṅgula (adjective) measuring four fingers, four fingers broad or wide, Vinaya I 46; Saṁyutta Nikāya II 178; Jātaka VI 534; Theragāthā 1137; Visuddhimagga 124;
-(r)aṅgulika = preceding Therīgāthā 498 (Thig-a, 290);
-(r)anta see cātur;
-(r)assa [catur + assa2] four-cornered, quadrangular, rectangular Samantapāsādikā 1211; Jātaka IV 46 (āvāṭa) 492 (sālā); V 49; Peta Vatthu II 119. cf. caturaṁsa and next;
-(r)assara (see last) with four sharp sides (of a hammer; °muggara) Dhammapada I 126;
-(r)ādhiṭṭhāna (adjective) one who has taken the four resolutions (see adhiṭṭhāna) Majjhima Nikāya III 239;
-(r)āpassena (adjective) endowed with the four apassena: literally: reclining on four Aṅguttara Nikāya V 29, 30; Dīgha Nikāya III 269, 270;
-ussada (catussada) full of four, endowed with four things, rich in four attributes Jātaka IV 309 (explained page 311 as having plenty of people, grain, wood and water); IV 422 = 461 "with four pillows" (page 422 has caturassada for caturussada, which latter is also to be preferred to catussada, unless this is a haplology). In the same connection occurs satt-ussada (full of people) e.g. Dīgha Nikāya I 111 and Peta Vatthu IV 18 (see satta). The formation "cattussada" has probably been influenced by "sattussada";
-(k)kaṇṇa (and °ka) (a) with four corners Vinaya II 137; Jātaka III 255. (b) "between four ears," i.e. secret, of manta (counsel) Jātaka VI 391;
-(k)kama walking with four (feet), quadruped Vimāna Vatthu 648; Peta Vatthu I 113;
-kuṇḍika on all fours Majjhima Nikāya I 79; Aṅguttara Nikāya III 188; Dīgha Nikāya III 6; Peta Vatthu III 27 (cf. Peta Vatthu Commentary 181);
-koṇa four cornered, crossed, in °raccha crossroad Peta Vatthu Commentary 24;
-(k)khandha the four khandhas, viz. feeling, perception, synthesis and intellect (see khandha) as 345;
-(g)guṇa fourfold, quadruple Dīgha Nikāya II 135; Saṁyutta Nikāya I 27; Jātaka I 213; Vimāna Vatthu 186; Saddhammopāyana 240;
-cakka with four wheels Saṁyutta Nikāya I 16 = 63 (said of the human body, see under cakka);
-jāta of four sorts, viz. gandha (perfume) having four ingredients Therīgāthā Commentary 72 (see next)
-jāti of four kinds Jātaka I 265, V 79; (gandha). These four ingredients of perfume are saffron, jasmine, Turkish (tarukkha) and Greek (yavana) incense;
-jātiya (and °jātika) in °gandha preceding Jātaka III 291; IV 377; Peta Vatthu Commentary 127; Milindapañha 354; Jātaka I 178 (°ka);
-(d)disā (plural) the four quarters of the globe Saṁyutta Nikāya I 167 = Sutta-Nipāta page 79; Dīgha Nikāya I 251; may also be taken for ablative singular as adverb: in the four quarters Vinaya I 16, cf. accusative catuddisaṁ Dīgha Nikāya II 12;
-(d)dīpika covering the four continents, of megha (a cloud) Dhammapada II 95;
-dvāra with four gates, of a house Dīgha Nikāya I 102 (= Sumaṅgalavilāsinī I 270); of Avīci-Niraya Itivuttaka 86; Jātaka IV 3; Peta Vatthu I 1013; cf. Catudvāra Jātaka (No. 439; Jātaka IV 1f.);
-na huta ninety-four Jātaka I 25; VI 486;
-paccaya the four requisites (see paccaya) Jātaka III 273, °santosa contentment with Dhammapada IV 111;
-paṇṇasa fifty-four Dhammapada I 4;
-(p)patha a fourways Jātaka IV 460;
-(p)pada [Sanskrit caturpād, Greek τετράπους, Latin quadrupes] a quadruped Vinaya II 110; Saṁyutta Nikāya I 6; Aṅguttara Nikāya V 21; Sutta-Nipāta 603, 964; Itivuttaka 87; Jātaka I 152; III 82;
-parivaṭṭa (cf. aṭṭha °adhideva-ñāṇa-dassana Aṅguttara Nikāya IV 304) fourfold circle Saṁyutta Nikāya III 59f. (pañc-upādāna-k-khandhe);
-parisā (feminine) the fourfold assembly, scilicet of male and female bhikkhus and upāsakas (cf. parisā) Peta Vatthu Commentary 11;
-pala fourfold Visuddhimagga 339;
-(p)pādaka (adjective) consisting of four padas, i.e. a śloka; feminine °ikā (gāthā) a complete stanza or śloka anāg page 35;
-pārisuddha-sīla (neuter) the four precepts of purity Jātaka III 291; Dhammapada IV 111;
-(b)bidha (catur + vidha) fourfold Thig-a, 74;
-(b)bipallāsa (catur + vipallāsa) the fourfold change (cf. Nettipakaraṇa 85) Th 1143; Paramatthajotikā II 46;
-byūha (catur + vyūha) arranged in four arrays (of hāra) Nettipakaraṇa 3, 105;
-bhāga the 4th part, a quarter Dhammapada 108;
-bhūmika having four stages (of citta or dhamma) Dhammapada I 21; IV 72; as 344, 345; cf. Visuddhimagga 493 (of indriya);
-madhura (neuter) sweetness (syrup) of four (ingredients) Sumaṅgalavilāsinī I 136; Therīgāthā Commentary 68;
-mahāpatha a crossing on a high-road Visuddhimagga 235;
-mahābhūtika consisting of the four great elements as 403;
-(m)mahārājika: see cātu°;
-māsa four months, a season Peta Vatthu Commentary 96; Dīpavaṁsa I 24, 37 (cā°); see under māsa;
-sacca the four truths or facts (see ariyasacca) Dhammapada III 380; Milindapañha 334; (s)sāla (neuter) [catur + sāla] a square formed by four houses, in phrase catuhi gabbhehi paṭimaṇḍitaṁ catussalaṁ kāretvā Vimāna Vatthu 220; Dhammapada III 291;
-'ha (catuha and catūha) four days; catuhena within four days Saṁyutta Nikāya II 191; catūha-pañcāha four or five days Vinaya IV 280. See also compounds with cātu°.

[BD]: °(k)khandha the four khandhas: sensation, perception, own-making (or construction), discriminative-consciousness.

:: Catura [derivation uncertain. Perhaps from tvar to move, that is quickly. Sanskrit catura] clever, skilled, shrewd Jātaka III 266; VI 25. — derivation feminine abstract caturatā cleverness Vibhaṅga 351 (= cāturiya).

[BD.:] smart

:: Caturiya at Vimāna Vatthu 412 is to be read caturiya, etc. Otherwise see cāturiya.

:: Catuttha (ordinal number) [Vedic caturtha, Indo-Germanic °queturto = Greek τέτρατος, Latin quartus, Old High German fiordo] the fourth Sutta-Nipāta 97, 99, 450; Jātaka III 55; VI 367; °ṁ (adverb) for the fourth time Dhammapada III 174. — feminine catutthī Sutta-Nipāta 436; Visuddhimagga 338. — See also (sub voce aḍḍha) aḍḍhuḍḍha .

-bhatta food eaten only every fourth day Jātaka V 424;
-magga "the fourth path," of Arahantship Dhammapada I 309;
-mana (?) (neuter) name of the tongue, in so far as it forms the fourth vatthu (beside eyes, ears, nose) according to the gloss: Jātaka V 155; extremely doubtful.

:: Caṭula (adjective) [Sanskrit catura] clever, skilled Mahābodhivaṁsa 148. See catura.

:: Cavana (neuter) [from cavati] shifting, moving, passing away, only in °dhamma doomed to fall, destined to decease Dīgha Nikāya I 18, 19; III 31, 33; Majjhima Nikāya I 326; Itivuttaka 76; Jātaka IV 484; VI 482 (°dhammatā).

:: Cavanatā (feminine) state of shifting, removal Saṁyutta Nikāya II 3 (cuti + c.); Majjhima Nikāya I 49 (the same).

:: Cavati [Vedic cyavate from cyu = Greek σεύώ; cf. Latin cieo, cio, sollicitus, Greek κίω, κινέω, Gothic haitan = Old High German heizan] to move, get into motion, shift, to fall away, decease, especially to pass from one state of existence into another Dīgha Nikāya I 14 (saṁsaranti c° upapajjanti, cf. Sumaṅgalavilāsinī I 105); Khuddakapāṭha VIII 4 (= Paramatthajotikā I 220: apeti vigacchati acetano pi samāno puññakkhaya-vasena aññaṁ thānaṁ gacchati); Itivuttaka 99 = Cullaniddesa §235 2 a (satte cavamāne upapajjamāne); Itivuttaka 77 (devo deva-kāyā c. "the god falls from the assembly of gods"), Sutta-Nipāta 1073 for bhavetha (= Cullaniddesa §238;) Peta Vatthu Commentary 10. Causative cāveti: infinitive cāvetuṁ Saṁyutta Nikāya I 128f., 134 (°kāma.) — past participle cuta (q.v.), see also cuti.

:: Caya [from cināti] piling, heaping; collection, mass Vinaya II 117; as 44; in building: a layer Vinaya II 122, 152. As —° one who heaps up, a collector, hoarder Majjhima Nikāya I 452 (nikkha°, khetta°, etc.). See also ā°, apa°, upa°.

:: Cāga [from cajati, to give up, Vedic tyaj. cf. Sanskrit tyāga]
(a) abandoning, giving up, renunciation Vinaya I 10; Saṁyutta Nikāya III 13, 26, 158; Majjhima Nikāya I 486; Aṅguttara Nikāya I 299. More frequent as:
(b) liberality, generosity, munificence (noun) generous, munificent (adjective): sīlasampanno saddho purisa-puggalo sabbe maccharino loke cāgena atirocati "he who is virtuous and religious excels all stingy people in generosity" Aṅguttara Nikāya III 34. In frequent combinations e.g. sacca dama dhiti c. Sutta-Nipāta 188 = Saṁyutta Nikāya I 215; sacca dama c. khanti Sutta-Nipāta 189 = Saṁyutta Nikāya I 215; mutta° (adjective) liberal, munificent, Saṁyutta Nikāya V 351 = 392. °pa ribhāvita citta "a heart bent on giving" Saṁyutta Nikāya V 309. In this sense cāga forms one of the (3, 4, 5 or 7) noble treasures of a man (cf. the Catholic treasure of grace and see °dhana below), viz. (as 5) saddhā, sīla, suta, cāga, paññā (faith, virtue, right knowledge, liberality, wisdom) Saṁyutta Nikāya I 232; Aṅguttara Nikāya I 210; III 80 = Saṁyutta Nikāya IV 250; Majjhima Nikāya III 99; Dīgha Nikāya III 164, 165; cf. Aṅguttara Nikāya I 152 = III 44; (as 4: the last minus suta) Saṁyutta Nikāya V 395; Aṅguttara Nikāya II 62 (sama°); (as 3) saddhā, sīla, cāga Jātaka II 112; (as 7) ajjhesanā, tapo, sīla, sacca, cāga, sati, mati Jātaka II 327; cf. śīla-śruta-tyāga Jātakamala 311. — Peta Vatthu Commentary 30, 120; Saddhammopāyana 214, 323. See also anussati and anussarati.

-ādhiṭṭhāna the resolution of generosity, as one of the 4: paññā°, sacca°, c°., upasama° Dīgha Nikāya III 229;
-ānussati generosity Aṅguttara Nikāya I 30; V 331; Dīgha Nikāya III 250, 280; Visuddhimagga 197;
-kathā talk about munificence Aṅguttara Nikāya III 181;
-dhana the treasure of the good gift, as one of the seven riches or blessings, the ariyadhanāni, viz. saddhā, sīla, hiri, ottappa, suta, c., paññā Dīgha Nikāya III 163, 251,; Aṅguttara Nikāya IV 5; Vimāna Vatthu 113; as one of five (see above) Aṅguttara Nikāya III 53;
-sampadā (and sampanna) the blessings of (or blessed with) the virtue of munificence Aṅguttara Nikāya I 62; II 66; III 53; IV 221.

:: Cāgavant (adjective) generous Aṅguttara Nikāya III 183; IV 217, 220; past participle 24.

:: Cāgin (adjective) giving up, sacrificing, resigning Sutta-Nipāta 719 (kāma°).

:: Cāla [From calati] shaking, a shock, only in bhūmi° earthquake.

:: Cālanī (feminine) [to cālana of calaka2] a pestle, a mortar Vinaya I 202 (in cuṇṇa° and dussa°, cf. saṇha).

:: Cāleti [causative of calati] to move, to shake Jātaka V 40; to scatter Jātaka I 71 (tiṇāni); to sift Vinaya I 202.

:: Cāmara (neuter) [from camara] a chowry, the tail of Bos grunniens used as a whisk Sutta-Nipāta 688; Vimāna Vatthu 643; Jātaka VI 510; Vimāna Vatthu 271, 276. cf. cāmarī-gāhaka Jātaka VI 218 (aṅka) a hook holding the whisk.

:: Cāmikara (neuter). [derivation unknown. Sanskrit cāmīkara] gold Vimāna Vatthu 12, 13, 166.

:: Cāpa (masculine neuter) [Sanskrit cāpa, from *qēp tremble, cf. capala wavering, quivering] a bow Majjhima Nikāya I 429 (opposed to kodaṇḍa); Dhammapada 156 (°ātikhīṇa shot from the bow, cf. Dhammapada III 132), 320 (ablative cāpāto metri causā); Jātaka IV 272; V 400; Milindapañha 105 (daḷha°), 352.

-koṭi the end of a bow Vimāna Vatthu 261;
-nāḷi (feminine) a bow-case Jātaka II 88;
-lasuṇa (neuter) a kind of garlic Vinaya IV 259.

:: Cāpalla (neuter) [Derived from capala, Sanskrit cāpalya] fickleness Dīgha Nikāya I 115 (= Sumaṅgalavilāsinī I 286). Also as cāpalya Majjhima Nikāya I 470; Vibhaṅga 351; Visuddhimagga 106.

:: Cāra [from car carati to move about] motion, walking, going; doing, behaviour, action, process Milindapañha 162 (+ vihāra); Dhammasaṅgani 8 = 85 (= vicāra); as 167. Usually — (noun and adjective): kāma° going at will Jātaka IV 261; pamāda° a slothful life Jātaka I 9; piṇḍa° alms-begging Sutta-Nipāta 414, 708; sabbaratti° wandering all night Saṁyutta Nikāya I 201; samavattha° Aṅguttara Nikāya III 257. See also carati I b.

-vihāra doing and behaving, i.e. good conduct Jātaka II 232; Dīpavaṁsa VI 38; cf. Milindapañha 162 (above).

:: Cāraka (cārika) (adjective) wandering about, living, going, behaving, always —°, like ākāsa°, niketa°, pure° (see pubbaṅgama), vana°, — feminine cārikā journey, wandering, especially as cārikaṁ carati to go on alms-pilgrimage (see carati Ib) Vinaya I 83; Jātaka I 82; II 286; Dhammapada 326; Milindapañha 14, 22; °ṁ pakkamati to set out wandering Jātaka I 87; Milindapañha 16. Saṁyutta Nikāya I 199; Majjhima Nikāya I 117; Aṅguttara Nikāya III 257; Sumaṅgalavilāsinī I 239f. (in detail on two cārikā); Vimāna Vatthu 165; Paramatthajotikā II 295 (uñchā°).

:: Cāraṇa (adjective) = cāraka Sutta-Nipāta 162 (saṁsuddha°).

:: Cāraṇika varia lectio vāraṇika Theragāthā 1129? a little play, masque, cf. Sanskrit cāraṇa and Mrs. Rhys Davids Ps.B., 419.

:: Cāreti [denominative from cara; cf. carati] to set going, to pasture, feed, preserve: indriyāni c. to feast one's senses (cf. German "Augenweide") Peta Vatthu Commentary 58; khantiṁ c. to feed meekness Sumaṅgalavilāsinī I 277; olambakaṁ cārento drooping Jātaka I 174; passive present participle cāriyamāna being handed round Jātaka IV 2 (not vā°) — past participle carita. — cf. vi°.

:: Cārin (only —°) (adjective) walking, living, experiencing; behaving, acting, practising
(a) literal asaṅga° Saṁyutta Nikāya I 199; akāla° Sutta-Nipāta 386; ambu° Sutta-Nipāta 62; vihaṅga patha° Saddhammopāyana 241; sapadāna° Majjhima Nikāya I 30; Sutta-Nipāta 65; pariyanta° Sutta-Nipāta 904.
(b) figurative anudhamma° Sutta-Nipāta 69; āgu° Aṅguttara Nikāya II 240; Aṅguttara Nikāya III 163; dhamma° Milindapañha 19; brahma° Sutta-Nipāta 695; manāpa° Vimāna Vatthu 314; yata° Sutta-Nipāta 971; sama° Milindapañha 19. See all sub voce and cf. cāṭu.

:: Cāritta (neuter) [From car] practice, proceeding, manner of acting, conduct Jātaka I 90, 367; II 277 (loka°); V 285 (vaṅka°); Milindapañha 133; Vimāna Vatthu 31. — cārittaṁ āpajjati to mix with, to call on, to have intercourse with (with locative) Majjhima Nikāya I 470; Saṁyutta Nikāya II 270 (kulesu); Majjhima Nikāya I 287 = III 40 (kāmesu); Jātaka III 46 (rakkhita-gopitesu).

-vāritta manner of acting and avoiding Jātaka III 195, cf. Theragāthā 591; Visuddhimagga 10. See on their mutual relation Visuddhimagga 11;
-sīla code of morality Vimāna Vatthu 37.

:: Cāru (adjective) [Vedic cāru and cāyu to °qe — °qā, as in kāma, Latin carus, etc., see under kāma] charming, desirable, pleasant, beautiful Jātaka VI 481; Milindapañha 201; Saddhammopāyana 428, 512; Vimāna Vatthu 36 (= vaggu), sucāru Saṁyutta Nikāya I 181; Peta Vatthu II 1212 (= suṭṭhumanorama).

-dassana lovely to behold Sutta-Nipāta 548; Jātaka VI 449 (explained on page 450 Anglo-Saxon cāru vuccati suvaṇṇaṁ = suvaṇṇa-dassana); VI 579; feminine °ī Peta Vatthu III 614.

:: Cātur° (and cātu°) [see catur] consisting of four. Only in compounds viz.

-(r)anta (adjective) "of four ends," i.e. covering or belonging to the four points of the compass all-encircling, especially of the earth: Jātaka II 343 (paṭhavī); IV 309 (mahī) — (noun masculine) one who rules over the four points; i.e. over the whole world (of a Cakkavattin) Dīgha Nikāya I 88 (cf. Sumaṅgalavilāsinī I 249); II 16; Sutta-Nipāta 552. See also Avadāna-śataka II 111, note 2;
-kummāsa sour gruel with four ingredients Vimāna Vatthu 308;
-(d)dasī (feminine) [to catuddasa fourteen] the 14th day of the lunar half month Aṅguttara Nikāya I 144. Peta Vatthu Commentary 55; Vimāna Vatthu 71, 99, 129. With pancadasī, aṭṭhamī and pāṭihāriyapakkha at Sutta-Nipāta 402; Vimāna Vatthu 155;
-dasika belonging to the 14th day at Vinaya IV 315;
-(d)disa (adjective) belonging to, or comprising the four quarters, applied to a man of humanitarian mind Sutta-Nipāta 42 ("showing universal love," see Cullaniddesa §239); cf. ṛgvedav X 136. Especially applied to the bhikkhu-saṅgha "the universal congregation of bhikkhus" Vinaya I 305; II 147; Dīgha Nikāya I 145; Jātaka I 93; Peta Vatthu II 28; III 214 (explained Peta Vatthu Commentary 185 by catūhi disāhi āgata-bhikkhu-saṅgha). cf. Avadāna-śataka I 266; II 109;
-(d)dīpa of four continents: rājā Therīgāthā 486; cf. Mahāvastu I 108, 114;
-(d)dīpaka sweeping over the whole earth (of a storm) Vinaya I 290, cf. Jātaka IV 314 and Avadāna-śataka I 258;
-(b)bedā (plural) the four Vedas Milindapañha 3;
-māsin of four months; feminine °inī Vinaya I 155; Dīgha Nikāya I 47; Majjhima Nikāya III 79; Sumaṅgalavilāsinī I 139, cf. komudī;
-(m)mahāpatha the place where four roads cross, a crossroad Dīgha Nikāya I 102, 194 = 243; Majjhima Nikāya I 124; III 91; cf. catu°;
-(m)mahābhūtika consisting of the four great elements (of kāya) Dīgha Nikāya I 34, 55, 186, 195; Saṁyutta Nikāya II 94f.; Milindapañha 379; cf. Avadāna-śataka II 191 and Sanskrit cāṭurbhautika;
-(m)mahārājikā (plural) (scilicet devā) the retinue of the Four Kings, inhabiting the lowest of the six devalokas Vinaya I 12; III 18; Dīgha Nikāya I 215; Cullaniddesa §307 (under devā); Jātaka II 311 (deva-loka);
-yāma fourfold restraint (see yāma) Dīgha Nikāya I 57, 58 (cf. Sumaṅgalavilāsinī I 167); III 48f.; Saṁyutta Nikāya I 66; Majjhima Nikāya I 377; Visuddhimagga 410. cf. Dialogues of the Buddha I 75 note 1.

:: Cāturiya (neuter) [cf. catura + iya] skill, cleverness, shrewdness Jātaka III 267; VI 410; Thig-a, 227; Vibhaṅga 551; Visuddhimagga 104; Dāṭhāvaṁsa V 30.

:: Cāṭi (feminine) [cf. Hindī cāṭā]
1. a jar, vessel, pot Jātaka I 199; 302 (pānīya°); III 277 (madhu° honey jar); Dhammapada I 394 (tela° oil tank); Vimāna Vatthu 76 (sālibhatta° holding a meal of rice).
2. a measure of capacity Jātaka II 404; IV 343.
3. a large vessel of the tank type used for living in Vinaya I 153.

-pañjara a cage made of, or of the form of a large earthen jar, wherein a man could lie in ambush Jātaka V 372, 385;
-pāla (neuter) an earthenware shield (?) Jātaka V 373 (= kīṭa).

:: Cāṭu [cf. cāru] pleasant, polite in °kammatā politeness, flattery Milindapañha 370 (cf. Sanskrit cāṭukāra); cāṭu-kamyatā Vibhaṅga 246; Visuddhimagga 17, 23, 27; Paramatthajotikā I 236.

:: Cāvanā (feminine) moving, shifting, disappearance Vinaya III 112 (ṭhānato); Saddhammopāyana 61 (the same).

:: Cāveti [causative of cavati] to bring to fall, move, drive away; disturb, distract Aṅguttara Nikāya IV 343 (samādhimhā); Jātaka I 60 (infinitive cāvetu-kāma); II 329 (jhānā, ablative). Preterit acāvayi (prohibitive) Sutta-Nipāta 442 (ṭhānā).

:: Cāyati [from ci] to honour, only in compound apacāyati (q.v.). Dhatupāṭha (237) defines the root cāy by pūjā.

:: Ce [Vedic ced; ce = Latin que in absque, ne-c, etc., Gothic h in ni-h. See also ca 3] conditional particle "if," constructed either with indicative (ito ce pi yojanasate, viharati even if he lived one-hundred years from here Dīgha Nikāya I 117) or conditional (tatra ce tumhe assatha kupitā Dīgha Nikāya I 3), or potential (passe ce vipulaṁ sukhaṁ Dhammapada 290). — Always enclitic (like Latin que) and as a rule placed after the emphasized word at the beginning of the sentence: puññañ ce puriso kayirā Dhammapada 118; brāhmaṇo ce tvaṁ brūsi Sutta-Nipāta 457. Usually added to pronouns or pronoun adverbs: ahañ ce va kho pana ceteyyaṁ Dīgha Nikāya I 185; ettha ce te mano atthi Saṁyutta Nikāya I 116, or combined with other particles, as noce, yañce, sace (quod vide). Frequently also in combination with other indefinite interrogative or emphatic particles, as ce va kho pana if then, if now: ahañ ce va kho pana pañhaṁ puccheyyaṁ Dīgha Nikāya I 117; ahañ ce va kho pana abhivādeyyaṁ Dīgha Nikāya I 125; api (pi) ce even if: api ce vassasataṁ jīve mānavo Sutta-Nipāta 589.

:: Cecca = cicca (equal to sañcicca), gerund of cinteti, corresponds to either °cetya [cet] or *cintya [cint]; only in stereotype definition jānanto sañjānanto cecca abhivitaritvā Vinaya II 91; III 73, 112; IV 290.

:: Cela (neuter) [derivation unknown. cf. Sanskrit cela] cloth, especially clothes worn, garment, dress Aṅguttara Nikāya I 206; Peta Vatthu II 127 (kañcanā° for kañcana°); III 93 (for veḷa); dhāti° baby's napkin Jātaka III 539. In simile of one whose clothes are on fire (āditta° + ādittasīsa) Saṁyutta Nikāya V 440; Aṅguttara Nikāya II 93; III 307; IV 320. — acela a naked ascetic Dīgha Nikāya I 161, 165; Jātaka V 75; VI 222.

-aṇḍaka (varia lectio aṇḍuka) a loincloth Majjhima Nikāya I 150;
-ukkhepa waving of garments (as sign of applause), usually with sādhukāra Jātaka I 54; II 253; III 285; V 67; Dhammapada II 43; Paramatthajotikā II 225; Vimāna Vatthu 132, 140;
-paṭṭikā (not °pattika) a bandage of cloth, a turban Vinaya II 128 (Samantapāsādikā 1209 celasantharaṁ, varia lectio cela°); Majjhima Nikāya II 93; Dhammapada III 136;
-vitāna an awning Jātaka I 178; II 289; IV 378; Mahābodhivaṁsa 122; Visuddhimagga 108.

:: Celaka
1. one who is clothed; acelaka without clothes Dīgha Nikāya I 166; Majjhima Nikāya I 77.
2. a standard-bearer [cf. Sanskrit ceḍaka Pāḷi ceṭa and in meaning English knight > German knecht; knave > knabe, knappe] Dīgha Nikāya I 51; Sumaṅgalavilāsinī I 156; Aṅguttara Nikāya IV 107, 110; Milindapañha 331.

:: Celakedu = cetakedu Jātaka VI 538.

:: Celāpaka = celāvaka Jātaka V 418.

:: Celāvaka [cf. Sanskrit chilla?] a kind of bird Jātaka VI 538 (commentary celabaka; is it celā bakā?); Jātaka V 416. See also celāpaka.

:: Cetaka a decoy-bird (commentary dīpaka-tittira, exciting partridge) Jātaka III 357.

:: Cetakedu a kind of bird Jātaka VI 538. See also cela°.

:: Cetanaka (adjective) [see cetanā] connected with a thought or intention Jātaka VI 304; usually in a° without a thought, unintentional Jātaka II 375; VI 178; Vibhaṅga 419.

:: Cetanā [feminine abstract from cet, see cinteti] state of ceto in action, thinking as active thought, intention, purpose, will. Defined as action (kamma: Aṅguttara Nikāya III 415; cf. Kathāvatthu VIII 9, §38 untraced quotation; cf. Aṅguttara Nikāya V 292). Often combined with patthanā and paṇidhi (wish and aspiration), e.g. Saṁyutta Nikāya II 99, 154; Aṅguttara Nikāya I 32, 224; V 212; Cullaniddesa §112 (in definition of asuci-manussā, people of ignoble action: asuciyā cetanāya, patthanāya, paṇidhinā samannāgatā). Also classed with these in a larger group in Kv, e.g. 343, 380. — Combined with vedanā saññā c. citta phassa manasikārain definition of nāmakāya (opposite rūpakāya) Saṁyutta Nikāya II 3 (without citta), Paṭisambhidāmagga I 183 (the same); Nettipakaraṇa 77, 78. — Enumerated under the four blessings of vatthu, paccaya, c., guṇātireka (-sampadā) and definition as "cetanāya somanassa-sahagata-ñāṇa-sampayutta-bhāvo" at Dhammapada III 94. — commentary is opposed to cetasika (i.e. ceto) in its determination of the seven items of good conduct (see sīla) which refers to actions of the body (or are wilful, called cetanākamma Nettipakaraṇa 43, 96; otherwise distinguished as kāya- and vacī-kammantā Aṅguttara Nikāya V 292f.), whereas the 3 last items (sīla 8-10) refer to the behaviour of the mind (cetasika-kamma Nett., mano-kammanta A), viz. the shrinking back from covetousness, malice, and wrong views. Vinaya III 112; Saṁyutta Nikāya III 60; Aṅguttara Nikāya II 232 (kaṇhassa kammassa pahānāya cetanā: intention to give up wrong-doing); Vimāna Vatthu 72 (vadhaka-cetanā wilful murder); maraṇa-cetanā intention of death Dhammapada I 20; āhārāsā cetanā intention consisting in desire for food Visuddhimagga 537. Peta Vatthu Commentary 8, 30 (pariccāga° intention to give); past participle 12; Milindapañha 94; Saddhammopāyana 52, 72. — In scholastic language often explained as cetanā sañcetanā sañcetayitatta (viz. state or behaviour of volition) Dhammasaṅgani 5; Vibhaṅga 285. — cf. Dhammasaṅgani 58 (+ citta); Vibhaṅga 40, 401 (+ citta), 403; Visuddhimagga 463 (cetayatī ti cetanā; abhisandahatī ti attho).

:: Cetasa1 name of a tree, perhaps the yellow Myrobalaṁ Jātaka V 420.

:: Cetasa2 (adjective) [originally the genitive of ceto used as nominative] only in —°: sucetasa of a good mind, good-hearted Saṁyutta Nikāya I 4 = 29, 46 = 52; paraphrased by Buddhaghosa as sunda racetasa; pāpa° of a wicked mind, evil-minded Saṁyutta Nikāya I 70 = 98; a° without mind Saṁyutta Nikāya I 198; sabba° all-hearted, with all one's mind or heart, in phrase aṭṭhikatvā manasikatvā sabbacetaso samannāharitva ohitasoto (of one paying careful and proper attention) Saṁyutta Nikāya I 112f. = 189, 220; Aṅguttara Nikāya II 116; III 163, 402; IV 167. The editors have often misunderstood the phrase and we frequently find vv.ll. with sabbaṁ cetaso and sabbaṁ cetasā, — appamāṇa° Saṁyutta Nikāya IV 186; avyāpanna° Saṁyutta Nikāya V 74.
[BD]: sabba-cetasa: whole-hearted

:: Cetasika (adjective) belonging to ceto, mental (opposite kāyika physical). Kāyikaṁ sukhaṁ < cetasikaṁ s. Aṅguttara Nikāya I 81; Saṁyutta Nikāya V 209; kāyikā darathā < c. d. Majjhima Nikāya III 287, 288; c. dukkhaṁ Dīgha Nikāya II 306; Aṅguttara Nikāya I 157; c. roga Jātaka III 337. c. kamma is sīla 8-10 (see under cetanā) Nettipakaraṇa 43. — as noun combined with citta it is to be taken as supplementing it, viz. mind and all that belongs to it, mind and mental properties, adjuncts, co-efficients (cf. vitakka-vicāra and sach compounds as phalāphala, bhavābhava) Dīgha Nikāya I 213; see also citta. Occurring in the Nikāyas in singular only, it came to be used in plural and, as an ultimate category, the fifty-two cetasikas, with citta as bare consciousness, practically superseded in mental analysis, the five khandha-category. See Compendium page 1 and part II; Mrs. Rhys Davids, Buddhist Psychology 6, 148, 175. — cetasikā dhammā Paṭisambhidāmagga I 84; Vibhaṅga 421; Dhammasaṅgani 3, 18, etc. (cf. Buddhist Manual of Psychological Ethics page 6, note 1; page 244, note 4).

:: Cetaso genitive singular of ceto, functioning as genitive to citta (see citta and ceto).

:: Cetayita [past participle of ceteti, see cinteti] intended Aṅguttara Nikāya V 187; Milindapañha 62.

:: Cetāpana (neuter) [see cetāpeti; cf. Buddhist Hybrid Sanskrit cetanika] barter Vinaya III 216, see also Vinaya Texts I 22 and Kaccāyana 322.

:: Cetāpeti [causative of *cetati to ci, collective see also Kern, Toevoegselen sub voce] to get in exchange, to barter, buy Vinaya III 216 (explained by parivatteti), 237; IV 250.

:: Ceteti see cinteti.

:: Cetiya (neuter) [cf. from ci, to heap up, cf. citi, cināti]
1. A tumulus, sepulchral monument, cairn, Majjhima Nikāya I 20; Dhammapada 188; Jātaka I 237; VI 173; Paramatthajotikā II 194 (dhātu-gharaṁ katvā cetiyaṁ patiṭṭhāpesuṁ); Paramatthajotikā I 221; Dhammapada III 29 (dhātu°); IV 64; Vimāna Vatthu 142; Saddhammopāyana 428, 430. Pre-Buddhistic cetiyas mentioned by name are Aggāḷava° Vinaya II 172; Saṁyutta Nikāya I 185; Sutta-Nipāta page 59; Dhammapada III 170; Ānanda° Dīgha Nikāya II 123, 126; Udena° Dīgha Nikāya II 102, 118; III 9; Dhammapada III 246; Gotama(ka)° ibid.; Cāpāla° Dīgha Nikāya II 102, 118; Saṁyutta Nikāya V 250; Makuṭa bandhana° Dīgha Nikāya II 160; Bahuputta° Dīgha Nikāya II 102, 118; III 10; Saṁyutta Nikāya II 220; Aṅguttara Nikāya IV 16; Sattambaka° Dīgha Nikāya II 102, 118; Sārandada° Dīgha Nikāya II 118, 175; Aṅguttara Nikāya III 167; Supatiṭṭha° Vinaya I 35.

-aṅgaṇa the open space round a Cetiya Milindapañha 366; Visuddhimagga 144, 188, 392; Sumaṅgalavilāsinī I 191, 197; Vimāna Vatthu 254;
-vandanā cetiya worship Visuddhimagga 299.

:: Ceto (neuter) [Sanskrit cetas] = citta, q.v. for detail concerning derivation, inflexion and meaning. cf. also cinteti. Only the genitive cetaso and the instrumental cetasā are in use; besides these there is an adjective cetaso, derived from nominative base cetas. Another adjective-form is the inflected nominative ceto, occurring only in viceto Saṁyutta Nikāya V 447 (+ ummatto, out of mind).
I. Ceto in its relation to similar terms:
(a) with kāya and vācā: kāyena vācāya cetasā (with hand, speech and heart) Sutta-Nipāta 232; Khuddakapāṭha IX. kāya-muni (vācā-muni, ceto-muni) a saint in action, speech and thought Aṅguttara Nikāya I 273 = Cullaniddesa §514. In this phrase Mahāniddesa has mano° for ceto°, which is also avaria lectio At Aṅguttara Nikāya I 273.
(b) with paññā (see citta IV.3.b) in ceto-vimutti, paññā-vimutti (see below IV).
(c) with samādhi, pīti, sukha, etc.: see °pharaṇatā below.
II. Cetaso (genitive)
(a) heart; c° upakkilesa (stain of heart) Dīgha Nikāya III 49, 101; Saṁyutta Nikāya V 93. līnatta (attachment) Saṁyutta Nikāya V 64. appasāda (non-belief) Saṁyutta Nikāya I 179; ekodibhāva (singleness) Dīgha Nikāya III 78; Saṁyutta Nikāya IV 236 (see 2nd jhāna); āvaraṇāni (hindrances) Saṁyutta Nikāya 66. — vimokkha (redemption) Saṁyutta Nikāya I 159. santi (tranquillity) Sutta-Nipāta 584, 593. vūpasama (the same) Aṅguttara Nikāya I 4; Saṁyutta Nikāya V 65. vinibandha (freedom) Dīgha Nikāya III 238 = Aṅguttara Nikāya III 249; IV 461f.
(b) mind c° vikkhepa (disturbance) Aṅguttara Nikāya III 448; V 149: uttrāsa (fear) Vibhaṅga 367; abhiniropanā (application) Dhammasaṅgani 7.
(c) thought. in c° parivitakko udapādi "there arose a reflection in me (genitive)" Saṁyutta Nikāya I 139; II 273; III 96, 103.
III. Cetasā (instrumental)
(a) heart mettā-saha gatena c. (with a heart full of love) frequent in phrase ekaṁ disaṁ pharitvā, etc. e.g. Dīgha Nikāya I 186, III 78, 223; Saṁyutta Nikāya IV 296; Aṅguttara Nikāya I 183; II 129; IV 390; V 299, 344; Vibhaṅga 272. ujubhūtena (upright) Saṁyutta Nikāya II 279; Aṅguttara Nikāya I 63; vivaṭena (open) Dīgha Nikāya III 223 = Saṁyutta Nikāya V 263; Aṅguttara Nikāya IV 86. macchera-maḷa-pariyuṭṭhitena (in which has arisen the dirt of selfishness) Saṁyutta Nikāya IV 240; Aṅguttara Nikāya II 58. santim pappuyya with Saṁyutta Nikāya I 212. taṇhādhipateyyena (standing under the sway of thirst) Saṁyutta Nikāya III 103. — vippasannena (devout) Saṁyutta Nikāya I 32 = 57, 100; Dhammapada 79; Peta Vatthu I 1010. Muttena Aṅguttara Nikāya IV 244; vimariyādi-katena Saṁyutta Nikāya III 31. vigatābhijjhena Dīgha Nikāya III 49. pathavī-āpo etc.; samena Aṅguttara Nikāya IV 375f. ākāsasamena Aṅguttara Nikāya III 315f. sabba° Saṁyutta Nikāya II 220; abhijjhā-saha gatena Aṅguttara Nikāya I 206. satārakkhena Dīgha Nikāya III 269; Aṅguttara Nikāya V 30; migabhūtena cetasā, with the heart of a wild creature Majjhima Nikāya I 450; acetasā without feeling, heartlessly Jātaka IV 52, 57.
(b) mind: in two phrases, viz.
(α) c. anuvitakketi anuvicāreti "to ponder and think over in one's mind" Dīgha Nikāya III 242; Aṅguttara Nikāya I 264; III 178;
(β) c. pajānāti (or manasikaroti) "to know in one's mind," in the following expressions: para-sattānaṁ parapuggalānaṁ cetasā ceto-paricca pajānāti "he knows in his mind the ways of thought (the state of heart) of other beings" (see ceto-paricca and °pariyāya) Majjhima Nikāya II 19; Saṁyutta Nikāya II 121, 213; V 265; Aṅguttara Nikāya I 255 = III 17 = 280. puggalaṁ paduṭṭha-cittaṁ evaṁ c° ceto-paricca p. Itivuttaka 12, cf. 13. arahanto ... Bhagavanto c° cetoparicca viditā Dīgha Nikāya III 100; para-cittapariyāya kusalo evaṁ c° ceto paricca manasikaroti Aṅguttara Nikāya V 160. Bhagavā [brāhmaṇassa] c° ceto-parivitakkaṁ aññāya "perceiving in his mind the thought of [the Buddha]" Saṁyutta Nikāya I 178; Dīgha Nikāya III 6; Aṅguttara Nikāya III 374; Milindapañha 10.
IV. Compounds

-khila fallowness, waste of heart or mind, usually as pañca c.-khilā, viz. Arising from doubt in the Master the Norm, the Community, or the Teaching, or from anger against one's fellow disciples, Dīgha Nikāya III 237, 278; Majjhima Nikāya I 101; Aṅguttara Nikāya III 248 = IV 460 = V 17; Jātaka III 291; Vibhaṅga 377; Visuddhimagga 211;
-paṇidhi resolution, intention, aspiration Vimāna Vatthu 4712 (= cittassa samma-d-eva ṭhapanaṁ Vimāna Vatthu 203); Milindapañha 129;
-padosa corruption of the h., wickedness, Aṅguttara Nikāya I 8; Itivuttaka 12, 13 (opposite pasāda):
-paricca "as regards the heart," i.e. state of heart, ways of thought, character, mind (= pariyāya) in °ñāṇa Therīgāthā 71 = 227 (explained at Therīgāthā Commentary 76, 197 by cetopariya-ñāṇa) see phrase cetasā c.-p. Above (III b.);
-pariyāya the ways of the heart (= paricca), in para-ceto-pariyāya-kusalo "an expert in the ways of others' hearts" Aṅguttara Nikāya V 160; c.-p.-kovido encompassing the heart of others Saṁyutta Nikāya I 146, 194 = Theragāthā 1248; I 196 = Theragāthā 1262. Also with syncope: °pariyañāṇa Dīgha Nikāya I 79; III 100; Visuddhimagga 431; Sumaṅgalavilāsinī I 223;
-parivitakka reflecting, reasoning Saṁyutta Nikāya I 103, 178;
-pharaṇatā the breaking forth or the effulgence of heart, as one of five ideals to be pursued, viz. samādhi, pīti-pharaṇatā, sukha°, ceto°, āloka° Dīgha Nikāya III 278;
-vasippatta mastery over one's h. Aṅguttara Nikāya II 6, 36, 185; IV 312; Majjhima Nikāya I 377; Visuddhimagga 382; Milindapañha 82, 85;
-vimutti emancipation of h. (always with paññā-vimutti), which follows out of the destruction of the intoxications of the heart (āsavānaṁ khayā anāsavā c.-v.) Vinaya I 11 (akuppā); Dīgha Nikāya I 156, 167, 251; III 78, 108, 248 (muditā); Saṁyutta Nikāya II 265 (mettā); Majjhima Nikāya I 197 (akuppā), 205, 296; III 145 (appamāṇā, mahaggatā); Aṅguttara Nikāya I 124; II 6, 36; III 84; Sutta-Nipāta 725, 727 = Itivuttaka 106; Itivuttaka 20 (mettā), 75, 97; past participle 27, 62; Vibhaṅga 86 (mettā) Nettipakaraṇa 81 (virāgā); Sumaṅgalavilāsinī I 313 (= citta-vimutti);
-vivaraṇa setting the h. free Aṅguttara Nikāya IV 352; V 67. See also Arahant II D;
-samatha calm of h. Therīgāthā 118;
-samādhi concentration of mind (= citta-samādhi Sumaṅgalavilāsinī I 104) Dīgha Nikāya I 15; III 30; Saṁyutta Nikāya IV 297; Aṅguttara Nikāya II 54; III 51;
-samphassa contact with thought Dhammasaṅgani 3.

:: Ceṭa a servant, a boy Jātaka III 478. See ceṭaka.

:: Ceṭaka a servant, a slave, a (bad) fellow Vinaya IV 66; Jātaka II 176 = Dhammapada IV 92 (duṭṭha° miserable fellow); III 281; IV 82 (bhātika-ceṭakā rascals of brothers); V 385; Milindapañha 222.

-----[ Ch ]----- ☝

:: Cha and Chaḷ (chain composition effects gemination of consonant, e.g. chabbīsati = cha + vīsati, chabbaṇṇa = cha + vaṇṇa, chaḷ only before vowels in compounds: chaḷ-aṅga, chaḷ-abhiññā) [Vedic ṣaṣ and ṣaṭ (ṣaḍ = chaḷ), Greek ἥξ, Latin sex, Goth, saihs] the number six.
Cases: nominative cha, genitive channaṁ, instrumental chahi (and chambhī (?) Jātaka IV 310, which should be chambhi and probably chabbhi = ṣaḍbhiḥ; see also chambhī), locative chasu (and chassu), ordinal number chaṭṭha the sixth. cf. also saṭṭhi (sixty) soḷasa (sixteen). Six is applied whenever a "major set" is concerned (see 2), as in the following: six munis are distinguished at Cullaniddesa §514 (in pairs of 3: see muni); six bhikkhus as a "clique" (see cha baggiya, cf. the Vestal virgins in Rome, six in number); six are the sciences of the Veda (see chaḷaṅga); there are six Buddha-dhammā (Cullaniddesa II §466); six viññāṇakāyā (see upadhi); six senses and sense-organs (see āyatana) — cha dānasālā Jātaka I 282; oraṁ chahi māsehi kālakiriyā bhavissati (I shall die in six months, i.e. not just yet, but very soon, after the "next" moon) Peta Vatthu IV 335. Six bodily faults Jātaka I 394 (viz. too long, too short, too thin, too fat, too black, too white). Six thousand Gandhabbas Jātaka II 334.

-aṁsa six-cornered Dhammasaṅgani 617;
-aṅga the set of six Vedāṅgas, disciplines of Vedic science, viz. 1. kappa,
2. vyākaraṇā,
3. nirutti,
4. sikkhā,
5. chando (viciti),
6. jotisattha
(thus enumerated at Vimāna Vatthu 265; at Peta Vatthu Commentary 97 in sequence 4, 1, 3, 2, 6, 5): Dīgha Nikāya III 269; Vimāna Vatthu 6316; Peta Vatthu II 613; Milindapañha 178, 236. With reference to the upekkhās, one is called the "one of six parts" (chaḷ-ang'-upekkhā) Visuddhimagga 160;
-abhiññā the six branches of higher knowledge Vinaya II 161; past participle 14. See abhiññā;
-āsīti eighty-six [i.e. twice that many in all directions: psychologically 6 × 80 = 6(4 × 2)10], of people: an immense number, millions Peta Vatthu II 137: of petas Peta Vatthu Commentary 212; of sufferings in Niraya Peta Vatthu III 106;
-āhaṁ for six days Jātaka III 471;
-kaṇṇa heard by six ears, i.e. public (as opposed to catukaṇṇa) Jātaka VI 392;
-tiṁsa(ti) thirty-six Aṅguttara Nikāya II 3; Itivuttaka 15; Dhammapada 339; Dhammapada III 211, 224 (°yojana-parimaṇḍala); IV 48;
-danta having six tusks, in °daha name of one of the Great Lakes of the Himavant (satta-mahā-sarā), literally lake of the elephant with six tuskṣ cf. cha-visāṇa Visuddhimagga 416;
-dvārika entering through six doors (i.e. the senses) Dhammapada IV 221 (taṇhā);
-dhātura (= dhātuya) consisting of six elements Majjhima Nikāya III 239;
-pañca (chappañca) six or five Milindapañha 292;
-phassāyatana having six seats of contact (i.e. the outer senses) Majjhima Nikāya III 239; Theragāthā 755; Peta Vatthu Commentary 52; cf. Sutta-Nipāta 169;
-baṇṇa (= vaṇṇa) consisting of six colours (of raṁsi, rays) Jātaka V 40; Dhammapada I 249; II 41; IV 99;
-baggiya (= vaggiya) forming a group of six, a set of (sinful) Bhikkhus taken as exemplification of trespassing the rules of the Vinaya (cf. Oldenberg, Buddha 7384). Their names are Assaji, Punabhasu, Paṇḍuka, Lohitaka, Mettiya, Bhummajaka Vinaya II 1, 77, and passim; Jātaka II 387; Dhammapada III 330.
-bassāni (= vassāni) six years Jātaka I 85; Dhammapada III 195;
-bidha (= vidha) sixfold Visuddhimagga 184;
-bisāṇa (= visāṇa) having six (i.e. a "major set") of tusks (of pre-eminent elephants) Jātaka V 42 (Nāga rājā), 48 (kuñjara), cf. chaddanta. — bīsati (= vīsati) twentysix Dhammapada IV 233 (devalokā).
[BD]: °baggiya. Not trespassing, but pushing the limits. They were frequently the first to act in ways that were the source of a later rule.

:: Chab° see under cha.

:: Chada [cf. chādeti chad = saṁvaraṇe Dhatupāṭha 586] anything that covers, protects or hides, viz. a cover, an awning Dīgha Nikāya I 7 (sa-uttara° but °chadana at Dīgha Nikāya II 194); — a veil, in phrase vivaṭacchada "with the veil lifted" thus spelled only at Cullaniddesa §§242, 593, Dhammapada I 106 (vivattha°,varia lectio vaṭṭa°); Sumaṅgalavilāsinī I 251 (vivatta°), otherwise °chadda; — shelter, clothing in phrase ghāsacchada past participle 51 (see ghāsa and cf. chāda); — a hedge Jātaka VI 60; — a wing Theragāthā I 108 (citra°).

:: Chadana (neuter) [Vedic chad] = chada, viz. literally
1. a cover, covering Jātaka I 376; V 241.
2. a thatch, a roof Vinaya II 154 (various kinds), 195; Jātaka II 281; Dhammapada II 65 (°piṭṭha); IV 104 (°assa udaka-patana-ṭṭhāna), 178; Peta Vatthu Commentary 55.
3. a leaf, foliage Jātaka I 87; Theragāthā 527.
4. hair Jātaka V 202. — figurative pretence, camouflage, counterfeiting Sutta-Nipāta 89 (= paṭirūpaṁ katvā Paramatthajotikā II 164); Dhammasaṅgani 1059 = Vibhaṅga 361 = Cullaniddesa §271 II Dhammasaṅgani reads chandanaṁ and Vibhaṅga chādanaṁ.

-iṭṭhikā a tile Dhammapada IV 203.

:: Chadda (neuter) [Dhatupāṭha 590 and Dhātum 820 explain a root chadd by "va mane," thus evidently taking it as an equivalent of chaḍḍ] = chada, only in phrase vivattacchadda (or vivaṭa°) Dīgha Nikāya I 89; Sutta-Nipāta 372, 378, 1003, 1147; Sumaṅgalavilāsinī I 251. Cullaniddesa however and Sumaṅgalavilāsinī read °chada explained by vivaṭa-rāga-dosa-moha-chadana Paramatthajotikā II 365.

:: Chaddhā [Sanskrit ṣaṭśaḥ] sixfold Milindapañha 2.

:: Chaḍḍaka (adjective) throwing away, removing, in puppha° a flower-rubbish remover (see pukkusa) Theragāthā 620; Visuddhimagga 194; — feminine chaḍḍikā see kacavara°.

:: Chaḍḍana (neuter) throwing away, rejecting Jātaka I 290; Dhatupāṭha 571. °ī (feminine) a shovel, dust-pan Dhammapada III 7. See kacavara°.

:: Chaḍḍeti [Vedic chardayati and chṛṇatti to vomit; cf. also avaskara excrements and karīsa dung. From °sqer to eliminate, separate, throw out (Greek κρίνω, Latin ex (s)cerno), cf. Greek σκῶς, Latin mus(s)cerda, Anglo-Saxon scearn] to spit out, to vomit, throw away; abandon, leave, reject Vinaya 214f.; IV 265; Majjhima Nikāya I 207; Saṁyutta Nikāya I 169 (chaṭṭehi wrongly for chaḍḍehi) = Sutta-Nipāta page 15; Jātaka I 61, 254, 265, 292; V 427; past participle 33; Dhammapada I 95 (uṇhaṁ lohitaṁ ch. to kill oneself); II 101; III 171; Vimāna Vatthu 126; Peta Vatthu Commentary 43, 63, 174, 211; 255; Milindapañha 15. — gerund chaḍḍūna Therīgāthā 469 (= chaḍḍetvā Therīgāthā Commentary 284); gerundive chaḍḍetabba Vinaya I 48; Jātaka II 2; chaḍḍanīya Milindapañha 252; chaḍḍiya (to be set aside) Majjhima Nikāya I 12f. — passive chaḍḍīyati Peta Vatthu Commentary 174. — causative chaḍḍāpeti to cause to be vomited, to cast off, to evacuate, to cause to be deserted Vinaya IV 265; Jātaka I 137; IV 139; VI 185, 534; Visuddhimagga 182, — past participle chaḍḍita (q.v.). — See also kacavara°

:: Chaḍḍita [past participle of chaddeti] thrown out, vomited; cast away, rejected, left behind Saṁyutta Nikāya III 143; Jātaka I 91, 478; Peta Vatthu II 23 (= ucchiṭṭhaṁ vantan ti attho Peta Vatthu Commentary 80); Vimāna Vatthu 100; Peta Vatthu Commentary 78, 185.

:: Chakala [cf. Sanskrit chagala, from chāga heifer] a male goat Jātaka VI 237; °ka ibid, and Vinaya III 166. — feminine chakalī Jātaka VI 559.

:: Chakana and Chakaṇa (neuter) [Vedic śakṛt and śakan; Greek κόπρος; Sanskrit chagana is later, see Trenckner, "Notes" 62 note 16] the dung of animals Vinaya I 202; Jātaka III 386 (ṇ); V 286; VI 392 (-ṇ-).

:: Chakaṇatī (feminine) = chakana Cullaniddesa §199.

:: Chakka (neuter) [from cha) set of six Visuddhimagga 242 (meda° and mutta°).

:: Chakkhattuṁ (adverb) [Sanskrit śaṭkṛtvas] six times Dīgha Nikāya II 198; Dhammapada III 196.

:: Challi [Sanskrit challi] bark, bast Dhammapada II 165; Samantapāsādikā 1135 on Mahāvagga of the Vinaya-piṭakai VIII 29.

:: Chamā (feminine) [from kṣam, cf. khamati. It remains doubtful how Dhātum (553, 555) came to define the root cham (= kṣam) as 1. hīḷane and 2. adane] the earth; only in oblique cases, used as adverb instrumental chamā on the ground, to the ground (= Vedic kṣamā) Majjhima Nikāya I 387; Dīgha Nikāya III 6; Jātaka III 232; IV 285; VI 89, 528; Vimāna Vatthu 414 (Vimāna Vatthu 183; bhūmiyaṁ); Therīgāthā 17; 112 (Thig-a 116: chamāyaṁ); Peta Vatthu IV 53 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 260: bhūmiyaṁ). — locative chamāyaṁ Vinaya I 118; Aṅguttara Nikāya I 215; Sutta-Nipāta 401; Visuddhimagga 18; Therīgāthā Commentary 116; chamāya Vinaya II 214.

:: Chambhati [see chambheti] to be frightened Dhammapada IV 52 (+ vedhati).

:: Chambheti [cf. Sanskrit skabhnāti and stabhnāti, skambh, and Pāḷi khambha, thambha and khambheti] to be firm or rigid, figurative to be stiff with fear, paralysed: see chambhin and chambhitatta, cf. ūrukhambha (under khambha 2).

:: Chambhin (adjective) [see chambheti] immovable, rigid; terrified, paralysed with fear Saṁyutta Nikāya I 219; Majjhima Nikāya I 19; Jātaka IV 310 (varia lectio jambhī, here with reference to one who is bound (stiff) with ropes (pāsasatehi chambhī) which is however taken by commentary as instrumental of cha and explained by chasu ṭhānesu, viz. on four limbs, body and neck; cf. cha). — acchambhin firm, steady, undismayed Saṁyutta Nikāya I 220; Sutta-Nipāta 42; Jātaka I 71. — See chambheti and chambhita.

:: Chambhita [past participle of chambheti]. Only in derivation chambhitatta (neuter) the state of being stiff, paralysis, stupefaction, constepation, always combined with other expressions of fear, viz. uttāsa Saṁyutta Nikāya V 386; bhaya Jātaka I 345 (where spelled chambhittaṁ); II 336 (where wrongly explained by sarīracalanaṁ), frequent in phrase bhaya ch. lomahaṁsa (fear, stupefaction and horripilation ("gooseflesh") Vinaya II 156; Saṁyutta Nikāya I 104; 118; 219; Dīgha Nikāya I 49 (explained at Sumaṅgalavilāsinī I 50 wrongly by sakala-sarīra calanaṁ); Cullaniddesa §470; Milindapañha 23; Vibhaṅga 367; Visuddhimagga 187. — In other connections at Cullaniddesa §I (= Dhammasaṅgani 425, 1118, where thambhitatta instead of ch°); Dhammasaṅgani 965 (on which see Buddhist Manual of Psychological Ethics 223, note 2).

:: Chanda [cf. Vedic and Sanskrit chanda, and skandh to jump].
1. impulse, excitement; intention, resolution, will; desire for, wish for, delight in (with locative). Explained at Visuddhimagga 466 as kattu-kāmatāyetam adhivacanaṁ; by Dhatupāṭha 587 and Dhātum 821 as chand = icchāyaṁ.
A. As virtue: dhammapadesu ch. striving after righteousness Saṁyutta Nikāya I 202; tibba° ardent desire, zeal Aṅguttara Nikāya I 229; IV 15; kusaladhamma° Aṅguttara Nikāya III 441. Often combined with other good qualities, e.g. ch. vāyāma ussāha ussoḷhi Aṅguttara Nikāya IV 320; ch. viriya citta vīmaṁsā in set of samādhis (cf. iddhipāda) D III 77 (see below), and in compound °ādhipateyya. — kusalānaṁ dhammānaṁ uppādāya chandaṁ ja neti vāyamati viriyaṁ ārabhati, etc., see citta V.1.d.β. Majjhima Nikāya II 174; Aṅguttara Nikāya I 174 (ch. vā vāyāmo vā); III 50 (chandasā instrumental); Sutta-Nipāta 1026 (+ viriya); Vimāna Vatthu 2412 (= kusala° Vimāna Vatthu 116); Jātaka VI 72; Dhammapada I 14.
B. As vice:
(a) kinds and character of ch. — With similar expressions: (kāya°) ch. sneha anvayatā Majjhima Nikāya I 500. — ch. dosa moha bhaya Dīgha Nikāya III 182; Cullaniddesa §3372 (See also below chandāgati). Its nearest analogue in this sense is rāga (lust), e.g. ch. rāga dosa paṭigha Dīgha Nikāya I 25 (cf. Sumaṅgalavilāsinī I 116); rūpesu uppajjati ch. vā rāgo Saṁyutta Nikāya IV 195. See below °rāga. In this bad sense it is nearly the same as kāma (see kāma and kāmachanda: sensual desire, cf. as 370, Visuddhimagga 466 and Mrs. Rhys Davids in Buddhist Manual of Psychological Ethics 269, note 1) and the combination kāmachanda is only an enlarged term of kāma. — Kāye chanda "delight in the body" Majjhima Nikāya I 500; Sutta-Nipāta 203. bhave ch. (pleasure in existence) Therīgāthā 14 (cf. bhavachanda); lokasmiṁ ch. (hankering after the world) Sutta-Nipāta 866; methunasmiṁ (sexual desire) Sutta-Nipāta 835 (explained by ch. vā rāgo vā pemaṁ Mahāniddesa 181). — Chanda in this quality is one of the roots of misery: cittass'upakkileso Saṁyutta Nikāya III 232f.; V 92; mūlaṁ dukkhassa Jātaka IV 328f. — Other passages illustrating ch. are vyāpāda° and vihiṁsā° Saṁyutta Nikāya II 151; rūpa-dhātuyā° Saṁyutta Nikāya III 10; IV 72; yaṁ aniccaṁ, etc. ... tattha° Saṁyutta Nikāya III 122, 177; IV 145f.; asmī ti ch. Saṁyutta Nikāya III 130; atilīno ch. Saṁyutta Nikāya V 277f., cf. also Dīgha Nikāya II 277.
(b) the emancipation from ch. as necessary for the attainment of Arahantship. — vigata° (free from excitement) and a° Saṁyutta Nikāya I 111; III 7, 107, 190; IV 387; Aṅguttara Nikāya II 173f.; Dīgha Nikāya III 238; ettha chandaṁ virājetvā Sutta-Nipāta 171 = Saṁyutta Nikāya I 16. Kāye chandaṁ virājaye Sutta-Nipāta 203. (a)vīta° Aṅguttara Nikāya IV 461f. °ṁ vineti Saṁyutta Nikāya I 22, 197; °ṁ vinodeti Saṁyutta Nikāya I 186; ch. suppaṭivinīta Saṁyutta Nikāya II 283. na tamhi °ṁ kayirātha Dhammapada 117.
2. (in the monastic law) consent, declaration of consent (to an official act: kamma) by an absentee Vinaya I 121, 122. dhammikānaṁ kammānaṁ chandaṁ datvā having given (his) consent to valid proceedings Vinaya IV 151, 152; cf. °dāyaka II 94. — Note: The commentaries follow the canonical usage of the word without adding any precision to its connotation. See Cullaniddesa sub voce; as 370; Dhammapada I 14, Jātaka VI 72, Vimāna Vatthu 77.

-āgati in °ga mana the wrong way (of behaviour, consisting) in excitement, one of the four agatigamanāni, viz. ch-, dosa-, moha-, bhaya- Dīgha Nikāya III 133, 228; Vibhaṅga 376 (see above);
-ādhipateyya (adjective) standing under the dominant influence of impulse Dhammasaṅgani 269, 359, 529; Vibhaṅga 288 (+ viriya°, citta°, vīmaṁsā°);
-ānunīta led according to one's own desire Saṁyutta Nikāya IV 71; Sutta-Nipāta 781;
-āraha (adjective) fit to give one's consent Vinaya II 93; V 221;
-ja sprung from desire (dukkha) Saṁyutta Nikāya I 22;
-nānatta the diversity or various ways of impulse or desire Saṁyutta Nikāya II 143f.; Dīgha Nikāya III 289; Vibhaṅga 425;
-pahāna the giving up of wrong desire Saṁyutta Nikāya V 273;
-mūlaka (adjective) having its root in excitement Aṅguttara Nikāya IV 339; V 107;
-rāga exciting desire (cf. kāmachanda) Dīgha Nikāya II 58, 60; III 289; Saṁyutta Nikāya I 198; II 283; III 232f. (cakkhusmiṁ, etc.); IV 7f. 164 (Bhagavato ch.-r. n'atthi), 233; Aṅguttara Nikāya I 264 (atīte ch.-r.-ṭṭhānīyā dhammā); II 71; III 73; Cullaniddesa §413; Dhammapada I 334;
-samādhi the (right) concentration of good effort, classed under the four iddhipādā with viriya°; citta° vīmaṁsā° Dīgha Nikāya III 77; Saṁyutta Nikāya V 268; Aṅguttara Nikāya I 39; Vibhaṅga 216f.; Nettipakaraṇa 15;
-sampadā the blessing of zeal Saṁyutta Nikāya V 30.

:: Chandaka a voluntary collection (of alms for the Saṅgha), usually as °ṁ saṁharati to make a voluntary collection Vinaya IV 250; Jātaka I 422; II 45, 85 (saṁharitvā varia lectio; text saṅkaḍḍhitvā), 196, 248; III 288 (nava°, a new kind of donation); cf. Buddhist Hybrid Sanskrit chandaka-bhikṣana Avadāna-śataka vol. II 227.

:: Chandasā (feminine) [see chando] metrics, prosody Milindapañha 3.

:: Chandatā (feminine) [see chanda] (strong) impulse, will, desire Cullaniddesa §394; Vibhaṅga 350, 370.

:: Chandavantatā (feminine) [abstract to adjective chandavant, chanda + vant] = chandatā Vimāna Vatthu 319.

:: Chandika (adjective) [see chanda] having zeal, endeavouring usually as a° without (right) effort, and always combined with anādara and assaddha past participle 13; Vibhaṅga 341; Peta Vatthu Commentary 54 (varia lectio), 175.

:: Chandīkata (adjective) and chandīkatā (feminine) (with) right effort, zealous, zeal (adjective) Theragāthā 1029 (chandi°) (noun) Vibhaṅga 208.

:: Chando (neuter) [Vedic chandas, from skandh, cf. in meaning Sanskrit pada; Greek ἴαμβος] metre, metrics, prosody, especially applied to the Vedas Vinaya II 139 (chandaso Buddhavacanaṁ āropeti to recite in metrical form, or according to Samantapāsādikā 1214 in the dialect of the Vedas cf. Vinaya Texts III 15); Saṁyutta Nikāya I 38; Sutta-Nipāta 568 (Sāvittī chandaso mukhaṁ: the best of Vedic metres).

-viciti prosody Vimāna Vatthu 265 (enumerated as one of the six disciplines dealing with the Vedas: see chaḷaṅga).

:: Channa1 [past participle of chad, see chādeti1]
1. covered Jātaka IV 293 (vāri°); VI 432 (padara°, ceiling); Therīgāthā Commentary 257. 2. thatched (of a hut) Sutta-Nipāta 18.
3. concealed, hidden, secret Jātaka II 58; IV 58. — neuter channaṁ a secret place Vinaya IV 220.

:: Channa2 [past participle to chad (chand), chandayati, see chādeti2] fit, suitable, proper Vinaya II 124 (+ paṭirūpa); III 128; Dīgha Nikāya I 91 (+ paṭirūpa); Saṁyutta Nikāya I 9; Majjhima Nikāya I 360; Jātaka III 315; V 307; VI 572; Peta Vatthu II 1215 (= yutta Peta Vatthu Commentary 159).

:: Chaṇa a festival Jātaka I 423, 489 (surā°), 499; II 48 (maṅgala°), 143, III 287, 446, 538; IV 115 (surā°); V 212; VI 221; 399 (°bheri); Dhammapada III 100 (surā°), 443 (°vesa); IV 195; Vimāna Vatthu 173.

:: Chaṇaka [= akkhaṇa? Kern; cf. Sanskrit °ākhaṇa] the Chaṇaka plant Milindapañha 352; cf. akkhaṇa.

:: Chapaka name of a low-class tribe Vinaya IV 203 (= caṇḍāla Samantapāsādikā 896 on Sekhiya 69 at Vinaya IV 364), feminine °ī ibid.

:: Chappañca [cha + pañca] six or five Milindapañha 292.

:: Chatta1 (neuter) [late Vedic chattra = *chad-tra, covering to chad, see chādati] a sunshade ("parasol" would be misleading. The handle of a chatta is affixed at the circumference, not at the centre as it is in a parasol), a canopy Vinaya I 152; II 114; Dīgha Nikāya I 7; II 15 (seta°, under which Gotama is seated); Jātaka I 267 (seta°); IV 16; V 383; VI 370; Sutta-Nipāta 688, 689; Milindapañha 355; Dhammapada I 380f.; Sumaṅgalavilāsinī I 89; Peta Vatthu Commentary 47. — Especially as seta° the royal canopy, one of the five royal insignia (setachatta-pamukhaṁ pañcavidhaṁ rāja-kakudhabhaṇḍaṁ Peta Vatthu Commentary 74), see kakudhabhaṇḍa. Jātaka VI 4, 223, 389; °ṁ ussāpeti to unfold the r. canopy Peta Vatthu Commentary 75; Dhammapada I 161, 167. See also paṇṇa°.

-daṇḍa the handle of a sunshade Dhammapada III 212;
-nāḷi the tube or shaft (of reeds or bamboo) used for the making of sunshades Majjhima Nikāya II 116;
-maṅgala the coronation festival Jātaka III 407; Dhammapada III 307; Vimāna Vatthu 66.

:: Chatta2 [cf. Sanskrit chātra, one who carries his master's sunshade] a pupil, a student Jātaka II 428.

:: Chattaka (masculine neuter)
1. A sunshade Jātaka VI 252; Therīgāthā 23 (= Therīgāthā Commentary 29 as nickname of sunshade makers). See also paṇṇa°.
2. ahi° "snake's sunshade," name for a mushroom: toadstool Dīgha Nikāya III 87; Jātaka II 95; a mushroom, toadstool Jātaka II 95.

:: Chattiṁsakkhattuṁ (adverb) thirty-six times Itivuttaka 15.

:: Chaṭṭha the sixth Sutta-Nipāta 171, 437; Dhammapada III 200: Paramatthajotikā II 364. Also as chaṭṭhama Sutta-Nipāta 101, 103; Jātaka III 280.

:: Chava [derivation doubtful. Vedic śava]
1. a corpse Vinaya II 115 (°sīsassa patta a bowl made out of a skull). See compounds
2. (adjective) vile, low, miserable, wretched Vinaya II 112, 188; Saṁyutta Nikāya I 66; Majjhima Nikāya I 374; Aṅguttara Nikāya II 57; Jātaka IV 263.

-aṭṭhika bones of a corpse, a skeleton Cariyāpiṭaka III 15, 1;
-ālāta a torch from a pyre Saṁyutta Nikāya III 93 = Aṅguttara Nikāya II 95 = Itivuttaka 90 = Jātaka I 482; Visuddhimagga 54, 299 (°ūpama);
-kuṭikā a charnel house, morgue, Vinaya I 152;
-ḍāhaka one who (officially) burns the dead, an "undertaker" Vinaya I 152; Dhammapada I 68 (feminine °ikā); Visuddhimagga 230; Milindapañha 331;
-dussa a miserable garment Dīgha Nikāya I 166; ≈ Aṅguttara Nikāya I 240; II 206;
-sarīra a corpse Visuddhimagga 178f.
-sitta a water pot (see above 1) Theragāthā 127.

:: Chavaka
1. a corpse Jātaka V 449.
2. wretched Milindapañha 156, 200; (°caṇḍāla, see explanation at Jātaka V 450).

:: Chavi (feminine) [*(s)qeu to cover. Vedic chavi, skuṇāti; cf. Greek σκῦλον; Latin ob-scurus; Old High German skūra (New High German scheuer); Anglo Saxon sceo > English sky also Gothic skohs > English shoe] — the (outer, thin) skin, tegument Saṁyutta Nikāya II 256; Aṅguttara Nikāya IV 129; Sutta-Nipāta 194; Jātaka II 92. Distinguished from camma, the hide (under-skin, corium) Saṁyutta Nikāya II 238 (see camma); also in combination ch.-cammamaṁsa Visuddhimagga 235; Dhammapada IV 56.

-kalyāṇa beauty of complexion, one of the five beauties (see kalyāṇa 2.d) Dhammapada I 387;
-dosābādha a skin disease, cutaneous irritation Vinaya I 206;
-roga skin disease Dhammapada III 295;
-vaṇṇa the colour of the skin, the complexion, especially beautiful complexion, beauty Vinaya I 8; Jātaka III 126; Dhammapada IV 72; Peta Vatthu Commentary 14 (vaṇṇadhātu), 70, 71 (= vaṇṇa).

:: Chādana (neuter) [to chādeti] covering. clothing, often combined with ghāsa° food and clothing (q.v.) Jātaka II 79 (vattha°); Peta Vatthu I 107 (bhojana°); II 17 (vattha°); Peta Vatthu Commentary 50 (= vattha); Dhammapada IV 7. — as adjective Jātaka VI 354 (of the thatch of a house).

:: Chādanā (feminine) [from chādeti] covering, concealment past participle 19, 23. cf. pari°.

:: Chādeti1 [causative of chad, Sanskrit chādayati]
(a) to cover, to conceal Vinaya II 211 (passive chādīyati); Sutta-Nipāta 1022 (mukhaṁ jivhāya ch.); Dhammapada 252; Peta Vatthu III 43.
(b) (of sound) to penetrate, to fill Jātaka II 253; VI 195, — past participle channa1 (q.v.).

:: Chādeti2 [for chandeti, cf. Sanskrit chandati and chadayati; to khyā°]
(a) to seem good, to please, to give pleasure Saṁyutta Nikāya II 110; Aṅguttara Nikāya III 54; Dhammapada III 285 (bhattaṁ me na ch.).
(b) to be pleased with, to delight in, to approve of (with accusative) especially in phrase bhattaṁ chādeti to appreciate the meal Vinaya II 138; Manorathapūraṇi III 168 (= rucceyya); Sumaṅgalavilāsinī II 452 (chādayamāna); Therīgāthā 409; Peta Vatthu I 118 (nacchādimhamhase), past participle channa2.

:: Chādi (feminine) [chādeti1] shade Jātaka IV 351.

:: Chādiya (neuter) covering (of a house or hut), thatch, straw, hay (for eating) Jātaka VI 354 (= gehacchādana-tiṇa).

:: Chāpa and °ka [Sanskrit śāva] the young of an animal Majjhima Nikāya I 384 (°ka); Saṁyutta Nikāya II 269 (bhiṅka°); Jātaka I 460; II 439 (sakuṇa°); Milindapañha 402; — feminine chāpī Jātaka VI 192 (maṇḍūka°).

:: Chārikā (feminine) [cf. kṣāyati to burn, kṣāra burning; Greek ξηρός dry, Latin serenus dry, clear. See also khāra and bhasma.] Ashes Vinaya I 210; II 220; Dīgha Nikāya II 164 = Udāna 93; Aṅguttara Nikāya I 209; IV 103; Jātaka III 447; IV 88; V 144; Dhammapada I 256; II 68; Vimāna Vatthu 67; Peta Vatthu Commentary 80 (chārikaṅgāra).

:: Chāta (adjective) [cf. Sanskrit psāta from bhas (°bhsā), Greek ψώχω; see Walde, Latin Wörterbuch under sabulum and cf. bhasman, probably Non-Aryan] hungry Jātaka I 338; II 301; V 69; Peta Vatthu II 113 (= bubhukkhita, khudāya abhibhūta Peta Vatthu Commentary 72) II 936 (jighacchita Peta Vatthu Commentary 126); Peta Vatthu Commentary 62; Vimāna Vatthu 76; Milindapañha 253; Mahāvaṁsa 7, 24. cf. pari°.

-ajjhatta with hungry insides Jātaka I 345; II 203; V 338, 359; Dhammapada I 125; 367 (chātak'); III 33, 40;
-kāla time of being hungry.

:: Chātaka [from preceding]
1. adjective hungry Jātaka I 245, 266.
2. (neuter) hunger, famine Jātaka I 266; II 124, 149, 367; VI 487; Dhammapada I 170.

:: Chātatā [feminine abstract from chāta] hunger (literally hungriness) Dhammapada I 170.

:: Chāyā (feminine) [Vedic chāyā, light and shade, °skei (cf. (s)qait in ketu), cf. Sanskrit śyāva; Greek σκιά and σκοιός; Gothic skeinan. See note on kāla, vol. II page 382] — shade, shadow Saṁyutta Nikāya I 72, 93; Majjhima Nikāya II 235; III 164; Aṅguttara Nikāya II 114; Sutta-Nipāta 1014; Dhammapada 2; Jātaka II 302; IV 304; V 445; Milindapañha 90, 298; Dhammapada I 35; Peta Vatthu Commentary 12, 32, 45, 81, etc. — Yakkhas have none; Jātaka V 34; VI 337. Chāyā is frequent in similes: see JPTS, 1907, 87.

:: Cheda [see chindati] cutting, destruction, loss Sutta-Nipāta 367 (°bandhana); Jātaka I 419; 485; sīsa° decapitation Dhammapada II 204; Peta Vatthu Commentary 5; aṇḍa° castration Jātaka IV 364; — bhatta-°ṁ karoti to put on short rations Jātaka I 156. pada° separation of words Paramatthajotikā II 150; °—°gāmin (adjective) liable to break, fragile Aṅguttara Nikāya II 81; Jātaka V 453. — cf. vi°, °petvā

:: Chedaka (adjective) [from cheda] cutting; in aṇḍa° one who castrates Jātaka IV 366.

:: Chedana (neuter) [see chindati] cutting, severing, destroying Dīgha Nikāya I 5; (= Sumaṅgalavilāsinī I 80 hattha°-ādi); III 176; Vinaya II 133; Aṅguttara Nikāya II 209; V 206; Saṁyutta Nikāya IV 169 (nakha°); V 473; Milindapañha 86; Visuddhimagga 102 (°vadha-bandana, etc.).

:: Chedanaka
1. (adjective) one who tears or cuts off Peta Vatthu Commentary 7.
2. (neuter) the process of getting cut (a certain penance for offences: in combination with āpattiyo and pācittiyaṁ) Vinaya II 307; IV 168, 170, 171, 279; V 133, 146 (cha ch. āpattiyo).

:: Chejja
1. see chindati.
2. one of the seven notes in the gamut Vimāna Vatthu 139.

:: Cheka (adjective)
1. clever, skilful, shrewd; skilled in (with locative) Vinaya II 96; Majjhima Nikāya I 509; Jātaka I 290 (aṅga-vijjāya); II 161, 403; V 216, 366 (°pāpaka good and bad); VI 294 (the same); Milindapañha 293.; Sumaṅgalavilāsinī I 90; Vimāna Vatthu 36, 215; Dhammapada I 178.
2. genuine Visuddhimagga 437 (opposite kūṭa).

:: Chekatā (feminine) [cheka + tā] skill Vimāna Vatthu 131.

:: Cheppā (feminine) [Sanskrit sépa] tail Vinaya I 191; III 21.

:: Cheta an animal living in mountain cliffs, a sort of leopard Saṁyutta Nikāya I 198.

:: Chettar [Sanskrit chettṛ, noun-agent to chindati] cutter, destroyer Sutta-Nipāta 343; Jātaka VI 226.

:: Chida (always °—°) (adjective) breaking, cutting, destroying Majjhima Nikāya I 386; Saṁyutta Nikāya I 191 = Theragāthā 1234; Theragāthā 521; 1143; Sutta-Nipāta 87 (kaṅkha°) 491, 1021, 1101 (taṇha°); Vimāna Vatthu 82 (the same).

:: Chidda [cf. Old High German scetar. For suffix °ra, cf. rudhira, etc. Vedic chid + ra. cf. Sanskrit chidra]
1. (adjective) having rents or fissures, perforated Saṁyutta Nikāya IV 316; Jātaka I 419; (figurative) faulty, defective, Vinaya I 290.
2. (neuter) a cutting, slit, hole, aperture, Saṁyutta Nikāya I 43; Jātaka I 170 (eka°), 172, 419, 503; II 244, 261; (kaṇṇa°); Visuddhimagga 171, 172 (bhitti°), 174 (tāḷa°); Paramatthajotikā II 248 (akkhi°); Dhammapada III 42; Vimāna Vatthu 100 (bhitti°); Peta Vatthu Commentary 180 (kaṇṇa°), 253 (read chidde for chinde); figurative a fault, defect, flaw Dhammapada 229 (acchidda-vutti faultless conduct) Milindapañha 94.

-āvachidda full of breaches and holes Jātaka III 491; Visuddhimagga 252; Dhammapada I 122, 284 (cf. °vichidda); III 151;
-kārin inconsistent Aṅguttara Nikāya II 187;
-vichidda = °āvachidda Jātaka I 419; V 163 (sarīraṁ chidda-vichiddaṁ karoti to perforate a body).

:: Chiddaka (adjective) having holes or meshes (of a net) Dīgha Nikāya I 45.

:: Chiddatā (feminine) perforation, being perforated Jātaka I 419.

:: Chiddavant (adjective) having faults, full of defects Majjhima Nikāya I 272.

:: Chiggaḷa [cf. chidda] a hole, in eka°-yuga Majjhima Nikāya III 169; tāḷa° a keyhole Saṁyutta Nikāya IV 290; Visuddhimagga 394.

:: Chindanaka (adjective) [from chindati] breaking, see pari°.

:: Chindati [Vedic chid in 3 forms viz.
1. (perfect) base chid;
2. Active (present) base with nasal infix. chind;
3. Medium (denominative) base with guṇa ched. cf. the analagous formations of cit under cinteti. — Indo-Germanic° sk(h)eid, Greek σχίζω (English schism); Latin scindo (English. scissors); Old High German scīzan; Anglo-Saxon scītan; cf. also Gothic skaidan, Old High German sceidan. Root chid is defined at Dhatupāṭha 382, 406 as "dvedhākaraṇa "] — to cut off, to destroy, to remove, both literally (bandhanaṁ, pāsaṁ, pasibbakaṁ, jīvaṁ, gīvaṁ, sīsaṁ, hatthapāde) and figurative (taṇhaṁ, mohaṁ, āsavā, saṁyojanāni, vicikicchaṁ, vanathaṁ, etc.) Frequently in similes: see JPTS, 1907, 88.
— Forms:
1. chid: preterit acchidā Sutta-Nipāta 357, as acchidaṁ Majjhima Nikāya II 35, acchidda Dhammapada 351 (cf. agamā); passive present chijjati (Sanskrit chidyate) Dhammapada 284; Itivuttaka 70; Jātaka I 167; Theragāthā 1055 = Milindapañha 395; Milindapañha 40; preterit chijji Jātaka III 181 (dvidhā ch. broke in two). — future chijjissati Jātaka I 336; — gerund chijjitvā Jātaka I 202; IV 120; — past participle chijjita Jātaka III 389; see also chida, chidda, chinna.
2. chind: Active present chindati Saṁyutta Nikāya I 149 = Aṅguttara Nikāya V 174 = Sutta-Nipāta 657; Peta Vatthu Commentary 4, 114; Vimāna Vatthu 123; — imperative chinda Sutta-Nipāta 346; Jātaka II 153; chindatha Dhammapada 283; — potential chinde Dhammapada 370; — present participle chindamāna Jātaka I 70, 233. — future chindissati Dhammapada II 258. — preterit acchindi Vinaya I 88 and chindi Jātaka I 140. — gerund chinditvā Jātaka I 222, 254, 326; II 155. infinitive chindituṁ Vinaya I 206; Peta Vatthu Commentary 253. — gerundive chindiya Jātaka II 139 (duc°). — causative chindāpeti Jātaka II 104, 106; Visuddhimagga 190 (rājāno core ch.).
3. ched: future checchati (Sanskrit chetsyati) Majjhima Nikāya I 434; Dhammapada 350; Milindapañha 391. — preterit acchecchi (Sanskrit acchaitsīt) Saṁyutta Nikāya I 12; Aṅguttara Nikāya II 249; Sutta-Nipāta 355 = Theragāthā 1275; Jātaka VI 261. acchejji (varia lectio of acchecchi) is read at Saṁyutta Nikāya IV 205, 207, 399; V 441; Aṅguttara Nikāya III 246, 444; Itivuttaka 47. — infinitive chetuṁ Jātaka IV 208; Peta Vatthu IV 328, and chettuṁ Sutta-Nipāta 28. — gerund chetvā Sutta-Nipāta 66, 545, 622; Dhammapada 283, 369; Jātaka I 255; Cullaniddesa §245, and chetvāna Sutta-Nipāta 44; Dhammapada 346; Jātaka III 396. — gerundive chetabba Vinaya II 110, and chejja (often combined with bhejja, torture and maiming, as punishments) Vinaya III 47 (+ bh°); Jātaka V 444 (the same) VI 536; Milindapañha 83, 359. Also chejja in negative acchejja Saṁyutta Nikāya VI 226. — causative chedeti Vinaya I 50, and chedāpeti ibid.; Jātaka IV 154. See also cheda, chedana.

:: Chinna [past participle of chindati] cut off, destroyed Vinaya I 71 (acchinna-kesa with unshaven hair); Majjhima Nikāya I 430; Dīgha Nikāya II 8 (°papañca); Jātaka I 255; II 155; IV 138; Dhammapada 338; Peta Vatthu I 112 (varia lectio for bhinna), 116; Dhammapada IV 48. Very often in punishments of decapitation (sīsa°) or mutilation (hatthapāda°, etc.) e.g. Vinaya I 91; III 28; Peta Vatthu II 24 (ghāna-sīsa°); Milindapañha 5. cf. sañ°. as first part of compound, chinna° very frequently is to be rendered by "without," e.g.

-āsa without hope Jātaka II 230; Peta Vatthu Commentary 22, 174;
-iriyāpatha unable to walk, i.e. a cripple Vinaya I 91;
-kaṇṇa without ears Peta Vatthu Commentary 151;
-gantha untrammelled, unfettered Sutta-Nipāta 219;
-pilotika with torn rags, or without rags Saṁyutta Nikāya II 28; Peta Vatthu Commentary 171 (+ bhinna°);
-bhatta without food i.e. famished, starved Jātaka I 84; V 382; Dhammapada III 106 = Vimāna Vatthu 76;
-saṁsaya without doubt Sutta-Nipāta 1112; Itivuttaka 96, 97, 123; Cullaniddesa §244;
-sāṭaka a torn garment Visuddhimagga 51.

:: Chinnaka (adjective) [from chinna] cut; a° uncut (of cloth) Vinaya I 297.

:: Chinnikā (feminine) deceitful, fraudulent, sly, only in combination with dhuttā (dhuttikā) and only applied to women Vinaya III 128; IV 61; Jātaka II 114; Milindapañha 122.

:: Chubhati given as root chubh (for kṣubh) with definition "nicchubhe" at Dhātum 550. See khobha.

:: Chuddha [Sanskrit kṣubdha (?) kṣubh, perhaps better ṣṭīv, past participle ṣṭyūta (see niṭṭhubhati), cf. Pischel, Prākrit Grammar §§66, 120, and Trenckner "Notes" page 75. See also khipita] thrown away, removed, rejected, contemptible Dhammapada 41 = Therīgāthā 468 (spelled chuṭṭha); Jātaka V 302.

:: Chupana (neuter) touching Vinaya III 121; Jātaka VI 387.

:: Chupati [Dhatupāṭha 480 = samphasse] to touch Vinaya I 191; III 37, 121; Jātaka IV 82; VI 166; Visuddhimagga 249; Dhammapada I 166 (mā chupi), — past participle chupita.

:: Chupita [past participle of chupati] touched Vinaya III 37; Jātaka VI 218.

:: Churikā (feminine) [Sanskrit kṣurikā to kṣura see khura, cf. chārikā > khara] a knife, a dagger, kris Therīgāthā 302; Jātaka III 370; Milindapañha 339; cf. The Questions of King Milinda II 227; Therīgāthā Commentary 227; Dhammapada III 19.

:: Churita see vi°.

:: Ci (cid in sandhi) [Vedic cid nominative neuter to interrogative base °qṷi (as in Greek τίς, Latin quis, Gothic hvi-leiks, see ki°, cf. ka°, ku°), = Greek τί(δ), Latin quid and quid(d)em, Avesta ciṭ (cf. tad, yad, kad beside taṁ, yaṁ, kiṁ)] indefinite interrogative particle (always —°), in koci (= Sanskrit kaścid) whoever, kiñci (kinci-d-eva) whatever, kadāci at some time or any time, etc. (q.v.), see also ca, cana, ce.

:: Cicciṭāyana (neuter) fizzing Visuddhimagga 408 (°sadda).

:: Cicciṭāyati [onomatopoetic cf. ciṭiciṭāyati] to hiss, fizz, sizzle (always combined with ciṭiciṭāyati) Vinaya I 225; Saṁyutta Nikāya I 169; Sutta-Nipāta page 15; past participle 36; Milindapañha 258f.

:: Cikicchati [Sanskrit cikitsati, desiderative of cit, cinteti. cf. vicikicchā], usually tikicchati to reflect, think over, intend, aim at. Past participle cikicchita Paramatthajotikā I 188 (in explanation of vicikicchita q.v.).

:: Cikkhalla (neuter) [Sanskrit cikkaṇa and cikkala, slippery + ya] mud, mire, swamp; often with udaka°. Vinaya I 253; II 120, 159, 291: III 41; Aṅguttara Nikāya III 394; Jātaka I 196; Milindapañha 286, 311, 397; Peta Vatthu Commentary 102, 189, 215. — (adjective) Vinaya II 221; IV 312; Peta Vatthu IV 116; Milindapañha 286.

:: Cikkhallavant (adjective) muddy Peta Vatthu Commentary 225.

:: Cikkhassati [desiderative of kṣar = Sanskrit cikṣariṣati] to wish to drop, to ooze out Milindapañha 152 (°ssanto), see Kern. Toevoegselen II 139 and Morris, JPTS 1884 87.

:: Cikkhati (cikkhanā, etc.) [Frequently of khyā, Dhatupāṭha 19: cikkh = vacane] to tell, to announce: see ā° and paṭisaṁ°.

:: Cilimikā (feminine) [Derived from cīra] as cimilikā at Vinaya II 150; IV 40 a kind of cloth or carpeting, made from palmleaves, bark, etc. Also at Peta Vatthu Commentary 144 (doubtful reading).

:: Cillaka [kilaka or khīlaka, q.v.] a peg, post, pillar, in dāruka° Therīgāthā 390 (cf. Therīgāthā Commentary 257). Not with Kern (Toevoegselen) "a wooden puppet," as derived from citta1.

:: Cimilikā (feminine) see cilimikā Vinaya II 150; IV 40; cf. Vinaya Texts III 167; JPTS 1885, 39.

:: Cināti [Sanskrit cinoti and cayati, ci, to which also kāya, q.v. See also caya, cita] to heap up, to collect to accumulate. Infinitive cinituṁ Vinaya II 152; past participle cita (q.v.). passive cīyati Jātaka V 7. Causative cināpeti to construct, to build Jātaka VI 204; Milindapañha 81. — Note: cināti at Jātaka II 302 (to weave) is to be corrected to vināti (see Kern, Toevoegselen sub voce). — cf. ā°, pa°, vi°. — Note: cināti also occurs as cinati in pa°.

:: Cintaka (adjective) [cf. cintin] one who thinks out or invents, in akkhara° the grammarian Peta Vatthu Commentary 120, nīti° the lawgiver Peta Vatthu Commentary 130; cf. Divyāvadāna 212, 451, "overseer."

:: Cintana (neuter) = cintā Theragāthā 695; Milindapañha 233.

:: Cintanaka (adjective) thoughtful, considerate Jātaka I 222.

:: Cintā [to cit, cinteti] "the act of thinking" (cf. citti), thought Saṁyutta Nikāya I 57; past participle 25; Dhammasaṅgani 16, 20, 292; Saddhammopāyana 165, 216. — loka° thinking over the world, philosophy Saṁyutta Nikāya V 447; Aṅguttara Nikāya II 80.

-kavi "thought-poetry," i.e. original poetry (see kavi) Aṅguttara Nikāya II 230;
-maṇi the jewel of thought, the true philosopher's stone Vimāna Vatthu 32; name of a science Jātaka III 504;
-maya consisting of pure thought, metaphysical Dīgha Nikāya III 219; Jātaka IV 270; Vibhaṅga 324; Nettipakaraṇa 8, 50, 60 (°mayin, of paññā); Visuddhimagga 439 (the same).

:: Cinteti and ceteti [Sanskrit cetati to appear, perceive, and cintayati to think, cit (see citta2) in two forms:
(a) active base with nasal infix cint (cf. muñc, yuñj, siñc, etc.);
(b) medium base (denominative) with guṇa cet (cf. moc, yoj, sec, etc, and the analogous formations of chid, chind, ched under chindati) to °(s)qait: see citta1, with which further compare caksu, cikita, ciketi, cikitsati, and in meaning passati (he sees = he knows), Greek οἰδα = vidi, English view = thought, German anschauung] — Forms:
(a) cint: present cinteti; potential cinteyya; present participle cintento and cintayanto (Sutta-Nipāta 834); — preterit cintesi, 3rd plural cintesuṁ (Jātaka I 149), acintayuṁ (Sutta-Nipāta 258); — gerund cintetvā (Jātaka I 279) and cintiya (Mhv 7, 17, 32); — gerundive cinteyya and cintetabba; past participle cintita (q.v.). cf. also cintana, cintin.
(b) cet: present ceteti and cetayati (Saṁyutta Nikāya I 121), potential cetaye (Peta Vatthu II 97 = cinteyya Peta Vatthu Commentary 116); present participle cetayāna (Jātaka V 339); future cetessati (Vinaya III 19); — preterit acetayi (Peta Vatthu I 6° = cetesi Peta Vatthu Commentary 34); — gerund cecca (Vinaya III 112; IV 290); also cicca: see sañ°. — gerundive cetabba (for *cetetabba only at Jātaka IV 157, varia lectio ceteyya, explained by cintetabba); — past participle cetayita (q.v.). cf. also cetanā.
Note: The relation in the use of the two forms is that cet is the older and less understood form, since it is usually explained by cint, whereas cint is never explained by cet and therefore appears to be the more frequent and familiar form.
Meaning:
(a) (intransitive) to think, to reflect, to be of opinion. Grouped with (phuṭṭho) vedeti, ceteti, sañjānāti he has the feeling, the awareness (of the feeling), the consciousness Saṁyutta Nikāya IV 68. Its seat is frequently mentioned with manasā (in the heart), viz. manasā diṭṭhi-gatāni cintayanto Sutta-Nipāta 834; na pāpaṁ manasā pi cetaye Peta Vatthu II 97; Jātaka I 279; Peta Vatthu Commentary 13 (he thought it over), ibid. (evaṁ c. you think so); Saddhammopāyana 289 (īdisaṁ c. the same) Mahāvaṁsa 7, 18, 32; Milindapañha 233 (cintayati), 406 (cintayitabba). — Prohibitive: mā cintayi don't think about it, don't worry, don't be afraid, never mind Jātaka I 50, 292, 424; III 289; VI 176; plural mā cintayittha Jātaka I 457; IV 414; VI 344; Visuddhimagga 426; Dhammapada I 12; III 196; also mā cintesi Jātaka III 535.
(b) (with accusative) to ponder, think over, imagine, think out, design, scheme, intend, plan. In this sense grouped with (ceteti) pakappeti anuseti to intend, to start to perform, to carry out Saṁyutta Nikāya II 65. maraṇaṁ ākaṅkhati cetayati (ponders over) Saṁyutta Nikāya I 121; acinteyyāni na cintetabbāni Aṅguttara Nikāya II 80; cetabba-rūpa (a fit object of thought, a good thought) Jātaka IV 157 (= cintetabba); loka-cintaṁ c. Saṁyutta Nikāya V 447; ajjhattarūpe, etc. ceteti Vinaya III 113; maṅgalāni acintayuṁ Sutta-Nipāta 258; diṭṭhi-gatāni cintayanto Sutta-Nipāta 834; kiṁ cintesi Jātaka I 221; sokavinayan'-upāyaṁ c. to devise a means of dispelling the grief Peta Vatthu Commentary 39. — Especially with pāpaṁ and pāpakaṁ to intend evil, to have ill-will against (with dative) dative): mā pāpakaṁ a kusalaṁ cittaṁ cinteyyātha Saṁyutta Nikāya V 418; na p. cetaye manasā pi Peta Vatthu II 97 (= cinteyya, piheyya Peta Vatthu Commentary 116); p. na cintetabba Peta Vatthu Commentary 114; tassā p. acetayi Peta Vatthu I 66 (= cetesi Peta Vatthu Commentary 34); kiṁ amhākaṁ cintesi what do you intend against us? Jātaka I 211.
(c) (with dative) (restricted to ceteti) to set one's heart on, to think upon, strive after, desire: āgatipunabbhavāya c. to desire a future rebirth Saṁyutta Nikāya IV 201; vimokkhāya c. to strive after emancipation Saṁyutta Nikāya III 121; attavyābadhāya c. Majjhima Nikāya III 23 = Aṅguttara Nikāya I 157 = Saṁyutta Nikāya IV 339; pabbajjāya c. Itivuttaka 75; akkhāya me tvaṁ vihito ... udāhu me cetayase vadhāya Jātaka III 146 — acinteyya that which must not or cannot be thought Aṅguttara Nikāya II 80 (cattāri °āni four reflections to be avoided); Vimāna Vatthu 323 (a. buddhānubhāva unimaginable majesty of a B.).

:: Cintin [adjective to cintā] only —°: thinking of, having one's thoughts on Aṅguttara Nikāya I 102 (duccintita° and su°); Sutta-Nipāta 174 (ajjhatta°; varia lectio °saññin) 388; Jātaka III 306 = IV 453 = V 176 = V 478; Milindapañha 92.

:: Cintita [past participle of cinteti, cf. also cintaka]
(a) (adjective) thought out, invented, devised Saṁyutta Nikāya I 137 (dhammo asuddho samalehi c.); III 151 (caraṇaṁ nāma cittaṁ citten'eva c.); Peta Vatthu II 613 (mantaṁ brahma°, explained Peta Vatthu Commentary 97 by kathitaṁ).
(b) (neuter) a thought, intention, in duc° and su° (bad and good) Aṅguttara Nikāya I 102; Therīgāthā Commentary 76; °matta as much a, a thought, locative cintita-matte (yeva) at the mere thought, just as he thought it Dhammapada I 326 (= cintita-k-khaṇe in the moment of thinking it, page 329).

:: Ciṇṇa [past participle of carati] travelled over, resorted to, made a habit of; done, performed, practised Jātaka III 541; Milindapañha 360. — su° well performed, accomplished Saṁyutta Nikāya I 42 = 214 = Sutta-Nipāta 181; Peta Vatthu III 56. — cf. ā°, pari°, vi°.

-ṭṭhāna the place where one is wont to go Jātaka II 159;
-mānatta one who performs the Mānatta Vinaya IV 242;
-vasin one who has reached mastership in (with locative) Therīgāthā Commentary 74; Visuddhimagga 154, 158, 164, 169, 331f., 376; derivative
-vāsibhāva as 167 (read vasī°).

:: Ciṇṇatta (neuter) [Derived from ciṇṇa] custom, habit Milindapañha 57, 105.

:: Ciṅgulaka (and °ika) (masculine neuter)
1. a kind of plant Sutta-Nipāta 239 (= kaṇavīra-pupphasaṇṭhāna-sīsa Paramatthajotikā II 283).
2. a toy windmill, made of palm-leaves, etc. (Sumaṅgalavilāsinī I 86: tālapaṇṇādīhi kataṁ vātappahārena paribbha mana-cakkaṁ) Vinaya II 10; Dīgha Nikāya I 6; Majjhima Nikāya I 266; Aṅguttara Nikāya V 203; Milindapañha 229.

:: Ciṅgulāyati [denominative from ciṅgula] to twirl round, to revolve like a windmill Aṅguttara Nikāya I 112.

:: Ciñcā (feminine) [Sanskrit ciñcā and tintiḍikā] the tamarind tree Jātaka V 38 (°vana); Paramatthajotikā II 78.

:: Cipiṭa (adjective) [past participle to cip (?) see cippiyamāna: cf. Sanskrit cipiṭa grain flattened after boiling] pressed flat, flattened Vimāna Vatthu 222. To be read also at Jātaka VI 185 for vippita.

:: Cippiyamāna [present participle passive of cip, see cipiṭa] crushed flat (Rhys Davids; cf. also Kern Toevoegselen) Milindapañha 261.

:: Cira (adjective) [Vedic. cira, perhaps to °quei°e to rest, cf. Latin quies, civis; Gothic hveila; Old High German wīlon; English while] long (of time), usually in compounds and as adverb. Either ciraṁ (accusative) for a long time Sutta-Nipāta 678, 730, 1029; Dhammapada 248; Khuddakapāṭha VII 5; Jātaka II 110; IV 3; Peta Vatthu II 333 or cirena (instrumental) after a long time Vinaya IV 86; as 239; or cirāya (dative) for long Dhammapada 342. cirassa (genitive) see cirassaṁ. — cirataraṁ (comparative) for a (comparatively) long time, rather long Aṅguttara Nikāya III 58; Peta Vatthu II 87. Cirāciraṁ continually Vinaya IV 261; Jātaka V 233.
— acira not long (ago) lately, newly: °Arahattappatta Saṁyutta Nikāya I 196; °pabbajita Saṁyutta Nikāya I 185; °parinibbute Bhagavati shortly after the death of the Bhagavant Dīgha Nikāya I 204, etc.; Sutta-Nipāta page 59.

-kālaṁ (adverb) a long time frequent e.g. Peta Vatthu Commentary 19, 45, 60, 109;
-ṭ-ṭhitika perpetual, lasting long Aṅguttara Nikāya IV 339 (opposite pariyāpajjati); Vimāna Vatthu 801; past participle 32, 33; Visuddhimagga 37, 175; Sumaṅgalavilāsinī I 3;
-dikkhita (not °dakkhita) having long since been initiated Saṁyutta Nikāya I 226 = Jātaka V 138 (= cirapabbajita);
-nivāsin dwelling (there) for a long time Saṁyutta Nikāya II 227; -paṭika [cf. Sanskrit ciraṁ prati] long since, adjective constructed in conformity with the subject Vinaya I 33; Dīgha Nikāya II 270 = Saṁyutta Nikāya III 120;
-pabbajita having long since become a wanderer Aṅguttara Nikāya III 114; Sutta-Nipāta page 92; Sumaṅgalavilāsinī I 143;
-p-pavāsin (adjective) long absent Dhammapada 219 (= cirappavuttha Dhammapada III 293);
-rattaṁ (adverb) for a long time Sutta-Nipāta 665, 670; Jātaka IV 371; and °rattāya the same Jātaka II 340; Peta Vatthu I 94.

:: Cirassaṁ (adverb) [original genitive of cira = cirasya] at last Vinaya II 195; Dīgha Nikāya I 179; Saṁyutta Nikāya I 142; Jātaka II 439; III 315; IV 446 (read cirassa passāmi); V 328; Theragāthā 868; Therīgāthā Commentary 217; Peta Vatthu Commentary 60. — na cirass'eva shortly after Dīgha Nikāya III 11; Jātaka IV 2; Dhammapada III 176; Peta Vatthu Commentary 32. — sucirass'eva after a very long while Saṁyutta Nikāya I 193.

:: Cirāyati [Sanskrit cirayati, verbal denominative from cira] to be long, to tarry, to delay, Dhammapada I 16; Vimāna Vatthu 64, 208; cf. ciraṁ karoti the same Jātaka II 443.

:: Cirīṭa [Sanskrit ciri, cf. kīra] a parrot Jātaka V 202 (in compounds cirīti°).

:: Cita [past participle of cināti] heaped; lined or faced with (cf. citaka 2) pokkharaṇiyo iṭṭhakāhi citā Dīgha Nikāya II 178, cf. Vinaya II 123.

-antaraṁsa "one whose shoulder-hole is heaped up," one who has the shoulders well filled out (especially of a Mahāpurisa) Dīgha Nikāya II 18; III 144, 164.

:: Citaka and Citakā (feminine) [from ci, cināti to heap up].
1. a heap, a pile, especially a funeral pile; a tumulus Dīgha Nikāya II 163; cp, II 10, 14. Jātaka I 255; V 488; VI 559, 576; Sumaṅgalavilāsinī I 6; Dhammapada I 69; II 240; Vimāna Vatthu 234; Peta Vatthu Commentary 39.
2. (adjective) inlaid: suvaṇṇa°, with gold Jātaka VI 218 (= °khacita).

:: Citi (feminine) [From ci, cināti, to heap up] a heap, made of bricks Jātaka VI 204 (city-avayata-piṭṭhikā). See also cetiya.

:: Citra = citta3, the month Chaitra, Paramatthajotikā I 192 (°māsa).

:: Citta1 and Citra (adjective) [to cetati; *(s)qait to shine, to be bright, cf. Sanskrit citra, Sanskrit Pāḷi ketu, Avesta ciϸro, Latin caelum, Anglo-Saxon hador, Old High German heitar, see also citta2] variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), Jātaka IV 30 (geṇḍuka); Dhammapada 171 (rājaratha); Vimāna Vatthu 479; Peta Vatthu II 112 (aneka°); IV 313 (pūvā = madhurā Peta Vatthu Commentary 251). — Citta (neuter) painting Theragāthā 674. — Sutta-Nipāta 50 (kāmā = Cullaniddesa §240 nānāvaṇṇā), 251 (gāthā); Jātaka V 196 (geṇḍuka), 241 VI 218. — sucitta gaily coloured or dressed Saṁyutta Nikāya I 226; Dhammapada 151 (rājaratha); Peta Vatthu I 109 (vimāna).

-akkhara (adjective) with beautiful vowels Saṁyutta Nikāya II 267 (cf. °vyañjana);
-attharaka a variegated carpet Sumaṅgalavilāsinī I 256;
-āgāra a painted house, i.e. furnished with pictures; a picture gallery Vinaya IV 298;
-upāhana a gaily coloured sandal Dīgha Nikāya I 7;
-kata adorned, dressed up Majjhima Nikāya II 64 = Dhammapada 147 = Theragāthā 769; Dhammapada III 109 (= vicitta);
-katha (adjective) = next Saṁyutta Nikāya I 199 (+ bahussuta);
-kathin a brilliant speaker, a wise speaker, an orator, preacher. Frequently combined with bahussuta (of wide knowledge, learned), e.g. paṇḍita ... medhāvin kalyāṇa-paṭibhāna Saṁyutta Nikāya IV 375, samaṇa bahussuta c. uḷāra Vimāna Vatthu 8426. — Aṅguttara Nikāya III 58; Jātaka I 148; Milindapañha 1, 21;
-kathika = °kathin Aṅguttara Nikāya I 24; Therīgāthā 449 (+ bahussuta), explained at Therīgāthā Commentary 281 by citta-dhamma-katha;
-kamma decoration, ornamentation, painting Jātaka IV 408; VI 333; Milindapañha 278; Visuddhimagga 306; Peta Vatthu Commentary 147; as 334; (masculine) a painter Jātaka VI 481;
-kāra a painter, a decorator (cf. rajaka) Saṁyutta Nikāya II 101 = III 152; Therīgāthā 256; Jātaka VI 333;
-chatta at Jātaka VI 540 to be changed into °patta;
-patta (adjective) having variegated wings Jātaka VI 540, 590;
-pāṭalī (feminine) name of a plant (the "pied" trumpet-flower) in the world of Asuras Jātaka I 202; Dhammapada I 280;
-pekhuna having coloured wings Jātaka I 207; VI 539;
-bimba (-mukhi) (a woman whose face is) like a painted image Jātaka V 452 (cf cittakata);
-miga the spotted antelope Jātaka VI 538;
-rūpa (neuter) a wonder, something wonderful Jātaka VI 512; as adverb °ṁ (to citta2?) easily Vinaya II 78 = III 161; IV 177, 232;
-latā the plant Rubia Munjista Jātaka VI 278;
-vana the R.m. grove, one of Indra's gardens [Sanskrit caitraratha] Jātaka I 52, 104; II 188; VI 590, etc.;
-vitāna a bright canopy Dhammapada IV 14;
-vyañjana (adjective) with beautiful consonants (cf. °akkhara) Saṁyutta Nikāya II 267 = Aṅguttara Nikāya I 73 = III 107;
-sāṇī variegated cloth Jātaka II 290; Dhammapada IV 14;
-sālā a painted room or picture gallery Sumaṅgalavilāsinī I 253;
-sibbana with fine sewing; a cover of various embroidery Sutta-Nipāta 304 = Jātaka IV 395; Jātaka VI 218.

[BD]: °bimba 'painted lady'

:: Citta2 (neuter) [Sanskrit citta, originally past participle of cinteti, cit, cf. yutta > yuñjati, mutta > muñcati. On etymology from cit, see cinteti].
I. Meaning: the heart (psychologically), i.e. the centre and focus of man's emotional nature as well as that intellectual element which inheres in and accompanies its manifestations; i.e. thought. In this wise citta denotes both the agent and that which is enacted (see kamma II introduction), for in Indian psychology citta is the seat and organ of thought (cetasā cinteti; cf. Greek ϕρήν, although on the whole it corresponds more to the Homeric θυμός). As in the verb (cinteti) there are two stems closely allied and almost inseparable in meaning (see §III), viz. cit and cet (citta and cetas); cf. ye should restrain, curb, subdue citta by ceto, Majjhima Nikāya I 120, 242 (cf. attanā coday'attānaṁ Dhammapada 379f.); cetasā cittaṁ samannesati Saṁyutta Nikāya I 194. In their general use there is no distinction to be made between the two (see §III). — The meaning of citta is best understood when explaining it by expressions familiar to us, Anglo-Saxon with all my heart; heart and soul; I have no heart to do it; blessed are the pure in heart; singleness of heart (cf. ekagga); all of which emphasize the emotional and conative side or "thought" more than its mental and rational side (for which see manas and viññāṇa). It may therefore be rendered by intention, impulse, design; mood, disposition, state of mind, reaction to impressions. It is only in later scholastic language that we are justified in applying the term "thought" in its technical sense. It needs to be pointed out, as complementary to this view, that citta nearly always occurs in the singular (= heart), and out of one-hundred-fifty cases in the Nikāyas only 3 times in the plural (= thoughts). The substantiality of citta (cetas) is also evident from its connection with kamma (heart as source of action), kāma and the senses in general. On the whole subject see Mrs. Rhys Davids Buddhist Manual of Psychological Ethics introduction and Buddhist Psychology ch. II.
II. Cases of citta (cetas), their relation and frequency (enumerated for grammatical purposes). — The paradigma is (numbers denoting %, not including compounds): Nominative cittaṁ; Genative (Dative) cetaso (fortyfour) and cittassa (nine); Instrumental cetasā (fortytwo) and cittena (three); Locative citte (two) and cittamhi (two). — Nominative cittaṁ (see below). Genative cittassa only (of older passages) in c° upakkileso Saṁyutta Nikāya III 232; V 92; Aṅguttara Nikāya I 207; c° damatho Dhammapada 35 and c° vasena Majjhima Nikāya I 214; III 156. Instrumental cittena only in Saṁyutta Nikāya I viz. cittena nīyati loko page 39; upakkiliṭṭha° page 179; asallīnena c° page 159. Locative citte only as locative absolute in samāhite citte (see below) and in citte vyāpanne kāyakammam pi v. hoti Aṅguttara Nikāya I 162; cittamhi only Saṁyutta Nikāya I 129 and cittasmiṁ only Saṁyutta Nikāya I 132. — Plural only in nominative cittāni in one phrase: āsavehi cittāni (vi) mucciṁsu "they purified their hearts from intoxications" Vinaya I 35; Saṁyutta Nikāya III 132; IV 20; Sutta-Nipāta page 149; besides this in scholastic works = thoughts, e.g. Vibhaṅga 403 (satta cittāni).
III. Citta and cetas in promiscuous application. There is no cogent evidence of a clear separation of their respective fields of meaning; a few cases indicate the role of cetas as seat of citta, whereas most of them show no distinction. There are compounds having both citta° and ceto° in identical meanings (see e.g. citta-samādhi and ceto°), others show a preference for either one or the other, as ceto is preferred in ceto-khila and ceto-vimutti (but: vimutta-citta), whereas citta is restricted to combination with upakkilesa, etc. The following sentences will illustrate this: Vivaṭena cetasā sappabhāsaṁ cittaṁ bhāveti "with open heart he contemplates a radiant thought" Saṁyutta Nikāya V 263 = Dīgha Nikāya III 223 = Aṅguttara Nikāya IV 86; cetasā cittaṁ samannesati vippamuttaṁ "with his heart he scrutinizes their pure mind" Saṁyutta Nikāya I 194; vigatābhijjhena cetasā is followed by abhijjāya cittaṁ parisodheti Dīgha Nikāya III 49; anupārambhacitto bhabbo cetaso vikkhepaṁ pahātuṁ Aṅguttara Nikāya V 149; cetaso vūpasamo followed by vūpasanta-citto Aṅguttara Nikāya I 4; samāhite citte followed by ceto-samādhi Dīgha Nikāya I 13; cittaṁ paduṭṭhaṁ followed by ceto-padosa Aṅguttara Nikāya I 8; Cariyāpiṭaka It. 12, 13; cetaso tato cittaṁ nivāraye "a desire of his heart he shall exclude from this" Saṁyutta Nikāya IV 195.
IV. Citta in its relation to other terms referring to mental processes.
1. citta ≈ hadaya, the heart as incorporating man's personality: hadayaṁ phaleyya, cittavikkhepaṁ pāpuṇeyya (break his heart, upset his reason) Saṁyutta Nikāya I 126; cittaṁ te khipissāmi hadayan te phālessāmi the same Saṁyutta Nikāya I 207, 214; Sutta-Nipāta page 32; kāmarāgena cittaṁ me pariḍayhati Saṁyutta Nikāya I 188 > nibbāpehi me hadaya-pariḷāhaṁ Milindapañha 318 ("my heart is on fire"); cf. abhinibbutatto Sutta-Nipāta 343 = apariḍayhamāna-citto Paramatthajotikā II 347; cittaṁ adhiṭṭhahati to set one's heart on, to wish Dhammapada I 327.
2. c. As mental status, contrasted to
(a) physical status: citta > kāya, e.g. kilanta° weary in body and mind Dīgha Nikāya I 20 = III 32; ātura° Saṁyutta Nikāya III 2-5; nikaṭṭha° Aṅguttara Nikāya II 137; ṭhita° steadfast in body and soul (cf. ṭhitatta) Saṁyutta Nikāya V 74; °passaddhi quiet of body and soul Saṁyutta Nikāya V 66. The commentators distinguish those six pairs of the saṅkhārā-kkhandha, or the cetasikas: citta-kāya-passaddhi, °la hutā, etc. As quiet, buoyancy, etc., of (a) the viññāṇa-kkhandha (consciousness), (b) the other 3 mental khandhas, making up the nāma-kāya (As 150 on Dhammasaṅgani 62: Compendium 96, note 3); passaddha° Dīgha Nikāya III 241, 288.
(b) intellectual status: citta > manas and viññāṇa (mind > thought and understanding). These three constitute the invisible energizer of the body, alias mind in its manifestations: yañ ca vuccati cittan ti vā mano ti vā viññāṇan ti vā: (α) ayaṁ attā nicco dhuvo, etc., Dīgha Nikāya I 21; (β) tatr'assutavā puthujjano nālaṁ nibbindituṁ, etc. Saṁyutta Nikāya II 94; (γ) taṁ rattiyā ca divasassa ca añña-d-eva uppajjati aññaṁ nirujjhati Saṁyutta Nikāya II 95, cf. Thig-a. I on 125. — Under ādesanā-pāṭihāriya (thought reading): evam pi te mano ittham pi te mano iti pi te cittaṁ (thus is your thought and thus your mind, i.e. habit of thinking) Dīgha Nikāya I 213 = III 103; Aṅguttara Nikāya I 170. — niccaṁ idaṁ c. niccaṁ idaṁ mano Saṁyutta Nikāya I 53; cittena niyyati loko "by thoughts the world is led" Saṁyutta Nikāya I 39 = Aṅguttara Nikāya II 177 (cf. Kindred Sayings I 55); apatiṭṭhita-citto ādīna-manaso avyāpaṇnacetaso Saṁyutta Nikāya V 74; vyāpanna-citto paduṭṭha-manasaṅkappo Saṁyutta Nikāya III 93; paduṭṭha-citto = paduṭṭha-manaso Peta Vatthu Commentary 34, 43.
3. c. As emotional disposition, habitus:
(a) active = intention, contrasted or compared with:
(α) will, c. As one of the four samādhis, viz. chanda, viriya, c., vīmaṁsā Dīgha Nikāya III 77; Saṁyutta Nikāya V 268; Vibhaṅga 288.
(β) action, c. As the source of kamma: citte vyāpanne kāyakammam pi vyāpannaṁ hoti "when the intention is evil, the deed is evil as well" Aṅguttara Nikāya I 262; cittaṁ appamāṇaṁ ... yaṁ kiñci pamāṇakataṁ kammaṁ, etc. Aṅguttara Nikāya V 299. — Especially in contrast to kāya and vācā, in triad kāyena vācāya cittena (in deed and speech and will otherwise as k. v. manasā, see under kāya III.) Saṁyutta Nikāya II 231, 271 = IV 112. Similarly taṁ vācaṁ appahāya (cittaṁ°, diṭṭhiṁ°) Saṁyutta Nikāya IV 319 = Dīgha Nikāya III 13, 15; and under the constituents of the dakkhiṇeyyasampatti as khetta-sampatti, citta°, payoga° (the recipient of the gift, the goodwill, the means) Vimāna Vatthu 30, 32.
(b) passive = mood, feelings, emotion, ranging with kāya and paññā under the (3) bhāvanā Dīgha Nikāya III 219; Saṁyutta Nikāya IV 111; Aṅguttara Nikāya III 106; cf. Majjhima Nikāya I 237; Nettipakaraṇa 91; classed with kāya vedanā dhammā under the (four) satipaṭṭhānas Dīgha Nikāya II 95, 100, 299f.; Saṁyutta Nikāya V 114, etc. (see kāya compounds). As part of the sīla-kkhandha (with sīla ethics, paññā understanding) in adhisīla, etc. Vinaya V 181; Paṭisambhidāmagga II 243; Vibhaṅga 325; cf. tisso sampadā, scilicet sīla, citta, diṭṭhi (see sīla and cf. cetanā, cetasika) Aṅguttara Nikāya I 269. — citta and paññā are frequently grouped together, e.g. Saṁyutta Nikāya I 13 = 165; Dīgha Nikāya III 269; Theragāthā 125f. as feeling citta is contrasted with intellection in the group saññā c. diṭṭhi Aṅguttara Nikāya II 52; Paṭisambhidāmagga II 80; Vibhaṅga 376.
4. Definitions of citta (direct or implied): cittan ti viññāṇaṁ bhūmika vatthu-ārammaṇa-kiriyādi-cittatāya pan'etaṁ cittan ti vuttaṁ Dhp-a I 228; cittan ti mano mānasaṁ Paramatthajotikā I 153; cittaṁ manoviññāṇaṁ ti cittassa etaṁ vevacanaṁ Nettipakaraṇa 53f.; yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ, etc. Dhammasaṅgani 6 = 111 (same for definition of manindriya, under §17; see Buddhist Psychology). As rūpāvacara citta at Visuddhimagga 376.
V. Citta in its range of semantical applications:
1. heart, will, intention, etc. (see I.).
(a) heart as general status of sensory-emotional being; its relation to the senses (indriyāni). A steadfast and constrained heart is the sign of healthy emotional equilibrium, this presupposes the control over the senses; samādahaṁsu cittaṁ attano ujukaṁ akaṁsu, sārathī va nettāni gahetvā indriyāni rakkhanti paṇḍitā Saṁyutta Nikāya I 26; ujugato-citto ariyasāvako Aṅguttara Nikāya III 285; ṭhita c. Saṁyutta Nikāya I 159; Aṅguttara Nikāya III 377 = IV 404 (+ ānejjappatta); c. na kampati Sutta-Nipāta 268; na vikampate Saṁyutta Nikāya IV 71; opposite capalaṁ c. Dhammapada 33; khitta° a heart unbalanced Aṅguttara Nikāya II 52 (+ visaññin); opposite: avikkhitta° Aṅguttara Nikāya V 149; Peta Vatthu Commentary 26; c. rakkhitaṁ mahato atthāya saṁvattati a guarded heart turns to great profit Aṅguttara Nikāya I 7; similarly: c. dantaṁ, guttaṁ, saṁvutaṁ ibid. — cittaṁ rakkhetha medhāvī cittaṁ guttaṁ sukhāvahaṁ Dhammapada 36; cakkhundriyaṁ asaṁvutassa viharato cittaṁ vyāsiñcati ... rūpesu Saṁyutta Nikāya IV 78; ye cittaṁ saññamessanti mokkhanti Māra bandhanā "from the fetters of Māra those are released who control their heart" Dhammapada 37; pāpā cittaṁ nivāraye Dhammapada 116; bhikkhuno c. kulesu na sajjati, gayhati, bajjhati Saṁyutta Nikāya II 198 (cf. Schiller: "Nicht an die Güter hṷnge dein Herz").
(b) Contact with kāma and rāga: a lustful, worldly, craving heart
(α) kāmā: kāmāmathenti cittaṁ Sutta-Nipāta 50; Saṁyutta Nikāya IV 210; kāmarāgena ḍayhāmi Saṁyutta Nikāya I 188; kāme nāpekkhate cittaṁ Sutta-Nipāta 435; mā te kāmaguṇe bha massu cittaṁ Dhammapada 371; manussakehi kāmehi cittaṁ vuṭṭhapetvā Saṁyutta Nikāya V 409; na uḷāresu kāmaguṇesu bhogāya cittaṁ namati Aṅguttara Nikāya IV 392; Saṁyutta Nikāya I 92; kāmāsavā pi cittaṁ vimuccati Aṅguttara Nikāya II 211, etc.; kāmesu c. na pakkhandati na ppasīdati na sanṭiṭṭhati (my h. does not leap, sit or stand in cravings) Dīgha Nikāya III 239; kāmesu tibbasārāgo vyāpannacitto Saṁyutta Nikāya III 93; kāmāmise laggacitto (divide thus!) Peta Vatthu Commentary 107.
(β) rāgā: rāgo cittaṁ anuddhaṁseti (defilement harasses his heart) Saṁyutta Nikāya I 185; II 231 = 271; Aṅguttara Nikāya II 126; III 393; rāga-pariyuṭṭhitaṁ c. hoti Aṅguttara Nikāya III 285; sārattacitto Saṁyutta Nikāya IV 73; viratta° Saṁyutta Nikāya IV 74; Sutta-Nipāta 235; Peta Vatthu Commentary 168.
(γ) various: patibaddha-c. (fettered in the bonds of °) Aṅguttara Nikāya IV 60; Sutta-Nipāta 37, 65; Peta Vatthu Commentary 46, 151, etc. — pari- yādinna° (grasping, greedy), usually combined with lābhena abhibhūta: Saṁyutta Nikāya II 226, 228; IV 125; Aṅguttara Nikāya IV 160; Dīgha Nikāya III 249. — upakkiliṭṭha° (etc.) (defiled) Saṁyutta Nikāya I 179; III 151, 232f.; V 92 (kāmacchando cittassa upakkileso); Aṅguttara Nikāya I 207; V 93f. — otiṇṇa° fallen in love Aṅguttara Nikāya III 67; Paramatthajotikā II 322.
(c) a heart, composed, concentrated, settled, self-controlled, mastered, constrained.
(α) c. pasīdati (pasanna-c.) (a heart full of grace, settled in faith) Saṁyutta Nikāya I 98; Aṅguttara Nikāya I 207; III 248; Sutta-Nipāta 434; pasanna°: Aṅguttara Nikāya IV 209, 213; Sutta-Nipāta 316, 403, 690, cf. c. pakkhandati pasīdati Saṁyutta Nikāya III 133; Aṅguttara Nikāya III 245; also vippasanna°: Saṁyutta Nikāya V 144; Sutta-Nipāta 506; cf. vippasannena cetasā Peta Vatthu I 1010.
(β) c. santiṭṭhati in set s. sannisīdati, ekodihoti, samādhiyati (cf. cetaso ekodibhāva) Saṁyutta Nikāya II 273; IV 263; Aṅguttara Nikāya II 94, 157.
(γ) c. samādhiyati (samāhita-c°, cf. ceto-samadhi quiescence) Dīgha Nikāya I 13 = III 30, 108; Saṁyutta Nikāya I 120, 129, 188; IV 78 = 351; Aṅguttara Nikāya I 164; II 211; III 17, 280; IV 177; Vibhaṅga 227; Visuddhimagga 376, etc.
(δ) supatiṭṭhita-c° always in formula catūsu satipaṭṭhānesu-s-c°: Saṁyutta Nikāya III 93; V 154; 301; Dīgha Nikāya III 101; Aṅguttara Nikāya V 195.
(ε) susaṇṭhita c. Saṁyutta Nikāya V 74. — vasībhūta c. Saṁyutta Nikāya I 132; Aṅguttara Nikāya I 165. — danta c. Dhammapada 35.
(d) "with purpose of heart," a heart set on, striving after, endeavouring, etc.
(α) cittaṁ namati (inclines his h. on, with dative: appossukkatāya Saṁyutta Nikāya I 137); nekkhamma-ninna Saṁyutta Nikāya III 233; viveka° Dīgha Nikāya III 283; Aṅguttara Nikāya IV 233; V 175.
(β) cittaṁ padahati (pa + dhā: προ-τίθητι) in phrase chandaṁ ja neti vāyamati viriyaṁ ārabbhati c°ṁ paggaṇhāti padahati Dīgha Nikāya III 221; Aṅguttara Nikāya II 15 = IV 462; Saṁyutta Nikāya V 269; Cullaniddesa §97; Nettipakaraṇa 18. In the same sense pa-ni-dahati (in paṇidhi, paṇihita bent down on) (cf. ceto-paṇidhi) Saṁyutta Nikāya I 133 (tattha) IV 309 (dup°); V 157; Dhammapada 42 = Udāna 39; Dhammapada 43 (sammā°).
(e) An evil heart ("out of heart proceed evil thoughts" Mk 7:21)
(α) paduṭṭha-c° (cf. ceto-padosa) Dīgha Nikāya I 20 = III 32; Aṅguttara Nikāya I 8 (opposite pasanna-c°); IV 92; Itivuttaka 12, 13; Peta Vatthu a33, 43, etc.
(β) vyāpanna-c°: citte vyāpanne kāyakammam pi vyāpannaṁ hoti Aṅguttara Nikāya I 262. Opposite a°: Saṁyutta Nikāya IV 322; Aṅguttara Nikāya II 220.
(γ) samoha-c° (+ sarāga, etc.) Dīgha Nikāya I 79; II 299; III 281; Visuddhimagga 410, and passim.
(f) "blessed are the pure in heart," a pure, clean, purified (cf. German geläutert), emancipated, free, detached heart
(α) mutta-c°, vimutta-c°, etc. (cf. cetaso vimokkho, ceto-vimutti, muttena cetasā), āsavehi cittāni mucciṁsu Saṁyutta Nikāya III 132, etc.; vi° Sutta-Nipāta page 149. — vimutta: Saṁyutta Nikāya I 28 (+ subhāvita), 29, 46 = 52; III 45 (+ viratta), 90; IV 236 (rāgā); Sutta-Nipāta 23 (+ sudanta); Cullaniddesa §587. — suvimutta: Saṁyutta Nikāya I 126, 141, 233; IV 164; Aṅguttara Nikāya III 245; V 29; Sutta-Nipāta 975 (+ satimā).
(β) cittaṁ parisodheti Majjhima Nikāya I 347; Aṅguttara Nikāya II 211; Saṁyutta Nikāya IV 104.
(γ) alīna c. (unstained) Saṁyutta Nikāya I 159; Aṅguttara Nikāya V 149; Sutta-Nipāta 68; 717; Cullaniddesa §97 (cf. cetaso līnatta).
(g) goodwill, a loving thought, kindliness, tender-heartedness, love ("love the Lord with all your heart").
(α) metta-c° usually in phrase mettacittaṁ bhāveti "to nourish the heart with loving thought," to produce good-will Dīgha Nikāya I 167; Saṁyutta Nikāya II 264; Aṅguttara Nikāya I 10; V 81; Sutta-Nipāta 507 (cf. mettā-saha gatena cetasā).
(β) bhāvita-c° "keep thy heart with all diligence" (Proverbs 4:23) Saṁyutta Nikāya I 188 (+ susamāhita); IV 294; V 369 (saddhā-pa ribhāvita); Aṅguttara Nikāya I 6 (+ bahulīkata, etc.); Sutta-Nipāta 134 (= Saṁyutta Nikāya I 188); Dhammapada 89 = Saṁyutta Nikāya V 29; Peta Vatthu Commentary 139.
(h) a heart calmed, allayed, passionless (santa° upasanta°) Dīgha Nikāya III 49; Saṁyutta Nikāya I 141; Sutta-Nipāta 746.
(i) a receptive, wieldy heart, a heart ready and prepared for truth, an open and receptive mind: kalla°, mudu°, udagga°, pasanna° Aṅguttara Nikāya IV 186; kalla° Peta Vatthu Commentary 38 (sanctified); lahu° Saṁyutta Nikāya I 201; udagga° Sutta-Nipāta 689, 1028; Saṁyutta Nikāya I 190 (+ mudita); mudu° Peta Vatthu Commentary 54.
(k) Various phrases. Abbhuta-cittajātā "while wonder filled their hearts" Saṁyutta Nikāya I 178; evañcitto "in this state of mind" Saṁyutta Nikāya II 199; Sutta-Nipāta 985; cittam me Gotamo jānāti (G. knows my heart) Saṁyutta Nikāya I 178; theyya-citto intending to steal Vinaya III 58; āraddha-citto of determined mind Majjhima Nikāya I 414; Saṁyutta Nikāya II 21, cf. 107; Sutta-Nipāta page 102; aññācittaṁ upaṭṭhāpeti Saṁyutta Nikāya II 267; nānā° of varying mind Jātaka I 295; nihīnacitto low-minded Peta Vatthu Commentary 107; nikaṭṭha° Aṅguttara Nikāya II 137; āhata° Aṅguttara Nikāya IV 460 = V 18; supahata° Saṁyutta Nikāya I 238 (cf. Milindapañha 26); visaṅkhāragata° Dhammapada 154; sampanna° Sutta-Nipāta 164; vibbhanta° Saṁyutta Nikāya I 61 = Aṅguttara Nikāya I 70 = II 30 = III 391.
(2) thought: mā pāpakaṁ a kusalaṁ cittaṁ cinteyyātha (do not think any evil thought) Saṁyutta Nikāya V 418; na cittamattam pi (not even one thought) Peta Vatthu Commentary 3; mama cittaṁ bhaveyya (I should think) Peta Vatthu Commentary 40. For further instances see Dhammasaṅgani and Vibhaṅga Indexes and cf. compounds. See also remarks above (under I). Citta likened to a monkey Visuddhimagga 425.

-ādhipati the influence of thought (adjective °pateyya) Nettipakaraṇa 16; Dhammasaṅgani 269, 359; as 213. commentators define c. here as javanacittuppāda, our "thought" in its specialized sense, Compendium 177, note 2.

-ānuparivattin consecutive to thought Dhammasaṅgani 671, 772, 1522;
-ānupassanā the critique of heart, adjective °ānupassīn Dīgha Nikāya II 299; III 221, 281; Majjhima Nikāya I 59 and passim (cf. kāy°);
-āvila disturbance of mind Cullaniddesa §576 (°karaṇa);
-ujjukatā rectitude of mind Dhammasaṅgani 51, 277, etc.;
-uppāda the rise of a thought, i.e. intention, desire as theyya°ṁ uppādesi he had the intention to steal (a thought of theft) Vinaya III 56; — Majjhima Nikāya I 43; III 45; Jātaka II 374;
-ekaggatā "one-pointedness of mind," concentration Nettipakaraṇa 15, 16; Visuddhimagga 84, 137, 158; Dhammapada III 425; Therīgāthā Commentary 75; cf. ekagga-citto Aṅguttara Nikāya III 175;
-kali a witch of a heart, a witch-like heart Theragāthā 356;
-kallatā readiness of heart, preparedness of mind Vimāna Vatthu 330;
-kilesa stain of h. Dhammapada 88 (Dhammapada II 162 = pañca nīvaraṇā);
-kelisā pastime of the mind Theragāthā 1010;
-kkhepa derangement of the mind, madness Vinaya V 189 = 193 (ummāda + c.); Aṅguttara Nikāya III 219 (ummāda + c.); Dhammapada III 70 (= ummāda); Peta Vatthu Commentary 39; Dhammapada 138; cf. °vikkhepa;
-cetasika belonging to heart and thought, i.e. mental state, thought, mind Dīgha Nikāya I 213; Dhammasaṅgani 1022 (°dhammā, Mrs. Rhys Davids: emotional, perceptual and synthetic states as well as those of intellect applied to sense-impressions), 1282; Paṭisambhidāmagga I 84; Milindapañha 87; Visuddhimagga 61, 84, 129, 337;
-dubbhaka a rogue of a heart, a rogue-like heart Theragāthā 214;
-pakopana shaking or upsetting the mind Itivuttaka 84 (dosa);
-pamaddin crushing the h. Therīgāthā 357 (= Therīgāthā Commentary 243; varia lectio pamāthin and pamādin);
-pariyāya the ways (i.e. behaviour) of the h. Aṅguttara Nikāya V 160 (cf. ceto-paricca);
-passaddhi calm of h., serenity of mind (cf. kāya°) Saṁyutta Nikāya V 66; Dhammasaṅgani 62;
-bhāvanā cultivation of the h. Majjhima Nikāya III 149;
-mala stain of h. Peta Vatthu Commentary 17;
-mudutā plasticity of mind (or thought) Dhammasaṅgani 62, 277, 325;
-rucita after the heart's liking Jātaka I 207;
-rūpaṁ according to intention, as much as expected Vinaya I 222; II 78; III 161; IV 177, 232;
-lahutā buoyancy of thought Dhammasaṅgani 62, 323, 1283; Visuddhimagga 465;
-vikkhepa (cf. °kkhepa) madness Saṁyutta Nikāya I 126 (+ ummāda); Nettipakaraṇa 27; Visuddhimagga 34;
-vippayutta disconnected with thought Dhammasaṅgani 1192, 1515;
-visaṁsaṭṭha detached from thought Dhammasaṅgani 1194, 1517;
-vūpasama allayment of one's h. Saṁyutta Nikāya I 46; √saṅkilesa (adjective) with impure heart (opposite c.-vodāna) Saṁyutta Nikāya III 151; √saññatti conviction Milindapañha 256;
-santāpa "heart-burn," sorrow Peta Vatthu Commentary 18 (= soka);
-samādhi (cf. ceto-samādhi) concentration of mind, collectedness of thought, self-possession Saṁyutta Nikāya IV 350; V 269; Vibhaṅga 218;
-samodhāna adjustment, calming of thoughts Therīgāthā Commentary 45; √sampīḷana (adjective) h. crushing (cf. °pamaddin and °pakopana) Nettipakaraṇa 29 (domanassa);
-sahabhū arising together with thought Dhammasaṅgani 670, 769, 1520;
-hetuka (adjective) caused by thought Dhammasaṅgani 667, 767.
[BD]: °ekaggatā whole-hearted single-mindedness; °kali darkness of heart, black-hearted; °passaddhi impassiviety, imperterbability of heart; °samādhi serenity of heart.

:: Citta3 [cf. Sanskrit caitra, the first month of the year: March-April, original name of the star Spica (in Virgo); see E. Plunket, Ancient Calendars, etc., past participle 134f., 171f.] name of the month Chaitra Peta Vatthu Commentary 135. cf. Citra-māsa Paramatthajotikā I 192.

:: Cittaka (neuter) [to citta1] a sectarian mark on the forehead in °dhara-kumma a tortoise bearing this mark, a land-tortoise Milindapañha 364, 408, cf. The Questions of King Milinda II 352.

:: Cittaka2 see Acittaka.

:: Cittaka (a) and Citraka (b)
1. (adjective)(a) coloured Jātaka IV 464.
2. (masculine)(b) the spotted antelope Jātaka VI 538.
3. (neuter) a (coloured) mark (on the forehead) Milindapañha 408 (°dharakumma). — feminine cittakā a counterpane of many colours (Sumaṅgalavilāsinī I 86 cittikā: vāna [read nāna°] citra-uṇṇā-mayattharaṇaṁ) Vinaya I 192; II 163, 169; Dīgha Nikāya I 7; Aṅguttara Nikāya I 181.

:: Cittatara , comparative of citta1, more various, more varied. Saṁyutta Nikāya III 151f. — a punning passage, thus: by the procedure (caraṇa) of mind (in the past) the present mind (citta) is still more varied. cf. Spk II 327; as 66; Expositor 88.

:: Cittatā1 [feminine abstract to citta1] Spk III 151f. (bhūmicittatāya dvāracittatāya ārammaṇacittatāya kammanānatta).

:: Cittatā2 [feminine abstract to citta2] "being of such a heart or mind," state of mind, character Saṁyutta Nikāya III 152; IV 142 (vimutta°); V 158 (the same); Aṅguttara Nikāya V 145f. (upārambha°); Vibhaṅga 372 (the same); Vibhaṅga 359 (amudu°); Peta Vatthu Commentary 13 (visuddhi°, noble character); paṭibaddha° (in love with) Peta Vatthu Commentary 145, 147, 270. Saṁyutta Nikāya III 152 has varia lectio cittitā.

:: Cittatta (noun) = cittatā Saṁyutta Nikāya V 158.

:: Citti (feminine) [from cit, cf. citta, cintā, cinteti, formation like mutti > muc, sitti > sic] "giving thought or heart" only in combination with kar: cittikaroti to honour, to esteem. Gerund cittikatvā Majjhima Nikāya III 24; Aṅguttara Nikāya III 172; Peta Vatthu II 955 (cittiṁ k. = pūjetvā Peta Vatthu Commentary 135); Dīpavaṁsa I 2; — acittikatvā Majjhima Nikāya III 22; Aṅguttara Nikāya IV 392, — past participle citti-kata thought (much) of Vinaya IV 6 (and a°); Vibhaṅga 2.

:: Cittikāra [see citti] respect, consideration Vimāna Vatthu 178 (garu°), 242; Peta Vatthu Commentary 26; Vibhaṅga 371 (a°); Visuddhimagga 123 (cittī°), 188.

:: Cittita [past participle of citteti, denominative from citta1] painted, variegated, varied, coloured or resplendent with (—°) Saṁyutta Nikāya III 152 (sic varia lectio for cittatā) So Spk II 327, which reads citten'eva cittitaṁ for cintitaṁ. Theragāthā 736; Therīgāthā 390 (su°); Vimāna Vatthu 367; 402.

:: Ciṭi-ciṭi [reduplicated interjection] fizz Sumaṅgalavilāsinī I 137.

:: Ciṭiciṭāyati see cicciṭāyati; Vinaya I 225; cf. Divyāvadāna 606.

:: Cīnaka (masculine neuter) a kind of bean Sutta-Nipāta 239 (= aṭavi-pabbatapadesu āropita-jāta-cīna-mugga Paramatthajotikā II 283); Jātaka V 405.

:: Cīnapiṭṭha (neuter) red lead Sumaṅgalavilāsinī I 40; as 14.

:: Cīra (neuter) [Sanskrit cīra, cf. cīvara]
1. bark, fibre Dīgha Nikāya I 167 (kāsa°, vāka°, phalaka°); Vinaya III 34; Aṅguttara Nikāya I 295; past participle 55. — a bark dress Vinaya I 305; Jātaka VI 500 (cf. cīraka).
2. A strip (originally of bark), in suvaṇṇa°-khacita gold-brocaded Vimāna Vatthu 280 (see also next). cf. ocīraka (under odīraka).

:: Cīraka [cf. cīra]
1. bark (see compounds)
2. A strip, in suvaṇṇa° gold brocade (dress) Jātaka V 197.

-vāsika (neuter) bark-dress (a punishment) Majjhima Nikāya I 87 = Aṅguttara Nikāya I 48 = Milindapañha 197.

:: Cīriḷikā (feminine) [cf. Sanskrit cīrī and jhillikā a cricket, cīrilli a sort of large fish] a cricket Aṅguttara Nikāya III 397 (varia lectio cīrikā). cf. on word-formation pipiḷikā and Modern Greek τσίτσικος cricket.

:: Cīriya (adjective) [from cīra] like or of bark, in compound dāru° (As proper name) "wood-barker" Dhammapada II 35.

:: Cīvara (neuter) [Sanskrit cīvara, probably = cīra, applied originally to a dress of bark] the (upper) robe of a Buddhist mendicant commentary is the first one of the set of four standard requisites of a wandering bhikkhu, viz. c°, piṇḍapāta alms bowl, senāsana lodging, a place to sleep at, gilāna-paccaya-bhesajja-parikkhāra medicinal appliances for use in sickness. Thus mentioned passim e.g. Vinaya III 89, 99, 211; IV 154f.; Dīgha Nikāya I 61; Majjhima Nikāya II 102; Aṅguttara Nikāya I 49; Cullaniddesa sub voce; Itivuttaka 111. In abbreviated form Sutta-Nipāta 339; Peta Vatthu Commentary 7; Saddhammopāyana 393. In starting on his begging round the bhikkhu goes patta-cīvaraṁ ādāya. The 3 robes are saṅghāṭi, uttarāsaṅga, antaravāsaka, given thus, e.g. At Vinaya I 289. that is literally "taking his bowl and robe." But this is an elliptical idiom meaning "putting on his outer robe and taking his bowl." A bhikkhu never goes into a village without wearing all his robes, he never takes them, or any one of the three, with him. Each of the three is simply an oblong piece of cloth (usually cotton cloth). On the mode of wearing these three robes see the note at Dialogues of the Buddha II 145. — Vinaya III 11; Dīgha Nikāya II 85; Sutta-Nipāta page 21; Peta Vatthu Commentary 10, 13 and passim. The sewing of the robe was a festival for the laity (see under kaṭhina). There are six kinds of cloth mentioned for its manufacture, viz. khoma, kappāsika, koseyya, kambala, sāṇa, bhaṅga Vinaya. I 58 = 96 = 281 (cf. °dussa). Two kinds of robes are distinguished: one of the gahapatika (layman) a white one, and the other that of the bhikkhu, the c. proper, called paṁsukūlaṁ with "the dust-heap robe" Vinaya V 117 (cf. gahapati). — On cīvara in general and also on special ordinances concerning its making, wearing and handling see Vinaya I 46, 49f., 196, 198, 253f., 285, 287f., 306 = II 267 (of various colours); II 115f. (sibbati to sew the c.); III 45, 58 (theft of a c.), 195-223, 254-266; IV 59-62, 120-123, 173, 279f., 283 (six kinds). — Aṅguttara Nikāya III 108 (cīvare kalyāṇa kāma); V 100, 206; Visuddhimagga 62; Itivuttaka 103; Peta Vatthu Commentary 185. — Sīse cīvaraṁ karoti to drape the outer robe over the head Vinaya II 207, 217; °ṁ khandhe karoti to drape it over the back Vinaya II 208, 217; °ṁ nikkhipati to lay it down or put it away Vinaya I 47f.; II 152, 224; III 198, 203, 263; °ṁ saṁharati to fold it up Vinaya I 46. — Various expressions referring to the use of the robe: atireka° an extra robe Vinaya III 195; acceka° the same Vinaya III 260f.; kāla° (and akāla°) a robe given at (and outside) the specified time Vinaya III 202f.; IV 284, 287; gahapati° a layman's r. Vinaya III 169, 171; ti° the three robes, viz. saṅghāṭī, uttarāsaṅga, antaravāsaka Vinaya I 288, 289; III 11, 195, 198f.; V 142; adjective tecīvarika wearing 3 robes Vinaya V 193; dubbala° (as adjective) with a worn-out c. Vinaya III 254; IV 59, 154, 286; paṁsukūla° the dust-heap robe Peta Vatthu Commentary 141; sa°-bhatta food given with a robe Vinaya IV 77; lūkha° (adjective) having a coarse robe Vinaya I 109 (+ du-c-cola); III 263 (the same); Aṅguttara Nikāya I 25; vihāra° a robe to be used in the monastery Vinaya III 212.

-kaṇṇa the lappet of a monk's robe Dhammapada III 420; Vimāna Vatthu 76 = Dhammapada III 106, cf. cīvara-karṇaka Avadāna-śataka II 184, and °ika Divyāvadāna 239, 341, 350;
-kamma (neuter) robe-making Vinaya II 218; III 60, 240; IV 118, 151; Aṅguttara Nikāya V 328f.; Dhammapada III 342; Peta Vatthu Commentary 73, 145;
-kāra (-samaya) (the time of) sewing the robes Vinaya III 256f.
-kāla (-samaya) the right time for accepting robes Vinaya III 261; IV 286, 287;
-dāna (-samaya) (the time for) giving robes Vinaya IV 77, 99;
-dussa clothing-material Vinaya IV 279, 280;
-niḍāhaka putting on the c. Vinaya I 284;
-paṭiggāhaka the receiver of a robe Vinaya I 283; II 176; V 205; Aṅguttara Nikāya III 274f.;
-paṭivisa a portion of the c. Vinaya I 263, 285, 301;
-palibodha an obstacle to the valid performance of the kathina ceremony arising from a set of robes being due to a particular person [a technical term of the canon law. See Vinaya Texts II 149, 157, 169]. It is one of the two kaṭhinassa palibodhā (c. and āvāsa°) Vinaya I 265; V 117, cf. 178;
-paviveka (neuter) the seclusion of the robe, i.e. of a non-Buddhist with two other pavivekāni (piṇḍapāta° and senāsana°) at Aṅguttara Nikāya I 240;
-bhaṅga the distribution of robes Vinaya IV 284;
-bhatta robes and a meal (given to the bh.) Vinaya III 265;
-bhājaka one who deals out the robes Vinaya I 285; II 176; V 205; Aṅguttara Nikāya III 274f. (cf. °paṭiggāhaka);
-bhisī a robe rolled up like a pillow Vinaya I 287f.;
-rajju (feminine) a rope for (hanging up) the robes; in the Vinaya always combined with °vaṁsa (see below);
-lūkha (adjective) one who is poorly dressed past participle 53;
-vaṁsa a bamboo peg for hanging up a robe (cf. °rajju) Vinaya I 47, 286; II 117, 121, 152, 153, 209, 222; III 59; Jātaka I 9; Dhammapada III 342;
-saṅkamanīya (neuter) a robe that ought to be handed over (to its legal owner) Vinaya IV 282; 283.

:: Cīyati [passive of cināti] to be gathered, to be heaped up Sutta-Nipāta 428 (cīyate pahūtaṁ puññaṁ). See also ā°.

:: Coca (neuter) [Both derivation and meaning uncertain. The word is certainly not Aryan. See the note at Vinaya Texts II 132] the cocoa-nut or banana, or cinnamon Jātaka V 420 (°vana);

-°pāna a sweet drink of banana or cocoa-nut milk Vinaya I 246.

:: Codaka (adjective) [to codeti] one who rebukes; exhorting, reproving Vinaya I 173; II 248f.; V 158, 159; Saṁyutta Nikāya I 63; Majjhima Nikāya I 95f.; Dīgha Nikāya III 236; Aṅguttara Nikāya I 53; III 196; IV 193f.; Sumaṅgalavilāsinī I 40.

:: Codanā (feminine) [see codeti] reproof, exhortation Dīgha Nikāya I 230; III 218; Aṅguttara Nikāya III 352; Vinaya V 158, 159; Visuddhimagga 276. — as technical term in grammar in codanatthe nipāto an exhortative particle Jātaka VI 211 (for iṅgha); Vimāna Vatthu 237 (the same); Peta Vatthu Commentary 88 varia lectio (for handa).

:: Codetar [agent noun to codeti] one who reproves, one who exacts blame, etc. Vinaya V 184.

:: Codeti [Vedic codati and codayati, from cud] preterit acodayi (Jātaka V 112), infinitive codetuṁ, gerundive codetabba; passive cujjati and codiyati; past participle cudita and codita (quod vide): causative codāpeti (Vinaya III 165) to urge, incite, exhort; to reprove, reprimand, to call forth, to question; in speculative sense to demand payment of a debt (Jātaka VI 69 iṇaṁ codetvā; 245; Sutta-Nipāta 120 iṇaṁ cujjamāna being pressed to pay up; Peta Vatthu Commentary 3 iṇayikehi codiyamāna) Dīgha Nikāya I 230; Vinaya I 43 (āpattiyā c. to reprove for an offence), 114, 170f., 322f.; II 2f., 80f.; III 164, etc.; Jātaka V 112; Dhammapada 379; Peta Vatthu Commentary 39, 74.

:: Codita [past participle of codeti, q.v.] urged, exhorted, incited; questioned Sutta-Nipāta 819; Jātaka VI 256; Peta Vatthu II 966; Vimāna Vatthu 161; Peta Vatthu Commentary 152; Saddhammopāyana 309.

:: Cokkha (adjective) [Cp. Sanskrit cokṣa] clean Jātaka III 21; °bhāva cleanliness Majjhima Nikāya I 39 (= visuddhibhāva; to be read for Text mokkha°? See Trenckner's note on page 530).

:: Cola (and coḷa) [Cp. Sanskrit coḍa] a piece of cloth, a rag Saṁyutta Nikāya I 34; Jātaka IV 380; Milindapañha 169; Peta Vatthu Commentary 73; Saddhammopāyana 396.

-bhisi a mat spread with a piece of cloth (as a seat) Vinaya IV 40;
-duccola clad in rags, badly dressed Vinaya I 109; III 263.

:: Colaka (and coḷaka) = cola Vinaya I 48, 296; II 113, 151, 174, 208, 225; Peta Vatthu II 17; Milindapañha 53 (bark for tinder?); Dhammapada II 173.

:: Copana (neuter) [cup, copati to stir, relative to kup, see kuppati] moving, stirring Dhammapada IV 85; as 92, 240, 323.

:: Cora [cur, corayati to steal; Dhatupāṭha 530 = theyye] a thief, a robber Vinaya I 74, 75, 88, 149; Saṁyutta Nikāya II 100, 128 = Aṅguttara Nikāya II 240; Saṁyutta Nikāya II 188 (gāmaghāta, etc.); IV 173; Majjhima Nikāya II 74 = Theragāthā 786; Aṅguttara Nikāya I 48; II 121f.; IV 92, 278; Sutta-Nipāta 135, 616, 652; Jātaka I 264 (°rājā, the robber king); II 104; III 84; Milindapañha 20; Visuddhimagga 180 (sah'-oḍḍha commentary), 314 (in simile), 489 (rāja-purisānubandha°, in comparison), 569 (andhakāre corassa hattha-pasāraṇaṁ viya); Dhammapada II 30; Peta Vatthu Commentary 3, 54, 274. — mahā° a great robber Vinaya III 89; Dīgha Nikāya III 203; Aṅguttara Nikāya I 153; III 128; IV 339; Milindapañha 185. — Often used in similes: see JPTS, 1907, 87.

-āṭavi wood of robbers Visuddhimagga 190;
-upaddava an attack from robbers Jātaka I 267;
-kathā talk about thieves (one of the forbidden pastimes, see kathā) Dīgha Nikāya I 7 = Vinaya I 188; °ghātaka an executioner Aṅguttara Nikāya II 207; Jātaka III 178; IV 447; V 303; Peta Vatthu Commentary 5.
[BD]: -bhaya fear of robbers

:: Coraka [cf. Sanskrit coraka] a plant used for the preparation of perfume Jātaka VI 537.

:: Coreti [DPL]: To steal.

:: Corikā feminine thieving, theft Vinaya I 208; Jātaka III 508; Milindapañha 158; Peta Vatthu Commentary 4, 86, 192; Vimāna Vatthu 72 (= theyyā).

:: Corī (feminine) a female thief Vinaya IV 276; Jātaka II 363; (adjective) thievish, deceitful Jātaka I 295. — dāraka° a female kidnapper Jātaka VI 337.

:: Corovassikaṁ

:: Cuddasa [contracted from catuddasa, Sanskrit caturdaśa, cf. catur] fourteen Jātaka I 71; VI 8; Milindapañha 12; Dhammapada III 120, 186.

:: Cudita (adjective) [past participle of codati] being urged, receiving blame, being reproved Vinaya I 173; II 250, 251; Majjhima Nikāya I 95f.; Aṅguttara Nikāya III 196 sq; °—°ka the same Vinaya V 115, 158, 161, 164.

:: Culla and cūḷa (adjective) [Sanskrit kṣulla = kṣudra (Pāḷi khudda, see khuddaka), with c: k = cuṇṇa: kṣud] small, minor (opposite mahā great, major), often in connection with names and titles of books, e.g. C° Anāthapiṇḍika = A., Jr. Jātaka II 287, cf. anglo-Indian chota sahīb the younger gentleman (Hindi chhota = culla); or Culla-vagga, the minor section (Vinaya II) as subordinate to Mahā-vagga (Vinaya I), Culla-niddes a, the minor exposition (following upon Mahā-niddesa); culla-sīla the simple precepts of ethics (opposite mahā° the detailed sīla) Dīgha Nikāya I 5, etc. Otherwise only in compounds:

-aṅgulī little finger Dhammapada II 86;
-ūpaṭṭhāka a "lesser" follower, i.e. a personal attendant (of a Thera) Jātaka I 108 (cūl°); II 325 (cull°; Dhammapada I 135; II 260; cūḷ°);
-pitā an uncle ("lesser" father = sort of father, cf. Latin matertera, patruus, German Vetter = father junior) Jātaka II 5; III 456 (varia lectio petteyya); Peta Vatthu Commentary 107; Dhammapada I 221 (cūḷa°).

:: Cullāsīti [= caturāsīti] eighty-four Jātaka VI 226 (mahākappe as duration of saṁsāra); Peta Vatthu Commentary 254 (the same). Also as cūḷāsīti q.v.

:: Cumbati [Sanskrit cumbati. Dhatupāṭha 197 defines as "vadanasaṁyoge"] to kiss Jātaka II 193; V 328; VI 291, 344; Vimāna Vatthu 260. cf. pari°.

:: Cumbaṭa (neuter) [cf. Prākrit cumbhala]
(a) a coil; a pad of cloth, a pillow Jātaka I 53 (dukūla°); II 21 (the same); Vimāna Vatthu 73.
(b) a wreath Jātaka III 87. cf. cumbaṭaka.

:: Cumbaṭaka (neuter) cumbaṭa, viz.
(a) a pillow Dhammapada I 139; Vimāna Vatthu 33, 165.
(b) a wreath Jātaka IV 231 (puppha°); Paramatthajotikā II 137; Dhammapada I 72 (mālā°).

:: Cunda an artist who works in ivory Jātaka VI 261 (commentary: dantakāra); Milindapañha 331.

:: Cundakāra a turner Jātaka VI 339.

:: Cuṇṇa [Sanskrit cūrṇa, past participle of carvati, to chew, to °sqer to cut, break up, as in Latin caro, Sanskrit kṛṇāti (cf. kaṭu); Cariyāpiṭaka Lithuanian kirwis axe, Latin scrūpus sharp stone, scrupulus, scortum. See also calaka2 and cf. Sanskrit kṣunna of kṣud to grind, to which probably Pāḷi kuḍḍa]
1. Past participle broken up, powdered; only in compound °vicuṇṇa crushed to bits, smashed up, piecemeal Jātaka I 73; II 120, 159, 216; III 74.
2. (neuter)
(a) any hard substance ground into a powder; dust, sand Jātaka I 216; Vimāna Vatthu 65 (paṁsu°); Peta Vatthu III 33 (suvaṇṇa° gold-dust; Peta Vatthu Commentary 189 = vālikā); Sumaṅgalavilāsinī I 245 (the same); as 12.
(b) especially "chunam" (Anglo-Indian) i.e. a plaster of which quicklime and sand are the chief ingredients and which is largely used in building, but also applied to the skin as a sort of soap-powder in bathing. Often combined with mattikā clay, in distinction of which c. is for delicate use (tender skin), whereas m for rougher purposes (see Vinaya I 202); cuṇṇāni bhesajjāni an application of c. Vinaya I 202. — Vinaya I 47 = 52; II 220, 224f.; Aṅguttara Nikāya I 208; III 25; Jātaka V 89. cuṇṇa-tela-vālaṇḍupaka Visuddhimagga 142 (where as 115 reads cuṇṇaṁ vā telaṁ vā leḍḍūpaka). — nahāniya° Dīgha Nikāya I 74 = Majjhima Nikāya III 92; Peta Vatthu Commentary 46; na-hāna° Jātaka II 403, 404. — gandha-cuṇṇa aromatic (bath) powder Jātaka I 87, 290; III 276; candana° the same Milindapañha 13, 18. ° iṭṭhaka° plaster (which is rubbed on the head of one to be executed) Peta Vatthu Commentary 4, cf. Mṛcch X, beginning (stanza 5) "piṣṭa-cūrṇāvakīrṇaśca puruṣo'haṁ paśūkṛtaḥ".

-cālanī a mortar for the preparation of chunam Vinaya I 202;
-piṇḍa a lump of ch. Vinaya III 260; IV 154f.

:: Cuṇṇaka (adjective) [from cuṇṇa]
(a) a preparation of chunam, paint (for the face, mukha°) Dīgha Nikāya I 7; Majjhima Nikāya II 64 = Theragāthā 771; Jātaka V 302.
(b) powder; cuṇṇakajātāni reduced to powder Majjhima Nikāya III 92 (aṭṭhikāni). — feminine °ikā in cuṇṇikamaṁsa mincemeat Jātaka I 243.

:: Cuṇṇeti [denominative of cuṇṇa] to grind to powder, to crush; to powder or paint with chunam Vinaya II 107 (mukhaṁ); Jātaka IV 457. — present participle passive cuṇṇiyamāna being ground Jātaka VI 185.

:: Cuta [past participle of cavati; Sanskrit cyuta]
1. (adjective) shifted, disappeared , deceased, passed from one existence to another Vinaya IV 216; Sutta-Nipāta 774, 899; Itivuttaka 19, 99; Jātaka I 139, 205; past participle 17. — accuta permanent not under the sway of death, especially of Nibbāna Dhammapada 225.
2. (noun) in compound cutūpapāta disappearance and reappearance, rebirth, saṁsāra (see cuti) Saṁyutta Nikāya II 67 (āgatigatiyā sati c° hoti); Aṅguttara Nikāya III 420; IV 178; Dhammapada I 259; usually in phrase sattānaṁ cutūpapāta-ñāṇa the discerning of the saṁsāra of beings Dīgha Nikāya I 82 = Majjhima Nikāya I 248; Dīgha Nikāya III 111. As cutuppāta at Aṅguttara Nikāya II 183, cf. jātisaṁsāra-ñāṇa.

:: Cuti (feminine) [cf. Sanskrit cyuti, to cavati] vanishing, passing away, decease, shifting out of existence (opposite upapatti, cf. also gati and āgati) Dīgha Nikāya I 162; Saṁyutta Nikāya II 3 = 42; III 53; Majjhima Nikāya I 49; Sutta-Nipāta 643; Dhammapada 419; Jātaka I 19, 434; Visuddhimagga 292, 460, 554; Dhammapada IV 228.

:: Cūlikā (feminine) [Sanskrit cūlikā, cf. cūḍā] = cūḷa; kaṇṇa° the root of the ear Jātaka II 276; Visuddhimagga 249, 255; Dhammapada IV 13 (of an elephant). °baddha Saṁyutta Nikāya II 182; Kindred Sayings II 122. See also cūḷā.

:: Cūḷa [Sanskrit cūḍa and cūlikā]
1. swelling, protuberance; root, knot, crest. As kaṇṇa-cūḷa the root of an elephant's ear Jātaka VI 488. aḍḍha-cūḷa a measure (see aḍḍha). See also cūlikā.
2. (adjective) see culla.

:: Cūḷaka (adjective) [from cūḷā] having a cūḷa or top-knot; pañca° with five top-knots Jātaka V 250 (of a boy).

:: Cūḷanikā (feminine) [Derived from culla, q.v.] only in phrase sahassi cūḷanikā loka-dhātu "the system of the one-thousand lesser worlds" (distinguished from the dvi-sahassī majjhimakā and the ti-sahassī mahāsahassi loka-dhātu) Aṅguttara Nikāya I 227; Cullaniddesa §235 2b.

:: Cūḷā (feminine) [Vedic cūḍā to cūḍa] = cūḷa, usually in sense of crest only, especially denoting the lock of hair left on the crown of the head when the rest of the head is shaved (cf. anglo-Indian chuḍā and Gujarāti choṭali) Jātaka I 64, 462; V 153, 249 (pañcacūḷā kumārā); Dhammapada I 294; as mark of distinction of a king Jātaka III 211; V 187; of a servant Jātaka VI 135. — a cock's comb Jātaka II 410; III 265.

-maṇi (masculine) a jewel worn in a crest or diadem, a jewelled crest Jātaka I 65; II 122; V 441.

:: Cūḷāsīti for cullāsīti at Therīgāthā 51.

-----[ D ]----- ☝

:: -D- euphonic consonant inserted to avoid hiatus: originally only sandhi-consonant in forms ending in t and d (like tāvat, kocid, etc.) and thus restored in compounds where the simplex has lost it; then also transferred to and replacing other sandhi-consonants (like puna-d-eva for punar eva).
(a) dvipa-d-uttama Sutta-Nipāta 995; koci-d-eva Peta Vatthu Commentary 153; kinci-d-eva ibid. 70; tāva-d-eva ibid. 74; yāva-d-atthaṁ ibid. 217; ahu-d-eva Milindapañha 22 etc.
(b) puna-d-eva Peta Vatthu II 113 (varia lectio); Dhammapada II 76; samma-d-eva Sutta-Nipāta page 16; Vimāna Vatthu 148; Peta Vatthu Commentary 66 etc.; cf. Paramatthajotikā II 284. bahu-d-eva Jātaka I 170.

:: -Da (adjective) [Suffix of dā, see dadāti] giving, bestowing, presenting, only —° , as anna°, bala°, vaṇṇa°, sukha°, Sutta-Nipāta 297; vara° Sutta-Nipāta 234; kāma° Jātaka VI 498; Peta Vatthu II 138; ambu° giving water, i.e. a cloud Dāṭhāvaṁsa V 32; amatamagga° Saddhammopāyana 1; uḷāraphala° ibid. 26; maṁsa° Pañca-g 49, etc.

:: Dabba1 (adjective/noun) [Sanskrit dravya, neuter to dravati (dru)]
(a) fit for, able, worthy, good, Saṁyutta Nikāya I 187 = Theragāthā 1218, cf. Ps.B., 399, note four (= Sanskrit bhavya, cf. Pāṇini V 3, 104 dravyaṁ ca bhavyaḥ).
(b) material, substance, property; something substantial, a worthy object Pañca-g 14.

-jātika of good material, fit for, able Majjhima Nikāya I 114; Aṅguttara Nikāya I 254 (cf. Sanskrit pātrabhūta); Visuddhimagga 196;
-saṁhāra the collection of something substantial or worth collecting; Peta Vatthu Commentary 114 (should probably be read sambhāra);
-sambhāra the collection of something substantial or worth collecting; a gift worth giving Jātaka IV 311; V 48; VI 427; Dhammapada I 321; II 114.

:: Dabba2 (adjective/noun) [Sanskrit dravya, of dru wood, see dāru] treelike, wooden; a tree, shrub, wood Jātaka I 108 (d.-tiṇagaccha a jungle of wood and grass); V 46 (d.-gahana a thicket of shrubs and trees); Visuddhimagga 353 (°tiṇa).

:: Dabbha [Sanskrit darbha to dṛbhati, to plait, interlace, etc. cf. Lithuanian darbas plaiting, crating] a bunch of kuśa grass (Poa Cynosuroides) Dīgha Nikāya I 141; Majjhima Nikāya I 344; Aṅguttara Nikāya II 207.

-puppha "kuśa-flower," especially of a jackal Jātaka III 334.

:: Dabbī (feminine) [Sanskrit darvī = *dāru-ī made of wood, see dāru] a (wooden) spoon, a ladle; (met.) the hood of a snake (dabbimattā, phaṇapuṭakā Dhammapada IV 132). — Dhammapada 64; genitive and instrumental davyā Jātaka III 218; Milindapañha 365. — In compounds dabbi°.

-kaṇṇa the tip of the ladle Dhammapada I 371;
-gāha holding a spoon, viz. for the purposes of offering Majjhima Nikāya II 157 (of a priest); Peta Vatthu II 953 (= kaṭacchu-gāhika Peta Vatthu Commentary 135);
-mukha a kind of bird Jātaka VI 540 (= āṭa);
-homa a spoon oblation Dīgha Nikāya I 9.

:: Dabhakkaṁ (?) (indeclinable) = daddabhaṁ; a certain noise (of a falling fruit) Jātaka III 77 (varia lectio duddabha = daddabha).

:: Dada (—°) (adjective-suffix) [Sanskrit °dad or °dada, cf. °da and dadāti base 3] giving, to be given Saṁyutta Nikāya I 33 (paññā°); Khuddakapāṭha VIII 10 (kāma°); Peta Vatthu II 91 (the same = dāyaka Peta Vatthu Commentary 113); II 124 (phala° = dāyin Peta Vatthu Commentary 157); Vimāna Vatthu 171 (puriṁ°). — duddada hard to give Saṁyutta Nikāya I 19 = IV 65 = Jātaka II 86 = VI 571.

:: Dadāti [reduplicated formation dā as in Latin do, perfect de-di, Greek δίδωμι; cf. Latin dos dowry, Greek δώς; Old High German dati; Lithuanian duti to give] to give, etc.
I. Forms. The following bases form the Pāḷi verb-system: dā, dāy, dadā and di.
1. Bases dā and (reduced) da.
(a) dā°: future dassati Jātaka I 113, 279; III 83; Aṅguttara Nikāya III 37; 1st singular dassāmi Jātaka I 223; II 160; Peta Vatthu Commentary 17, 35, etc. — dammi interpreted by commentary as future is in reality a contraction from dātuṁ īhāmi, used as a hortative or dubitative subjunctive (from dāhāmi, like kāhami I am willing to do from kātuṁ īhāmi) Sutta-Nipāta page 15 ("shall I give"); II 112; IV 10 (varaṁ te dammi); Peta Vatthu I 103; II 324 (kin tāhaṁ dammi what can I give thee = dassāmi Peta Vatthu Commentary 88). — preterit adā Sutta-Nipāta 303; Peta Vatthu II 28 (= adāsi Peta Vatthu Commentary 81); Mahāvaṁsa 7, 14; 2nd singular ado Jātaka IV 10 (= adāsi commentary): Milindapañha 384; 1st. plural adamha Jātaka II 71; Milindapañha 10; 2nd plural adattha Jātaka I 57 (mā ad.); Milindapañha 10, and dattha Jātaka II 181; — preterit adāsi Jātaka I 150, 279; Peta Vatthu Commentary 73, etc.; plural adaṁsu Peta Vatthu I 116. — infinitive dātuṁ Jātaka III 53; Peta Vatthu Commentary 17, 48 (°kāma), etc. and dātave Sutta-Nipāta 286. — gerundive dātabba Jātaka III 52; Peta Vatthu Commentary 7, 26, 88, etc.
(b) da°: past participle datta — gerund datvā Jātaka I 152, 290 (a°); Peta Vatthu Commentary 70, 72, etc. and datvāna Peta Vatthu I 113; also as °dā (for °dāya or °dāna) in preposition compounds, like an-upādā, ādā, etc. derived from 1. Are causative dāpeti, past participle dāpita; agent noun dātar; neuter dāna. See also suffix °dā, datti, dattikā, etc.; and past participle atta (= ā-d[a]ta).
2. Bases dāy and (reduced) day, contracted into de.
(a) dāy°: only in derivations dāya, dāyaka, dāyin and in preposition compounds ā-dāye (gerund of ādāti).
(b) de°: present indicative deti Sutta-Nipāta 130; Jātaka II 111, 154; Peta Vatthu Commentary 8; 1st singular demi Jātaka I 228, 307; 2nd desi Jātaka I 279; Peta Vatthu Commentary 39. 1st plural dema Jātaka I 263; III 126; Peta Vatthu Commentary 27, 75 (shall we give); 2nd detha Jātaka III 127; 3rd denti Sutta-Nipāta 244. — imperative dehi Vinaya I 17; Jātaka I 223; IV 101; Peta Vatthu Commentary 43, 73; 3rd singular detu Jātaka I 263; II 104; 2nd plural detha Itivuttaka 66 Jātaka III 126; Peta Vatthu Commentary 29, 62, 76. — present participle dento Jātaka I 265; Peta Vatthu Commentary 3, 11 etc. — gerundive deyya Mahāvaṁsa 7, 31. Buddhist Hybrid Sanskrit deya. — Other derivations from base 2 are dayati and dayā (q.v.).
3. Base dadā: present indicative dadāti Saṁyutta Nikāya I 18; Sutta-Nipāta 87; 1st. singular dadāmi Jātaka I 207; Sutta-Nipāta 421; 3rd. plural dadanti Jātaka III 220; Dhammapada 249. — imperative dadāhi Peta Vatthu II 14. — potential dadeyya Peta Vatthu Commentary 17; Milindapañha 28 and dade Peta Vatthu II 322; Vimāna Vatthu 625; 1st. singular dadeyyaṁ Jātaka I 254, 265; 2nd. singular dadeyyāsi Jātaka III 276. Also contracted forms dajjā Saṁyutta Nikāya I 18 (may he give); Dhammapada 224; Peta Vatthu I 41 (= dadeyya Peta Vatthu Commentary 17); II 940; 1st singular dajjaṁ Vinaya I 232 (dajjahaṁ = dajjaṁ ahaṁ). Cariyāpiṭaka I 10, 9 (dajjahaṁ); Jātaka IV 101 (= dammi commentary); Peta Vatthu II 945; 2nd. plural dajjeyyātha Vinaya I 232; 3rd singular dajjeyya and 3rd. plural dajjuṁ in compound anupa°. — present participle dadanto Sutta-Nipāta page 87. genitive etc. dadato Itivuttaka 89; Dhammapada 242; Peta Vatthu II 942; and dadaṁ Sutta-Nipāta 187, 487; Peta Vatthu II 942; Vimāna Vatthu 676. — present participle medium dadamāna Jātaka I 228, II 154; Peta Vatthu Commentary 129. — preterit adadaṁ Vimāna Vatthu 3411 (= adāsiṁ Vimāna Vatthu 151); prohibative 2nd. plural mā dadiṭṭha Dhammapada I 396; Jātaka III 171. — gerund daditvā Peta Vatthu II 89 II (varia lectio datvā): contraction into dajjā (should be read dajja) Peta Vatthu II 967 (= datvā Peta Vatthu Commentary 139). — derived dada for °da.
4. (passive) base di (and dī): past participle dinna present dīyati Saṁyutta Nikāya I 18; Therīgāthā 475; Peta Vatthu Commentary 26, and diyyati Vimāna Vatthu 75; cf. ādiyati; preterit dīyittha Dhammapada I 395; — present participle dīyamāna Peta Vatthu Commentary 8, 26, 49, 110, 133, etc. — derived from four are desiderative dicchati, diti, etc. II.
Meanings:
1. (transitive) with accusative to give, to present with: dānaṁ deti (with dative and absolute) to be liberal (towards), to be munificent, to make a present Saṁyutta Nikāya I 18; Itivuttaka 89; Peta Vatthu I 41; II3; Peta Vatthu Commentary 8, 27, etc. — (figurative) okāsaṁ to give opportunity, allow Jātaka I 265; ovādaṁ to give advice Peta Vatthu Commentary 11; jīvitaṁ to spare one's life Jātaka II 154; paṭivacanaṁ to answer Jātaka I 279; sādhukāraṁ to applaud Jātaka I 223; paṭiññaṁ to promise Peta Vatthu Commentary 76; — to offer, to allow: maggaṁ i.e. to make room Vinaya II 221; Jātaka II 4; maggaṁ dehi let me pass Jātaka IV 101; — to grant: varaṁ a wish Jātaka IV 10; Peta Vatthu II 940; — to give or deal out: daṇḍaṁ a thrashing Jātaka IV 382; pahāraṁ a blow Saṁyutta Nikāya IV 62.
2. with gerund to give out, to hand over: dārūni āharitvā aggiṁ katvā d. to provide with fire Jātaka II 102; sāṭake āharitvā to present with clothes Jātaka I 265; dve koṭṭhāse vibhajitvā d. to deal out Jātaka I 226; kuṭikāyo kāretvā adaṁsu had huts built and gave them Peta Vatthu Commentary 42.
3. (absolute) with infinitive to permit, to allow: khādituṁ Jātaka I 223; nikkhamituṁ Jātaka II 154; pa visituṁ Jātaka I 263, etc.

:: Daddabha [onomatopoetic] a heavy, indistinct noise, a thud Jātaka III 76 (of the falling of a large fruit), varia lectio duddabhayasadda to be regarded as a Sanskrit gloss = dundubhyaśabda. See also dabhakkaṁ.

:: Daddabhāyati [denominative from preceding] to make a heavy noise, to thud Jātaka III 77.

:: Daddaḷhati [Sanskrit jājvalyati, intensive of jval, see jalati] to blaze, to shine brilliantly; only in past participle medium daddaḷhamāna resplendent, blazing forth Saṁyutta Nikāya I 127 = Jātaka I 469; Vimāna Vatthu 173; 341; Peta Vatthu II 126; III 35; Vimāna Vatthu 89 (ativiya vijjotamāna); Peta Vatthu Commentary 157 (at. virocamāna), 189 (at. abhijalanto). — Spelling daddallamāna at Jātaka V 402; VI 118.

:: Daddara1 [onomatopoetic from the noise, cf. daddara and cakora, with note on gala]] partridge Jātaka III 541.

:: Daddara2 [cf. Sanskrit dardara] a certain (grinding, crashing) noise Aṅguttara Nikāya IV 171; Jātaka II 8; III 461; name of a mountain, explained as named after this noise Jātaka II 8; III 16, 461.

:: Daddu (neuter) [Sanskrit dadru feminine and dardru a kind of leprosy, dadruna leprous (but given by Abhidh-r-m in the meaning of ringworm, page 234 Aufrecht); from °der in Sanskrit d°ṇāti to tear, chap, split (see dara and dala); cf. Latin derbiosus; Old High German zittaroh; Anglo-Saxon teter] a kind of cutaneous eruption Milindapañha 298; Visuddhimagga 345.

:: Daddula1 a certain kind of rice Dīgha Nikāya I 166; Majjhima Nikāya I 78, 343; Aṅguttara Nikāya I 241, 295; II 206; past participle 55.

:: Daddula2 (neuter) [Sanskrit dārdura?] in nahāru° (varia lectio dala and dadalla) both at Majjhima Nikāya I 188 (kukkuṭapattena pi. n.-daddulena pi aggiṁ gavesanti) and Aṅguttara Nikāya IV 47 (kukkuṭapattaṁ vā n.-daddulaṁ vā aggimhi pakkhittaṁ paṭilīyati) unexplained; perhaps a muscle.

:: Dadhi (neuter) [Sanskrit dadhi, reduplicated formation from dhayati to suck. cf. also dhenu cow, dhīta, etc.] sour milk, curds, junket Vinaya I 244 (in enumeration of 5-fold cow-produce, cf. gorasa); Dīgha Nikāya I 201 (the same); Majjhima Nikāya I 316; Aṅguttara Nikāya II 95; Jātaka II 102; IV 140; Milindapañha 41, 48, 63; Dhammasaṅgani 646, 740, 875; Visuddhimagga 264, 362.

-ghaṭa a milk bowl Jātaka II 102;
-maṇḍaka whey Saṁyutta Nikāya II 111;
-māla "the milk sea," name of an ocean Jātaka IV 140;
-vāraka a pot of milk-curds Jātaka III 52.

:: Daḍḍha [Sanskrit dagdha, past participle of dahati, see ḍahati] burnt, always with aggi° consumed by fire Sutta-Nipāta 62; Peta Vatthu I 74; Milindapañha 47; Peta Vatthu Commentary 56 (indaggi°).

-ṭṭhāna a place burnt by fire Jātaka I 212; also a place of cremation (sarīrassa d.) Peta Vatthu Commentary 163 (= āḷāhana).

:: Daḍḍhi° [not with Trenckner, "Notes" page 65 = Sanskrit dārḍhya, but with Kern, Toevoegselen 113 = Sanskrit dṛḍhī (from dṛḍha, see daḷha), as in combination dṛḍhī karoti and bhavati to make or become strong] making firm, strengthening, in kayādaḍḍhi-bahula strengthened by gymnastics, an athlete Jātaka III 310 (varia lectio daḷhi°), IV 219 (varia lectio distorted kādaḷiphahuna).

:: Daha [Sanskrit draha, through metathesis from hrada, hlād, see hilādate] a lake Dīgha Nikāya I 45 (udaka°); Jātaka I 50; II 104; V 412; Milindapañha 259; Peta Vatthu Commentary 152; Dīpavaṁsa I 44.

:: Dahana [Sanskrit dahana, to dahati, originally "the burner"] fire Visuddhimagga 338 (°kicca); Therīgāthā Commentary 256; Dāṭhāvaṁsa V 6; Saddhammopāyana 20.

:: Dahara (adjective) [Sanskrit dahara and dahra for dabhra to dabhnoti to be or make short or deficient, to deceive] small, little, delicate, young; a young boy, youth, lad Dīgha Nikāya I 80, 115; Saṁyutta Nikāya I 131; II 279 (daharo ce pi paññavā); Majjhima Nikāya I 82; II 19, 66; Aṅguttara Nikāya V 300; Sutta-Nipāta 216, 420 (yuvā + d.), 578 (d. ca mahantā ye bālā ye ca paṇḍitā sabbe maccuvasaṁ yanti); Jātaka I 88 (daharadahare dārake ca dārikāyo), 291 (°itthī a young wife); II 160, 353; III 393; Dhammapada 382; Peta Vatthu IV 150 (yuvā); Dhammapada I 397 (sāmaṇera); Sumaṅgalavilāsinī I 197 (bhikkhū), 223 (= taruṇa), 284 (the same); Peta Vatthu Commentary 148; Vimāna Vatthu 76; Therīgāthā Commentary 239, 251. Opposed to mahallaka Jātaka IV 482; to vuḍḍha Visuddhimagga 100. feminine daharā Vimāna Vatthu 315 (young wife) (+ yuvā Vimāna Vatthu 129) and daharī Jātaka IV 35; V 521; Milindapañha 48 (dārikā).

:: Daharaka = dahara, young Milindapañha 310. — feminine °ikā a young girl Therīgāthā 464, 483.

:: Dahati1 (dahate) [Sanskrit dadhāti to put down, set up; °dhe = Greek τίθημι, Latin facio, Old High German tuon, Anglo-Saxon don = English to the same. See also dhātu] to put, place; take for (accusative or ablative), assume, claim, consider Dīgha Nikāya I 92 (okkākaṁ pitāmahaṁ = ṭhapeti Sumaṅgalavilāsinī I 258); Saṁyutta Nikāya III 113 (mittato daheyya); Aṅguttara Nikāya IV 239 (cittaṁ d. fix the mind on); Sutta-Nipāta 825 (bālaṁ dahanti mithu aññamaññaṁ = passanti dakkhanti, etc. Mahāniddesa 163). Passive dhīyati (q.v.); gerundive dheyya (q.v.).
Note: dahati is more frequent in combination with prefixes and compositions like ā°, upa°, pari°, sad°, san°, samā°, etc. Past participle hita.
[BD]: cittaṁ d. = set the heart on "His heart is set on"

:: Dahati2 = ḍahati to burn; as dahate Peta Vatthu II 98 (= dahati vināseti Peta Vatthu Commentary 116).

:: Daka (neuter) [= udaka, aphæretic from combinations like sītodaka which was taken for sīto + daka instead of sīt'odaka] Vinaya III 112; Saṁyutta Nikāya III 85; Aṅguttara Nikāya II 33 = Cullaniddesa §420 B 3 (the latter has udaka, but Mahāniddesa 14 daka).

-āsaya (adjective) (beings) living in water Aṅguttara Nikāya II 33;
-ja (adjective) sprung from water, aquatic Jātaka I 18 (thalajā d. pupphā);
-rakkhasa a water-sprite Jātaka I 127, 170; VI 469.

:: Dakkha1 (adjective) [Vedic dakṣa = Greek ἀρι-δείκετος and δεξ`ιός; dakāsati to be able; to please, satisfy, cf. daśasyati to honour, denominative from °dasa = Latin decus honour, skill. All to °dek in Latin decet to be fit, proper, etc. On various theories of connections of root see Walde, Latin Wörterbuch under decet. It may be that °deks is an intensive formation from °dish to point (see disati), then the original meaning would be "pointing," i.e. the hand used for pointing. For further etymology see dakkhiṇa] dexterous, skilled, handy, able, clever Dīgha Nikāya I 45, 74, 78; III 190 (+ analasa) Majjhima Nikāya I 119; III 2; Saṁyutta Nikāya I 65; Cullaniddesa §141 (+ analasa and sampajāna); Jātaka III 247; Sumaṅgalavilāsinī I 217 (= cheka); Milindapañha 344 (rūpadakkhā those who are of "fit" appearance).

:: Dakkha2 (neuter) [dakkha1 + ya, see dakkheyya] dexterity, ability, skill Jātaka III 466.

:: Dakkhati and Dakkhiti see dassati.

:: Dakkheyya (neuter) [cf. dakkha2] cleverness, skill Jātaka II 237 (commentary kusalassa-ñāṇa-sampayuttaṁ viriyaṁ); III 468.

:: Dakkhin (adjective) [from dakkhati, see dassati] seeing, perceiving; feminine °ī in atīra-dakkhiṇī nāvā a ship out of sight of land Dīgha Nikāya I 222.

:: Dakkhiṇa (adjective) [Vedic dakṣiṇa, Avesta dašino; adjective formation from adverb °deksi = °deksinos, cf. purāṇa from purā, viṣuṇa from viṣu, Latin bīni (= bisni) from biṣ from same root °deks are Latin dexter (with comparative-antithetic suffix ter = Sanskrit tara, as in uttara) and Greek δεξιτερός; cf. also Gothic taihswa (right hand), Old High German zeso and zesawa. See dakkha for further connections]
1. right (opposite vāma left), with a tinge of the auspicious, lucky and prominent: Vinaya II 195 (hattha); Peta Vatthu Commentary 112, 132 (the same); Paṭisambhidāmagga I 125. hattha, pāda, etc. with reference to a Tathāgata's body); Jātaka I 50 (°passa the right side); Peta Vatthu Commentary 178 (the same), 112 (°bāhu); Sutta-Nipāta page 106 (bāha); Peta Vatthu Commentary 179 (°jānumaṇḍalena with the right knee: in veneration).
2. skilled, well trained (= dakkha) Jātaka VI 512 (commentary susikkhita).
3. (of that point of the compass which is characterized through "orientation" by facing the rising sun, and then lies on one's right:) southern, usually in combination with disā (direction): Dīgha Nikāya III 180 (one of the six points, see disā), 188f. (the same); Majjhima Nikāya I 487; II 72; Saṁyutta Nikāya I 145, etc.

-āvattaka (adjective) winding to the right Dīgha Nikāya II 18 (of the hairs of a Mahāpurisa, the 14th of his characteristics or auspicious signs; cf. Buddhist Hybrid Sanskrit dakṣiṇāvarta a precious shell, i.e. a shell the spiral of which turns to the right Avadāna-śataka I 205; Divyāvadāna 51, 67, 116); Jātaka V 380;
-janapada the southern country the "Dekkan" (= dakkhiṇaṁ) Dīgha Nikāya I 96, 153 (explained by Buddhaghosa as "Gaṅgāya dakkhiṇato pākaṭa-janapado" Sumaṅgalavilāsinī I 265);
-samudda the southern sea Jātaka I 202.

:: Dakkhiṇā (feminine) [Vedic dakṣiṇā to dakṣ as in daśasyati to honour, to consecrate, but taken as feminine of dakkhiṇa and by grammarians explained as gift by the "giving" (i.e. the right) hand with popular analogy to dā to give (dadāti)] a gift, a fee, a donation; a donation given to a "holy" person with reference to unhappy beings in the Peta existence ("Manes"), intended to induce the alleviation of their sufferings; an intercessional, expiatory offering, "don attributif" (Feer) (see Stede, GPv, pages 51f.; Avadāna-śataka Index page 480) Dīgha Nikāya I 51 = III 66 (d.-uddhaggikā), cf. Aṅguttara Nikāya II 68 (uddhaggā d.); Aṅguttara Nikāya III 43, 46, 178, 259; IV 64f., 394; Majjhima Nikāya III 254f. (cuddasa pāṭipuggalikā d. given to 14 kinds of worthy recipients) Sutta-Nipāta 482, 485; Itivuttaka 19; Jātaka I 228; Peta Vatthu I 44 (= dāna Peta Vatthu Commentary 18), 59 (petānaṁ d. °ṁ dajjā), IV 151; Milindapañha 257; Visuddhimagga 220; Peta Vatthu Commentary 29, 50, 70, 110 (pūjito dakkhiṇāya). guru-d. teacher's fee Vimāna Vatthu 229, 230; dakkhiṇaṁ ādisati (otherwise uddisati) to designate a gift to a particular person (with dative) Vinaya I 229 = Dīgha Nikāya II 88.

-āraha a worthy recipient of a dedicatory gift Peta Vatthu II 86;
-odaka water to wash in (originally water of dedication, consecrated water) Jātaka I 118; IV 370; Dhammapada I 112; Peta Vatthu Commentary 23;
-visuddhi. Purity of a gift Majjhima Nikāya III 256f. = Aṅguttara Nikāya II 80f. = Dīgha Nikāya III 231, cf. Kathāvatthu 556f.

:: Dakkhiṇeyya (adjective/noun) [gerundive-formation from dakkhiṇā as from averb *dakṣiṇāti = pūjeti] one worthy of a dakkiṇā. The term is explained at Paramatthajotikā I 183, and also (with reference to brahmanic usage) at Cullaniddesa §291; — Saṁyutta Nikāya I 142, 168, 220; Majjhima Nikāya I 37, 236f.; 446; Aṅguttara Nikāya I 63, 150; II 44; III 134, 162, 248; IV 13f.; Dīgha Nikāya III 5; Itivuttaka 19 (annañ ca datvā bahuno dakkhiṇeyyesu dakkhiṇaṁ ... saggaṁ gacchanti dāyakā); Sutta-Nipāta 227, 448f., 504, 529; Cullaniddesa §291 (as one of the 3 constituents of a successful sacrifice, viz. yañña the gift, phala the fruit of the gift, d. the recipient of the gift). Cariyāpiṭaka I 10, 5 (where also adjective to be given, of dāna). Peta Vatthu IV 133; Vimāna Vatthu 120, 155 (especially of the Saṅgha = ujubhūta); Peta Vatthu Commentary 25, 125, 128, 262.

-aggi the (holy) fire of a good receiver of gifts; a metaphor taken from the brahmanic rite of sacrifice, as one of the seven fires (= duties) to be kept up (or discarded) by a follower of the Buddha Aṅguttara Nikāya IV 41, 45; Dīgha Nikāya III 217;
-khetta the fruitful soil of a worthy recipient of a gift Peta Vatthu Commentary 92;
-puggala an individual deserving a donation Jātaka I 228; there are seven kinds enumerated at Dīgha Nikāya III 253; eight kinds at Dīgha Nikāya III 255;
-sampatti the blessing of finding a worthy object for a dakkhiṇā Peta Vatthu Commentary 27, 137f.

:: Dakkhiṇeyyatā (feminine) [abstract from preceding] the fact of being a dakkhiṇeyya Milindapañha 240 (a°).

:: Dakkhita [Vedic dīkṣita past participle of dīkṣ, intensive to daśayati: see dakkha1] consecrated, dedicated Jātaka V 138. cf. dikkhita.

:: Dala (neuter) [Sanskrit dala, °del (various of °der, see dara) in dalati (q.v.) original a piece chipped off = a chip, piece of wood, cf. daṇḍa, Middle High German zelge (branch); Old Irish delb (figure, form), deil (staff, rod)] a blade, leaf, petal (usually —°); akkhi-d. eyelid Therīgāthā Commentary 259; Sumaṅgalavilāsinī I 194; as 378; uppala° as 311; kamala° (lotus-petal) Vimāna Vatthu 35, 38; muttā° (?) Sumaṅgalavilāsinī I 252; ratta-pavāḷa° Jātaka I 75.

:: Dalati [Sanskrit dalati, del to split off, tear; Greek δαιδάλλω, Latin dolare and delere. See dala and dara] to burst, split, break. — causative dāleti Sutta-Nipāta 29 (da layitvā = chinditvā Paramatthajotikā II 40); Milindapañha 398. — passive dīyati (Sanskrit dīryate) see uddīyati.

:: Dalidda and Daḷidda (adjective/noun) [Sanskrit daridra, to daridrāti, intensive to drātirun (see dava), in meaning cf. addhika wayfarer = poor] vagrant, strolling, poor, needy, wretched; a vagabond, beggar — (-l-) Vinaya II 159; Saṁyutta Nikāya I 96 (opposite aḍḍha); Aṅguttara Nikāya II 57, 203; III 351; IV 219; V 43; past participle 51; Vimāna Vatthu 299 (-ḷ-) Majjhima Nikāya II 73; Saṁyutta Nikāya V 100, 384, 404; Vimāna Vatthu 201 (= duggata Vimāna Vatthu 101); Sumaṅgalavilāsinī I 298; Peta Vatthu Commentary 227; Saddhammopāyana 89, 528.

:: Daḷha (adjective) [Sanskrit dṛḍha to dṛhyati to fasten, hold fast; °dhergh, cf. Latin fortis (strong). Greek ταρϕύς (thick), Lithuanian difžas (strap). For further relations see Walde, Latin Wörterbuch under fortis] firm, strong, solid; steady, fast; neuter adverb very much, hard, strongly — Dīgha Nikāya I 245; Saṁyutta Nikāya I 77; Aṅguttara Nikāya II 33; Sutta-Nipāta 321 (nāvā), 357, 701, 821 (°ṁ karoti to strengthen), 966 (the same); Dhammapada 112; Jātaka II 3; IV 106; Dhammapada IV 48; Paramatthajotikā I 184; Vimāna Vatthu 212 (= thira); Peta Vatthu Commentary 94, 277. — daḷhaṁ (adverb) Dhammapada 61, 313.

-dhamma strong in anything, skilled in some art, proficient Saṁyutta Nikāya II 266 = Aṅguttara Nikāya II 48 (of an archer); Majjhima Nikāya I 82; Jātaka VI 77; Vimāna Vatthu 631 according to Trenckner, "Notes" page 60 (cf. also Vimāna Vatthu 261) = dṛḍha-dhanva, from dhanu = having a strong bow;
-nikkama of strong exertion Sutta-Nipāta 68 (= Cullaniddesa §294);
-parakkama of strong effort, energetic Majjhima Nikāya II 95; Aṅguttara Nikāya II 250; Dhammapada 23; Therīgāthā 160;
-pahāra a violent blow Jātaka III 83;
-pākāra (etc.) strongly fortified Saṁyutta Nikāya IV 194;
-bhattin firmly devoted to somebody as 350.

:: Daḷhī° [feminine of dṛḍha > daḷha in combinations like dṛḍhī-bhūta, etc.; cf. daḍḍhi] in kāya-daḷhī-bahula strong in body, athletic Vinaya II 76, cf. Samantapāsādikā 579; Jātaka III 310; IV 219. daḷhīkaraṇa steadiness, perseverance Paramatthajotikā II 290 (+ ādhāraṇatā), 398 (the same). In compounds also daḷhi° viz. °kamma making firm; strengthening Vinaya I 290; Jātaka V 254; past participle 18, 22; Visuddhimagga 112.

:: Daḷiddatā (feminine) [Sanskrit daridratā] poverty Vimāna Vatthu 63.

:: Daḷiddiya see dāḷiddiya.

:: Dama (adjective/noun) (a neuter damo the instrumental damasā) [Vedic dama; Anglo-Saxon tam = English tame, Old High German zam to °demā in dameti] taming, subduing; self-control, self-command, moderation Dīgha Nikāya I 53 (dānena damena saṁyamena = Itivuttaka 15; explained at Sumaṅgalavilāsinī I 160 as indriya-damena uposatha-kammena) III 147, 229; Saṁyutta Nikāya I 4, 29, 168 = Sutta-Nipāta 463 (saccena danto damasā upeto); Saṁyutta Nikāya IV 349; Aṅguttara Nikāya I 151; II 152f.; Majjhima Nikāya III 269 (+ upasama); Sutta-Nipāta 189, 542 (°ppatta), 655; Dhammapada 9, 25, 261; Nettipakaraṇa 77; Milindapañha 24 (sudanto uttame dame). duddama hard to tame or control Dhammapada 159; Peta Vatthu Commentary 280; Saddhammopāyana 367. — arindama taming the enemy (q.v.).

:: Damaka (adjective/noun) [= dama]
1. subduing, taming; converting; one who practises self-control Majjhima Nikāya I 446 (assa°); III 2 (the same) Jātaka I 349 (kula° bhikkhu), one who teaches a clan self-mastery 505 (go°, assa°, hatthi°); Therīgāthā 422 (= kāruññāya paresaṁ cittassa damaka Therīgāthā Commentary 268).
2. one who practises self-mortification by living on the remnants of offered food (Childers) Abhidhānappadīpikā 467.

:: Damana (adjective/noun) taming, subduing, mastery Peta Vatthu Commentary 251 (arīnaṁ d°-sīla = arindama).

:: Damatha [Sanskrit damatha] taming, subduing, mastery, restraint, control Majjhima Nikāya I 235; Dīgha Nikāya III 54 (+ samatha); Dhammapada 35 (cittassa d.); Peta Vatthu Commentary 265; Dīpavaṁsa VI 36.

:: Damaya (adjective) [Sanskrit damya, see damma] to be tamed: duddamaya difficult to tame Theragāthā 5 (better to be read damiya).

:: Dametar [noun-agent to dameti = Sanskrit damayitṛ, cf. Sanskrit damitṛ = Greek (παν)δαμάτωρ δμητήρ; Latin domitor] one who tames or subdues, a trainer, in phrase adantānaṁ dametā "the tamer of the untamed" (of a Buddha) Majjhima Nikāya II 102; Therīgāthā 135.

:: Dameti [Sanskrit damayati, causative to dāmyati of °dam to bring into the house, to domesticate; Greek δαμάω, δμητός; Latin domare; Old-Irish dam (ox); Gothic tamjan = Old High German zemman = Anglo-Saxon temian = English tame; to °demā of dama house, see dampati] to make tame, chastise, punish, master conquer, convert Vinaya II 196 (daṇḍena); Majjhima Nikāya II 102; Dhammapada 80, 305 (attānaṁ); Itivuttaka 123 (present participle [danto) damayataṁ seṭṭho [santo] samayataṁ isi); Milindapañha 14, 386; Peta Vatthu Commentary 54 (core d. = converted).

:: Damita [Sanskrit damāyita = danta3; cf. Greek α-δάματος; Latin domitus] subdued, tamed Jātaka V 36; Peta Vatthu Commentary 265.

:: Damma (adjective) [Sanskrit damya, gerund of dāmyati see dameti and cf. damaya (damiya)] to be tamed or restrained; especially with reference to a young bullock Majjhima Nikāya I 225 (balagāvā dammagāvā the bulls and the young steers); Itivuttaka 80; also of other animals: assadamma-sārathi a horse-trainer Aṅguttara Nikāya II 112; and figurative of unconverted men likened to refractory bullocks in phrase purisa-damma-sārathi (epithet of the Buddha) "the trainer of the human steer" Dīgha Nikāya I 62 (misprint °dhamma°) = II 93 = III 5; Majjhima Nikāya II 38; Aṅguttara Nikāya II 112; Vimāna Vatthu 1713 (nara-vara-d.-sārathi cf. Vimāna Vatthu 86).

:: Dampati [Sanskrit dampati master of the house; dual: husband and wife; cf. also patir dan, °dam, as in Greek δῶ, δῶμα and δεσ- in δεσπότης = dampati, short base of °dama house = Vedic dama, Greek δὂμος, Latin domus to °demā (as also in dameti to domesticate) to build, cf. Greek δέμω and δέμας; Gothic timrjan; Old High German zimbar; English timber] master of the house, householder, see tudampati and cf. gahapati.

:: Daṁsaka : see vi°.

:: Daṁseti (for dasseti): see upa°; pavi°, vi°.

:: Dandha (adjective) [Sanskrit? Fausbøll refers it to Sanskrit tandra; Trenckner ("Notes" 65) to dṛḍha; see also Müller P.Gram. 22, and Lüders Zeitschrift der Deutschen Morgenländischen 58, 700. A problematic connection is that with thaddha and datta2 (q.v.)] slow; slothful, indocile; silly, stupid Majjhima Nikāya I 453; Saṁyutta Nikāya IV 190; Dhammapada 116; Jātaka I 116, 143; II 447; V 158; VI 192 (+ laḷāka); Theragāthā 293; Milindapañha 59, 102, 251; Dhammapada I 94, 251; III 4. Visuddhimagga 105, 257 (with reference to the liver).

-abhiññā sluggish intuition Dīgha Nikāya III 106; Aṅguttara Nikāya V 63; Dhammasaṅgani 176; Nettipakaraṇa 7, 24, 50, 123f., cf. Aṅguttara Nikāya II 149f.; Visuddhimagga 85.

:: Dandhanatā (feminine), in a° absence of sluggishness Dhammasaṅgani 42, 43.

:: Dandhatā (feminine) stupidity Dhammapada I 250; as dandhattaṁ at Dīgha Nikāya III 106.

:: Dandhāyanā (feminine) clumsiness Milindapañha 105.

:: Dandhāyitatta (neuter) [derivation from dandheti] stupidity (= dandhatā) Dīgha Nikāya I 249 (opposite vitthāyitatta); Saṁyutta Nikāya II 54; Milindapañha 105; Sumaṅgalavilāsinī I 252.

:: Dandheti [denominative from dandha] to be slow, to tarry Theragāthā 293 (opposite tāreti), — past participle dandhāyita see in derivation °tta.

:: Danta1 [Sanskrit danta from accusative dantaṁ of dat, genitive data = Latin dentis. cf. Avesta dantan, Greek ὀδόντα, Latin dentem, Old-Irish det; Gothic tunpus, Old High German zand, Anglo-Saxon toot (= tooth) and tusc (= tusk); original present participle to °ed in atti to eat = "the biterative" cf. dāṭhā], a tooth, a tusk, fang, especially an elephant's tusk; ivory Vinaya II 117 (nāga-d. a pin of ivory); Khuddakapāṭha II (as one of the taca-pañcaka, or five dermatic constituents of the body, viz. kesā, lomā nakhā d. taco, see detailed description at Paramatthajotikā I 43f.); paṅkadanta rajassira "with sand between his teeth and dust on his head" (of a wayfarer) Sutta-Nipāta 980; Jātaka IV 362, 371; Majjhima Nikāya I 242; Jātaka I 61; II 153; Visuddhimagga 251; Vimāna Vatthu 104 (īsā° long tusks); Peta Vatthu Commentary 90, 152 (fang); Saddhammopāyana 360.

-ajina ivory Majjhima Nikāya II 71 (gloss: dhanadhaññaṁ);
-aṭṭhika "teeth-bone," ivory of teeth i.e. the tooth as such Visuddhimagga 21;
-āvaraṇa the lip (literal protector of teeth) Jātaka IV 188; VI 590; Dhammapada I 387;
-ullahakaṁ (Majjhima Nikāya III 167) see ullahaka;
-kaṭṭha a tooth-pick Vinaya I 46 = II 223; I 51, 61; II 138; Aṅguttara Nikāya III 250; Jātaka I 232; II 25; VI 75; Milindapañha 15; Dhammapada II 184; Vimāna Vatthu 63;
-kāra an artisan in ivory ivory-worker Dīgha Nikāya I 78; Jātaka I 320; Milindapañha 331; Visuddhimagga 336;
-kūta tooth of a maimed bullock (?) (thus taking kūṭa as kūṭa4, and equivalent to kūṭadanta), in phrase asanivicakkaṁ danta-kūṭaṁ Dīgha Nikāya III 44 = 47, which has also puzzled the translators (cf. Dialogues of the Buddha III 40: "munching them all up together with that wheel-less thunderbolt of a jawbone," with note: "the sentence is not clear");
-pāḷi row of teeth Visuddhimagga 251;
-poṇa tooth-cleaner, always combined with mukh'-odaka water for rinsing the teeth Vinaya III 51; IV 90, 233; Jātaka IV 69; Milindapañha 15; Paramatthajotikā II 272. The commentary on Pārāj. II 4, 17, (Vinaya III 51) gives 2 kinds of dantapoṇa, viz. chinna and acchinna;
-mūla the root of a tooth; the gums Jātaka V 172;
-vakkalika a kind of ascetics (peeling the bark of trees with their teeth?) Sumaṅgalavilāsinī I 271;
-vaṇṇa ivory-coloured, ivory-white Vimāna Vatthu 4510;
-valaya an ivory bangle Dhammapada I 226;
-vikati a vessel of ivory Dīgha Nikāya I 78; Majjhima Nikāya II 18; Jātaka I 320; Visuddhimagga 336;
-vikhādana biting with teeth, i.e. chewing Dhammasaṅgani 646, 740, 875;
-vidaṁsaka (either = vidassaka or to be read °ghaṁsaka) showing one's teeth (or chattering?) Aṅguttara Nikāya I 261 (of hasita, laughter);
-sampatti splendour of teeth Dhammapada I 390.

:: Danta2 (adjective) [Sanskrit dānta] made of ivory, or ivory-coloured Jātaka VI 223 (yāna = dantamaya).

-kāsāva ivory-white and yellow Vinaya I 287;
-valaya see danta1.

:: Danta3 [Sanskrit dānta, past participle dāmyati to make, or to be tame, cf. Greek δμητός, Latin domitus. See dameti] tamed, controlled, restrained Vinaya II 196; Saṁyutta Nikāya I 28, 65, 141 (nāgo va danto carati anejo); Aṅguttara Nikāya I 6 (cittaṁ dantaṁ); Itivuttaka 123 (danto damayataṁ seṭṭho); Sutta-Nipāta 370, 463, 513, 624; Dhammapada 35, 142 (= catumagga-niyamena d. Dhammapada III 83), 321f. = Cullaniddesa §475. — sudanta well-tamed, restrained Sutta-Nipāta 23; Dhammapada 159, 323.

-bhūmi a safe place (= Nibbāna), or the condition of one who is tamed Saṁyutta Nikāya III 84; Cullaniddesa §475 (in continuation of Dhammapada 323); Dhammapada IV 6.

:: Dantaka a pin of tooth or ivory; makara° the tooth of a sword-fish Vinaya II 113, 117; IV 47. See details under makara.

:: Daṇḍa [Vedic daṇḍa, dialect = °dal[d]ra; (on ṇ : l cf. guṇa: guḷa etc.) to °del as in Sanskrit dala, dalati. cf. Latin dolare to cut, split, work in wood; delere to destroy; Greek δαίδαλον work of art; Middle High German zelge twig; zol a stick. Possibly also from °dan[d]ra (r = l frequent, ṇ : l as tulā: tūṇa; veṇu: veḷu, etc. cf. aṇḍa, caṇḍa), then it would equal Greek δένδρον tree, wood, and be connected with Sanskrit dāru]
1. stem of a tree, wood, wood worked into something, e.g. a handle, etc. Jātaka II 102; 405 (varia lectio dabba); Visuddhimagga 313; Peta Vatthu Commentary 220 (nimbarukkhassa daṇḍena [varia lectio dabbena] katasūla). tidaṇḍa a tripod.
2. a stick, staff, rod, to lean on, and as support in walking; the walking-stick of a wanderer Vinaya II 132 (na Sakkoti vinā daṇḍena āhiṇḍituṁ), 196; Saṁyutta Nikāya I 176; Aṅguttara Nikāya I 138, 206; Sutta-Nipāta 688 (suvaṇṇa°); Jātaka III 395; V 47 (loha°); Saddhammopāyana 399 (eka°, °dvaya, ti°). daṇḍaṁ olubbha leaning on the st. Majjhima Nikāya I 108; Aṅguttara Nikāya III 298; Therīgāthā 27.
3. a stick as means of punishment a blow, a thrashing: daṇḍehi aññamaññaṁ upakka manti "they go for each other with sticks" Majjhima Nikāya I 86 = Cullaniddesa §199; °ṁ dadāti to give a thrashing Jātaka IV 382; V 442; daṇḍena pahāraṁ dadāti to hit with a stick Saṁyutta Nikāya IV 62; brahma° a certain kind of punishment Dīgha Nikāya II 154, cf. Vinaya II 290 and Kern, Manual page 87; pañca satāni daṇḍo a fine of five-hundred pieces Vinaya I 247; paṇīta° receiving ample p. Peta Vatthu IV 166; purisa-vadha° Jātaka II 417; rāja-daṇḍaṁ karoti (with locative) to execute the royal beating Peta Vatthu Commentary 216. See also Dhammapada 129, 131, 310, 405
4. a stick as a weapon in general, only in certain phrases and usually in combination with sattha, sword. daṇḍaṁ ādiyati to take up the stick, to use violence: attadaṇḍa (atta = ā-dā) violent Sutta-Nipāta 935; attadaṇḍesu nibbuta Dhammapada 406 = Sutta-Nipāta 630; a. + kodha-bhibhūta Saṁyutta Nikāya IV 117: ādinna-daṇḍa ādinnasattha Vinaya I 349; opposite daṇḍaṁ nidahati to lay down the stick, to be peaceful: sabbesu bhūtesu nidhāya daṇḍaṁ Sutta-Nipāta 35, 394, 629; nihita-d. nihita-sattha using neither stick nor sword, of the Dhamma Dīgha Nikāya I 4, 63; Majjhima Nikāya I 287; Aṅguttara Nikāya I 211; II 208; IV 249; V 204. daṇḍaṁ nikkhipati the same Aṅguttara Nikāya I 206. d.-sattha parāmasana Cullaniddesa §576. daṇḍa-sattha-abbhukkirana and daṇḍa-sattha-abhinipātana Cullaniddesa §576 4 g. h. cf. paṭidaṇḍa retribution Dhammapada 133.
5. (figurative) a means of frightening, frightfullness, violence, teasing. In this meaning used as neuter as Majjhima Nikāya I 372; tīṇi daṇḍāni pāpassa kammassa kiriyāya: kāyadaṇḍaṁ vacī°, mano°; in the same sense as masculine at Cullaniddesa §293 (as explained to Sutta-Nipāta 35).
6. a fine, a penalty, penance in general: daṇḍena nikkiṇāti to redeem with a penalty Jātaka VI 576 (dhanaṁ datvā commentary); daṇḍaṁ dhāreti to inflict a fine Milindapañha 171, 193; daṇḍaṁ paṇeti the same Dhammapada 310 (cf. Dhammapada III 482); Dhammapada II 71; aṭṭha-kahāpaṇo daṇḍo a fine of eight k. Vimāna Vatthu 76.
— adaṇḍa without a stick, i.e. without force or violence, usually in phrase adaṇḍena asatthena (see above 4): Vinaya II 196 (ad. Anglo-Saxon nāgo danto mahesinā; thus of a Cakkavattin who rules the world peacefully: paṭhaviṁ ad. Anglo-Saxon dhammena abhivijiya ajjhāvasati Dīgha Nikāya I 89 = Aṅguttara Nikāya IV 89, 105, or dhammena-manusāsati Sutta-Nipāta 1002 = Saṁyutta Nikāya I 236.

-ābhighāta slaying with cudgels Peta Vatthu Commentary 58;
-āraha (adjective) deserving punishment Jātaka V 442; Vimāna Vatthu 23;
-ādāna taking up a stick (weapon) (cf. above 4), combined with satthādāna Majjhima Nikāya I 110, 113, 410; Dīgha Nikāya III 92, 93, 289; Aṅguttara Nikāya IV 400; Visuddhimagga 326;
-kaṭhina k. cloth stretched on a stick (for the purpose of measuring) Vinaya II 116;
-kathālikā a large kettle with a handle Vinaya I 286;
-kamma punishment by beating, penalty, penance, atonement Jātaka III 276, 527; V 89; Milindapañha 8; °ṁ karoti to punish, to inflict a fine Vinaya I 75, 76, 84; II 262;
-koṭi the tip of a branch or stick Dhammapada I 60;
-dīpikā a torch Jātaka VI 398; Visuddhimagga 39; Dhammapada I 220, 399;
-ppatta liable to punishment Milindapañha 46;
-paduma name of a plant (cf. Sanskrit daṇḍotphala = sahadevā, Abhidh-r-m) Jātaka I 51;
-parāyana supported by or leaning on a stick (of old people) Majjhima Nikāya I 88; Aṅguttara Nikāya I 138; Milindapañha 282;
-parissāvana a strainer with a handle Vinaya II 119;
-pahāra a blow with a stick Dīgha Nikāya I 144;
-pāṇin carrying a staff, "staff in hand" Majjhima Nikāya I 108;
-bali (-ādi) fines and taxes, etc. Dhammapada I 251;
-bhaya fear of punishment Aṅguttara Nikāya II 121f. = Cullaniddesa §470 = Milindapañha 196; °(m)antara among the sticks Dīgha Nikāya I 166 = Aṅguttara Nikāya I 295 = II 206 = Majjhima Nikāya I 77, 238, 307, 342 = past participle 55; see note at Dialogues of the Buddha I 228;
-yuddha a club-fight Dīgha Nikāya I 6; Jātaka III 541;
-lakkhaṇa fortune-telling from sticks Dīgha Nikāya I 9;
-vākarā a net on a stick, as a snare, Majjhima Nikāya I 153;
-veḷupesikā a bamboo stick Jātaka IV 382;
-sikkā a rope slung round the walking-staff Vinaya II 131;
-hattha with a stick in his hand Jātaka I 59.

:: Daṇḍaka [deminutive of daṇḍa]
1. A (small) stick, a twig; a staff, arod; a handle Dīgha Nikāya I 7 (a walking stick carried for ornament: see Sumaṅgalavilāsinī I 89); Jātaka I 120 (sukkha° adry twig); II 103; III 26; Dhammapada III 171; Visuddhimagga 353. — aḍḍha° a (birch) rod, used as a means of beating (tāḷeti) Aṅguttara Nikāya I 47; II 122 = Majjhima Nikāya I 87 = Cullaniddesa §604 = Milindapañha 197; ubhato° two handled (of a saw) Majjhima Nikāya I 129 = 189; ratha° the flagstaff of a chariot Milindapañha 27; veṇu° a jungle rope Jātaka III 204. — See also kudaṇḍaka a twig used for tying Jātaka III 204.
2. the crossbar or bridge of a lute Jātaka II 252, 253.

-dīpikā a torch Jātaka I 31;
-madhu "honey in a branch," a beehive Dhammapada I 59.

:: Daṇḍaniya (adjective) [gerundive formation from daṇḍa] liable to punishment Milindapañha 186.

:: Daṇḍī [DPL]: (masculine) One who carries a staff, a mendicant.

:: Dapeti causative from dā4 to clean, see pariyo°; past participle dāta see ava°.

:: Dappa [Sanskrit darpa, to dṛpyati] wantonness, arrogance Jātaka II 277; Milindapañha 361, 414; Pañca-g 50. cf. ditta2. — In definition of root gabb at Dhātum 289.

:: Dappita (adjective) arrogant, haughty Jātaka V 232, 301.

:: Dara [Sanskrit dara; see etymological connection under darī] fear, terror; sorrow, pain Vinaya II 156 = Aṅguttara Nikāya I 138 (vineyya hadaye daraṁ); Saṁyutta Nikāya II 101, 103; IV 186f.; Therīgāthā 32 (= cittakato kilesa-patho Thig-a, 38); Jātaka IV 61; Vimāna Vatthu 838 (= daratha Vimāna Vatthu 327); Peta Vatthu I 85 (= citta-daratha Peta Vatthu Commentary 41). — sadara giving pain, fearful, painful Majjhima Nikāya I 464; Aṅguttara Nikāya II 11, 172; Saṁyutta Nikāya I 101. cf. ādara and purindada.

:: Daratha [Sanskrit daratha, derived from dara] anxiety, care, distress Aṅguttara Nikāya II 238; Majjhima Nikāya III 287f. (kāyikā and cetasikā d.); Sutta-Nipāta 15 (darathajā: the Arahant has nought in him born of care. commentary explains by pariḷāha fever); Jātaka I 61 (sabbakilesa-d.) Peta Vatthu Commentary 230 (the same); Dhammapada II 215; Milindapañha 320; Peta Vatthu Commentary 23, 41; Vimāna Vatthu 327.

:: Darī (feminine) [Sanskrit darī to dṛṇāti to cleave, split, tear, rend, causative da rayati °der = Greek δέρω to skin, δέρμα, δορά skin); Lithuanian dirù (the same) Gothic ga-taīran = Anglo-Saxon teran (tear) = Old High German zeran (German zerren). To this the variant (r : l) °del in dalati, dala, etc. See also daddara, daddu, dara, avadīyati, ādiṇṇa, uddīyati, purindada (= puraṁ-dara)] a cleavage, cleft; a hole, cave, cavern Jātaka I 18 (verse 106), 462 (mūsikā° mouse-hole); II 418 (= maṇiguhā); Paramatthajotikā II 500 (= padara).

-cara a cave dweller (of a monkey) Jātaka V 70;
-mukha entrance of a cave Visuddhimagga 110;
-saya a lair in a cleft Cariyāpiṭaka III 71.

:: Dasa1 [Sanskrit daśa = Avesta dasa, Greek δέκα, Latin decem, Gothic taīhun, Old-Irish deich, Anglo-Saxon tīen, Old High German zehan from °dekṁ, a compound of dv + kṁ = "two hands"] the number ten; genitive dasannaṁ (Dhammapada 137); instrumental dasahi (Khp III) and dasabhi (Vinaya I 38). In compounds (—°) also as ḷasa (soḷasa sixteen) and rasa (terasa thirteen; pannar° fifteen; aṭṭhār° eighteen).
Metaphorical meaning.
(A) In the first place ten is used for measurement (more recent and comprehensive than its base five); it is the number of a set or comprehensive unity, not in a vague (like three or five), but in a definite sense.
(B) There inheres in it the idea of a fixed measure, with which that of an authoritative, solemn and auspicious importance is coupled. This applies to the unit as well as its decimal combinations (one-hundred, one-thousand). Ethically it denotes a circle, to fulfil all of which constitutes a high achievement or power.
Application
(A) (based on natural phenomena): dasa disā (ten points of the compass see disā): Sutta-Nipāta 719, 1122; Peta Vatthu Commentary 71, etc.; d.loka-dhātuyo Peta Vatthu II 961 (= 10 × 1000; Peta Vatthu Commentary 138); d. māse (ten months as time of gestation) kucchiyā pariharitvā Jātaka I 52; Peta Vatthu Commentary 43, 82.
(B) (figurative)
1. A set:
(a) personal (cf. ten people would have saved Sodom: Genesis 18:32; the ten virgins (2 × 5) Matthew 25:1): divase divase dasa dasa putte vijāyitvā (giving birth to ten sons day by day) Peta Vatthu I 6.
(b) impersonal: ten commandments (dasa sikkhāpadāni Vinaya I 83), cf. Exodus 34:28; ten attributes of perfection of a Tathāgata or an Arahant: Tathāgata-balāni; with reference to the Buddha see Vinaya I 38 and cf. Vinaya Texts I 141f.; dasah'aṅgehi samannāgato arahā ti vuccati (in memorizing of No. 10) Khuddakapāṭha III dasahi asaddhammehi sam° kāko Jātaka III 127; — ten heavenly attributes (ṭhānāni): āyu etc. Dīgha Nikāya III 146; Saṁyutta Nikāya V 275; Peta Vatthu Commentary 9, opposite ten afflictions as punishment (cf. ten plagues Exodus 7-11): dasannaṁ aññataraṁ ṭhānaṁ nigacchati Dhammapada 137 (= das. dukkha-kāraṇānaṁ, enumerated verses 138, 139) "afflicted with one of the ten plagues"; cf. Dhammapada III 70. — ten good gifts to the bhikkhu (see deyyadhamma) Cullaniddesa §523; Peta Vatthu Commentary 7; ten rules for the king: Peta Vatthu Commentary 161; — dividing the Empire into ten parts: Peta Vatthu Commentary 111; etc. vassa-dasa a decade: das'ev'imā vassa-dasā Jātaka IV 396 (enumerated under vassa); dasa-rāja-dhammā Jātaka II 367; dasakkosa-vatthūni Dhammapada I 212.- See on similar sets Aṅguttara Nikāya V 1-310; Dīgha Nikāya III 266-271.
2. a larger unity, a crowd, a vast number (of time and space):
(a) personal, often meaning "all" (cf. ten sons of Haman were slain Esther 9:10; ten lepers cleansed at one time Luke 17:12): dasa bhātaro Jātaka I 307; dasa bhātikā Peta Vatthu Commentary 111; dasa-kaññā-sahassa-parivārā Peta Vatthu Commentary 210 etc.
(b) impersonal (cf. 10 × 10 = many times, S.B.E. 43, 3): dasa-yojanika consisting of a good many miles Dhammapada III 291. dasavassasahassāni dibbānivatthāni paridahanto ("for ever and aye") Peta Vatthu Commentary 76, etc.

-kkhattuṁ [Sanskrit °kṛtvaḥ] ten times Dhammapada I 388;
-pada (neuter) a draught-board (with ten squares on each side); a pre-Buddhistic game, played with men and dice, on such a board Dīgha Nikāya I 6; Vinaya II 10 = III 180 (°e kīḷanti); Sumaṅgalavilāsinī I 85;
-bala, [Sanskrit daśabala] endowed with ten (supernormal) powers, epithet of the Buddhas, especially of Kassapa Buddha Vinaya I 38 = Jātaka I 84; Saṁyutta Nikāya II 27; Visuddhimagga 193, 391; Dhammapada I 14; Vimāna Vatthu 148, 206, etc;
-vidha tenfold Dhammapada I 398;
-sata ten times a hundred Vinaya I 38 (°parivāro); Sutta-Nipāta 179 (yakkhā); as 198 (°nayano);
-sahassa ten times a thousand (frequent); °ī in dasa-sahassi-loka-dhātu Vinaya I 12 (see lokadhātu).

:: Dasa2 (—°) [Sanskrit -dṛśa; cf. dassa] seeing, to be seen, to be perceived or understood Dīgha Nikāya I 18 (aññadatthu° sure-seeing, all-perceiving = sabbaṁ passāmī ti attho Sumaṅgalavilāsinī I 111); Sutta-Nipāta 653 (paṭicca-samuppāda°), 733 (sammad°); Jātaka I 506 (yugamatta°; varia lectio dassa).

-duddasa difficult to be seen or understood Dīgha Nikāya I 12 (dhammā gambhīrā d.; see gambhīra); Majjhima Nikāya I 167, 487; Sutta-Nipāta 938; Dhammapada 252; also as sududdasa Dhammapada 36.

:: Dasaka (neuter) a decad, decade, a decennial Jātaka IV 397; as 316. khiḍḍā° the decad of play Visuddhimagga 619; cakkhu° etc. sense-decads Visuddhimagga 553; Compendium 164, 250; kāya°, Visuddhimagga 588.

:: Dasana [Sanskrit daśana to ḍasati] a tooth Dāṭhāvaṁsa V 3 (D. dhātu, the tooth relic of the Buddha).

:: Dasā (feminine) and dasa (neuter) [Sanskrit daśā] unwoven thread of a web of cloth, fringe, edge or border of a garment Dīgha Nikāya I 7 (dīgha° long-fringed, of vatthāni); Jātaka V 187; Dhammapada I 180; IV 106 (dasāni). — sadasa (neuter) a kind of seat, a rug (literally with a fringe) Vinaya IV 171 (= nisīdana); opposite adasaka (adjective) without a fringe or border Vinaya II 301 = 307 (nisīdana).

-anta edge of the border of a garment Jātaka I 467; Dhammapada I 180f., 391.

:: Dasika1 (adjective) (—°) [Sanskrit dṛśika, cf. dassin] to be seen, to behold, being of appearance, only in dud° or frightful appearance, fierce, ugly Saṁyutta Nikāya I 94 and the same passage (q.v. under okoṭimaka); Jātaka I 504 (kodha, anger); Peta Vatthu Commentary 24, 90 (of petas).
Note: The spelling is sometimes °dassika: Aṅguttara Nikāya II 85; past participle 51; Peta Vatthu Commentary 90.

:: Dasika2 (adjective) [from dasā] belonging to a fringe, in dasika-sutta an unwoven or loose thread Vinaya III 241; Dhammapada IV 206 (°mattam pi not even a thread, i.e. nothing at all, cf. Latin nihīlum = ne-fīlum not a thread = nothing). See also dasaka under dasā.

:: Dassa (—°) [Sanskrit °darśa; cf. dasa2] to see or to be seen, perceiving, perceived Sutta-Nipāta 1134 (appa° of small sight, not seeing far, knowing little = paritta-dassa thoka-dassa Cullaniddesa §69). [BD: short-sighted; 'that was short-sighted of him'] cf. akkha° a judge Milindapañha 114.

-su° easily perceived (opposite duddasa) Dhammapada 252.

:: Dassana (neuter) [Sanskrit darśana, see dassati1]
1. Literally seeing, looking; noticing; sight of, appearance, look. Often equivalent to an infinitive "to see," especially as dative dassanāya in order to see, for the purpose of seeing (cf. dassana-kāma = daṭṭhu-kāma): [Bhagavantaṁ] dassanāya Majjhima Nikāya II 23, 46; Aṅguttara Nikāya I 121; III 381; Sutta-Nipāta 325.
(a) (neuter) "sight" Dīgha Nikāya II 157 (visūka°, looking on at spectacles); Aṅguttara Nikāya III 202 (+ savana hearing); IV 25f. (bhikkhu°); Sutta-Nipāta 207 (muni°, may be taken as 2, cf. Paramatthajotikā II 256), 266 (= pekkhaṇa Paramatthajotikā I 148); Dhammapada 206 (ariyānaṁ d., cf. ariyānaṁ dassāvin), 210 (appiyānaṁ), 274; Vimāna Vatthu 342; Vimāna Vatthu 138 (sippa° exhibition of art, competition).
(b) adjective as (—°) "of appearance" (cf. °dasa) Sutta-Nipāta 548 (cāru° lovely to behold); Peta Vatthu Commentary 24 (bhayānaka° fearful to look at), 68 (bībhaccha°).
2. Applied (power of) perception, faculty of apperception, insight, view, theory; especially
(a) in combination ñāṇa-dassana either "knowing and seeing," or perhaps "the insight arising from knowledge," perfect knowledge, realization of the truth, wisdom (cf. ñāṇa): Saṁyutta Nikāya I 52; II 30; V 28, 422; Majjhima Nikāya I 195f., 241, 482 (Gotamo sabbaññū sabba-dassāvī aparisesaṁ ñ.-d°ṁ paṭijānāti; the same II 31); Dīgha Nikāya III 134; Aṅguttara Nikāya I 220; II 220; IV 302f.; cf. ñ.-d.-paṭilābha Aṅguttara Nikāya I 43; II 44f.; III 323; ñ.-d.-visuddhi Majjhima Nikāya I 147f. Also with further determination as adhideva-ñ.-d.° Aṅguttara Nikāya IV 428; alam-ariya° Saṁyutta Nikāya III 48; IV 300; V 126f.; Majjhima Nikāya I 68, 71, 81, 207, 246, 440f., Aṅguttara Nikāya I 9; III 64, 430; V 88; parisuddha° Aṅguttara Nikāya III 125; maggāmagga° Aṅguttara Nikāya V 47; yathābhūta° Aṅguttara Nikāya III 19, 200; IV 99, 336; V 2f., 311f.; vimutti° Saṁyutta Nikāya I 139; V 67; Aṅguttara Nikāya III 12, 81, 134; IV 99, 336; V 130; Itivuttaka 107, 108; Milindapañha 338. See also vimutti.
(b) in other contexts: ariyasaccāna-dassana Sutta-Nipāta 267; ujubhūta° Saṁyutta Nikāya V 384, 404; dhamma° (the right doctrine) Saṁyutta Nikāya V 204, 344, 404; Aṅguttara Nikāya III 263; pāpa° (a sinful view) Peta Vatthu IV 355; viparīta° Aṅguttara Nikāya III 114; IV 226; V 284f. (and a°), 293f. sammā° (right view) Saṁyutta Nikāya III 189; Aṅguttara Nikāya III 138; IV 290; V 199; sabbalokena d. Saṁyutta Nikāya IV 127; sahetu d. Saṁyutta Nikāya V 126f.; suvisuddha d. Saṁyutta Nikāya IV 191. — Saṁyutta Nikāya III 28, 49; Majjhima Nikāya II 46; III 157; Sutta-Nipāta 989 (wisdom: jinānaṁ eta d. corresponding with ñāṇa in preceding line); Dhammasaṅgani 584, 1002 (insight: cf. Buddhist Manual of Psychological Ethics page 236, note 1). — (adjective) perceiving or having a view (cf. dasseti) Saṁyutta Nikāya I 181 (visuddha°); Theragāthā 422.
(c) as neuter from the causative dasseti: pointing out, showing; implication, definition, statement (in commentary style) Peta Vatthu Commentary 72; often as °ākāra-dassana: Peta Vatthu Commentary 26 (dātabba°), 27 (thomana°), 35 (kata°) and in dassanatthaṁ in order to point out, meaning by this, etc. Peta Vatthu Commentary 9, 68.
3. adassana not seeing Saṁyutta Nikāya I 168 = Sutta-Nipāta 459; invisibility Jātaka IV 496 (°ṁ vajjanti to become invisible); wrong theory or view Aṅguttara Nikāya V 145f.; Sutta-Nipāta 206; past participle 21.

-anuttariya (neuter) the pre-eminence or importance of (right or perfect) insight; as one of the 3 anuttariyāni, viz. d°, paṭipadā°, vimutta° at Dīgha Nikāya III 219, 250, 281; Aṅguttara Nikāya III 284, 325;
-kāma (adjective) desirous of seeing Aṅguttara Nikāya I 150; IV 115; Milindapañha 23;
-bhūmi the level or plane of insight Nettipakaraṇa 8, 14, 50;
-sampanna endowed with right insight Saṁyutta Nikāya II 43f., 58.

:: Dassaneyya (adjective) = dassanīya Jātaka V 203 (bhusa°).

:: Dassanīya (adjective) [Sanskrit darśanīya; gerundive formation of dassana, also as dassaneyya] fair to behold, beautiful, good-looking (= dassituṁ yutta Sumaṅgalavilāsinī I 141), often in formula abhirūpa d. pāsādika paramāya vaṇṇapokkharatāya samannāgāta to express matchless physical beauty: Dīgha Nikāya I 114; Saṁyutta Nikāya II 279; Peta Vatthu Commentary 46 etc. Also with abhirūpa and pāsādika alone of anything fair and beautiful: Dīgha Nikāya I 47. — Vinaya IV 18; Saṁyutta Nikāya I 95; Jātaka III 394; past participle 52, 66; Sumaṅgalavilāsinī I 281; Peta Vatthu Commentary 44 (= subha), 51 (= rucira). — Comparative dassanīyatara Saṁyutta Nikāya I 237; Saddhammopāyana 325: Dhammapada I 119.

:: Dassati1 *Dassati1 [Sanskrit darś in dadarśa prefix to dṛś; causative darśayati. cf. Greek δέρκομαι to see; Old-Irish derived eye; Anglo-Saxon torht; Gothic ga-tarhjan to make conspicuous. The regular Pāḷi present is dakkhiti (younger dakkhati), a new formation from the preterit addakkhi = Sanskrit adrākṣīt. The Sanskrit future drakṣyati would correspond formally to dakkhati, but the older dakkhiti points toward derivation from addakkhi. This new present takes the function of the future; whereas the causative dasseti implies a hypothetical present *dassati. On dakkhati, etc. see also Kuhn, Beitr. page 116; Trenckner, "Notes" past participle 57, 61; Pischel, Prākrit Grammar §554] to see, to perceive.
1. (present) base dakkh [Sanskrit drakṣ]: present
(a) dakkhati Cullaniddesa §428 (= passati), 1st dakkhāmi ibid. (= passāmi), 2nd dakkhasi Saṁyutta Nikāya I 116; Peta Vatthu II 113 (varia lectio adakkhi); imperative dakkha Cullaniddesa §428 (= passa).
(b) dakkhiti Sutta-Nipāta 909 (varia lectio dakkhati), 3rd plural dakkhinti Vinaya I 16 ≈Sutta-Nipātapage 15 (varia lectio dakkhanti); Dīgha Nikāya I 46. — preterit addakkhi (Sanskrit adrākṣīt) Vinaya II 195; Saṁyutta Nikāya I 117; Sutta-Nipāta 208 (= addasa Paramatthajotikā II 257), 841, 1131; Itivuttaka 47; Jātaka III 189; and dakkhi Itivuttaka 47; 1st singular addakkhiṁ Sutta-Nipāta 938. Spelling also adakkhi (varia lectio at Peta Vatthu II 113) and adakkhiṁ (Cullaniddesa II §423). — infinitive dakkhituṁ Vinaya I 179. — causative past participle dakkhāpita (shown, exhibited) Milindapañha 119. — derived dakkhin (q.v.).
2. (preterit) base dass (Sanskrit darś and draś): preterit
(a) addasa (Sanskrit adarśat) Sutta-Nipāta 358, 679, 1016; Jātaka I 222; IV 2; Peta Vatthu II 323 (mā addasa = addakkhiṁ Peta Vatthu Commentary 88); Dhammapada I 26; Peta Vatthu Commentary 73, and (older, cf. agamā) addasā Vinaya II 192, 195; Dīgha Nikāya I 112; II 16; Sutta-Nipāta 409 (varia lectio addasa), 910 (the same); Milindapañha 24, 1st singular addasaṁ Saṁyutta Nikāya I 101; Cullaniddesa §423 and addasaṁ Sutta-Nipāta 837 (= adakkhiṁ Mahāniddesa 185), 1st plural addasāma Sutta-Nipāta 31, 178, 459, 3rd plural (mā) addasuṁ Peta Vatthu II 76 (= mā passiṁsu Peta Vatthu Commentary 102).
(b) addasāsi, 1st singular addasāsiṁ Sutta-Nipāta 937, 1145; Vimāna Vatthu 3552 (varia lectio addasāmi), 3rd plural addasāsuṁ Vinaya II 195; Dīgha Nikāya II 16; Majjhima Nikāya I 153.
(c) shortened forms of preterit are: adda Theragāthā 986; addā Jātaka VI 125, 126. — infinitive daṭṭhuṁ Sutta-Nipāta 685 (daṭṭhukāma); Jātaka I 290; Peta Vatthu IV 13 (= passituṁ Peta Vatthu Commentary 219); Peta Vatthu Commentary 48, 79; Vimāna Vatthu 75. — gerund daṭṭhu (= Sanskrit dṛṣṭvā) Sutta-Nipāta 424 (in phrase nekkhammaṁ daṭṭhu khemato) = 1098; 681. Explained at Cullaniddesa §292 with explanation of disvā = passitvā, etc. gerundive daṭṭhabba (to be regarded Anglo-Saxon Dīgha Nikāya II 154; Peta Vatthu Commentary 8, 9, 10, etc., Visuddhimagga 464; and dassanīya (see seperate). Also in causative (see below) and in daṭṭhar (q.v.).
3. (medium-passive) base diss (Sanskrit dṛś): present passive dissati (to be seen, to appear) Vinaya I 16; Sutta-Nipāta 194, 441, 688 (dissare), 956; Jātaka I 138; Dhammapada 304; Peta Vatthu I 84; Peta Vatthu Commentary 61 (dissasi you look, intransitive); present participle dissamāna (visible) Peta Vatthu Commentary 71, 6 (°rūpa), 162 (the same); Vimāna Vatthu 78 (°kāya); Mahāvaṁsa 7, 35, and derivation dissamānatta (neuter) (visibility) Peta Vatthu Commentary 103. — gerund disvā Sutta-Nipāta 48, 409, 687f. Itivuttaka 76; Peta Vatthu Commentary 67, 68, etc., and disvāna Vinaya I 15; II 195; Sutta-Nipāta 299, 415, 1017; Peta Vatthu II 87, etc., also a gerund form diṭṭhā, q.v. under adiṭṭhā, — past participle diṭṭha (q.v.).
4. Causative (of base 2) dasseti (Sanskrit darśayati), preterit dassesi and (exceptional) dassayi, only in dassayi tumaṁ showed himself at Peta Vatthu III 24 (= attānaṁ uddisayi Peta Vatthu Commentary 181) and III 216 (= attānaṁ dassayi dassesi pākaṭo ahosi Peta Vatthu Commentary 185). 3rd plural dassesuṁ; gerund dassetvā; infinitive dassetuṁ to point out, exhibit, explain, intimate Dhammapada 83; Jātaka I 84, 200, 263, 266; II 128, 159; III 53, 82; Peta Vatthu Commentary 4, 8, 16 (ovādaṁ d. give advice), 24, 45, 73 etc. — to point to (accusative) Peta Vatthu Commentary 151 (sunakhaṁ), 257 (dārakaṁ). — to make manifest, to make appear, to show or prove oneself; also intransitive to appear Jātaka II 154 (dubbalo viya hutvā attānaṁ dassesi: appeared weak); VI 116; Peta Vatthu III 23 (= sammukhībhāvaṁ gacchanti Peta Vatthu Commentary 181); Peta Vatthu Commentary 13 (mitto viya attānaṁ dassetvā: acting like a friend), Milindapañha 271. Especially in phrase attānaṁ dasseti to come into appearance (of petas): Peta Vatthu Commentary 32, 47, 68, 79, etc. (cf. above dassayi), — past participle dassita.

:: Dassati2 future of dadāti, q.v.

:: Dassāvin (adjective/noun) [Sanskrit darśavant] full of insight, seeing, perceiving, taking notice of. In combination with °ñū (knowing) it plays the part of an additional emphasis to the 1st term = knowing and seeing i.e. having complete or highest knowledge of, gifted with "clear" sight or intuition (see jānāti passati and cf. ñāṇa-dassana).
(a) as adjective —°: seeing, being aware of, realizing; anicca° Saṁyutta Nikāya III 1; ādīnava° Saṁyutta Nikāya II 194; IV 332; Majjhima Nikāya I 173; Aṅguttara Nikāya V 181f.; pariyanta° Aṅguttara Nikāya V 50f.; bhaya° Saṁyutta Nikāya V 187: Itivuttaka 96; especially in phrase anumattesu vajjesu bhaya° Dīgha Nikāya I 63 = Itivuttaka 118 (cf bhaya-dassin); lokavajjabhaya° Saṁyutta Nikāya I 138; sabba° (+ sabbaññū) Majjhima Nikāya I 482 (samaṇo Gotamo s° s°); II 31; Milindapañha 74 (Buddho s° s°); cf. Mahāvastu III 51 sarvadarśāvin; sāra°. Vinaya II 139.
(b) (noun) one who sees or takes notice of, in phrase ariyānaṁ dassāvī (+ sappurisānaṁ dassāvī and kovido) Majjhima Nikāya I 8; Saṁyutta Nikāya III 4; opposite adassāvī one who disregards the Noble Ones Saṁyutta Nikāya III 3, 113; Majjhima Nikāya III 17; Dhammasaṅgani 1003 (cf. as 350).

:: Dassāvitā (feminine) [abstract to dassāvin] seeing, sight (—°) Milindapañha 140 (guṇavisesa°).

:: Dassetar [Sanskrit darśayitṛ, agent noun to dasseti] one who shows or points out, a guide, instructor, teacher Aṅguttara Nikāya I 62, 132 = Itivuttaka 110.

:: Dasseti causative of dassati1 (q.v.).

:: Dassika (—°): see dasika1.

:: Dassimant see attha°.

:: Dassin (—°) (adjective) [Sanskrit °darśin] seeing, finding, realizing, perceiving. Only in compounds, like attha° Sutta-Nipāta 385; ananta° Saṁyutta Nikāya I 143; ādīnava° Saddhammopāyana 409; ekaṅga° Udāna 69; jātikkhaya° Sutta-Nipāta 209; Itivuttaka 40; ñāṇa° Sutta-Nipāta 478 (= sacchikatasabbaññuta-ñāṇa Paramatthajotikā II 411; cf. dassāvin); tīra° Saṁyutta Nikāya III 164f.; Aṅguttara Nikāya III 368, cf. tīra-dakkhin; dīgha° (= sabbadassāvin) Peta Vatthu Commentary 196; bhaya° Dhammapada 31 (°dassivā = dassī vā?), 317; Itivuttaka 40; Sumaṅgalavilāsinī I 181 (= bhaya dassāvin); viveka° Sutta-Nipāta 474, 851.

:: Dassita1 [Sanskrit darśita, past participle of dasseti1] shown, exhibited, performed Vinaya IV 365; Jātaka I 330. cf. san°.

:: Dassita2 at Jātaka VI 579 according to Kern (Toevoegselen page 114) = Sanskrit daṁśita mailed, armed.

:: Dasso noun plural of dāsī.

:: Dassu [Sanskrit dasyu, cf. dāsa] enemy, foe; robber, in dassukhīla robber-plague Dīgha Nikāya I 135, 136 (= corakhīla Sumaṅgalavilāsinī I 296).

:: Datta1 [past participle of dadāti] given (—° by; often in proper name as Brahmadatta, Devadatta = Theo-dore, etc.) Sutta-Nipāta 217 (para°) = Paramatthajotikā II 272 (varia lectio dinna).

:: Datta2 (adjective/noun) [probably = thaddha, with popular analogy to datta1, see also dandha and cf. dattu] stupid; a silly fellow Majjhima Nikāya I 383; Jātaka VI 192 (commentary: dandha lāḷaka).

:: Datti (feminine) [from dadāti + ti] gift, donation, offering Dīgha Nikāya I 166; Majjhima Nikāya I 78, 342; Aṅguttara Nikāya I 295; II 206; past participle 55.

:: Dattika (adjective) [derivation from datta] given; Jātaka III 221 (kula°); IV 146 (the same); neuter a gift Dīgha Nikāya I 103 (= dinnaka Sumaṅgalavilāsinī I 271).

:: Dattiya = dattika, given as a present Jātaka II 119 (kula°); V 281 (sakka°); VI 21 (the same): Vimāna Vatthu 185 (mahārāja° by the King).

:: Dattu (adjective?) [is it base of agent noun dātar? see datta2] stupid, in d°-paññatta a doctrine of fools Dīgha Nikāya I 55 = Majjhima Nikāya I 515; Jātaka IV 338.

:: Daṭṭha [past participle of daśati, see ḍasati] bitten Jātaka I 7; Milindapañha 302; Peta Vatthu Commentary 144.

:: Daṭṭhar [agent noun to dassati] one who sees Aṅguttara Nikāya II 25.

:: Daṭṭhā (feminine) [cf. dāṭhā] a large tooth, tusk, fang Milindapañha 150 (°visa).

:: Dava1 [Sanskrit dava, to dunoti (q.v.); cf. Greek δαἱς firebrand] fire, heat Jātaka III 260. — See also dāva and dāya.

-ḍāha (= Sanskrit davāgni) conflagration of a forest, a jungle fire Vinaya II 138; Majjhima Nikāya I 306; Jātaka I 641; Cariyāpiṭaka III 9, 3; Milindapañha 189; Visuddhimagga 36.

:: Dava2 [Sanskrit drava to dravati to run, flow, etc. °dreu besides °drā (see dalidda) and °dram (= Greek δρόμος); cf. abhiddavati, also dabba = dravyaṁ] running, course, flight; quickness, sporting, exercise, play Vinaya II 13; Majjhima Nikāya I 273; III 2; Aṅguttara Nikāya I 114; II 40, 145; IV 167; past participle 21, 25. — davā (ablative) in sport, in fun Vinaya II 101; davāya (dative) the same Cullaniddesa §540; Milindapañha 367; Dhammasaṅgani 1347, cf. as 402. — davaṁ karoti to sport, to play Jātaka II 359, 363.

-atthāya in joke, for fun Vinaya II 113;
-kamyatā fondness for joking, Vinaya IV 11, 354; Majjhima Nikāya I 565.

:: Davya [for *dravya] = dabba1, in sarīra° fitness of body, a beautiful body Jātaka II 137.

:: Dayati1 = dayati (q.v.) to fly Jātaka IV 347 (+ uppatati); VI 145 (dayassu = uyyassu commentary).

:: Dayati2 = [Vedic dayate of day to divide, share, cf. Greek δαιομαι, δαινυμι, δαιτη, etc. to dā (see dadāti, base 2), and with page Greek δαπάνη, Latin daps (see Walde, Latin Wörterbuch sub voce)] to have pity (with locative), to sympathize, to be kind Jātaka VI 445 (dayitabba), 495 (dayyāsi = dayaṁ kareyyāsi).

:: Dayā (feminine) [Vedic dayā, to dayati2] sympathy, compassion, kindness Majjhima Nikāya I 78; Sutta-Nipāta 117; Jātaka I 23; VI 495. Usually as anuddayā; frequent in compound dayā-panna showing kindness Dīgha Nikāya I 4 (= dayaṁ metta-cittaṁ āpanno Sumaṅgalavilāsinī I 70); Majjhima Nikāya I 288; Aṅguttara Nikāya IV 249f.; past participle 57; Vimāna Vatthu 23.

:: Dāha see ḍāha.

:: Dālana [feminine dalati] see vi°.

:: Dāleti see dalati.

:: Dālikā and Dālima [Sanskrit dālika the colocynth and dāḍima the pomegranate tree] in °laṭṭhi a kind of creeper; equivalent to takkāri (?) Therīgāthā 297 (dālikā) = Therīgāthā Commentary 226 (dālikā and dālima).

:: Dāḷiddiya (and daḷiddiya) (neuter) [Sanskrit °dāridrya] poverty Dīgha Nikāya III 65, 66; Aṅguttara Nikāya III 351f.; Jātaka I 228; Dāṭhāvaṁsa II 60; Saddhammopāyana 78.

:: Dāma (neuter) [Sanskrit dāman to dyati to bind (Greek δίδημι, °dē, as in Greek δέσμα (rope), διάδημα (diadem), ὑπόδημαu (sandal)] a bond, fetter, rope; chain, wreath, garland Saṁyutta Nikāya IV 163 (read dāmena for damena), 282, (the same); Aṅguttara Nikāya III 393 (dāmena baddho); Sutta-Nipāta 28 (= vacchakānaṁ bandhanatthāya katā ganthitā nandhipasayuttā rajjubandhanavisesā; Paramatthajotikā II 40); Visuddhimagga 108. Usually —°, viz. anoja-puppha° Jātaka I 9; VI 227; olambaka° Vimāna Vatthu 32; kusuma° Jātaka III 394; gandha° Jātaka I 178; Vimāna Vatthu 173, 198; puppha° Jātaka I 397; Vimāna Vatthu 198; mālā° Jātaka II 104; rajata° Jātaka I 50; III 184; IV 91; rattapuppha° Jātaka III 30; sumana° Jātaka IV 455.

:: Dāna (neuter) [Vedic dāna, dā as in dadāti to give and in dāti, dyāti to deal out, thus: distribution (scilicet of gifts); cf. Greek δάνος (present), Latin damnum (English damages); Greek δῶρον, Latin donum; also Anglo-Saxon tīd (= English tide, portion, i.e. of time), and tīma (= English time). See further dadāti, dayati, dātta, dāpeti. Definition at Visuddhimagga 60: dānaṁ vuccati avakhaṇḍanaṁ]
(a) giving, dealing out, gift; almsgiving, liberality, munificence; especially a charitable gift to a bhikkhu or to the community of bhikkhus, the Saṅgha (cf. deyyadhamma and yañña). As such it constitutes a meritorious act (puññaṁ) and heads the list of these, as enumerated in order, dānamaya puññaṁ, sīlamaya p., bhāvanāmaya p. viz. Acts of merit consisting of munificence, good character and meditation (Dīgha Nikāya III 218 e.g.; cf. cāga, puñña, sīla). Thus in formula dānādīni puññāni katvā Jātaka I 168; Peta Vatthu Commentary 66, 105; cf. compounds under °maya.
(b) Special merit and importance is attached to the mahādāna the great gift, i.e. the great offering (of gifts to the Saṅgha), in character the Buddhistic equivalent of the brahmanic mahāyajña the chief sacrifice. On sixteen mahādānas see Wilson Indian Caste 413; on 4 Beal Texts 88. — Aṅguttara Nikāya IV 246; Jātaka I 50, 74; V 383 (devasikaṁ chasatasahassa-pariccāgaṁ karonto mahādānaṁ pavattesi "he gave the great largesse, spending daily six-hundred-thousand pieces"); Peta Vatthu Commentary 19, 22, 75, 127, etc.
(c) Constituents, qualities and characteristics of adāna: eight objects suitable for gifts form a standard set (also enumerated as ten), viz. anna pānavattha yāna mālā gandha-vilepana seyyāvasatha padīpeyya (bread, water, clothes, vehicle, garlands, scented ointment, conveniences for lying down and dwelling, lighting facility) Aṅguttara Nikāya IV 239; cf. Peta Vatthu II 43 and see °vatthu and deyyadhamma. Eight ways of giving alms at Dīgha Nikāya III 258 = Aṅguttara Nikāya IV 236, five ways, called sappurisa-dāna (and asapp°) at Aṅguttara Nikāya III 171f.; eight sapp° at Aṅguttara Nikāya IV 243. Five manners of almsgiving metaphorically for sīlas 1-5 at Aṅguttara Nikāya IV 246 = Sumaṅgalavilāsinī I 306. Five characteristics of a beneficial gift at Aṅguttara Nikāya III 172, viz. saddhāya dānaṁ deti, sakkaccaṁ d.d., kālena (cf. kāladāna Aṅguttara Nikāya III 41), anuggahitacitto, attānañ ca parañ ca anupahacca d.d.
(d) Various passages showing practice and value of dāna: Vinaya I 236; Dīgha Nikāya I 53 (+ dama and saṁyama; Cariyāpiṭaka Itivuttaka 15; Peta Vatthu Commentary 276); II 356f. (sakkaccaṁ and a°); Aṅguttara Nikāya IV 392f. (the same); Dīgha Nikāya III 147f., 190f., 232; Saṁyutta Nikāya I 98 (dānaṁ dātabbaṁ yattha cittaṁ pasīdati); Aṅguttara Nikāya I 91 = Itivuttaka 98 (āmisa° and dhamma°, material and spiritual gifts); Aṅguttara Nikāya I 161; III 41 (dāne ānisaṁsā); IV 60; 237f. (mahapphala), 392f. (°ssa vipāka); V 269 (petānaṁ upa kappati); Jātaka I 8 (aggaḷa°); II 112 (dinna°), III 52 (the same); Sutta-Nipāta 263, 713 (appaṁ dānaṁ samaṇa-brāhmaṇānaṁ) Peta Vatthu Commentary 54 (āgantuka° gift for the newcomer); Saddhammopāyana 211-213. — adāna withholding a gift, neglect of liberality, stinginess Peta Vatthu II 945; Milindapañha 279; Peta Vatthu Commentary 25; cf. °sīla under compounds: atidāna excessive almsgiving Peta Vatthu II 945 (cf. Peta Vatthu Commentary 129); Milindapañha 277.

-agga [Sanskrit dānāgara, cf. bhattagga, salākagga; see Trenckner, "Notes" page 56] a house where alms or donations are given, a store-house of gifts, figurative a source or giver of gifts, a horn of plenty Jātaka VI 487; Dhammapada I 152, 189; Milindapañha 2; Peta Vatthu Commentary 121, 124, 127, 141. A possible connection with agga = āgra is suggested by combination dānāni mahādānāni aggaññāni Aṅguttara Nikāya IV 246;
-ādhikāra supervision or charge of alms-distributing. Peta Vatthu Commentary 124 (cf. Peta Vatthu II 927);
-ānisaṁsa praise of generosity Peta Vatthu Commentary 9; cf. Aṅguttara Nikāya III 41;
-upakaraṇa means or materials for a gift Peta Vatthu Commentary 105;
-upapatti (read uppatti at Dīgha Nikāya III 258) an object suitable for gifts, of which eight or ten are mentioned (see above) Aṅguttara Nikāya IV 239 = Dīgha Nikāya III 258;
-kathā talk or conversation about (the merit and demerit of) almsgiving, one of the anupubbi-kathā Vinaya I 15, 18;
-dhamma the duty or meritorious act of bestowing gifts of mercy (cf. deyyadhamma) Peta Vatthu Commentary 9;
-pati "lord of alms," master in liberality, a liberal donor (definition by Buddhaghosa Anglo-Saxon yaṁ dānaṁ deti tassa pati hutvā deti na dāso na sahāyo Sumaṅgalavilāsinī I 298) Dīgha Nikāya I 137 (+ saddho and dāyako, as one of the qualifications of a good king); Aṅguttara Nikāya III 39; IV 79f. (+ saddho); Sutta-Nipāta 487; Peta Vatthu I 114 (+ amaccharin); Jātaka I 199; Milindapañha 279f.; Saddhammopāyana 275, 303;
-puñña the religious merit of almsgiving or liberality (see above a) Peta Vatthu Commentary 73;
-phala the fruit of munificence (as accruing to the donor) Aṅguttara Nikāya III 39; IV 79; Peta Vatthu II 83 (°ṁ hoti paramhi loke: is rewarded in the life to come, cf. Itivuttaka 19); Peta Vatthu Commentary 8 (cf. Peta Vatthu I 1);
-maya consisting in giving alms or being liberal (see above a) Dīgha Nikāya III 218 (puññakiriya-vatthu); Vibhaṅga 135 (kusala-cetanā), 325 (pañña); Peta Vatthu Commentary 8 (puñña), 60 (the same), 9 (kusala-kamma), 51, etc.;
-vaṭṭa alms Jātaka VI 333;
-vatthu that which constitutes a meritorious gift; almsgiving, beneficence, offering, donation Dīgha Nikāya III 258 = Aṅguttara Nikāya IV 236; Peta Vatthu Commentary 20 (= annapānādika dasavidha dātabba vatthu Peta Vatthu Commentary 7);
-veyyāvaṭika services rendered at the distribution of gifts Dhammapada III 19;
-saṁvibhāga liberal spending of alms Dīgha Nikāya III 145, 169; Aṅguttara Nikāya I 150, 226; III 53, 313; V 331; Itivuttaka 19; Visuddhimagga 306; frequent with °rata fond of giving alms Saṁyutta Nikāya V 351, 392; Aṅguttara Nikāya IV 6 (vigatamalamaccherena cetasā), 266 (the same);
-salā a hall, built for the distribution of alms and donations to the bhikkhus and wanderers Jātaka I 231, 262; IV 402 (six); V 383 (the same);
-sīla liberal disposition Peta Vatthu Commentary 89; usually as adāna-sīla (adjective) of miserly character, neglecting the duty of giving alms Sutta-Nipāta 244; Peta Vatthu II 83 (°ā na saddahanti dānaphalaṁ hoti paramhi loke); Peta Vatthu Commentary 45 (= adāyaka), 59 (+ maccharin), 68 (the same).

:: Dānava [Sanskrit dānava] a kind of Asuras or Titans, the offspring of Danu Jātaka III 527; V 89; Milindapañha 153; Dīpavaṁsa xvII 98.

:: Dāni (adverb) [shortened form for idāni, q.v.] now, Vinaya I 180; II 154; Saṁyutta Nikāya I 200, 202; II 123; IV 202; Jātaka II 246; Milindapañha 11, etc.

:: Dāpana see vo°.

:: Dāpeti1 [Sanskrit dāpayati, dap from dā (see dadāti and dayati) = deal out, spend, etc., cf. Greek δάπτω, δαπάνη (expenditure), δεῖπνον (meal); Latin daps (the same), damnum (expense from °dapnom). See also dātta and dāna] to induce somebody to give, to order to be given, to deal out, send, grant, dedicate Jātaka VI 485; Peta Vatthu Commentary 46; preterit dāpesi Jātaka IV 138; Dhammapada I 226, 393 (sent); Peta Vatthu Commentary 5 (the same), 31; future dāpessati Jātaka II 3; Dhammapada 371. cf. ava°.

:: Dāpeti2 [Sanskrit drāvayati and drapayati, causative to dru, see davati] to cause to run Jātaka II 404.

:: Dāpita [Sanskrit dāpayita past participle of dāpeti1] given, sent Peta Vatthu Commentary 6; Mahāvaṁsa 7, 26.

:: Dāra and Dārā (feminine) [Sanskrit dāra (masculine) and dārā (feminine), more frequent dārā (masculine plural); instrumental singular dārena Jātaka IV 7; Peta Vatthu IV 177, etc.; instrumental plural dārehi Sutta-Nipāta 108 (sehi d. asantuṭṭho not satisfied with his own wife), locative plural dāresu Sutta-Nipāta 38 (puttesu dāresu apekkhā), originally "wives, womenfolk," female members of the household = Greek δοῦλος (slave; Hesychius: δοῦλος = ἡ οἰκία; cf. also origin of German frauenzimmer and English womanhood). Remnants of plural use are seen in above passage from Sn.] a young woman, especially married woman, wife. As dārā feminine at Cullaniddesa §295 (d. vuccati bhariyā) and Itivuttaka 36; feminine also dārī maiden, young girl Peta Vatthu I 115. Otherwise as dāra (collective-masculine): Dhammapada 345; Jātaka I 120; II 248; IV 7; V 104, 288; Vimāna Vatthu 299 (°paṭiggaha). — putta-dārā (plural) wife and children Sutta-Nipāta 108, 262; Jātaka I 262; cf. saputtadāra with w. and ch. Peta Vatthu IV 347; putta ca dārā ca Sutta-Nipāta 38, 123. Frequently in definition of sīla No. 3 (kāmesu micchācārin or a brahmacariyā, adultery) as sakena dārena santuṭṭha Aṅguttara Nikāya III 348; V 138; Sutta-Nipāta 108 (a°); Peta Vatthu 177, etc. — paradāra the wife of another Majjhima Nikāya I 404f.; Dhammapada 246, 309; Sutta-Nipāta 396 (parassa d.) Peta Vatthu Commentary 261.

:: Dāraka [Sanskrit dāraka, cf. dāra and Greek δοῦλος (slave)] a (young) boy, child, youngster a young man. Feminine dārikā girl (see dārikā) Vinaya I 83; Jātaka I 88 (dārake ca dārikāyo boys and girls); II 127; VI 336; Peta Vatthu I 127 (= bāla° Peta Vatthu Commentary 65); Dhammapada I 99 (yasa° = yasa-kulaputta); Milindapañha 8, 9; Peta Vatthu Commentary 176. — Frequently as gāmadārakā (plural) the village-boys, street urchins Jātaka II 78, 176; III 275.

-tikicchā the art of infant-healing Dīgha Nikāya I 12 (= komārabhacca-vejjakamma Sumaṅgalavilāsinī I 98).

:: Dārikā (feminine) [Sanskrit dārikā, see dāraka] a young girl, daughter Jātaka III 172; VI 364; Milindapañha 48, 151; Peta Vatthu Commentary 16 (daughter), 55, 67, 68.

:: Dāru (neuter) [Sanskrit dāru, °dereṋo (oak) tree; cf. Avesta dāuru (wood) Greek δόρν (spear), δρυς (oak); Latin larix (from °dārix) = larch; Old-Irish daur (oak); Gothic triu, Anglo-Saxon treo = tree. Also Sanskrit dāruṇa, Latin dūrus (hard) etc., Old-Irish dru strong. See also dabba2, dabbī and duma] wood, piece of wood; plural woodwork, sticks Aṅguttara Nikāya I 112; Itivuttaka 71; Dhammapada 80; Jātaka II 102; III 54; VI 366; Dhammapada I 393; Peta Vatthu Commentary 76 (candana°), 141.

-kuṭikā a hut, log-house Vinaya III 43;
-kkhandha pile of wood Peta Vatthu Commentary 62;
-gaha a wood yard Vinaya III 42f.;
-ghaṭika wooden pitcher Therīgāthā Commentary 286;
-cīriya "woodbarked" proper name, Dhammapada II 35;
-ja made of wood Saṁyutta Nikāya I 77; Dhammapada 345;
-dāha the burning of wood Saṁyutta Nikāya I 169;
-dhītalikā a wooden doll Vinaya III 36, 126;
-patta a wooden bowl Vinaya II 112, 143;
-pattika one who uses a wooden bowl for collecting alms Dīgha Nikāya I 157; III 22; Sumaṅgalavilāsinī I 319;
-pādukā a wooden shoe, a clog Vinaya II 143;
-bhaṇḍa wooden articles Vinaya II 143 (specified), 170, 211;
-maṇḍalika a wooden disk Dhammapada III 180;
-maya wooden Vimāna Vatthu 8, Dhammapada I 192;
-yanta a wooden machine Visuddhimagga 595;
-saṅghāta (-yāna) "a vehicle constructed of wood," i.e. a boat Jātaka V 194;
-samādahāna putting pieces of wood together Saṁyutta Nikāya I 169.
[BD]: °gaha: lumber yard

:: Dāruka (cf. dāru] a log Saṁyutta Nikāya I 202 = Theragāthā 62 = Dhammapada III 460; adjective made of wood Thig. 390 (°cillaka, a wooden post, see Therīgāthā Commentary 257).

:: Dāruṇa (adjective) [Vedic dāruṇa, to dāru ("strong as a tree"), cf. Greek δροόν = ἰσχυρόν Hesych; Latin dūrus; Old-Irish dron (firm), Middle Irish dūr (hard) Anglo-Saxon trum] strong, firm, severe; harsh, cruel, pitiless Saṁyutta Nikāya I 101; II 226; Sutta-Nipāta 244; Dhammapada 139; Jātaka III 34; Peta Vatthu IV 36 (= ghora Peta Vatthu Commentary 251); Milindapañha 117 (vāta); Peta Vatthu Commentary 24, 52 (= ghora), 159 (sa patha a terrible oath = ghora), 181 (= kurūrin), 221 (°kāraṇa); Saddhammopāyana 5, 78, 286.
[BD]: dāru: "strong as an oak"

:: Dāsa [Vedic dāsa; originally adjective meaning "non-Aryan," i.e. slave (cf. Greek βάρβαρος, German sklave = slave); Avesta dāha = a Scythian tribe. Also connected with dasyu (see dassukhīla)] a slave, often combined with feminine dāsī. Definition by Buddhaghosa as "antojāto" (Sumaṅgalavilāsinī I 300), or as "antojāta-dhanakkīta-karamaranīta-sāmaṁ dāsabyaṁ upagatānaṁ aññataro" (ibid. 168). — In phrase dāsā ca kammakarā "slaves and labourers" Vinaya I 243, 272; II 154; as dāso kammakaro "a slave-servant" Dīgha Nikāya I 60 (cf. d.-kammakara). — Vinaya I 72, 76 (dāso na pabbājetabbo: the slave cannot become a bhikkhu); Dīgha Nikāya I 72; Majjhima Nikāya II 68 (figurative taṇhā°); Jātaka I 200, 223; III 343 (bought for 700 kahāpaṇas), 347; past participle 56; Peta Vatthu Commentary 112.

-kammakara (porisa) a slave-servant, an unpaid labourer, a serf Vinaya I 240; Aṅguttara Nikāya I 206; Dīgha Nikāya III 189; Dhammapada IV 1;
-gaṇa a troop of slaves Peta Vatthu IV 141;
-purisa a servant Jātaka I 385;
-porisa a servant, slave Sutta-Nipāta 769 (cf. Mahāniddesa 11, where four kinds of d. are mentioned);
-lakkhaṇa fortune-telling from (the condition of) slaves Dīgha Nikāya I 9.

:: Dāsabyatā (feminine) = dāsavya Saddhammopāyana 498.

:: Dāsaka = dāsa in °putta a slave, of the sons of the slaves, mentioned as one of the sippāyatanas at Dīgha Nikāya I 51 (explained by Buddhaghosa as bala-va sinehā-gharadāsa-yodhā Sumaṅgalavilāsinī I 157). — sadāsaka with slaves, followed by slaves Vimāna Vatthu 324. — feminine dāsikā a female slave (= dāsī) Majjhima Nikāya I 126; Jātaka VI 554.

:: Dāsavya and Dāsabya (neuter) [cf. Sanskrit dāsya] the condition of a slave, slavery, serfdom Dīgha Nikāya I 73; Majjhima Nikāya I 275 (b); Jātaka I 226; Sumaṅgalavilāsinī I 168 (b), 213; Dhammapada III 35; Peta Vatthu Commentary 112, 152.

:: Dāsima a species of tree Jātaka VI 536.

:: Dāsitta (neuter) [Sanskrit dāsītva] the status of a (female) slave Milindapañha 158.

:: Dāsiyā = dāsikā, a female slave Jātaka VI 554.

:: Dāsī (feminine) [Sanskrit dāsī, cf. dāsa. Nominative plural dasso for dāsiyo Jātaka IV 53; in compounds dāsi°] a female servant, a handmaiden, a slave-girl Vinaya I 217, 269, 291; II 10 (kula°), 78 = III 161; Majjhima Nikāya I 125; II 62 (ñāti°); Peta Vatthu II 321 (ghara°); Peta Vatthu Commentary 46, 61, 65. — cf. kumbha°.

-gaṇa a troop of slave-girls Jātaka II 127;
-dāsā (plural) maid- and man-servants Dhammapada I 187; frequent to compound d.-d.-paṭiggahaṇa slave-trading Dīgha Nikāya I 5 (cf. Sumaṅgalavilāsinī I 78);
-puttī the son of a slave, an abusive term (gharadāsiyā va putto Sumaṅgalavilāsinī I 257; cf. Sanskrit dāsīsuta) Dīgha Nikāya I 93 (°vāda);
-bhoga the possessions of a slave Vinaya III 136.

:: Dātar [Sanskrit dāṭr, agent noun of dadāti to give; cf. Greek δώτωρ and δοτήρ] a giver, a generous person Pañca-g 50. — adātā one who does not give, a miser Peta Vatthu II 82; otherwise as na dātā (hoti) Aṅguttara Nikāya II 203; Itivuttaka 65.

:: Dātta (neuter) [Sanskrit dātra, to dā, Sanskrit dāti, dyati to cut, divide, deal out; cf. Greek δατέομαι, δαιομαι and see dāna, dāpeti, dāyati] sickle, scythe Milindapañha 33.

:: Dāṭhā (feminine) [Sanskrit daṁṣṭrā to ḍasati (q.v.), cf. also daṭṭha] a large tooth, fang, tusk; as adjective (—°) having tusks or fangs Dīgha Nikāya II 18 (susukkha°); Jātaka I 505 (uddhaṭa-dāṭho viya sappo); IV 245 (nikkhanta°); Dhammapada I 215; Peta Vatthu Commentary 152 (kaṭhina°); Saddhammopāyana 286.

-āvudha [Sanskrit daṁṣṭrāyudha] using a tusk as his weapon Jātaka V 172;
-danta a canine tooth Paramatthajotikā I 44;
-balin one whose strength lies in his teeth (of a lion) Sutta-Nipāta 72.

:: Dāṭhikā (feminine) [Sanskrit °dāḍhikā = Prākrit for daṁṣṭrikā] beard, whiskers Vinaya II 134 (na d. ṭhapetabbā, of the bhikkhus); Jātaka I 305; V 42 (tamba°), 217 (mahā° having great whiskers); Sumaṅgalavilāsinī I 263 (parūḷha-massu° with beard and whiskers grown long).

:: Dāṭhin (adjective) [cf. Sanskrit daṁṣṭrin] having tusks Jātaka II 245; IV 348; Theragāthā page 1; Saddhammopāyana 286.

:: Dāva [Sanskrit dāva, see dava and daya] in °aggi a jungle-fire Jātaka I 213; III 140; Visuddhimagga 470; Dhammapada I 281.

:: Dāvika (adjective) in piṇḍa°, a certain rank in the army (varia lectio piṇḍa-dāyika) Dīgha Nikāya I 51 = Milindapañha 331 (Sumaṅgalavilāsinī I 156: sāhasika mahāyodhā, etc., with popular explanation of the terms piṇḍa and davayati).

:: Dāya1 [Sanskrit dāva, conflagration of a forest; wood = easily inflammable substance; to dunoti (to burn) causative dāvayati, cf. Greek δαιω (to burn) and Pāḷi dava1] wood; jungle, forest; a grove Vinaya I 10 (miga°), 15, 350; II 138; Saṁyutta Nikāya II 152 (tiṇa°); IV 189 (bahukaṇṭaka d. = jungle); Aṅguttara Nikāya V 337 (tiṇa°); Jātaka III 274; VI 278. See also dāva.

-pāla a grove keeper Vinaya I 350; Majjhima Nikāya I 205.

:: Dāya2 [Sanskrit dāya, to dadāti, etc.] a gift, donation; share, fee Dīgha Nikāya I 87 (in phrase rājadāya brahmadeyya, a king's grant, cf. rājadattiya); Jātaka IV 138; V 363; VI 346. cf. dāyāda and brahmadeyya.

:: Dāyajja (neuter) [Sanskrit dāyādya; see dāyāda] inheritance Vinaya I 82; Dīgha Nikāya III 189; Aṅguttara Nikāya III 43; Jātaka I 91; Visuddhimagga 43f.; dowry Jātaka III 8. — (adjective) one who inherits Vinaya III 66 (pituno of the father).

-upasampadā, literally the Upasampadā by way of inheritance, a particular form of ordination conferred on Sumana and Sopāka, both novices seven years old Dhammapada IV 137.
[BD]: D-up.: being the inheritance of the progress made in the previous birth under this same Buddha.

:: Dāyaka [Sanskrit dāyaka, dā as in dadāti and dāna] (adjective) giving, bestowing, distributing, providing (usually —°); (noun) a donor, benefactor; a munificent person Majjhima Nikāya I 236f.; Aṅguttara Nikāya I 26, 161; II 64, 80; III 32, 336; IV 81; Sutta-Nipāta page 87; Itivuttaka 19 (ito cutā manussattā saggaṁ gacchanti dāyakā); Jātaka V 129 (kaṇḍa°); Peta Vatthu I 11 12; 42; 55; Sumaṅgalavilāsinī I 298; Peta Vatthu Commentary 113 (= dada); Milindapañha 258 (°ānaṁ dakkhiṇā); Saddhammopāyana 276. — feminine dāyikā Vinaya II 216 (bhikkhā°), 289 (khīrassa).
— adāyaka a stingy person, one who neglects almsgiving (cf. adānasīla) Peta Vatthu I 119; feminine °ikā Peta Vatthu I 93.

:: Dāyana (neuter) [see dayati] cutting; °agga the first of what has been cut (on fields) Dhammapada I 98; °atthaṁ for the purpose of mowing Dhammapada III 285.

:: Dāyati [Sanskrit dāti and dyāti (dā) to cut, divide, etc.; cf. dayati, dātta, dāna] to cut, mow, reap, causative dāyāpeti to cause to be cut or mowed Dhammapada III 285.

:: Dāyāda [Sanskrit dāyāda = dāya + ā-da receiving the (son's) portion, same formation on ground of same idea as Latin heres = °ghero + e-do receiver of what is left: see Brugmann, Album Kern pages 29f.] heir Majjhima Nikāya I 86 = Cullaniddesa §199; Saṁyutta Nikāya I 69, 90; IV 72; Aṅguttara Nikāya III 72f.; Jātaka III 181; VI 151; Khuddakapāṭha VIII 5. Often figurative with kamma° one who inherits his own deeds (see kamma 3 ab and compounds): Majjhima Nikāya I 390f.; Aṅguttara Nikāya V 289; and as dhamma° (spiritual heir) opposed to āmisa° (material h.): Majjhima Nikāya I 12; Itivuttaka 101; also as dhamma° Dīgha Nikāya III 84; as brahma° Majjhima Nikāya II 84; Dīgha Nikāya III 83. — adāyāda not having an heir Saṁyutta Nikāya I 69; Jātaka V 267. See dāyajja and dāyādaka.

:: Dāyādaka [= dāyāda] heir Majjhima Nikāya II 73; Theragāthā 781, 1142; feminine °ikā Therīgāthā 327 (= dāyajjarahā Therīgāthā Commentary 234).

:: Dāyika (adjective) = dāyaka Peta Vatthu Commentary 157; Saddhammopāyana 211, 229.

:: Dāyin °Dāyin (adjective) [Sanskrit dāyin, of dadāti] giving, granting, bestowing Peta Vatthu Commentary 121 (icchit'-icchita°), 157 (= [kāma] dada); Saddhammopāyana 214 (dānagga°).

:: Deḍḍubha [Sanskrit duṇḍubha] a water-snake; salamander Jātaka III 16; VI 194; Saddhammopāyana 292. See deḍḍubhaka.

:: Deḍḍubhaka
1. A sort of snake (see deḍḍubha) Jātaka I 361.
2. a kind of girdle (in the form of a snake's head) Vinaya II 136 (explained by udaka-sappi-sira-sadisa).

:: Deha [Sanskrit deha to °dheigh to form, knead, heap up (cf. kāya = heap), see diddha. So also in uddehaka. cf. Kern, Toevoegselen page 75 sub voce sarīradeha. cf. Greek τεῖχος (wall) = Sanskrit deha; Latin fingo and figura; Gothic deigan (knead) = Old High German teig = English dough] body Aṅguttara Nikāya II 18; Peta Vatthu Commentary 10, 122. Usually in following phrases: hitvā mānusaṁ dehaṁ Saṁyutta Nikāya I 60; Peta Vatthu II 956; pahāya m. d. Saṁyutta Nikāya I 27, 30; jahati d. Majjhima Nikāya II 73; °ṁ nikkhipati Peta Vatthu II 615; (muni or khīṇāsavo) antima-deha-dhārin (°dhāro) Saṁyutta Nikāya I 14, 53; II 278; Sutta-Nipāta 471; Therīgāthā 7, 10; Itivuttaka 32, 40, 50, 53. °nikkhepana laying down the body Visuddhimagga 236.

:: Dehaka (neuter) = deha; plural limbs Therīgāthā 392; cf. Therīgāthā Commentary 258.

:: Dehin (adjective/noun) that which has a body, a creature Pañca-g 12, 16.

:: Dejjha (= dvejjha, see dvi B I 5] divided, in a° undividedness Jātaka III 7 (commentary abhejja), 274 = IV 258 (dhanuṁ a°ṁ karoti to get the bow ready, varia lectio sarejjhaṁ commentary explains jiyāya ca sarena ca saddhiṁ ekam eva katvā).

:: Deṇḍima (masculine neuter) [Sanskrit diṇḍima, cf. dindima] a kind of kettle-drum Dīgha Nikāya I 79 (varia lectio dindima); Cullaniddesa §219 (°ka, varia lectio dind°); Jātaka I 355; (= paṭaha-bheri); V 322 = VI 217; VI 465 = 580.

:: Depiccha (adjective) [= dvepiccha, see dvi B I 5] having two tail-feathers Jātaka V 339.

:: Desa [Vedic deśa, cf. disā] point, part, place, region, spot, country, Vinaya I 46; II 211; Majjhima Nikāya I 437; Jātaka I 308; as 307 (°bhūta); Peta Vatthu Commentary 78 (°antara probably to be read dos°), 153; Paramatthajotikā I 132, 227. — desaṁ karoti to go abroad Jātaka V 340 (page 342 has disaṁ). — kañcid-eva desaṁ pucchati to Anglo-Saxon a little point Dīgha Nikāya I 51; Majjhima Nikāya I 229; Aṅguttara Nikāya V 39, sometimes as kiñcid-eva d. p. Saṁyutta Nikāya III 101; Majjhima Nikāya III 15; varia lectio at Dīgha Nikāya I 51. — desāgata pañha a question propounded, literally come into the region of someone or having become a point of discussion Milindapañha 262.

:: Desaka (adjective) [Sanskrit deśaka] pointing out, teaching, advising Saddhammopāyana 217, 519 — (neuter) advice, instruction, lesson Majjhima Nikāya I 438.

:: Desanā (feminine) [Sanskrit deśanā]
1. discourse, instruction, lesson Saṁyutta Nikāya V 83, 108; Jātaka III 84; past participle 28; Nettipakaraṇa 38; Visuddhimagga 523f. (regarding paṭicca-samuppāda); Peta Vatthu Commentary 1, 2, 9, 11; Saddhammopāyana 213.
2. Frequently in dhamma° moral instruction, exposition of the Dhamma, preaching, sermon Vinaya I 16; Aṅguttara Nikāya I 53; II 182; IV 337f.; Itivuttaka 33; Jātaka I 106 etc. (a°gāminī āpatti), a Pārājika or Saṅghādisesa offence Vinaya II 3, 87; V 187. cf. Vinaya Texts II 33.
3. (legal) acknowledgment Milindapañha 344. — cf. ā°.

-avasāne (locative) at the end of an instruction discourse or sermon Dhammapada III 175; Peta Vatthu Commentary 54;
-pariyosāne = preceding Peta Vatthu Commentary 9, 31 etc;
-vilāsa beauty of instruction Visuddhimagga 524; Tikapaṭṭhāna 21.
[BD: Position]

:: Desetar [agent noun to deseti] one who instructs or points out; a guide, instructor, teacher Majjhima Nikāya I 221, 249; Aṅguttara Nikāya I 266; III 441; V 349.

:: Deseti [Sanskrit deśayati, causative of disati, q.v.] to point out, indicate, show; set forth, preach, teach; confess. Very frequent in phrase dhammaṁ d. to deliver a moral discourse, to preach the Dhamma Vinaya I 15; II 87, 188; V 125, 136; Dīgha Nikāya I 241, Aṅguttara Nikāya II 185, V 194; Itivuttaka 111; Jātaka I 168; III 394; past participle 57; Peta Vatthu Commentary 6. — preterit adesesi (Saṁyutta Nikāya I 196 = Theragāthā 1254) and desesi (Peta Vatthu Commentary (= Paramatthadīpanī IV) 2, 12, 78 etc.) — past participle desita (q.v.).

:: Desika (adjective) [Sanskrit deśika] = desaka, su° one who points out well, a good teacher Milindapañha 195.

:: Desita [past participle of deseti] expounded, shown, taught etc., given, assigned, conferred Vinaya III 152 (marked out); V 137; Dīgha Nikāya II 154 (dhamma); Dhammapada 285 (Nibbāna); Peta Vatthu Commentary 4 (magga: indicated), 54 (given).

:: Dessa and Dessiya (adjective) [Sanskrit dveṣya, to dviṣ, see disa] disagreeable, odious, detestable Jātaka I 46; II 285; IV 406; VI 570, Therīgāthā Commentary 268, Milindapañha 281.

:: Dessatā (feminine) [Sanskrit dveṣyatā] repulsiveness Milindapañha 281.

:: Dessati [Sanskrit dviṣati and dveṣṭi; see etymology under disa] to hate, dislike, detest Paramatthajotikā II 168 (= na piheti, opposite kāmeti).

:: Dessin (adjective) [Sanskrit dveṣin] hating, detesting Sutta-Nipāta 92 (dhamma°); better desin, cf. viddesin.

:: Deti [DPL]: To give.

:: Deva [Vedic deva, Indo-Germanic °dei°ā to shine (see dibba and diva), original adjective °dei°os belonging to the sky, cf. Avesta daevo (demon), Latin deus, Lithuanian de°~vas; Old High German /hedZ;īo; Anglo-Saxon Tīg, genitive Tīwes (= Tuesday); Old-Irish dia (god). The popular etymology refers it to the root div in the sense of playing, sporting or amuse oneself: dibbanti ti devā, pañcahi kāmaguṇehi kīḷanti attano vā siriyā jotantī ti attho Paramatthajotikā I 123] a god, a divine being; usually in plural devā the gods. As title attributed to any superhuman being or beings regarded to be in certain respects above the human level. Thus primarily (see 1 a) used of the first of the next-world devas, Sakka, then also of subordinate deities, demons and spirits (devaññatarā some kind of deity; snake-demons: nāgas, tree-gods: rukkhadevatā etc.). Also title of the king (3). Always implying splendour (cf. above etymology) and mobility, beauty, goodness and light, and as such opposed to the dark powers of mischief and destruction (asurā: Titans; petā: miserable ghosts; nerayikā sattā: beings in Niraya). a double position (dark and light) is occupied by Yama, the god of the Dead (see Yama and below 1 c). Always implying also a kinship and continuity of life with humanity and other beings; all devas have been man and may again become men (cf. Dīgha Nikāya I 17f.; Saṁyutta Nikāya III 85), hence "gods" is not a coincident term. All devas are themselves in saṁsāra, needing salvation. Many are found worshipping saints (Thag. 627-629; Therīgāthā 365). — The collective appellations differ; there are various groups of divine beings, which in their totality (cf. tāvatiṁsa) include some or most of the well-known Vedic deities. Thus some collective designations are devā sa-indakā (the gods, including Indra or with their ruler at their head: Dīgha Nikāya II 208; Saṁyutta Nikāya III 90, Aṅguttara Nikāya V 325), sa-pajāpatikā (Saṁyutta Nikāya III 90), sa-mārakā (see deva-manussaloka), sa-brahmakā (Saṁyutta Nikāya III 90). See below 1 b. Lists of popular gods are to be found, e.g. At Dīgha Nikāya II 253; III 194. — a current distinction dating from the latest books in the canon is that into 3 classes, viz. sammuti-devā (conventional gods, gods in the public opinion, i.e. kings and princes Jātaka I 132; Sumaṅgalavilāsinī I 174), visuddhi° (beings divine by purity, i.e. of great religious merit or attainment like Arahants and Buddhas), and upapatti° (being born divine, i.e. in a heavenly state as one of the gatis, like bhumma-devā etc.). This division in detail at Cullaniddesa §307; Vibhaṅga 422; Paramatthajotikā I 123; Vimāna Vatthu 18. Under the 3rd category (upapatti°) seven groups are enumerated in the following order: Cātummahārājikā devā, Tāvatiṁsā d. (with Sakka as chief), Yāmā d., Tusitā d., Nimmānaratī d., Paranimmita-vasavattī d., Brahmakāyikā d. Thus at Dīgha Nikāya I 216f.; Aṅguttara Nikāya I 210, 332f.; Cullaniddesa §307; cf. Saṁyutta Nikāya I 133 and Jātaka I 48. See also devatā.
1. good etc.
(a) singular a god, a deity or divine being, Majjhima Nikāya I 71 d. vā Māro vā Brahmā vā); Saṁyutta Nikāya IV 180 = Aṅguttara Nikāya IV 461 (devo vā bhavissāmi devaññataro vā ti: I shall become a god or some one or other of the (subordinate gods, angels); Sutta-Nipāta 1024 (ko na devo vā Brahmā vā Indo vā pi Sujampati); Dhammapada 105 (+ gandhabba, Māra, Brahmā); Aṅguttara Nikāya II 91, 92 (puggalo devo hoti devaparivāro etc.); Peta Vatthu Commentary 16 (yakkho vā devo vā).
(b) plural devā gods. These inhabit the twenty-six devalokas one of which is under the rule of Sakka, as is implied by his appellation S. devānaṁ indo (his opponent is Vepacitti Asur'-indo Saṁyutta Nikāya I 222) Saṁyutta Nikāya I 216f.; IV 101, 269; Aṅguttara Nikāya I 144; Sutta-Nipāta 346; Peta Vatthu Commentary 22 etc. — Various kinds are e.g. appamāṇābhā (opposite parittābhā) Majjhima Nikāya III 147; ābhassarā Dīgha Nikāya I 17; Dhammapada 200; khiḍḍāpadosikā d. I 19; gandhabba-kāyikā Saṁyutta Nikāya III 250f.; cattāro mahārājikā Saṁyutta Nikāya V 409, 423; Jātaka I 48; Peta Vatthu IV 111; Peta Vatthu Commentary 17, 272; naradevā tidasā Saṁyutta Nikāya I 5; bhummā Peta Vatthu Commentary 5; manāpa-kāyikā Aṅguttara Nikāya IV 265f.; mano-padosikā Dīgha Nikāya I 20; valāhaka-kāyikā Saṁyutta Nikāya III 254. — Various attributes of the Devas are e.g. āyuppamāṇā Aṅguttara Nikāya I 267; II 126f.; IV 252f.; dīghāyukā Saṁyutta Nikāya III 86; Aṅguttara Nikāya II 33; rūpino manomayā Majjhima Nikāya I 410, etc. etc. — See further in general: Dīgha Nikāya I 54 (satta devā); II 14, 157, 208; Saṁyutta Nikāya V 475 = Aṅguttara Nikāya I 37; Sutta-Nipāta 258 (+ manussā), 310 (the same); 404, 679; Dhammapada 30, 56, 94, 230, 366; Paṭisambhidāmagga I 83f.; II 149; Vibhaṅga 86, 395, 412f.; Nettipakaraṇa 23; Saddhammopāyana 240.
(c) deva = Yama see deva-dūta (explained at Jātaka I 139: devo ti maccu). — atideva a pre-eminent god, god above gods (epithet of the Buddha) Cullaniddesa §307; as 2 etc.; see under compounds
2. the sky, but only in its rainy aspect, i.e. rain-cloud, rainy sky, rain-god (cf. Jupiter Pluvius; Kindred Sayings I 40, note 2 on Pajjunna, a Catumahārājika), usually in phrase deve vassante (when it rains etc.), or devo vassati (It rains) Dīgha Nikāya I 74 (devo ti megho Sumaṅgalavilāsinī I 218); Saṁyutta Nikāya I 65, 154 (cf. Itivuttaka 66 megha); Sutta-Nipāta 18, 30; Jātaka V 201; Dhammapada II 58, 82; Peta Vatthu Commentary 139. devo ekam ekam phusāyati the cloud rains drop by drop, i.e. lightly Saṁyutta Nikāya I 104f., 154, 184; IV 289. — thulla-phusitake deve vassante when the sky was shedding big drops of rain Saṁyutta Nikāya III 141; V 396; Aṅguttara Nikāya I 243; II 140; V 114; Visuddhimagga 259. — vigata-valāhake deve when the rain-clouds have passed Saṁyutta Nikāya I 65; Majjhima Nikāya II 34, 42.
3. king, usually in vocative deva, king! Vinaya I 272; III 43; Aṅguttara Nikāya II 57; Jātaka I 150, 307; Peta Vatthu Commentary 4, 74 etc. devī (feminine)
1. goddess, of Petīs, yakkhiṇīs etc.; see etymology explained at Vimāna Vatthu 18. — Peta Vatthu II 112; Vimāna Vatthu 13 etc.
2. queen Vinaya I 82 (Rahulamātā), 272; Dīgha Nikāya II 14; Aṅguttara Nikāya II 57, 202 (Mallikā) Jātaka I 50 (Māyā); III 188; Peta Vatthu Commentary 19, 75;

-accharā a divine apsarās, a heavenly joy-maiden Visuddhimagga 531; Peta Vatthu Commentary 46, 279;
-aññatara, in phrase devo vā d. vā, a god or one of the retinue of a god Saṁyutta Nikāya IV 180 = Aṅguttara Nikāya IV 461; Peta Vatthu Commentary 16;
-ātideva god of gods, i.e. divine beyond all divinities, a super-deva, of Buddha Cullaniddesa §307 and on Sutta-Nipāta 1134; Jātaka IV 158 = Dhammapada I 147; Vimāna Vatthu 6427; Vimāna Vatthu 18; Milindapañha 241, 258, 368, 384 and passim; cf. Mahāvastu I 106, 257, 283, 291;
-attabhāva a divine condition, state of a god Peta Vatthu Commentary 14;
-ānubhāva divine majesty or power Dīgha Nikāya II 12; Majjhima Nikāya III 120; Jātaka I 59;
-āsana a seat in heaven Itivuttaka 76;
-āsurasaṅgāma the fight between the gods and the Titans Dīgha Nikāya II 285; Saṁyutta Nikāya I 222; IV 201; V 447; Majjhima Nikāya I 253; Aṅguttara Nikāya IV 432 (at all passages in identical phrase);
-iddhi divine power Vimāna Vatthu 313; Vimāna Vatthu 7;
-isi a divine Seer Sutta-Nipāta 1116; Cullaniddesa §310;
-ūpapatti rebirth among the gods Peta Vatthu Commentary 6;
-orohaṇa descent of the gods Dhammapada III 443;
-kaññā a celestial maiden, a nymph Saṁyutta Nikāya I 200; Jātaka I 61; Vimāna Vatthu 37, 78;
-kāya a particular group of gods Saṁyutta Nikāya I 200; Itivuttaka 77; Therīgāthā 31;
-kuñjara "elephant of the gods," of Indra Jātaka V 158;
-kumāra son of a god (cf. °putta) Jātaka III 391;
-gaṇa a troop of gods Jātaka I 203; Dhammapada III 441;
-gaha a temple, chapel Vinaya III 43;
-cārikā a visit to the gods, journeying in the devaloka Vimāna Vatthu 3, 7, 165 etc.;
-ṭṭhāna heavenly seat Jātaka III 55; a temple, sacred place Milindapañha 91, 330;
-dattika given or granted by a god, extraordinary Peta Vatthu Commentary 145;
-dattiya = °dattika Jātaka III 37; Dhammapada I 278;
-dāruka a species of pine Jātaka V 420;
-dundubhi the celestial drum, i.e. thunder Dīgha Nikāya I 10; Milindapañha 178; Sumaṅgalavilāsinī I 95;
-dūta deva-messengers the god's (i.e. Yama's see above 1) messenger Aṅguttara Nikāya I 138, 142; Majjhima Nikāya II 75; III 179; Jātaka I 138; Dhammapada I 85 (tayo d.); Mahābodhivaṁsa 122 (°suttanta);
-deva "the god of gods," epithet of the Buddha (cf. devātideva) Theragāthā 533, 1278 (of Kappāyana); as 1; Peta Vatthu Commentary 140;
-dhamma that which is divine or a god Aṅguttara Nikāya III 277 (°ika); Dhammapada III 74;
-dhītā a female deva or angel (cf. devaputta), literally daughter of a god Jātaka II 57; Vimāna Vatthu 137, 153 (with reference to Vimāna Petīs);
-nagara the city of the Devas, heaven Jātaka I 168, 202; Dhammapada I 280;
-nikāya a class, community or group of gods, celestial state or condition Dīgha Nikāya II 261 (sixty enumerated); Saṁyutta Nikāya IV 180; Majjhima Nikāya I 102f.; Aṅguttara Nikāya I 63f.; II 185; III 249f.; IV 55; V 18;
-pañha questioning a god, using an oracle Dīgha Nikāya I 11 (= Sumaṅgalavilāsinī I 97: devadāsiyā sarīre devataṁ otāretvā pañha-pucchanaṁ);
-parivāra a retinue of gods Aṅguttara Nikāya II 91;
-parisā the assembly of gods Aṅguttara Nikāya II 185; Tikapaṭṭhāna 241;
-putta "son of a god," a demi-god, a ministerng god (cf. feminine deva-dhītā), usually of yakkhas, but also applied to the four archangels having charge of the higher world of the Yāmā devā (viz. Suyāma devaputta); the Tusitā d. (Santusita d.); the Nimmānaratī d.(Sunimmita d.); and the Paranimmita-vasavattī d. (Vasavattī d.) Dīgha Nikāya I 217f.; cf. Jātaka I 48. — Dīgha Nikāya II 12, 14; Saṁyutta Nikāya I 46f.; 216f.; IV 280; Aṅguttara Nikāya I 278; Itivuttaka 76; Jātaka I 59 (jarā-jajjara); IV 100 (Dhamma d.); VI 239 (Java d.); Peta Vatthu Commentary 6, 9, 55, 92, 113 (Yakkhoti devaputto); Milindapañha 23;
-pura the city of the gods, heaven Saṁyutta Nikāya IV 202; Vimāna Vatthu 6430 (= Sudassana-mahānagara Vimāna Vatthu 285); Jātaka IV 143;
-bhava celestial existence Peta Vatthu Commentary 167;
-bhoga the wealth of the gods Peta Vatthu Commentary 97;
-manussā (plural) gods and men Dīgha Nikāya I 46, 62, 99 (°mānuse); Majjhima Nikāya II 38, 55; Sutta-Nipāta 14 (sa°), 236 (°pūjita), 521; Itivuttaka 80 (°seṭṭhā); Khuddakapāṭha VIII 10; Paramatthajotikā I 196; Peta Vatthu Commentary 17, 31, 117; °—°loka the world of gods and men. It comprises
(1) the world of gods proper (devas, i.e. Sakka, Māra and Brahmā; corresponds to sammuti-devā, see above);
(2) samaṇas and brāhmaṇas (cf. visuddhi-devā);
(3) gods and men under the human aspect (gati, cf. upapatti-devā): Sutta-Nipāta 1047, 1063; explained at Cullaniddesa §309 and (with different interpretations) Sumaṅgalavilāsinī I 174f.;
-yāna leading to the (world of) the gods, i.e. the road to heaven Sutta-Nipāta 139, also in °yāniya (magga) Dīgha Nikāya I 215;
-rājā king of the devas, viz. Sakka Mahāniddesa 177; Jātaka III 392 (= devinda); Dhammapada III 441; Peta Vatthu Commentary 62;
-rūpa divine appearance or form Peta Vatthu Commentary 92;
-loka the particular sphere of any devas, the seat of the devas, heaven; there exist twenty-six such spheres or heavens (see loka); when 2 are mentioned it refers to Sakka's and Brahma's heavens. a seat in a devaloka is in saṁsāra attained by extraordinary merit: Dhammapada 177; Jātaka I 202, 203; IV 273; Therīgāthā Commentary 74; Paramatthajotikā I 228; Peta Vatthu Commentary 5, 9, 21, 66, 81, 89; Visuddhimagga 415, etc.;
-vimāna the palace of a deva Jātaka I 58; Vimāna Vatthu 173;
-saṅkhalikā a magic chain Jātaka II 128; V 92, 94;
-sadda heavenly sound or talk among the devas Itivuttaka 82, 83 (three such sounds).

:: Devaka (adjective) (—°) [deva + ka] belonging or peculiar to the devas; only in sa°-loka the world including the gods in general Dīgha Nikāya I 62; Cullaniddesa §309; Sutta-Nipāta 86 377, 443, 760 etc.; Milindapañha 234. See also deva-manussa-loka.

:: Devara [Sanskrit devṛ and devara Greek δᾶήρ (°δαιϝήρ), Latin levir, Old High German zeihhur, Anglo-Saxon tācor] husband's brother, brother-in-law Jātaka VI 152; Vimāna Vatthu 326 (sa°), popularly explained at Vimāna Vatthu 135 as "dutiyo varo ti vā devaro, bhattu kaniṭṭha bhātā."

:: Devasika (adjective) [Derived from divasa] daily Jātaka V 383; Sumaṅgalavilāsinī I 296 (°bhatta = bhattavetena); Dhammapada I 187f., neuter °ṁ as adverb daily, every day Jātaka I 82, Jātaka I 149, 186; Vimāna Vatthu 67, 75; Dhammapada I 28; II 41.

:: Devata (adjective) (—°) having such and such a god as one's special divinity, worshipping, a worshipper of, devotee of Milindapañha 234 (Brahma° + Brahma(garuka). — feminine devatā in pati° "worshipping the husband," i.e. a devoted wife Jātaka III 406; Vimāna Vatthu 128.

:: Devatā (feminine) [deva + tā, qualitative-abstract suffix, like Latin juventa, senecta, Gothic hauhipa, Old High German fullida cf. Sanskrit pūrṇatā, bandhutā etc.] "condition or state of a deva," divinity; divine being, deity, fairy. The term comprises all beings which are otherwise styled devas, and a list of them given at Cullaniddesa §308 and based on the principle that any being who is worshipped (or to whom an offering is made or a gift given: de-vatā = yesaṁ deti, as is expressed in the conclusion "ye yesaṁ dakkhiṇeyyā te tesaṁ devatā") is a devatā, comprises five groups of five kinds each, viz.
(1) ascetics;
(2) domestic animals (elephants, horses, cows, cocks, crows);
(3) physical forces and elements (fire, stone etc.);
(4) lower gods (bhumma devā) (nāgā, suvaṇṇā, yakkhā, asurā, gandhabbā);
(5) higher gods (inhabitants of the deva-loka proper) (Mahārājā, Canda, Suriya, Inda, Brahmā), to which are added the 2 aspects of the sky-god as deva-devatā and disā-devatā).
— Another definition at Vimāna Vatthu 21 simply states: devatā ti devaputto pi Brahmā pi deva-dhītā pi vuccati. — Among the various deities the following are frequently mentioned: rukkha° tree-gods or dryads Majjhima Nikāya I 306; Jātaka I 221; Peta Vatthu Commentary 5; vatthu° earth gods (the four kings) Peta Vatthu 41; Peta Vatthu Commentary 17; vana° wood-nymphs Majjhima Nikāya I 306; samudda° water-sprites Jātaka II 112 etc. Dīgha Nikāya I 180 (mahiddhikā, plural), 192; II 8, 87, 139, 158; Saṁyutta Nikāya I f.; IV 302; Majjhima Nikāya I 245; II 37; Aṅguttara Nikāya I 64, 210, 211; II 70 (sapubba°); III 77 (bali-paṭiggāhikā), 287 (saddhāya samannāgatā); 309; IV 302f., 390 (vippaṭisāriniyo); V 331; Sutta-Nipāta 45, 316, 458, 995, 1043; Dhammapada 99; Jātaka I 59, 72, 223, 256; IV 17, 474; Vimāna Vatthu 163; Peta Vatthu II 110; Paramatthajotikā I 113, 117; Peta Vatthu Commentary 44.

-ānubhāva divine power or majesty Jātaka I 168;
-ānussati "remembrance of the gods," one of the six ānussatiṭṭhānāni, or subjects to be kept in mind Dīgha Nikāya III 250, 280, cf. Aṅguttara Nikāya I 211; Visuddhimagga 197;
-uposatha a day of devotion to the gods Aṅguttara Nikāya I 211;
-pa ribhoga fit to be enjoyed by gods Jātaka II 104;
-bali an offering to the gods Aṅguttara Nikāya II 68;
-bhāva at Peta Vatthu Commentary 110 read as devattabhāva (opposite petatta-bhāva).

:: Devati [div] to lament, etc.; see pari°. cf. also parideva etc.

:: Devatta (neuter) [deva + tta] the state of being a deva, divinity Therīgāthā Commentary 70; Peta Vatthu Commentary 110 (°bhāva as yakkha, as opposed to petatta-bhāva; so read for devatā-bhāva).

:: Devattana (neuter) [= devatta] state or condition of a deva Theragāthā 1127; cf. petattana in the following verse.

:: Deyya (adjective) [Sanskrit deya, gerund of dā, see dadāti I 2, b]
(a) to be given (see below).
(b) deserving a gift, worthy of receiving alms Jātaka III 12 (a°); Milindapañha 87 (rāja°) — neuter a gift, offering Vinaya I 298 (saddhā°).

-dhamma a gift, literally that which has the quality of being given; especially a gift of mercy, meritorious gift Saṁyutta Nikāya I 175; Aṅguttara Nikāya I 150, 166; II 264 (saddhā°); Peta Vatthu I 11; II 318; Peta Vatthu Commentary 5, 7f., 26, 92 (°bīja), 103, 129; cf. Avadāna-śataka I 308. The deyyadhamma (set of gifts, that which it is or should be a rule to give) to mendicants, consists of fourteen items, which are (as enumerated at Cullaniddesa §523 under the old brahman's term yañña "sacrifice")
(1) cīvara,
(2) piṇḍapāta,
(3) senāsana,
(4) gilāna-paccaya-bhesajja-parikkhāra,
(5) anna,
(6) pāna,
(7) vattha,
(8) yāna,
(9) mālā,
(10) gandhā,
(11) vilepana,
(12) seyya,
(13) āvasatha,
(14) padīpeyya.
A similar enumeration in different order is found at Mahāniddesa 373.

-----[ Dh ]----- ☝

:: Dhaja [Sanskrit dhvaja, cf. Old High German tuoh "cloth" (from °dwoko)] a flag, banner; mark, emblem, sign, symbol Vinaya I 306 (titthiya°: outward signs of); II 22 (gihi°); Saṁyutta Nikāya I 42; II 280; Aṅguttara Nikāya II 51; III 84f. (panna°); Majjhima Nikāya I 139 (the same); Aṅguttara Nikāya III 149 (dhamma); Jātaka I 52 (+ patākā); Vimāna Vatthu 173 (the same); Jātaka I 65 (arahad°;) Theragāthā 961; Jātaka V 49 = Milindapañha 221; Jātaka V 509; VI 499; Mahāniddesa 170; Vimāna Vatthu 361, 6428 (subhāsita° = dhamma° Vimāna Vatthu 284); Dhammasaṅgani 1116, 1233; Visuddhimagga 469 (+ paṭāka, in comparison); Peta Vatthu Commentary 282; Vimāna Vatthu 31, 73; Milindapañha 21; Saddhammopāyana 428, 594. cf. also panna.

-agga the top of a standard Saṁyutta Nikāya I 219; Aṅguttara Nikāya III 89f.; past participle 67, 68; Visuddhimagga 414 (°paritta);
-ālu adorned with flags Theragāthā 164 = Jātaka II 334 (dhajasampanna commentary);
-āhaṭa won under or by the colours, taken as booty, captured Vinaya III 139, 140; Visuddhimagga 63;
-baddha captured (= °āhaṭa) Vinaya I 74 (cora).

:: Dhajinī (feminine) [Sanskrit dhvajinī, feminine to adjective dhvajin] "bearing a standard," i.e. an army, legion Sutta-Nipāta 442 (= senā Paramatthajotikā II 392).

:: Dhama (—°) (adjective) [Sanskrit dhama, to dhamati] blowing, noun a blower, player (on a horn: saṅkha°) Dīgha Nikāya I 251; Saṁyutta Nikāya IV 322.

:: Dhamadhamāyati [cf. Sanskrit dadhmāti, intensive to dhamati] to blow frequently, strongly or incessantly Milindapañha 117.

:: Dhamaka (—°) (adjective) one who blows Milindapañha 31; see vaṁsa°, saṅkh°, siṅga°.

:: Dhamani (feminine) [Sanskrit dhamani, to dhamati, originally a tube for blowing, a tubular vessel, pipe] a vein Theragāthā 408. Usually in compound:
-santhata strewn with veins, with veins showing, i.e. emaciated (nimmaṁsa-lohitatāya sirājālehi vitthatagatta Peta Vatthu Commentary 68) Vinaya III 110; Jātaka IV 371; V 69; Dhammapada 395 = Theragāthā 243 = Peta Vatthu II 113; Peta Vatthu IV 101; Dhammapada I 299, 367; IV 157; Therīgāthā Commentary 80. So also in Jātaka in Prākrit . "kisa dhamaṇisaṁtata": Weber, Bhagavatī page 289; cf. Lalitavistara 226. — Also as °santhatagatta (adjective) having veins showing all over the body for lack of flesh Vinaya I 55; III 146; Majjhima Nikāya II 121; Jātaka I 346, II 283; Therīgāthā Commentary 80.

:: Dhamati [Vedic dhamati, dhmā, past participle dhamita and dhmāta, cf. Old High German dampf "steam"] to blow, to sound (a drum); to kindle (by blowing), melt, smelt, singe Aṅguttara Nikāya I 254; IV 169; Jātaka I 283, 284; VI 441; Mahāniddesa 478; Milindapañha 262. present participle dhamāna Saṁyutta Nikāya I 106; Milindapañha 67. — causative dhameti to blow (an instrument) Jātaka II 110; Milindapañha 31, and dhamāpeti to cause to blow or kindle Dhammapada I 442, — past participle dhanta and dhanita (the latter to dhvan, by which dhamati is influenced to a large extent in meaning. cf. uddhana).

:: Dhamma1 (masculine and rarely neuter) [Vedic dharma and dharman, the latter a formation like karman (see kamma for explanation of subjective and objective meanings); dh° (see dhāreti) to hold, support: that which forms a foundation and upholds = constitution. cf. Greek θρόνοϛ, Latin firmus and fretus; Lithuanian derme (treaty), cf. also Sanskrit dhariman form, constitution, perhaps = Latin forma, English form] constitution etc.
A. Definitions by commentators: Buddhaghosa gives a fourfold meaning of the word dhamma (at Sumaṅgalavilāsinī I 99 = Dhammapada I 22), viz.
(1) guṇe (saddo), applied to good conduct;
(2) desanāyaṁ, to preaching and moral instruction;
(3) pariyattiyaṁ, to the nine-fold collection of the Buddhist scriptures (see navaṅga);
(4) nissatte (°nijjīvate), to cosmic (non-animistic) law.
— No. 1 is referred to frequently in explanations of the term, e.g. dhammiko ti ñāyena samena pavattatī ti Sumaṅgalavilāsinī I 249; dhamman ti kāraṇaṁ ñāyaṁ Peta Vatthu Commentary 211; as paṭipatti-dhamma at Vimāna Vatthu 84; No. 3 e.g. Also at Peta Vatthu Commentary 2.
Another and more adequate fourfold definition by Buddhaghosa is given in as 38, viz.
(1) pariyatti, or doctrine as formulated,
(2) hetu, or condition, causal antecedent,
(3) guṇa, or moral quality or action,
(4) nissatta-nijīvatā, or "the phenomenal" as opposed to "the substantial," "the noumenal," "animistic entity."
Here (2) is illustrated by hetumhi ñāṇaṁ dhamma-paṭisambhidā: "analytic knowledge in dhammas means insight into condition, causal antecedent" Vibhaṅga 293, and see niyama (dhamma°). Since, in the former fourfold definition (2) and (3) really constitute but one main implication considered under the two aspects of doctrine as taught and doctrine as formulated, we may interpret Dhamma by the fourfold connotation: doctrine, right, or righteousness, condition, phenomenon. — For other exegetic definitions see the Comentaries and the Niddesa, e.g. Mahāniddesa 94; for modern explanations and analyses see e.g. Rhys Davids, Buddhist India past participle 292-294; Mrs. Rhys Davids, Buddhism (1912) pages 32f., 107f., 235f.; Buddhist Manual of Psychological Ethics xxxiiif.; and most recently the exhaustive monograph by M. and W. Geiger, Pāḷi Dhamma; which reached the editors too late to be made use of for the Dictionary.
B. Applications and Meaning.
1. Psychologically; "mentality" as the constitutive element of cognition and of its substratum, the world of phenomena. It is that which is presented as "object" to the imagination and as such has an effect of its own: a presentation (Vorstellung), or idea, idea, or purely mental phenomenon as distinguished from a psycho-physical phenomenon, or sensation (reaction of sense-organ to sense stimulus). The mind deals with ideas as the eye deals with forms: it is the abstraction formed by mano, or mind proper, from the objects of sense presented by the sense-organ when reacting to external objects. Thus cakkhu "faculty of sight" corresponds to rūpa "relation of form" and mano "faculty of thought" (citta and ceto its organ or instrument or localisation) corresponds to dhamma "mentalized" object or "idea " (Mrs. Rhys Davids "mental object in general," also "state of mind")
(a) subjective: mental attitude, thought, idea, philosophy, truth, and its recognition (anubodhi) by the Buddha, i.e. the Dhamma or world wisdom = philosophy of the Buddha as contained and expounded in the Dialogues of the five Nikāyas (see below commentary)
— Note: The idea of dhamma as the interpreted Order of the World is carried further in the poetical quasi-personification of the Dhamma with the phrase "dhammaja dh-nimmita dh-dāyāda" (born of the Norm, created by the Norm, heir of the Norm; see under compounds and dhammatā; also sub voce niyama). That which the Buddha preached, the Dhamma κατ'ἐξοχήν, was the order of law of the universe, immanent, eternal, uncreated, not as interpreted by him only, much less invented or decreed by him, but intelligible to a mind of his range, and by him made so to mankind as bodhi: revelation, awakening. The Buddha (like every great philosopher and other Buddhas preceding Gotama: ye pi te ahesuṁ atītaṁ addhānaṁ Arahanto Sammāsambuddhā te pi dhammaṁ yeva sakkatvā Saṁyutta Nikāya I 140) is a discoverer of this order of the Dhamma, this universal logic, philosophy or righteousness ("Norm"), in which the rational and the ethical elements are fused into one. Thus by recognition of the truth the knower becomes the incorporation of the knowable (or the sense of the universe = Dhamma) and therefore a perfect man, one who is "truly enlightened" (sammā-sambuddha): so Bhagavā jānaṁ jānāti passaṁ passati cakkhu-bhūto ñāṇa-bhūto dhamma° brahma° and in this possession of the truth he is not like Brahmā, but Brahmā himself and the lord of the world as the "master of the Truth": vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī Saṁyutta Nikāya IV 94; and similarly "yo kho Dhammaṁ passati so mam passati; yo mam passati so Dhammaṁ passati" = he who sees the Buddha sees the Truth Saṁyutta Nikāya III 120. cf. with this also the dhamma-cakka idea (see compounds). On equation Dhamma = brahman see especially Geiger, Pāḷi Dhamma pages 76-80, where is also discussed the formula Bhagavato putto etc. (with dhammaja for the brahmanic brahmaja). — In later (Abhidhamma) literature the (dogmatic) personification of Dhamma occurs. See e.g. Tikapaṭṭhāna a366.
As 6th sense-object "dhamma" is the counterpart of "mano": manasā dhammaṁ viññāya "apperceiving presentations with the mind" Saṁyutta Nikāya IV 185 etc. (see formula under rūpa); mano-viññeyyā dhammā Saṁyutta Nikāya IV 73; cf. Saṁyutta Nikāya III 46; IV 3f.; V 74; Dīgha Nikāya III 226, 245, 269. Ranged in the same category under the anupassanā-formula (q.v.) "dhammesu dhamm-ānupassin" realising the mentality of mental objects or ideas, e.g. Dīgha Nikāya II 95, 100, 299; Aṅguttara Nikāya I 39, 296; II 256; III 450; IV 301. Also as one of the six taṇhās "desire for ideas" Dīgha Nikāya III 244, 280. — as spirituality opposed to materiality in contrast of dh. and āmisa: Itivuttaka 98 (°dāna: a material and a spiritual gift).
(b) objective: substratum (of cognition), piece, constituent (= khandha), constitution; phenomenon, thing, "world," cosmic order (as the expression of cosmic sense, as under a and 2). Thus applied to the khandhas: vedanādayo tayo kh. Dhammapada I 35 (see khandha B 3); to rūpa vedanā saññā saṅkhārā viññāna Saṁyutta Nikāya III 39; = saṅkhārā Dīgha Nikāya III 58, 77, 141.

Frequently in formula sabbe dhammā aniccā (+ dukkhā anattā: see nicca) "the whole of the visible world, all phenomena are evanescent etc." Saṁyutta Nikāya III 132f. and passim. diṭṭhe [va] dhamme in the phenomenal world (as opposed to samparāyika dh. the world beyond): see under diṭṭha (Saṁyutta Nikāya IV 175, 205 etc.). — ye dhammā hetuppabhavā tesaṁ hetuṁ Tathāgato āha "of all phenomena sprung from a cause the Buddha the cause hath told" Vinaya I 40 (cf. Iśā Upaniśad 14). loka-dhammā things of this world (viz. gain, fame, happiness etc., see under lābha) Dīgha Nikāya III 260; Cullaniddesa §55. uttari-manussa-dh°ā transcendental, supernormal phenomena Dīgha Nikāya I 211, cf. Dīgha Nikāya III 4; abbhuta-dh°ā wonderful signs, portents Milindapañha 8 (tayo acchariyā a. dh. pāturahesuṁ); Peta Vatthu Commentary 2: hassa-khiḍḍhā-rati-dh.-samāpanna endowed with the qualities or things of mirth, play and enjoyment Dīgha Nikāya I 19; III 31; gāma° things or doings of the village Dīgha Nikāya I 4 (cf. Sumaṅgalavilāsinī I 72).
2. Ratio-ethically
(a) objective: "rationality," anything that is as it should be according to its reason and logicality (as expressed under No. 1 a), i.e. right property, sound condition, norm, propriety, constitution as conforming to No. 1 in universal application i.e. natural or cosmic law: yattha nāmañ ca rūpaṁ ca asesam uparujjhati, taṁ te dhammaṁ idhaññāya acchiduṁ bhava-bandhanaṁ (recognising this law) Saṁyutta Nikāya I 35 citta-cetasikā dh°ā a term for the four mental khandhas, and gradually superseding them Dhammasaṅgani 1022 (cf. Cpd 1); dasa-dhamma-vidū Vinaya I 38 (see dasa); with attha, nirutti and paṭibhāna: one of the four paṭisambhidās (branches of analytic knowledge Aṅguttara Nikāya II 160; Pṭs I 84, 88 etc.; Vibhaṅga 293f., Points of Controversy, page 380. In this sense frequently —° as adjective: being constituted, having the inherent quality (as based on natural law or the rational constitution of the universe), destined to be ..., of the (natural) property of ..., like (cf. Greek — ειδήϛ or English °able, as in change-able = liable to change, also English °hood, °ly and Pāḷi °gata, °ṭhita), e.g. khaya-dhamma liable to decay (+ vaya°, virāga°, nirodha°), with reference to the saṅkhāras Saṁyutta Nikāya IV 216f.; in the paṭicca-samuppāda Saṁyutta Nikāya II 60; akkhaya imperishable Peta Vatthu IV 152 (dānaṁ a-dh. atthu). cavana° destined to shift to another state of existence Dīgha Nikāya I 18; III 31; Itivuttaka 76; Vimāna Vatthu 54. jāti-jarā-maraṇa° under the law of birth, age, and death Dīgha Nikāya III 57; Aṅguttara Nikāya I 147; III 54; Peta Vatthu Commentary 41 (sabbe sattā ...); bhedana° fragile (of kāya) Dīgha Nikāya I 76; Saṁyutta Nikāya I 71; Peta Vatthu Commentary 41 (bhijjana° of saṅkhārā). vipariṇāma° changeable Aṅguttara Nikāya I 258; IV 157; Peta Vatthu Commentary 60 (+ anicca). a° unchanging Dīgha Nikāya III 31f. samudaya° and nirodha°, in formula yaṁ kiñci s-dh°ṁ sabban tan n-dh°ṁ "anything that is destined to come into existence must also cease to exist" Dīgha Nikāya I 110, 180; Saṁyutta Nikāya IV 47 and passim. cf. further: anāvatti° avinipāta° Dīgha Nikāya I 156; III 107, 132; Aṅguttara Nikāya I 232; II 89, 238; IV 12; anuppāda° Dīgha Nikāya III 270.
(b) subjective: "morality," right behaviour, righteousness, practice, duty; maxim (cf. ṭhāna), constitution of character as conforming to No. 1 in social application, i.e. Moral Law. — Often in plural: tenets, convictions, moral habits; and as adjective that which is proper, that which forms the right idea; good, righteous, true; opposite adhamma false, unjust etc.; evil practice
(α) Righteousness etc.: Saṁyutta Nikāya I 86 (eko dh. one principle of conduct; II 280 (Dh. isinaṁ dhajo: righteousness is the banner of the wise); kusala dh. Dīgha Nikāya I 224; dhamme ṭhita righteous Vimāna Vatthu 168; ñāti° duty against relatives Peta Vatthu Commentary 30; deyya° = dāna Peta Vatthu Commentary 9, 70; sad° faith (q.v.) — opposite adhamma unrighteousness, sin Aṅguttara Nikāya II 19; V 73f.; Dīgha Nikāya III 70 (°rāga + visama-lobha and micchā-dhamma); Peta Vatthu III 96 (°ṁ anuvattisaṁ I practised wrong conduct).- In the same sense: dh. asuddho Vinaya I 5 = Saṁyutta Nikāya I 137 (pāturahosi Magadhesu pubbe dh. a.); pāpa° (adjective) of evil conduct Vinaya I 3; aṭṭhita° unrighteous Dīgha Nikāya III 133; lobha° greedy quality Dīgha Nikāya I 224, 230; methuna dh. fornication Dīgha Nikāya III 133.
(β) (plural) Tenets, practices etc.
(aa) good: kusalā dh. Dīgha Nikāya II 223, 228; III 49, 56, 82, 102 etc.; Saṁyutta Nikāya II 206; sappurisa° Aṅguttara Nikāya V 245, 279; Peta Vatthu Commentary 114; samaṇa° wanderer's practice or observances Dhammapada II 55. brāhmaṇakaraṇā Dīgha Nikāya I 244; yesaṁ dh°ānaṁ Gotamo vaṇṇavādin Dīgha Nikāya I 206; cf. sīlaṁ samādhi paññā ca vimutti ca anuttarā: anubuddhā ime dhammā Gotamena yasassinā Dīgha Nikāya II 123. dhammānaṁ sukusalo perfect in all (these) qualities Dīgha Nikāya I 180; samāhite citte dhammā pātubhavanti "with composed mind appear true views" Saṁyutta Nikāya IV 78; dhammesu patiṭṭhito Saṁyutta Nikāya I 185; ananussutesu dh°esu cakkhuṁ udapādi "he visualized undiscovered ideas" Saṁyutta Nikāya II 9.
(bb) evil: āvaraṇīyā Saṁyutta Nikāya IV 104; pāpakā Vinaya I 8; Dīgha Nikāya I 70; Aṅguttara Nikāya I 202; akusalā Dīgha Nikāya III 56, 57, 73, 91 etc.; lobha°, dosa°, moha° Saṁyutta Nikāya I 70 = Itivuttaka 45 = Cullaniddesa §420; Saṁyutta Nikāya I 43; Majjhima Nikāya III 40; dukkhavipākā vodanīyā saṅkilesikā ponobbhavikā Dīgha Nikāya I 195; III 57.
(cc) various: gambhīrā duddasā etc. Vinaya I 4; Dīgha Nikāya I 12; Saṁyutta Nikāya I 136; — cf. Saṁyutta Nikāya II 15, 26; Cullaniddesa §320; Itivuttaka 22, 24; Paṭisambhidāmagga I 5, 22, 28; Vibhaṅga 105, 228, 293f. etc.
(γ) (adjective) good, pious, virtuous etc.: adhammo Nirayaṁ neti dhammo pāpeti suggatiṁ "the sinners go to Niraya, the good to heaven" Theragāthā 304 = Sumaṅgalavilāsinī I 99 = as 38 = Dhammapada I 22. kalyāṇa° virtuous Aṅguttara Nikāya I 74, 108; II 81, 91, 224f.; Peta Vatthu Commentary 13. Opposite pāpa° Vinaya III 90; cf. above a.
(δ) (phrases). Very frequently used as adverb is the instrumental dhammena with justice, justly, rightly, fitly, properly Vinaya I 3; Dīgha Nikāya I 122; Saṁyutta Nikāya IV 331; Vimāna Vatthu 3419 (= kāraṇena ñāyena vā Vv-a); Peta Vatthu II 930 (= yutten'eva kāraṇena Peta Vatthu Commentary 125, as just punishment); IV 169 (= anurūpakāraṇena Peta Vatthu Commentary 286). Especially in phrase of the cakkavattin, who rules the world according to justice: adaṇḍena asatthena dhammena anusāsati (or ajjhāvasati) Dīgha Nikāya I 89; II 16; Saṁyutta Nikāya I 236 = Sutta-Nipāta 1002; cf. Sutta-Nipāta 554 (dhammena cakkaṁvattemi, of the Buddha). Opposite adhammena unjustly, unfitly, against the rule Vinaya IV 37; Saṁyutta Nikāya I 57; IV 331; Sumaṅgalavilāsinī I 236. — dhamme (locative) honourably Jātaka II 159. dhammaṁ carati to live righteously Peta Vatthu II 334; see also below C 3 and dh.-cariyā.
C. The Dhamma, i.e. moral philosophy, wisdom, truth as propounded by Gotama Buddha in his discourses and conversations, collected by the compilers of the five Nikāyas (dhamma-vinayaṁ saṅgāyantehi dhamma-saṅgāhakehi ekato katvā Vimāna Vatthu 3; cf. mayaṁ dh.°ṁ ca vinayañ ca saṅgāyāma Vinaya II 285), resting on the deeper meaning of dhamma as explained under B 1 a, and being in short the "doctrinal" portions of the Buddhist Tipiṭaka in contrast with the Vinaya, the portion expounding the rules of the Order (see piṭaka). Dhamma as doctrine is also distinct from Abhidhamma "what follows on the Dhamma."
(1) Dhamma and Vinaya, "wisdom and discipline," as now found in the 2 great Piṭakas of the B. scriptures, the Vinaya and Suttanta Piṭaka (but the expression "Piṭako" is later. See Piṭaka). Thus bhikkhū suttantikā vinaya-dharā dhamma kathikā, i.e. "the bhikkhus who know the Suttantas, remember the Vinaya and preach the Word of the Buddha " Vinaya II 75 (≈ I 169), Cariyāpiṭaka IV 67. Dhamma and Vinaya combined: yo'haṁ evaṁ svākkhāte Dh.-vinaye pabbajito Saṁyutta Nikāya I 119; bhikkhu na evarūpiṁ kathaṁ kattā hoti: na tvaṁ imaṁ Dh.-v°ṁ ājānāsi, ahaṁ imaṁ Dh.-v°ṁ ājānāmi etc. Saṁyutta Nikāya III 12; imaṁ Dh.-v°ṁ na sakkomi vitthārena ācikkhituṁ Saṁyutta Nikāya I 9; samaṇā ... imasmiṁ Dh.-v°e gādhanti Saṁyutta Nikāya III 59. — Thus in various compounds (see below), as Dh.-dhara (+ V-Dh.) one who knows both by heart; Dh.-vādin (+ V-v.) one who can recite both, etc. — See e.g. the following passages: Vinaya II 285 (Dh. ca v. ca pariyatta), 304; III 19, 90; Dīgha Nikāya I 8, 176, 229; II 124 (ayaṁ Dhammo ayaṁ V. idaṁ satthu-sāsanaṁ); III 9, 12, 28, 118f.; Saṁyutta Nikāya I 9, 119, 157; II 21, 50, (dh-vinaye assāsa); Aṅguttara Nikāya III 297 (the same); Saṁyutta Nikāya II 120; III 91; IV 43f., 260; Aṅguttara Nikāya I 34, 121, 185, 266; II 2, 26, 117, 168; III 8, 168f.; IV 36, 200f.; V 144, 163, 192; Itivuttaka 112; Sutta-Nipāta page 102; Udāna 50.
2. Dhamma, Buddha, Saṅgha. On the principle explained in Note on B 1 rests the separation of the personality of the teacher from that which he taught (the "doctrine," the "Word," the Wisdom or Truth, cf. Dhamma-kāyo Tathāgatassa adhivacanaṁ Dīgha Nikāya III 84). a person becoming a follower of the B. would conform to his teaching (Dhamma) and to the community ("Church"; Saṅgha) by whom his teaching was handed down. The formula of initiation or membership is therefore threefold, viz. Buddhaṁ saraṇaṁ upemi (gacchāmi), Dh°ṁ ..., Saṅghaṁ ... i.e. I put myself into the shelter of the B., the Dhamma, and the S. (see further reference under Saṅgha) Saṁyutta Nikāya I 34 (Buddhe pasannā Dhamme ca Saṅghe tibbagāravā: ete sagge pakāsenti yattha te upapajjare, i.e. those who adore the B. and his Church will shine in heaven); Dīgha Nikāya II 152f., 202f., 352; Saṁyutta Nikāya IV 270f. (°saraṇaga mana); Dhammapada I 206; Peta Vatthu Commentary 1 (vande taṁ uttamaṁ Dh.°ṁ, B.°ṁ, S.°ṁ). cf. satthari, Dhamme, Saṅghe kaṅkhati, as 3 of the ceto-khilā Aṅguttara Nikāya III 248.
3. Character of the dhamma in various attributes, general phraseology. — The praise of the Dhamma is expressed in many phrases, of which only a few of the more frequent can be mentioned here. Among the most famous is that of "dhammaṁ deseti ādi-kalyāṇaṁ majjhe-k°, pariyosāna-k°, etc. "beautiful in the beginning, beautiful in the middle and beautiful in the end," e.g. Dīgha Nikāya I 62; Saṁyutta Nikāya I 105; IV 315; Aṅguttara Nikāya II 147, 208; III 113f., 135, 262; Dīgha Nikāya III 96, 267; Cullaniddesa §316; Itivuttaka 79; Vimāna Vatthu 87. It is welcome as a friend, beautifully told, and its blessings are immediate: sv'-akkhāta, sandiṭṭhika, akālika, ehi-passiveka etc. Dīgha Nikāya II 93; III 5, 39, 45, 102; Saṁyutta Nikāya I 9, 117; II 199; IV 271; Aṅguttara Nikāya III 285 etc. It is mahā-dh. Saṁyutta Nikāya IV 128; ariya° Saṁyutta Nikāya I 30; Aṅguttara Nikāya V 241, 274; Sutta-Nipāta 783; sammā° Saṁyutta Nikāya I 129. It is likened to a splendid palace on a mountain-top Vinaya I 5 = Itivuttaka 33, or to a quiet lake with sīla as its banks Saṁyutta Nikāya I 169 = 183; and it is above age and decay: satan ca dhammo na jaram upeti Saṁyutta Nikāya I 71. Whoever worships the Dhamma finds in this worship the highest gratification: diyo loke sako putto piyo loke sako pati, tato piyatarā ... Dhammassa magganā Saṁyutta Nikāya I 210; ye keci ariya-Dhamme khantiyā upetā ... deva-kāyaṁ paripūressanti Saṁyutta Nikāya I 30. Dh°ṁ garukaroti Dīgha Nikāya III 84. Opposite Dhamme agārava Aṅguttara Nikāya III 247, 340; IV 84: the slanderers of the Dhamma receive the worst punishment after death Saṁyutta Nikāya I 30 (upenti Roruvaṁ ghoraṁ). — Various phrases: to find the truth (i.e. to realize intuitively the Dhamma) = Dh.°ṁ anubodhati Dīgha Nikāya II 113; Saṁyutta Nikāya I 137, or vindati Dīgha Nikāya I 110, 148. To expound the Dh., teach the truth, talk about problems of ethics and philosophy: Dh.°ṁ deseti Vinaya IV 134; Saṁyutta Nikāya I 210 etc.; katheti Peta Vatthu Commentary 41; bhāsati Vinaya I 101; bhaṇati Vinaya I 169; pakāseti Saṁyutta Nikāya II 28; IV 121. To hear the Dh., to listen to such an exposition: Dh.°ṁ suṇāti Saṁyutta Nikāya I 114, 137, 196, 210; Aṅguttara Nikāya I 36; III 163; Dhammapada III 81, 113. To attain full knowledge of it: Dh.°ṁ pariyāpuṇāti Aṅguttara Nikāya II 103, 185; III 86, cf. 177 and °pariyatti. To remember the Dhamma: dhāreti Aṅguttara Nikāya III 176 (for details of the five stages of the Dhamma-accomplishment); to ponder over the Dhamma, to study it: Dh.°ṁ viciṇāti Saṁyutta Nikāya I 34 = 55, 214; Aṅguttara Nikāya IV 3f. To enter a relation of discipleship with the Dhamma: Dh.°ṁ saraṇaṁ gacchati (see above 2) Peta Vatthu IV 348; dhammaṁ saraṇatthaṁ upehi Vimāna Vatthu 532 (cf. Vimāna Vatthu 232). See further Paṭisambhidāmagga I 34, 78, 131; II 159f.; past participle 58, 66; Vibhaṅga 293f., 329; Nettipakaraṇa 11, 15, 31, 83, 112; and cf. compounds
4. Dhamma and anudhamma. Childers interprets anudhamma with "lesser or inferior dhamma," but the general purport of the Nikāya passages seems to be something like "in conformity with, in logical sequence to the dhamma" i.e. lawfullness, righteousness, reasonableness, truth (see Kindred Sayings II 202; Geiger, Pāḷi Dhamma pages 115-118). It occurs (always with Dhamma) in the following contexts: Dhammassa cānudh°ṁ vyākaroti "to explain according to the truth of the Dhamma" Dīgha Nikāya I 161; III 115; Udāna 50; Dhammassa hoti anudhammacārin "walking in perfect conformity to the Dhamma" Aṅguttara Nikāya II 8; dh.-anudh°ṁ ācaranti the same Dīgha Nikāya III 154; dh.-anudh°paṭipanna "one who has reached the complete righteousness of the Dhamma" Dīgha Nikāya II 224; III 119; Saṁyutta Nikāya III 40f.; Itivuttaka 81; Aṅguttara Nikāya III 176 (where it forms the highest stage of the Dhamma knowledge, viz.
(1) Dh.°ṁ suṇāti;
(2) pariyāpuṇāti;
(3) dhāreti;
(4) atthaṁ upaparikkhati;
(5) dh.-anudh°ṁ paṭipajjati).
Further in series bahussuta, dhammadhara, dh.-anudh°-paṭipanna Dīgha Nikāya II 104; Saṁyutta Nikāya V 261; Aṅguttara Nikāya II 8; Udāna 63; also in dhamma-kathika, dh.-anudh°-paṭi panna, diṭṭha-dhamma-Nibbāna-patta Saṁyutta Nikāya II 18 = 114 = III 163; and in atthaṁ aññāya, dhammaṁ aññāya, dh.-anudh°-paṭipanna Aṅguttara Nikāya I 36; II 97.

-akkhāna discussing or preaching of the Dhamma Mahāniddesa 91;
-atthadesanā interpretation of the Dhamma Milindapañha 21;
-ādhikaraṇa a point in the Dhamma Saṁyutta Nikāya IV 63 = V 346;
-ādhipa lord of righteousness (+ anudhamma-cārin) Aṅguttara Nikāya I 150; cf. °ssāmi; neuter abstract °ādhipateyya the dominating influence of the Dhamma Aṅguttara Nikāya I 147f.; Dīgha Nikāya III 220; Milindapañha 94; Visuddhimagga 14;
-ānudhamma see above C 4;
-anuvattin acting in conformity with the moral law Dhammapada 86, cf. Dhammapada II 161;
-ānusārin of righteous living Dīgha Nikāya III 105, 254 (+ saddhā°); Majjhima Nikāya I 226, 479; Aṅguttara Nikāya I 74; IV 215; IV 23; Saṁyutta Nikāya V 200; past participle 15; Nettipakaraṇa 112, 189;
-anvaya main drift of the faith, general conclusions of the Dhamma, Dīgha Nikāya II 83 = III 100; Majjhima Nikāya II 120;
-abhisamaya understanding of the Truth, conversion to the Dhamma [cf. dharmabhisamaya Divyāvadāna 200] Saṁyutta Nikāya II 134 (+ dh.-cakkhu-paṭilābha): past participle 41; Milindapañha 20; Dhammapada I 27; IV 64; Peta Vatthu Commentary 31 etc.;
-āmata the nectar of righteousness or the Dhamma Milindapañha 22 (°meghena lokaṁ abhitappayanto), 346;
-ādāsa the mirror of the Dhamma Dīgha Nikāya II 93 (name of an aphorism) Saṁyutta Nikāya V 357 (the same); Theragāthā 395; Therīgāthā Commentary 179;
-āyatana the field of objects of ideation Saṁyutta Nikāya II 72; Dhammasaṅgani 58, 66, 147, 397, 572, 594; Vibhaṅga 70, 72f.;
-ārammaṇa: dh. As an object of ideation Dhammasaṅgani 146, 157, 365; cf. Buddhist Manual of Psychological Ethics 2, note 2;
-ārāma "one who has the Dhamma as his pleasure-ground," one who rejoices in the Dhamma Aṅguttara Nikāya III 431; Itivuttaka 82 (+ dh-rata); Sutta-Nipāta 327; Dhammapada 364, cf. Dhammapada IV 95;
-ālapana using the proper address, a fit mode of addressing a person as followed by the right custom. See Dialogues of the Buddha I 193-196; Jātaka V 418;
-āsana "the Dh.-seat," i.e. flat piece of stone or a mat on which a priest sat while preaching Jātaka I 53; Dhammapada II 31;
-ūposatha the fast day prescribed by the Dhamma Aṅguttara Nikāya I 208;
-okkā the torch of righteousness Jātaka I 34;
-oja the essence or sap of the Dhamma Saṁyutta Nikāya V 162; Dhammapada IV 169;
-osadha the medicine of the Dhamma Milindapañha 110, 335;
-kathā ethical discussion, fit utterance, conversation about the Dhamma, advice Dīgha Nikāya III 151; Jātaka I 217; Vimāna Vatthu 6; Peta Vatthu Commentary 50, 66;
-kathika (adjective) one who converses about ethical problems, one who recites or preaches the Dhamma, one who speaks fitly or properly. Often in combination with Vinaya-dhara "one who masters (knows by heart) the Vinaya," and bahussuta "one who has a wide knowledge of tradition": Vinaya IV 10, 13, 141; Aṅguttara Nikāya III 78; Dhammapada II 30; also with suttantika "one who is versed in the Suttantas": Vinaya I 169; II 75; IV 67. The ability to preach the Dhamma is the first condition of one who wishes to become perfected in righteousness (see dhammanudhamma, above C 4): Saṁyutta Nikāya II 18, 114 = III 163; Majjhima Nikāya III 40. — Aṅguttara Nikāya I 25f.; II 138; past participle 42; Jātaka I 217; IV 2 (°Thera). cf. also Avadāna-śataka II 81;
-kathikatta (neuter) speaking about the Dhamma; preaching Majjhima Nikāya III 40; Aṅguttara Nikāya I 38 (+ vinayadhara-katta);
-kamma a legally valid act, or procedure in accordance with the Rules of the Order Vinaya IV 37, 136, 232; Aṅguttara Nikāya I 74 (+ vinaya°); a° an illegal act Vinaya IV 232; Aṅguttara Nikāya I 74;
-karaka a proper or regulation (standard) water-pot, i.e. a pot with a filter for straining water as it was used by ascetics Vinaya II 118, 177, 301; Jātaka I 395; VI 331; Dhammapada III 290, 452; Vimāna Vatthu 220 (not °karaṇena); Peta Vatthu Commentary 185; Milindapañha 68;
-kāma a lover of the Dhamma Dīgha Nikāya III 267; Aṅguttara Nikāya V 24, 27, 90, 201; Sutta-Nipāta 92;
-kāya having a body according to the Norm (the dhammatā of bodies). See Buddhaghosa (Sumaṅgalavilāsinī III 865) as translated in Dialogues of the Buddha III 81, note 2; having a normal body (sic Buddhaghosa, epithet of the Buddha) Dīgha Nikāya III 84;
-ketu the standard of the Dhamma, or Dhamma as standard Aṅguttara Nikāya I 109 = III 149;
-khandha the (4) main portions or articles of the Dhamma (sīla, samādhi, paññā, vimutti) Dīgha Nikāya III 229; cf. Avadāna-śataka II 155;
-gaṇa a body of followers of the Dhamma Peta Vatthu Commentary 194;
-gaṇḍikā (better gaṇṭhikā, q.v.) a block of justice, i.e. of execution Jātaka I 150, 151; II 124; VI 176; V 303;
-garu worshipping the Dhamma Saṁyutta Nikāya IV 123; Dhammapada I 17 (°ka);
-gariya a kind of acrobatic tumbler, literally excellent t. (+ brahma°) Milindapañha 191;
-gu one who knows the Dhamma (analogous to vedagu) Jātaka V 222; VI 261;
-gutta protecting the Dhamma or protected by the Dhamma (see gutta) Saṁyutta Nikāya I 222; Jātaka V 222 (+ dh.-pāla);
-ghosaka (-kamma) praise of the Dhamma Dhammapada III 81;
-cakka the perfection or supreme harmony of righteousness (see details under cakka), always in phrase dh.-cakkaṁ pavatteti (of the Buddha) "to proclaim or inaugurate the perfect state or ideal of universal righteousness" Vinaya I 8 = Majjhima Nikāya I 171; Vinaya I 11; Saṁyutta Nikāya I 191; III 86; Sutta-Nipāta 556, 693; Milindapañha 20, 343; Dhammapada I 4; Vimāna Vatthu 165; Peta Vatthu Commentary 2, 67 etc.; besides this also in simile at Saṁyutta Nikāya I 33 of the car of righteousness;
-cakkhu "the eye of wisdom," perception of the law of change. Frequently in the standing formula at the end of a conversation with the Buddha which leads to the "opening of the eyes" or conversion of the interlocutor, viz. "virajaṁ vītamalaṁ dh.-cakkhuṁ udapādi" Dīgha Nikāya I 86, 110; II 288; Saṁyutta Nikāya IV 47; Aṅguttara Nikāya IV 186; Vinaya I 11, 16, 40 etc. Explained at Sumaṅgalavilāsinī I 237: dhammesu vā cakkhuṁ dhammamayaṁ vā cakkhuṁ. cf. Saṁyutta Nikāya II 134 (°paṭilābha; + dhamma-bhisamaya); Dialogues of the Buddha I 184; II 176;
-cariyā (dhammacārī) walking in righteousness, righteous living, observance of the Dhamma, piety (= dānādi-puññapaṭipatti Vimāna Vatthu 282) Saṁyutta Nikāya I 101 (+ samacariyā kusalakiriyā); Aṅguttara Nikāya II 5; III 448; V 87, 302; Sutta-Nipāta 263 (= kāyasucaritādi° Paramatthajotikā II 309), 274 (+ brahma°). a° evil way of living Aṅguttara Nikāya I 55 (+ visama-cariyā);
-cārin virtuous, dutiful Majjhima Nikāya I 289; II 188; Dhammapada 168; Milindapañha 19 (+ samacārin);
-cetiya a memorial in honour of the Dhamma Majjhima Nikāya II 124;
-chanda virtuous desire (opposite kāma°) as 370; Vibhaṅga 208;
-ja born of the Dhamma (see above, Note on B 1 a), in formula "Bhagavato putto oraso dh.-jo, dh.-nimmito, dh.-dāyādo" (the spiritual child of the Buddha) Dīgha Nikāya III 84 = Saṁyutta Nikāya II 221; Itivuttaka 101;
-jāla "net of the Dhamma," name of a discourse (cf. °ādāsa and pariyāya) Dīgha Nikāya I 46;
-jīvin living righteously Itivuttaka 108; Dhammapada 24 (= dhammenā samena Dhammapada I 239);
-ññū one who knows the Dhamma Jātaka VI 261;
-ṭṭha standing in the law, just, righteous Saṁyutta Nikāya I 33 (+ sīlasampanna); Sutta-Nipāta 749; Jātaka III 334; IV 211; Therīgāthā Commentary 244,
-ṭṭhita = °ṭṭha Dīgha Nikāya I 190;
-ṭṭhiti° having a footing in the Dhamma Saṁyutta Nikāya II 60, 124, cf. °ṭṭhitatā: establishing of causes and effects Saṁyutta Nikāya II 25;
-takka right reasoning Sutta-Nipāta 1107 (= sammā-saṅkappa Cullaniddesa §318);
-dāna gift of;
-dāyāda heir of the Dhamma; spiritual heir (cf. above note on B 1 a) Dīgha Nikāya III 84; Saṁyutta Nikāya II 221; Majjhima Nikāya I 12; III 29; Itivuttaka 101;
-dīpa the firm ground or footing of the Dhamma (usually combined with atta-dīpa: having oneself as one's refuge, self-dependent) Dīgha Nikāya II 100; III 58, 77; Saṁyutta Nikāya V 154;
-desanā moral instruction, exposition of the Dhamma Vinaya I 16; Dīgha Nikāya I 110 etc. (see desanā);
-dessin a hater of the Dhamma Sutta-Nipāta 92;
-dhaja the banner of the Dhamma Aṅguttara Nikāya I 109 = III 149; Cullaniddesa §503; Milindapañha 21;
-dhara (adjective) one who knows the Dhamma (by heart); see above C 4. Combined with Vinayadhara Vinaya I 127, 337; II 8; Aṅguttara Nikāya I 117, and bahussuta (ibid). Sutta-Nipāta 58 (cf. Paramatthajotikā II 110). — See also Aṅguttara Nikāya III 361f., IV 310; Cullaniddesa §319;
-dhātu the mental object considered as irreducible element Dhammasaṅgani 58, 67, 147 etc.; Vibhaṅga 87, 89 (see above B 1); an ultimate principle of the Dhamma; the cosmic law Dīgha Nikāya II 8; Majjhima Nikāya I 396; Saṁyutta Nikāya II 143f.; Nettipakaraṇa 64f.; Visuddhimagga 486 sq;
-dhāraṇa knowledge of the Dhamma Majjhima Nikāya II 175;
-nāṭaka a class of dancing girls having a certain duty Jātaka V 279;
-nimmita see °ja;
-niyāma belonging to the order of the Norm Dīgha Nikāya I 190; Sumaṅgalavilāsinī I 131: dhammatā; (°ka);
-niyāmatā, certainty, or orderliness of causes and effects Saṁyutta Nikāya II 25; Points of Controversy, 387;
-netti = niyāma Milindapañha 328; Sumaṅgalavilāsinī I 31; cf. Sanskrit dharma netrī Mahāvastu II 357; III 234, 238;
-pajjota the lamp of the Dhamma Milindapañha 21;
-pada (neuter) a line or stanza of the Dhamma, a sentence containing an ethical aphorism; a portion or piece of the Dhamma. In the latter meaning given as four main subjects, viz. anabhijjhā, avyāpāda, sammā-sati, sammā-samādhi Dīgha Nikāya III 229; Aṅguttara Nikāya II 29f. (in detail); Nettipakaraṇa 170. — Saṁyutta Nikāya I 22 (dānā ca kho dh.-padaṁ va seyyo). 202 (dh.-padesu chando); Aṅguttara Nikāya II 185; Sutta-Nipāta 88 (dh.-pade sudesite = Nibbāna-dhammassa padattā Paramatthajotikā II 164); Jātaka III 472 (= Nibbāna); Dhammapada III 190 (ekaṁ dh.-padaṁ). As proper name title of a canonical book, included in the Khuddaka Nikāya;
-pamāṇa measuring by the (teaching of) Dhamma past participle 53; Dhammapada III 114 (°ikāni jāti-satāni);
-pariyatti attainment of or accomplishment in the Dhamma, the collection of the Dhamma in general Aṅguttara Nikāya III 86 (with reference to the nine aṅgas, see navaṅga);
-pariyāya a short discourse, or a verse, or a poem, with a moral or a text; usually an exposition of a single point of doctrine Dīgha Nikāya I 46; II 93; III 116; Majjhima Nikāya I 445; Vinaya I 40 (a single verse); Aṅguttara Nikāya I 65; IV 63 (a poem Sutta-Nipāta 190-218, where also it is called adh.°pariyāyo); Aṅguttara Nikāya V 288, 291. Such adh.-pariyāya had very often a special name. Thus Brahmajāla, the Wondrous Net Dīgha Nikāya I 46; Dhammādāso dh.°p.°, the Mirror of the Law Dīgha Nikāya II 93 = Saṁyutta Nikāya V 357; Sokasallaharaṇa, Sorrow's dart extractor Aṅguttara Nikāya III 62; Ādittap° dh.°p.°, the Red-hot lancet Saṁyutta Nikāya IV 168; Lomahaṁsana° Majjhima Nikāya I 83; Dhammatā-dhamma° Milindapañha 193, etc;
-pāla guardian of the Law or the Dhamma Jātaka V 222, frequent also as proper name;
-pīti (-rasa) the sweetness of drinking in the Dhamma (pivaṁ) Sutta-Nipāta 257; Dhammapada 79 (= dhamma-pāyako dhammaṁ pivanto ti attho Dhammapada II 126);
-bhaṇḍāgārika treasurer of the Dhamma, an epithet of Ānanda Theragāthā 1048; Jātaka I 382, 501; II 25; Dhammapada III 250; Peta Vatthu Commentary 2;
-bhūta having become the Dhamma; righteousness incorporated, said of the Buddhas Dīgha Nikāya III 84. Usually in phrase (Bhagavā) cakkhu-bhūta ... dh.-bhūta brahmabhūta Aṅguttara Nikāya V 226f. (cf. cakkhu); Theragāthā 491; see also above, note B 1 a;
-bheri the drum of the Dhamma Milindapañha 21;
-magga the path of righteousness Sutta-Nipāta 696; Milindapañha 21;
-maya made (built) of the Dhamma (pāsāda) Saṁyutta Nikāya I 137;
-yanta the (sugar-) mill of the Dhamma (figurative) Milindapañha 166;
-yāna the vehicle of the Law (the eightfold Noble Path) Saṁyutta Nikāya V 5;
-rakkhita rightly guarded Sutta-Nipāta 288;
-rata fond of the Law Sutta-Nipāta 327; Dhammapada 364; Dhammapada IV 95; cf. dh.-[gatā]rati Theragāthā 742; Dhammapada 354;
-rasa taste of Dhammapada 354;
-rājā king of righteousness, epithet of the Buddha Saṁyutta Nikāya I 33 = 55; Dīgha Nikāya I 88 (of a Cakkavatti); Aṅguttara Nikāya I 109; III 149; Sutta-Nipāta 554; Jātaka I 262; interpreted by Buddhaghosa at Sumaṅgalavilāsinī I 249 as "dhammena rajjaṁ labhitvā rājā jāto ti" = a king who gained the throne legitimately;
-laddha one who has acquired the Dhamma, holy, pious Saṁyutta Nikāya II 21; Jātaka III 472; justly acquired (bhogā) Sutta-Nipāta page 87;
-vara the best of truths or the most excellent doctrine Sutta-Nipāta 233, 234;
-vādin (dhammavādī) speaking properly, speaking the truth or according to the Doctrine Vinaya II 285; III 175 (+ Vinaya-vādin); Dīgha Nikāya III 135 (the same); Dīgha Nikāya I 4, 95 (of Gotama; Sumaṅgalavilāsinī I 76: nava-lokuttara-dhamma sannissitaṁ katvā vadati); Saṁyutta Nikāya IV 252; Aṅguttara Nikāya I 75; II 209;
-vicaya investigation of doctrine, religious research Dhammasaṅgani 16, 20, 90, 309, 333, 555; Vibhaṅga 106; Visuddhimagga 132;
-vitakka righteous thought Aṅguttara Nikāya I 254;
-vidū one who understands the Dhamma, an expert in the Dhamma Jātaka V 222; VI 261;
-vinicchaya righteous decision, discrimination of the truth Sutta-Nipāta 327; Dhammapada 144; Dhammapada III 86;
-vihārin living according to the Dhamma Aṅguttara Nikāya III 86f.;
-saṁvibhāga sharing out or distribution of the Dhamma, i.e. spiritual gifts Itivuttaka 98 (opposite āmisa° material gifts);
-saṅgāhaka a compiler of the sacred scriptures, a διασκεναστής Vimāna Vatthu 3, 169;
-saññā righteous thought, faith, piety Peta Vatthu Commentary 3;
-sabhā a hall for the discussion of the Dhamma, a chapel, meeting-house Jātaka VI 333; Dhammapada I 31; II 51; IV 91; Peta Vatthu Commentary 38, 196;
-samaya a meeting where the Dhamma is preached Saṁyutta Nikāya I 26;
-samādāna acquisition of the Dhamma, which is fourfold as discussed at Majjhima Nikāya I 305; Dīgha Nikāya III 229;
-saraṇa relying on or putting one's faith in the Dhamma (see above C 3) Dīgha Nikāya III 58, 77; Saṁyutta Nikāya V 154;
-savana hearing the preaching of the Dhamma, "going to church" Vinaya I 101; Majjhima Nikāya II 175; Aṅguttara Nikāya II 248, 381; IV 361; Sutta-Nipāta 265; Dhammapada III 190;
-sākaccha conversation about the Dhamma Sutta-Nipāta 266;
-ssāmi Lord of the Truth, epithet of the Buddha (see above B 1 a note) Saṁyutta Nikāya IV 94;
-sāra the essence of the Dhamma Saṁyutta Nikāya V 402;
-sārathi in purisa-dh.-s° at Dīgha Nikāya I 62 misprint for purisa-damma-s°;
-sārin a follower of the Dhamma Saṁyutta Nikāya I 170;
-sudhammatā excellency of the Dhamma Saṁyutta Nikāya II 199; Theragāthā 24, 220, 270, 286;
-senāpati "captain of the Dhamma," epithet of Sāriputta Theragāthā 1083; Jātaka I 408; Milindapañha 343; Dhammapada III 305; Vimāna Vatthu 64, 65, 158;
-soṇḍatā thirst after justice Jātaka V 482;
-sota the ear of the Dhamma Saṁyutta Nikāya II 43.

:: Dhamma2 (adjective) [Sanskrit dhārma, cf. dhammika] only in feminine °ī in combination with kathā: relating to the Dhamma, viz. conversation on questions of Ethics, speaking about the Dhamma, preaching, religious discourse, sermon. Either as dhammī kathā Vinaya II 161; IV 56 and in instrumental-ablative dhammiyā kathāya (sandasseti samādapeti samuttejeti saṇpahaṁseti: stereotypical formula) Saṁyutta Nikāya I 114, 155, 210, IV 122, Peta Vatthu Commentary 30 etc.; or as compound dhammī-kathā Dīgha Nikāya II 1; Majjhima Nikāya I 161; Sutta-Nipāta 325; and dhammi-kathā Saṁyutta Nikāya I 155; Peta Vatthu Commentary 38.

:: Dhamma3 (adjective) [Sanskrit dhanvan] having a bow: see daḷha°; also as dhammin in daḷha° Saṁyutta Nikāya I 185 (see dhammin).

:: Dhammani only found in Saṁyutta Nikāya I 103, where the commentary takes it as a locative, and gives, as the equivalent, "in a forest on dry land" (araññe thale). cf. Kindred Sayings I 129, note 2.

:: Dhammatā (feminine) [Sanskrit dharmitā] conformity to the Dhammaniyāma (see niyāma), fitness, propriety; a general rule, higher law, cosmic law, general practice, regular phenomenon, usual habit; often used in the sense of a finite verb: it is a rule, it is proper, one should expect Saṁyutta Nikāya I 140 (Buddhānaṁ dh. the law of the B.s i.e. as one is wont to expect of the B.s), 215 (su°); IV 216f. (khaya°, etc.); Dīgha Nikāya II 12; Aṅguttara Nikāya II 36 (kusala°); V 46; Theragāthā 712; Jātaka I 245; II 128; Nettipakaraṇa 21, 50, cf. Milindapañha 179; Peta Vatthu Commentary 19; Vimāna Vatthu 7. See also Avadāna-śataka Index.

:: Dhammatta (neuter) [Sanskrit dharmatvaṁ] liability to be judged Vinaya II 55 (and a°).

:: Dhammika (adjective) [= Sanskrit dharmya, cf. dhammiya] lawful, according to the Dhamma or the rule; proper, fit, right; permitted, legitimate, justified; righteous, honourable, of good character, just, especially an attribute of a righteous King (rājā cakkavattī dhammiko dhamma rājā) Dīgha Nikāya I 86; II 16; Aṅguttara Nikāya I 109 = III 149; Jātaka I 262, 263; definition by Buddhaghosa as "dhammaṁ caratī ti dh." (Sumaṅgalavilāsinī I 237) and "dhammena caratī ti dh., ñāyena samena pavattatī ti" (ibid. 249). Vinaya IV 284; Dīgha Nikāya I 103; Saṁyutta Nikāya II 280 (dhammikā kathā); III 240 (āhāra); IV 203 (dhammikā devā, adh° asurā); Aṅguttara Nikāya I 75; III 277; Sutta-Nipāta 404; Dhammapada II 86 (dohaḷa); IV 185 (°lābha); Peta Vatthu Commentary 25 (= suddha, manohara). Also as saha-dh° (especially in connection with pañha, a justified, reasonable, proper question: Dīgha Nikāya I 94; Saṁyutta Nikāya IV 299 in detail) Vinaya IV 141; Dīgha Nikāya I 161; III 115; Aṅguttara Nikāya I 174. — a° unjust, illegal etc. Vinaya IV 285; Saṁyutta Nikāya IV 203; Aṅguttara Nikāya III 243.

:: Dhammilla [Sanskrit dhammilla] the braided hair of women Dāṭhāvaṁsa IV 9.

:: Dhammin1 (adjective) [Sanskrit dharmin] only —°: having the nature or quality of, liable to, consisting in, practising acting like, etc. (as dhamma B 2 a), viz. uppāda-vaya° Dīgha Nikāya II 157; maraṇa° (= maraṇadhamma) Aṅguttara Nikāya I 147; pāpa° Peta Vatthu I 117 of evil nature.

:: Dhammin2 (—°) only in daḷha-dh°, which is customarily taken as a derivative from dhanu, bow = having a strong bow (see dhamma3); although some passages admit interpretation as "of strong character or good practice," e.g. Saṁyutta Nikāya I 185.

:: Dhammiya (adjective) [Sanskrit dharmya; cf. dhammika] in accordance with the Dhamma Peta Vatthu Commentary 242 (also a°); Visuddhimagga 306 (°lābha).

:: Dhammī in °kathā see dhamma2.

:: Dhaṁsana (adjective/noun) [Sanskrit dharṣana] destroying, bringing to ruin, only in kula° as varia lectio to kula-gandhana (q.v.) at Itivuttaka 64, and in dhaṁsanatā at Dhammapada III 353 in explanation of dhaṁsin (q.v.).

:: Dhaṁsati [Vedic dhvaṁsati to fall to dust, sink down, perish; Indo-Germanic dhe°es to fly like dust, cf. Sanskrit dhūsara "dusky"; Anglo-Saxon dust; German dust and dunst; English dusk and dust; probably also Latin furo] to fall from, to be deprived of (with ablative), to be gone Dīgha Nikāya III 184 (with ablative asmā lokā dh.) Aṅguttara Nikāya II 67; V 76, 77; Itivuttaka 11; Theragāthā 225, 610; Jātaka III 260, 318, 441, 457; IV 611; V 218, 375. — causative dhaṁseti [Sanskrit dhvaṁsayati, but more likely = Sanskrit dharṣayati (to infest, molest = Latin infestare. On similar sound-change Pāḷi dhaṁs- > Sanskrit dharṣ cf. Pāḷi daṁseti > Sanskrit darśayati). Causative of dhṛṣṇoti to be daring, to assault cf. Greek θάρσος audacious, bold, Latin festus, Gothic gadars = English dare; Old High German gitar] to deprive of, to destroy, assault, importune Dīgha Nikāya I 211; Saṁyutta Nikāya III 123; Sutta-Nipāta 591; Jātaka III 353; Milindapañha 227; Saddhammopāyana 357, 434. cf. pa°, pari°.

:: Dhaṁsin (adjective/noun) [Sanskrit dharṣin to dhṛṣṇoti, see dhaṁseti] obtrusive, bold, offensive Majjhima Nikāya I 236; Aṅguttara Nikāya II 182; Dhammapada 244 (= Dhammapada III 353 paresaṁ guṇaṁ dhaṁsanatāya dh.).

:: Dhana (neuter) [Vedic dhana; usually taken to dhā (see dadhāti) as "stake, prize at game, booty," cf. pradhāna and Greek θέμα; but more likely in original meaning "grain, possession of corn, crops etc.," cf. Lithuanian dūna bread, Sanskrit dhānā plural grains and dhañña = dhana-like, i.e. corn, grain] wealth, usually wealth of money, riches, treasures.
1. Literal Dīgha Nikāya I 73 (sa°); Majjhima Nikāya II 180.; Aṅguttara Nikāya III 222; IV 4f.; Cullaniddesa §135 (+ yasa, issariya etc.) Therīgāthā 464 (+ issariya); Jātaka I 225 (paṭhavigataṁ karoti: hide in the ground), 262, 289; II 112; IV 2; Sutta-Nipāta 60, 185, 302; Peta Vatthu II 610; Dhammapada I 238. Often in combination aḍḍha mahaddhana mahābhoga to indicate immense wealth (see aḍḍha) Peta Vatthu Commentary 3, 214 etc. (see also below °dhañña).
2. figurative Used in the expression sattavidha-ariya-dhana "the seven-fold noble treasure" of the good qualities or virtues, viz. saddhā, cāga etc. (see enumerated under cāga) Dīgha Nikāya III 163, 164, 251; Vimāna Vatthu 113; Therīgāthā Commentary 240.

-agga the best treasure (i.e. the ariya-dhana) Dīgha Nikāya III 164;
-atthika wishing for or desiring wealth Sutta-Nipāta 987;
-āsā craving for wealth;
-kkīta bought for money Dhammapada II 3,
-thaddha proud of wealth, snobbish Sutta-Nipāta 104;
-dhañña, usually dvandva compound "money and money's worth," but as adjective (always in phrase pahūta°) it may be taken as tatpuruṣa "rich in treasures," otherwise "possessing money and money's worth" cf. pahūtadhanadhaññavā Jātaka I 3. As noun Peta Vatthu I 1111; III 104; Peta Vatthu Commentary 60; Milindapañha 2, 280; as adjective frequent "pahūtadhana-dhañña" Vimāna Vatthu 6313 = Peta Vatthu II 611: Peta Vatthu Commentary 97. Thus in stereotype formula of aḍḍha mahaddhana etc. Dīgha Nikāya III 163f.; Saṁyutta Nikāya I 71; Aṅguttara Nikāya II 86;
-parājaya loss of money, as adjective applied to kali: the dice marking loss in game Sutta-Nipāta 659;
-lobha "greed of gold" Jātaka IV 1;
-lola = lobha Jātaka II 212;
-viriya wealth and power Sutta-Nipāta 422;
-hetu for the sake of wealth Sutta-Nipāta 122.

:: Dhanatta (neuter) [Sanskrit dhanatvaṁ] being bent on having money Jātaka V 449.

:: Dhanavant (adjective) [Sanskrit dhanavant] wealthy Cullaniddesa §462; Jātaka I 3.

:: Dhanāyati [denominative to dhana] to desire (like money), to wish for, strive after Majjhima Nikāya I 260 (perhaps better to be read vanāyati, see formula under allīyati, and note Majjhima Nikāya I 552).

:: Dhanika [Sanskrit dhanika] a creditor, Therīgāthā 443, Thig-a, 271; Peta Vatthu Commentary 276. cf. dhaniya.

:: Dhanita [Sanskrit dhvanita, past participle of dhvan, cf. anglo-Saxon dyn noise = English din; Anglo-Saxon dynnan to sound loud] sounded; as neuter sonant (said of a letter) Milindapañha 344.

:: Dhaniya = dhanika Vinaya I 76.

:: Dhanta [Sanskrit dhvānta in meaning of either dhvanita from dhvan to sound, or dhamita from dhmā to blow, see dhameti] blown, sounded Aṅguttara Nikāya I 253; Jātaka I 283, 284.

:: Dhanu (neuter) [Sanskrit dhanus, to Old High German tanna fir-tree, also oak, orig tree in general, cf. dāru] a bow Majjhima Nikāya I 429; Jātaka I 50, 150; II 88; IV 327; Peta Vatthu Commentary 285.

-kalāpa bow and quiver Vinaya II 192; Majjhima Nikāya I 86; II 99; Aṅguttara Nikāya III 94; Peta Vatthu Commentary 154;
-kāra a bow maker Milindapañha 331;
-kārika name of a tree Jātaka V 420;
-kārin = preceding Jātaka V 422 (= °pāṭali);
-ggaha an archer Dīgha Nikāya I 51; Aṅguttara Nikāya II 48; IV 107; Jātaka I 58, 356; II 87, 88; III 220 (dhanuggaha); III 322; V 129 (where four kinds are enumerated); Visuddhimagga 150 (in simile); Sumaṅgalavilāsinī I 156;
-takkāri (feminine) a plant Jātaka VI 535;
-pāṭali name of a tree Jātaka V 422;
-lakkhaṇa prophesying from marks on a bow Dīgha Nikāya I 9.

:: Dhanuka (neuter) [Sanskrit dhanuṣka] a (small) bow Vinaya II 10; III 180; Dīgha Nikāya I 7; Aṅguttara Nikāya III 75; V 203; Jātaka VI 41; Milindapañha 229; Sumaṅgalavilāsinī I 86.

:: Dhaṅka [Sanskrit dhvāṅkṣa, cf. also dhuṅkṣā] a crow Saṁyutta Nikāya I 207; II 258; Sutta-Nipāta 271 = Cullaniddesa §420; Jātaka II 208; V 107, 270; VI 452; Peta Vatthu III 52 (= kāka Peta Vatthu Commentary 198); Vimāna Vatthu 334.

:: Dhañña1 (neuter) [Vedic dhānya, derived from dhana] grain, corn. The usual enumeration comprises seven sorts of grain, which is however not strictly confined to grain-fruit proper ("corn") but includes, like other enumerations, pulse and seeds. These seven are sāli and vīhi (rice-sorts), yava (barley), godhuma (wheat), kaṅgu (millet), varaka (beans), kudrūsaka (?) Vinaya IV 264; Cullaniddesa §314; Sumaṅgalavilāsinī I 78. — Cullaniddesa §314 distinguishes two categories of dhañña: the natural (pubbaṇṇa) and the prepared (aparaṇṇa) kinds. To the first belong the seven sorts, to the second belongs sūpeyya (curry). See also bīja-bīja. — Six sorts are mentioned at Majjhima Nikāya I 57, viz. sāli, vīhi, mugga, māsa, tila, taṇḍula. Dīgha Nikāya I 5 (āmaka°, q.v.); Aṅguttara Nikāya II 209 (the same); Majjhima Nikāya I 180; Aṅguttara Nikāya II 32 (+ dhana); Theragāthā 531; past participle 58; Dhammapada I 173; Vimāna Vatthu 99; Peta Vatthu Commentary 29 (dhanaṁ vā dh°ṁ vā), 198 (sāsapa-tela-missitaṁ), 278 (sappi-madhu-tela-dhaññādīhi voharaṁ katvā). — dhaññaṁ ākirati to besprinkle a person with grain (for good luck) Peta Vatthu III 54 (= maṅgalaṁ karoti Peta Vatthu Commentary 198, see also maṅgala).

-āgāra a store house for grain Vinaya I 240;
-piṭaka a basket full of grain Dhammapada III 370;
-rāsi a heap of g. Aṅguttara Nikāya IV 163, 170;
-samavāpaka grain for sowing, not more and not less than necessary to produce grain Majjhima Nikāya I 451.

:: Dhañña2 (adjective) [Sanskrit dhānya, adjective to dhana or dhānya. Semantically cf. āḷhiya] "rich in corn," rich (see dhana); happy, fortunate, lucky. Often in combination dhanadhañña. — Dhammapada I 171; III 464 (dhaññādika one who is rich in grains etc., i.e. lucky); as 116. — dhañña-puñña-lakkhaṇa a sign of future good fortune and merit Peta Vatthu Commentary 161; as adjective endowed with the mark of ... Jātaka VI 3. See also dhāniya.

:: Dhara (usually —°, except at Milindapañha 420) (adjective) [Sanskrit dhara, to dhṛ see dharati] bearing, wearing, keeping; holding in mind, knowing by heart. Frequently in phrase dhammadhara (knowing the Dhamma, q.v.), vinaya°, mātikā° e.g. Dīgha Nikāya II 125. dhamma° also Sutta-Nipāta 58; Theragāthā 187; Cullaniddesa §319; vinaya° Milindapañha 344; jaṭājina° Sutta-Nipāta 1010. See also dhāra.

:: Dharaṇa (adjective) bearing, holding, comprising Vimāna Vatthu 104 (suvaṇṇassa pañcadasa° nikkha holding, i.e. worth or equal to fifteen parts of gold). — feminine °ī bearing, i.e. pregnant with Sutta-Nipāta 26 (of cows: godharaṇiyo paveniyo = gabbhiniyo Paramatthajotikā II 39). As noun the Earth Jātaka V 311; VI 526; Milindapañha 34; dharaṇī-ruha name of a tree Jātaka VI 482, 497; Milindapañha 376.

:: Dharati [Sanskrit dharati, dhṛ as in Greek θράνος; Latin firmus and fretus. See also daḷha, dhata, dhamma, dhiti, dhuva] to hold, bear, carry, wear; to hold up, support; to bear in mind, know by heart; to hold out, endure, last, continue, live Sutta-Nipāta 385 (take to heart, remember); Dhammapada II 68; — present participle dharamāna living, lasting Jātaka I 75 (dh°e yeva suriye while the sun was still up); II 6; Milindapañha 240, 291 (Bhagavato dh°-kāle); — gerundive dhareyya, in dh.°divasa the day when a young girl is to be carried (into the house of her husband) Thig-a, 25; cf. dhāreyya Therīgāthā 472 = vivāha Therīgāthā Commentary 285, — past participle dhata (q.v.) — causative dhāreti (q.v.).

:: Dhata [Sanskrit dhṛta, past participle of dharati; cf. dhara and dhāreti]
1. firm, prepared , ready, resolved Aṅguttara Nikāya III 114; Dāṭhāvaṁsa V 52.
2. kept in mind, understood, known by heart Vinaya II 95; Aṅguttara Nikāya I 36.

:: Dhava1 [Sanskrit dhava = madhuratvaca, Abhidh-r-m] the shrub Grislea Tomentosa Aṅguttara Nikāya I 202, 204; Jātaka IV 209; VI 528.

:: Dhava2 [Sanskrit dhava, a newly formed word after vidhava, widow, q.v.] a husband Therīgāthā Commentary 121 (Dh. vuccati sāmiko tad abhāvā vidhavāmatapatikā ti attho).

:: Dhavala (adjective) [Sanskrit dhavala, to dhavati, see dhāvati and dhovati] white, dazzling white Vimāna Vatthu 252; Dāṭhāvaṁsa II 123; V 26.

:: Dhavalatā (feminine) whiteness Vimāna Vatthu 197.

:: Dhayati *Dhayati to suck: see dhātī. Causative dhāpayati, past participle dhāta (q.v.).

:: Dhāna (adjective/noun) [Sanskrit dhāna, to dadhāti; cf. dhātu] (adjective) holding, containing (—°) Majjhima Nikāya I 11 (ahi kaṇṭaka°; cf. ādhāna and kaṇṭaka). — (noun) neuter a receptacle Dhammapada 58 (saṅkāra° dust-heap = ṭhāna Dhammapada I 445). feminine dhānī a seat (= ṭhāna), in rāja° "the king's seat," a royal town. Often in comb with gāma and nigama (see gāma 3 a): Vinaya III 89; Jātaka VI 397; Peta Vatthu II 1318.

:: Dhāniya (adjective) [Sanskrit dhānya, cf. dhañña2] wealthy, rich, abundant in (—°) Jātaka III 367 (pahūtadhana°; varia lectio °dhāritaṁ); (neuter) riches, wealth Jātaka V 99, 100.

:: Dhāra (adjective) (—°) [Sanskrit dhāra to dhāreti; cf. dhara] bearing, holding, having Dīgha Nikāya I 74 (udaka-rahado sītavāri°); Majjhima Nikāya I 281 (ubhato°) Sutta-Nipāta 336 (ukkā°); Itivuttaka 101 (antimadeha°), 108 (ukkā°). See also dhārin.

:: Dhāraka (adjective/noun)
1. bearing, one who holds or possesses Dhammapada III 93 (sampattiṁ).
2. one who knows or remembers Aṅguttara Nikāya II 97 (°jātika); IV 296f., 328 (the same).

:: Dhāraṇa (neuter) [cf. Sanskrit dhāraṇa, to dhāreti]
1. wearing, in mālā° (etc.) Dīgha Nikāya I 5 = Aṅguttara Nikāya II 210 = past participle 58; Paramatthajotikā I 37; cīvara° Aṅguttara Nikāya II 104 = past participle 45.
2. maintaining, sustaining, keeping up Milindapañha 320 (āyu° bhojana).
3. bearing in mind, remembrance Vinaya IV 305; Majjhima Nikāya II 175 (dhamma°).

:: Dhāraṇaka [derivation from dhāraṇa]
1. a debtor (see dhāreti 4) Jātaka II 203; IV 45.
2. a mnemonicist Milindapañha 79.

:: Dhāraṇatā (feminine)
1. wearing, being dressed with (= dhāraṇa 1) Milindapañha 257.
2. mindfullness (= dhāraṇa 3) Cullaniddesa §628 = Dhammasaṅgani 14.

:: Dhāraṇā (feminine) [to dhāraṇa]
1. memory Milindapañha 79.
2. the earth ("the upholder," cf. dharaṇī) Jātaka VI 180.

:: Dhārā1 (feminine) [Sanskrit dhārā, from dhāvati 1] torrent, stream, flow, shower Dīgha Nikāya I 74 (sammā° an even or seasonable shower; Sumaṅgalavilāsinī I 218 = vuṭṭhi); II 15 (udakassa, streams); Jātaka I 31; Paṭisambhidāmagga I 125 (udaka°); Peta Vatthu II 970 (sammā°); Vimāna Vatthu 4 (hiṅgulika°); Peta Vatthu Commentary 139; Dhammapada IV 15 (assu°); Saddhammopāyana 595 (vassa°).

:: Dhārā2 (feminine) [Sanskrit dhārā, from dhāvati 2] the edge of a weapon Jātaka I 455; VI 449; Dhammapada 317; Sumaṅgalavilāsinī I 37. — (adjective) (—°) having a (sharp) edge Jātaka I 414 (khura°) Milindapañha 105 (sukhuma°); ekato°-ubhato° single- and double-edged Jātaka I 73 (asi); IV 12 (sattha).

:: Dhāretar [agent noun to dhāreti 3] one who causes others to remember, an instructor, teacher (cf. dhāraṇaka) Aṅguttara Nikāya IV 196 (sotā sāvetā uggahetā dh.).

:: Dhāreti [causative of dharati, q.v. for etymology] to hold, viz.
1. to carry, bear, wear, possess; to put on, to bring, give Dīgha Nikāya I 166 (chavadussāni etc.); Vinaya I 16 = Dīgha Nikāya I 110 (telapajjotaṁ); Dīgha Nikāya II 19 (chattaṁ to hold a sunshade over a person); Peta Vatthu Commentary 47 (the same); dehaṁ dh. to "wear," i.e. to have a body Itivuttaka 50, 53 (antimaṁ d.); Jātaka IV 3 (padumaṁ); VI 136; Peta Vatthu I 31 (vaṇṇaṁ dh. = vahasi Peta Vatthu Commentary 14); tassa kahāpaṇaṁ daṇḍaṁ dh. "to inflict a fine of a k. on him" Milindapañha 171.
2. to hold back, restrain Vinaya IV 261 (kathaṁ dhāretha how do you suppress or conceal pregnancy?); Dhammapada 222 (kodhaṁ).
3. to bear in mind, know by heart, understand: dhammaṁ to know the Dhamma Aṅguttara Nikāya III 176; tipiṭakaṁ Buddhavacanaṁ to know the 3 Piṭakas Milindapañha 18. — Dīgha Nikāya II 2; past participle 41 (suṇāti, bhaṇati, dh. = remember). cf. upadhāreti. — With double accusative: to receive Anglo-Saxon to take = believe, to take for, consider Anglo-Saxon call: upāsakaṁ maṁ dhāretu Bhagavā "call me your disciple" Vinaya I 16 and passim; atthajālan ti pi naṁ dhārehi (call it ...) Dīgha Nikāya I 46; yathā pañhaṁ Bhagavā vyākaroti tathā naṁ dhareyyāsi (believe it) Dīgha Nikāya I 222; yathā na (atthaṁ) Gotamo vyākarissati tathā naṁ dhāressāma Dīgha Nikāya I 236; evaṁ maṁ dhārehi adhimuttacittaṁ (consider Anglo-Saxon Sutta-Nipāta 1149 (= upalakkhehi Cullaniddesa §323).
4. to admit, allow, allow for, take up, support (a cause); to give, to owe Dīgha Nikāya I 125 (may allow), 126; Aṅguttara Nikāya II 69 (na kassa kiñci dh. pays no tribute); Milindapañha 47 (atthaṁ).

:: Dhāreyya (neuter) [original gerund of dhāreti] the ceremony of being carried away, i.e. the marriage ceremony, marriage (cf. dhareyya under dharati) Therīgāthā 472 (text has vāreyya, but Thig-a, 285 explains dhāreyya = vivāha).

:: Dhārin (adjective —°) [Sanskrit dhārin, see dhāreti and cf. °dhara, °dhāra] holding, wearing, keeping; often in phrase antimadeha° "wearing the last body" (of an Arahant) Saṁyutta Nikāya I 14; Sutta-Nipāta 471; Itivuttaka 32, 40. — Jātaka I 47 (virūpa-vesa°); Dāṭhāvaṁsa V 15. — feminine °inī Peta Vatthu I 108 (kāsikuttama°).

:: Dhāta [Sanskrit °dhāyita of dhayati to suck, nourish, past participle dhīta] fed, satiated; satisfied, appeased Vinaya I 222; Jātaka I 185; II 247, 446; V 73; VI 555; Peta Vatthu I 118 (so read for dāta) = Peta Vatthu Commentary 59 (suhita titta); Milindapañha 238, 249. — feminine abstract dhātatā satiation, fullness, satisfaction, in ati° Jātaka II 293.

:: Dhātar [agent noun from dhṛ] upholder Jātaka V 225.

:: Dhātī (feminine) [Sanskrit dhātrī = Greek τιθήνη wet nurse, to dhayati suck, suckle; Indo-Germanic °dhēi as in Greek θῆσθαι to milk, θῆλυς feeding, θηλή female breast; cf. Latin felare, femina ("giving suck"), filius ("suckling"); Old-Irish dīnu lamb; Gothic daddjan; Old High German tila breast. See also dadhi, dhītā, dhenu] wet nurse, foster mother Dīgha Nikāya II 19; Majjhima Nikāya I 395; II 97; Jātaka I 57; III 391; Peta Vatthu Commentary 16, 176. In compounds dhāti°, viz. °cela swaddling cloth, baby's napkin Saṁyutta Nikāya I 205 = Jātaka III 309.

:: Dhātu (feminine) [Sanskrit dhātu to dadhāti, Indo-Germanic °dhē, cf. Greek τίθημι ἀνή-θημα, Sanskrit dhāman, dhāṭr (= Latin conditor); Gothic gadeds; Old High German tāt, tuom (in meaning °— = dhātu, cf. English serf-dom "condition of ... .") tuon = English to do; and with k-suffix Latin facio, Greek (ἔ)θηκ(α), Sanskrit dhāka; see also dhamma] element. Closely related to dhamma in meaning B.1.b, only implying a closer relation to physical substance. As to its genitive connotation cf. Buddhist Manual of Psychological Ethics page 181, note 2.
1. A primary element, of which the usual set comprises the four paṭhavī, āpo, tejo, vāyo (earth, water, fire, wind), otherwise termed cattāro mahābhūtā(ni): Dīgha Nikāya I 215; II 294; III 228; Saṁyutta Nikāya I 15; II 169f., 224; IV 175, 195; Aṅguttara Nikāya II 165; III 243; Vibhaṅga 14, 72; Nettipakaraṇa 73. See discussion at Compendium 254f. — a definition of dhātu is to be found at Visuddhimagga 485. — singly or in other combinations paṭhavī° Saṁyutta Nikāya II 174; tejo° Saṁyutta Nikāya I 144; Dīgha Nikāya III 227; the four plus ākāsa Saṁyutta Nikāya III 227, plus viññāna Saṁyutta Nikāya II 248; III 231; see below 2 b.
2.
(a) natural condition, property, disposition; factor, item, principle, form. In this meaning in various combinations and applications, especially closely related to khandha. Thus mentioned with khandha and āyatana (sensory element and element of sense-perception) as bodily or physical element, factor (see khandha B.1.d and cf. Cullaniddesa under dhātu) Therīgāthā 472. As such (physical substratum) it constitutes one of the lokā or forms of being (khandha° dhātu° āyatana° Cullaniddesa §550). Frequently also in combination kāma-dhātu, rūpa° arūpa° "the elements or properties of k. etc." as preceding and conditioning bhavain the respective category (Cullaniddesa II sub voce). See under d. — as "set of conditions or state of being (—°)" in the following: loka° a world, of which ten are usually mentioned (equalling ten-thousand: Peta Vatthu Commentary 138) Saṁyutta Nikāya I 26; V 424; Peta Vatthu II 961; Vibhaṅga 336; Peta Vatthu Commentary 138; Kindred Sayings II 101, note 1; — Nibbāna° the state of N. Saṁyutta Nikāya V 8; Aṅguttara Nikāya II 120; IV 202; Jātaka I 55; Itivuttaka 38 (dve: see under Nibbāna); Milindapañha 312. Also in the following connections: amata° Itivuttaka 62; bhū° the verbal root bhū Sumaṅgalavilāsinī I 229; ṭha pitāya dhātuyā "while the bodily element, i.e. vitality lasts" Milindapañha 125; vaṇṇa° form, beauty Saṁyutta Nikāya I 131; Peta Vatthu I 31. In these cases it is so far weakened in meaning, that it simply corresponds to English abstract suffix °hood or °ity (cf. °hood = origin. "form": see ketu), so perhaps in Nibbāna- = Nibbāna-dom. cf. dhātuka.
(b) elements in sense-consciousness: referring to the six ajjhattikāni and six bāhirāni āyatanāni Saṁyutta Nikāya II 140f. Of these seperate sota° Dīgha Nikāya I 79; III 38; Vibhaṅga 334; dibbasota° Saṁyutta Nikāya II 121, 212; V 265, 304; Aṅguttara Nikāya I 255; III 17, 280; V 199; cakkhu° Vibhaṅga 71f.; mano° Vibhaṅga 175, 182, 301; mano-viññāṇa° Vibhaṅga 87, 89, 175, 182f.
(c) various: aneka° Aṅguttara Nikāya I 22; III 325; V 33; akusala° Vibhaṅga 363; avijjā° Saṁyutta Nikāya II 132; ābhā° Saṁyutta Nikāya II 150; ārambha° Saṁyutta Nikāya V 66, 104f.; Aṅguttara Nikāya I 4; II 338; ṭhiti° Saṁyutta Nikāya II 175; III 231; Aṅguttara Nikāya III 338; dhamma° Saṁyutta Nikāya II 56; nekkhamma° Saṁyutta Nikāya II 151; Aṅguttara Nikāya III 447; nissāraṇiyā dhātuyo (five) Dīgha Nikāya III 239; Aṅguttara Nikāya III 245, 290. See further Saṁyutta Nikāya I 134, 196; II 153, 248 (aniccā); III 231 (nirodha); IV 67; Aṅguttara Nikāya I 176; II 164; IV 385; Dhammasaṅgani 58, 67, 121; Nettipakaraṇa 57, 64f.; Therīgāthā Commentary 20, 49, 285,
(d) Different sets and enumerations: as 3 under kāma°, rūpa°, arūpa° Aṅguttara Nikāya I 223; III 447; Paṭisambhidāmagga I 137; Vibhaṅga 86, 363, 404f.; under rūpa°, arūpa°, nirodha° Itivuttaka 45. — as six (pathavī etc. + ākāsa° and viññāṇa°): Dīgha Nikāya III 247; Aṅguttara Nikāya I 175f.; Majjhima Nikāya III 31, 62, 240; Paṭisambhidāmagga I 136; Vibhaṅga 82f. — as seven (ābhā°, subha°, etc.): Saṁyutta Nikāya II 150. — 18: Paṭisambhidāmagga I 101, 137; II 230, Dhammasaṅgani 1333; Vibhaṅga 87f., 401f.; Visuddhimagga 484f.
3. A humour or affection of the body Sumaṅgalavilāsinī I 253 (dhātusamatā).
4. the remains of the body after cremation Peta Vatthu Commentary 76; a relic Vimāna Vatthu 165 (sarīra°, bodily relic); Dāṭhāvaṁsa V 3 (dasana° the tooth relic). — ablative dhātuso according to one's nature Saṁyutta Nikāya II 154f. (sattā sattehi saddhiṁ saṁsandanti etc.); Itivuttaka 70 (the same); Saṁyutta Nikāya III 65.

-kathā name of 3rd book of the Abhidhamma Visuddhimagga 96;
-kucchi womb Milindapañha 176;
-kusala skilled in the elements Majjhima Nikāya III 62; °kusalatā proficiency in the (eighteen) elements Dīgha Nikāya III 212; Dhammasaṅgani 1333;
-ghara "house for a relic," adagoba Paramatthajotikā II 194;
-cetiya a shrine over a relic Dhammapada III 29;
-nānatta diversity of specific experience Dīgha Nikāya III 289; Saṁyutta Nikāya II 143; IV 113f., 284;
-vibhāga distribution of relics Vimāna Vatthu 297; Peta Vatthu Commentary 212.

:: Dhātuka (adjective) (only —°) having the nature, by nature, affected with, °like (cf. °dhamma B.2.a); often simply = first part of compound (cf. English friend-like = friendly = friend) Jātaka I 438 (kiliṭṭha° miserable), II 31 (sama°), 63 (badhira° deaf), 102 (paṇḍuroga° having jaundice), 114 (dhuttika°); IV 137 (vāmanaka° deformed), 391 (muddhā°); V 197 (āvāṭa°); Dhammapada I 89 (anatta mana°).

:: Dhātura (adjective —°) [= *dhātuya] in cha° consisting of six elements (purisa) Majjhima Nikāya III 239 (where āpodhātu omitted by mistake). See dhātu 2 c.

:: Dhāva [Sanskrit dhāva] running, racing Majjhima Nikāya I 446.

:: Dhāvana (neuter) [Sanskrit dhāvana] running, galloping Jātaka II 431; Milindapañha 351.

:: Dhāvati [Sanskrit dhāvati and dhāvate:
A. to flow, run etc.; cf. Greek θέω (both meanings); Anglo-Saxon deaw = English dew; Old High German tou = German tau; cf. also dhārā and dhunāti.
B. to clean (by running water) etc.]
1. to run, run away, run quickly Sutta-Nipāta 939 (cf. Mahāniddesa 419); Dhammapada 344; Jātaka I 308; VI 332; Mahāniddesa 405 = Cullaniddesa §304 III ; Peta Vatthu IV 161 = palāyati Peta Vatthu Commentary 2841; Dhammapada I 389 (opposite gacchati); Peta Vatthu Commentary 4; Saddhammopāyana 378.
2. to clean etc.: see dhovati; cf. dhavala and dhārā2.

:: Dhāvin see pa°.

:: Dhenu (feminine) [Sanskrit dhenu, to dhayati to give suck, see dhātī and dhītar] a milch cow, a female animal in general Jātaka I 152 (miga° hind); Vimāna Vatthu 806; Dhammapada I 170; 396; Peta Vatthu Commentary 112. In simile at Visuddhimagga 313.

:: Dhenupa [dhenu + pa from pibati] a suckling calf Majjhima Nikāya I 79; Sutta-Nipāta 26.

:: Dheyya (—°) [Sanskrit dheya, original gerund of dhā, see dahati1]
1. in the realm of, under the sway or power of: anañña° Jātaka IV 110; kamma° Aṅguttara Nikāya IV 285; maccu° (q.v.) Saṁyutta Nikāya I 22; Sutta-Nipāta 358, 1104; Therīgāthā 10 (= maccu ettha dhīyati Therīgāthā Commentary 13); māra° Aṅguttara Nikāya IV 228.
2. putting on, assigning, in nāma° Dhammasaṅgani 1307.

:: Dhi1 and Dhī (indeclinable) [Sanskrit dhik] an exclamation of reproach and disgust: fie! shame! woe! (with accusative or genitive) Saṁyutta Nikāya V 217 (read dhītaṁ for dhītaṁ); Dhammapada 389 (dhī = garahāmi Dhammapada IV 148); Jātaka I 507; Dhammapada I 179 (haṁdhī), 216 (varia lectio but text has haṁdi). An inorganic r replaces the sandhi-consonant in dhī-r-atthu jīvitaṁ Sutta-Nipāta 440; cf. Theragāthā 1150; dhi-r-atthu jātiyā Jātaka I 59.

:: Dhi2 (feminine) [Sanskrit dhīḥ to didheti, cf. Avesta dī to see, Gothic (filu°) deisei cunning. See also dhīra] wisdom, only in Commentarial explanation of paññā: "dhi vuccati paññā" (exegesis of dhīra) at Mahāniddesa 44 = Jātaka II 140 = III 38.

:: Dhikkita (adjective) [Sanskrit dhikkṛta, of dhi1 + kata] reproached, reviled; used also medially: blaming, censuring, condemning Jātaka I 155 (= garahitā commentary); also in Commentarial explanation of dhīra (= dhikkita-pāpa detesting evil) at Mahāniddesa 44 = Jātaka II 140 = III 38 (cf. dhi2).

:: Dhiti (feminine) [Sanskrit dhṛti to dhṛ, see dharati] energy, courage, steadfastness, firm character, resolution. Saṁyutta Nikāya I 122, 215 = Sutta-Nipāta 188 (cf. Paramatthajotikā II 237); Jātaka I 266, 280; III 239; VI 373; Vibhaṅga 211; Dhammasaṅgani 13 (+ thāma), 22, 289, 571; Milindapañha 23, 329; Saddhammopāyana 574. Equivalent to "wisdom" (cf. juti and jutimant and Sanskrit dhīti) in explanation of dhīra as "dhitisampanna" Mahāniddesa 44 see dhi2); Peta Vatthu Commentary 131.

:: Dhitimant (dhitimantu)(adjective) [Sanskrit dhṛtimant; cf. also dhīmant] courageous, firm, resolute Aṅguttara Nikāya I 25; Sutta-Nipāta 462, 542; Theragāthā 6; Jātaka II 140; VI 286 (wise, cf. dhiti).

:: Dhīna see adhīna.

:: Dhīra (adjective) [combining in meaning
1. Sanskrit dhīra "firm" from dhārayati (see dharati and dhiti);
2. Vedic dhīra "wise" from dīdheti (see dhi2).
The fluctuation of connotation is also seen in the explanation of Comentaries which always give the following three conventional etymologies, viz. dhikkitapāpa, dhiti-sampanna, dhiyā (= paññāya) samannāgata Mahāniddesa 44 (see dhi2)] constant, firm, self-relying, of character; wise, possessing the knowledge of the Dhamma, often = paṇḍita and especially of an Arahant Dīgha Nikāya II 128; Saṁyutta Nikāya I 24 (lokapariyāyaṁ aññāya nibbutā dh.), 122, 221; Sutta-Nipāta 45, 235 (nibbanti dhīrā), 913 (vippamutto diṭṭhigatehi dh.), 1052; Itivuttaka 68 (°upasevanā, opposite bāla), 122 (Dh. sabbagantha-pamocano); Dhammapada 23, 28, 177 (opposite bāla); Theragāthā 4; Therīgāthā 7 (dhammā = tejussadehi ariyamaggadhammehi Therīgāthā Commentary 13); Jātaka III 396; V 116; Peta Vatthu II 16; II 945; Mahāniddesa 44, 55, 482; Cullaniddesa §324 (= jutimant); Milindapañha 342; Paramatthajotikā I 194, 224, 230; Dhammapada III 189 (= paṇḍita).

:: Dhītalikā (feminine) [diminutive of dhītā; cf. dhītikā and potthalikā] a doll Vinaya III 36, 126 (dāru°); as 321; Peta Vatthu Commentary 16.

:: Dhītar and Dhītā (feminine) [Sanskrit dhītā, original past participle of dhayati to suck (cf. Latin filia): see dhāta and dhātī, inflūenced in inflection by Sanskrit duhit°, although etymologically different] daughter Therīgāthā 336 (in faith); Jātaka I 152, 253; VI 366; Peta Vatthu I 115; Dhammapada III 171, 176; Peta Vatthu Commentary 16, 21, 61, 105. deva° a female deva (see deva) Vimāna Vatthu 137 etc.; nattu° a granddaughter Peta Vatthu Commentary 17; mātula° a niece Peta Vatthu Commentary 55; rāja° a princess Jātaka I 207; Peta Vatthu Commentary 74. In compounds dhītu.

-kkama one who is desirous of a daughter Jātaka VI 307 (= dhītu atthāya vicarati commentary; varia lectio dhītu-kāma);
-dhītā granddaughter Peta Vatthu Commentary 16.

:: Dhītikā (feminine) [cf. dhītalikā] a doll Therīgāthā 374 (= dhītalikā Therīgāthā Commentary 252).

:: Dhīyati [Sanskrit dhīyate, passive to dahati1] to be contained Therīgāthā Commentary 13 (so read for dhiyati); Peta Vatthu Commentary 71.

:: Dhona (adjective/noun) [either = dhota, Sanskrit dhauta, see dhovati or = dhuta, see dhuta and dhunana. Quite a different suggestion as regards etymology is given by Kern, Toevoegselen 117, who considers it as a possible derivation from (a)dho, after analogy of poṇa. Very doubtful]
1. purified Majjhima Nikāya I 386; Sutta-Nipāta 351, 786, 813, 834 (= dhutakilesa Paramatthajotikā II 542); Jātaka III 160 (°sākha = patthaṭasākha commentary; varia lectio vena°); Mahāniddesa 77 = 176 (dhonā vuccati paññā etc., dhuta and dhota used indiscriminately in exegesis following).
2. (plural) the four requisites of a bhikkhu Dhammapada III 344 (dhonā vuccati cattāro paccayā, in commentary on atidhonacārin Dhammapada 240; gloss dhovanā, cf. Morris, JPTS, 1887, 100).

:: Dhopana (neuter) [a variant of dhovana, q.v.]
1. ceremonial washing of the bones of the dead Dīgha Nikāya I 6; aṭṭhi-dhovana Buddhaghosa at Sumaṅgalavilāsinī I 84; Aṅguttara Nikāya V 216 (see commentary Manorathapūraṇi V 71).
2. Surgical washing of a wound Jātaka II 117.
3. In vaṁsadhopana, apparently a feat by acrobats Jātaka IV 390. It is possible that the passage at Dīgha Nikāya I 6 really belongs here. See the note at Dialogues of the Buddha I 9.

:: Dhopati [a variant of dhovati, taken as causative formation] to wash, cleanse Dīgha Nikāya I 93 (dhopetha, imperative; varia lectio dhovatha), 124 (dhopeyya; varia lectio dhoveyya).

:: Dhorayha [for *dhor-vayha = Sanskrit dhaurvahya, abstract from dhurvaha; may also directly correspond to the latter] "carrying a yoke," a beast of burden Saṁyutta Nikāya I 28; Dīgha Nikāya III 113 (purisa°); Aṅguttara Nikāya I 162.

-vata (neuter) the practice of carrying a burden, the state of a beast of burden, drudgery Saṁyutta Nikāya I 28;
-sīla accustomed to the yoke, enduring; patient Dhammapada 208 (= dhuravahana-sīlatāya dh. Dhammapada III 272);
-sīlin = °sīla Jātaka II 97 (= dhura-vahanaka-ācārena sampanna commentary).

:: Dhoreyya (—°) [Sanskrit dhaureya, derived from dhura] "to be yoked," accustomed to the yoke, carrying a burden, in kamma° Milindapañha 288.

:: Dhota [Sanskrit dhāuta, past participle of dhavati2, see dhovati] washed, bleached, clean Jātaka I 62 (°saṅkha a bleached shell); II 275; Peta Vatthu Commentary 73 (°vattha), 116 (°hattha with clean hands), 274 (the same); Visuddhimagga 224 (the same).

:: Dhova (adjective/noun) [Sanskrit dhāva, see dhovati] washing, cleansing Bu II 15.

:: Dhovana (neuter) [Sanskrit dhāvana; see also dhopana] washing Vinaya IV 262; Saṁyutta Nikāya IV 316 (bhaṇḍa°); Aṅguttara Nikāya I 132, 161, 277; Itivuttaka 111 (pādānaṁ); Jātaka II 129; VI 365 (hattha°); Milindapañha 11; Visuddhimagga 343; Peta Vatthu Commentary 241 (hattha-pāda°); Dhammapada II 19 (pāda°); figurative (ariyaṁ) Aṅguttara Nikāya V 216.

:: Dhovati [Sanskrit dhāvati, see dhāvati] to rinse, wash, cleanse, purify Vinaya II 208, 210, 214; Sutta-Nipāta page 104 (bhājanāni); Jātaka I 8; V 297. — dhovi Jātaka VI 366; Dhammapada III 207. gerund dhovitvā Jātaka I 266; IV 2; Vimāna Vatthu 33 (pattaṁ), 77 (the same); Peta Vatthu Commentary 75, 144. infinitive dhovituṁ Vinaya II 120; IV 261 past participle dhota (q.v.) and dhovita Jātaka I 266. — See also dhopati (*dhopeti).

:: Dhuma in °kaṭacchuka = druma° having a wooden spoon (see duma), cf. Marathi dhumārā? (Ed. in note) Dhammapada II 59. [Doubtful reading.]

:: Dhunana (neuter) [Sanskrit dhūnana] shaking, in °ka (adjective) consisting in shaking off, doing away with, giving up (kilesa°) Paramatthajotikā II 373.

:: Dhunāti [Sanskrit dhunoti (dhūnoti), dhunāti and dhuvati, causative dhūnayati. Indo-Germanic °dhū to be in turbulent motion; cf. Greek θύω, θύνω (to be impetuous), θύελλα (storm), θύμος "thyme"; Latin fūmus (smoke = fume), suffio; Lithuanian duja (dust); Gothic dauns (smoke and smell); Old High German toum. Connected also with dhāvate; see further dhūpa, dhūma, dhūsara, dhona and a secondary root Indo-Germanic °dheṷes in dhaṁsati] to shake, toss; to shake off, remove, destroy Saṁyutta Nikāya I 156 (maccuno senaṁ); Theragāthā 256 = Milindapañha 245; dhunāti pāpake dhamme dumapattaṁ va māluto Theragāthā 2; Jātaka I 11 (verse 48); III 44 (hatthe dhuniṁsu, wrung their hands); Vimāna Vatthu 649 (= Vimāna Vatthu 278 misprint dhumanti); preterit adhosi [= Sanskrit adhauṣīt] Sutta-Nipāta 787 (micchā-diṭṭhiṁ = pajahi Paramatthajotikā II 523). Past participle dhuta and dhūta (q.v.). cf. nis°, o°.

:: Dhura (masculine and neuter) [Sanskrit dhur feminine and dhura masculine]
1. A yoke, a pole, the shaft of a carriage Jātaka I 192 (purima-sakaṭa°), 196; Cariyāpiṭaka II 8, 4.
2. (figurative) a burden, load, charge, office, responsibility Sutta-Nipāta 256 (vahanto porisaṁ dh.°ṁ "carrying a human yoke" = purisānucchavikā bhārā Paramatthajotikā II 299), 694 (asama° one who has to bear a heavy burden = asamaviriya Paramatthajotikā II 489); Dhammapada II 97 (sama°); dve dhurāni two burdens (viz. gantha° and vipassanā, study and contemplation) Dhammapada I 7; IV 37; asamadhura Jātaka I 193; VI 330. Three dhurā are enumerated at Jātaka IV 242 as saddhā°, sīla°, and paññā°.- Saddhammopāyana 355 (saddhā°), 392 (+ viriya), 413 (paññā°) dh.°ṁ nikkhipati to take off the yoke, to put down a burden, to give up a charge or renounce a responsibility (see °nikkhepa): nikkhittadhura Aṅguttara Nikāya I 71; II 148; III 65, 108, 179f.; a° Saṁyutta Nikāya V 197, 225; Cullaniddesa §131; Paramatthajotikā II 236 (= dhuravant).
3. the forepart of anything, head, top, front; figurative chief, leader, leading part. nāvāya dh. the forecastle of a ship Jātaka III 127 = IV 142; dh-vāta head wind Jātaka I 100; ekaṁ dh.°ṁ nīharati to set aside a foremost part Sumaṅgalavilāsinī I 135.
4. the far end, either as top or beginning Jātaka III 216 (yāva dh.-sopānā); IV 265 (dh.-sopānaṁ katvā making the staircase end); V 458 (magga-dhure ṭhatvā standing on the far end or other side of the road, i.e. opposite; gloss B mss maggantare); Vimāna Vatthu 44 (dh-gehassa dvāre at the door of the top house of the village, i.e. the first or last house).

-gāma a neighbouring village (literally the first v. that one meets) Jātaka I 8, 237; IV 243; Dhammapada III 414;
-dhorayha a yoked ox Saṁyutta Nikāya I 173 = Sutta-Nipāta 79 (viriyam me dh-dh°ṁ); Paramatthajotikā II 150;
-nikkhepa the putting down of the yoke, the giving up of one's office Jātaka III 243; Visuddhimagga 413;
-bhatta a meal where a monk is invited as leader of other monks who likewise take part in it Jātaka I 449. varia lectio (for dhuva°); III 97 (varia lectio dhuva°); Visuddhimagga 66;
-yotta yoke-tie, i.e. the tie fastening the yoke to the neck of the ox Jātaka I 192; VI 253;
-vahana bearing a burden (cf. dhorayha) Dhammapada III 272;
-vihāra a neighbouring monastery (cf. °gāma) Jātaka I 23; IV 243; Dhammapada I 126 (name of person); III 224 (the same);
-sampaggāha "a solid grip of the burden" (Mrs. Rhys Davids) Dhammasaṅgani 13, 22 etc. (opposite nikkhepa);
-ssaha enduring one's yoke Theragāthā 659. cf. dhuratā.

:: Dhuratā (feminine) [abstract from dhura] in compound anikkhitta-dh. "a state of unflinching endurance" Cullaniddesa §§394, 405 = Dhammasaṅgani 13 etc. = Vibhaṅga 350, 370 (+ dhura-sampaggāha); past participle nikkhitta-dh. weakness of character, lack of endurance (= pamāda) ibid.

:: Dhuravant (adjective) [cf. Sanskrit dhuradhara] one who has or bears his yoke, patient, enduring Saṁyutta Nikāya I 214 = Sutta-Nipāta 187 (cetasika-viriya-vasena anikkhittadhura Paramatthajotikā II 236).

:: Dhuta (and Dhūta) [cf. Sanskrit dhuta and dhūta, past participle of dhunāti]
1. shaken, moved Dāṭhāvaṁsa V 49 (vāta°).
2. literally "shaken off," but always explained in the commentaries as "one who shakes off" either cvil dispositions (kilese), or obstacles to spiritual progress (vāra, nīvaraṇa). The word is rare. In one constantly repeated passage (Vinaya I 45 = 305 = II 2 = III 21 = IV 213) it is an adjective opposed to kāsajja lazy, remiss; and means either scrupulous or punctilious. At Dīgha Nikāya I 5 it is used of a pain. At Sutta-Nipāta 385 we are told of adhuta-dhamma, meaning a scrupulous way of life, first for a bhikkhu, then for a layman. This poem omits all higher doctrine and confines itself to scrupulousness as regards minor, elementary matters. cf. Visuddhimagga 61 for a definition of dhuta.

-aṅga a set of practices leading to the state of or appropriate to adhuta, that is to a scrupulous person. First occurs in a title suffixed to a passage in the Parivāra deprecating such practices. The passage occurs twice (Vinaya V 131, 193), but the title, probably later than the text, is added only to the 2nd of the two. The passage gives a list of thirteen such practices, each of them an ascetic practice not enjoined in the Vinaya. The thirteen are also discussed at Visuddhimagga 59f. The Milinda devotes a whole book (chap. VI) to the glorification of these thirteen dhutaṅgas, but there is no evidence that they were ever widely adopted. Some are deprecated at Majjhima Nikāya I 282, and examples of one or other of them are given at Vinaya III 15; Buddhavaṁsa I 59; Jātaka III 342; IV 8; Milindapañha 133, 348, 351; Visuddhimagga 59 (°kathā), 65 (°cora), 72 (the same), 80 (definition); Paramatthajotikā II 494; Dhammapada I 68; II 32 (dhūtaṅga); IV 30. Mahāniddesa 188 says that eight of them are desirable;
-dhara mindful of punctiliousness Milindapañha 342 (āraññaka dh. jhāyin);
-vata the vow to perform the dhutaṅgas Dhammapada VI 165;
-vāda one who inculcates punctiliousness Saṁyutta Nikāya II 156; Aṅguttara Nikāya I 23; Milindapañha 380; Visuddhimagga 80; Therīgāthā Commentary 69; Dhammapada II 30;
-vādin = °vāda Jātaka I 130.

:: Dhutatta (neuter) [Sanskrit dhūtatvaṁ] the state of being punctilious Vinaya I 305 (of going naked).

:: Dhutta [Sanskrit dhūrta, from dhūrvati and dhvarati to injure, deceive, cf. Latin fraus; Indo-Germanic °dhreu, an enlarged form of which is °dreugh in Sanskrit druhyati, drugdha = Old High German triogan, troum etc.: see duhana] of abandoned life, wild, fast, cunning, crafty, fraudulent; wicked, bad. (masculine) a rogue, cheat, evil-minded person, scoundrel, rascal. There are three sorts of a wild life, viz. akkha° in gambling, itthi° with women, surā° in drink (Sutta-Nipāta 106; Jātaka IV 255). — Vinaya II 277 (robber, highwayman); Aṅguttara Nikāya III 38 (a°); IV 288 (itthi°); Jātaka I 49 (surā°), 290, 291; II 416; III 287; IV 223, 494 (surā°); Therīgāthā Commentary 250 (itthi°), 260 (°purisa), 266 (°kilesa); Peta Vatthu Commentary 3, 5 (itthi°, surā°), 151. feminine dhutti (dhuttī) Jātaka II 114 (°brāhmaṇī).

:: Dhuttaka = dhutta Saṁyutta Nikāya I 131; Therīgāthā 366 (= itthi-dhutta Therīgāthā Commentary 250); Dhammapada III 207; Dīpavaṁsa IX.19. — feminine dhuttikā always in combination with chinnikā (meretrix, q.v.) Vinaya III 128; Jātaka II 114; Milindapañha 122.

:: Dhuva (adjective) [Sanskrit dhruva, cf. Lithuanian drūta firm; Gothic triggws = Old High German triuwi (German treue, trost); Anglo-Saxon trēowe = English true, of Indo-Germanic °dheru, enlarged form of °dher, see dharati] stable, constant, permanent; fixed, regular, certain, sure Dīgha Nikāya I 18; Saṁyutta Nikāya I 142; IV 370; Aṅguttara Nikāya II 33; Jātaka I 19; V 121 (°sassataṁ maraṇaṁ); III 325; Buddhavaṁsa II 82; Milindapañha 114 (na tā nadiyo dh.-salilā). 334 (°phala); Visuddhimagga 77; Sumaṅgalavilāsinī I 112 (maraṇaṁ apassinto dh.), 150 (= thāvara); Dhammapada III 170 (adhuvaṁ jīvitaṁ dhuvaṁ maraṇaṁ); Therīgāthā Commentary 241; Saddhammopāyana 331. — neuter permanence, stability Majjhima Nikāya I 326; Dhammapada 147. Also epithet of Nibbāna (see °gāmin). — neuter as adverb dhuvaṁ continuously, constantly, always Jātaka II 24 = Milindapañha 172; Peta Vatthu Commentary 207; certainly Jātaka I 18, V 103. — adhuva (addhuva) changing, unstable, impermanent Dīgha Nikāya I 19 (anicca a. appāyuka); Majjhima Nikāya I 326; Saṁyutta Nikāya IV 302; Jātaka I 393; III 19 (addhuva-sīla); Vimāna Vatthu 77.[BD: enduring]

-gāmin leading to permanence, i.e. Nibbāna Saṁyutta Nikāya IV 370 (magga);
-colā (feminine) constantly dressed, of a woman Vinaya III 129;
-ṭṭhāniya lasting (of shoes) Vinaya I 190;
-dhamma one who has reached a stable condition Dhammapada III 289;
-paññatta (a) permanently appointed (seat) Vinaya IV 274;
-bhatta a constant supply of food Vinaya I 25, 243; II 15 (°ika); Jātaka I 449 (where the varia lectio dhura° seems to be preferable instead of dhuva°, see dhurabhatta); cf. niccabhatta;
-yāgu constant (distribution of) rice gruel Vinaya I 292f.;
-lohitā (feminine) a woman whose blood is stagnant Vinaya III 129;
-ssava always discharging, constantly flowing Jātaka I 6, V 35.

:: Dhūma [Vedic dhūma = Latin fumus; Greek θυμός (mood, mind), θυμιάω (fumigate); Old High German toum etc. Indo-Germanic °dhu, cf. Greek θύω (burn incense), θύος (incense). See also dhunāti] smoke, fumes Vinaya I 204 (aroma of drugs); Majjhima Nikāya I 220 (dh.°ṁ kattā); Aṅguttara Nikāya V 352 (the same); Aṅguttara Nikāya II 53; IV 72f.; V 347f.; Jātaka III 401, 422 (tumhākaṁ dh.-kāle at the time when you will end in smoke, i.e. at your cremation); Dhammapada I 370 (eka° one mass of smoke); Vimāna Vatthu 173 (for dhūpa, in gandhapuppha°); Peta Vatthu Commentary 230 (micchā-vitakka° in explanation of vidhūma).

-andha blind with smoke Jātaka I 216;
-kālika (cf. above dh.-kāle) lasting till a person's cremation Vinaya II 172, 288;
-ketu fire (literal whose sign is smoke) Jātaka IV 26; V 63;
-jāla a mass of smoke Jātaka V 497;
-netta a smoke-tube, i.e. a surgical instrument for sniffing up the smoke of medical drugs Vinaya I 204; II 120; Jātaka IV 363; Therīgāthā Commentary 14;
-sikhā fire (epithet of Agni; literally smoke-crested) Vimāna Vatthu 352 (sikha) = Vimāna Vatthu 161; Visuddhimagga 416; also as sikhin Jātaka VI 206.

:: Dhūmāyanā (feminine) smoking, smouldering Majjhima Nikāya I 143; Nettipakaraṇa 24 (as varia lectio to dhūpāyanā).

:: Dhūmāyati and Dhūmayati [Sanskrit dhūmayati, denominative from dhūma] to smoke, to smoulder, choke; to be obscured, to cloud over Majjhima Nikāya I 142 (varia lectio dhūpāyati); Peta Vatthu I 64 (pariḍayhati + dh. hadayaṁ); Dhammapada I 425 (akkhīni me dh. = I see almost nothing). Past participle dhūmāyita.

:: Dhūmāyitatta (neuter) [abstract to dhūmāyati] becoming like smoke, clouding over, obscuration Saṁyutta Nikāya III 124 (+ timirāyitattaṁ).

:: Dhūpa [Sanskrit dhūpa of Indo-Germanic °dhūp, enlarged from °dhū in dhunāti (q.v.)] incense Jātaka I 51, 64, 290 (gandha°, dvandva, compound); III 144; VI 42; Peta Vatthu Commentary 141 (gandhapuppha°). dh°ṁ dadāti to incense (a room) Jātaka I 399. Sometimes misspelled dhūma, e.g. Vimāna Vatthu 173 (gandhapuppha°).

:: Dhūpana (neuter) [Sanskrit dhūpana] incensing, fumigation; perfume, incense, spice Jātaka III 144; IV 236; Peta Vatthu III 53 (sāsapa°).

:: Dhūpāyati and Dhūpayati [Sanskrit dhūpayati; causative from dhūpa] to fumigate, make fragrant, perfume Vinaya I 180; Saṁyutta Nikāya I 40 (dhūpāyita) = Theragāthā 448; Aṅguttara Nikāya II 214f.; Jātaka I 73; Milindapañha 333 (sīlagandhena lokaṁ dh.); Dhammapada I 370 (preterit dhūpāyi); III 38 (present participle dhūpayamāna), — past participle dhūpita.

:: Dhūpita [past participle of dhūpāyati] fumigated, flavoured Vimāna Vatthu 435 (tela° flavoured with oil). cf. pa°.

:: Dhūsara (adjective) [Sanskrit dhūsara, Anglo-Saxon dust = English dust and dusk, German dust; see dhvaṁsati and dhunoti and cf. Walde, Latin Wörterbuch under furo] dust-coloured Vimāna Vatthu 335.

:: Dhūta and Dhūtaṅga see dhuta.

:: Di° secondary base of numeral 2, contracted from dvi: see under dvi B I 4.

:: Dibba (adjective) [Vedic divya = Pāḷi divya in verse (q.v.), Greek δῖος (°διϝιος), Latin dīus (°divios) = divine. cf. deva] of the next world, divine, heavenly, celestial, superb, magnificent, fit for exalted beings higher than man (devas, heroes, manes etc.), superhuman, as opposed to mānusaka human. Frequently qualifying the following "summa bona": °cakkhu the deva-eye, i.e. the faculty of clairvoyance, attributed in a marked degree to the Buddha and other perfect beings (see cakkhumant) Dīgha Nikāya I 82, 162; II 20 (yena sudaṁ samantā yojanaṁ passati divā c'evarattiñ ca); III 219; Saṁyutta Nikāya I 196; II 55f.; Majjhima Nikāya II 21; Itivuttaka 52; Therīgāthā 70; Paṭisambhidāmagga I 114; II 175; Visuddhimagga 434; Saddhammopāyana 482; Peta Vatthu Commentary 5 (of Moggallāna); Tikapaṭṭhāna 278; Dukapaṭṭhāna 54. °sota the d.-ear, matching the d.-eye Dīgha Nikāya I 79, 154; Jātaka V 456; also as sotadhātu Aṅguttara Nikāya I 255; Majjhima Nikāya II 19; Dīgha Nikāya III 38, 281; Visuddhimagga 430. rūpa Dīgha Nikāya I 153. āyu, vaṇṇa etc. (see dasa ṭhānāni) Aṅguttara Nikāya I 115; III 33; IV 242; Peta Vatthu Commentary 9, 89. kāmā Sutta-Nipāta 361; Dhammapada 187; Itivuttaka 94; also as kāmaguṇā Aṅguttara Nikāya V 273. Of food, drink, dress and other commodities: Aṅguttara Nikāya I 182; Jātaka I 50, 202; III 189; Peta Vatthu Commentary 23, 50, 70, 76 etc. Definition as devaloke sambhūta Sumaṅgalavilāsinī I 120; divibhavattā dibba Paramatthajotikā I 227; divibhāvaṁ devattabhāva-pariyāpanna Peta Vatthu Commentary 14. — See further e.g. Saṁyutta Nikāya I 105; Dīgha Nikāya III 146; Sutta-Nipāta 176, 641; Dhammapada 236, 417; past participle 60; Visuddhimagga 407 (definition), 423.

-osadha magical drugs Milindapañha 283;
-kāmā (plural) heavenly joys (see above) Jātaka I 138 (opposite mānusakā);
-cakkhuka endowed with the superhuman eye Saṁyutta Nikāya II 156; Aṅguttara Nikāya I 23, 25;
-paṇṇākāra (dasavidha°) the (tenfold) heavenly gift (viz. āyu, vaṇṇa etc.: see ṭhāna) Dhammapada III 292;
-bhāva divine condition or state Peta Vatthu Commentary 110;
-yoga union with the gods Saṁyutta Nikāya I 60;
-vihāra supreme condition of heart Milindapañha 225;
-sampatti heavenly bliss Jātaka IV 3; Dhammapada III 292; Peta Vatthu Commentary 16, 30.

:: Dibbati [Sanskrit dīvyati, past participle dyūta see jūta] to sport, to amuse oneself Vimāna Vatthu 18 (in explanation of devī); to play at dice Majjhima Nikāya II 106 (akkhehi).

:: Dicchati [Sanskrit ditsati, desiderative from dadāti, base 4, q.v.] to wish to give, to be desirous of giving Saṁyutta Nikāya I 18, 20 (dicchare 3rd plural); Jātaka IV 64.

:: Diddha [Sanskrit digdha to dih, see deha] smeared Jātaka V 425f.; especially smeared with poison, poisoned Jātaka IV 435 (sara, a poisoned arrow); perhaps to be read at Itivuttaka 68 for duṭṭha (scilicet sara) and at Saṁyutta Nikāya II 230 for diṭṭha. cf. san°.

:: Dighacchā (feminine) [= jighacchā] hunger Aṅguttara Nikāya II 117.

:: Dighañña (adjective) [for jighañña = Sanskrit jaghanya from jaṅghā] inferior, low, last, hindmost (i.e. westward) Jātaka V 24 (where the commentary seems to imply a reading jighacchaṁ with meaning of 1st singular potential intensive of ghas, but d. is evidently the right reading), 402, 403 (°rattiṁ at the end of the night).

:: Digucchā (feminine) [= jigucchā; Sanskrit jugupsā] disgust as 210 (asuci°).

:: Dija see under dvi B I 4.

:: Dikkhita [Sanskrit dīkṣita "having commenced the preparatory rites for sacrifice"] initiated, consecrated, cira° initiated long since Saṁyutta Nikāya I 226 = Jātaka V 138, 139 (where °dakkhita, q.v.; commentary cira-pabbājita).

:: Dina (neuter) [Sanskrit dina; Latin nun-dinae (°noven-dinom); Old-Irish denus; Gothic sin-teins; cf. divasa] day Saddhammopāyana 239. — duddinaṁ darkness Dāṭhāvaṁsa V 50 (d. sudinaṁ ahosi, cp. I 49, 51); also as feminine duddinī Vinaya I 3.

:: Dindibha [cf. Sanskrit ṭiṭṭibha?] a kind of bird Jātaka VI 538.

:: Dindima (neuter) [Sanskrit ḍiṇḍima, cf. dundubhi] a musical instrument, a small drum Jātaka VI 580; Buddhavaṁsa I 32. See also deṇḍima.

:: Dinna [Sanskrit dinna, past participle of dadāti] given, granted, presented etc., in all meanings of dadāti q.v.; especially of giving alms Peta Vatthu IV 326 (= mahādāna Peta Vatthu Commentary 253) and in phrase adinnādāna taking what is not given, i.e. stealing, adjective adinnādāyin stealing, refraining from which constitutes the 2nd sīla (see under sīla). — dinna: Dīgha Nikāya I 55 (n'atthi dinnaṁ the heretic view of the uselessness of almsgiving); Jātaka I 291; II 128; Sutta-Nipāta 191, 227, 240; Dhammapada 356; Peta Vatthu Commentary 68 (given in marriage). Used as finite tense frequent, e.g. Jātaka I 151, 152; VI 366.
— adinna: Majjhima Nikāya I 39, 404; Sutta-Nipāta 119 (theyyā adinnaṁ ādiyati), 156, 395, 400, 633; Peta Vatthu Commentary 33 etc.

-ādāyin taking (only) what is given Dīgha Nikāya I 4; Sumaṅgalavilāsinī I 72;
-dāna almsgiving Jātaka III 52; Dhammapada I 396;
-dāyin giving alms, liberal, munificent Dīgha Nikāya III 191.

:: Dinnaka an adopted son, in enumeration of four kinds of sons (atraja, khettaja, antevāsika, d.) Cullaniddesa §448; Jātaka I 135 (= posāvanatthāya dinna).

:: Diṇṇa [Sanskrit dīrṇa, past participle of dṛ, dṛṇāti, see darī] broken, split, undone, torn, as negative adiṇṇa unbroken Dīgha Nikāya I 115 (so read for ādina-khattiya-kula; varia lectio abhinna°); Saṁyutta Nikāya V 74 (so read for ādīna-mānaso, vv.ll. adinā ādina°). cf. also ādiṇṇa.

:: Dippati [Sanskrit dīpyate, see under dīpa1 and cf. jotati] to shine, to shine forth, to be illustrious Vinaya II 285. cf. pa°.

:: Dirasaññu (adjective) [Sanskrit dara-sañjña? See Kern, Toevoegselen page 118] one who has little common-sense Jātaka VI 206, 207, 213, 214. commentary explains wrongly on page 209 with "one who possesses two tongues" (of Agni), but has equivalent nippañña on page 217 (text 214: appapañña + d.).

:: Disa [Sanskrit dviṣant and dviṣa (—°); dveṣṭi and dviśati to hate; cf. Greek δεινός (Corynthic δϝ εινία, hom. δέδϝιμεν) fearful; Latin dīrus = English dire] an enemy Dhammapada 42, 162; Jātaka III 357; IV 217; V 453; Theragāthā 874-876; cf. Ps.B., 323, note 1.

:: Disatā1 (feminine) [Sanskrit diśatā, see disā] direction, quarter, region, part of the world Jātaka IV 359; Peta Vatthu II 921 (kiṁ disataṁ gato "where in the world has he gone?"); Vimāna Vatthu II 3 (sādisatā the circle of the six directions, cf. Vimāna Vatthu 102).

:: Disatā2 (feminine) [Sanskrit °dviśatā, see disa] state of being an enemy, a host of enemies Jātaka IV 295 (= disasamūha, varia lectio as gloss: verasamoha).

:: Disati [Vedic diśati, °deik to show, point towards; cf. Greek δείκνυμι (δίκη = diśā), Latin dico (indico, index = pointer, judex), Gothic gateihan = German zeigen, Anglo-Saxon taecan = English token] to point, show; to grant, bestow etc. Usually in combination with prefix ā, or in causative deseti (q.v.). As simplex only at Saṁyutta Nikāya I 217 (varaṁ disā to be read for disaṁ; cf. Sanskrit adiśat). See also upa°.

:: Disā (feminine) [Vedic diś and diśā, to diśati "pointing out," point; cf. Greek δίκη = diśā] point of the compass region, quarter, direction, bearings. The four principal points usualy enumerated are puratthimā (E) pacchimā (W) dakkhiṇā (S) uttarā (N), in changing order. Thus at Saṁyutta Nikāya I 101, 145; II 103; III 84; IV 185, 296; Cullaniddesa §302; Peta Vatthu II 126 (caturo d.); Peta Vatthu Commentary 52 (catūsu disāsu Nirayo catūhi dvārehi yutto), and passim. — To these are often added the two locations "above and below" as uparimā and heṭṭhimā disā (also as uddhaṁ adho Saṁyutta Nikāya III 124 e.g.; also called paṭidisā Dīgha Nikāya III 176), making in all six directions: Dīgha Nikāya III 188f. as a rule, however, the circle is completed by the four anudisā (intermediate points; sometimes as vidisā: Saṁyutta Nikāya I 224; III 239; Dīgha Nikāya III 176 etc.), making a round of ten (dasa disā) to denote completeness, wide range and all pervading comprehensiveness of states, activities or other happening: Sutta-Nipāta 719, 1122 (disā catasso vidisā catasso uddhaṁ adho: dasa disā imāyo); Therīgāthā 487; Paṭisambhidāmagga II 131; Cullaniddesa §239 (see also cātuddisa in this sense); Peta Vatthu I 111; II 110; Visuddhimagga 408. sabbā (all) is often substituted for 10: Saṁyutta Nikāya I 75; Dīgha Nikāya II 15; Peta Vatthu I 21; Vimāna Vatthu 184; Peta Vatthu Commentary 71. — anudisā (singular) is often used collectively for the four points in the sense of "in between," so that the circle always implies the ten points. Thus at Saṁyutta Nikāya I 122; III 124. In other combinations as six abbreviated for ten; four disā plus uddhaṁ and anudisaṁ at Dīgha Nikāya I 222 = Aṅguttara Nikāya III 368; four d. + uddhaṁ adho and anudisaṁ at Saṁyutta Nikāya I 122; III 124; Aṅguttara Nikāya IV 167. In phrase "mettāsaha gatena cetasā ekaṁ disaṁ pharitvā viharati" (etc. up to 4th) the all-comprehending range of universal goodwill is further denoted by uddhaṁ adho tiriyaṁ etc., e.g. Dīgha Nikāya I 250; Vibhaṅga 272; see mettā. — as a set of four or eight disā is also used allegorically ("set, circle") for various combinations, viz. the eight states of jhāna at Majjhima Nikāya III 222; the four satipaṭṭhānā etc. At Nettipakaraṇa 121; the four āhārā etc. At Nettipakaraṇa 117. See also in other applications Vinaya I 50 (in meaning of "foreign country"); II 217; Saṁyutta Nikāya I 33 (abhayā), 234 (puthu°); III 106; V 216; Dīgha Nikāya III 197f.; Itivuttaka 103; Theragāthā 874; Vimāna Vatthu 416 (disāsu vissutā). — disaṁ kurute to run away Jātaka V 340. diso disaṁ (often spelled disodisaṁ) in all directions (literally from region to region) Dīgha Nikāya III 200; Jātaka III 491; Theragāthā 615; Buddhavaṁsa II 50; Peta Vatthu III 16; Milindapañha 398. But at Dhammapada 42 to disa (enemy), cf. Dhammapada I 324 = coro coraṁ. See also JPTS 1884 82 on ablative diso = diśataḥ. cf. vidisā.

-kāka a compass-crow, i.e. a crow kept on board ship in order to search for land (cf. Fick, Soziale Gliederung page 173; E. Hardy, Buddha page 18) Jātaka III 126, 267;
-kusala one who knows the directions Vinaya II 217;
-cakkhuka "seeing" (i.e. wise) in all directions Jātaka III 344;
-ḍāha "sky-glow," unusual redness of the horizon as if on fire, polar light (?) or zodiacal light (?) Dīgha Nikāya I 10; Jātaka I 374: VI 476; Milindapañha 178; Sumaṅgalavilāsinī I 95; cf. Buddhist Hybrid Sanskrit diśodāha Avadāna-śataka II 198;
-pati (disampati) a king Saṁyutta Nikāya I 86; Jātaka VI 45;
-pāmokkha world-famed Jātaka I 166;
-bhāga [Sanskrit digbhāga] direction, quarter Vinaya II 217;
-mūḷha [Sanskrit diṇmūḍha] one who has lost his bearings Dīpavaṁsa IX 15;
-vāsika living in a foreign country Dhammapada III 176;
-vāsin = °vāsika Dhammapada IV 27.

:: Dissati passive of *dassati, q.v.

:: Ditta1 [Sanskrit dīpta, dīp; cf. dīpa] blazing. Dāṭhāvaṁsa V 32. Usually in compound āditta.

:: Ditta2 [Sanskrit dṛpta; cf. dappa] proud, arrogant, insolent; wanton Theragāthā 198; Jātaka II 432; III 256 = 485; V 17, 232; VI 90, 114.

:: Diṭṭha1 [Sanskrit dṛṣṭa, past participle of *dassati]
1. seen; a° not seen Dīgha Nikāya I 222 (a° + avedita asacchikata); Majjhima Nikāya I 3f. (diṭṭhaṁ diṭṭhato sañjānāti); Sutta-Nipāta 147 (diṭṭhā vā ye vā addiṭṭhā), 995 (na me diṭṭho ito pubbe na ssuto ... Satthā); Jātaka II 154; III 278; Peta Vatthu I 23 (sāmaṁ d. = seen by yourself); 33 (the same). — neuter diṭṭhaṁ a vision Jātaka III 416. — Since sight is the principal sense of perception as well as of apperception (cf. cakkhu), that which is seen is the chief representation of any sense-impression, and diṭṭha combined with suta (heard) and muta (sensed by means of smell, taste and touch), to which viññāta (apperceived by the mind) is often joined, gives a complete analysis of that which comprises all means of cognition and recognition. Thus diṭṭha + suta stands collectively for the whole series Sutta-Nipāta 778, 812, 897, 1079; Peta Vatthu IV 13; diṭṭha suta muta (see Cullaniddesa §298 for detail and cf. diṭṭhiyā sutiyā ñāṇena) Sutta-Nipāta 790, 901, 914, 1082, 1086, 1122 (na tuyhaṁ adiṭṭhaṁ asutaṁ amutaṁ kiñcanaṁ atthi = you are omniscient); d. suta muta viññāta in the same sense as Sutta-Nipāta 1122 in "yaṁ sadevakassa lokassa ditṭha suta muta viññāta sabbaṁ taṁ Tathāgatena abhisambuddhaṁ" of the cognitive powers of the Tathāgata Dīgha Nikāya III 134 = Cullaniddesa §276 = Itivuttaka 121; Dīgha Nikāya III 232; Sutta-Nipāta 1086, 1122.
2. known, understood Majjhima Nikāya I 486; Sutta-Nipāta 761; diṭṭha pañha a problem or question solved Jātaka VI 532. See also conclusion of No. 1.
3. (adjective) visible, determined by sight, in connection with dhamma meaning the visible order of things, the world of sensation, this world (opposite samparāyika dhamma the state after death, the beyond). Usually in compounds (—°): of this world, in this world. — diṭṭhadhamma (diṭṭhadhammo) Vinaya II 188; Dīgha Nikāya III 222f.; Aṅguttara Nikāya I 249; II 61; Cullaniddesa §297 (= ñāta-dhamma); Sumaṅgalavilāsinī I 278; Saddhammopāyana 470. — °abhinibbuta attained to Nibbāna in this birth Aṅguttara Nikāya I 142; Sutta-Nipāta 1087 (see Nibbāna); °Nibbāna earthly name Dīgha Nikāya I 36; Sumaṅgalavilāsinī I 121; °sukha vihāra (and °in) happy condition (or faring well) in this world Vinaya II 188; Majjhima Nikāya I 40, 331, 459; Saṁyutta Nikāya II 239; Dhammasaṅgani 577, 1283; as 296; °vedanīya to be perceived in this condition Aṅguttara Nikāya I 249, 251; Peta Vatthu Commentary 145. — Frequently in locative diṭṭhe dhamme (in this world) Itivuttaka 17 (attha, past participle samparāyika attha), or diṭṭhe va dhamme (already or even in the present existence) Dīgha Nikāya I 156, 167, 177, 196; III 108; Majjhima Nikāya I 341f., 485; II 94, 103; Aṅguttara Nikāya II 155, 167; III 429; Sutta-Nipāta 141, 343, 1053; Itivuttaka 22, 23, etc. — In the same sense diṭṭhadhammika (adjective) belonging or referring to this world or the present existence, always contrasted with samparāyika belonging to a future state: Vinaya I 179; III 21; Dīgha Nikāya III 130; Aṅguttara Nikāya I 47, 98; Cullaniddesa §26; Itivuttaka 16; Vimāna Vatthu 149; Peta Vatthu Commentary 131, etc.

-ānugati imitation of what one sees, emulation, competition Saṁyutta Nikāya II 203; Majjhima Nikāya I 16; Aṅguttara Nikāya I 126; III 108, 251, 422; Pug 33; Dhammapada IV 39; (cf. under diṭṭhi);
-āvikamma making visible or clear, open statement, confession Vinaya V 183, 187f.;
-kāla the time of seeing (anybody), opportunity Vimāna Vatthu 120;
-ppatta one who has obtained (Nibbāna) in this world Nettipakaraṇa 190;
-padā (plural) visible signs or characteristics Aṅguttara Nikāya IV 103;
-maṅgalika (adjective) of puccha, a question concerning visible omens. Jātaka IV 390; as °ikā (feminine) proper name at Jātaka IV 376f. = Paramatthajotikā II 185f.
-saṁsandana Cullaniddesa §447 = as 55, see sub voce saṁsandana.

:: Diṭṭha2 [Sanskrit dviṣṭa, past participle of dveṣṭi dviṣ to hate] (noun) an enemy Jātaka I 280; cf. Sanskrit dviṣat. — (adjective) poisoned, in diṭṭha gatena sallena with a p. arrow Saṁyutta Nikāya II 230; misreading for diddh'-agadena, q.v. The commentary has diddha gatena with varia lectio dibba-gadena.

:: Diṭṭhaka (adjective) [= diṭṭha1] seen, visible, apparent Dhammapada II 53, 90.

:: Diṭṭhā (indeclinable) [Sanskrit dṛṣṭyā, instrumental of diṭṭhi] exclamation of joy, hurrah! Dīgha Nikāya III 73; Jātaka I 362.

:: Diṭṭhi (feminine) [Sanskrit dṛṣṭi; cf. dassana] view, belief, dogma, theory, speculation, especially false theory, groundless or unfounded opinion.
(a) The latter is rejected by the Buddha as pāpa° (Aṅguttara Nikāya IV 172) and pāpikā d. (opposite bhaddikā: Aṅguttara Nikāya V 212f.; Itivuttaka 26): Vinaya I 98, 323; Dhammapada 164; Peta Vatthu IV 354; whereas the right, the true, the best doctrine is as sammā-diṭṭhi the first condition to be complied with by anyone entering the Path. As such the sammā-diṭṭhi is opposed to micchā-d. wrong views or heresy (see b). Equivalent with micchā-d. is kudiṭṭhi (late) Dāṭhāvaṁsa II 58.
(b) Characterized more especially as:
(α) sammā-diṭṭhi right doctrine, right philosophy Vinaya I 10; Saṁyutta Nikāya II 17; V 11, 14, 30f., 458f., Majjhima Nikāya I 315; II 12, 29, 87; III 72; Cullaniddesa §485; Vibhaṅga 104f. See magga. — ujukā d. Saṁyutta Nikāya V 143, 165; ujugatā d. Majjhima Nikāya I 46f.
(β) micchā-diṭṭhi wrong theory, false doctrine Saṁyutta Nikāya I 145; II 153 (caused by avijjā); Majjhima Nikāya III 71; Dhammapada 167, 316; Cullaniddesa §271 III b; Vibhaṅga 361, 389.
— The following theories are to be considered as varieties of micchā-diṭṭhi, viz. (in limited enumeration) akiriyavāda Saṁyutta Nikāya III 208; IV 349; aññaṁ aññena Saṁyutta Nikāya III 211; antaggāhikā Aṅguttara Nikāya I 154; II 240; III 130; antānantikā Dīgha Nikāya I 22f. Saṁyutta Nikāya III 214, 258f.; assāda° Aṅguttara Nikāya III 447; ahetukavādā Saṁyutta Nikāya III 210; ucchedavādā Dīgha Nikāya I 34; Saṁyutta Nikāya II 20; III 99; 110f.; bhava° Saṁyutta Nikāya III 93; Majjhima Nikāya I 65; Aṅguttara Nikāya I 83; sakkāya° Aṅguttara Nikāya III 438; V 144; Sutta-Nipāta 231 (cf. Paramatthajotikā I 188); Cullaniddesa §271 III b (twenty-fold, as diṭṭhilepa); sassatavādā Dīgha Nikāya I 13; Saṁyutta Nikāya II 20; III 98, 213f., 258f.
(c) Various theories and doctrines are mentioned and discussed at: Vinaya I 115; Saṁyutta Nikāya I 133; II 61f., 75f., 222; III 215f., 258f.; IV 286; V 448 (= Dīgha Nikāya I 31); Dīgha Nikāya III 13f., 45, 246, 267; Majjhima Nikāya I 40; Aṅguttara Nikāya I 32; II 252f.; III 132, 289, 349; Therīgāthā 184; Paṭisambhidāmagga I 135f.; past participle 22; Dhammasaṅgani 392, 1003 (cf. Buddhist Manual of Psychological Ethics 236f., 270, 300); Vibhaṅga 145, 245, 341, 393f.; Saddhammopāyana 13, 333.
(d) Miscellaneous: four diṭṭhiyo at Vibhaṅga 376; also at Visuddhimagga 511 (sakkāya°, uccheda°, sassata°, akiriya°); five Vibhaṅga 378; six at Majjhima Nikāya I 8; Vibhaṅga 382; seven at Vibhaṅga 383; twenty see under sakkāya°; sixty-two under diṭṭhi-gata. — In series diṭṭhi khanti ruci laddhi characterizing "diṭṭha-dhamma" at Cullaniddesa §299 and passim. Diṭṭhiyā sutiyā ñāṇena in definition of a theory of cognition at Cullaniddesa §300 as complementing taṇhā: see taṇhā B 3. Coupled with vācā and citta in formula (taṁ) vācaṁ appahāya cittaṁ appahāya diṭṭhiṁ appaṭinissajjitvā ... (nikkhitto evaṁ Niraye) at Saṁyutta Nikāya IV 319 = Dīgha Nikāya III 13, 15; combined with (and opposed to) sīla (as pāpaka and bhaddaka) at Itivuttaka 26, 27. — diṭṭhiṁ āsevati to hold a view Majjhima Nikāya I 323; °ṁ bhindati to give up a view Jātaka I 273; Dāṭhāvaṁsa II 58.

-ānugati a sign of speculation Vinaya II 108; Saṁyutta Nikāya II 203; past participle 33;
-ānusaya inclination to speculation Dīgha Nikāya III 254, 282; Saṁyutta Nikāya V 60; Aṅguttara Nikāya IV 9;
-āsava the intoxicant of speculation, the 3rd of four āsavā, viz. kāma°, bhava°, d.°, avijjā° Vinaya III 5; Cullaniddesa §134; Dhammasaṅgani 1099, 1448; Vibhaṅga 373; cf. °ogha;
-upadānā taking up or adhering to false doctrines, the 2nd of the four upādānāni or attachments, viz. kāma°, d.°, sīlabbata°, attavāda° Dīgha Nikāya III 230; Dhammasaṅgani 1215, 1536;
-ogha the flood of false doctrine, in set of four oghas as under °āsava Dīgha Nikāya III 230, 276; Cullaniddesa §178;
-kantāra the wilderness of groundless speculation Dhammasaṅgani 381, 1003, 1099, etc.; see °gata;
-gaṇṭhi the web or tangle of sophistry [was: sophisticism] Vimāna Vatthu 297; cf. °saṅghāṭa;
-gata (neuter) "resorting to views," theory, groundless opinion, false doctrine, often followed by series of characterizing epithets: d.-gahana, °kantāra, °visūka, °vipphandita, °saṁyojana, e.g. Majjhima Nikāya I 8; Cullaniddesa §271 III b. Of these sophistical speculations 2 are mentioned at Itivuttaka 43, Paṭisambhidāmagga I 129; 6 at Paṭisambhidāmagga I 130; 62 (the usual number, expressing "great and small" sets, cf. dvi aII) at Dīgha Nikāya I 12-39 (in detail); Saṁyutta Nikāya IV 286; Paṭisambhidāmagga I 130; Cullaniddesa §271 III b; Nettipakaraṇa 96, 112, 160. Vinaya I 49; Dīgha Nikāya I 162, 224, 226; Saṁyutta Nikāya I 135, 142; II 230; III 109, 258f. (aneka-vihitāni); IV 286 (the same); Majjhima Nikāya I 8, 176, 256f. (pāpaka), 326 (the same), 426f.; Aṅguttara Nikāya IV 68; V 72f., 194 (pāpaka); Sutta-Nipāta 649, 834, 913; past participle 15; Dhammasaṅgani 277, 339, 392, 505; Visuddhimagga 454. — adjective °gatika adhering to (false) doctrine Dīpavaṁsa VI 25;
-gahana the thicket of speculation Dhammasaṅgani 381, 1003; see °gata;
-jāla the net of sophistry Dīgha Nikāya I 46; Sumaṅgalavilāsinī I 129;
-ṭṭhāna a tenet of speculative philosophy Dīgha Nikāya I 16; Majjhima Nikāya I 136; Aṅguttara Nikāya V 198; Paṭisambhidāmagga I 138 (eight); Milindapañha 332; Sumaṅgalavilāsinī I 107;
-nijjhānakkhanti forbearance with wrong views Saṁyutta Nikāya II 115; IV 139; Aṅguttara Nikāya I 189f.; II 191; Cullaniddesa §151;
-nipāta a glance Vimāna Vatthu 279;
-nissaya the foundation of speculation Majjhima Nikāya I 137; Dīgha Nikāya II 137f.;
-pakkha the side or party of sophists Nettipakaraṇa 53, 88, 160;
-paṭilābha the attainment of speculation Majjhima Nikāya III 46;
-paṭivedha = preceding Dīgha Nikāya III 253;
-patta one who has formed (a right or wrong) view Dīgha Nikāya III 105, 254; Majjhima Nikāya I 439; Aṅguttara Nikāya I 74; 118, IV 10; V 23;
-parāmasa perversion by false doctrine Dhammasaṅgani 1498;
-maṇḍala the circle of speculative dogmatics as 109;
-vipatti failure in theory, the 3rd of the four vipattiyo viz. sīla°, ācāra°, d.°, ājīva°; opposite °sampadā Vinaya V 98; Dīgha Nikāya III 213; Aṅguttara Nikāya I 95, 268; past participle 21; Dhammasaṅgani 1362; Vibhaṅga 361;
-vipallāsa contortion of views Aṅguttara Nikāya II 52;
-visaṁyoga disconnection with false doctrine Dīgha Nikāya III 230, 276;
-visuddhi beauty of right theory Aṅguttara Nikāya I 95; Majjhima Nikāya I 147f.; Dīgha Nikāya III 214, 288;
-visūka (neuter) the discord or disunion (literally the going into parties) of theories, the (?) puppet-show of opinion Majjhima Nikāya I 8, 486; Sutta-Nipāta 55 (= dvāsaṭṭhi diṭṭhigatāni), Kindred Sayings II 44; Vimāna Vatthu 8426; Peta Vatthu IV 137; Cullaniddesa §301 (= vīsati-vattukā sakkāyadiṭṭhi); cf. Cullaniddesa §25 (attānudiṭṭhi); Dhammasaṅgani 381 (cf. Buddhist Manual of Psychological Ethics 92f.), 1003, 1099. See also °gata;
-vyasana failing or misfortune in theory (+ sīla°, in character) Dīgha Nikāya III 235; Cullaniddesa §304;
-saṁyojana the fetter or bond of empty speculation (cf. °anusaya) Dīgha Nikāya III 254; Aṅguttara Nikāya IV 7f.;
-saṅghāta the weft or tangle of wrong views (cf. °gaṇṭhi) Mahāniddesa 343; Cullaniddesa §503;
-samudaya the origin of wrong views Aṅguttara Nikāya IV 68;
-sampadā success in theory, blessing of right views, attainment of truth Dīgha Nikāya III 213; 235 (opposite °vipatti), Saṁyutta Nikāya V 30f.; Aṅguttara Nikāya I 95, 269; III 438; IV 238; past participle 25; Dhammasaṅgani 1364; Vimāna Vatthu 297;
-sampanna endowed with right views Saṁyutta Nikāya II 43, 58, 80; V 11; Aṅguttara Nikāya III 438f.; IV 394; Vibhaṅga 366; Dialogues of the Buddha iii 206, note 10;
-sārin (adjective) following wrong views Sutta-Nipāta 911.

:: Diṭṭhika (adjective) (—°) seeing, one who regards; one who has a view Majjhima Nikāya III 24 (āga mana° one who views the arrival, i.e. of guests); Saṁyutta Nikāya II 168f. (sammā° and micchā° holding right and wrong theories); Dīgha Nikāya III 96 (vītimissa°). See añña°, micchā°, sammā°.

:: Diṭṭhin (adjective/noun) one who has a view, or theory, a follower of such and such a doctrine Udāna 67 (evaṁ° + evaṁvādin).

:: Diṭṭhitā (feminine) [from diṭṭhi] the fact of having a (straightforward) view (uju°) Milindapañha 257.

:: Diva [Sanskrit diva (neuter), weak base di° (div) of strong form di°e (see deva) to *dei̯eṷo to shine; cf. Sanskrit dyo heaven, divā adverb by day; Latin biduum (bi-divom) two days]
(a) heaven Jātaka IV 134 (°ṁ agā); V 123 (°ṁ patta); Peta Vatthu Commentary 74 (°ṁ gata).
(b) day Sutta-Nipāta 507 (rattindivaṁ night and day); Vimāna Vatthu 247 (rattindiva one night and one day, i.e. 24 hrs.); Dhammapada II 8 (divā-divassa so early in the day). Also in divaṁ-kara, day-maker, = sun, Vimāna Vatthu 307; usually as divākara (q.v.). cf. devasika; see also ajja.

-santatta heated for a whole day Jātaka IV 118 (cf. divasa°)

:: Divasa (m; neuter only in expression satta divasāni seven days or a week Jātaka IV 139; Milindapañha 15) [Sanskrit divasa; see diva] a day Aṅguttara Nikāya I 206 (°ṁ atināmeti); Jātaka III 52 (uposatha°); Peta Vatthu Commentary 31 (yāva sattadivasā a week long), 74 (sattamo divaso). Usually in oblique cases adverbially, viz. Accusative divasaṁ (during) one day, for one day, one day long Aṅguttara Nikāya III 304 = IV 317; Jātaka I 279; II 2; Dhammapada III 173 (taṁ d. that day); eka° one day Jātaka I 58; III 26; Peta Vatthu Commentary 33, 67. — genitive divasassa (day) by day Saṁyutta Nikāya II 95 (rattiyā ca d. ca); Jātaka V 162; Sumaṅgalavilāsinī I 133. — instrumental divasā day by day Jātaka IV 310; divasena (eka°) on the same day Jātaka I 59; sudivasena on a lucky day Jātaka IV 210. — locative divase on a day: eka° Jātaka III 391; jāta° on his birthday Jātaka III 391; IV 138; dutiya° the next day Peta Vatthu Commentary 12, 13, 17, 31, 80 etc.; puna° the same Jātaka I 278; Peta Vatthu Commentary 19, 38; sattame d. on the 7th day Sutta-Nipāta 983; Milindapañha 15; Peta Vatthu Commentary 6; ussava° on the festive d. Vimāna Vatthu 109; apara° on another day Peta Vatthu Commentary 81. Also repeated divase divase day after day, every day Jātaka I 87; Peta Vatthu Commentary 3. Ablative divasato from the day (—°) Jātaka I 50; Sumaṅgalavilāsinī I 140.

-kara the "day-maker," i.e. the sun (cf. divākara) Vimāna Vatthu 169, 271;
-bhāga the day-part (opposite ratti° the night-part), daytime Milindapañha 18 (°ena); Peta Vatthu Commentary 152 (°ṁ), 206 (°e = divā);
-santatta heated the livelong day Saṁyutta Nikāya I 169; Majjhima Nikāya I 453; Aṅguttara Nikāya IV 70, cf. Vinaya I 225; Milindapañha 325; cf. diva°

:: Divā (adverb) [Vedic divā, cf. diva] by day Saṁyutta Nikāya I 183; Majjhima Nikāya I 125; Dhammapada 387; Sumaṅgalavilāsinī I 251; Peta Vatthu Commentary 43, 142, 206 (= divasa-bhāge). Often combined and contrasted with rattiṁ (or ratto) by night; e.g. divārattiṁ by day and by night Saṁyutta Nikāya I 47; divā c'evarattiñ ca Dīgha Nikāya II 20; rattim pi divā pi Jātaka II 133; divā caratto ca Saṁyutta Nikāya I 33; Sutta-Nipāta 223; Dhammapada 296; Vimāna Vatthu 314; Vimāna Vatthu 128. — divātaraṁ (comparative adverb) later on in the day Majjhima Nikāya I 125; Jātaka III 48, 498. — atidivā too late Saṁyutta Nikāya I 200; Aṅguttara Nikāya III 117.

-kara (= divaṁ kara) the day-maker, the sun Apadāna V 16 (= Therīgāthā Commentary 70); Peta Vatthu Commentary 155;
-divassa (adverb) early in the day, at sunrise, at an early hour Vinaya II 190; Saṁyutta Nikāya I 89, 91, 97; Aṅguttara Nikāya V 185; Majjhima Nikāya II 100, 112; Jātaka II 1; VI 31; Dhammapada II 8; Vimāna Vatthu 239, 242;
-vihāra the day-rest, i.e. rest during the heat of the day Vinaya I 28, Saṁyutta Nikāya I 129, 132, 146, 193 = Theragāthā 1241; Sutta-Nipāta 679;
-saññā consciousness by day, daily with Dīgha Nikāya III 223 = Aṅguttara Nikāya II 45;
-seyyā = °vihāra Dīgha Nikāya I 112.
[BD]: d.-saññā = perceived by day; d.-vihāra = siesta

:: Divi° an abstraction from divya constructed for etymological explanation of dibba as divi-bhava (°bhāva) of divine existence or character, a divine being, in "divi-bhavāni divyāni ettha atthī ti divyā" Paramatthajotikā II 219; "divi-bhavattā dibbā ti" Paramatthajotikā I 227; "divibhāvaṁ devattabhāvapariyāpanno ti dibbo" Peta Vatthu Commentary 14.

:: Divilla a musical instrument Dīpavaṁsa xvI 14.

:: Divya [Sanskrit divya; the verse-form for the prose-form dibba (q.v.)] (adjective) divine Sutta-Nipāta 153 (cf. Paramatthajotikā II 219 under divi°), 524 (+ mānusaka); Jātaka VI 172. — (neuter) the divinity, a divine being (= devatā) Jātaka VI 150; Paramatthajotikā II 219.

:: Dīgha (adjective/noun) [Vedic dīrgha, cf. causative drāghayati to lengthen, °dlāgh as in Greek δολιχός (shaft), ἐνδελεχής (lasting etc.; cf. English entelechy); Latin indulges; Gothic tulgus (enduring)]
1. (adjective) long Dīgha Nikāya I 17; Majjhima Nikāya I 429; Saṁyutta Nikāya I 104 (°ṁ addhānaṁ); Sutta-Nipāta 146, 633 (opposite rassa); Dhammapada 60, 409; Peta Vatthu I 1011 (°ṁ antaraṁ all the time); II 955 (the same); Theragāthā 646 (°m-antare); Dhammasaṅgani 617; Paramatthajotikā I 245; Peta Vatthu Commentary 27, 28, 33, 46. See definition at Visuddhimagga 272. — dīghato lengthways Jātaka VI 185; dīghaso in length Vinaya IV 279; atidīgha too long Vinaya IV 7, 8.
2. (masculine) a snake (cf. Mahāvastu II 45 dīrghaka) Jātaka I 324; II 145; IV 330.
3. Name of the Dīgha Nikāya ("the long collection") Visuddhimagga 96.

-aṅgulin having long fingers (the 4th of the marks of a Mahāpurisa) Dīgha Nikāya II 17; III 143, 150;
-antara corridor Jātaka VI 349;
-āyu long-lived (opposite appāyu) Dīgha Nikāya I 18; Jātaka V 71. Also as °ka Dīgha Nikāya III 150; Sumaṅgalavilāsinī I 135; Saddhammopāyana 511; °āvu = °āyu in the meaning of āyasmant (q.v.) Jātaka V 120;
-jāti (feminine) a being of the snake kind, a snake Dhammapada III 322; also as °ka at Jātaka II 145; III 250; IV 333; V 449; Sumaṅgalavilāsinī I 252;
-dasa having long fringes Dīgha Nikāya I 7;
-dassin [Sanskrit dīrghadarśin] far-seeing (= sabba-dassāvin) Peta Vatthu Commentary 196;
-nāsika having a long nose Visuddhimagga 283;
-bhāṇaka a repeater or expounder of the Dīgha Nikāya Jātaka I 59; Visuddhimagga 36, 266, 286; Sumaṅgalavilāsinī I 15, 131;
-rattaṁ (adverb) [Sanskrit dīrgharātraṁ, see Indexes to Avś; Divyāvadāna and Lal; otherwise dīrgha-kālaṁ] a long time Dīgha Nikāya I 17, 206; Aṅguttara Nikāya V 194; Sutta-Nipāta 649; Itivuttaka 8; Jātaka I 12, 72; Peta Vatthu I 44; II 1311 (°rattāya = °rattaṁ Peta Vatthu Commentary 165); past participle 15; Dhammapada IV 24;
-loma long-haired Vinaya III 129; also as °ka at Jātaka I 484, feminine °ikā Saṁyutta Nikāya II 228;
-sotthiya (neuter) long welfare or prosperity Dhammapada II 227.

:: Dīghatta (neuter) [Sanskrit dīrghatvam] length Aṅguttara Nikāya I 54.

:: Dīna (adjective) [Sanskrit dīna] poor, miserable, wretched; base, mean, low Dīgha Nikāya II 202 (?) (°māna; varia lectio ninnamāna); Jātaka V 448; VI 375; Peta Vatthu II 82 (= adānajjhāsaya Peta Vatthu Commentary 107); IV 81; Milindapañha 406; Peta Vatthu Commentary 120 (= kapaṇa), 260 (the same), 153; Saddhammopāyana 188, 324.

:: Dīnatta (neuter) [Sanskrit dīnatvaṁ] wretchedness, miserable state Saddhammopāyana 78.

:: Dīpa1 [Vedic dīpa to Vedic dī, dīpyate; Indo-Germanic °dei°ā to shine (see dibba, deva); cf. Greek δίαλος, δῆλος; see also jotati] a lamp Jātaka II 104 (°ṁ jāleti to light a l.); Dhammapada II 49 (the same), 94 (the same)
-acci the flame of a lamp Therīgāthā Commentary 154;
-āloka light of a l. Jātaka I 266; VI 391; Dhammapada I 359; Vimāna Vatthu 51; — (°ṁ)kara making light, shining, illuminating Cullaniddesa §399 (= pabhaṁ kara Sutta-Nipāta 1136; but cf. Dhammapada 236 under dīpa 2); Visuddhimagga 203;
-tittira a decoy partridge (cf. dīpaka°) Jātaka III 64;
-rukkha literally lamp-tree, the stand of a lamp, candlestick Dhammapada IV 120;
-sikhā the flame (literal crest) of a l. Visuddhimagga 171; Dhammapada II 49.

:: Dīpa2 (masculine and neuter) [Vedic dvīpa = dvi + ap (*sp.) of āpa water, literally "double-watered," between (two) waters] an island, continent (mahā°, always as four); terra firma, solid foundation, resting-place, shelter, refuge (in this sense frequent combined with tāṇa leṇa and saraṇa and explained in commentary by patiṭṭhā)
(a) literally island: Saṁyutta Nikāya V 219; Jātaka III 187; Vimāna Vatthu 19; Mahāvaṁsa 7, 7, 41. — continent: cattāro mahādīpā Saṁyutta Nikāya V 343; Vimāna Vatthu 2010 (= Vimāna Vatthu 104); Vimāna Vatthu 19; Peta Vatthu Commentary 74 etc. Opposite the two-thousand paritta-dīpā the smaller islands Paramatthajotikā I 133.
(b) figurative shelter, salvation etc. (see also tāṇa): Saṁyutta Nikāya III 42 (atta° + attasaraṇa etc., not with Saṁyutta Nikāya Index to dīpa1); V 154, 162 (the same) IV 315 (maṁ°, not to dīpa1), 372; Aṅguttara Nikāya I 55f. (+ tāṇa etc.); Sutta-Nipāta 501 (atta° self-reliant, self-supported, not with Fausbøll to dīpa1), 1092, 1094, 1145 (= Satthā); Cullaniddesa §303; Dhammapada 236 (°ṁ karohi = patiṭṭhā Peta Vatthu Commentary 87); Peta Vatthu III 19 (the same Peta Vatthu Commentary 174); Jātaka V 501 = VI 375 (dīpañ ca parāyaṇaṁ); Milindapañha 84, 257 (dhamma-dīpa, Arahantship).

-ālaya resting place Jātaka VI 432;
-gabbhaka same Jātaka VI 459, 460.

:: Dīpa3 [cf. Sanskrit dvīpa tiger's skin] a car covered with a panther's skin Jātaka I 259; V 259 = VI 48.

:: Dīpaka1 (= dīpa1)
(a) feminine dīpikā a lamp, in daṇḍa° a torch Dhammapada I 220, 399,
(b) (—°) an image of, having the appearance of, sham etc.; in

-kakkara a decoy partridge Jātaka II 161;
-tittira same Jātaka III 358;
-pakkhin a decoy bird Jātaka V 376;
-miga a d. Antelope Jātaka V 376.

:: Dīpaka2 (= dīpa2) a (little) island Jātaka I 278, 279; II 160.

:: Dīpaka3 in vaṇidīpaka Peta Vatthu Commentary 120 for vanibbaka (q.v.).

:: Dīpana (adjective) illustrating, explaining; feminine °ī explanation, commentary, name of several commentaries, e.g. the Paramattha-dīpanī of Dhammapāla on Thig; Peta Vatthu and Vimāna Vatthu — cf. jotikā and uddīpanā.

:: Dīpeti [Sanskrit dīpayati, causative to dīp, see dīpa1 and cf. dippati] to make light, to kindle, to emit light, to be bright; to illustrate, explain Aṅguttara Nikāya V 73f.; Dhammapada 363; Milindapañha 40; Peta Vatthu Commentary 94, 95, 102, 104 etc.; Saddhammopāyana 49, 349. cf. ā°.

:: Dīpika [from dīpin] a panther Jātaka III 480.

:: Dīpin [Sanskrit dvīpin] a panther, leopard, tiger Vinaya I 186 dīpicamma a leopard skin = Sanskrit dvīpicarman); Aṅguttara Nikāya III 101; Jātaka I 342; II 44, 110; IV 475; V 408; VI 538. dīpi-rājā king of the panthers Visuddhimagga 270. — feminine dīpinī Milindapañha 363, 368; Dhammapada I 48.

:: Dīpita [past participle of dīpeti] explained Visuddhimagga 33.

:: Dīpitar [agent noun from dīpeti] one who illumines Visuddhimagga 211.

:: Dobbhagga (neuter) [Sanskrit daurbhāgya from duḥ + bhāga] ill luck, misfortune Vinaya IV 277; Dhammapada 281 (text: °dobhagga).

:: Dobha [see dubbha] fraud, cheating Dīgha Nikāya II 243 (varia lectio dobbha = dubbha).

:: Doha1 [Sanskrit doha and dogha] milking, milk Jātaka V 63, 433.

:: Doha2 (adjective) [Sanskrit droha] injuring (—°) Sumaṅgalavilāsinī I 296.

:: Dohaka [Sanskrit doha] a milk-pail Jātaka V 105.

:: Dohaḷa [Sanskrit dohada and daurhṛda, of du + hṛd, sick longing, sickness, see hadaya. Lüders Nachrichten von der königl. Gesellschaft der Wissenschaften zu Göttinger. Phil-hist. Klasse 1898, 1 derives it as dvi + hṛd]
(a) the longing of a pregnant woman Jātaka III 28, 333; Dhammapada I 350; II 139.
(b) intense longing, strong desire, craving in general Jātaka II 159, 433; V 40, 41; VI 263, 308; Dhammapada II 86 (dhammika d.).

:: Dohaḷāyati [denominative from dohaḷa] to have cravings (of a woman in pregnancy) Jātaka VI 263.

:: Dohaḷinī (adjective-feminine) a woman in pregnancy having cravings; a pregnant woman in general Jātaka II 395, 435; III 27; IV 334; V 330 (= gabbhinī); VI 270, 326, 484; Dhammapada III 95.

:: Dohati [Sanskrit dogdhi, to which probably duhitṛ daughter: see under dhītā and cf. dhenu] to milk. — present 1 plural dohāma and duhāma Jātaka V 105; preterit 1 plural duhāmase ibid.; potential duhe Jātaka VI 211; gerund duhitvā Paramatthajotikā II 27; past participle duddha (q.v.) — passive duyhati Saṁyutta Nikāya I 174 (so read for duhanti); Jātaka V 307; present participle duyhamāna Milindapañha 41. — See also dūhana, doha1, dohin.

:: Dohin (adjective/noun) one who milks, milking Majjhima Nikāya I 220f. = Aṅguttara Nikāya V 347f. (anavasesa° milking out fully).
[BD]: anavasesa° milking dry

:: Dolā (feminine) [Sanskrit dolā, °del as in Anglo-Saxon tealtian = English tilt, adjective tealt unstable = Sanskrit dulā iṣṭakā an unstable woman] a swing Jātaka IV 283; VI 341; Visuddhimagga 280 (in simile).

:: Dolāyati [denominative of dolā] to swing, to move to and fro Jātaka II 385.

:: Domanassa (neuter) [Sanskrit daurmanasya, duḥ + manas] distress, dejectedness, melancholy, grief. As mental pain (cetasikaṁ asātaṁ cet. dukkhaṁ Saṁyutta Nikāya V 209 = Cullaniddesa §312; cf. Dīgha Nikāya II 306; Nettipakaraṇa 12) opposed to dukkha physical pain: see dukkha B III 1 a). A synonym of domanassaṁ is appaccaya (q.v.). For definition of the term see Visuddhimagga 461, 504. The frequent combination dukkha-domanassa refers to an unpleasant state of mind and body (see dukkha B III. 1 b; e.g. Saṁyutta Nikāya IV 198; V 141; Majjhima Nikāya II 64; Aṅguttara Nikāya I 157; Itivuttaka 89 etc.), the contrary of somanassaṁ with which dom- is combined to denote "happiness and unhappiness," joy and dejection, e.g. Dīgha Nikāya III 270; Majjhima Nikāya II 16; Aṅguttara Nikāya I 163; Sutta-Nipāta 67 (see somanassa). — Vinaya I 34; Dīgha Nikāya II 278, 306; Saṁyutta Nikāya IV 104, 188; V 349, 451; Majjhima Nikāya I 48, 65, 313, 340; II 51; III 218; Aṅguttara Nikāya I 39 (abhijjhā° covetousness and dejection, see abhijjhā); II 5, 149f.; III 99, 207; V 216f.; Sutta-Nipāta 592, 1106; past participle 20, 59; Nettipakaraṇa 12, 29 (citta-sampīḷanaṁ d.) 53, Dhammasaṅgani 413, 421, 1389; Vibhaṅga 15, 54, 71, 138f.; Dhammapada I 121.

-indriya the faculty or disposition to feel grief Dīgha Nikāya III 239 (+ som°); Saṁyutta Nikāya V 209f.;
-upavicāra discrimination of that which gives distress of mind Dīgha Nikāya III 245;
-patta dejected, disappointed Jātaka II 155.
[BD: misery]

:: Donī1 (feminine) [Sanskrit droṇī, see doṇa]
1. A (wooden) trough, a vat, tub Saṁyutta Nikāya II 259; Aṅguttara Nikāya I 253; V 323; Jātaka I 450; Milindapañha 56. — tela° an oil vat Aṅguttara Nikāya III 58 (āyasā made of iron and used as a sarcophagus).
2. a trough-shaped canoe (cf. marāthi ḍon "a long flat-bottomed boat made of unḍi wood," (Calophyllum inophyllum linn), and Kanarese ḍoni "a canoe hallowed from a log"] Jātaka IV 163 (= gambhīrā mahānāvā page 164); Peta Vatthu Commentary 189.
3. a hollow, dug in the ground Milindapañha 397.
4. the body of a lute, the sounding-board (?)] I 450; Milindapañha 53; Vimāna Vatthu 281.

:: Doṇa [Sanskrit droṇa (neuter) connected with *dereṷo tree, wood, wooden, see dabbi and dāru and cf. Sanskrit druṇī pail] a wooden pail, vat, trough; usually as measure of capacity (four āḷhaka generally) Peta Vatthu IV 333 (mitāni sukhadukkhāni doṇehi piṭakehi). taṇḍula° a doṇa of rice Dhammapada III 264; IV 15. At Jātaka II 367 doṇa is used elliptically for doṇamāpaka (see below).

-pāka of which a d. full is cooked, a doṇa measure of food Saṁyutta Nikāya I 81; Dhammapada II 8;
-māpaka (mahāmatta) (a higher official) supervising the measuring of the doṇa-revenue (of rice) Jātaka II 367, 378, 381; Dhammapada IV 88;
-mita a d. measure full Dīgha Nikāya I 54; Majjhima Nikāya I 518.

:: Doṇika (adjective) [from doṇa] measuring adoṇa in capacity Vinaya I 240 (catu° piṭaka).

:: Doṇikā (feminine) = donī1, viz. a hollow wooden vessel, tub, vat Vinaya I 286 (rajana° for dyeing); II 120 (mattikā to hold clay) 220 (udaka°), 221 (vacca° used for purposes of defaecation). See also passāva°.

:: Doṇī2 (feminine) [Sanskrit droṇi?] an oil-giving plant (?) (or is it = donī1 meaning a cake made in a tub, but wrongly interpreted by Dhammapāla?) only in °nimmiñjana oil-cake Peta Vatthu I 1010; as °nimmijjani at Vimāna Vatthu 3338; explained by telamiñjaka at Peta Vatthu Commentary 51 and by tilapiññāka at Vimāna Vatthu 147.

:: Dosa1 [Sanskrit doṣa to an Indo-Germanic °deu(s) to want, to be inferior etc. (cf. dussati), as in Greek δέομαι, δεύομαι] corruption, blemish, fault, bad condition, defect; depravity, corrupted state; usually —°, as khetta° blight of the field Milindapañha 360; tiṇa° spoilt by weeds Dhammapada 356; Peta Vatthu Commentary 7; visa° ill effect of poison Theragāthā 758, 768; sneha° blemish of sensual affection Sutta-Nipāta 66. Four kasiṇa-dosā at Visuddhimagga 123; eighteen making a Vihāra unsuitable at Visuddhimagga 118f. — Jātaka II 417; III 104; Milindapañha 330 (sabba-d.-virahita faultless); Sumaṅgalavilāsinī I 37, 141. — plural dosā the (three) morbid affections, or disorder of the (3) humours Milindapañha 43; adjective with disturbed humours Milindapañha 172, cf. Sumaṅgalavilāsinī I 133.

:: Dosa2 [Sanskrit dveṣa, but very often not distinct in meaning from dosa1. On dveṣa see under disa] anger, ill-will, evil intention, wickedness, corruption, malice, hatred. In most frequent combination of either rāga (lust) d. and moha (delusion), or lobha (greed) d. moha (see rāga and lobha), to denote the 3 main blemishes of character. For definition see Visuddhimagga 295 and 470. Interpreted at Cullaniddesa §313 as "cittassa āghāto paṭighāto paṭigho ... kopo ... kodho ... vyāpatti." — The distinction between dosa and paṭigha is made at Sumaṅgalavilāsinī I 116 Anglo-Saxon dosa = dubbalakodha; paṭigha = balavakodha. — In combination lobha d. moha e.g. Saṁyutta Nikāya I 98; Majjhima Nikāya I 47, 489; Aṅguttara Nikāya I 134, 201; II 191; III 338; Itivuttaka 45 (tīṇi a kusalamūlāni). With rāga and moha: Dhammapada 20; Itivuttaka 2 = 6; with rāga and avijjā; Itivuttaka 57; rāga and māna Sutta-Nipāta 270, 631 etc. — See for reference: Vinaya I 183; Dīgha Nikāya III 146, 159, 182, 214, 270; Saṁyutta Nikāya I 13, 15, 70; V 34f.; Majjhima Nikāya I 15, 96f., 250f., 305; Aṅguttara Nikāya I 187; II 172, 203; III 181; Sutta-Nipāta 506; Itivuttaka 2 (dosena duṭṭhāse sattā gacchanti duggatiṁ); Paṭisambhidāmagga I 80f., 102; past participle 16, 18; Dhammasaṅgani 418, 982, 1060; Vibhaṅga 86, 167, 208, 362; Nettipakaraṇa 13, 90; Saddhammopāyana 33, 43. — Variously characterised Anglo-Saxon eight purisa-dosā Vibhaṅga 387; khila, nīgha, mala Saṁyutta Nikāya V 57; agati (4 agati-ga manāni: chanda, d. moha, bhaya) Dīgha Nikāya III 228, cf. 133, 182; ajjhattaṁ Aṅguttara Nikāya III 357f.; its relation to kamma Aṅguttara Nikāya I 134; III 338; V 262; to ariya-magga Saṁyutta Nikāya V 5, 8. — sadosa corrupted, depraved, wicked Dīgha Nikāya I 80; Aṅguttara Nikāya I 112; adosa absence of illwill, adjective kind, friendly, sympathetic Aṅguttara Nikāya I 135, 195, 203; II 192; Vibhaṅga 169, 210; Dhammasaṅgani 33 (cf. Buddhist Manual of Psychological Ethics 19, 91 note 2); Vimāna Vatthu 14 (+ alobha amoha).

-aggi the fire of anger or ill-will Dīgha Nikāya III 217; Saṁyutta Nikāya IV 19f.; Itivuttaka 92 (+ rāgaggi moh°); Jātaka I 61;
-antara (adjective) bearing anger, intending evil in one's heart Vinaya II 249; Dīgha Nikāya III 237; Majjhima Nikāya I 123; Aṅguttara Nikāya I 59; III 196f.; V 81 (opposite metta-citta); perhaps at Peta Vatthu Commentary 78 (for des°);
-kkhaya the fading away, dying out of anger or malice Saṁyutta Nikāya III 160, 191; IV 250; V 8; Vibhaṅga 73, 89;
-gata = dosa (+ paṭigha) Saṁyutta Nikāya IV 71;
-garu full of anger Saṁyutta Nikāya I 24;
-dosa (dosa1) spoilt by anger Dhammapada 357;
-saññita connected with ill-will Itivuttaka 78;
-sama like anger Dhammapada 202;
-hetuka caused by evil intention or depravity Aṅguttara Nikāya V 261 (pāṇātipāta).

:: Dosaniya Dosanīya and Dosaneyya (adjective) [gerundive-formation either to dosa1 or dosa2, but more likely = Sanskrit dūṣaṇīya = dūṣya (see dussa2 and dussati) influenced by dveṣaṇīya] corruptible; polluting, defiling; hateful, sinful Saṁyutta Nikāya IV 307; Aṅguttara Nikāya II 120; Itivuttaka 84 (where Aṅguttara Nikāya III 110 has dussanīya in same context).

:: Dosā (feminine) [Sanskrit doṣā and doṣas, cf. Greek δύω, δύομαι to set (of the sun)] evening, dusk. Only in accusative as adverb dosaṁ (= doṣāṁ) at night Jātaka VI 386.

:: Dosin (adjective) [to dosa2] angry Jātaka V 452, 454.

:: Dosinā (feminine) [Sanskrit jyotsnā, cf. Pāḷi juṇhā) a clear night, moonlight; only in phrase ramaṇīyāvata bho dosinā ratti, "lovely is the moonlight night" Dīgha Nikāya I 47; I 509; Jātaka V 262; Milindapañha 5, 19 etc. Explained in popular fashion by Buddhaghosa as "dosapagatā" ratti Sumaṅgalavilāsinī I 141.

-puṇṇamāsī a clear, full moon night Theragāthā 306, 1119;
-mukha the face of a clear night Jātaka VI 223.

:: Dovacassa (neuter) [contamination of Sanskrit °daurvacasya evil speech and *daurvratya disobedience, defiance] unruliness, indocility, bad conduct, fractiousness Saṁyutta Nikāya II 204f. (°karaṇā dhammā); Majjhima Nikāya I 95 (the same specified); Aṅguttara Nikāya II 147; III 178; Nettipakaraṇa 40, 127.

:: Dovacassatā (feminine) [2nd abstract of dovacassa] unruliness, contumacy, stubbornness, obstinacy Aṅguttara Nikāya I 83, III 310, 448; V 146f.; Dīgha Nikāya III 212, 274; past participle 20; Dhammasaṅgani 1326 (cf. Buddhist Manual of Psychological Ethics 320); Vibhaṅga 359, 369, 371.

:: Dovacassiya (neuter) = dovacassa past participle 20; Dhammasaṅgani 1325.

:: Dovārika [cf. Sanskrit dauvārika, see dvāra] gatekeeper, janitor Vinaya I 269; Dīgha Nikāya II 83; III 64f., 100; Saṁyutta Nikāya IV 194; Majjhima Nikāya I 380f.; Aṅguttara Nikāya IV 107, 110; V 194; Jātaka II 132; IV 382 (two by name, viz. Upajotiya and Bhaṇḍa-kucchi), 447; VI 367; Milindapañha 234, 332; Visuddhimagga 281; Saddhammopāyana 356.

:: Dovila (adjective) [Sanskrit?] being in the state of fructification, budding Jātaka VI 529 (cf. page 530); Milindapañha 334.

:: Drūbha incorrect spelling for dubbha (q.v.) in adrūbhāya Vinaya I 347.

:: Du°1 (and before vowels dur°) (indeclinable) [Sanskrit duḥ and duṣ = Greek δύς, Old-Irish du-, Old High German zur-, zer-; antithetic prefix, generally opposed to su- = Greek εἰ- etc. Ultimately identical with du2 in sense of asunder, apart, away from = opposite or wrong]
1. syllable of exclamation (= duḥ) "bad, woe" (beginning the word du (j)-jīvitaṁ) Dhammapada II 6, 10 = Peta Vatthu Commentary 280, cf. Jātaka III 47; Buddhaghosa's explanation of the syllable see at Visuddhimagga 494.
2. prefix, implying perverseness, difficulty, badness (cf. dukkha). Original form *duḥ is preserved at dur- before vowels, but assimilated to a following consonant according to the rules of assimilation, i.e. the consonant is doubled, with changes of v to bb and usual lengthening dū before r (but also du°). For purposes of convenience all compounds with du° are referred to the simplex, e.g. dukkaṭa is to be looked up under kata, duggati under gati etc.
See:
A. dur° akkhāta, accaya, atikkama, atta, adhiroha, anta, annaya, abhisambhava; āgata, ājāna, āyuta, āsada; itthi; ukkhepa, ubbaha.
B. du°: (k)kata, kara; (g)ga, gata, gati, gandha, gahīta; (c)caja, carita, cola; (j)jaha, jāna, jivha, jīvita; (t)tappaya, tara; (d)dama, dasika; (n)naya, nikkhaya, nikkhitta, niggaha, nijjhāpaya, nibbedha, nīta; (p)pañña, paṭiānaya, paṭinissaggin, paṭipadā, paṭivijjha, paṭivedha, pabhajja, pamuñca, pameyya, parihāra, payāta, pasu, peyya, posa; (p)phassa; (bb = b): bala, balika, budha; (bb = v): (dubbaca =) vaco, vacana, vaṇṇa, vijāna, vidū, vinivijjha, visodha, vuṭṭhika; (b)bhaga, bhara, bhāsita, bhikkha; (m)mati, mana, maṅku, mukha, mejjha, medha; (y)yiṭṭha, yuja, yutta; (du + r) = du-ratta, ropaya (dū + r): dū-rakkha; (l)labha; (s)saddhapaya, sassa, saha, sīla; hara.

:: Du°2 in compounds meaning two°; see dvi B II

:: Du3 (—°) (adjective-suffix) [Sanskrit druha, druh, see duhana and duhitika] hurting, injuring, acting perfidiously, betraying, only in mitta° deceiving one's friends Saṁyutta Nikāya I 225; Sutta-Nipāta 244 explained as mitta-dūbhaka Paramatthajotikā II 287, varia lectio B mittadussaka; cf. mitta-dubbhika and mitta-dubbhin.

:: Dubbaṇṇa see under vaṇṇa.

:: Dubbha (and dūbha) (adjective) [Sanskrit dambha, see dubbhati] deceiving, hurting, trying to injure Vinaya II 203 (= Itivuttaka 86 where dubbhe); Peta Vatthu II 93 (mitta°).
— adubbha one who does not do harm, harmless Peta Vatthu II 98 (°pāṇin = ahiṁsakahattha). As neuter harmlessness, frankness, friendliness, good-will Vinaya I 347 (adrūbhāya, but cf. vv.ll. page 395: adubbhaya and adrabbhāvāya); Saṁyutta Nikāya I 225 (adubbhāya trustily); Jātaka I 180 (the same as adūbhāya); spelled wrongly adrūbhaka (for adubbhaka, with varia lectio adrabhaka in explanation of adubbha-pāṇin) at Jātaka VI 311.
Note: dabhāya (dative) is also used in Sanskrit in sense of an adverb or infinitive, which confirms the etymology of the word. cf. dobha.

:: Dubbhaka (adjective) [Sanskrit dambhaka] perfidious, insidious, treacherous Theragāthā 214 (citta°). cf. dubbhaya and dūbhaka.

:: Dubbhana (neuter) [Sanskrit dambhana] hurtfullness, treachery, injury against somebody (with locative) Peta Vatthu Commentary 114 (= anattha).

:: Dubbhati (and dūbhati) [Sanskrit dabhnoti cf. JPTS 1889, 204: dabh (dambh), past participle dabdha; Indo-Germanic °dhebh, cf. Greek ἀτέμβω to deceive. cf. also Sanskrit druh (so Kern, Toevoegselen page 11, sub voce padubbhati). See also dahara and dūbha, dūbhaka, dūbhi] to injure, hurt, deceive; to be hostile to, plot or sin against (either with dative Jātaka V 245; VI 491, or with locative Jātaka I 267; III 212) Saṁyutta Nikāya I 85 (present participle adubbhanto), 225; Itivuttaka 86 (dubbhe = dusseyya commentary) = Vinaya II 203 (where dubbho); Theragāthā 1129; Jātaka II 125; IV 261; V 487, 503. — present participle also dūbhato Jātaka IV 261; gerund dubbhitvā Jātaka IV 79; gerundive dubbheyya (varia lectio dūbheyya) to be punished Jātaka V 71. cf. pa°.

:: Dubbhaya = dubbhaka, Saṁyutta Nikāya I 107.

:: Dubbhika = dubbhaka, Peta Vatthu III 113 (= mittadubbhika, mittānaṁ bādhaka Peta Vatthu Commentary 175).

:: Dubbhikkha see bhikkhā.

:: Dubbhin (adjective/noun) [Sanskrit dambhin] seeking to injure, deceitful; a deceiver, hypocrite Jātaka IV 41; Peta Vatthu II 98 (mitta°); Dhammapada II 23 (mitta-dūbhin). — feminine dubbhinī Vimāna Vatthu 68 (so read for dubbinī).

:: Dubbuṭṭhika see under vuṭṭhi.

:: Dubha (numeral-adjective) [See dubhaya and cf. dvi B II] both; only in ablative dubhato from both sides Theragāthā 1134; Paṭisambhidāmagga I 69; II 35, 181; Vimāna Vatthu 4621; Vimāna Vatthu 281 (for Vimāna Vatthu 6419 duvaddhato).

:: Dubhaya (numeral-adjective) [a contaminated form of du(ve) and ubhaya; see dvi B II ] both (see ubhaya) Sutta-Nipāta 517, 526, 1007, 1125; Jātaka III 442; VI 110.

:: Duddabha see daddabha.

:: Duddaso [DPL] (adjective), difficult to see; difficult to perceive or understand; ugly. Dhammapada 45, 185; Gog. Everse 6; Ab. 998,Sutta-Nipāta1.6.1

:: Duddha (Sanskrit dugdha, past participle of duh, see dohati] milked, drawn Sutta-Nipāta 18 (duddha-khīra = gāvo duhitvā gahitakhīra Paramatthajotikā II 27); Majjhima Nikāya II 186. — (neuter) milk Dāṭhāvaṁsa V 26.

:: Dudrabhi [another form of dundubhi, cf. duddabha and dundubhya] a kettle-drum, in amata° the drum of Nibbāna Vinaya I 8 = Majjhima Nikāya I 171 (dundubhi at the latter passage); Peta Vatthu Commentary 189 (varia lectio for dundubhi).

:: Dugga [du + ga] a difficult road Dhammapada 327; Peta Vatthu II 78. dugge saṅka manāni passages over difficult roads, usually combined with papā (watershed) Saṁyutta Nikāya I 100; Vimāna Vatthu 5222; Peta Vatthu II 925. duggando, duggandhaṁ has an ill smell; "foul smelling" Bhikkhu Bodhi)

:: Duha (adjective—°.) [Sanskrit duh and duha; see dohati] milking; yielding, granting, bestowing: kāma° giving pleasures Jātaka IV 20; V 33.

:: Duhana (adjective/noun) [Sanskrit druhana, to druh, druhyati to hurt, cf. Old-Irish droch; Old High German triogan to deceive, traum = dream; also Sanskrit dhvarati. For further connections see Walde, Latin Wörterbuch under fraus] one who injures, hurts or deceives; insidious, infesting; a robber, only in pantha° a dacoit Dīgha Nikāya I 135; Sumaṅgalavilāsinī I 296. — (neuter) waylaying, robbery (pantha°) Jātaka II 281 (text dūhana), 388 (text: panthadūbhana, vv.ll. duhana and dūhana); as 220. — cf. maggadūsin.

:: Duhati (to milk) see dohati.

:: Duhitika (adjective) [cf. Sanskrit druha, from druhyati] infested with robbers, beset with dangers Saṁyutta Nikāya IV 195 (magga).
Note: This interpretation may have to be abandoned in favour of duhitika being another spelling of dvīhitika = hard to get through (q.v.), to be compared are the vv.ll. of the latter at Saṁyutta Nikāya IV 323 (vv.ll. dūhitika and dūhītika).

:: Duka (neuter) [see dvi B II] a dyad as thirty-six, three-forty-three, three-forty-seven, four-hundred-six; Visuddhimagga 11f. and in titles of books "in pairs, on pairs," e.g. Dukapaṭṭhāna; or chapters, e.g. Jātaka II 1 (°nipāta).

:: Dukkha (adjective/noun) [Sanskrit duḥkha from duḥ-ka, an adjective formation from prefix duḥ (see du). According to others an analogy formation after sukha, q.v.; Buddhaghosa (at Visuddhimagga 494) explains dukkha as du + kha, where du = du1 and kha = ākāsa. See also definition at Visuddhimagga 461.]
A. (adjective) unpleasant, painful, causing misery (opposite sukha pleasant) Vinaya I 34; Dhammapada 117. Literally of vedanā (sensation) Majjhima Nikāya I 59 (°ṁ vedanaṁ vediyamāna, see also below B III 1 e); Aṅguttara Nikāya II 116 = Majjhima Nikāya I 10 (sarīrikāhi vedanāhi dukkhāhi). Figurative (fraught with pain, entailing sorrow or trouble) of kāmā Dīgha Nikāya I 36 (= paṭipīḷan-aṭṭhena Sumaṅgalavilāsinī I 121); Dhammapada 186 (= bahudukkha Dhammapada III 240); of jāti Majjhima Nikāya I 185 (cf. ariyasacca, below B I); in combination dukkhā paṭipadā dandhābhiññā Dīgha Nikāya III 106; Dhammasaṅgani 176; Nettipakaraṇa 7, 112f., cf. Aṅguttara Nikāya II 149f. ekanta°, very painful, giving much pain Saṁyutta Nikāya II 173; III 69. dukkhaṁ (adverb) with difficulty, hardly Jātaka I 215.
B. (neuter; but plural also dukkhā, e.g. Saṁyutta Nikāya I 23; Sutta-Nipāta 728; Dhammapada 202, 203, 221. Spelling dukha (after sukha) at Dhammapada 83, 203). There is no word in English covering the same ground as Dukkha does in Pāḷi. Our modern words are too specialised, too limited, and usually too strong. Sukha and dukkha are ease and dis-ease (but we use disease in another sense); or wealth and ilth from well and ill (but we have now lost ilth); or well-being and ill-ness (but illness means something else in English). We are forced, therefore, in translation to use half synonyms, no one of which is exact Dukkha is equally mental and physical. Pain is too predominantly physical, sorrow too exclusively mental, but in some connections they have to be used in default of any more exact rendering. Discomfort, suffering, ill, and trouble can occasionally be used in certain connections. Misery, distress, agony, affliction and woe are never right. They are all much too strong and are only mental (see Mrs. Rhys Davids Buddhist Psychology 83-86, quoting Ledi Sadaw).
I main Points in the use of the word. — The recognition of the fact of Dukkha stands out as essential in early Buddhism. In the very first discourse the four so-called truths or facts (see saccāni) deal chiefly with dukkha. The first of the four gives certain universally recognised cases of it, and then sums them up in short. The five groups (of physical and mental qualities which make an individual) are accompanied by ill so far as those groups are fraught with āsavas and grasping. (Pañc'upādānakkhandhā pi dukkhā; cf. Saṁyutta Nikāya III 47). The second sacca gives the cause of this dukkha (see taṇhā). The third enjoins the removal of this taṇhā and the fourth shows the way, or method, of doing so (see Magga). These ariya-saccāni are found in two places in the older books Vinaya I 10 = Saṁyutta Nikāya V 421 (with addition of soka-parideva ..., etc. [see below] in some mss). Comments on this passage, or part of it, occur Saṁyutta Nikāya III 158, 159; with explanation of each term (+ soka) Dīgha Nikāya I 189; III 136, 277; Majjhima Nikāya I 185; Aṅguttara Nikāya I 107; Sutta-Nipāta page 140; Cullaniddesa under saṅkhārā; Itivuttaka 17 (with dukkhassa atikkama for nirodha), 104, 105; Paṭisambhidāmagga I 37; II 204, 147; past participle 15, 68; Vibhaṅga 328; Nettipakaraṇa 72, 73. It is referred to as dukkha, samudaya, nirodha, magga at Vinaya I 16, 18, 19; Dīgha Nikāya III 227; Cullaniddesa §304 II b; as āsavānaṁ khaya-ñāṇa at Dīgha Nikāya I 83; Vinaya III 5; as sacca No. 1 + paṭicca-samuppāda at Aṅguttara Nikāya I 176f. (+ soka°); in a slightly different version of No. 1 (leaving out appiyehi and piyehi, having soka° instead) at Dīgha Nikāya II 305; and in the formula catunnaṁ ariyasaccānaṁ ananubodhā etc. At Dīgha Nikāya II 90 = Vinaya I 230.
II Characterisation in Detail.
1. a further specification of the 3rd of the Noble Truths is given in the Paṭicca-samuppāda (q.v.), which analyses the links and stages of the causal chain in their interdependence as building up (anabolic = samudaya) and, after their recoggnition as causes, breaking clown (katabolic = nirodha) the dukkha-synthesis, and thus constitutes the metabolism of kamma; discussed e.g. At Vinaya I; Dīgha Nikāya II 32f. = Saṁyutta Nikāya II 2f.; Saṁyutta Nikāya II 17, 20, 65 = Cullaniddesa §680 I c; Saṁyutta Nikāya III 14; Majjhima Nikāya I 266f.; II 38; Aṅguttara Nikāya I 177; mentioned e.g. At Aṅguttara Nikāya I 147; Majjhima Nikāya I 192f., 460; Itivuttaka 89 (= dukkhassa antakiriyā).
2. Dukkha as one of the 3 qualifications of the saṅkhārā (q.v.), viz. Anicca, d., anattā, evanescence, ill, non-soul: Saṁyutta Nikāya I 188; II 53 (yad aniccaṁ taṁ dukkhaṁ); III 112 (the same) III 67, 180, 222; IV 28, 48, 129f. ; 131f. — rūpe aniccānupassī (etc. with dukkh' and anatt') Saṁyutta Nikāya III 41. anicca-saññā, dukkha°, etc. Dīgha Nikāya III 243; Aṅguttara Nikāya III 334, Cariyāpiṭaka IV 52f. — sabbe saṅkhārā aniccā etc. Cullaniddesa under saṅkhārā.
3. Specification of Dukkha. The Niddesa gives a characteristic description of all that comes under the term dukkha. It employs one steretyped explanation (therefore old and founded on scholastic authority) (Cullaniddesa II §304 I), and one explanation (§304 III) peculiar to itself and only applied to Sutta-Nipāta 36. The latter defines and illustrates dukkha exclusively as suffering and torment incurred by a person as punishment, inflicted on him either by the king or (after death) by the guardians of Hell (Niraya-pālā; see detail under Niraya, and cf. below III 2 b). — The first explanation (§304 I.) is similar in kind to the definition of d. As long afterwards given in the Sāṅkhya system (see Sāṅkhya-kārikā-bhāsya of Gauḍapāda to stanza 1) and classifies the various kinds of dukkha in the following groups:
(a) all suffering caused hy the fact of being born, and being through one's kamma tied to the consequent states of rebirth; to this is loosely attached the threefold division of d. As dukkha°, saṅkhāra°, vipariṇāma° (see below III 1 c);
(b) illnesses and all bodily states of suffering (cf. ādhyātmikaṁ dukkhaṁ of Sāṅkhya k.);
(c) pain and (bodily) discomfort through outward circumstances, as extreme climates, want of food, gnat-bites etc. (cf. ādhibhautikaṁ and ādhidaivikaṁ d. of Sk.);
(d) (Mental) distress and painful states caused by the death of one's beloved or other misfortunes to friends or personal belongings (cf. domanassa). — This list is concluded by a scholastic characterization of these various states as conditioned by kamma, implicitly due to the afflicted person not having found his "refuge," i.e. salvation from these states in the eightfold Path (see above B 1.).
III General Application, and various views regarding dukkha.
1. As simple sensation (pain) and related to other terms:
(a) principally avedanā, sensation, in particular belonging to the body (kāyika), or physical pain (opposite cetasika dukkha mental ill: see domanassa). Thus defined as kāyikaṁ d. At Dīgha Nikāya II 306 (cf. the distinction between śarīraṁ and mānasaṁ dukkhaṁ in Sāṅkhya philosophy) Majjhima Nikāya I 302; Saṁyutta Nikāya V 209 (in definition of dukkhindriya); Aṅguttara Nikāya II 143 (sarīrikā vedanā dukkhā); Nettipakaraṇa 12 (duvidhaṁ d.: kāyikaṁ = dukkhaṁ; cetasikaṁ = domanassaṁ); Visuddhimagga 165 (twofold), 496 (dukkhā aññaṁ na bādhakaṁ), 499 (seven divisions), 503 (kāyika); Paramatthajotikā II 119 (sukhaṁ vā dukkhaṁ vā Sutta-Nipāta 67 = kāyikaṁ sātāsātaṁ). Buddhaghosa usually paraphrases d. with vaṭṭadukkha, e.g. At Paramatthajotikā II 44, 212, 377, 505.
(b) Thus to be understood as physical pain in combination dukkha + domanassa "pain and grief," where d. can also be taken as the genitive term and dom° as specification, e.g. in cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti Aṅguttara Nikāya I 157, 216; IV 406; Saṁyutta Nikāya II 69; rāgajan d°ṁ dom°ṁ paṭisaṁvedeti Aṅguttara Nikāya II 149; kāmūpasaṁhitaṁ d°ṁ dom°ṁ Aṅguttara Nikāya III 207; d°ṁ dom°ṁ paṭisaṁvediyati Saṁyutta Nikāya IV 343. Also as compound dukkhadomanassānaṁ atthaṅgamāya Aṅguttara Nikāya III 326, and frequent in formula soka-parideva-d°-domanass'-upāyāsā (grief and sorrow, afflictions of pain and misery, i.e. all kinds of misery) Dīgha Nikāya I 36 (arising from kāmā); Majjhima Nikāya II 64; Aṅguttara Nikāya V 216f.; Itivuttaka 89 etc. (see above B I 4). cf. also the combination dukkhī dummano "miserable and dejected" Saṁyutta Nikāya II 282.
(c) dukkha as "feeling of pain" forms one of the three dukkhatā or painful states, viz. d.-dukkhatā (painful sensation caused by bodily pain), saṅkhāra° the same having its origin in the saṅkhārā, vipariṇāma°, being caused by change Saṁyutta Nikāya IV 259; V 56; Dīgha Nikāya III 216; Nettipakaraṇa 12.
(d) Closely related in meaning is ahita "that which is not good or profitable," usually opposed to sukha and hita. It is frequent in the stereotype expression "hoti dīgha-rattaṁ ahitāya dukkhāya" for a long time it is a source of discomfort and pain Aṅguttara Nikāya I 194f.; Majjhima Nikāya I 332 Dīgha Nikāya III 157; past participle 33. Also in phrases anatthāya ahitāya dukkhāya Dīgha Nikāya III 246 and a kusalaṁ ... ahitāya dukkhāya saṁvattati Aṅguttara Nikāya I 58.
(e) Under vedanā as sensation are grouped the 3: sukhaṁ (or sukhā vedanā) pleasure (pleasant sensation), dukkhaṁ pain (painful sens.), adukkha-m-asukhaṁ indifference (indifferent sens.), the last of which is the ideal state of the emotional habitus to be gained by the Arahant (cf. upekhā and nibbidā). Their role is clearly indicated in the 4th jhāna: sukhassa pahānā dukkhassa pahānā pubbe va somanassa-domanassānaṁ atthaṅgamā adukkha-m-asukhaṁ upekhā parisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati (see jhāna). — as contents of vedanā: sukhaṁ vediyati dukkhaṁ v. adukkha-m-asukhaṁ v. tasmā vedanā ti Saṁyutta Nikāya III 86, 87; cf. Saṁyutta Nikāya II 82 (vedayati). tisso vedanā: sukha, d°, adukkha-m-asukhā° Dīgha Nikāya III 275; Saṁyutta Nikāya II 53; IV 114f., 207, 223f., cf. Majjhima Nikāya I 396; Aṅguttara Nikāya I 173; IV 442; Itivuttaka 46, 47. yaṁ kiñcāyaṁ purisa-puggalo paṭisaṁvedeti sukhaṁ vā d°ṁ vā a°ṁ vā sabban taṁ pubbe katahetū ti = one's whole life-experience is caused by one's former kamma Aṅguttara Nikāya I 173 = Majjhima Nikāya II 217. — The combination (as complementary pair) of sukha + dukkha is very frequent for expressing the varying fortunes of life and personal experience as pleasure and pain, e.g. nālam aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā Dīgha Nikāya I 56 = Saṁyutta Nikāya III 211. Thus under the eight "fortunes of the world" (loka dhammā) with lābha (and a°), yasa (a°), pasaṁsā (nindā), sukha (dukkha) at Dīgha Nikāya III 260; Cullaniddesa §55. Regarded as a thing to be avoided in life: puriso jīvitukāmo ... sukhakāmo dukkha-paṭikkūlo Saṁyutta Nikāya IV 172, 188. — In similar contexts: Dīgha Nikāya I 81; III 51, 109, 187; Saṁyutta Nikāya II 22, 39; IV 123f.; Aṅguttara Nikāya II 158 etc. (cf. sukha).
2. As complex state (suffering) and its valuation in the light of the Doctrine:
(a) any worldly sensation, pleasure and experience may be a source of discomfort (see above, I; cf. especially kāma and bhava) Paṭisambhidāmagga I 11f. (specified as jāti etc.); dukkhaṁ = mahabbhayaṁ Saṁyutta Nikāya I 37; bhārādānaṁ dukkhaṁ loke bhāra-nikkhepanaṁ sukhaṁ (pain is the great weight) Saṁyutta Nikāya III 26; kāmānaṁ adhivacanaṁ Aṅguttara Nikāya III 310; IV 289; cf. Aṅguttara Nikāya III 410f. (with kāmā, vedanā, saññā, āsavā, kamma, dukkhaṁ).
(b) ekanta° (extreme pain) refers to the suffering of sinful beings in Niraya, and it is open to conjecture whether this is not the first and original meaning of dukkha; e.g. Majjhima Nikāya I 74; Aṅguttara Nikāya II 231 (vedanaṁ vediyati ekanta-d°ṁ seyyathā pi sattā nerayikā); see ekanta. In the same sense: ... upenti Roruvaṁ ghoraṁ cirarattaṁ dukkhaṁ anubhavanti Saṁyutta Nikāya I 30; Niraya-dukkha Sutta-Nipāta 531; pecca d°ṁ nigacchati Sutta-Nipāta 278, 742; anubhonti d°ṁ kaṭuka-pphalāni Peta Vatthu I 1110 (= āpāyikaṁ d°ṁ Peta Vatthu Commentary 60); Peta Vatthu Commentary 67; mahādukkhaṁ anubhavati Peta Vatthu Commentary 43, 68, 107 etc. atidukkhaṁ Peta Vatthu Commentary 65; dukkhato pete mocetvā Peta Vatthu Commentary 8.
(c) to suffer pain, to experience unpleasantness etc. is expressed in the following terms: dukkhaṁ anubhavati (only with reference to Niraya, see b); anveti Dhammapada I (= kāyikaṁ cetasikaṁ vipāka-dukkhaṁ anugacchati Dhammapada I 24), upeti Sutta-Nipāta 728; carati Saṁyutta Nikāya I 210; nigacchati Majjhima Nikāya I 337; Sutta-Nipāta 278, 742; paṭisaṁvedeti Majjhima Nikāya I 313 (see above); passati Saṁyutta Nikāya I 132 (jāto dukkhāni passati: whoever is born experiences woe); vaḍḍheti Saṁyutta Nikāya II 109; viharati Aṅguttara Nikāya I 202; II 95; III 3; Saṁyutta Nikāya IV 78 (passaddhiyā asati d°ṁ v. dukkhino cittaṁ na samādhiyati); vedayati, vediyati, vedeti etc. see above III. 1 e; sayati Aṅguttara Nikāya I 137.
(d) More specific reference to the cause of suffering and its removal by means of enlightenment:
(α) Origin (see also above I and II.1): dukkhe loko patiṭṭhito Saṁyutta Nikāya I 40; yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhāra-paccayā Sutta-Nipāta 731; ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā etc. Saṁyutta Nikāya II 109; d°ṁ ettha bhiyyo Sutta-Nipāta 61, 584; yo paṭhavī-dhātuṁ abhinandati dukkhaṁ so abhin° Saṁyutta Nikāya II 174; taṇhā d°ssa samudayo etc. Nettipakaraṇa 23f.; as result of sakkāyadiṭṭhi Saṁyutta Nikāya IV 147, of chanda Saṁyutta Nikāya I 22 of upadhi Saṁyutta Nikāya II 109, cf. upadhīnidānā pabhavanti dukkhā Sutta-Nipāta 728; d°ṁ eva hi sambhoti d°ṁ tiṭṭhati veti ca Saṁyutta Nikāya I 135.
(β) Salvation from suffering (see above I): kathaṁ dukkhā pamuccati Sutta-Nipāta 170; dukkhā pamuccati Saṁyutta Nikāya I 14; III 41, 150; IV 205; V 451; na hi putto pati vā pi piyo d°ā pamocaye yathā saddhamma-savanaṁ dukkhā moceti pāṇinaṁ Saṁyutta Nikāya I 210; na appatvā lokantaṁ dukkhā atthi pamocanaṁ Aṅguttara Nikāya II 49. Kammakkhayā ... sabbaṁ d°ṁ nijjiṇṇaṁ bhavissati Majjhima Nikāya II 217, compare I 93. kāme pahāya ... d°ṁ na sevetha anatthasaṁhitaṁ Saṁyutta Nikāya I 12 = 31; rūpaṁ (etc.) abhijānaṁ bhabbo d.—kkhayāya Saṁyutta Nikāya III 27; IV 89; d°ṁ pariññāya sakhetta vatthuṁ Tathāgato arahati pūraḷāsaṁ Sutta-Nipāta 473. pajahati d°ṁ Sutta-Nipāta 789, 1056. dukkhassa samudayo ca atthaṅgamo ca Saṁyutta Nikāya II 72; III 228f.; IV 86, 327. — dukkhass'antakaro hoti Majjhima Nikāya I 48; Aṅguttara Nikāya III 400f.; Itivuttaka 18; antakarā bhavāmase Sutta-Nipāta 32; antaṁ karissanti Satthu sāsana-kārino Aṅguttara Nikāya II 26; d.-parikkhīṇaṁ Saṁyutta Nikāya II 133; akiñcanaṁ nānupatanti dukkhā Saṁyutta Nikāya I 23; saṅkhārānaṁ nirodhena n'atthi d°assa sambhavo Sutta-Nipāta 731. — muniṁ d°assa pāraguṁ Saṁyutta Nikāya I 195 = Cullaniddesa §136 A; antagū'si pāragū d°assa Sutta-Nipāta 539. — saṅgātiko maccujaho nirūpadhi pahāya d°ṁ apunabbhavāya Saṁyutta Nikāya IV 158; ucchinnaṁ mūlaṁ d-assa, n'atthi dāni punabbhavo Vinaya I 231 = Dīgha Nikāya II 91.

-ādhivāha bringing or entailing pain Saṁyutta Nikāya IV 70;
-anubhavana suffering pain or undergoing punishment (in Niraya) Jātaka IV 3;
-antagū one who has conquered suffering Sutta-Nipāta 401;
-ābhikiṇṇa beset with pain, full of distress Itivuttaka 89;
-āsahanatā non-endurance of ills Visuddhimagga 325;
-indriya the faculty of experiencing pain, painful sensation Saṁyutta Nikāya V 209, 211; Dhammasaṅgani 556, 560; Vibhaṅga 15, 54, 71;
-udraya causing or yielding pain, resulting in ill, yielding distress Majjhima Nikāya I 415f.; Aṅguttara Nikāya I 97; IV 43 (+ dukkhavipāka); V 117 (dukh°), 243; Jātaka IV 398; of kamma: Paṭisambhidāmagga I 80; II 79; Peta Vatthu I 1110 (so read for dukkhandriya, which is also found at Peta Vatthu Commentary 60); Dhammapada II 40 (°uddaya);
-ūpadhāna causing pain Dhammapada 291;
-ūpasama the allayment of pain or alleviation of suffering, only in phrase (aṭṭhaṅgiko maggo) d.-ūpasama-gāmino Saṁyutta Nikāya III 86; Itivuttaka 106; Sutta-Nipāta 724 = Dhammapada 191; — (m)esin wishing ill, malevolent Jātaka IV 26;
-otiṇṇa fallen into misery Saṁyutta Nikāya III 93; Majjhima Nikāya I 460; II 10;
-kāraṇa labour or trials to be undergone as punishment Dhammapada III 70 (see Dhammapada 138, 139 and cf. dasa1 B 1 b);
-khandha the aggregate of suffering, all that is called pain or affliction (see above B II 1) Saṁyutta Nikāya II 134; III 93; Majjhima Nikāya I 192f.; 200f.; etc.;
-khaya the destruction of pain, the extinction of ill Majjhima Nikāya I 93; II 217 (kammakkhayā d-kkhayo); Saṁyutta Nikāya III 27; Sutta-Nipāta 732. Frequently in phrase (nīyāti or hoti) sammā-d-kkhayāya "leads to the complete extinction of ill," with reference to the Buddha's teaching or the higher wisdom, e.g. of brahmacariyā Saṁyutta Nikāya II 24; of paññā Dīgha Nikāya III 268; Aṅguttara Nikāya III 152f.; of ariyā diṭṭhi Dīgha Nikāya III 264 = Aṅguttara Nikāya III 132; of sikkhā Aṅguttara Nikāya II 243; of dhamma Majjhima Nikāya I 72;
-dhamma the principle of pain, a painful object, any kind of suffering (cf. °khandha) Dīgha Nikāya III 88; Saṁyutta Nikāya IV 188 (°ānaṁ samudayañ ca atthagamañ ca yathā-bhūtaṁ pajānāti); Itivuttaka 38 (nirodha °anaṁ);
-nidāna a source of pain Majjhima Nikāya II 223; Dhammasaṅgani 1059, 1136;
-nirodha the destruction of pain, the extinction of suffering (see above B II 1) Majjhima Nikāya I 191; II 10; Aṅguttara Nikāya III 410, 416; etc.;
-paṭikkūla a verse to pain, avoiding unpleasantness, in combination sukhakāmo d-p. Saṁyutta Nikāya IV 172 (spelled °kulo), 188; Majjhima Nikāya I 341;
-patta being in pain Jātaka VI 336;
-pareta afflicted by pain or misery Saṁyutta Nikāya III 93; Itivuttaka 89 = Aṅguttara Nikāya I 147;
-bhummi the soil of distress Dhammasaṅgani 985;
-vāca hurtful speech Peta Vatthu I 32 (should probably be read duṭṭha°);
-vipāka (adjective) having pain as its fruit, creating misery Saṁyutta Nikāya II 128; Dīgha Nikāya III 57, 229; Aṅguttara Nikāya II 172 (kamma); Paṭisambhidāmagga II 79 (the same);
-vepakka = °vipāka Sutta-Nipāta 537 (kamma);
-saññā the consciousness of pain Nettipakaraṇa 27;
-samudaya the rise or origin of pain or suffering (opposite °nirodha; see above B II 1) Saṁyutta Nikāya IV 37; Majjhima Nikāya I 191; II 10; III 267; Vibhaṅga 107 (taṇhā ca avasesā ca kilesā: ayaṁ vuccati d-s.);
-samphassa contact with pain Majjhima Nikāya I 507; Dhammasaṅgani 648; feminine abstract °tā past participle 33;
-seyya an uncomfortable couch Dhammapada IV 8.

:: Dukkhatā (feminine) [cf. Sanskrit duḥkhatā, abstract to dukkha] state of pain, painfullness, discomfort, pain (see dukkha B III 1 c) Dīgha Nikāya III 216; Saṁyutta Nikāya IV 259; V 56; Nettipakaraṇa 12 (explanation).

:: Dukkhati [from dukkha] to be painful Visuddhimagga 264.

:: Dukkhatta (neuter) [Sanskrit °duḥkhatvaṁ] = dukkhatā Dīgha Nikāya III 106 (+ dandhatta).

:: Dukkhāpana (neuter) [abstract to dukkhāpeti] bringing sorrow, causing pain Milindapañha 275f., 351.

:: Dukkhāpeti [causative to dukkha] to cause pain, to afflict Jātaka IV 452; Milindapañha 276f.; Peta Vatthu Commentary 215, — past participle dukkhāpita.

:: Dukkhāpita [past participle of dukkhāpeti] pained, afflicted Milindapañha 79, 180.

:: Dukkhin (adjective/noun) [Sanskrit duḥkhin]
1. Afflicted, grieved, miserable Saṁyutta Nikāya I 103f., 129f., II 282 (+ dummano); IV 78; Aṅguttara Nikāya III 57.
2. A loser in the game Jātaka II 160.

:: Dukkhita (adjective) [Sanskrit duḥkhita; past participle of °dukkhāpeti] afflicted, dejected, unhappy, grieved, disappointed; miserable, suffering, ailing (opposite sukhita) Dīgha Nikāya I 72 (puriso ābādhiko d. bāḷha-gilāno); II 24; Saṁyutta Nikāya I 149; III 11 = IV 180 (sukhitesu sukhito dukkhitesu dukkhito); V 211; Majjhima Nikāya I 88; II 66; Vinaya IV 291; Sutta-Nipāta 984, 986; Jātaka IV 452; Milindapañha 275; Dhammapada II 28; Vimāna Vatthu 67.

:: Dukkhīyati [Sanskrit duḥkhīyati and duḥkhāyati denominative from dukkha; cf. vediyati and vedayati] to feel pain, to be distressed Dhammapada II 28 (= vihaññati).

:: Dukūla [Sanskrit dukūla] a certain (jute?) plant; (neuter) [cf. Sanskrit dukūlaṁ woven silk] very fine cloth, made of the fibre of the d. plant Saṁyutta Nikāya III 145; Aṅguttara Nikāya IV 393; Jātaka II 21; IV 219; V 400; VI 72; Visuddhimagga 257, 262; Vimāna Vatthu 165; Sumaṅgalavilāsinī I 140; Dāṭhāvaṁsa V 27.

:: Duma [Sanskrit druma = Greek δρυμός, see dāru] tree Aṅguttara Nikāya III 43; Jātaka I 87, 272; II 75, 270; VI 249, 528; Vimāna Vatthu 8414; Milindapañha 278, 347; Vimāna Vatthu 161.

-agga
1. the top of a tree Jātaka II 155.
2. a splendid tree Vimāna Vatthu 354.
3. a tooth-pick Jātaka V 156;
-inda "king of trees," the bodhi tree Dīpavaṁsa I 7;
-uttama a magnificent tree Vimāna Vatthu 393;
-phala fruit of a tree Majjhima Nikāya II 74; Visuddhimagga 231 (in comparison).

:: Dundubhi (masculine and feminine) [Sanskrit dundubhi, onomatopoetic; cf. other forms under daddabha, dudrabhi] a kettle-drum, the noise of a drum, a heavy thud, thunder (usually as deva° in the latter meaning) Peta Vatthu III 34; Jātaka VI 465; Peta Vatthu Commentary 40, 189 (varia lectio dudrabhi). — amata° the drum of Nibbāna Majjhima Nikāya I 171 = Vinaya I 8 (dudrabhi); deva° thunder Dīgha Nikāya II 156; Aṅguttara Nikāya IV 311.

:: Dunoti *Dunoti to burn, see derivation dava, dāva, and dāya.

:: Dupaṭṭo see dvi B II

:: Duphasso [DPL] (adjective), rough. Masculine duphasso, name of a plant.

:: Duppabbajjaṇ [DPL], the hard life of a mendicant friar. Dhammapada 53.

:: Duppamuñco [DPL] (adjective), difficult to loose. Dhammapada 62.

:: Duppañño [DPL] (adjective), foolish. Dhammapada 20,25.

:: Duppasaho [DPL] (adjective , difficult to master or excel.

:: Duppatimantiyo [DPL] (adjective), difficult to argue with.

:: Duppaṭipajjo [DPL] (adjective), difficult to walk in or follow. Dhammapada 390.

:: Duppaṭivijjho [DPL] (adjective), difficult to penetrate or comprehend.

:: Duppaveso [DPL] (adjective), difficult to enter. Mah. 153.

:: Duppūro [DPL] (adjective), difficult to fill, or to fulfil. Dhammapada 392.

:: Dussa1 (neuter) [Sanskrit dūrśa and dūṣya] woven material, cloth, turban cloth; (upper) garment, clothes Vinaya I 290; II 128, 174; IV 159. Dīgha Nikāya I 103; Saṁyutta Nikāya V 71; Majjhima Nikāya I 215; II 92; Aṅguttara Nikāya V 347; Sutta-Nipāta 679; Peta Vatthu I 103 (= uttarīyaṁ sāṭakaṁ Peta Vatthu Commentary 49); II 314; past participle 55; Peta Vatthu Commentary 73, 75. — cīvara°, q.v.; chava° a miserable garment Dīgha Nikāya I 166; Aṅguttara Nikāya I 295; II 206; Majjhima Nikāya I 78, 308.

-karaṇḍaka a clothes-chest Saṁyutta Nikāya V 71 = Majjhima Nikāya I 215; Aṅguttara Nikāya IV 230;
-koṭṭhagāra a store-room for cloth or clothes Dhammapada I 220, 393;
-gahaṇa (-maṅgala) (the ceremony of) putting on a garment Dhammapada II 87;
-cālanī a cloth sieve Vinaya I 202;
-paṭṭa turban cloth Vinaya II 266 (= seta vattha-paṭṭa Buddhaghosa); Saṁyutta Nikāya II 102;
-phala having clothes as fruit (of magic trees, cf. kapparukkha) Vimāna Vatthu 462 (cf. Vimāna Vatthu 199);
-maya consisting in clothes Vimāna Vatthu 467 (cf. Vimāna Vatthu 199);
-yuga a suit of garments Vinaya I 278; Majjhima Nikāya I 215 = Saṁyutta Nikāya V 71; Milindapañha 31 (cf. Mahāvastu I 61); Dhammapada IV 11;
-ratana "a pearl of a garment," a fine garment Milindapañha 262;
-vaṭṭi fringed cotton cloth Vinaya II 266;
-veṇi plaited cotton cloth Vinaya II 266.

:: Dussa2 at Jātaka III 54 is usually taken as = amussa (cf. amuka). commentary explains as "near," and adds "asammussa." Or is it Sanskrit dūṣya easily spoilt? See on this passage Andersen A Pāḷi Reader 124.

:: Dussaka = dūsaka (q.v.).

:: Dussanā (feminine) and Dussana (neuter) [Sanskrit dūṣaṇa, cf. dussati] defilement, guilt Aṅguttara Nikāya II 225; past participle 18, 22; Dhammasaṅgani 418, 1060; Sumaṅgalavilāsinī I 195 (rajjana-d. muyhana).

:: Dussanīya (adjective) [cf. Sanskrit dveṣanīya, because of doṣa = dveṣa taken to dus] able to give offence, hateful, evil (always combined with rajanīya, cf. rāga dosa moha) Aṅguttara Nikāya III 110 (dusanīye dussati, where Itivuttaka 84 has dosaneyye); Jātaka VI 9; Milindapañha 386.

:: Dussassa see sassa.

:: Dussati [Sanskrit duṣyati, denominative from prefix duḥ (du°); past participle duṣṭha, causative dūśayati] to be or become bad or corrupted, to get damaged; to offend against, to do wrong Vinaya II 113; Saṁyutta Nikāya I 13 = 164; Dhammapada 125 = Peta Vatthu Commentary 116; Dhammapada 137; Itivuttaka 84 (dosaneyye na d.) cf. Aṅguttara Nikāya III 110 (dussanīye d.); Jātaka VI 9; Milindapañha 101, 386, — past participle duṭṭha (q.v.). — causative dūseti (q.v.). See also dosa1 and dosaniya; and pa°.

:: Dussika a cloth merchant Jātaka VI 276; Milindapañha 262, 331f.

:: Dussitatta (neuter) [Sanskrit dūṣitatva] = dussanā, past participle 18, 22.

:: Dutiya (ordinal number) [Sanskrit dvitīya, with reduction of dvi to du, as in compounds mentioned under dvi B II For the meaning "companion" cf. ordinal number for two in Latin secundus < sequor, i.e. he who follows, and Greek δεύτὲρος > δεύομαι he who stays behind, also Sanskrit davīyas farther]
(a) (numeral) the second, the following Jātaka II 102, 110; dutiyaṁ for the second time (cf. tatiyaṁ in series 1, 2, 3) Vinaya II 188; Dīgha Nikāya II 155.
(b) (adjective/noun) one who follows or is associated with, an associate of; accompanying or accompanied by (—°); a companion, friend, partner Vinaya IV 225; Saṁyutta Nikāya I 25 (saddhā dutiyā purisassa hoti = his 2nd self); IV 78 (the same) I 131; Itivuttaka 9; Jātaka V 400; Therīgāthā 230 (a husband); Sutta-Nipāta 49 (= Cullaniddesa §305, where two kinds of associates or companions are distinguished, viz. taṇhā° and puggalo°). taṇhā-dutiyā either "connected with thirst" or "having thirst as one's companion" (see taṇhā) Saṁyutta Nikāya IV 37; Itivuttaka 109 = Aṅguttara Nikāya II 10; bilaṅga° kaṇājaka (rice with sour gruel) Vinaya II 77; Saṁyutta Nikāya I 90, 91. — adutiya alone, unaccompanied Peta Vatthu Commentary 161.

:: Dutiyaka (adjective/noun) [diminutive of dutiya]
(a) the second, following, next Jātaka I 504 (°cittavāre); °ṁ a 2nd time Majjhima Nikāya I 83.
(b) a companion; only in feminine dutiyikā a wife or female companion Vinaya IV 230, 270 (a bhikkhunī as companion of another one); frequently as purāṇa-dutiyikā one's former wife Vinaya I 96; III 16; Saṁyutta Nikāya I 200; Majjhima Nikāya II 63; Jātaka I 210; V 152; Dhammapada I 77. cf. Mahāvastu II 134 dvitīyā in the same sense.

:: Dutiyyatā (feminine) companionship, friendship, help Jātaka III 169.

:: Duṭṭha (adjective/noun) [Sanskrit duṣṭha, past participle of dussati, q.v.] spoilt, corrupt; bad, malignant, wicked Vinaya III 118; Saṁyutta Nikāya II 259, 262; IV 339; Aṅguttara Nikāya I 124 (°āruka), 127 (the same), 157f.; Itivuttaka 68 (saro d., perhaps should be read as diddho); Jātaka I 187, 254 (°brāhmaṇa); IV 391 (°caṇḍāla); Peta Vatthu Commentary 4 (°corā: rogues of thieves); Saddhammopāyana 86, 367, 434. — aduṭṭha not evil, good Sutta-Nipāta 623; Itivuttaka 86; Dhammapada IV 164. cf. pa°.

-gahaṇika suffering from indigestion Vinaya I 206;
-citta evil-minded Vinaya II 192; Majjhima Nikāya III 65.

:: Duṭṭhu (adverb) [Sanskrit duṣṭhu, cf. suṣṭhu] badly, wrong as 384; Paramatthajotikā II 396; Vimāna Vatthu 337.

:: Duṭṭhulla (adjective) wicked, lewd Vinaya IV 128; Saṁyutta Nikāya I 187 (°bhāṇin "whose speech is never lewd," cf. Theragāthā 1217 pa dulla-gāhin, explained as duṭṭhulla-gāhin Psalms of the Brethren 399 note 3); Majjhima Nikāya I 435; III 159; Visuddhimagga 313. — (neuter) wickedness Vinaya III 21; kāya° unchastity Majjhima Nikāya III 151; Theragāthā 114; Visuddhimagga 151.

-āduṭṭhulla that which is wicked and that which is not Vinaya V 130;
-āpatti a grave transgression of the Rules of the Order, viz. the four Pārājika and the thirteen Saṅghādisesa Vinaya IV 31 (opposite a° Vinaya IV 32).

:: Duyhati passive to dohati (q.v.).

:: Dūbha (adjective) deceiving, see dubbha.

:: Dūbhaka1 (adjective) [Sanskrit dambhaka] deceiving, treacherous, harmful Paramatthajotikā II 287 (mitta°); feminine °ikā Jātaka II 297.

:: Dūbhaka2 [Sanskrit dambha, cf. dambholi] a diamond Jātaka I 363 = III 207.

:: Dūbhana (neuter) deceiving, pillaging, robbing etc. At Jātaka II 388 is to be read as (pantha-)duhana.

:: Dūbhin (adjective) — dubbhin Jātaka II 180 (vv.ll. dūbha and dubbhi), 327; IV 257; Dhammapada II 23.

:: Dūbhī (feminine) [cf. Sanskrit dambha, see dubbhati] perfidy, treachery, Jātaka I 412; IV 57 (varia lectio dubhī); VI 59 (= aparādha).

:: Dūhana1 (neuter) [see duhana] infesting, polluting, defaming; robbing, only in pantha° (with varia lectio duhana) waylaying Jātaka II 281, 388; Tikapaṭṭhāna 280.

:: Dūhana2 (neuter) [Sanskrit dohana, see dohati] milking (—°), in kumbha° filling the pails with milk, i.e. giving much milk (gāvo; cf. Sanskrit droṇadughā a cow which yields much milk) Sutta-Nipāta 309.

:: Dūhitika see duhitika.

:: Dūra (adjective) [Sanskrit dūra, Vedic duva (stirring, urging on), comparative davīyān, Avesta dūro (far), °dāu; cf. Old High German zawen, Gothic taujan = English the same another form is °deṷā, far in respect to time, as in Greek δήν, δηρόν, Latin dū-dum (cf. dū-rare = en-dure). See also dutiya and dūta] far, distant, remote, opposite āsanna (Jātaka II 154) or santika (Dhammasaṅgani 677; Visuddhimagga 402). — Peta Vatthu Commentary 117. Often in compounds (see below), also as dūri°, e.g. dūri-bhāva distance Visuddhimagga 71, 377; as 76. — Cases mostly used adverbially, viz. accusative dūraṁ far Jātaka II 154; Dhammapada I 192. — ablative dūrato from afar, aloof Vinaya I 15; II 195; Saṁyutta Nikāya I 212; Sutta-Nipāta 511; Dhammapada 219; Jātaka V 78 (dūra-dūrato); Milindapañha 23; Peta Vatthu Commentary 107. dūrato karoti to keep aloof from Peta Vatthu Commentary 17. — locative dūre at a distance, also as preposition away from, far from (with ablative), e.g. Sutta-Nipāta 468; Jātaka II 155, 449 (= ārā); III 189. — Sutta-Nipāta 772; Dhammapada 304; Jātaka VI 364; Dhammasaṅgani 677. — dūre-pātin one who shoots far [cf. Sanskrit dūra-pātin] Aṅguttara Nikāya I 284; II 170, 202. Jātaka IV 494. See also akkhaṇavedhin. — atidūre too far Vinaya II 215.

-kantana at Theragāthā 1123: the correct reading seems to be the varia lectio durākantana, see ākantana;
-gata gone far away Peta Vatthu II 134 (= paralokagata Peta Vatthu Commentary 164); Dhammapada III 377 (durā°);
-(ṁ)gama far-going, going here and there Dhammapada 37 (cf. Dhammapada I 304); Peta Vatthu II 910;
-ghuṭṭha far-renowned Peta Vatthu II 82;
-vihāra (-vuttin) living far away Sutta-Nipāta 220.

:: Dūrakkha [du1 + rakkha] see rakkha and cf. du1.

:: Dūratta (adjective) [du1 + ratta] reddish Majjhima Nikāya I 36 (°vaṇṇa).

:: Dūsaka (adjective/noun) [Sanskrit dūśaka] corrupting, disgracing, one who defiles or defames; a robber, rebel Aṅguttara Nikāya V 71 (bhikkhunī°); Jātaka II 270; IV 495; Sutta-Nipāta 89 (kula° one who spoils the reputation of the clan); Dhammapada II 23 (kuṭi° an incendiary). As dussaka at Jātaka V 113 (kamma°); Paramatthajotikā II 287 (mitta°, varia lectio for dūbhaka). — panthadūsaka a highwayman Milindapañha 29, 290. — feminine dūsikā Jātaka III 179 (also as dūsiyā = dosakārikā); a° harmless Sutta-Nipāta 312 (see a°).

:: Dūsana (neuter) [see dūseti] spoiling, defiling Jātaka II 270; Saddhammopāyana 453.

:: Dūseti [Sanskrit dūṣayati, causative of dussati (q.v.). Also as dusseti Peta Vatthu Commentary 82] to spoil, ruin; to injure, hurt; to defile, pollute, defame Vinaya I 79, 85, 86; IV 212 (maṁ so dūsetukāmo, said by a bhikkhunī), 316 (dūsetuṁ); Aṅguttara Nikāya IV 169f.; Jātaka I 454; II 270; Dhammapada II 22 (kuṭiṁ, damage, destroy). — preterit dūsayi Jātaka II 110 (fared ill), — past participle dūsita. cf. pa°, pari°.

:: Dūsin (adjective/noun) [Sanskrit dūṣin] = dūsaka, in magga° (cf. pantha-dusaka) a highway robber Sutta-Nipāta 84 sq.

:: Dūsita [Sanskrit dūṣita, past participle of dūseti] depraved, sinful, evil Peta Vatthu Commentary 226 (°citta).

:: Dūta1 [Vedic dūta, probably to dūra (q.v.) as "one who is sent (far) away," also perhaps Greek δυûλος slave. See Walde, Latin Wörterbuch under dudum] a messenger, envoy Vinaya I 16; II 32, 277; Dīgha Nikāya I 150; Saṁyutta Nikāya IV 194; Sutta-Nipāta 411 (rāja°), 417. deva° Yama's envoy, Death's messenger Aṅguttara Nikāya I 138, 142; Majjhima Nikāya II 75f.; Jātaka I 138. — °ṁ pāheti to send a messenger Milindapañha 18, Peta Vatthu Commentary 133.

:: Dūta2 (neuter) [Sanskrit dyūta, see jūta] play, gaming, gambling Jātaka IV 248.

:: Dūteyya (neuter) [Sanskrit dūtya, but varying in meaning] errand, commission, messages Aṅguttara Nikāya IV 196; Jātaka III 134; Sumaṅgalavilāsinī I 78. °ṁ gacchati to go on an errand Vinaya II 202; °ṁ harati to obtain a commission Vinaya III 87; IV 23.

-kamma doing a messenger's duty Vinaya I 359;
-pahiṇaga mana sending and going on messages Dīgha Nikāya I 5 = Majjhima Nikāya III 34; Aṅguttara Nikāya II 209; Majjhima Nikāya I 180.

:: Dva° in numeral composition, meaning two etc., see under dvi B III

:: Dvaya (adjective/noun) [Vedic dvaya; cf. dvi B I. 6] (adjective)
(a) two-fold Sutta-Nipāta 886 (saccaṁ musā ti dvayadhammaṁ); Dhammapada 384; Peta Vatthu IV 129 (dvayaṁ vipākaṁ = duvidhaṁ Peta Vatthu Commentary 228). — advaya single Aṅguttara Nikāya V 46.
(b) false, deceitful Vinaya III 21. — neuter a duality, a pair, couple Saṁyutta Nikāya II 17 (°ṁ nissito loko); Jātaka III 395 (gātha°); Peta Vatthu Commentary 19 (māsa°); Dhammapada II 93 (pada° two lines, "couplet").

-kārin "doing both," i.e. both good and evil deeds (su° and duccaritaṁ) Saṁyutta Nikāya III 241, cf. 247f.; Dīgha Nikāya III 96.

:: Dvā (cf. dva°) see dvi B III

:: Dvāra (neuter) [Vedic dvār (feminine) and dvāra (neuter), base °dhvār, cf. Avesta dvarəm; Greek θύρᾶ, θυρών; Latin fores (gate), forum; Gothic daūr, Old High German turi = German tur, Anglo-Saxon dor = English door.]
1. literally an outer door, a gate, entrance Vinaya I 15; Saṁyutta Nikāya I 58, 138, 211; Jātaka I 346; II 63; VI 330; Vibhaṅga 71f.; Peta Vatthu Commentary 4, 67 (village gate), 79; Saddhammopāyana 54, 356. — That d. cannot be used for an inner door see Vinaya II 215; on knocking at a d. see Sumaṅgalavilāsinī I 252; cf. Dhammapada I 145 (dvāraṁ ākoṭeti); to open a door: āvarati; to shut: pidahati; to lock: thaketi. dvāraṁ alabhamāna unable to get out Vinaya II 220. — mahā° the main or city gate Jātaka I 63; culla° Jātaka II 114; catu° (adjective) having four doors (of Niraya) Peta Vatthu I 1013; cha° with six d. (nagaraṁ, with reference to the six doors of the senses, see below) Saṁyutta Nikāya IV 194; pure° the front d. Jātaka II 153; pacchima° the back d. Jātaka VI 364; uttara° the English gate (Peta Vatthu Commentary (= Paramatthadīpanī IV) 74); nagara° the city gate (Jātaka I 263; deva° Dhammapada I 280); gāma° the village g. (Vinaya III 52; Jātaka II 110); ghara° (Jātaka IV 142; Peta Vatthu Commentary 38) and geha° (Peta Vatthu Commentary (= Paramatthadīpanī IV) 61) the house door; antepura° the door of the inner chamber Majjhima Nikāya II 100; kula° the doors of the clan-people Sutta-Nipāta 288. — metaphysical of the door leading to Nibbāna: amata° Saṁyutta Nikāya I 137; Aṅguttara Nikāya V 346.
2. (figurative) the doors = in- and outlets of the mind, viz. the sense organs; in phrase indriyesu gutta-dvāra (adjective) guarding the doors with respect to the senses or faculties (of the mind): see gutta (e.g. Saṁyutta Nikāya II 218; IV 103 and cf. Buddhist Manual of Psychological Ethics page 160, note 2). — Saṁyutta Nikāya IV 117, 194 (with simile of the six gates of a city); Vimāna Vatthu 72 (kāya-vacī°). The nine gates of the body at Visuddhimagga 346. Thus also in feminine abstract guttadvāratā the condition of well protected doors (see gutta).

-kavāṭa a door post Jātaka I 63; II 334; VI 444; Peta Vatthu Commentary 280,
-koṭṭhaka [cf. Sanskrit dvārakoṣṭhaka Avadāna-śataka I 24, 31] gateway; also room over the gate Udāna 52, 65; Jātaka I 290; III 2; IV 63, 229; Vimāna Vatthu 6, 160; Dhammapada I 50; II 27, 46; IV 204; Visuddhimagga 22; Milindapañha 10. — bahidvārakoṭṭhake or °ā outside the gate Majjhima Nikāya I 382; II 92; Aṅguttara Nikāya III 31; IV 206;
-gāma a village outside the city gates, i.e. a suburb (cf. bahidvāragāma Jātaka I 361) Jātaka III 126 (°gāmaka), 188; IV 225; Dhammapada II 25 (°ka);
-toraṇa a gateway Jātaka III 431;
-pānantara at Jātaka VI 349 should be read °vātapānantara;
-pidahana shutting the door Visuddhimagga 78;
-bāhā a door post Saṁyutta Nikāya I 146; Peta Vatthu I 51; Dhammapada III 273;
-bhatta food scattered before the door Sutta-Nipāta 286;
-vātapāna a door-window Vinaya II 211; Jātaka VI 349;
-sālā a hall with doors Majjhima Nikāya I 382; II 61.

:: Dvārika (—°) (adjective) referring or belonging to the door of —; in cha °ā taṇhā, craving or fever, arising through the six doors (of the senses) Dhammapada IV 221, and kāya°-saṁvara control over the "bodily" door, i.e. over action (as opposed to speech) Peta Vatthu Commentary 10 (so read for kāyañ cārika°).

:: Dve and Dve° see dvi B 1 and 5.

:: Dvedhā (adverb) [Sanskrit dvedhā, cf. dvidhā] in two Jātaka V 203, 206 (°sira); Dhammapada II 50 (bhijji: broke in two, broke asunder).

:: Dvedhāpatha [cf. dvidhā and dvi B I 5]
(a) a double, i.e. a branching road; a cross-road [BD: forked? crossed is not doubled or doubtful] Dhammapada II 192; Milindapañha 17.
(b) doubt Dhammapada 282; Dhammasaṅgani 1004, 1161 Visuddhimagga 313.

:: Dvejjha (adjective) [Sanskrit dvaidhya; cf. dvi B I 5] divided, twofold, only in negative advejjha undivided, certain, doubtless; simple, sincere, uncontradictory Aṅguttara Nikāya III 403; Jātaka IV 77; Cullaniddesa §30 (+ adveḷhaka); Milindapañha 141. — cf. dejjha.
[BD]: dvejjhaṁ

:: Dvejjhatā (feminine) [from preceding] in a° undividedness Jātaka IV 76.

:: Dveḷhaka (neuter) [Sanskrit dvaidhaka from adverb dvidhā, cf. dvi B I 5] doubt Vinaya III 309; Dhammasaṅgani 1004, 1161; Sumaṅgalavilāsinī I 68; as 259; °citta uncertain Peta Vatthu Commentary 13; °jāta in doubt Vinaya III 309; Dīgha Nikāya III 117f.; 210. — adveḷhaka (adjective) sure, certain, without doubt Cullaniddesa §30 (+ advejjha).

:: Dvi [Sanskrit dvi, dva etc. — Bases:
I. dvi [= Sanskrit dvi in dvipad = Latin bipes (from dṷipēs), Anglo-Saxon twiféte; dvidant = bidens. Reduced to di (see B I 4) as in Greek δὶπους (= dipad), Latin diennium and prefix dis- (cf. Gothic twis asunder, Old High German zwisk between).]
II. du (= dvi in reduced grade, cf. Latin du-plex, dubius etc.).
III. dvā (and dva) = Sanskrit dvāu, dvā, feminine neuter dve (declined as dual, but the Pāḷi (plural) inflexion from base I see B I 1); Greek δύω, Latin duo; Old-Irish dāu, dā, feminine dī; Gothic twai, feminine twos; Anglo-Saxon twā (= English two); Old High German zwene, zwo zwei. Also in compound numeral dva-daśa twelve = Greek δ(ϝ)ώδεκα = Latin duodecim.] number two.
A. Meanings
I. Two as unit:
1. with objective foundation:
(a) denoting a combination (pair, couple) or a repetition (twice). In this connection frequent both objective and impersonal in mentioning natural pairs as well as psychologically contrasted notions. E.g. dvipad (biped), nāgassa dve dantā (elephants' tusks), cakkhūni (eyes); dvija (bird), duvija (tooth), dijivha (snake). See also dutiya and dvaya. — dve: kāmā, khiḍḍā, gatiyo (Sutta-Nipāta 1001), dānāni (It 98), piyā, phalāni (Sutta-Nipāta 896; Itivuttaka 39), mittā, sinehā etc. See Cullaniddesa under dve, cf. Aṅguttara Nikāya I 47-100; Dīgha Nikāya III 212-214.
(b) denoting a separation (in two, twofold etc.): see dvidhā and compounds
2. with symbolic, sentimental meaning:
(a) only two (i.e. next to one or "next to nothing"), cf. the two mites of the widow (Mark 12:42), two sons of Rachel (Genesis 30): dumāsika not more than 2 months (Vinaya II 107); dvemāsiko gabbho (Peta Vatthu I 67); dvevācika; duvaṅgula (see below).
(b) a few-more than one, some, a couple (often intermediate between 1 and 3, denoting more than once, or a comparatively long, rather long, but not like 3 a very long time): māsadvayaṁ a couple of months; dvisahassa dīpā two-thousand islands (= a large number); diyaḍḍhasata one-hundred-fifty = very long etc.; dvīhatīha (2 or 3 = a couple of days) q.v.; dvirattatiratta (the same of nights); dvīsu tīsu manussesu to some people (Peta Vatthu Commentary (= Paramatthadīpanī IV) 47); dvatikkhattuṁ several times; cf. dvikkhattuṁ (more than once), dutiyaṁ (for the 2nd time).
II. Two as unit in connection with its own and other decimals means a complex plus a pair, which amounts to the same as a large and a small unit, or so to speak "a year and a day." E.g. twelve (sometimes, but rarely = 10 + 2, see seperate); — thirty-two: rests usually on 4 X 8, but as No. of the Mahāpurisa-lakkhaṇāni it denotes 30 + 2 = the great circle plus the decisive (invisible) pair; — sixty-two: views of heresy: see diṭṭhi; also as a year of eternity = 60 kappas + 2; — ninety-two: as measure of eternity = 90 + 2 kappas = a year and a day.
III Number twelve.
1. Based on natural phenomena it denotes the solar year (dvādasamāsako saṁvaccharo Vimāna Vatthu 247).
2. Connected with the solar cult it is used with human arrangements to raise them to the level of heavenly ones and to impart to them a superior significance. Thus:
(a) as denoting a set (cf. twelve months twelve companions of the Sun) it is the No. of a respectful, holy, venerable group (cf. twelve sons of Jacob Genesis 35:22; cakes as shewbread Lev. 25:5; stones erected Josh. 4:8; a postles Math. 10:2; patriarchs Acts 7:8; companions of Odysseus Homer Odyssey 9, 195; Knights of Arthur etc.): of Theras, accompanied by twelve bhikkhus Peta Vatthu Commentary 67, 141. 179 etc.; dvādasa koṭisatāni Sutta-Nipāta 677; five groups of twelve musicians Vimāna Vatthu 96 (cf. 5 X 12 cromlechs in the outer circle of Stonehenge).
(b) as measure of distance in space and time it implies vast extent, great importance, a climax, divine symmetry etc. twelve yojanas wide extends the radiance Vimāna Vatthu 16; twelve y. As respectful distance Peta Vatthu Commentary 137 (cf. two-thousand cubits in same sense at Josh. 3:4); twelve y. in extent (height, breadth and length) are the heavenly palaces of the Vimāna-petas or yakkhas Vimāna Vatthu 551; Jātaka VI 116; Vimāna Vatthu 6, 217, 244, 291, 298 etc. In the same connection we frequently find the No. sixteen: soḷasa-yojanikaṁ kanaka-vimānaṁ Vimāna Vatthu 671; Vimāna Vatthu 188, 289 etc. — Of years: Jātaka III 80; Vimāna Vatthu 157 (dvādasa-vassikā; in this sense also sixteen instead of twelve: soḷasa-vassuddesika Vimāna Vatthu 259 etc. See soḷasa).
B. Bases and Forms
I. dvi; main base for numeral and nominal composition and derivation, in:
1. numeral dve (and duve) two: nominative accusative dve (Sutta-Nipāta page 107; Itivuttaka 98; Jātaka I 150; IV 137 etc.) and (in verse) duve (Sutta-Nipāta 896, 1001); genitive dative dvinnaṁ (It 39, 40, 98; Jātaka II 154); instrumental dvīhi (Jātaka I 87: varia lectio dīhi; 151; II 153); locative dvīsu (Jātaka I 203; Peta Vatthu Commentary 47) and duvesu (Vimāna Vatthu 412).
2. As numeral base:

-sahassa two-thousand (see Aṅguttara Nikāya I 2b) Jātaka I 57; Vimāna Vatthu 261; Peta Vatthu Commentary 74; also in dvittā and adverb dvikkhattuṁ twice and dvidhā in two parts. (b) as nominal base: °(r)āvaṭṭa [Sanskrit dviḥ cf. Latin bis] turning twice Saṁyutta Nikāya I 32;
-ja "twice born," i.e. a bird Jātaka I 152 (gaṇā);
-jātin one who is born twice, i.e. a brāhmaṇa Therīgāthā 430 (Thig-a 269 = brahmajātin);
-tālamatta of the size of 2 palms Dhammapada II 62;
-pad [Sanskrit dvipad, Latin bipes, Greek δίπους etc.] a biped, man Saṁyutta Nikāya I 6;
-pala twofold Visuddhimagga 339;
-pādaka = dvipad Vinaya II 110;
-bandhu having two friends Jātaka VI 281;
-rattatiratta two or three nights Vinaya IV 16; also in dvīha two days (q.v.).

3. As diæretic form duvi-: °ja (cf. dija) "growing again" i.e. a tooth Jātaka V 156.
4. As contracted form di°: °(y)aḍḍha one and a half (literally the second half, cf. German anderthalb) Dhammapada 235; Jātaka I 72 (diyaḍḍha-yojana-satika one-hundred-fifty y. long or high etc.), 202; IV 293 (°yāma); Dhammapada I 395; Sumaṅgalavilāsinī I 17; Milindapañha 243, 272; as 12;

-guṇa twofold, double Vinaya I 289; Sutta-Nipāta 714; Jātaka V 309; Milindapañha 84; Dhammapada II 6; Vimāna Vatthu 63, 120;
-ja (cf. dvija, duvija)
(a) "twice-born," a bird Saṁyutta Nikāya I 224; Sutta-Nipāta 1134 (d. vuccati pakkhī Cullaniddesa §296); Jātaka I 152, 203; II 205; IV 347; V 157; Peta Vatthu II 124; Vimāna Vatthu 358 (cf. Vimāna Vatthu 178); Milindapañha 295.
(b) a brahmin Thig-a, 70, 73;
-jivha "two-tongued," i.e. a snake (cf. du°) Jātaka III 347;
-pad (°pada or -pa) a biped (cf. dvi°) Aṅguttara Nikāya I 22; V 21; Sutta-Nipāta 83 (dipa-duttama), 995 (the same) 998; Dhammapada 273;
-pādaka = °pad Theragāthā 453 = Sutta-Nipāta 205.

5. As secondary compound form (with guṇa) dve° (and de°):

-caturaṅga twice fourfold — eightfold Theragāthā 520 (°gāmin);
-patha a "double" path, a border path, the boundary between two villages Vimāna Vatthu 5317 (°sīmantika-patha Vimāna Vatthu 241);
-piccha having two tail-feathers Jātaka V 341 (cf. de°);
-pitika having two feathers Jātaka V 424;
-bhāva doubling Kaccāyana 21;
-māsika two months old Peta Vatthu I 67;
-vācika pronouncing (only) two words, viz. Buddha and Dhamma (cf. tevācika, saying the whole saraṇa-formula), Vinaya I 4; Jātaka I 81;
-sattaratta twice seven nights, a fortnight [cf. Sanskrit dvisapta] Jātaka VI 230. — See also derivation from numerical adverb dvidhā, viz. dvejjha (and dejjha), dvedhā°, dveḷhaka.

6. As noun-derivation dvaya a dyad (q.v.). II. du; reduced base in numeral and nominal compounds and derivatives:

-(v)addhato from both sides (a distorted form of dubhato q.v.) Vimāna Vatthu 6419 (= dubhato Vimāna Vatthu 281); °(v)aṅgika consisting of two parts Dhammasaṅgani 163;
-(v)aṅgula and dvaṅgula two finger-breadths or depths, two inches long, implying a minimum measure (see above Aṅguttara Nikāya I 2a) Vinaya II 107; IV 262; usually in compounds — kappa the 2 inch rule, i.e. a rule extending the allotted time for the morning meal to 2 inches of shadow after mid day Vinaya II 294 306;
-pannā wisdom of 2 finger-breadths, i.e. that of a woman Saṁyutta Nikāya I 129 = Therīgāthā 60 (dvaṅguli°, at Therīgāthā Commentary 66 as °saññā);
-buddhika = °paññā Vimāna Vatthu 96;
-jivha two-tongued (cf. di°); a snake Jātaka IV 330; V 82, 425;
-paṭṭa "double cloth" (Hindu dupaṭṭā; Kanarese dupaṭa, duppaṭa; Tamil tuppaṭṭā a cloak consisting of two cloths joined together, see Kern, Toevoegselen I 179); Jātaka I 119; IV 114, 379 (ratta°); Dhammapada I 249 (suratta°); III 419 (°cīvarā);
-matta (about) 2 in measure Milindapañha 82;
-māsika 2 months old or growing for 2 months (of hair) Vinaya II 107;
-vagga consisting of two Vinaya I 58;
-vassa 2 years old Vinaya I 59;
-vidha twofold, instrumental duvidhena Majjhima Nikāya III 45f.; etc. — Derivations from du° see seperate under duka (dyad), dutiya (the second), and the contamination forms dubha (to) and dubhaya (for ubha and ubhaya). III. dvā (and reduced dva), base in numeral combination only: dvatikkhattuṁ two or three times Jātaka I 506; Sumaṅgalavilāsinī I 133, 264; Dhammapada IV 38; dvādasa twelve (on meaning of this and following numerals see above Aṅguttara Nikāya II and III) Jātaka III 80; VI 116; Dhammapada I 88; III 210; Vimāna Vatthu 156, 247 etc.; °yojanika Jātaka I 125; IV 499; dvāvīsati (twenty-two) Vimāna Vatthu 139; dvattiṁsa (thirty-two) Khuddakapāṭha II (°ākāra the thirty-two constituents of the body); Dhammapada II 88; Vimāna Vatthu 39 etc.; dvācattāḷīsa (forty-two) Cullaniddesa §15; Visuddhimagga 82; dvāsaṭṭhi (Cullaniddesa II §271 III and dvaṭṭhi (sixty-two) Dīgha Nikāya I 54; Saṁyutta Nikāya III 211; Sumaṅgalavilāsinī I 162); dvānavuti (ninety-two) Peta Vatthu Commentary 19, 21.

— Note: a singular case of dva as adverb = twice is in dvahaṁ Sutta-Nipāta 1116.
[BD]: II. °pannā: this elsewhere explained not as two-finger widths but the need for a woman to test the doneness of rice by pressing a few grains between two fingers; a saying current today in Italy, so I hear.

:: Dvidhā (numeral adverb) [Sanskrit dvidhā, see dvi B I 2a] in two parts, in two Majjhima Nikāya I 114; Jātaka I 253 (karoti), 254 (chindati), 298 (the same); III 181; IV 101 (jāta disagreeing); VI 368 (bhindati). See also dvedhā and dveḷhaka.

-gata gone to pieces Jātaka V 197;
-patha a twofold way, a crossing only figurative doubt Saṁyutta Nikāya III 108; Majjhima Nikāya I 142, 144; Udāna 90. See also dvedhāpatha.

:: Dvikkhattuṁ (adverb) [Sanskrit dvikṛtvaḥ] twice Cullaniddesa on Sutta-Nipāta 1116 (= dva); Cullaniddesa §296 (jāyati dijo). See dvi B I 2a.

:: Dvittā (plural) [Sanskrit dvitrā; see dvi B I 2a] two or three Saṁyutta Nikāya I 117 (perhaps we should read tad vittaṁ: Windisch, Māra and Buddha 108).

:: Dvīha (adverb) [Sanskrit dvis-ahnah; see dvi B I.2.b] two days; dvīhena in 2 days Saṁyutta Nikāya II 192; dvīha-mata 2 days dead Majjhima Nikāya I 88; III 91.

-tīha 2 or 3 days (°ṁ adverb) (on meaning cf. dvi A. I.2.b) Dīgha Nikāya I 190 (°assa accayena after a few days); Jātaka II 316; Dhammapada III 21 (°accayena the same, gloss: katipāhaccayena); Sumaṅgalavilāsinī I 190 (°ṁ) 215; Vimāna Vatthu 45.

:: Dvīhika (adjective) every other day Majjhima Nikāya I 78.

:: Dvīhitika (adjective) [du-īhitika, of du1 + īhati] to be gained or procured with difficulty (i.e. a livelihood which is hardly procurable), only in phrase "dubbhikkhā d. setaṭṭhikā salākavuttā," of a famine Vinaya III 6, 15, 87; IV 23; Saṁyutta Nikāya IV 323. On the term and its explanation by Buddhaghosa (at Vinaya III 268: dujjīvikā īhī tī ... dukkhena īhitaṁ ettha pavattatī ti) see Kern, Toevoegselen I 122.
— Note: Buddhaghosa's explanation is highly speculative, and leaves the problem still unsolved. The case of du1 appearing as du- (and not as dur-) before a vowel is most peculiar; there may be a connection with druh (see duhana), which is even suggested by vv.ll. At Saṁyutta Nikāya IV 223 as dūhitika = duhitika (q.v.).

-----[ Ḍ ]----- ☝

:: Ḍahati (and dahati) [Sanskrit dahati, past participle dagdha, cf. dāha, nidāgha (summer heat); Greek τέϕρα ashes, Latin favilla (glowing) cinders, Gothic dags, German tag. English day = hot time] to burn (transitive) consume, torment Majjhima Nikāya I 365; II 73; Aṅguttara Nikāya V 110; Jātaka II 44 (preterit 3 singular medium adaḍḍha = Sanskrit adagdha); Dhammapada 31, 71, 140; Milindapañha 45, 112 (cauterize). Pp. daḍḍha — passive ḍayhati Saṁyutta Nikāya I 188 (kāmarāgena ḍayhāmi cittam me pariḍayhati); ibid. (mahārāga: mā ḍayhittho punappunaṁ) Majjhima Nikāya II 73; Saṁyutta Nikāya III 150 (mahāpaṭhavī ḍayhati vinassati na bhavati) especially in present participle ḍayhamāna consumed with or by, burning, glowing Dhammapada 371; Itivuttaka 23 (°ena kāyena and cetasā Peta Vatthu I 1110, 122; II 23) (of a corpse being cremated); Peta Vatthu Commentary 63, 152 (vippaṭisārena: consumed by remorse). See also similes JPTS, 1907, 90. cf. uḍ°.

:: Ḍaṁsa [see ḍasati] a yellow fly, gadfly (originally "the bite") Cullaniddesa §268 (= piṅgala-makkhika, same at Jātaka III 263 and Paramatthajotikā II 101); usually in combination with other biting or stinging sensations, as °siriṁsapa Sutta-Nipāta 52, and frequent in compound ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassa Majjhima Nikāya I 10 = Aṅguttara Nikāya II 117, 143 = III 163; Aṅguttara Nikāya III 388; V 15; Vinaya I 3; Cullaniddesa sub voce (enumerated under various kinds of dukkhā); Visuddhimagga 31 (here explained as ḍaṁsana-makkhikā or andha-makkhikā).

:: Ḍasati (and ḍaṁsati) [cf. Sanskrit daśati and daṁśati, Greek δάκνω, Old High German zaṅga, Anglo-Saxon tonge, English tong] to bite (especially of flies, snakes, scorpions, etc.), present ḍasati Majjhima Nikāya I 519; potential ḍaseyya Majjhima Nikāya I 133; Aṅguttara Nikāya III 101 = IV 320 (where ḍaṁs°) and ḍaṁseyya Aṅguttara Nikāya III 306; present participle ḍasamāna Jātaka I 265 (gīvāya); future ḍaṁsayissāmi Jātaka VI 193 (varia lectio ḍass°); preterit aḍaṁsi Vimāna Vatthu 808 (= Sanskrit adāṅkṣīt), ḍaṁsi Peta Vatthu Commentary 62 and ḍasi Jātaka I 502; Dhammapada II 258; infinitive ḍasituṁ Jātaka I 265; gerund ḍasitvā Jātaka I 222; II 102; III 52, 538; Dhammapada I 358. — Pp. daṭṭha; cf. also dāṭhā and saṇḍāsa.

:: Ḍaṭṭha [past participle of daṁśati or dasati to bite] bitten Peta Vatthu Commentary 144.

:: Ḍāha [Sanskrit dāha, see ḍahati] burning, glow, heat Dīgha Nikāya I 10 (disā° sky-glow = zodiacal light?); Majjhima Nikāya I 244; Peta Vatthu Commentary 62; Milindapañha 325. Sometimes spelled dāha, e.g. Aṅguttara Nikāya I 178 (aggi°); Saddhammopāyana 201 (the same); — dava° a jungle fire Vinaya II 138; Jātaka I 461.

:: Ḍāka (masculine neuter) [Sanskrit śāka (neuter) on ś < ḍ cf. Sanskrit śākinī < dākinī] green food, eatable herbs, vegetables Vinaya I 246 (°rasa), 248; Therīgāthā 1; Vimāna Vatthu 206 (varia lectio sāka); Vimāna Vatthu 99 (= taṇḍuleyyakādi-sākavyañjana).

:: Ḍeti [Sanskrit ḍayate = dīyati; ḍayana flying. Dhatupāṭha gives the root as ḍī or ḷī with definition of "ākāsa-ga mana"] to fly; only in simile "seyyathā pakkhī sakuṇo yena yen'eva ḍeti ..." Dīgha Nikāya I 71 = Majjhima Nikāya I 180, 269 = Aṅguttara Nikāya II 209 = past participle 58; Jātaka V 417. cf. dayati and dīyati, also uḍḍeti.

-----[ E ]----- ☝

:: Edha [Sanskrit edhaḥ, cf. idhma, inddhe; Greek αἶϧος, ἀίϧω, Latin aedes, Old High German eit, Anglo-Saxon ād funeral pile, etc. See idhuma and iṭṭhaka] — fuel, fire etc. Only in adjective negative an° without fuel Jātaka IV 26.

:: Edhati [edh, cf. iddhati] to prosper, succeed in, increase Saṁyutta Nikāya I 217 (sukhaṁ); Sutta-Nipāta 298; Dhammapada 193; Jātaka I 223; III 151. sukhedhita at Vinaya III 13 is better read as sukhe ṭhita, as at Jātaka VI 219.

:: Edisa (adjective) [Sanskrit īdṛśa] such like, such Vimāna Vatthu 373; Peta Vatthu Commentary 69, 243.

:: Edisaka = edisa Sutta-Nipāta 313.

:: Ehi [imperative of eti] come, come here Sutta-Nipāta 165; Jātaka II 159; VI 367; Dhammapada I 49. In the later language particle of exhortation = Greek ἄγε, Latin age, "come on" Dhammapada II 91; Peta Vatthu Commentary 201 (+ tāva = ἄγε δή). ehipassiveka (adjective) [ehi + passa + ika] of the Dhamma, that which invites every man to come to see for himself, open to all, explained at Visuddhimagga 216 as "ehi, passa imaṁ dhamman ti evaṁ pavattaṁ ehi-passavidhaṁ arahatī ti", Dīgha Nikāya II 217; III 5, 227; Saṁyutta Nikāya I 9; IV 41, 272; V 343; Aṅguttara Nikāya I 158; II 198. ehibhadantika one who accepts an invitation Dīgha Nikāya I 166; Majjhima Nikāya I 342; II 161; Aṅguttara Nikāya I 295; II 206. ehi bhikkhu "come bhikkhu!" the oldest formula of admission to the order Vinaya I 12; III 24; Dhammapada I 87; Jātaka I 82; feminine ehi bhikkhunī Vinaya IV 214 plural etha bhikkhavo Dhammapada I 95. ehibhikkhu-pabbajjā initiation into Bhikkhuship Paramatthajotikā II 456. ehibhikkhubhāva state of being invited to join the Saṅgha, admission to the Order Jātaka I 82, 86; Dhammapada II 32; Paramatthajotikā II 456. ehisāgata-(and svāgata-)vādin a man of courtesy (literal one who habitually says: "come you are welcome") Dīgha Nikāya I 116; Vinaya II 11; III 181.

:: Ejā (feminine) [to iñj, q.v. and see ānejja. There is also a Sanskrit root ej to stir, move] — motion, turbulence, distraction, seduction, craving Saṁyutta Nikāya IV 64; Sutta-Nipāta 791; Itivuttaka 91; Mahāniddesa 91, 353; Dhammasaṅgani 1059 (cf. Buddhist Manual of Psychological Ethics 255, n. 5); Vimāna Vatthu 232. — aneja (adjective) unmoved, undisturbed, calm, passionless Saṁyutta Nikāya I 27, 141, 159; III 83; IV 64; Aṅguttara Nikāya II 15; Mahāniddesa 353; Vimāna Vatthu 107.

:: Eka (adjective-numeral) [Vedic eka, i.e. e-ka to Indo-Germanic °oi as in Avesta aeva, Greek οἶος one, alone; and also with different suffix in Latin ū-nus, cf. Greek οἰνός (one on the dice), Gothic etc. ains = English one] — one. Eka follows the pronoun declension, i.e. nominative plural is eke (e.g. Sutta-Nipāta 43, 294, 780 etc.)
1. "one" as number, either with or without contrast to two or more; often also "single" opposed to nānā various, many (q.v.). Very frequent by itself as well as with other numerals, ekaṅgula one thumb Mahāvaṁsa 29, 11; Dhammapada III 127; ekapasse in one quarter Dhammapada II 52; ekamaccha a single fish Jātaka I 222. In enumeration: eka dve pañca dasa Dhammapada I 24. With other numerals: eka-tiṁsa (31) Dīgha Nikāya II 2; °saṭṭhi (61) Vinaya I 20; °navuti (91) Dhammapada I 97; °sata (101) Dhammapada II 14. cf. use of "one less" in ekūna (see under compounds and ūna).
2. (as predicative and adjective) one, by oneself, one only, alone, solitary Aṅguttara Nikāya III 67 (ek-uddesa); Jātaka I 59 (ekadivasena on the one day only, i.e. on the same day); Dhammapada 395; Sutta-Nipāta 35, 1136 (see Cullaniddesa §172 A), ekaṁ ekaṁ one by one Saṁyutta Nikāya I 104 (devo ekaṁ ekaṁ phusāyati rains drop by drop), cf. ekameka.
3. a certain one, someone, some; adjective in function of an indefinite article = a, one (definite or indefinite): ekasmiṁ samaye once upon a time Jātaka I 306; ekena upāyena by some means Jātaka III 393; ekaṁ kulaṁ gantuṁ to a certain clan (corresponds with asuka) Dhammapada I 45; ekadivasaṁ one day Jātaka I 58; III 26; Peta Vatthu Commentary 67. cf. Sutta-Nipāta 1069 (see Cullaniddesa §172 B).
All these three categories are found represented in frequent compounds, of which the following are but a small selection.

-akkhi see °pokkhara;
-agga calm, tranquil (of persons just converted), collected [cf. Buddhist Hybrid Sanskrit ekāgra Jātakamala 3170] Saṁyutta Nikāya IV 125; Aṅguttara Nikāya I 70, 266; II 14, 29; III 175 (°citta), 391; Sutta-Nipāta 341; Jātaka I 88; Nettipakaraṇa 28, cf. Milindapañha 139;
-aggatā concentration; capacity to individualise; contemplation, tranquillity of mind (see on term Compendium 16, 1785, 237, 240) Saṁyutta Nikāya V 21, 197, 269 (cittassa); Aṅguttara Nikāya I 36; IV 40; Dhammasaṅgani 11 (cittassa); Visuddhimagga 84;
-aṅga a part, division, some thing belonging to Jātaka III 308; Udāna 69;
-aṅgaṇa one (clear) space Jātaka II 357;
-āgārika a thief, robber Dīgha Nikāya I 52, 166; Aṅguttara Nikāya I 154, 295; II 206; III 129; Mahāniddesa 416; Cullaniddesa §304 III a. Sumaṅgalavilāsinī I 159 (= ekam eva gharaṁ parivāretvā vilumpanaṁ Sumaṅgalavilāsinī I 159);
-āyana leading to one goal, direct way or "leading to the goal as the one and only way (magga) Majjhima Nikāya I 63; Saṁyutta Nikāya V 167, 185;
-ārakkha having one protector or guardian Dīgha Nikāya III 269; Aṅguttara Nikāya V 29sq;
-ālopika = ekāgārika Dīgha Nikāya I 166; Aṅguttara Nikāya I 295; II 206;
-āsana sitting or living alone Majjhima Nikāya I 437; Sutta-Nipāta 718; Dhammapada 305; Jātaka V 397; Milindapañha 342; Visuddhimagga 60 (explained with reference to eating, viz. ekāsane bhojanaṁ ekāsanaṁ, perhaps comparing āsana with asana2. The following °āsanika is ibid, explained as "taṁ sīlam assā ti ekāsaniko");
-āsanika one who keeps to himself Milindapañha 20, 216; Visuddhimagga 69;
-āha one day Majjhima Nikāya I 88; usually in compound ekāhadvīhaṁ one or two days Jātaka I 255; Dhammapada I 391;
-āhika of or for one day Dīgha Nikāya I 166;
-uttarika(-nikāya) is another title for Anguttarika-nikāya Milindapañha 392;
-ūna one less, minus one, usually as 1st part of a numeral compound, like °vīsati (20-1 = 19) Dhammapada I 4; °paññāsa (49) Jātaka III 220; °saṭṭhi (59) Dhammapada III 412; °pañcasatā (499) Dhammapada II 204. See ūna;
-eka one by one, each, severally, one to each Dīgha Nikāya II 18 (°loma); III 144 (the same), 157; Jātaka I 222; Dhammapada I 101 (ekekassa no ekekaṁ māsaṁ one month for each of us); II 114; Vimāna Vatthu 256; Peta Vatthu Commentary 42, 43;
-ghana compact, solid, hard Dhammapada 81;
-cara wandering or living alone, solitary Saṁyutta Nikāya I 16; Sutta-Nipāta 166, 451; Dhammapada 37;
-cariyā walking alone, solitude Dhammapada 61; Sutta-Nipāta 820;
-cārin = °cara Milindapañha 105;
-citta-k-khaṇika of the duration of one thought Visuddhimagga 138;
-cintin "thinking one thing (only)", simple Milindapañha 92;
-thūpa (all) in one heap, mixed up, together Jātaka V 17 (= sūkara potakā viya commentary);
-doṇikā(-nāvā) a trough-shaped canoe with an outrigger Jātaka VI 305;
-paṭalika having a single sole (of sandals, upāhanā) Visuddhimagga 125;
-paṭṭa single cloth (cf. dupaṭṭa) Visuddhimagga 109;
-padika(-magga) a small (literal for one foot) foot-path Jātaka I 315; V 491;
-pala one carat worth (see pala) Visuddhimagga 339;
-passiveyika is to be read ekapassyika (see under apa°);
-pahārena all at once Visuddhimagga 418; as 333;
-piṭaka knowing one Piṭaka Visuddhimagga 62;
-puttika having only one son Paramatthajotikā I 237;
-purisika (itthi) (a woman) true to one man Jātaka I 290;
-pokkhara a sort of drum Jātaka VI 21, 580 (commentary explains by ek-akkhi-bherī);
-bījin having only one (more) seed, i.e. destined to be reborn only once Saṁyutta Nikāya V 205; Aṅguttara Nikāya I 233; IV 380; Nettipakaraṇa 189;
-bhattika having one meal a day Aṅguttara Nikāya I 212; III 216; Jātaka I 91;
-bhattakinī a woman true to one husband Jātaka III 63;
-rajja sole sovereignty Dhammapada 178; Peta Vatthu Commentary 74;
-rājā universal king Jātaka I 47 (of the Sun);
-vāciya a single remark or objection Jātaka II 353;
-vāraṁ once Jātaka I 292;
-vārena the same Dhammapada I 10;
-sadisa fully alike or resembling, identical Jātaka I 291;
-sama equal Jātaka VI 261;
-sāṭa and sāṭaka having a single vestment, a "one-rober" Saṁyutta Nikāya I 78 (°ka); Udāna 65.

:: Ekacca (adjective) [derivation from eka with suffix *tya, implying likeness or comparison, literally "one-like", cf. English one-like = one-ly = only] one, certain, definite Dīgha Nikāya I 162, Aṅguttara Nikāya I 8; often in plural ekacce some, a few Dīgha Nikāya I 118; Aṅguttara Nikāya V 194; Therīgāthā 216; Jātaka II 129; III 126. See also app° under api.

:: Ekaccika (adjective) [from ekacca] single, not doubled (of cloth, opposed to diguṇa) Jātaka V 216 (°vasana = eka-paṭṭa-nivattha).

:: Ekacciya (adjective) = ekacca Saṁyutta Nikāya I 199; Jātaka IV 259; accusative as adverb °ṁ once, single Vinaya I 289 (cf. Vinaya Texts II 212).

:: Ekadatthu (adverb) [eka-d-atthu, cf. aññadatthu] once, definitely, specially Jātaka III 105 (= ekaṁsena commentary).

:: Ekadā (adverb) [from eka] once, at the same time, at one time, once upon a time Saṁyutta Nikāya I 162; Sutta-Nipāta 198; Dhammapada II 41; Milindapañha 213.

:: Ekajjhaṁ (adverb) [from eka, cf. literary Sanskrit aikadhyaṁ, but Buddhist Hybrid Sanskrit ekadhyaṁ Mahāvastu I 304] in the same place, in conjunction, together Milindapañha 144 (karoti), Paramatthajotikā I 167; Paramatthajotikā II 38.

:: Ekaka (adjective) [eka + ka] single, alone, solitary Vinaya II 212; Jātaka I 255; II 234; IV 2. — feminine ekikā Vinaya IV 229; Jātaka I 307; III 139.

:: Ekamantaṁ (adverb) [eka + anta, accusative in adverb function, cf. Buddhist Hybrid Sanskrit ekamante Mahāvastu I 35] — on one side, a part, aside Vinaya I 47, 94 = II 272; Dīgha Nikāya I 106; Sutta-Nipāta 13 (explained at Paramatthajotikā II 140 as follows: bhāvanapuṁsaka-niddeso, ekokāsaṁ ekapassin ti vuttaṁ hoti, bhummatthe vā upayogavacanaṁ); Sutta-Nipāta 580, 1009, 1017; Jātaka I 291; II 102, 111; Paramatthajotikā II 314, 456. — Also in locative ekamante on one side Dhammapada I 40.

:: Ekameka (adjective) [eka-m-eka, cf. Buddhist Hybrid Sanskrit ekameka Mahāvastu III 358] one by one, each Aṅguttara Nikāya V 173; Vimāna Vatthu 782.

:: Ekaṁsa1 (adjective) [eka + aṁsa1] belonging to one shoulder, on or with one shoulder; only in phrase ekaṁsaṁ uttarāsaṅgaṁ karoti to arrange the upper robe over one shoulder (the left) Vinaya I 46; II 188 and passim.

:: Ekaṁsa2 [eka + aṁsa1 or better aṁsa2] "one part or point", i.e. one-pointedness, definiteness; affirmation, certainty, absoluteness Dīgha Nikāya I 153; Aṅguttara Nikāya II 46; Sutta-Nipāta 427, 1027; Jātaka III 224 (ekaṁsatthe nipāto for "nūna"); Paramatthajotikā II 414 (°vacana for "taggha"). — Opposite an° Milindapañha 225. — instrumental ekaṁsena as adverb for certain, absolutely, definitely, inevitably Dīgha Nikāya I 122, 161, 162; Majjhima Nikāya I 393; Saṁyutta Nikāya IV 326; Aṅguttara Nikāya V 190; Jātaka I 150; III 224; Peta Vatthu Commentary 11.

:: Ekaṁsika (adjective) [from ekaṁsa2] certain Dīgha Nikāya I 189, 191; an° uncertain, indefinite Dīgha Nikāya I 191.

:: Ekaṁsikatā (feminine) [abstract from ekaṁsika] as negative an° indefiniteness Milindapañha 93.

:: Ekanta (adjective) [Sanskrit ekānta] one-sided, on one end, with one top, topmost (—°) usually in function of an adverb as °—, meaning "absolutely, extremely, extraordinary, quite" etc.
1. (literal) at one end, only in °lomin a woollen coverlet with a fringe at one end Dīgha Nikāya I 7 (= ekato dasaṁ uṇṇāmayattharaṇaṁ keci ekato uggata-pupphan ti vadanti Sumaṅgalavilāsinī I 87); Vinaya I 192; II 163, 169; Aṅguttara Nikāya I 181.
2. (figurative) extremely, very much, in frequent combinations; e.g. °kāḷaka Aṅguttara Nikāya III 406; IV 11; °gata Saṁyutta Nikāya V 225; Aṅguttara Nikāya III 326; °dukkha Majjhima Nikāya I 74; Saṁyutta Nikāya II 173; III 70 (+ sukha); Aṅguttara Nikāya V 289; °dussīlya Dhammapada III 153; °nibbida Aṅguttara Nikāya III 83; IV 143; °paripuṇṇa Saṁyutta Nikāya II 219; V 204; °manāpa Saṁyutta Nikāya IV 238; °sukha Aṅguttara Nikāya II 231; III 409; °sukhin Sumaṅgalavilāsinī I 119 etc.

:: Ekantarika (adjective) [eka + antarika] with one in between, alternate Jātaka IV 195, °bhāvena (instrumental adverb) in alternation, alternately Visuddhimagga 374; ekantarikāya (adverb) with intervals Visuddhimagga 244.
[BD]: Ekantarika: one-after-the-other

:: Ekaso (adverb) [Sanskrit ekaśaḥ] singly, one by one Jātaka III 224 (an°).

:: Ekato (adverb) [ablative formation from eka, cf. Sanskrit ekataḥ]
1. on the one side (opposite on the other) Jātaka III 51; IV 141.
2. together Jātaka II 415; III 57 (vasanto), 52 (sannipatanti), 391; IV 390; Dhammapada I 18. ekato karoti to put together, to collect Vimāna Vatthu 3. ekato hutvā "coming to one", agreeing Dhammapada I 102, cf. ekato ahesuṁ Jātaka I 201.

:: Ekatta (neuter) [abstract from eka]
1. unity Dīgha Nikāya I 31.
2. loneliness, solitude, separation Sutta-Nipāta 718; Theragāthā 49; Milindapañha 162; Jātaka VI 64; Vimāna Vatthu 202 (= ekībhāva).

:: Ekattatā (feminine) [from ekatta] unity, combination, unification, concentration Nettipakaraṇa 4, 72 sq, 107f.

:: Ekavidha (adjective) [eka + vidha] of one kind, single, simple Visuddhimagga 514; adverb ekavidhā singly, simply Visuddhimagga 528.

:: Ekādasa (numeral) [Sanskrit ekādasha] eleven Vinaya I 19. — ordinal number ekādasama the eleventh Sutta-Nipāta 111, 113.

:: Ekākiya (adjective) alone, solitary Theragāthā 541; Milindapañha 398.

:: Ekānika (adjective) = ekākiya; instrumental ekānikena as adverb "by oneself" Milindapañha 402.

:: Ekikā see ekaka.

:: Ekībhāva [eka + bhāva, with ī for a in combination with bhū] being alone, loneliness, solitude Dīgha Nikāya III 245; Majjhima Nikāya II 250; Aṅguttara Nikāya III 289; V 89, 164; Visuddhimagga 34; Paramatthajotikā II 92, 93; Dhammapada II 103; Vimāna Vatthu 202; Sumaṅgalavilāsinī I 253, 309.

:: Ekodi (adjective) [most likely eka + odi for odhi, see avadhi and cf. avadahati, avadahana, literally of one attention, limited to one point Thus also suggested by Morris JPTS 1885, 32f. The word was Sanskritised into ekoti, e.g. At Mahāvastu III 212, 213; Lalitavistara 147, 439] — concentrated, attentive, fixed Aṅguttara Nikāya III 354; Mahāniddesa 478. Usually in compounds with kṛ and bhū (which points however to a form ekoda° with the regular change of ato i in connection with these roots!), as ekodi-karoti to concentrate Majjhima Nikāya I 116; Saṁyutta Nikāya IV 263; °bhavati to become settled Saṁyutta Nikāya IV 196; V 144; °bhāva concentration, fixing one's mind on one point Dīgha Nikāya I 37; III 78, 131; Aṅguttara Nikāya I 254; III 24; Visuddhimagga 156 (explained as eko udeti); Dhammasaṅgani 161 (cf. Buddhist Manual of Psychological Ethics. 42, note 3); as 169; Nettipakaraṇa 89; °bhūta concentrated Sutta-Nipāta 975;.

:: Ela (neuter) [?] salt (?) or water (?) in elambiya (= elambu-ja) born in (salt) water Sutta-Nipāta 845 (= ela-saññaka ambumhi jāta); Mahāniddesa 202 (elaṁ vuccati udakaṁ).

:: Elambaraka [?] name of a creeping vine Jātaka VI 536.

:: Elaṇḍa = eraṇḍa (?) Majjhima Nikāya I 124.

:: Elāluka (Eḷāluka) (neuter) a kind of cucumber (?) Vimāna Vatthu 3329; Jātaka I 205; V 37; Dhammapada I 278.

:: Eḷa (neuter) [Sanskrit enas] in eḷamūga deaf and dumb Aṅguttara Nikāya II 252; III 436; IV 226; Milindapañha 20, 251 (cf. The Questions of King Milinda II 71). a rather strange use and explanation of eḷamūga (with reference to a snake "spitting") we find at Jātaka III 347, where it is explained as "eḷa-paggharantena mukhena eḷamūgaṁ" i.e. called eḷamūga because of the saliva (foam°) dripping from its mouth, varia lectio elamukha. — cf. neḷa and aneḷa.
[BD]: there are a number of species of cobras that can project venom from their fangs.

:: Eḷagala see aneḷa.

:: Eḷagalā (feminine) [dialect?] the plant Cassia Tora (cf. Sanskrit eḍagaja the ringworm-shrub, Cassia Alata, after abhidh-r-m), Jātaka III 222 (= kambojī commentary).

:: Eḷagga in kāmāmis° at Peta Vatthu Commentary 107 is to be read kāmāmise lagga°.

:: Eḷaka1 [?] a threshold (see Morris, JPTS, 1887, 146) Vinaya II 149 (°pādaka-pītha, why not "having feet resembling those of a ram"? cf. Vinaya Texts III 165 "a chair raised on a pedestal"); Dīgha Nikāya I 166; Aṅguttara Nikāya I 295; II 206. The word and its meaning seems uncertain.

:: Eḷaka2 [Sanskrit eḍaka] a ram, a wild goat Sutta-Nipāta 309; Visuddhimagga 500 (in simile); Jātaka I 166; Puggalapaññatti 233 (= urabbha). — feminine eḷakā Saṁyutta Nikāya II 228, eḷakī Therīgāthā 438, eḷikī Jātaka III 481.

:: Ena (pronoun) [from pronoun base *ē , cf. e-ka; to this cf. in form and meaning Latin ūnus, Greek οἰνός, Old High German ein, Old-Irish oin] — only used in accusative enaṁ (taṁ enaṁ) "him, this one, the same" Sutta-Nipāta 583, 981, 1114; Dhammapada 118, 313; Jātaka III 395; Cullaniddesa §304 III B. See also naṁ.

:: Eṇeyya Dīgha Nikāya III 157; Jātaka VI 537f., and Eṇeyyaka Aṅguttara Nikāya I 48; II 122; Jātaka V 155; Cullaniddesa §604 = eṇi.

:: Eṇi (feminine) [etymology? dialect] a kind of antelope, only two following compounds: °jaṅgha "limbed like the antelope" (one of the physical characteristics of the superman) Dīgha Nikāya II 17; III 143, 156; Majjhima Nikāya II 136; Saṁyutta Nikāya I 16; Sutta-Nipāta 165; °miga the eṇi deer Jātaka V 416; Paramatthajotikā II 207, 217.

:: Eraka1 (adjective) [from ereti] driving away, moving Jātaka IV 20 (°vāta); °vattika a certain kind of torture Majjhima Nikāya I 87 = Aṅguttara Nikāya I 47 = II 122 = Cullaniddesa §604 = Milindapañha 197.

:: Eraka2 (neuter) [from ereti] Typha-grass Jātaka IV 88. As eragu (?) a kind of grass used for making coverlets Vinaya I 196; Sumaṅgalavilāsinī 356.

:: Eraṇḍa [dialect?] the castor oil plant Cullaniddesa §680 II; Jātaka II 440. cf. elaṇḍa.

:: Erāvaṇa name of Indra's elephant Sutta-Nipāta 379; Vimāna Vatthu 4413; Vimāna Vatthu 15.

:: Ereti [= īre (q.v.) causative of īr, Sanskrit īrayati] to move, set into motion, raise (one's voice) Majjhima Nikāya I 21; Sutta-Nipāta 350 (eraya imperative); Theragāthā 209 (eraye); Jātaka IV 478, — past participle erita (q.v.).

:: Erita [past participle of ereti] moved, shaken, driven Jātaka IV 424; Vimāna Vatthu 394, 424; Theragāthā 104, Peta Vatthu II 123; Visuddhimagga 172 (+ samerita), 342 (vāt° moved by the wind). cf. īrita.

:: Esa1 see etad.

:: Esa2 (adjective) = esin Sutta-Nipāta 286.

:: Esabha (—°) a by-form of usabha (q.v.), in compound rathesabha.

:: Esanā (feminine) [from esati] desire, longing, wish Dīgha Nikāya III 216, 270; Majjhima Nikāya I 79; Saṁyutta Nikāya V 54, 139; Aṅguttara Nikāya I 93; II 41; V 31; Vimāna Vatthu 83; Peta Vatthu Commentary 98, 163, 265. See also anesanā, isi and pariy°.

:: Esanī (feminine) [from iṣ] a surgeon's probe Majjhima Nikāya II 256.

:: Esati [ā + iṣ1 with confusion of iṣ1 and iṣ2, icchati, see also ajjhesati, anvesati, pariyesati] — to seek, search, strive for Sutta-Nipāta 592 (esāno present participle medium), 919; Dhammapada 131.

:: Esika1 (neuter) and Esikā1 (feminine) [a by-form of isīkā] a pillar, post Aṅguttara Nikāya IV 106, 109. Frequently in compound °ṭṭhāyin as stable as a pillar Dīgha Nikāya I 14; Saṁyutta Nikāya III 202, 211, 217; Sumaṅgalavilāsinī I 105.

:: Esikā2 desire, see abbūḷha.

:: Esin (adjective) [Sanskrit eṣin, of iṣ] seeking, wishing, desiring Saṁyutta Nikāya II 11 (sambhav°); Jātaka I 87 (phal°); IV 26 (dukkham°); Peta Vatthu II 928 (gharam); Peta Vatthu Commentary 132.

:: Eso , and Esa (pronoun),
[DPL]: This, this one; that Ko nām'eso, who is this? (F. Jāt. 47). Nirupakāro esa amhākaṁ, this fellow is no use to us (F. Jāt. 3). Eso mahārāja Bhagavā, that, great king, is Buddha. Sometimes pleonastically joined to a personal pronoun, as esāhaṁ, I accusative etaṁ. Instrumental etena. Plural ete (Dh. 81). Genative and dative plural etesaṁ, etesānaṁ (Dh. 90). Fem. esā (Dh. 60). Accusative feminine etaṁ. Genative and dative feminine etissā, etassā (Dh. 233). Intr. and ablative feminine plural etāhi (Dh. 234). Gen and dative feminine plural etāsaṁ (Dh. 117). Neut. etaṁ, and before a vowel frequently etad. Etad avoca, etad abruvi, said this (Dh. 124). For etad ahosi, see Bhavati. Kim etaṁ, what's this? (Mah. 59). N'etaṁ tathā, it is not so (Mah. 198). No h'etaṁ, certainly not (Sen. K. 205). The base in composition is etad. etadatthāya, on this account (Kh. 19).

:: Etad (pronoun adjective) [Vedic etad, of pronoun base °e; see Walde, Latin Wörterbuch under equidem] — demonstrative pronoun "this", with on the whole the same meaning and function as tad, only more definite and emphatic. Declined like tad. Cases: neuter singular etad (poetical-archaic form) Aṅguttara Nikāya II 17; Sutta-Nipāta 274, 430, 822, 1087; Jātaka I 61, 279; and etaṁ (the usual form) Sutta-Nipāta 51, 207, 1036, 1115; Jātaka II 159; plural etāni Sutta-Nipāta 52; Jātaka II 159. — masculine singular esa Sutta-Nipāta 81, 416, 1052; Jātaka I 279; II 159; Milindapañha 18; Dhammapada I 18; and eso Sutta-Nipāta 61, 312, 393; Jātaka VI 336; plural ete Sutta-Nipāta 188, 760; Jātaka I 223. — feminine singular esā Sutta-Nipāta 80, 451; Jātaka I 307; plural etā Sutta-Nipāta 297, 897; Jātaka II 129. — Oblique cases: genitive dative etassa Jātaka II 159; feminine etissā Jātaka III 280; instrumental etena Sutta-Nipāta 655; Jātaka I 222; plural locative etesu Sutta-Nipāta 248, 339, 1055; feminine etāsu Sutta-Nipāta 607. Other cases regular and frequent.

:: Etarahi (adverb) [Sanskrit etarhi, cf. tarahi and carahi] now, at present Dīgha Nikāya I 29, 151, 179, 200; II 3; Jātaka I 215 (opposite tadā); III 82; VI 364 (instead of paccuppanna).

:: Etādisa (adjective) [etad + disa, of dṛś, cf. Sanskrit etādṛśa] such, such like, of this kind Dīgha Nikāya II 157; Sutta-Nipāta 588, 681, 836; Peta Vatthu I 94; IV 186 (= edisa yathā-vutta-rūpa Peta Vatthu Commentary 243); Peta Vatthu Commentary II 71.

:: Ete , Etesaṁ See Eso.

:: Eti [Pāḷi eti represents Sanskrit eti as well as ā-eti, i.e. to go and to come (here); with Sanskrit eti cf. Avesta æiti, Greek εἶσι, Latin eo, it; Gothic iddja went, Old-Bulgarian iti, Old-Irish etha] — to go, go to, reach; often (= ā + eti) to come back, return Sutta-Nipāta 364, 376, 666 (come); Jātaka VI 365 (return); present participle ento Jātaka III 433 (accusative suriyaṁ atthaṁ entaṁ the setting sun); imperative 2nd singular ehi only in meaning "come" (see separately), 3rd etu Dīgha Nikāya I 60; 2nd plural etha Dīgha Nikāya I 211; Sutta-Nipāta 997; Jātaka II 129; Dhammapada I 95 (in admission formula "etha bhikkhavo" come ye [and be] bhikkhus! See ehi bhikkhu). — future essati Jātaka VI 190, 365, and ehiti Jātaka II 153; 2nd singular ehisi Dhammapada 236, 369, — past participle ita (q.v.).

:: Etta (adverb) [= Sanskrit atra, see also ettha] there, here Peta Vatthu I 56 (sic; cf. Paramatthajotikā I 254 note).

:: Ettaka (adjective) [etta + ka, contrasting-comparative function, cf. tattaka] — so much, this much, according to context referring either to deficiency or abundance, thus developing 2 meanings, viz.
1. just as much (and no more), only so little, all this, just this, such a small number, a little; plural so few, just so many Dīgha Nikāya I 117 (opposite aparimāṇa), 124; Aṅguttara Nikāya IV 114; Cullaniddesa §304 III (ettakena na tussati is not satisfied with this much); Vimāna Vatthu 7912 (cf. Vimāna Vatthu 307); Milindapañha 10, 18 (alaṁ ettakena enough of this much); Dhammapada I 90 (enough, this much), 93, 399 (plural ettakā); II 54 (only one), 174f.; Vimāna Vatthu 233 (a little), 323. — ettakaṁ kālaṁ a short time (but see also under 2) Jātaka I 34; Dhammapada II 20.
2. ever so much (and not less), so much, plural so many, ever so many, so and so many, such alot Aṅguttara Nikāya III 337; Jātaka I 207 (plural ettakā), 375 (neuter ettakaṁ); III 80 (the same), 94 (°ṁ dhanaṁ such great wealth); Milindapañha 37 (plural); Dhammapada I 392, 396 (plural feminine ettikā), 397, 398; II 14, 89 (plural), 241 (plural so many); Vimāna Vatthu 65 (dhanaṁ). — ettakaṁ kālaṁ for some time, such a long time (see also above, under 1) Dhammapada II 62, 81; III 318; Vimāna Vatthu 330.

:: Ettato (adverb) [with double suffix for °atra-taḥ] from here, therefore Saṁyutta Nikāya I 185.

:: Ettāvatā (adverb) [from etta = ettaka, cf. kittāvatā: kittaka] so far, to that extent, even by this much Dīgha Nikāya I 205, 207; Saṁyutta Nikāya II 17; Sutta-Nipāta 478; Vimāna Vatthu 556 (cf. Vimāna Vatthu 248); Peta Vatthu IV 167; Milindapañha 14; Sumaṅgalavilāsinī I 80; Paramatthajotikā II 4; Peta Vatthu Commentary 243.

:: Ettha (adverb) [= Sanskrit atra, cf. etta] here, in this place; also temporal "now", and modal "in this case, in this matter" Dīgha Nikāya II 12; Saṁyutta Nikāya V 375; Dhammapada 174; Sutta-Nipāta 61, 171, 424, 441, 502, 1037, and passim.

:: Etto (adverb) [in analogy to ito from *et°, as ito from *it°] original ablative of etad; from this, from it, thence, hence, out of here Sutta-Nipāta 448, 875; Jātaka I 223 (opposite ito), V 498; Peta Vatthu I 11; II 104; Dhammapada II 80 (ito vā etto vā here and there); Peta Vatthu Commentary 103.

:: Eṭṭha [past participle of ā + iṣ] see pariy°.

:: Eṭṭhi (feminine) [from eṭṭha, ā + iṣ, cf. Sanskrit eṣṭi] desire, wish, in combination with gaveṭṭhi pariyeṭṭhi etc. Vibhaṅga 353 = Visuddhimagga 23, 29 etc.

:: Eva (adverb) [Vedic eva] emphatic part "so, even, just"; very frequent in all contexts and combinations
1. eva Jātaka I 61 (ajj'eva this very day), 278 (tath'eva likewise); II 113 (ahaṁ e. just I), 154 (ekam e. just one), 160 (attano e. his very own).
2. eva often appears with prothetic (sandhi-)y as yeva, most frequently after i and e, but also after the other vowels and ṁ, cf. Jātaka I 293, 307; II 110, 128, 129, 159; IV 3; VI 363.
3. After ṁ eva also takes the form of ñeva, mostly with assimilation of ṁ to ñ, viz. tañ ñeva Jātaka I 223; tasmiñ ñeva Jātaka I 139; ahañ ñeva Milindapañha 40.
4. After long vowels eva is often shortened to va (q.v.).

-rūpa
(1) such, like that Sutta-Nipāta 279, 280; Itivuttaka 108; Jātaka II 352, etc.
(2) of such form, beauty or virtue Jātaka I 294; III 128, etc.

:: Evaṁ (adverb) [Vedic evaṁ] so, thus, in this way, either referring to what precedes or what follows, e.g.
1. thus (as mentioned, explained at Visuddhimagga 528 as "niddiṭṭha-naya-nidassana") Dīgha Nikāya I 193 (evaṁ sante this being being so), 195 (the same); Vinaya II 194 (evaṁ bhante, yes); Jātaka I 222; Peta Vatthu II 1312 evaṁ etaṁ, just so).
2. thus (as follows) Majjhima Nikāya I 483 (evaṁ me sutaṁ "thus have I heard"). — Often combined with similar emphatic particle, as evam eva kho "in just the same way" (in final conclusions) Dīgha Nikāya I 104, 199, 228, 237, 239; in older form evaṁ byā kho (= evam iva kho) Vinaya II 26; IV 134 = Sumaṅgalavilāsinī I 27; evam evaṁ "just so" Dīgha Nikāya I 51; Sutta-Nipāta 1115; evaṁ kho Dīgha Nikāya I 113; evam pi Sutta-Nipāta 1134; evaṁ su Dīgha Nikāya I 104; etc. etc.

-diṭṭhin holding such a view Majjhima Nikāya I 484;
-nāma having that name Majjhima Nikāya I 429.

-----[ G ]----- ☝

:: Ga
°Ga [from gam] adjective, only as ending: going. See e.g. atiga, anuga, antalikkha°, ura°, pāra°, majjha°, samīpa°, hattha°. It also appears as °gu, e.g. in addha°, anta°, paṭṭha°, pāra°, veda°. — dugga (masculine and neuter) a difficult road Dhammapada 327 = Milindapañha 379; Peta Vatthu II 78 (= dugga mana-ṭṭhāna Peta Vatthu Commentary 102); II 925; Jātaka II 385.

:: Gabbha [Vedic garbha, either to °gelbh, as in Latin galba, Gothic kalbo, Old High German kalba, English calf, or °g°e bh, as in Greek δελϕύς womb, αδελϕός sharing the womb, brother, δελϕαξ young pig; cf. °gelt in Gothic kilpei womb. Anglo-Saxon cild, German kind, English child. Meaning: a cavity, a hollow, or, seen from its outside, a swelling]
1. interior, cavity (locative gabbhe in the midst of: aṅgāra° Jātaka III 55); an inner room, private chamber, bedroom, cell. Of a Vihāra: Vinaya II 303; III 119; IV 45; Vimāna Vatthu 188; 220; — Jātaka I 90 (siri° royal chamber); III 276; Vimāna Vatthu 785 (= ovaraka Vimāna Vatthu 304); Dhammapada I 397; Milindapañha 10, 295. See also anto°.
2. the swelling of the (pregnant) womb, the womb (cf. kucchi). °ṁ upeti to be born Dhammapada 325 = Theragāthā 17 = Nettipakaraṇa 34, 129; °ṁ upapajjati to be born again Dhammapada 126; gabbhā gabbhaṁ ... dukkaṁ nigacchanti from womb to womb (i.e. from birth to birth) Sutta-Nipāta 278; gabbhato paṭṭhāya from the time of birth Jātaka I 290, 293. As a symbol of defilement g. is an epithet of kāma Aṅguttara Nikāya IV 289, etc.
3. the contents of the womb, i.e. the embryo, fœtus: dasa māse °ṁ kucchinā pariharitvā having nourished the fœtus in the womb for ten months Dīgha Nikāya II 14; dibbā gabbhā Dīgha Nikāya I 229; on g. as contained in kucchi, fœtus in utero, see Jātaka I 50 (kucchimhi patiṭṭhito) 134; II 2; IV 482; Majjhima Nikāya I 265; Milindapañha 123 (gabbhassa avakkanti); Dhammapada I 3, 47; II 261. — Peta Vatthu I 67; Peta Vatthu Commentary 31; gabbho vuṭṭhāsi the child was delivered Vinaya II 278; itthi-gabbho and purisa° female and male child Jātaka I 51; gabbhaṁ pāteti to destroy the fœtus Vinaya II 268; apagatagabbhā (adjective) having had a miscarriage Vinaya II 129; mūḷha-gabbhā the same Majjhima Nikāya II 102 (+ visatā°); paripuṇṇa-gabbhā ready to be delivered Jātaka I 52; Peta Vatthu Commentary 86; saññi° a conscious fœtus Dīgha Nikāya I 54 = Majjhima Nikāya I 518 = Saṁyutta Nikāya III 212; sannisinna-gabbhā having conceived Vinaya II 278.

-avakkanti (gabbhe okkanti Cullaniddesa §304 I A) conception Dīgha Nikāya III 103, 231; Visuddhimagga 499, 500 (°okkanti); this is followed by gabbhe ṭhiti and gabbhe vuṭṭhāna, see Cullaniddesa II;
-āsaya the impurities of childbirth Peta Vatthu III 53 (= °mala);
-karaṇa effecting a conception Sutta-Nipāta 927;
-gata leaving the womb, in putte gabbha gate when the child was born Peta Vatthu Commentary 112;
-dvāra the door of the bed-chamber Jātaka I 62;
-pariharaṇa = next Visuddhimagga 500;
-parihāra "the protection of the embryo," a ceremony performed when a woman became pregnant Jātaka II 2; Dhammapada I 4;
-pātana the destruction of the embryo, abortion, an abortive preparation Vinaya III 83f.; Peta Vatthu I 66 (akariṁ); Peta Vatthu Commentary 31 (dāpesi); Dhammapada I 47 (°bhesajja);
-mala the uncleanness of delivery, i.e. all accompanying dirty matter Peta Vatthu Commentary 80, 173 (as food for petas), 198; Dhammapada IV 215;
-vīsa in ahañ c'amhi gabbhavīso "I am 20 years, counting from my conception" Vinaya I 93;
-vuṭṭhāna (neuter) childbirth, delivery Jātaka I 52; Dhammapada I 399; II 261;
-seyyā (feminine) the womb; only in expressions relating to reincarnation, Anglo-Saxon na punar eti (or upeti) gabbhaseyyaṁ "he does not go into another womb," of an Arahant Sutta-Nipāta 29, 152, 535; Vimāna Vatthu 5324; and gabbhaseyyaka (adjective) one who enters another womb Vibhaṅga 413f.; Visuddhimagga 272, 559, 560; Abhidhammāvatāra 77, 78.

:: Gabbhara (neuter) [Sanskrit gahvara] a cavern Sutta-Nipāta 416 (giri°); Vimāna Vatthu 635 (giri°).

:: Gabbhinī (adjective feminine) pregnant, enceinte Vinaya II 268; Saṁyutta Nikāya III 202; Jātaka I 151, 290; IV 37; Peta Vatthu I 66; Peta Vatthu Commentary 31, 82: Vimāna Vatthu 110 (°bhāva); in combination g° pāyamānā purisantaragatā (pregnant, lactating and having had sexual intercourse) Aṅguttara Nikāya I 295 = II 206 = Majjhima Nikāya I 77, 238, 307, 342 = past participle 55; with utunī anutunī (menstruating and having ceased to menstruate) Aṅguttara Nikāya III 226f.

:: Gabbita (adjective) proud, arrogant Jātaka II 340 (°bhāva = issariya); III 264 (°sabhāva = dittasabhāva); Sumaṅgalavilāsinī III 922 on Dīgha Nikāya III 153 (= avamata).

:: Gaccha [Sanskrit gaccha, grassland. The passage Jātaka III 287 stands with gaccha, varia lectio kaccha for gaccha at Aṅguttara Nikāya IV 74; g° for k° at Sutta-Nipāta 20] a shrub, a bush, usually together with latā, creeper and rukkha, tree, e.g. Cullaniddesa §235, the same; Jātaka I 73; Milindapañha 268; Visuddhimagga 182 (described on page 183). With dāya, wood Aṅguttara Nikāya IV 74. puppha° a flowering shrub Jātaka I 120; khuddaka°-vana a wood of small shrubs Jātaka V 37. — Peta Vatthu Commentary 274; Vimāna Vatthu 301 (-gumba, brushwood, underwood); Dhammapada I 171 (-pothana-ṭṭhāna); IV 78 (-mūla).

:: Gacchati [Vedic gacchat(i), a desiderative (future) formation from °gṷem "I am intent upon going," i.e. I go, with the following bases.
— Future-present °gṷemskēti > °gaṣhcati > Sanskrit gacchati = Greek βάσκω (to βαίυω). In meaning cf. i, Sanskrit emi, Greek εὶμι "I shall go" and in form also Sanskrit pṛcchāti = Latin porsco "I want to know," Vedic icchati "to desire."
— Present °gṷemīo = Sanskrit gamati = Greek βαίνω, Latin venio, Gothic qiman, Old High German koman, English come; and non-present formations as Old Sanskrit kūmbened, Sanskrit gata = Latin ventus; gantu = (adverb) ventus.
— °gṷā, which is correlated to °stā, in Preterit Sanskrit āgām, Greek ἕβην, cf. βῆμα]. These three formations are represented in Pāḷi as follows:
1. gacch°, in present gacchati; imperative gaccha and gacchāhi; potential gacche (Dhammapada 46, 224) and gaccheyya; present participle gacchanto, medium gacchamāna; future (2nd) gacchissati; preterit agacchi (Vimāna Vatthu 307; varia lectio agañchi).
2. (cf. H. Berger, MSS 4 (1954), 29f.) gam° in three variations; viz.
(a) gam°, in present causative gameti; future gamissati; preterit 3 singular agamā (Sutta-Nipāta 408, 976; Vimāna Vatthu 797; Mahāvaṁsa 7, 9), agamāsi and gami (Peta Vatthu II 86) 1st plural agamiṁhase (Peta Vatthu II 310), plural agamuṁ (Sutta-Nipāta 290), agamaṁsu and gamiṁsu; prohibitive mā gami; gerund gamya (Jātaka V 31); gerundive gamanīya (Paramatthajotikā I 223). See also derivatives gama, ga mana, gāmika, gāmin.
(b) gan°, in preterit agañchi (on this form see Trenckner, "Notes", page 71f. — In nāgañchi Jātaka III 190 it belongs to ā + gam); present-preterit gañchisi (Sutta-Nipāta 665); infinitive gantuṁ; gerund gantvā; gerundive gantabba. See also derivative gantar.
(c) ga°, in past participle gata. See also ga, gati, gatta.
3. gā°, in preterit agā (Peta Vatthu II 322), 3rd plural preterit agū (= Sanskrit °uḥ), in ajjhagū, anvagū (q.v.).
Meanings and Use:
1. to go, to be in motion, to move, to go on (as opposed to standing still, tiṭṭhati). Frequently in combination with tiṭṭhati nisīdati seyyaṁ kappeti "to go, to stand, sit down and lie down," to denote all positions and every kind of behaviour; Cullaniddesa sub voce gacchati. Evaṁ kāle gacchante, as time went on Jātaka III 52, or evaṁ g° kāle (Peta Vatthu Commentary (= Paramatthadīpanī IV) 54, 75) or gacchante gacchante kāle Dhammapada I 319; gacchati = paleti Peta Vatthu Commentary 56; vemakoṭi gantvā pahari (whilst moving) Dhammapada III 176.
2. to go, to walk (as opposed to run, dhāvati) Dhammapada I 389.
3. to go away, to go out, to go forth (as opposed to stay, or to come, āgacchati): agamāsi he went Peta Vatthu II 86; yo maṁ icchati anvetu yo vā n'icchati gacchatu "who wants me may come, who does not may go" Sutta-Nipāta 564; āgacchantānañ ca gacchantānañ ca pamāṇaṁ n'atthi "there was no end of all who came and went" Jātaka II 133; gacchāma "let us go" Jātaka I 263; gaccha dāni go away now! Jātaka II 160; gaccha re muṇḍaka Visuddhimagga 343; gacchāhi go then! Jātaka I 151, 222; mā gami do not go away! Jātaka IV 2; plural mā gamittha Jātaka I 263; gacchanto on his way Jātaka I 255, 278; agamaṁsu they went away Jātaka IV 3; gantukāma anxious to go Jātaka I 222, 292; kattha gamissasi where are you going° (opposite agacchasi) Dhammapada III 173; kahaṁ gacchissatha the same Jātaka II 128; kuhiṁ gamissati where is he going? Sutta-Nipāta 411, 412.
4. with accusative or substitute: to go to, to have access to, to arrive or get at (with the aim of the movement or the object of the intention); hence figurative to come to know, to experience, to realize.
(a) with accusative of direction: Rājagahaṁ gami he went to R. Peta Vatthu II 86; Devadaha-nagaraṁ gantuṁ Jātaka I 52; gacchāma'haṁ Kusināraṁ I shall go to K. Dīgha Nikāya II 128; Suvaṇṇabhūmiṁ gacchanti they intended to go ("were going") to S. Jātaka III 188; migavaṁ g. to go hunting Jātaka I 149; janapadaṁ gamissāma Jātaka II 129; paradāraṁ g. to approach another man's wife Dhammapada 246.
(b) with adverbs of direction or purpose (atthāya): santikaṁ (or santike) gacchati to go near a person (in genitive), pitu s. gacchāma Dhammapada III 172; devāna santike gacche Dhammapada 224 santikaṁ also Jātaka I 152: II 159, etc. — kathaṁ tattha gamissāmi how shall I get there? Jātaka I 159; II 159; tattha agamāsi he went there Jātaka II 160. dukkhānubhavanatthāya gacchamānā "going away for the purpose of undergoing suffering" Jātaka IV 3; vohāratthāya gacchāmi I am going out (= future) on business Jātaka II 133. — Similarly (figurative) in following expressions (opposite "to go to heaven," etc. = to live or experience a heavenly life, opposite next); Nirayaṁ gamissati Jātaka VI 368; saggaṁ lokaṁ g. Jātaka I 152; gacche pāram apārato Sutta-Nipāta 1129, in this sense interpreted at Cullaniddesa §223 as adhigacchati phusati sacchikaroti, to experience. — Sometimes with double accusative: Bhagavantaṁ saraṇaṁ gacchāmi "I entrust myself to Bh." Vinaya I 16. — cf. also phrases as atthaṅgacchati to go home, to set, to disappear; antarā-gacchati to come between, to obstruct.
5. to go as a stronger expression for to be, i.e. to behave, to have existence, to fare (cf. German es geht gut, French cela va bien = it is good). Here belongs gati "existence," as mode of existing, element, sphere of being, and out of this use is developed the periphrastic use of gam°, which places it on the same level with the verb "to be" (see b).
(a) sugatiṁ gamissasi you will go to the state of well-being, i.e. heaven Vinaya II 195; Itivuttaka 77; past participle duggatiṁ gacchanti Dhammapada 317-319; maggaṁ na jānanti yena gacchanti subbatā (which will fall to their share) Sutta-Nipāta 441; gamissanti yattha gantvā na socare "they will go where one sorrows not" Sutta-Nipāta 445; Vimāna Vatthu 514; yañ ca karoti ... tañ ca ādāya gacchati "whatever a man does, that he will take with him" Saṁyutta Nikāya I 93.
(b) periphrastic (with gerund of governing verb): nagaraṁ pattharitvā gaccheyya "would spread through the town" Jātaka I 62; pariṇāmaṁ gaccheyya "could be digested" Dīgha Nikāya II 127; sīhacammaṁ ādāya agamaṁsu "they took the lion's skin away with them" Jātaka II 110; itthiṁ pahāya gamissati shall leave the woman alone Jātaka VI 348; sve gahetvā gamissāmi "I shall come for it tomorrow" Milindapañha 48.

:: Gada speech, sentence Dhammapada I 66, Sumaṅgalavilāsinī I 66f.; and on Dīgha Nikāya III 135 (§28); gada at Saṁyutta Nikāya II 230 (varia lectio) in phrase diṭṭhagadena sallena is to be read diddhagadena s.

:: Gaddha [Vedic gṛdha; see gijjha] a vulture; in gaddhabādhipubbo, of the bhikkhu Ariṭṭha, who had been a vulture trainer in a former life Vinaya II 25 = IV 218 = Majjhima Nikāya I 130; see also Vinaya Texts II 377.

:: Gaddula (and gaddūla) a leather strap Saṁyutta Nikāya III 150; Jātaka II 246; III 204; figurative, in taṇhā-gaddūla "the leash of thirst," Cullaniddesa on jappā (taṇhā) = Dhammasaṅgani 1059 = Vibhaṅga 361, cf. as 367.

:: Gaddūhana (neuter) [derivation unknown; Sanskrit dadrūghna] a small measure of space and time Majjhima Nikāya III 127; Saṁyutta Nikāya II 264 (°mattam pi, Spk II 224 "pulling just once the cow's teat"); Aṅguttara Nikāya IV 395; Milindapañha 110. See Trenckner "Notes" 59, 60; Rhys Davids Journal Royal Asiatic Society 1903, 375.

:: Gadhita see gathita.

:: Gadrabha [Vedic gardabha., Latin burdo, a mule; see Walde Latin Wörterbuch, sub voce] an ass, donkey Vinaya V 129; Majjhima Nikāya I 334; Aṅguttara Nikāya I 229; Jātaka II 109, 110; V 453; Sumaṅgalavilāsinī I 163. — feminine gadrabhī Jātaka II 340.

-bhāraka a donkey load Jātaka II 109; Dhammapada I 123;
-bhāva the fact of being an Anglo-Saxon Jātaka II 110;
-rava (and °rāva) the braying of an Anglo-Saxon ibid. and Visuddhimagga 415.

:: Gagana (neuter) the sky (with reference to sidereal motions); usually of the moon: g° majjhe puṇṇacando viya Jātaka I 149, 212; g°-tale canda-maṇḍalaṁ Jātaka III 365; cando g°-majjhe ṭhito Jātaka V 137; cando gagane viya sobhati Visuddhimagga 58; g°-tale candaṁ viya Dhammapada I 372; g°-tale puṇṇacanda "the full-moon in the expanse of the heavens" Vimāna Vatthu 3; g°-talamagga the (moon's) course in the sky Peta Vatthu Commentary 188; etc. Of the sun: suriyo ākāse antalikkhe gagana pathe gacchati Cullaniddesa on Sutta-Nipāta 1097. Unspecified: Jātaka I 57; Visuddhimagga 176 (°talābhimukhaṁ).

:: Gaggara [Vedic gargara throat, whirlpool. *gṷer to sling down, to whirl, cf. Greek βάραθρον, Latin gurges, gurgulio, Old High German querechela "kehle"]
1. roaring, only in feminine gaggarī a blacksmith's bellows: kammāra°, in simile Majjhima Nikāya I 243; Saṁyutta Nikāya I 106; Visuddhimagga 287.
2. (neuter) cackling, ca wing, in haṁsa° the sound of geese Jātaka V 96 (explained by haṁsamadhurassara). Gaggarā as name of a lake at Visuddhimagga 208. — See note on gala.

:: Gaggaraka [from gaggara] a sort of fish Jātaka V 405; according to Kern Toevoegselen sub voce (Sanskrit gargaraka, Pimelodus Gagora); as gaggalaka at Milindapañha 197.

:: Gaggarāyati [verb denominative from gaggaraka; cf. gurgulio: gurges, English gargle and gurgle] to whirl, roar, bellow, of the waves of the Gaṅgā Milindapañha 3. — cf. gaḷagaḷāyati.

:: Gaha1 [see under gaṇhāti] a house, usually in compounds (see below). Jātaka III 396 (= the layman's life; commentary geha).

-kāraka a house-builder, metaphor for taṇhā (cf. kāya as geha) Dhammapada 153, 154 = Theragāthā 183, 184; Dhammapada III 128;
-kūṭa the peak of a house, the ridge-pole, metaphor for ignorance Dhammapada 154 (= kaṇṇika-maṇḍala Dhammapada 128), replacing thūṇirā (pillar) at Theragāthā 184 in corresponding passage (= kaṇṇikā commentary);
-ṭ-ṭha a householder, one who leads the life of a layman (opposite anagāra, pabbajita or pa ribbājaka) Vinaya I 115 (sagahaṭṭhā parisā an assembly in which laymen were present); Saṁyutta Nikāya I 201; Aṅguttara Nikāya III 114, 116, 258; It. 112 (gharaṁ esino gahaṭṭhā) Dhammapada 404 = Sutta-Nipāta 628; Sutta-Nipāta 43 (gharaṁ āvasanto, see Cullaniddesa §226 for explanation), 90, 134 (pa ribbājaṁ gahaṭṭhaṁ vā) 398, 487; Saddhammopāyana 375. °—°vatta a layman's rule of conduct Sutta-Nipāta 393 (= agāriyā paṭipadā Paramatthajotikā II 376) °—°ka belonging to a layman; acting as a layman or in the quality of a l. Aṅguttara Nikāya II 35 (kiṅkaraṇiyāni), III 296 (brahmacariyā);
-pati see seperate

:: Gaha2 [Sanskrit graha, gaṇhāti, q.v. for etymology] "seizer," seizing, grasping, a demon, any being or object having a hold upon man. So at Saṁyutta Nikāya I 208 where Sānu is "seized" by an epileptic fit (see note in Kindred Sayings I 267, 268). Used of dosa (anger) Dhammapada 251 (exemplified at Dhammapada III 362 by ajagara° the grip of a boa, kumbhīla° of a crocodile, yakkha° of a demon). Sagaha having crocodiles, full of c. (of the ocean) (+ sarakkhasa) Itivuttaka 57. cf. gahaṇa and saṇ°.

:: Gahana [Sanskrit gahana, cf. also ghana]
1. Adjective deep, thick, impervious, only in a° clear, unobstructed, free from obstacles Vimāna Vatthu 187 (akanataka + g.); Milindapañha 160 (gahanaṁ a° kataṁ the thicket is cleared ).
2. neuter an impenetrable place, a thicket jungle, tangle.
(a) eighteen gahanāni at Jātaka V 46; usually applied to grass: tiṇa° Aṅguttara Nikāya I 153 = III 128 (+ rukkha°); Milindapañha 369; adjective tiṇagahanā obstructed with grass (of vihārā) Vinaya II 138; — Saṁyutta Nikāya I 199 (rukkhamūla°); Jātaka I 7, 158; Peta Vatthu Commentary 5 (pabbata°), 43; Vimāna Vatthu 230 (vana°).
(b) figurative imperviousness, entanglement, obstruction, applied to diṭṭhi, the jungle of wrong views or heresy (usually combined with diṭṭhi-kantāra, the wilderness of d., see diṭṭhi) Majjhima Nikāya I 8, 485; past participle 22; Sumaṅgalavilāsinī I 108. Of rāga°, moha°, etc., and kilesa° Cullaniddesa §630 (in explanation of satthā; rāgagahanaṁ tāreti); Dhammapada IV 156 (on Dhammapada 394); Vimāna Vatthu 96. — manussa° Majjhima Nikāya I 340.

-ṭṭhāna a lair in the jungle Jātaka I 150, 253.

:: Gahaṇa [from gaṇhāti] (adjective) seizing, taking; acquiring; (noun) seizure, grasp, hold, acquisition Visuddhimagga 114 (in detail). Usually °—°: nāma°-divase on the day on which a child gets its name (literally acquiring a name) Jātaka I 199, 262; Arahatta° Dhammapada I 8; dussa° Dhammapada II 87; maccha° Jātaka IV 139; hattha° Jātaka I 294; byanjana°-lakkhaṇa Nettipakaraṇa 27. gahaṇatthāya in order to get ... Jātaka I 279; II 352. Amhākaṁ g° sugahaṇaṁ we have a tight grip Jātaka I 222, 223.
[BD]: retaining (the raft).

:: Gahaṇī (feminine) the "seizer," a supposed organ of the body dealing with digestion and gestation. — Sama-vepākiniyā g°iyā samannāgata "endowed with good digestion" Dīgha Nikāya II 177 = III 166. Same phrase at Avadāna-śataka I 168, 172. cf. Vedic graha. Buddhist Manual of Psychological Ethics 59, 67.
— Gahaṇika in phrase saṁsuddha-gahaṇika coming from a clean womb, of pure descent, in the enumeration of the indispensable good qualities of a brahmin or a noble Dīgha Nikāya I 113, 115, 137 (gahaṇī explained as kucchi Sumaṅgalavilāsinī I 281); Aṅguttara Nikāya I 163, III 154, 223; Sutta-Nipāta page 115. Jātaka I 2; duṭṭha-gahaṇika having a bad digestion Vinaya I 206.

:: Gahapati [gaha + pati. Vedic gṛhapati, where pati is still felt in its original meaning of "lord," "master" implying dignity, power and auspiciousness. cf. Sanskrit dampati = dominus = δεσπότης and pati in Pāḷi senāpati commander-in-chief, Sanskrit jāspati householder, Latin hospes, Old-Bulgarian gospoda = potestas, Gothic brūp-faps, bride-groom, hunda-faps = senāpati. See details under pati.] the possessor of a house, the head of the household, pater familias (frequently + seṭṭhi).
1. In formulas:
(a) as regards social standing, wealth and clanship: a man of private (i.e. not official) life, classed with khattiyā and brāhmaṇā in kh°-mahāsālā, wealthy nobles, brahm°mahāsālā, the same brahmins, gah°-m° well-to-do gentry Saṁyutta Nikāya I 71; Cullaniddesa §135; Dhammapada I 388. — kh°-kula, br°-kula, g°-kula the kh°, etc. clans: Vinaya II 161; Jātaka I 218. kh°, amaccā, br°, g° Dīgha Nikāya I 136.
(b) as regards education and mode of life ranking with kh°, br°, g° and samaṇā Vinaya I 227; Aṅguttara Nikāya I 66; Cullaniddesa §235, see also compound °paṇḍita.
2. Other applications: frequent in combination brāhmaṇa-gahapatikā priests and yeomen: see gahapatika. In combination with gahapati-putta (cf. kula-putta) it comprises the members of the g. rank, clansmen of the (middle) class, and implies a tinge of "respectable people" especially in addresses. So used by the Buddha in enumerating the people as gahapati vā gah°-putto vā aññatarasmiṁ vā kule paccājāto Dīgha Nikāya I 62; Majjhima Nikāya I 344. gahapatī ca gahapatāniyo householders and their wives Aṅguttara Nikāya II 57. In singular the vocative gahapati may be rendered by "sir" (e.g. Milindapañha 17 and frequent), and in plural gahapatayo by "sirs" (e.g. Vinaya I 227; Majjhima Nikāya I 401; Aṅguttara Nikāya II 57). — as regards occupation all respectable businesses are within the sphere of the g., most frequently mentioned as such are seṭṭhino (see below) and cf. seṭṭhi° Vinaya I 16, but also kassaka, farmer Aṅguttara Nikāya I 229, 239f.; and dārukammika, carpenter Aṅguttara Nikāya III 391. Various duties of a g. enumerated at Aṅguttara Nikāya I 229, 239. — The wealth and comfortably-living position of a g. is evident from an expression like kalyāṇa-bhattiko g. A man accustomed to good food Vinaya II 77 = III 160. — feminine gahapatānī Vinaya III 211, 213f., 259 (always with gahapati); Dhammapada I 376; plural gahapatāniyo see above. — Note: The genitive singular of gahapati is °ino (Jātaka I 92) as well as °issa (Vinaya I 16; Dīgha Nikāya III 36).
3. single cases of gahapatis, where g. almost assumes the function of a title, are Anāthapiṇḍika g. Vinaya II 158f.; Saṁyutta Nikāya I 56; II 68; Aṅguttara Nikāya II 65; Jātaka I 92; Peta Vatthu Commentary 16; Meṇḍaka g. Vinaya I 240f.; Citta Saṁyutta Nikāya IV 281f.; Nakula pitā Saṁyutta Nikāya II 1f.; Potaliya Majjhima Nikāya I 359; Sandhāna Dīgha Nikāya III 36f.; Hāliddikāni Saṁyutta Nikāya II 9. — See gahapatika.

-aggi the sacred fire to be maintained by a householder, interpreted by the Buddha as the care to be bestowed on one's children and servants Aṅguttara Nikāya IV 45; see enumeration under aggī at Aṅguttara Nikāya IV 41; Dīgha Nikāya III 217;
-cīvara the robe of a householder (i.e. a layman's robe) Vinaya I 280f.; °dhara wearing the householder's (private man's) robe (of a bhikkhu) Majjhima Nikāya I 31; Aṅguttara Nikāya III 391f.;
-necayika (always with brāhmaṇa-mahāsālā) a business man of substance Dīgha Nikāya I 136; III 16f.;
-paṇḍita a learned householder. cf. above 1 (b), together with khattiya°, etc. Majjhima Nikāya I 176, 396; with samaṇa-brāhmaṇa- Milindapañha 5;
-parisā a company of gahapatis (together with khattiya°, etc., see above) Vinaya I 227; Majjhima Nikāya I 72; Dīgha Nikāya III 260;
-putta a member of a g. clan Dīgha Nikāya I 62, 211; Majjhima Nikāya I 344; Saṁyutta Nikāya III 48, 112; Peta Vatthu Commentary 22;
-mahāsāla a householder of private means (cf. above 1 a) usually in combination with khattiya°, etc. Dīgha Nikāya III 258; Saṁyutta Nikāya I 71; IV 292; Aṅguttara Nikāya II 86; IV 239;
-ratana the "householder-gem" one of the seven fairy jewels of the mythical overlord. He is a wizard treasure-finder (see ratana) Dīgha Nikāya II 16, 176; Sutta-Nipāta page 106. cf. Rhys Davids Dialogues of the Buddha etc. II 206.

:: Gahapatika (adjective/noun) belonging to the rank or grade of a householder, a member of the gentry, a man of private means (see gahapati) Dīgha Nikāya I 61 (explained as gehassa pati ekageha-matte jeṭṭhaka Sumaṅgalavilāsinī I 171); Cullaniddesa §342; Peta Vatthu Commentary 39. Often in combination with khattiya and brāhmaṇa: Aṅguttara Nikāya I 66; Dīgha Nikāya III 44, 46, 61; and often in contrast to brāhmaṇa only: brāhmaṇa-gahapatika brahmins and privates (priests and laymen, Rhys Davids Buddh. Sutta page 258) Majjhima Nikāya I 400; Aṅguttara Nikāya I 110; Itivuttaka III; Jātaka I 83, 152, 267; Peta Vatthu Commentary 22. — paṇṇikag° "owner of a house of leaves" as nickname of a fruiterer Jātaka III 21; of an ascetic Jātaka IV 446.

:: Gahita (and gahīta Dhammapada 311) (adjective) [past participle of gaṇhāti] seized, taken, grasped Dīgha Nikāya I 16; Sumaṅgalavilāsinī I 107 (= ādinna, pavattita); Jātaka I 61; IV 2; Peta Vatthu Commentary 43 (varia lectio for text gaṇhita). — neuter a grasp, grip Dhammapada III 175; — gahitakaṁ karoti to accept Vimāna Vatthu 260. °duggahīta (always °gahīta) hard to grasp Majjhima Nikāya I 132f.; Aṅguttara Nikāya II 147, 168; III 178; Dhammapada 311; Jātaka VI 307f.; sugahita (sic) easy to get Jātaka I 222.

-bhāva (cittassa) the state of being held (back), holding back, preventing to act (generously) as 370 (in explanation of aggahitattaṁ cittassa Dhammasaṅgani 1122 see under ā°).

:: Gaja [Sanskrit gaja] an elephant Jātaka IV 494; Milindapañha 2, 346; as 295 (Applied to a kind of thought).

-potaka the young of an elephant Peta Vatthu Commentary 152;
-rājā the king of the elephants Milindapañha 346.

:: Gajaka = gaja, in gajakattharaṇa an elephant's cover Vimāna Vatthu 104.

:: Gajjati [Sanskrit garjati, cf. gargara and jarā roaring, cf. uggajjati Dhatupāṭha 76: gajja sadde] to roar, to thunder, usually of clouds. Of the earth: Dāṭhāvaṁsa V 29; of a man (using harsh speech) Jātaka I 226; II 412 (mā gajji); Mahāniddesa 172 (= abhi°); Jātaka IV 25. — causative gajjayati, gerund gajjayitvā (megho g° thanayitvā (megho g° thanayitvā pavassati) Itivuttaka 66.

:: Gajjitar [agent noun from gajjati] one who thunders, of a man in comparison with a cloud Aṅguttara Nikāya II 102 = past participle 42.

:: Gala [°gel to devour, to swallow = Latin gula, Old High German kela, cf. Sanskrit gala jalukā, and °gṷel, as Greek δέλεαρ, cf. also Sanskrit girati, gilati Dhatupāṭha 262 gives as meaning of gal "adana." This root gal also occurs at Visuddhimagga 310 in fanciful definition of "puggala"; the meaning here is not exactly sure (to cry, shout?) the throat Jātaka I 216, 264, III 26; IV 494: I 194 (a dewlap); Peta Vatthu Commentary 11, 104.

-agga the top of the throat Saddhammopāyana 379;
-ajjhoharaniya able to be swallowed (of solid food) Dhammasaṅgani 646, 740, 875;
-ggaha taking by the throat, throttling Dīgha Nikāya I 144 (+ daṇḍapahāra);
-nāḷī the larynx Dhammapada I 253; II 257;
-ppamāṇa (adjective) going up to the neck Jātaka I 264 (āvāṭa);
-pariyosāṇa forming the end of the throat Jātaka III 126;
-ppavedhaka (neuter) pain in the throat Majjhima Nikāya I 371;
-mūla the bottom of the throat Peta Vatthu Commentary 283;
-vāṭaka the bottom (?) of the throat (œsophagus°) Visuddhimagga 185, 258.

[BD]: gullet

#### Note under Gala in Early Editions

-gala with many other words containing a guttural + liquid element belongs to the onomatopoetic roots kṛl and gcircle;l (kṛr and gcircle;r), usually reduplicated (iterative), the main applications of which are the following:
1. The (sounding) throat in designation of swallowing, mostly with a dark (guttural) vowel: gulp, belch, gargle, gurgle. [mo: guzzle, gobble]
2. The sound produced by the throat (voice) or sound in general, particularly of noises or sounds either inarticulate, confused and indefinable or natural sounds striking enough per se to form a sufficient means of recognition (i.e. name) of the animal which utters this sound (cuckoo, e.g.) [mo: gobbler = tukey]. To be divided into:
A. palatal group ("light" sounds): squeak, yell, giggle, etc., applied to — (a) Animate Nature: the cackling, crowing noise of Palmipeds and related birds, reminding of laughter (heron, hen, cock; cf. Pāḷi koñca, Latin gallus) — (b) Inanimate Nature: the grinding, nibbling, trickling, dripping, fizzing noises or sounds (Pāḷi galati, etc.).
B. guttural group ("dark" sounds): groan, growl, howl, etc., applied to — (a) Animate N.: the snorting, grunting noise of the Pachyderms and related quadrupeds (elephant, opposite Pāḷi koñca, kuñjara; pig, boar) — (b) Inanimate N.: the roaring, crashing, thundering noises (Pāḷi gaḷagaḷāyati, ghurughurāyati).
3. The sound as indicating motion (produced by motion):
A. palatal group ("sharp" sounds, characteristic of quick motion: whizz, spin, whirl): Pāḷi gaggaraka whirlpool, Greek κερκίς spindle, bobbin.
B. guttural group ("dull" sounds, characteristic of slow and heavy motion: roll, thud, thunder). Sometimes with elimination of the sound-element applied to swelling and fullness, as in "bulge" or Greek σϕαραγέω (be full).
These three categories are not always kept clearly separate, so that often a palatal group shifts into the sphere of a guttural one and vice versa. — The formation of kḷ gḷ roots is by no means an extinct process, nor is it restricted to any special branch of a linguistic ---[ [Page 247] ] — pre 2015 eds --- family, as examples show. The main roots of Indo-Germanic origin are the following which are all represented in Pāḷi (the categories are marked accusative to the foregoing scheme 1, 2A, 2B, 3): kal (2A): κλάζω, clango, Gothic hlahjan laugh; kār (2 A): κῆρυξ, Sanskrit kāru (cf. Pāḷi kitti), cārmen; kel (2 A): κέλαος, calo (cf. Pāḷi kandati), Old High German hellan; ker (2 Aa): καρκαίρω κόρκορος = querquedula = kakkara (partridge); kol (2 B): cuculus, kokila (a); kolāhala and halāhala (b); kor (2 Ba): cornix (cf. Pāḷi kāka), corvus = crow = raven; Sanskrit krośati; Pāḷi koñca. — gṷel (1) Latin gula, glutio, δέλεαρ; gṷer: (1) βόρος, βιβρώσκω, Latin voro, Sanskrit girati, Old High German querka; (3) βάραθρον (whirlpool) Sanskrit gargara: gel (1) Sanskrit gilati, Old High German kela — gal (2 A): gallus (a) gloria (b); gar (2 Ab): γῆρυς, garrulus, Old High German kara: gel (2 A): χελιδών (a) hirrio (to whine), Old High German gellan (b): ger: (1) γαργαρίζω (gargle) Sanskrit gharghara (gurgling). (2 Aa) γέρανος = crane, German kra hen, Latin gracillo (cackle); (2 Ba) Old High German kerran (grunt), Sanskrit gṛṇāti (singular; (2 Ab) Sanskrit jarate (rustle); gur (2 Ba): γρύζω = grundio = grunt; Latin gurgulio; Sanskrit ghurghura.
With special reference to Pāḷi formations the following list shows a few sound roots which are further discussed in the Dictionary sub voce Closely connected with Indo-Germanic kḷ gḷ is the Pāḷi cerebral ṭ, th., ḷ, ṇ, so that roots with these sounds have to be classed in a mutual relation with the liquids. In most cases graphic representation varies between both (cf. gala and gaḷa) — kil (kiṇ) (2 Ab): kikī (cf. Sanskrit kṛka°), kilikilāyati and kinkiṇāyati (tinkle), kili (click), kiṅkaṇika (bell); kur (2 B): ākurati to hawk, to be hoarse; khaṭ (1) khaṭakhaṭa (hawking), kākacchati (snore); (2 Aa) kukkuṭa (cock); gal (1) gala (throat) uggilati (vomit); (2 Ab) galati (trickle): (2 Ba) Pk. galagajjiya (roar) and guluguliya (bellow); (2 Bb) gaḷagaḷāyati (roar); gar (2 A); gaggara (roar and cackle, cf. Sanskrit gargara to 3); (2 B); Gaggarāyati (roar); (3) gaggaraka (whirlpool); ghar (1) Sanskrit gharghara (gurgling); (2 Ab) gharati (trickle), Sanskrit ghargharikā (bell); (2 Bb) ghurughurāyati (grunt). — See also kakaca, kaṅka, kaṅkaṇa, cakora (cankora), cakkavaka, jagghati, ciṭiciṭāyati, taṭataṭayati, timiṅgala, papphāsa.

:: Galaka (neuter) throat Jātaka III 481; IV 251.

:: Gaḷa [same as gala]
1. A drop, i.e. a fall: see gaḷāgala.
2. A swelling, a boil (= gaṇḍa) Jātaka IV 494 (mattā gajā bhinnagaḷā elephants in rut; explained on page 497 by madaṁ gaḷantā); Sutta-Nipāta 61 (? varia lectio gaṇḍa).
3. A hook, a fishhook Sutta-Nipāta 61 (?), explained at Paramatthajotikā II 114 by ākaḍḍhanavasena baḷiso.
— gaḷāgaḷaṁ gacchati to go from drop to drop, i.e. from fall to fall, with reference to the gatis Jātaka V 453 (explained by apāyaṁ gacchati).

:: Gaḷagaḷāyati [= gaggarāyati, see note on gala]] to roar, to crash, to thunder; deve gaḷagaḷāyate (locative absolute) in a thunderstorm, usually as deve vassante deve g° amidst rain and heavy thunder Dīgha Nikāya II 132; Saṁyutta Nikāya I 106; Aṅguttara Nikāya V 114f. (gala°); Theragāthā 189; Milindapañha 116 (gaganaṁ ravati galag°); Paramatthajotikā I 163 (mahāmegha). — Mahā-Gaṅgā galagalantī the roaring Gaṅgā Milindapañha 122 (cf. halāhalasadda ibid).

:: Gaḷati (and galati) [Sanskrit galati, cf. Old High German quellan to well up, to flow out; see note on gala] and cf. also jala water]
1. to drip, flow, trickle (transitive and intransitive) Vinaya I 204 (natthu g.); Majjhima Nikāya I 336 (sīsaṁ lohitena gaḷati); Jātaka IV 497 (madaṁ); IV 3 (lohitaṁ g.); V 472 (the same varia lectio paggharati); Peta Vatthu IV 53 (assukāni g.).
2. to rain Theragāthā 524 (deve gaḷantamhi in a shower of rain. cf. gala-gaḷāyati).
3. to drop down, to fall Dhammapada II 146 (suriyo majjhaṭṭhānato galito). — cf. pari°.

:: Gaḷayati [denominative to gaḷa in sense of gaḷati 1] to drip, to drop, in assukāni g. to shed tears Sutta-Nipāta 691.

:: Gaḷita rough, in a° smooth Jātaka V 203, 206 (+ mudu and akakkasa); VI 64.

:: Gaḷocī (feminine). Name of a shrub (Cocculus cordifolius); in gaḷocilatā Dhammapada III 110; a creeper. cf. pūtilatā.

:: Gama °Gama
1. Adjective going, able to go; going to, leading to; in vihaṅgama going in the air Sutta-Nipāta 221, 606; Theragāthā 1108: Jātaka I 216 (cf. ga mana); aghasi° the same Vimāna Vatthu 161 (= vehāsaṁ° Vimāna Vatthu 78); nabhasi° going on clouds Sutta-Nipāta 687; Nibbāna° leading to n. Saṁyutta Nikāya V 11; dūraṁ° going far, hadayaṁ° going to one's heart, q.v.
2. masculine course, going to; in atthaṁ° going home, going to rest, etc., q.v.

:: Gamana
1. (neuter) the fact or the state of going, movement, journey, walk; (—°) striving for, the leading of, pursuit Aṅguttara Nikāya II 48f. (ga manena na pattabbo lokass'anto = one cannot walk to the end of the world); Dhammapada 178 (saggassa going to heaven); Sutta-Nipāta 40, 691, cf. vāraṁ°; Jātaka I 62; 216 (in explanation of vihaṅgama: (ākāse) ga manato pakkhī vihaṅgamā ti vuccanti); 295; Peta Vatthu Commentary 57. — pahiṇa° going on messages Dīgha Nikāya I 5, etc.; agati° wrong pursuit, °ṁ gacchati to pursue a wrong walk of life Aṅguttara Nikāya II 18; Peta Vatthu Commentary 161; magga° tramping, being on the road Peta Vatthu Commentary 43; saraṇa° finding shelter (in the Dhamma) Peta Vatthu Commentary 49.
2. (adjective) (—°) going or leading to, conducive to: Nibbāna° maggo the Path leading to Nibbāna Saṁyutta Nikāya I 186; Dhammapada 289; duggati° magga the road to misery Therīgāthā 355; dugga mana-ṭṭhānā (plural) inaccessible places Peta Vatthu Commentary 102 (in explanation of duggā).

-antarāya an obstacle to one's departure Jātaka I 62;
-āga mana going and coming, rise and set Vimāna Vatthu 836 (= oga manugga mana Vimāna Vatthu 326); Dhammapada I 80 (°kāle); °sampanna senāsana a dwelling or lodging fit for going and coming, i.e. easily accessible Aṅguttara Nikāya V 15; Jātaka I 85; °ṁ karoti to go to and fro Vimāna Vatthu 139;
-kamma going away Dhammapada II 81;
-kāraṇa a reason for or a means to going, in °ṁ karoti to try to go Jātaka I 2;
-bhāva the state of having gone away Jātaka II 133;
-magga (pleonastic) the way Jātaka I 202; 279;
-vaṇṇa the praise of his course or journey Jātaka I 87.

:: Gamanīya (adjective; grd to gam)
1. As gerundive to gacchati: (a place where one) ought to go; in a° not to be gone to (+ ṭhāna) Vimāna Vatthu 72.
2. As gerundive to gameti: in bhogā pahāya gamanīyā (riches that have) to be given up (by leaving) Khuddakapāṭha VIII 8 (see explained as in Paramatthajotikā I 223); Peta Vatthu Commentary 87 (= kālikā, transient).

:: Gambhīra (adjective) [Vedic gambhīra and gabhīra] deep, profound, unfathomable, well founded, hard to perceive, difficult.
(a) literally of lakes: Dhammapada 83; Peta Vatthu II 119 (= agādha); past participle 46; of a road (full of swamps) Jātaka I 196.
(b) figurative of knowledge and wisdom: dhammo g. duddaso ... Majjhima Nikāya I 487; Saṁyutta Nikāya I 136; Tathāgato g. appameyyo duppariyogāho Majjhima Nikāya I 487; parisā g. (opposite uttāna, shallow, superficial, thoughtless) Aṅguttara Nikāya I 70; g. ṭhāna with reference jhāna, etc. Paṭisambhidāmagga II 21; saddhamma g. Saddhammopāyana 530; g. gūḷha nipuṇa Mahāniddesa 342; lokanātho nipuṇo g. Peta Vatthu Commentary 1; also with nipuṇa Jātaka VI 355; Milindapañha 234; Abhidhammāvatāra. 118, 137; — (neuter) the deep; deep ground, i.e. secure foundation Sutta-Nipāta 173; Khuddakapāṭha VIII 1, 3 (see Paramatthajotikā I 217).

-avabhāsa (adjective) having the appearance of depth or profundity, Dīgha Nikāya II 55; Saṁyutta Nikāya II 36; past participle 46 (+ uttāna), cf. Puggalapaññatti 226;
-pañña one whose wisdom is profound Sutta-Nipāta 176, 230; 627 = Dhammapada 403 (+ medhāvin) cf. Dhammapada IV 169 and see Paṭisambhidāmagga II 192 for detailed explanation;
-sita resting on depth (of soil), well-founded Aṅguttara Nikāya IV 237.

:: Gambhīratā (feminine) [abstract from preceding] depth Dhammapada I 92.

:: Gameti [causative of gacchati] to make go, to send, to set into motion, to cause to go Itivuttaka 115 (anabhāvaṁ to destroy), see under gacchati.

:: Gamika (and gamiya Jātaka I 87) (adjective) going away, setting out for a journey (opposite āgantuka coming back) applied to bhikkhus only: Vinaya I 292 (°bhatta food for outgoing bh.); II 170 (āgantuka°), 211, 265; V 196; Jātaka VI 333 (āgantuka°). See also under abhisaṅkhāra. cf. Avadāna-śataka I 87; Divyāvadāna 50.

:: Gamina (adjective) being on a "gati," only at Sutta-Nipāta 587 in "aññe pi passe gamine yathākammūpage nare."

:: Gamma (adjective) [from gāma. Vedic grāmya] of or belonging to the village, common, pagan (cf. French villain), always combined with hīna, low and pagan Vinaya I 10 (anta, standard of life); Aṅguttara Nikāya III 325 (dassana, view); Dīgha Nikāya III 130 (sukhallikānuyoga, hedonist) Saddhammopāyana 254. cf. pothujjanika.

:: Gandha [Vedic gandha, from ghrā ghrāti to smell, ghrāna smell, and see Pāḷi ghāna. Possibly connection with Latin fragro = English fragrant] smell, viz.
1. odour, smell, scent in genitive Jātaka III 189; Dhammapada 54-56 = Milindapañha 333; Dhammasaṅgani 605 under ghānāyatanāni); āma° smell of raw flesh Aṅguttara Nikāya I 280; Dīgha Nikāya II 242; Sutta-Nipāta 241 sq; maccha° the scent of fish Jātaka III 52; muttakarīsa° the smell of fæces and urine Aṅguttara Nikāya III 158; catujāti° four kinds of scent Jātaka I 265; Peta Vatthu Commentary 127; dibba-g°puppha a flower of heavenly odour Jātaka I 289.
2. odour, smell in particular: enumerated as mūla°, sāra°, puppha°, etc., Saṁyutta Nikāya III 156 = V 44 = Aṅguttara Nikāya V 22; Dhammasaṅgani 625 (under ghandāyatanāni, sphere of odours). Specified as māla°, sāra°, puppha° under tīṇi gandhajātāni Aṅguttara Nikāya I 225; — puppha° Dhammapada 54 = Aṅguttara Nikāya I 226.
3. smell as olfactory sensation, belonging to the sphere (āyatanāni) of sense-impressions and sensory objects and enumerated in set of the twelve ajjhatta-bāhirāni āyatanāni (see under rūpa) with ghānena gandhaṁ ghāyitvā "sensing smell by means of the olfactory organ" Dīgha Nikāya III 102; 244 = 250 = 269 = Cullaniddesa on rūpa; Majjhima Nikāya III 55, 267; Saṁyutta Nikāya IV 71; Vinaya I 35; Defined at Visuddhimagga 447. Also as gandhā ghānaviññeyya under kāmaguṇā Majjhima Nikāya II 42; Dīgha Nikāya III 234, etc. In series of ten attributes of physical quality (°rūpa, etc.) as characteristic of devas Dīgha Nikāya III 146; Peta Vatthu II 958; as sāra°, pheggu°, taca°, etc. (nine qualities in all) in definition of Gandhabba-kāyikā devā Saṁyutta Nikāya III 250f. — In the same sense and similar connections: vaṇṇa-g°-ras'ūpeto Dhammapada 49; Jātaka II 106; gandhānaṁ khamo and akkhamo (of king's elephant) Aṅguttara Nikāya III 158f.; itthi°, purisa° Aṅguttara Nikāya I 1, 2; III 68; in combination with other four senses Sutta-Nipāta 387, 759, 974.
4. perfume, prepared odorific substance used as a toilet requisite, either in form of an unguent or a powder. Abstinence from the use of items to beautify is stated in the Sīlas (Dīgha Nikāya I 8) as characteristic of certain wanderers and brahmins. Here gandha is mentioned together with mālā (flowers, garlands): Dīgha Nikāya I 5 = Khuddakapāṭha II; Dīgha Nikāya I 7 (°kathā); Vinaya II 123; Sutta-Nipāta 401; Jātaka I 50, 291; Peta Vatthu Commentary 62. The use of scented ointment (-vilepana and ālepa, see compounds) is allowed to the Buddhist bhikkhus (Vinaya I 206); and the giving of this, together with other commodities, is included in the second part of the deyyadhamma (the list of meritorious gifts to the Saṅgha), under Nos. 5-14 (anna-pāna-vattha-yāna-mālā-gandhā-vilepana-seyy-āvasatha-padīpeyya): Saṁyutta Nikāya III 252; Cullaniddesa §523 = Itivuttaka 65. Out of this enumeration: g°-m°-v°- Peta Vatthu II 316; chatta-g°-m°-upāhanā Peta Vatthu II 49; II 936; m°-g°-v° kappūra-kaṭukapphalāni Jātaka II 416. The application of scented ointment (gandhena or gandhehi vilimpati) is customary after a bath, e.g. Peta Vatthu Commentary 50 (on Peta Vatthu I 106); Jātaka I 254, 265; III 277. Various kinds of perfumes or scented substances are given as g°-dhūpa-cuṇṇa-kappūra (incense, powder, camphor) Jātaka I 290; vāsa-cuṇṇa-dhūpanādi g° Paramatthajotikā I 37. See also compounds.
5. occurs as varia lectio for gantha (book).
—duggandha a disagreeable smell Dhammasaṅgani 625; °ṁ vāyati to emit a nasty odour Peta Vatthu Commentary 14; as adjective having a bad smell, putrid Sutta-Nipāta 205; Peta Vatthu Commentary 15 (= pūtigandha), feminine °ā: duggandhā pūti vāyasi "you emit a bad odour") Peta Vatthu I 61 (= aniṭṭha°). — sugandha an agreeable smell Dhammasaṅgani 625; as adjective of pleasant smell Jātaka III 277; Saddhammopāyana 246.

-āpaṇa a perfumery shop Jātaka I 290; °ika perfume seller Milindapañha 344;
-āyatana an olfactory sense-relation, belonging to the six bāhirāni āyatanāni, the objective sensations Dīgha Nikāya III 243, 290; Dhammasaṅgani 585, 625, 655;
-ārammaṇa bearing on smell, having smell as its object Dhammasaṅgani 147, 157, 365, 410, 556, 608;
-ālepa (neuter) anointing with perfumes Vinaya I 206;
-āsā "hunger for odours," craving for olfactory sensations Dhammasaṅgani 1059;
-odaka scented water Jātaka I 50; II 106; III 189;
-karaṇḍaka a perfume-box Saṁyutta Nikāya III 131; V 351; past participle 34;
-kuṭī (feminine) a perfumed cabin, name of a room or hut occupied by the Buddha, especially that made for him by Anāthapiṇḍika in Jetavana (Jātaka I 92). Gota massa g° Jātaka II 416, cf. Avadāna-śataka II 401; Dhammapada IV 203, 206;
-cuṇṇa scented (bath-) powder Jātaka III 277;
-jāta (neuter) odour, perfume ("consisting of smell"). Three kinds at Aṅguttara Nikāya I 225 (māla°, sāra°, puppha°); enumerated as candanādi Dhammapada I 423; in definition of gandha Sumaṅgalavilāsinī I 77; — Dhammapada 55;
-taṇhā thirst or craving for odours (cf. g°-āsā) Dhammasaṅgani 1059 = Cullaniddesa on jappā;
-tela scented oil (for a lamp) Jātaka I 61; II 104; Dhammapada I 205;
-tthena a perfume-thief Saṁyutta Nikāya I 204;
-dhātu the (sensory) element of smell Dhammasaṅgani 585; 625. 707 (in connection with °āyatana);
-pañcaṅgulika see seperate;
-sañcetanā the olfactory sensation; together with °saññā perception of odours Dīgha Nikāya III 244; Aṅguttara Nikāya IV 147; V 359;
-sannidhi the storing up of scented unguents Dīgha Nikāya I 6 (= Sumaṅgalavilāsinī I 82).

:: Gandhabba [Vedic gandharva]
1. A musician, a singer Jātaka II 249f.; III 188; Vimāna Vatthu 36, 137.
2. A gandharva or heavenly musician, as a class (see °kāyika) belonging to the demigods who inhabit the Cātummahārājika realm Dīgha Nikāya II 212; Aṅguttara Nikāya II 39 (as birds); IV 200 (with asurā and nāgā), 204, 207; cf. Saṁyutta Nikāya III 250f.; also said to preside over child-conception: Majjhima Nikāya I 265f.; Milindapañha 123f.

-kāyika belonging to the company of the g. Saṁyutta Nikāya III 250f.; Peta Vatthu Commentary 119;
-mānusā (plural) g. and men Dhammapada 420 = Sutta-Nipāta 644;
-hatthaka "a g.-hand," i.e. a wooden instrument in the shape of a bird's claw with which the body was rubbed in bathing Vinaya II 106, see Vinaya Texts III 67.

BD]: (as birds ... presiding over child-conception) origin of the stork delivering babies? But I think g. in child-conception stands for the being about to enter the womb to be reborn.

:: Gandhabbā (feminine) music, song Jātaka II 254; Vimāna Vatthu 139; Milindapañha 3; °ṁ karoti to make music Jātaka II 249; III 188.

:: Gandhana see gandhina.

:: Gandhāra (adjective) belonging to the Gandhāra country (Kandahar) feminine gandhārī in gandhārī vijjā name of a magical charm Dīgha Nikāya I 213; at Jātaka IV 498 it renders one invisible.

:: Gandhika (and °uja Peta Vatthu II 120; II 121)
1. having perfume, fragrant, scentful, Jātaka I 266 (su°); Peta Vatthu II 110 (= surabhigandha); II 121 (sogandhiya); Vimāna Vatthu 58 (read gandhikāgandhikehi).
2. dealing in perfume, a perfumer Milindapañha 262 (cf. gandhin 2).

:: Gandhin (adjective)
1. having a scent of, smelling of (—°), i.e. candana° of sandal wood Jātaka III 190; gūtha° of fæces Peta Vatthu II 315 (= karīsavāyinī Peta Vatthu Commentary (= Paramatthadīpanī IV)).
2. dealing with scents, a perfumer Peta Vatthu Commentary 127 (= māgadha; cf. gandhika 2).

:: Gandhina in kule antimagandhina Jātaka IV 34 (explained by sabbapacchimaka) and gandhana in kula-gandhana Itivuttaka 64 see under kula°.

:: Gantar [agent noun of gacchati in the sense of a periphrastic future] "goer" in gantā hoti he will go, he is in the habit of going, combined with sotā hantā khantā, of the king's elephant Aṅguttara Nikāya II 116 = III 161; varia lectio for gatā at Majjhima Nikāya II 155.

:: Gantha (in B mss often misspelled gandha) [from ganthati]
1. A bond, fetter, trammel; always figurative and usually referring to and enumerated as the four bodily ties, or knots (kāya°, see under kāya): Saṁyutta Nikāya V 59 = Dhammasaṅgani 1135; Dīgha Nikāya III 230; Mahāniddesa 98; Dhammapada III 276; 4 kāyaganthā, viz., abhijjhā, byāpāda, sīlabbataparāmasa, idaṁ saccābhinivesa; thus Mahāniddesa 98; Visuddhimagga 683. In other connection Sutta-Nipāta 347, 798, 847, 857, 912; Cullaniddesa on jappā (taṇhā); Dhammapada 211; Paṭisambhidāmagga I 129; Dhammasaṅgani 1059, 1472; Vibhaṅga 18, 24, 55, 65, 77, 117, 120; Nettipakaraṇa 31, 54, 114, 124 (gandha); Saddhammopāyana 616. — chinna° (adjective) one who has cut the ties (of bad desires, binding him to the body). Combined with anigha nirāsa Saṁyutta Nikāya I 12 (°gandha), 23; with asita anāsava Sutta-Nipāta 219. cf. pahīnamānassa na santi ganthā Saṁyutta Nikāya I 14. See also ādāna°; cf. ganthaniya.
2. [only in late Pāḷi, and in Sanskrit] composition, text, book (not with reference to books as tied together, but to books as composed, put together. See gantheti 2 sub voce ganthati).

-dhura the burden of the books, i.e. of studying the scriptures, explained as one who knows by heart one, two, or all Nikāyas. Always combined with vipassanādhuraṁ, the burden of contemplation Dhammapada I 8; IV 37;
-pamocana the state of being released from, freed from the fetters of the "body" always with referenceto Nibbāna Saṁyutta Nikāya I 210; Aṅguttara Nikāya II 24; Itivuttaka 104, cf. 122;
-pahīna (adjective) connected with or referring to the ganthas Dhammasaṅgani 1480; opposite vi° Dhammasaṅgani 1482.

:: Ganthati and Gantheti [Vedic grath, granth, grathnāti, to °grem, cf. Latin gremium; see also gaṇṭhi gathita, gantha]
1. to tie, knot, bind, fasten together: kathaṁ mittāni ganthati "how does he bind friends" Saṁyutta Nikāya I 214 = Sutta-Nipāta 185; mālaṁ ganthamāna tying a garland Vimāna Vatthu 381 (ganthento Vimāna Vatthu 173). Of medicines: to mix, to prepare Jātaka IV 361, — past participle ganthita tied, bound, fettered: catūhi ganthehi g° Paṭisambhidāmagga I 129; — gerundive ganthaniya to be tied or tending to act as a tie (of "body"); explained as ārammaṇa-karaṇa-vasena ganthehi ganthitabba as 69; dhammā g°ā ("states that tend to be are liable to be ties" Buddhist Manual of Psychological Ethics page 305; Expositor 64) Dhammasaṅgani 1141; 1478. In combination saññojaniya g° oghaniya (of rūpa) Dhammasaṅgani 584 = Vibhaṅga 12; of rūpa-kkhandha Vibhaṅga 65, of dasāyatanā ibid. 77, dasindriyā ibid. I 29, saccā g° and ag° (= gantha-sampayutta and vippayuttā) ibid. 117.
2. to put together, to compose: mante ganthetvā (varia lectio gandhitvā) Sutta-Nipāta 302, 306.

:: Ganthika (adjective) [from gantha 2] hard-studying Dhammapada I 156 (bhikkhu; cf. gantha-dhura).

:: Gaṇa [Vedic gaṇa; °ger to comprise, hold, or come together, cf. Greek ἀγείρω to collect ἀγορά meeting, Latin grex, flock, Sanskrit jarante "conveniunt" (see Wackernagel, Altind. Gram. I 193). Another form of this root is grem in Sanskrit grāma, Latin gremium; see under gāma]
1.
(a) in special sense: a meeting or a chapter of (two or three) bhikkhus, a company (opposed both to saṅgha, the order and puggala, the individual) Vinaya I 58, 74, 195, 197; II 170, 171; IV 130, 216, 226, 231, 283, 310, 316, 317; V 123, 167.
(b) in general: a crowd, a multitude, a great many. See compounds
2. As —°: a collection of, viz., of gods, men, animals or things; a multitude, mass; flock, herd; host, group, cluster
(a) deva° Jātaka I 203; Dhammapada III 441; Peta Vatthu Commentary 140 (°parivuta); pisāca° Saṁyutta Nikāya I 33; tidasa° Sutta-Nipāta 679.
(b) amacca° suite of ministers Jātaka I 264; ariya° troup of worthies Jātaka VI 50; naranarī° crowds of men and women Milindapañha 2; dāsi° a crowd of servants Jātaka II 127; tāpasa° a group of ascetics Jātaka I 140 (°parivuta); bhikkhu° Jātaka I 212 (°parivuta).
(c) dvija° Jātaka I 152; dija° Peta Vatthu II 124; sakuṇa°, of birds Jātaka I 207; II 352; go°, of cows Aṅguttara Nikāya I 229; V 347, 359; Jātaka II 128; kākola°, of ravens Sutta-Nipāta 675; bhamarā°, of bees Jātaka I 52; miga° of beasts Jātaka I 150.
(d) taru° a cluster of trees Peta Vatthu Commentary 154; tāra°, a host of stars Aṅguttara Nikāya I 215; Peta Vatthu II 967; with reference to the books of the canon: Suttantika° and Ābhidhammika° Visuddhimagga 93.

-ācariya "a teacher of a crowd," i.e. at. who has (many) followers. Always in phrase saṅghī ca gaṇī ca ganācariyo ca, and always with reference either to Gotama: Dīgha Nikāya I 116; Majjhima Nikāya II 3; or to the six chief sectarian leaders, as Pūraṇa Kassapa, etc.: Dīgha Nikāya I 47, 163; Saṁyutta Nikāya I 68; IV 398; Majjhima Nikāya I 198, 227, 233; II 2; Sutta-Nipāta page 91; cf. Sumaṅgalavilāsinī I 143. In general: Milindapañha 4;
-ārāma (adjective) and °ārāmatā in phrase gaṇārāmo gaṇarato gaṇārāmataṁ anuyutto: a lover of the crowd Aṅguttara Nikāya III 422f.; Majjhima Nikāya III 110 = Cullaniddesa on Sutta-Nipāta 54;
-gaṇin the leader of many, especially of Bhagavā Cullaniddesa §307. °(ṁ)gaṇupāhanā (plural) shoes with many linings Vinaya I 185, 187; cf. Vinaya Texts II 14. See also Spk on aṭaliyo (q.v. under aṭala);
-pūraka (adjective) one who completes the quorum (of a bhikkhus' chapter) Vinaya I 143f.;
-bandhana in °ena dānaṁ datvā to give by co-operation, to give jointly Dhammapada II 160;
-bhojana food prepared as a joint meal Vinaya II 196; IV 71; V 128, 135, 205;
-maggain °ena gaṇetuṁ to count by way of batches Vinaya I 117;
-vassika (adjective) through a great many years Sutta-Nipāta 279;
-saṅganika (adjective) coming into contact with one another Dhammapada I 162.

:: Gaṇaka [from gaṇ, to comprise in the sense of to count up] acounter, one skilled in counting familiar with arithmetic; an accountant, overseer or calculator. Enumerated as an occupation together with muddika at Dīgha Nikāya I 51 (explained Sumaṅgalavilāsinī I 157 by acchidda-pāṭhaka); also with muddika and saṅkhāyika Saṁyutta Nikāya IV 376; as an office at the king's court (together with amaccā as gaṇaka-mahāmatta = a ministerial treasurer) Dīgha Nikāya III 64, and in same context Dīgha Nikāya III 148, 153, 169, 171, 177; as overseer Vinaya III 43; as accountant Milindapañha 79, 293; Vimāna Vatthu 66.

:: Gaṇakī (feminine) = gaṇikā Vinaya III 135-136, in purāṇa° a woman who was formerly a courtesan, and as adjective gaṇakī-dhītā the daughter of a courtesan.

:: Gaṇanā (feminine) counting, i.e.
1. counting up, arithmetic, number Jātaka I 29; Visuddhimagga 278f.; Milindapañha 79; Vimāna Vatthu 194.
2. counting, census, statistics; Tikapaṭṭhāna 94; Jātaka I 35; Milindapañha 4 (senā °ṁ kāretvā); Dhammapada I 11, 34.
3. the art of counting, arithmetic as a study and a profession, forbidden to the bhikkhus Vinaya I 77 = IV 129 (°ṁ sikkhati to study ar.); Dīgha Nikāya I 11 (explained Sumaṅgalavilāsinī I 95 by acchiddaka-gaṇanā); Majjhima Nikāya I 85; III 1 (°ājīva); Sumaṅgalavilāsinī I 157. — gaṇana-patha (time-)reckoning, period of time Milindapañha 20, 116.

:: Gaṇḍa [a variation of gaṇṭha (-i), in both meanings of
(1) swelling, knot, protuberance, and
(2) the interstice between two knots or the whole of the knotty object, i.e. stem, stalk]
1. A swelling, especially as a disease, an abscess, a boil. Frequently in similes with reference to kāma and kāya. Mentioned with similar cutaneous diseases under kilāsa (q.v. for passages). As especially of kāya Saṁyutta Nikāya IV 83 = Aṅguttara Nikāya IV 386, of kāmā Aṅguttara Nikāya III 310, IV 289; Cullaniddesa on Sutta-Nipāta 51; also Therīgāthā 491 (= kilesāsuci-paggharaṇata Therīgāthā Commentary 288); Saṁyutta Nikāya IV 64 (= ejā); Sutta-Nipāta 51, 61 (varia lectio for gaḷa); Jātaka I 293; Visuddhimagga 360 (°pilakā); Dhammapada III 297 (gaṇḍāgaṇḍajāta, covered with all kinds of boils); IV 175; Peta Vatthu Commentary 55. cf. Avadāna-śataka II 1681.
2. A stalk, a shaft, in name of a plant °—°tindu-rukkha Jātaka V 99, and in derivatives gaṇḍikā and gaṇḍī, cf. also Avadāna-śataka II 13312.
3. = gaṇḍuppāda in compound gaṇḍa-mattikā clay mixed with earth-worms Vinaya II 151 (cf. Samantapāsādikā 1219 gaṇḍuppādagūtha-mattikā clay mixed with excrement of earthworms Vinaya Texts III 172).

-uppāda (literally producing upheavals, cf. a mole) an earth-worm, classed as a very low creature with kīṭā and puḷavā at Majjhima Nikāya III 168; Jātaka V 210 (°pāṇa); Dhammapada III 361 (°yoni); Paramatthajotikā II 317.

:: Gaṇḍaka (adjective) having boils Saddhammopāyana 103.

:: Gaṇḍamba name of the tree, under which Gotama Buddha performed the double miracle; with reference to this frequently in phrase gaṇḍamba-rukkha-mūle yamakapāṭihāriyaṁ katvā Jātaka I 77; IV 263f.; Sumaṅgalavilāsinī I 57; Peta Vatthu Commentary 137; Milindapañha 349; Dāṭhāvaṁsa V 54. Also at Dhammapada III 207 in play of words with amba-rukkha.

:: Gaṇḍika , °iya [adjective from gaṇḍa] having having boils, being afflicted with a glandular disease (with kuṭṭhin and kilāsin) Kathāvatthu 31 (Ee gandhiyo wrong reading).

:: Gaṇḍikā (feminine) [adjective/noun formation from gaṇḍa or gaṇṭha, see also gaṇṭhikā]
1. A stalk, a shaft (cf. gaṇḍī) Jātaka I 474; as 319 (of the branches of trees: g°-ākoṭana-sadda).
2. A lump, a block of wood (more frequent spelling gaṇṭhikā, q.v.).
3. Name of a plant Vimāna Vatthu 354 (= bandhujīvaka Vimāna Vatthu 161).

-ādhāna the putting on of a shaft or stem, as a bolt or bar Vinaya II 172; cf. Vinaya Texts III 213 and gaṇḍī; also ghaṭikā2.

:: Gaṇḍī (feminine) [= gaṇḍikā in meaning 1; probably = Sanskrit ghaṇṭā in meaning 2]
1. a shaft or stalk, used as a bar Jātaka I 237.
2. a gong Dhammapada I 291 (gaṇḍiṁ paharati to beat the g.); II 54, 244; gaṇḍiṁ ākoṭetvā Paramatthajotikā I 251. cf. Avadāna-śataka I 258, 264, 272; II 87, 95 and Divyāvadāna 335, 336. Also in gaṇḍi-saññā "sign with the gong" Jātaka IV 306.
3. the executioner's block (= gaṇḍikā or gaṇṭhikā) Jātaka III 41.
[BD]: #2: gong-perception: to perceive (the time to meditate, etc.) though the sound of the gong.

:: Gaṇḍusa [cf. Sanskrit gaṇḍūṣa] a mouthful Jātaka I 249 (khīra?).

:: Gaṇeti [denominative to gaṇa Dhatupāṭha 574: saṅkhyāne]
1. to count, to reckon, to do sums Dhammapada 19; Jātaka VI 334; Milindapañha 79, 293; past participle gaṇita Sutta-Nipāta 677; passive gaṇīyati Saddhammopāyana 434; infinitive (Vedic) gaṇetuye Bv. IV 28; causative gaṇāpeti Majjhima Nikāya III 1.
2. to regard, to take notice of, to consider, to care for Jātaka I 300; IV 267.

:: Gaṇhati and Gaṇhāti [Vedic grah (grabh), gṛhṇāti past participle gṛhīta to grasp. °gher to hold, hold in, contain; cf. Greek χόρτος enclosure, Latin hortus, co-hors (homestead); Gothic gards (house); Old High German gart; English yard and garden. To this belong Vedic gṛha (house) in Pāḷi gaha°, gihin, geha, ghara, and also Vedic harati to seize, hasta hand]. The forms of the verb are from three bases, viz.
(1) gaṇha (Sanskrit gṛhṇā°); Present indicative gaṇhāti (gaṇhāsi Peta Vatthu Commentary 87), potential gaṇheyya, imperative gaṇha (Jātaka I 159; Peta Vatthu Commentary 49 = handa) and gaṇhāhi (Jātaka I 279). Future gaṇhissati; preterit gaṇhi. infinitive gaṇhituṁ (Jātaka III 281). Gerund gaṇhitvā. causative ganhāpeti and gāhāpeti.
(2) gahe (Sanskrit gṛhī-): Future gahessati. Preterit aggahesi (Sutta-Nipāta 847; Jātaka I 52). infinitive gahetuṁ (Jātaka I 190, 222). Gerund gahetvā and gahetvāna (poetic) (Sutta-Nipāta 309; Peta Vatthu II 3).
(3) gah (Sanskrit gṛh-): preterit aggahi. Gerund gayha and gahāya (Sutta-Nipāta 791). passive gayhati. Past participle gahita and gahīta. cf. gaha, gahaṇa, gāha.
Meanings: to take, take up; take hold of; grasp, seize; assume; e.g. ovādaṁ g. to take advice Jātaka I 159; khaggaṁ to seize the sword Jātaka I 254-255; gocaraṁ to take food Jātaka III 275; jane to seize people Jātaka I 253; dhanaṁ to grasp the treasure Jātaka I 255; nagaraṁ to occupy the city Jātaka I 202; pāde gāḷhaṁ gahetvā holding her feet tight Jātaka I 255; macche to catch fish Jātaka III 52; mantaṁ to use a charm Jātaka III 280; rajjaṁ to seize the kingdom Jātaka I 263; II 102; sākhaṁ to take hold of a branch Sutta-Nipāta 791; Jātaka I 52. Very often as a phrase to be translated by a single word, Anglo-Saxon nāmato g. to enumerate Peta Vatthu Commentary 18; paṭisandhiṁ g. to be born Jātaka I 149; maraṇaṁ g. to die Jātaka I 151; mūlena g. to buy Jātaka III 126; vacanaṁ g. to obey Jātaka III 276 (in negative). The gerund gahetvā is very often simply to be translated as "with," e.g. tidaṇḍaṁ gahetvā caranto Jātaka II 317; satta bhikkhū gahetvā agamāsi Vimāna Vatthu 149.
causative gaṇhāpeti to cause to be seized, to procure, to have taken: phalāni Jātaka II 105; rājānaṁ Jātaka I 264. cf. gāhāpeti.

:: Gaṇikā1 (feminine) "one who belongs to the crowd," a harlot, a courtesan (cf. gaṇakī) Vinaya I 231 (Ambapālī) 268, (the same); II 277 (aḍḍhakāsī); Udāna 71; Milindapañha 122; Dhammapada III 104; Vimāna Vatthu 75 (Sirimā); Peta Vatthu Commentary 195, 199. — Customs of agaṇikā Jātaka IV 249; V 134. — cf. saṇ°.

:: Gaṇikā2 (feminine) = gaṇanā, arithmetic Milindapañha 3.

:: Gaṇin1 (adjective) one who has a host of followers, especially of a teacher who has a large attendance of disciples; usually in standing combination saṅghī gaṇī gaṇācariyo (see above). Also in the following: Sutta-Nipāta 955, 957; Dīpavaṁsa IV 8 (mahāgaṇī), 14 (therā gaṇī); gaṇī-bhūtā (plural) in crowds, combined with saṅghā saṅghī Dīgha Nikāya I 112, explained at Sumaṅgalavilāsinī I 280: pubbe nagarassa anto agaṇā bahi nikkhamitvā gaṇa-sampannā ti. See also paccekagaṇin.

:: Gaṇin2 a large species of deer Jātaka V 406 (= gokaṇṇa).

:: Gaṇṭhi (masculine) [Vedic granthi, to grem to comprise, hold together, cf. Latin gremium, Sanskrit gaṇa and grāma, see also gantha]
1. A knot, a tie, a knot or joint in a stalk (of a plant) Jātaka I 172; Sumaṅgalavilāsinī I 163; Dhammapada I 321 (°jātaṁ what has become knotty or hard); — diṭṭhi-gaṇṭhi the tangle of false doctrine Vimāna Vatthu 297; anta-gaṇṭhābādha entanglement of intestines Vinaya I 275.
2. A (wooden) block Vinaya II 110 (of sandalwood).

-ṭṭhāna (for gaṇṭhikaṭṭhāna?) the place of the block (i.e. of execution) Jātaka III 538; (reads gaṇṭhi-gaṇṭi-ṭṭhāna); Visuddhimagga 248. — bhedaka, in °cora "the thief who is a purse-cutter" Dhammapada II 30.

:: Gaṇṭhikā (feminine) (frequently spelled gaṇḍikā, q.v.) = gaṇṭhi, viz.
1. A knot, a tie Sumaṅgalavilāsinī I 199 (catu-pañca-gaṇṭhikāhata patta a bowl with four or five knots, similarly āṇi-gaṇṭhikāhata ayopatta Visuddhimagga 108; but see āṇi); Dhammapada I 335 (°jāta = gaṇṭhijāta knotty part), 394.
2. a block (or is it knot?) Vinaya II 136 (? + pāsaka; cf. Vinaya Texts III 144); V 140. Especially in phrase gaṇṭhikaṁ paṭimuñcitvā Vinaya I 46 = II 213, 215, translated at Vinaya Texts III 286 "fasten the block on (to the robe)" but at I 155 "tie the knots." Also in dhamma-gaṇṭhikā a block for execution Jātaka I 150 (varia lectio gaṇḍikā).
3. Name of a plant Peta Vatthu Commentary 127. — ucchugaṇṭhikā sugar cane: see ucchu.

-kāsāva a yellow robe which was to be tied (or which had a block?) Jātaka IV 446.

:: Garahaka (adjective) finding fault with, rebuking; in paṭhavī° āpa°, etc., combined with paṭhavī-jigucchaka, etc. (disgusted with the great elements) Majjhima Nikāya I 327.

:: Garahaṇa (neuter) reproof Vimāna Vatthu 16, as feminine °ṇā at Visuddhimagga 29.

:: Garahati [Vedic garhati Dhatupāṭha 340 nindāyaṁ] to reproach, to blame, scold, censure, find fault with: agarahiyam mā garahittha "do not blame the blameless" Saṁyutta Nikāya I 240; Dīgha Nikāya I 161 (tapaṁ to reject, disapprove of); III 92, 93 (preterit garahi, gerundive garahitabba); Sutta-Nipāta 313, 665; Milindapañha 222 (+ jigucchanti); Peta Vatthu Commentary 125, 126; Saddhammopāyana 382, — past participle garahita blameworthy Dhammapada 30 (pamādo); Sutta-Nipāta 313; Jātaka V 453; Milindapañha 288 (dasa puggalā g.).
— agarahita blameless, faultless Peta Vatthu Commentary 89 (= anindita, 131). — See also gārayha and cf. vi°.

:: Garahā (feminine) blame, reproach Dīgha Nikāya I 135 "stating an example," see Sumaṅgalavilāsinī I 296; Dīgha Nikāya III 92, 93; Sutta-Nipāta 141; Jātaka I 10 (garahāpaṭicchādanabhāva preventing all occasion for finding fault); 132 (garaha-bhaya-bhīta for fear of blame), 135 (garahatthe as a blame); Nettipakaraṇa 184.

:: Garahin (adjective) blaming, censuring Sutta-Nipāta 660 (ariya°), 778 (atta°), 913 (anatta°); Milindapañha 380 (pāpa°).

:: Garu [Vedic guru; Greek βαρύς, Latin gravis and brutus, Gothic kaūrus]
1. Adjective
(a) literally heavy, opposite lahu light, applied to bhāra, a load Saṁyutta Nikāya III 26; Jātaka I 196 (= bhārika); VI 420; Dhammapada I 48; Saddhammopāyana 494 (rūpa-garu-bhāra the heavy load of "form"). cf. garutara (as against Sanskrit garīyaṁ) Peta Vatthu Commentary 191.
(b) figurative important, to be esteemed, valued or valuable Aṅguttara Nikāya III 110f. (piyamanāpa g. bhavanīya); with genitive or °—° bent on (often in sequence °garu, °ninna, °poṇa, etc., e.g. Visuddhimagga 135); pursuing, paying homage to, reverent; (or) esteemed by, honoured, venerated: satthugaru esteeming the Lord; Dhamma°, Saṅghe g. Aṅguttara Nikāya III 331 = IV 28f.; dosa° Saṁyutta Nikāya I 24; kodha°, saddhamma° (pursuing, fostering) Aṅguttara Nikāya II 46f. = 84f.; Saddhammopāyana 1 (sabba-loka° worshipped by all the world); Dīpavaṁsa IV 12. — agaru (with genitive) irreverent towards Sutta-Nipāta page 51 (Gota massa). cf. garuka, gārava; also agaru and agalu.
2. Name of a venerable person, a teacher: garunaṁ dassanāya and sakāsaṁ Sutta-Nipāta 325, 326 (varia lectio garūnaṁ to be preferred, so also Paramatthajotikā II 332, 333); garūnaṁ dārā Itivuttaka 36. — garukaroti (for garuṁ k°) to esteem, respect, honour; usually in series sakkaroti g° māneti pūjeti Vinaya II 162; Majjhima Nikāya I 31; Dīgha Nikāya I 91; Aṅguttara Nikāya III 76; IV 276; Cullaniddesa §334 (on namati), 530 (on yasassin); Peta Vatthu Commentary 54. Explained at Sumaṅgalavilāsinī I 256 by gāravaṁ karoti. — garukātabba worthy of esteem Peta Vatthu Commentary 9. — garukāra (sakkāra g. mānana vandana) esteem, honour, regard past participle 19 = Dhammasaṅgani 1121. — See also guru.

-upanissita (adjective) depending on a teacher, one being taught Paṭisambhidāmagga II 202;
-ṭṭhāniya one who takes the place of a teacher Aṅguttara Nikāya III 21, 393; Nettipakaraṇa 8; Visuddhimagga 344;
-dhamma a rule to be observed. There are eight chief rules enumerated at Vinaya II 255 = Aṅguttara Nikāya IV 276, 280; see also Vinaya IV 51, 315; V 136. Taken in the sense of a violation of these rules Vinaya I 49 = II 226; I 52, 143, 144; II 279;
-nissaya in °ṁ gaṇhāti to take up dependency on a teacher, i.e. to consider oneself a pupil Vinaya II 303;
-saṁvasa association with a teacher Cullaniddesa §235 4-; Milindapañha 408.

:: Garuka [from garu] somewhat heavy.
1. literally Jātaka I 134 (of the womb in pregnancy); Dhammapada 310; Milindapañha 102. Usually coupled and contrasted with lahuka, light: in definition of sense of touch Dhammasaṅgani 648; similarly with sithila, dha nita, dīgha, rassa Milindapañha 344; Sumaṅgalavilāsinī I 177 (in explanation of dasavidha vyañjana).
2. figurative
(a) heavy, grave, serious especially applied to — āpatti, breach of regulations, offence (opposite lahuka) Vinaya V 115, 130, 145, 153; Dhammapada 138 (ābādha, illness); applied to kamma at Visuddhimagga 601 (one of the four kinds); neuter as adverb considerably Milindapañha 92 (°ṁ parinamati).
(b) important, venerable, worthy of reverence Therīgāthā 368 (Satthu sāsana = garukātabba Therīgāthā Commentary 251); Milindapañha 140.
(c) — "heavy on," bent on, attaching importance to: nahāna° fond of bathing Vinaya I 196; tadattha° engaged in (jhāna) Cullaniddesa §264; kamma° attributing importance to k. Cullaniddesa §411; saddhamma° revering the Doctrine Saddhammopāyana 520. Nibbāna-garuka Visuddhimagga 117 (+ nādhimutta and n.-pabbhāra).

-āpatti a grievous offence, see above. As terasa g.-ino at Milindapañha 310.

:: Garuḷa [derivation uncertain. Sanskrit garuḍa, Latin volucer winged, volo to fly]. Name of a mythical bird, a harpy Paṭisambhidāmagga II 196 = Cullaniddesa §2353q; Visuddhimagga 206; Vimāna Vatthu ... supaṇṇa); Dhammapada I 144.

:: Garutta (neuter) the fact of being honoured or considered worthy of esteem, honourableness Aṅguttara Nikāya V 164f.

:: Gassetuṁ at as 324 is to be corrected into dassetuṁ.

:: Gata [past participle of gacchati in medio-reflexive function] gone, in all meanings of gacchati (q.v.) viz.
1. literal: gone away, arrived at, directed to (with accusative), opposite ṭhita: gate ṭhite nisinne (locative absolute) when going, standing, sitting down (cf. gacchati 1) Dīgha Nikāya I 70; opposite āgata: yassa maggaṁ na jānāsi āgatassa gatassa vā Sutta-Nipāta 582 (cf. gati 2). Also periphrastic (= gacchati 5 b): aṭṭhi paritvā gataṁ "the bone fell down" Jātaka III 26. Very often gata stands in the sense of a finite verb (= preterit gacchi or agamāsi): yo ca Buddhaṁ ... saraṇaṁ gato (cf. gacchati 4) Dhammapada 190; attano vasanaṭṭhānaṁ gato he went to his domicile Jātaka I 280; II 160; nāvā Aggimālaṁ gatā the ship went to Aggimālā Jātaka IV 139.
2. in applied meaning: gone in a certain way, i.e. affected, behaved, fared, fated, being in or having come into a state or condition. So in sugata and duggata (see below) and as 2nd part of compounds in genitive, viz. gone; atthaṁ° gone home, set; addha° done with the journey (cf. gat'-addhin); gone into: taṇhā° fallen a victim to thirst, tama° obscured, raho°, secluded, vyasana° fallen into misery; having reached: anta° arrived at the goal (in this sense often combined with patta: antagata antapatta Cullaniddesa §§436, 612), koṭi° perfected, Parinibbāna° having ceased to exist. vijjā° having attained (right) knowledge; connected with, referring to, concerning: kāya° relating to the body (kāyagatā sati, e.g. Visuddhimagga 111, 197, 240f.); diṭṭhi° being of a (wrong) view; saṅkhāra°, etc. — Sometimes gata is replaced by kata and vice versa: anabhāvaṅkata > anabhāvaṁ gacchati; kālagata > kāḷakata (q.v.).
— agata not gone to, not frequented: °ṁ disaṁ (of Nibbāna) Dhammapada 323; purisantaraṁ °ṁ mātugāmaṁ" a maid who has not been with a man" Jātaka I 290.
— sugata of happy, blessed existence, fortunate; one who has attained the realm of bliss (= sugatiṁ gata, see gati), blessed. As proper name common epithet of the Buddha: Vinaya I 35; III 1; Dīgha Nikāya I 49; Saṁyutta Nikāya I 192; Aṅguttara Nikāya II 147 et passim (see Sugata). — Dīgha Nikāya I 83; Sutta-Nipāta 227 (see explanation Paramatthajotikā I 183).
— duggata of miserable existence, poor, unhappy, illfated, gone to the realm of misery (duggatiṁ gata Peta Vatthu Commentary 33, see gati) Peta Vatthu I 62; II 317; duggata-bhāva (poverty) Jātaka VI 366; duggat'-itthi (miserable, poor) Jātaka I 290; parama-duggatāni kulāni clans in utmost misery (poverty) Peta Vatthu Commentary 176. — cf. duggatatara Dhammapada I 427; II 135.

-atta (from attā) self-perfected, perfect Dīgha Nikāya I 57 (explained by koṭippatta-citto Sumaṅgalavilāsinī I 168); cf. paramāya satiyā ca gatiyā ca dhitiyā ca samannāgata Majjhima Nikāya I 82;
-addhin (adjective of addhan) one who has completed his journey (cf. addhagata) Dhammapada 90;
-kāle (in gata-gata-kāle) whenever he went Jātaka III 188;
-ṭṭhāna place of existence Peta Vatthu Commentary 38; = ga mana in āgata-ṭṭhānaṁ vā: coming and going (literal state of going) Jātaka III 188;
-yobbana (adjective) past youth, of old age Aṅguttara Nikāya I 138; Sutta-Nipāta 98 = 124.

:: Gataka a messenger Jātaka I 86.

:: Gatatta
1. = Sanskrit gat-ātman (see above).
2. = Sanskrit gatatvaṁ the fact of having gone Paramatthajotikā I 183.

:: Gathita (adjective) [past participle of ganthati to tie, cf. gantha, knot Sanskrit grathita] tied, bound, fettered; enslaved, bound to, greedy for, intoxicated with (with locative). When absolute always in combination with pa ribhuñjati and with reference to some object of desire (bhoga, lābha, kāmaguṇa). Usually in standing phrase gathita mucchita ajjhāpanna (ajjhopanna) "full of greed and blind desire." In this connection it is frequently (by B mss.) spelled gadhita and the editors of Saṁyutta Nikāya, Aṅguttara Nikāya, and Milindapañha have put that in the text throughout. With mucchita and ajjhāpanna: Dīgha Nikāya I 245; III 43; Majjhima Nikāya I 162, 173; Saṁyutta Nikāya II 270; IV 332; Aṅguttara Nikāya V 178, 181 Cullaniddesa on nissita commentary — with locative: Jātaka IV 371 (gharesu); Sumaṅgalavilāsinī I 59 (kāmaguṇesu). In other connections: ādānaganthaṁ gathitaṁ visajja Sutta-Nipāta 794 (cf. Mahāniddesa 98); yāni loke gathitāni na tesu pasuto siyā Sutta-Nipāta 940. — Jātaka IV 5 (= giddha); V 274 (gedhita for pagiddha); Peta Vatthu Commentary 262 (gadhita as explanation of giddha) -agathita (agadhita) not fettered (by desire) without desire, free from the ties of craving (+ m°, a°) Saṁyutta Nikāya II 194, 269; Aṅguttara Nikāya V 181; Milindapañha 401 (translation Rhys Davids II 339: "without craving, without faintness, without sinking").

:: Gati (feminine) [from gacchati; cf. Greek βάσις, Latin (in°) ventio, Gothic (ga°)qumps]
1. going, going away, (opposite āgati coming) (both gati and āgati usually in pregnant sense of No. 2. See āgati); direction, course, career. Frequently of the two careers of a Mahāpurisa (viz. either a Cakkavatti or a Buddha) Dīgha Nikāya II 16 = Sutta-Nipāta page 106; Sutta-Nipāta 1001, or of agihī Arahattaṁ patto Milindapañha 264, with reference to the distinction of the child Gotama Jātaka I 56. — phassāyatanānaṁ gati (course or direction) Aṅguttara Nikāya II 161; jagato gati (the same) Aṅguttara Nikāya II 15, 17; sakuntānaṁ g. the course, flight of birds Dhammapada 92 = Theragāthā 92. — Opposite āgati Peta Vatthu II 922. — tassā gatiṁ jānāti "he knows her going away, i.e. where she has gone" Peta Vatthu Commentary 6.
2. going away, passing on (= cuti, opposite upapatti coming into another existence); course, especially after death, destiny, as regards another (future) existence Aṅguttara Nikāya I 112; Dīgha Nikāya II 91; Majjhima Nikāya I 388 (tassa kā gati ko abhisamparāyo what is his rebirth and what his destiny?); in combination āgati vā gati vā (= cutūpapatti), rebirth and death Majjhima Nikāya I 328, 334. In definition of saṁsāra explained as gati bhavābhava cuti upapatti = one existence after the other Cullaniddesa §664; as gati upapatti paṭisandhi Cullaniddesa on dhātu (also as puna-gati rebirth). — The Arahant as being beyond saṁsāra is also beyond gati: yassa gatiṁ na jānanti devā gandhabba-mānusā Dhammapada 420 = Sutta-Nipāta 644; yesaṁ gati n'atthi Sutta-Nipāta 499; and Nibbāna coincides with release from the gatis: gativippamokkhaṁ Parinibbānaṁ Paramatthajotikā II 368. — attā hi attano gati "everybody is (the maker of) his own future life" Dhammapada 380; esā maccharino gati "this is the fate of the selfish" Peta Vatthu III 114; sabbagatī te ijjhantu "all fate be a success to you" Jātaka V 393; gato so tassa yā gati "he has gone where he had to go (after death)" Peta Vatthu I 122.
3. behaviour, state or condition of life, sphere of existence, element, especially characterized as sugati and duggati, a happy or an unhappy existence. Gati migānaṁ pavanaṁ, ākāso pakkhīnaṁ gati, vibhavo gati dhammānaṁ, Nibbānaṁ arahato gati: the wood is the sphere of the beasts, the air of the birds, decay is the state of (all) things, Nibbāna the sphere of the Arahant Vinaya V 149 = Paramatthajotikā II 346; apuññalābho ca gatī ca pāpikā Dhammapada 310; duggati Jātaka I 28; avijjāy'eva gati the quality of ignorance Sutta-Nipāta 729; paramāya gatiyā samannāgato of perfect behaviour Majjhima Nikāya I 82; see also definition at Visuddhimagga 237.
4. one of the five realms of existence of sentient beings (= loka), divided into the two categories of sugati (= Sagga, realm of bliss) and duggati (= Yamaloka, apāya, realm of misery). These gatis are given in the following order:
(1) Niraya Hell,
(2) tiracchānayoni the brute creation,
(3) pittivisaya the ghost world,
(4) manussā (m°-loka) human beings,
(5) devā gods:
M I 73; Dīgha Nikāya III 234; Aṅguttara Nikāya IV 459; Cullaniddesa §550; cf. Saṁyutta Nikāya V 474-77; Visuddhimagga 552. They are described in detail in the Pañca-gatidīpana (ed. L. Feer, JPTS 1884 152f.; translated by the same in Annales du Musee Guimet V 514-528) under Naraka-kaṇḍa, tiracchāna°, peta°, manussa°, deva°. Of these Nos. 1-3 are considered duggatis, whilst Nos. 4 and 5 are sugati. In later sources we find six divisions, viz. 1-3 as above,
(4) asurā,
(5) manussā,
(6) devā,
of which 1-4 are comprised under apāyā (conditions of suffering, q.v.) or duggatiyo (see Peta Vatthu IV 11, cf. Peta Vatthu Commentary 103). These six also at Dīgha Nikāya III 264. — lokassa gatiṁ pajānāti Bhagavā Sutta-Nipāta 377 (gati = Nirayādipañcappabhedaṁ Paramatthajotikā II 368). The first two gatis are said to be the fate of the micchā-diṭṭhino Dīgha Nikāya I 228, dve niṭṭhā Sumaṅgalavilāsinī I 249 (q.v. for various applications of gati) as well as the dussīlā (Aṅguttara Nikāya I 60), whilst the last two are the share of the sīlavanto (Aṅguttara Nikāya I 60).

-gata gone its course (of a legal enquiry, vinicchaya) Vinaya II 85 (cf. Vinaya Texts III 26); Jātaka II 1.
agati
1. no course, no access, in agati tava tattha: there you have no access Saṁyutta Nikāya I 115.
2. = duggati, a wrong course. Agatiga mana a wrong course of life Dīgha Nikāya III 133; Aṅguttara Nikāya I 72; II 18f.; III 274f.; Jātaka V 510; Peta Vatthu Commentary 161. Technically the four agati-gamanāni are: chanda° dosa° moha° bhaya° Dīgha Nikāya III 228 (see also under chanda). sugati (sometimes suggati after duggati e.g. Jātaka VI 224) a happy existence; a realm of bliss; the devaloka. cf. sugatin. Usually with gacchati (sugatiṁ) and gata "gone to heaven" Vinaya II 195; Dīgha Nikāya II 202; Itivuttaka 77; Peta Vatthu Commentary 65. In combination with sagga loka (sugatiṁ, etc. uppajjati) Dīgha Nikāya I 143; Aṅguttara Nikāya I 97; Jātaka I 152. param maraṇā sugati pāṭikaṅkhā Itivuttaka 24; suggatiṁ gata Dhammapada 18; sugati pāpehi kammehi sulabhā na hoti "bliss is not gained by evil" Peta Vatthu Commentary 87; = sugga and dibbaṭṭhāna Peta Vatthu Commentary 89; sugati-parāyana sure of rebirth in a realm of bliss, ibid. Duggati a miserable existence; a realm of misery (see above gati 4). Usually with gacchati (duggatiṁ gata, reborn in a miserable state) or uppajjati Dīgha Nikāya I 82; Aṅguttara Nikāya I 97, 138 (+ vinipātaṁ Nirayaṁ); II 123; III 3; IV 364; Dhammapada 17; Sutta-Nipāta 141; Paramatthajotikā II 192 (= dukkhappatti); Peta Vatthu Commentary 87. Sakakammāni nayanti duggatiṁ, one's own deeds lead to rebirth in misery, Dhammapada 240; with reference to a peta existence: Peta Vatthu I 62; II 16; 113; 317. cf. duggata.

:: Gatika (adjective)
1. going to, staying with, in bhikkhu° a person living with the bhikkhus Vinaya I 148.
2. leading to: yaṁ° what they lead to (of the five indriyas) Saṁyutta Nikāya V 230.
3. having a certain gati, leading to one of the four kinds of rebirth: evaṁ° Dīgha Nikāya I 16 (with reference to one of the first 3 gatis: Sumaṅgalavilāsinī I 108); niyata° whose destiny is certain (with reference to sugati) and aniyata° whose destiny is uncertain (with reference to aduggati) Dhammapada III 173.

:: Gatimant (adjective) of (perfect) behaviour, going right, clever (cf. gatatta under gata, and gati 3) Majjhima Nikāya I 82.

:: Gatin (adjective = gatika)
1. going, i.e. having a certain course: sabbā nadī vaṅkagatī "every river flows crooked" Jātaka I 289.
2. having a certain gati, fated, destined, especially in su° and dug°: samparāye suggatī going to a happy existence after death Vinaya II 162 = Jātaka I 219; saggaṁ sugatino yanti "those who have a happy fate (because of leading a good life) go to one of the heavens" Dhammapada 126.

:: Gatta (neuter) [Vedic gātra] the body, plural gattāni the limbs. As body: Vinaya I 47; Saṁyutta Nikāya I 169 = 183 (analla° with pure bodies; anallīna° at 169, but varia lectio analla°); Aṅguttara Nikāya I 138; Sutta-Nipāta 673 (samacchida° with bodies cut up); Peta Vatthu I 112 (bhinna-pabhinna°, the same); Peta Vatthu Commentary 56 (= sarīra); 68. — as limbs: Saṁyutta Nikāya IV 198 (arupakkāni festering with sores); Majjhima Nikāya I 506 (the same); Majjhima Nikāya I 80 = 246; Jātaka I 61 (lālākilinna°); Sutta-Nipāta 1001 (honti gattesu mahāpurisalakkhaṇā), 1017, 1019; Peta Vatthu III 91 (= sarīrāvayavā Peta Vatthu Commentary 211); Milindapañha 357 (arupakkāni).

:: Gava° base of the noun go, a bull, cow, used in compounds See gāv°, go.

-akkha a kind of window Mahāvaṁsa 9. 15, 17;
-āghātana slaughtering of cows Vinaya I 182;
-āssa cows and horses Vinaya V 350; Dīgha Nikāya I 5; Sutta-Nipāta 769;
-caṇḍa fierce towards cows past participle 47;
-pāna milky rice [221] pudding Jātaka I 33;
-(°m)pati "lord of cows," a bull Sutta-Nipāta 26, 27 (usabha).

:: Gavacchita furnished with windows or lattice work Vimāna Vatthu 276, of a carriage (= suvaṇṇajālavitata).

:: Gavaja see gavaya.

:: Gavaya (and gavaja) a species of ox, the gayal [Sanskrit gavaya, cf. gavala, buffalo] Jātaka V 406. (°ja wrong reading for gavajātigavayā); Milindapañha 149; as 331.

:: Gavesaka °Gavesaka (adjective from gavesati) looking for, seeking Jātaka I 176 (kāraṇa°); II 3 (aguṇa°).

:: Gavesana search for Peta Vatthu Commentary 185.

:: Gavesati [gava + esati. Vedic gaveṣate. Origin, to search after cows. Dhatupāṭha 298 = maggana tracking] to seek, to search for, to wish for, strive after Dhammapada 146 (gavessatha), 153; Theragāthā 183; Cullaniddesa §§2, 70, 427; Jātaka I 4, 61; Milindapañha 326; Peta Vatthu Commentary 187, 202 (preterit gavesi = vicini); Abhidhammāvatāra 53. In Cullaniddesa always in combination esati gavesati pariyesati.

:: Gavesin (adjective) seeking, looking for, striving after (usually —°) Dīgha Nikāya I 95 (tāṇa°, etc.); Dhammapada 99 (kāma°), 245 (suci°), 355 (pāra°); Cullaniddesa §503 (in explanation of mahesi, with esin and pariyesin); Abhidhammāvatāra 59.

:: Gavi a tree-like creeper, in °pphala the fruit of a g. Sutta-Nipāta 239 (= rukkhavalliphala Paramatthajotikā II).

:: Gayha (adjective) [gerund of gayhati; Vedic grāhya] to be taken, to be seized, as neuter, the grip, in gayhūpaga (adjective) for being taken up, for common use Paramatthajotikā II 283. — (neuter) that which comes into one's grasp, movable property, acquisition of property Dhammapada II 29; III 119; Peta Vatthu Commentary 4. As gayhūpakaṁ at Jātaka IV 219.

:: Gayhaka (adjective = gayha) one who is to be taken (prisoner), in °niyyamāna the same Saṁyutta Nikāya I 143 = Jātaka III 361 (explained as karama ragāhaṁ gahetvā niyyamāna; cf. karamara).

:: Gayhati [passive to gaṇhāti] to get seized, to be taken (see gaṇhāti); present participle gayhamāna being caught Dhammapada III 175 (°ka). — gerundive gayha.

:: Gādha1 [Sanskrit gāḷha past participle of gāh, see gāhati] depth; a hole, a dugout Aṅguttara Nikāya II 107 = past participle 43 (cf. Puggalapaññatti 225); Saddhammopāyana 394 (°ṁ khaṇati). cf. gāḷha 2.

:: Gādha2 [Sanskrit gāḷha firm Dhatupāṭha 167 "paṭiṭṭhāyaṁ" cf. also Sanskrit gādha, fordable and see gāḷha1] adjective passable, fordable, in a° unfathomable, deep Peta Vatthu Commentary 77 (= gambhīra). Neuter a{249} ford, a firm stand, firm ground, a safe place: gambhīre °ṁ vindati Aṅguttara Nikāya V 202. °ṁ esati to seek the terra firma Saṁyutta Nikāya I 127; similarly: °ṁ labhati to gain firm footing Saṁyutta Nikāya I 47; °ṁ ajjhagā Saṁyutta Nikāya IV 206; °ṁ labhate Jātaka VI 440 (= patiṭṭhā). cf. o°, paṭi°.

:: Gādhati [verb derived from gādha2] to stand fast, to be on firm ground, to have a firm footing: āpo ca paṭhavī ca tejo vāyo na gādhati "the four elements have no footing" Dīgha Nikāya I 223 = Saṁyutta Nikāya I 15; — Dhamma-Vinaye gādhati "to stand fast in the Doctrine and Discipline" Saṁyutta Nikāya III 59f.

:: Gāha [from gaṇhāti]
1. (noun) seizing, seizure, grip (cf. gaha): canda° suriya° an eclipse (literal the moon, etc., being seized by a demon) Dīgha Nikāya I ten (= Sumaṅgalavilāsinī I 95: Rāhu candaṁ gaṇhāti). Especially applied to the sphere of the mind; obsession, being possessed (by a thought), an idea, opinion, view, usually as a preconceived idea, a wrong view, misconception. So in definition of diṭṭhi (wrong views) with paṭiggāha and abhinivesa Cullaniddesa §271 III (on lepa); past participle 22; Dhammasaṅgani 381 (= obsession like the grip of a crocodile as 253), 1003; Vibhaṅga 145, 358. In the same formula as vipariyesaggāha (wrong view), cf. viparīta° Vimāna Vatthu 331 (see diṭṭhi). As doubt and error in anekaṁ sa + g° in definition of kaṅkhā and vicikicchā Cullaniddesa §1; Vibhaṅga 168; ekaṁsa° and apaṇṇaka° certainty, right thought Jātaka I 97. — gāhaṁ vissajjeti to give up a preconceived idea Jātaka II 387.
2. (adjective) active holding: rasmi° holding the reins Dhammapada 222; dabbi° holding the spoons Peta Vatthu II 953 (= gāhaka Peta Vatthu Commentary 135).
(b) medium-passive taken: jīvagāha taken alive, in °ṁ gaheti to take (prisoner) alive Saṁyutta Nikāya I 84, karama ragāhaṁ gahetvā same Jātaka III 361 (see kara).

:: Gāhaka (adjective) feminine gāhikā holding (—°) chatta° Sutta-Nipāta 688; Dāṭhāvaṁsa II 119; katacchu° Peta Vatthu Commentary 135; cāmarī° Jātaka VI 218. cf. saṇ°.

:: Gāhana (neuter) [from last] submersion, see avagahana, avagāhati and avagāhana.

:: Gāhati [Sanskrit gāhate but Dhatupāṭha 349 = viloḷana] to immerse, to penetrate, to plunge into: see gādha and gāḷha; cf. also avagadha ajjhogāhati, ogāhati, pagāhati.

:: Gāhavant in ekaṁsa-gāhavatī nibbicikicchā "doubtlessness consisting in certainty" Vimāna Vatthu 85 in explanation of ekaṁsika.

:: Gāhāpaka [from gāhāpeti] one who is made to take up, a receiver Vinaya II 177 (patta°).

:: Gāhāpeti [causative of gaṇhāti] to cause to take; to cause to be seized or fetched; to remove. Preterit, gāhāpesi Jātaka I 53; II 37; gāhāpayi Peta Vatthu IV 142. — Gerund gāhāpetvā Jātaka I 166; II 127; III 281; Dhammapada I 62 (patta-cīvaraṁ). With double accusative mahājanaṁ kathaṁ g° made people believe your words Jātaka II 416; cetake kasā g. made the servants seize their whips Jātaka III 281. cf. gaṇhāpeti.

:: Gāheti [verb denominative from gāha] to understand, to account for Sumaṅgalavilāsinī I 117.

:: Gāhi Imperative present of gāyati Jātaka III 507.

:: Gāhika (—°) = gahin, see anta°.

:: Gāhin (adjective) (—°) grasping, taking up, striving after, ādhāna° Dīgha Nikāya III 247; udaka° Jātaka I 5; piya° Dhammapada 209; nimitta° anubyañjana°, etc.

:: Gāḷha (adjective) [cf. Sanskrit gāḍha]
1. [cf. gādha1] strong, tight, close; thick. In phrase pacchābāhaṁ g° bandbanaṁ bandhati to pinion the arms tightly Dīgha Nikāya I 245; Aṅguttara Nikāya II 241; Jātaka I 264; Peta Vatthu Commentary 4. Of an illness (gāḷhena rogātaṅkena phuṭṭha) Aṅguttara Nikāya II 174f.; applied to poison smeared on an arrow Majjhima Nikāya I 429. — gāḷhaṁ and gāḷhakaṁ (adverb) tightly Jātaka I 265, 291. — agāḷha (° to be read āgāḷha) (of vacana, speech, combined with pharusa) strong past participle 32 (explained by commentary atigāḷha thaddha), cf. 2. and gaḷita.
2. [cf. gādha1 deep Jātaka I 155 (°vedhin, piercing); Milindapañha 370 (ogāhati). cf. ajjhogāḷha, atigāḷha, ogāḷha, nigāḷhita, pagāḷha.

:: Gāma [Vedic grāma, heap, collection, parish; °grem to comprise; Latin gremium; Anglo-Saxon crammian (English cram), Old-Bulgarian gramada (village community) Old High German chram; cf. °ger in Greek ἀγείρω, ἀγορἀ, Latin grex.] a collection of houses, a hamlet (cf. German Gemeinde), a habitable place (opposite arañña: gāme vā yadi vāraññe Sutta-Nipāta 119), a parish or village having boundaries and distinct from the surrounding country (gāmo ca gāmupacāro ca Vinaya I 109, 110; III 46). In size varying, but usually small and distinguished from nigama, a market-town. It is the smallest in the list of settlements making up a "state" (raṭṭhaṁ). See definition and description at Vinaya III 46, 200. It is the source of support for the bhikkhus, and the phrase gāmaṁ piṇḍāya carati "to visit the parish for alms" is extremely frequent
1. A village as such: Vinaya I 46; ārāmika°, pilinda° Vinaya I 28, 29 (as ārāmika-gāmaka and pilinda-gāmaka at Vinaya III 249); sakyānaṁ gāme janapade Lumbineyye Sutta-Nipāta 683; Uruvela° Peta Vatthu II 1318; gāmo nātikālena pa visitabbo Majjhima Nikāya I 469; °ṁ raṭṭhañ ca bhuñjati Sutta-Nipāta 619, 711; gāme tiṁsa kulāni honti Jātaka I 199; — Sutta-Nipāta 386, 929, 978; Jātaka II 153; VI 366; Dhammapada 47, 49; Dhammasaṅgani 697 (suñño g.); Peta Vatthu Commentary 73 (gāme amaccakula); 67 (gāmassa dvārasamīpena). — gāmā gāmaṁ from hamlet to hamlet Majjhima Nikāya II 20; Sutta-Nipāta 180 (with nagā nagaṁ; explained Paramatthajotikā II 216 as devagāmā devagāmaṁ), 192 (with purā puraṁ); Peta Vatthu II 1318. In the same sense gāmena gāmaṁ Cullaniddesa §177 (with nigamena n°, nagarena n°., raṭṭhena r°., janapadena j°.).
2. grouped with nigama, a market-town: gāmanigamo sevitabbo or asevitabbo Aṅguttara Nikāya IV 365f., cf. V 101 (with janapadapadeso); — Vinaya III 25, 184 (°ṁ vā nigamaṁ vā upanissāya); IV 93 (piṇḍāya pavisati); gāmassa vā niga massa vā avidūre Dīgha Nikāya I 237; Majjhima Nikāya I 488; gāme vā nigame vā past participle 66.
3. As a geographical-political unit in the constitution of a kingdom, enumerated in two sets:
(a) gāma-nigama-rājadhāniyo Vinaya III 89; Aṅguttara Nikāya III 108; Cullaniddesa §271 III; Peta Vatthu II 1318; Dhammapada I 90.
(b) gāma-nigama-nagara-raṭṭha-janapada Cullaniddesa §§177, 304 III (°bandhana), 305 (°kathā); with the following variations: g. nigama nagara Majjhima Nikāya II 33-40; g. nigama janapada Sutta-Nipāta 995; Visuddhimagga 152; gāmāni nigamāni ca Sutta-Nipāta 118. — See also dvāra°; paccanta°; bīja°; bhūta°; mātu°.

-anta the neighbourhood of a village, its border, the village itself, in °nāyaka leading to the village Aṅguttara Nikāya III 189; °vihārin living near av. Majjhima Nikāya I 31, 473; Aṅguttara Nikāya III 391 (with nemantanika and gahapati-cīvara-dhara); — Sutta-Nipāta 710;
-antara the (interior of the) village, only in technical term gāmantaraṁ gacchati to go into the v. Vinaya II 300, and in °kappa the "village-trip-licence" (Vinaya Texts III 398) ibid. 294, 300; Cariyāpiṭaka IV 64, 65; V 210;
-ūpacāra the outskirts of a v. Vinaya I 109, 110; defined at Vinaya III 46, 200;
-kathā village-talk, gossip about v. affairs. Included in the list of foolish talks (+ nigama°, nagara°, janapada°) Dīgha Nikāya I 7 (see explanation at Sumaṅgalavilāsinī I 90); Sutta-Nipāta 922. See kathā;
-kamma that which is to be done to, or in a village, in °ṁ karoti to make a place habitable Jātaka I 199;
-kūṭa "the village-fraud," a sycophant Saṁyutta Nikāya II 258; Jātaka IV 177 (= kūṭavedin);
-goṇā (plural) the village cattle Jātaka I 194;
-ghāta those who sack villages, a marauder, dacoit (of corā thieves) Dīgha Nikāya I 135; Saṁyutta Nikāya II 188;
-ghātaka (corā) = °ghāta Saṁyutta Nikāya IV 173; Milindapañha 20; Visuddhimagga 484; neuter village plundering Jātaka I 200;
-jana the people of the village Milindapañha 47;
-ṭṭhāna in purāṇa° a ruined village Jātaka II 102;
-dārakā (plural) the youngster of the v. Jātaka III 275;f.
-dārikā the girls of the village Peta Vatthu Commentary 67;
-dvaya, in °vāsika living in (these) two villages. Peta Vatthu Commentary 77;
-dvāra the village gates, the entrance to the village Vinaya III 52; Jātaka II 110, 301; cf. Peta Vatthu Commentary 67;
-dhamma doings with women-folk (cf. mātugāma), vile conduct Dīgha Nikāya I 4 (+ methuna) Aṅguttara Nikāya I 211; Jātaka II 180 (= vasala-dhamma); Vimāna Vatthu 11; Sumaṅgalavilāsinī I 72 (= gāma-vāsīnaṁ dhamma?);
-poddava (Vinaya 315, quoting Sp, kāmapudavā) a shampooer (? Vinaya Texts III 66; see von Hinüber 1992, page 85; Samantapāsādikā 1199: gāma davā ti chavi-rāga-maṇḍanānuyuttā nāgarika-manussā; gāmapodavā ti pi pāṭho es'ev'attho) Vinaya II 105;
-bhojaka the village headman Jātaka I 199; Dhammapada I 69;
-majjhe in the midst of the village Jātaka I 199; VI 332;
-vara an excellent village Saṁyutta Nikāya I 97; Jātaka I 138;
-vāsin the inhabitant of a village Jātaka II 110; V 107; Sumaṅgalavilāsinī I 72;
-saññā the thought of a village Majjhima Nikāya III 104;
-samīpe near a village Jātaka I 254;
-sahassa a thousand parishes (80,000 under the rule of King Bimbisāra) Vinaya I 179;
-sāmanta in the neighbourhood of a village, near a village Dīgha Nikāya I 101; (+ nigama°)
-sīmā the boundary of the parish Vinaya I 110 (+ nigama°);
-sūkara a village pig Jātaka III 393.

:: Gāmaka
1. = gāma Vinaya I 208; Jātaka I 199 (Macala°), 253; IV 431 (cora°); Peta Vatthu Commentary 67 (Iṭṭhakāvatī and Dīgharājī); Dhammapada II 25 (dvāra°).
2. A villager Jātaka V 107 (= gāmavāsin).

-āvāsa an abode in a village Peta Vatthu Commentary 12; Vimāna Vatthu 291.

:: Gāmaṇḍala Young man, young cowherd (?) Theragāthā 1143. — cf. gomaṇḍala (sub voce go).

:: Gāmaṇika = gāmaṇi Saṁyutta Nikāya I 61; Aṅguttara Nikāya III 76 (pūga°).

:: Gāmaṇī (masculine) the head of a company, a chief, a village headman Vinaya II 296 (Maṇicūḷaka). Title of the G.-Saṁyutta (Book VIII of the Saḷāyatana-Vagga) Saṁyutta Nikāya IV 305f.; and of the G.-Jātaka Jātaka I 136, 137. Saṁyutta Nikāya IV 306 (Talapuṭa naṭa°), 308 (yodhājīvo g.), 310 (hatthāroho g.), 312 (asibandhakaputta), 330 (Rāsiya).

:: Gāmatā [DPL]: a collection of villages.

:: Gāmeyya (adjective) belonging to a village in sa° of the same village, a clansman Saṁyutta Nikāya I 36 = 60 (+ sakhā).

:: Gāmika
1. [to gāma] a governor of a village, overseer of a parish Vinaya I 179; Aṅguttara Nikāya III 76, 78, 300 (in series with raṭṭhika pettanika, senāpatika, pūgagamaṇika).
2. [to gam] adjective going wandering, travelling (—°) Jātaka II 112.

:: Gāmin °Gāmin (adjective) [from gacchati, gam] feminine °iṇī, in composition °gāmi°.
(a) going, walking, literally: sīgha° walking quickly Sutta-Nipāta 381;
(b) leading to, making for, usually with magga or paṭipadā (gāminī), either literally Pāṭaliputtagāmi-magga the road to P. Milindapañha 17; or figurative of ways and means connected with one of the "gatis." As apāya° Dhammapada III 175, udaya° paṭipadā Saṁyutta Nikāya V 361; Nibbāna° dhamma Sutta-Nipāta 233; amata-gāmi-magga Saṁyutta Nikāya V 8; udayatthagāmiṇī paññā Aṅguttara Nikāya V 15; dukkhanirodha° paṭipadā Vinaya I 10; cf. ācaya° Dhammasaṅgani 584. 1013. Accusative °gāminaṁ: khemaṁ amata° Majjhima Nikāya I 508; brahmacariyaṁ: Nibbān'ogadha° Itivuttaka 28, 29; dukkhūpasama° maggaṁ Sutta-Nipāta 724 = Dhammapada 191; Niraya° maggaṁ Sutta-Nipāta 277, Therīgāthā Commentary 243. Or °gāmiṁ: Sutta-Nipāta 233, 381.

:: Gārava (masculine and [later] neuter) [cf. Sanskrit gaurava, from garu] reverence, respect, esteem; with locative respect for, reverence towards; in the set of six venerable objects: Buddhe [Satthari], Dhamme, Saṅghe, sikkhāya, appamāde, paṭisanthāre Vinaya V 92 = Dīgha Nikāya III 244. As seven gāravā (the six + samānhi) in adjective a° and sa° at Aṅguttara Nikāya IV 84 (see below). Dīgha Nikāya III 284; Sutta-Nipāta 265; Visuddhimagga 464 (atta° and para°). Explained Paramatthajotikā I 144 by garubhāvo; often in combination with bahumāna Peta Vatthu Commentary 135 (= pūjā), sañjāta-g°-bahumāna (adjective) Peta Vatthu Commentary 50; Vimāna Vatthu 205. Instrumental gāravena out of respect, respectfully Dīgha Nikāya II 155; Jātaka I 465. Applied to the terms of address bhante and bhaddante Peta Vatthu Commentary 33, 121, and āyasmā (see compound °adhivacana).
— agārava (masculine neuter) disrespect Vinaya V 92 (six: as above); Jātaka I 217; Peta Vatthu Commentary 54.
— as adjective in sagārava and agārava full of reverence toward (with locative) and disrespectful; Dīgha Nikāya III 244 (six g.); Aṅguttara Nikāya IV 84 (seven); Majjhima Nikāya I 469; combined with appatissa and sappatissa (obedient) Aṅguttara Nikāya III 7f., 14f., 247, 340. Also in tibba-gārava full of keen respect (satthu-garu Dhamma-garu Saṅghe ca tibba-gārava, etc.) Aṅguttara Nikāya III 331 = IV 28f.

-ādhivacana a title of respect, a reverential address Cullaniddesa §466 (with reference to Bhagavā), cf. sagārava sappaṭissādhivacana Cullaniddesa §130 (āyasmā).

:: Gāravatā [derived from gārava] reverence, respect, in Satthu°, Dhamma°, etc. Aṅguttara Nikāya III 330f., 423f.; IV 29 (ottappa°).

:: Gārayha (adjective) [gerund of garahati] contemptible, low Vinaya III 186; IV 176f.; 242; V 149; Majjhima Nikāya I 403; Aṅguttara Nikāya II 241 (kammaṁ pādaṁ gārayhaṁ mosallaṁ); Sutta-Nipāta 141; Nettipakaraṇa 52; Paramatthajotikā II 192. a° not to be blamed Jātaka VI 200 (spelled aggarayha).

:: Gāthaka [deminutive of gāthā] = gāthā, in ekaṁ me gāhi gāthakaṁ "sing to me only one little verse" Jātaka III 507.

:: Gāthā (feminine) [Vedic gāthā, on derivation see gāyate] a verse, stanza, line of poetry, usually referring to an anuṭṭhubbaṁ or atuṭṭhubbaṁ, and called a cat uppādā gāthā, a stanza (śloka) of four half-lines Aṅguttara Nikāya II 178; Jātaka IV 395. Definition as akkhara-padaniya-mita-ganthita-vacanaṁ at Paramatthajotikā I 117. For a riddle on the word see Saṁyutta Nikāya I 38. As a style of composition it is one of the nine aṅgas or divisions of the canon (see navaṅga Satthu sāsana). — Plural gāthā Sutta-Nipāta 429; Jātaka II 160; gāthāyo Vinaya I 5, 349; Dīgha Nikāya II 157. Gāthāya ajjhābhāsati to address with a verse Vinaya I 36, 38; Khuddakapāṭha V. intransitive — gāthāhi anumodati to thank with (these) lines Vinaya I 222, 230, 246, 294, etc. — gāthāyo gīyamāna uttering the lines Vinaya I 38. — ananta ragāthā the following stanza Jātaka IV 142; Sutta-Nipāta 251; Jātaka I 280; Dhammapada 102 (°sataṁ).

-abhigīta gained by verses Saṁyutta Nikāya I 167 = Sutta-Nipāta 81, 480 (gāthāyo bhāsitvā laddhaṁ commentary cf. German "ersungen");
-āvasāne after the stanza has been ended Dhammapada III 171;
-jānanaka one who knows verses Anāgatavaṁsa page 35;
-dvaya (neuter) a pair of stanzas Jātaka III 395f.; Peta Vatthu Commentary 29, 40;
-pada a half line of agāthā Dhammapada 101; Paramatthajotikā I 123;
-sukhattaṁ in order to have a well-sounding line, metri causā, Peta Vatthu Commentary 33.

:: Gāvī (feminine) [see go] genitive singular gāviyā (Pp 56 = Aṅguttara Nikāya II 207); nominative plural gāviyo (Paramatthajotikā II 323; Vimāna Vatthu 308); genitive plural gāvīnaṁ Dhammapada I 396; Paramatthajotikā II 323; Vimāna Vatthu 308). — a cow Vinaya I 193; Aṅguttara Nikāya IV 418; Jātaka I 50; Udāna 8, 49; Visuddhimagga 525 (in simile); Dhammapada II 35; Vimāna Vatthu 200.

:: Gāvo see go.

:: Gāvuta (neuter) [cf. Vedic gavyūti pasture land, district] a linear measure, a quarter of a yojana = eighty usabhas, a little less than two miles, a league Jātaka I 57, 59; II 209; Visuddhimagga 118; Dhammapada I 396.

:: Gāvutika (adjective) reaching a gāvuta in extent Sumaṅgalavilāsinī I 284.

:: Gāyaka [from gāyati] a singer Peta Vatthu Commentary 3 (naṭaka°).

:: Gāyana (neuter) singing Vimāna Vatthu 315 (naccana + g.).

:: Gāyati [Vedic gai, gāyate] to sing or to recite, often comb with naccati to dance; present participle gāyanto, gāyamāna and gīyamāna (Vinaya I 38); imperative gāhi (Jātaka III 507); future gāyissati; gerundive gāyitabba. Vinaya II 108 (dhammaṁ), 196 (gāthaṁ); Sutta-Nipāta 682 (g° ca vādayanti ca); Jātaka I 290 (gītaṁ); III 507 (naccitvā gāyitvā); Visuddhimagga 121 (preterit gāyi); Peta Vatthu Commentary 151. cf. gāthā, gīta, geyya.

:: Gedha1 [Vedic gṛdhyā, cf. gijjhati] greed. Its connection with craving and worldly attachment is often referred to. Kāmesu g° Saṁyutta Nikāya I 73; Sutta-Nipāta 152; Aṅguttara Nikāya III 312f. (gedho: pañcann'etaṁ kāmaguṇānaṁ adhivacanaṁ). gedhataṇhā Saṁyutta Nikāya I 15 (varia lectio kodha°); Sutta-Nipāta 65, 945, 1098; Therīgāthā 352; Cullaniddesa §231; Dhammasaṅgani 1059 (under lobha), 1136; Nettipakaraṇa 18; Dhammapada I 366; Peta Vatthu Commentary 107;

-agedhatā freedom from greed Milindapañha 276. — See also gedhi and paligedha.

:: Gedha2 [= geha? Kern] a cave Aṅguttara Nikāya I 154 = III 128 (the latter passage has rodha, cf. varia lectio under gedhi).

:: Gedhi [Sanskrit gṛdhi, cf. gedha] greed, desire, jealousy, envy: gedhiṁ karoti (with locative) to be desirous after Majjhima Nikāya I 330. — gedhikata in °citta (adjective) jealous, envious, ibid. As gedhikatā (feminine) vanity, greed, conceit Cullaniddesa §585 (varia lectio rodhigatā).

:: Gedhita [past participle of gijjhati] greedy, in gedhita-mano greedy-minded Peta Vatthu II 82; as neuter greed, in derivation gedhikatta (synonym of gedhikatā) Cullaniddesa §585.

:: Geha (neuter) [Sanskrit geha = gṛha, to gṛh, gaṇhāti; cf. gaha, gihin, ghara; see also gedha2] a dwelling, hut, house; the household Jātaka I 145, 266, 290; II 18, 103, 110, 155 VI 367; Visuddhimagga 593; Peta Vatthu Commentary 22, 62, 73, 82; figurative of kāya (body) Theragāthā 184 = Dhammapada 154. — Applied to a cowshed at Milindapañha 396.

-aṅgaṇa the open space in front of the house Vimāna Vatthu 6;
-jana (singular collective) the members of the household, the servants Peta Vatthu Commentary 16, 62, 93;
-jhāpana incendiarism Visuddhimagga 326;
-ṭṭhāna a place for a dwelling Dhammapada III 307;
-dvāra the house door Peta Vatthu Commentary 61;
-nissita (adjective) concerning the house, connected with (the house and) worldly life Sutta-Nipāta 280 (pāpiccha); Itivuttaka 117 (vitakka); cf. °sita;
-patana the falling of the house Jātaka III 118;
-pavesana (°maṅgala) (the ceremony of) entering a new hut Dhammapada III 307;
-piṭṭhi the back of the house Peta Vatthu Commentary 78;
-rakkhika keeping (in the) house, staying at home Vimāna Vatthu 76 (dārakā);
-vigata (neuter) read °vibhava the resources of the house, worldly means, riches Therīgāthā 327 (= upakaraṇa Therīgāthā Commentary 234);
-sita (*śrita) = °nissita, connected with worldly life (opposite nekkhamma, renunciation). Of chandā and vitakkā (plural) Majjhima Nikāya I 123; domanassa and somanassa (grief and pleasure) Saṁyutta Nikāya IV 232 = Milindapañha 45; Vibhaṅga 381; as 194; dhammā, etc. Saṁyutta Nikāya IV 71; Vibhaṅga 380; Nettipakaraṇa 53.

:: Gelañña (neuter) [noun-abstract from gilāna] sickness, illness Dīgha Nikāya II 99; Aṅguttara Nikāya I 219; III 298; IV 333f.; Visuddhimagga 321, 466, 478.

:: Geṇḍuka a ball for playing. The Sinhalese mss spelling is in all places bheṇḍuka, which has been taken into the text by the editors of Jātaka and as the misspelling is due to a misreading of Sinhalese bh > g; cf. spelling parābhetvā for parāgetvā. — bheṇḍukena kīḷi Jātaka IV 30; bhūmiyaṁ pahata-bheṇḍuka (striking against the ground) Jātaka IV 30; Visuddhimagga 143 (pahaṭa-citra°) = as 116 (where wrongly pahaṭṭha-citta-bheṇḍuka); Jātaka V 196 (citra-bh°); Dhammapada III 364.

:: Geruka (neuter) and gerukā (feminine) [Sanskrit gairika] yellow ochre (Buddhaghosa suvaṇṇa° cf. Sanskrit kañcana° and svarṇa°), red chalk used as colouring Vinaya I 203; II 151; Aṅguttara Nikāya I 210; Milindapañha 133 (°cuṇṇa). Frequently in °parikamma a coating of red chalk, red colouring Vinaya II 117, 151, 172; °parikammakata "coated with red colouring" Vinaya I 48; II 218.

:: Geyya (neuter) [gerund of gāyati, Sanskrit geya] a certain style of Buddhist literature consisting of mixed prose and verse. It is only found in the stereotype enumeration of the scriptures in their ninefold division, beginning suttaṁ geyyaṁ veyyākaraṇaṁ. See under navaṅga.

-----[ Gh ]----- ☝

:: Gha °Gha (adjective-suffix to ghan) killing, destroying, see hanati. — iṇagha at Sutta-Nipāta 246 is varia lectio for iṇaghāta. cf. paṭi° and see also ghana2 and ghāta.

:: Ghaccā (feminine) [from hanati, han and ghan] destruction (usually —°) Dīgha Nikāya III 67 (mūla°); Jātaka I 176 (sakuṇa°).

:: Ghamma [Vedic gharma = Greek θερμός, Latin formus, Old High German etc. warm; to °gṷher "warm," cf. Sanskrit ghṛṇoti, hara; Greek θέρος, etc.] heat; hot season, summer. Either in locative ghamme Jātaka IV 172 (= gimha-kāle); Peta Vatthu IV 53 and ghammani ("in summer" or "by the heat") Saṁyutta Nikāya I 143 = Jātaka III 360 (sampareta overcome by heat); Sutta-Nipāta 353; Jātaka IV 239; V 3. — Or in compound with °abhitatta (ghammābhitatta, overpowered by heat) Majjhima Nikāya I 74; Dīgha Nikāya II 266; Aṅguttara Nikāya III 187f.; Sutta-Nipāta 1014 (cf. 353 ghammatatta); Milindapañha 318; Vimāna Vatthu 40; Peta Vatthu Commentary 114.

:: Ghaṁsana rubbing, in pāda-gh°ī a towel for rubbing the feet Vinaya II 130.

:: Ghaṁsati1 [Sanskrit gharṣati, °ghṛṣ to °gher to rub or grind, cf. Greek χέραδος, χερμάς, χρίω, enlarged in Latin frendo = Anglo-Saxon grindan to grind] to rub, crush, grind, Saṁyutta Nikāya II 238; Jātaka I 190 (= ghasituṁ? to next?) 216; VI 331. — causative ghaṁsāpeti to rub against, to allow to be rubbed or crushed Vinaya II 266. cf. upani°, pari°, and pahaṁsati1. Passive ghaṁsīyati (ghaṁsiyati) to rub (intransitive), to be rubbed Vinaya I 204; II 112.

:: Ghaṁsati2 [= haṁsati for Sanskrit harṣati, see haṁsati] to be pleased, to rejoice Jātaka IV 56 (varia lectio ghasati). cf. pahaṁsati2.

:: Ghaṁsikā in go°, cowhide (?) see go.

:: Ghana1 [Vedic ghana, cf. Greek εὐθηνής ?]
(a) (adjective) solid, compact, massive; dense, thick; in eka° of one solid mass (of sela, rock) Vinaya I 185 = Dhammapada 81 = Theragāthā 643 = Milindapañha 386; Aṅguttara Nikāya III 378, cf. ghanasela-pabbata Dhammapada I 74. — gh. paṁsu Jātaka I 264, paṭhavī (solid ground) Jātaka I 74; Peta Vatthu Commentary 75; palāsa (foliage) Peta Vatthu Commentary 113; buddharasmiyo Jātaka I 12; °maṁsa solid, pure flesh Dhammapada I 80; °sāṭaka (thick cloth) Jātaka I 292; °sañchanna (thickly covered) Peta Vatthu Commentary 258; °suvaṇṇakoṭṭima Dhammapada IV 135; abbha° a thick cloud Sutta-Nipāta 348 (cf. Paramatthajotikā II 348).
(b) (masculine) the fœtus at a certain stage (the last before birth and the 4th in the enumeration of the following stages: kalala, abbuda, pesī, gh.) Saṁyutta Nikāya I 206; Jātaka IV 496; Milindapañha 40; Visuddhimagga 236.

:: Ghana2 [Vedic ghana to hanti (ghanti, cf. ghātayati), °gṷhen "strike," cf. Greek θείνω, ϕόνος, Latin of-fendo, Anglo-Saxon gud, Old High German gundea] a club, a stick, a hammer; in ayo° an iron club Vimāna Vatthu 20. Also collective term for a musical instrument played by striking, as cymbal, tambourine, etc. Vimāna Vatthu 37.

:: Ghanika [to ghana1 in meaning of "cloud" (Sanskrit)] a class of devas (cloud-gods?) Milindapañha 191.

:: Ghaṇṭā (feminine) a small bell (cf. kiṅkanikā) Jātaka IV 215; Vimāna Vatthu 36, 37, 279 (khuddaka°). As ghaṇṭī at Visuddhimagga 181.

:: Ghañña (adjective/noun) [from Sanskrit ghana to han, cf. ghānya and hatya] killing, destroying (—°) see atta°.

:: Ghara1 (neuter; plural °ā Dhammapada 241, 302) [cf. gaha and geha] a house Aṅguttara Nikāya II 68; Sutta-Nipāta 43 (gahaṭṭhā gharaṁ āvasantā), 337 (ablative gharā), 889 (the same gharamhā); Jātaka I 290 (the same gharato); IV 2, 364, 492 (ayo°); past participle 57; Milindapañha 47. Combined with vatthu Peta Vatthu Commentary 3, 17. — sūcighara a needle-case Vimāna Vatthu 251.

-ājira house-yard Visuddhimagga 144 (where as 116 in the same passage reads gharadvāra);
-āvāsa the household life (as contrasted with the life of a mendicant) Vinaya II 180 (gharāvāsatthaṁ); Aṅguttara Nikāya II 208; Majjhima Nikāya I 179, 240, 267, 344; Sutta-Nipāta 406 (cf. Saṁyutta Nikāya V 350); Jātaka I 61; Peta Vatthu Commentary 61;
-kapoṭa [Sanskrit gṛhaka pota] the house-pigeon Milindapañha 364, 403;
-golikā house or domestic lizard Jātaka II 147;
-dāsī a female house-slave Peta Vatthu II 321;
-dvāra a house door Jātaka IV 142; as 116; Peta Vatthu Commentary 93;
-bandhana the bonds of the house, i.e. the establishing of marriage Dhammapada I 4;
-mukha an opening in the house, the front of the house Cullaniddesa §177;
-mesin one who looks after the house, a pater familias, householder Sutta-Nipāta 188; Itivuttaka 112 (gahaṭṭha + gh.); Jātaka VI 575;
-sandhi a cleft or crevice in the house Peta Vatthu Commentary 24;
-sūkara a tame, domestic pig Dhammapada IV 16.

:: Ghara2 [a drink (cf. gala) and garala poison] (—°); in — °dinnakābādha sickness in consequence of a poisonous drink (explained as suffering from the results of sorcery) Vinaya I 206 (cf. Vinaya Texts II 60);
-visa poison past participle 48; Dhammapada II 38;
-sappa a poisonous snake Dhammapada II 256.

:: Gharaṇī (feminine) [from ghara1] a housewife Vinaya I 271; Saṁyutta Nikāya I 201; Peta Vatthu III 19 (= ghara-sāminī Peta Vatthu Commentary 174); Dhammapada III 209.

:: Ghasa (adjective/noun) eating, an eater; in mahagghasa a big eater Aṅguttara Nikāya V 149 (of the crow); Dhammapada 325; Milindapañha 288.

:: Ghasati [Vedic grasati and *ghasti, past participle grasta, cf. Greek γράω to gnaw, γράστς fodder, Latin gramen grass] to eat Jātaka III 210; present participle ghasamāna Vinaya II 201; Theragāthā 749. — cf. ghasa, ghasta and ghāsa. See also jaddhu. Desiderative jighacchati.
[BD]: graze

:: Ghasta [past participle of ghasati = Sanskrit grasta] only in vaṅka° having eaten or swallowed the hook (cf. grasta-vaṅka) Dīgha Nikāya II 266 (v.-g° va ambujo); Jātaka VI 113.

:: Ghata (neuter) [Vedic ghṛta, ghṛ to sprinkle, moisten] clarified butter Vimāna Vatthu 326; Milindapañha 41; Saddhammopāyana 201 (-bindu). With reference to the sacrificial fire (fire as eating ghee, or being sprinkled with ghee) ghatāsana; Jātaka I 472; V 64, 446; Peta Vatthu I 8° (ghatasitta).

:: Ghaṭa1 a hollow vessel, a bowl, vase, pitcher. Used for holding water, as well as for other purposes, which are given under pānīya° paribhojana° vacca° at Vinaya I 157 = 352 = Majjhima Nikāya I 207. In the Vinaya frequently combined with kolamba, also a deep vessel: I 209, 213, 225, 286. — as water-pitcher: Jātaka I 52, 93 (puṇṇa°), 166; Vimāna Vatthu 118, 207, 244 (°satena nhāto viya); Peta Vatthu Commentary 66 (udaka°), 179 (pānīya°), 282. — In general: Saṁyutta Nikāya IV 196. For holding a light (in formula antoghaṭe padīpo viya upanissayo pajjalati) Jātaka I 235 (cf. kuṭa), Peta Vatthu Commentary 38. Used as a drum Jātaka VI 277 (= kumbhathūna); as bhadda° Saddhammopāyana 319, 329.

-pamāṇa (adjective) of the size of a large pot Jātaka II 104; Peta Vatthu Commentary 55.

:: Ghaṭa2 (masculine and feminine) [Sanskrit ghaṭā; connected with ganthati to bind together] multitude, heap, crowd, dense mass, i.e. thicket, cluster itthi° a crowd of women Jātaka IV 316; maccha° a swarm [BD: school] of fish Jātaka II 227; vana° dense forest Jātaka II 385; IV 56; V 502; VI 11, 519, 564; brahma° company of brahmins Jātaka VI 99.

:: Ghaṭaka [Dem. of preceding]
1. A small jar (?) Vinaya II 129, 130 (combined with kataka and sammajjanī); cf. Vinaya Texts III 130.
2. the capital of a pillar Jātaka I 32 (cf. kumbha).

:: Ghaṭana (neuter) [Sanskrit ghaṭana, to granth, cf. gantha]
1. combining, putting together, combination, composition, Jātaka II 230; III 368 (ghaṭṭana) Tikap-a 280, etc.
2. striking, figurative insulting (ghaṭṭana = āsajjana) Vimāna Vatthu 55. To meaning "strike" cf. saṅghaṭṭana.

:: Ghaṭati [Sanskrit ghaṭate, to granth, cf. ganthati. Dhatupāṭha gives two roots ghaṭ, of which one is explained by "ghāṭane" (No. 554), the other by "īhāyaṁ," i.e. from exertion (No. 98)] to apply oneself to, to exert oneself, to strive; usually in formula uṭṭhahati gh° vāyamati Majjhima Nikāya I 86; Saṁyutta Nikāya I 267 (yamati for vāy°); past participle 51; or yuñjati gh° vāy° Jātaka IV 131. — Saddhammopāyana 426, 450.

:: Ghaṭeti [denominative from ghaṭa2, cf. gantheti] to join, to connect, to unite Jātaka I 139; frequent in anusandhiṁ ghaṭetvā adding the connection (between two paragraphs of a text) Jātaka I 220, 308.

:: Ghaṭikā1 (feminine) [to ghaṭa1] a small bowl, used for begging alms Therīgāthā 422 (= Therīgāthā Commentary 269: bhikkhā-kapāla).

:: Ghaṭikā2 (feminine) [to ghaṭa2]
1. A small stick, a piece of a branch, a twig Jātaka I 331; IV 87 (khadira°); VI 331; Therīgāthā 499 (= khaṇḍa Therīgāthā Commentary 290). Upadhānaghaṭikā Jātaka III 179 (belonging to the outfit of an executioner); pāsa° Jātaka II 253 is a sort of magic stick or die (= pāsaka)
2. a game of sticks ("tip-cat" sticks The Questions of King Milinda II 32). Dīgha Nikāya I 6 (Sumaṅgalavilāsinī I 85: ghaṭikā ti vuccati dīgha-daṇḍakena rassa daṇḍaka-paharaṇa kīḷā, tip-cat); Vinaya II 10; III 181; Majjhima Nikāya I 266; Aṅguttara Nikāya V 203; Milindapañha 229.
3. A stack of twigs Saṁyutta Nikāya II 178,
4. (a stick used Anglo-Saxon a bolt Vinaya II 120, 208; III 119; usually as sūci° a needle-shaped stick Vinaya II 237 (cf. Vinaya Texts III 106); Saṁyutta Nikāya IV 290; Udāna 52; Jātaka I 346. cf. gaṇḍikādhāna.

:: Ghaṭita [past participle of ghaṭeti] connected, combined Visuddhimagga 192.

:: Ghaṭī (feminine) [to ghaṭa1] a jar Dhammapada I 426. In compounds also ghaṭi°.

-odana rice boiled in a jar Dhammapada I 426;
-kaṭāha a water pot, or rather a bowl for gathering alms (cf. ghaṭikā1) Vinaya II 115 (= ghaṭi-kapāla Samantapāsādikā 1205);
-kāra a potter Dhammapada I 380; proper name of akumbhakāra Saṁyutta Nikāya I 35, 60; Majjhima Nikāya II 45f. (= °suttanta, mentioned as such at Dhammapada III 251); Jātaka I 43.

:: Ghaṭīyati [passive of ghaṭeti]
1. to be connected or continued Dhammapada I 46 (paveṇī na gh.), 174.
2. to be obstructed Cullaniddesa §102 (= virujjhati, paṭihaññati).

:: Ghaṭṭa see araghaṭṭa; meaning "rubbed, knocked against" in phrase ghaṭṭa-pāda-tala Paramatthajotikā II 582 (for ugghaṭṭha); also at Vinaya IV 46 in definition of vehāsa-kuṭī (a cell or hut with air, i.e., spacious, airy) as majjhimassa purisassa a-sīsa-ghaṭṭā "so that a man of medium height does not knock his head (against the ceiling)"; read at Jātaka I 454.

:: Ghaṭṭeti [Sanskrit ghaṭṭayati] to strike, beat, knock against, touch; figurative to offend, mock, object to.
(a) literally Majjhima Nikāya II 4 (jannukena; text reads ghattesi, varia lectio ghaṭesi); Sutta-Nipāta 48 (= saṇ° Cullaniddesa §233); Jātaka I 218; Peta Vatthu IV 109 (= paṭihaṁsati Peta Vatthu Commentary 271); Sumaṅgalavilāsinī I 256 (= khuṁseti); Dhammapada I 251.
(b) figurative Aṅguttara Nikāya III 343; Sutta-Nipāta 847 (cf. Mahāniddesa 208); Visuddhimagga 18, — past participle ghaṭṭita past participle 30, 36; psychologically ghaṭṭayati = ruppati, Spk II 290 on Saṁyutta Nikāya III 86. — passive ghaṭīyati (q.v.). — cf. āsajja and ugghāṭeti.

:: Ghāna (neuter) [Sanskrit ghrāṇa to ghrā, see ghāyati. On n for ṇ cf. Trenckner, "Notes", page 81] the nose; usually in its function as organ of smell = sense of smell (either in phrase ghānena gandhaṁ ghāyati: to smell an odour by means of the nose; or in ghana-viññeyyā gandhā: odours which are sensed by the nose). In the enumeration of the senses gh. is always mentioned in the 3rd place (after cakkhu and sota, eye and ear); see under rūpa. In this connection: Vinaya I 34; Dīgha Nikāya I 21, 245; III 102, 244f.; Saṁyutta Nikāya I 115; Majjhima Nikāya I 112, 191; II 42; Dhammapada 360; past participle 20; Milindapañha 270; Visuddhimagga 444f. (with definition). — In other connections: Peta Vatthu II 24 (ghāna-chinna, one whose nose is cut off).

-āyatana the organ of smell Dīgha Nikāya III 243, 280; Dhammasaṅgani 585, 605, 608;
-indriya the sense of smell Dīgha Nikāya III 239; Dhammasaṅgani 585 etc. (as above);
-dhātu the element of smell Dhammasaṅgani As above;
-viññāṇa perception of smell Dhammasaṅgani 443, 608, 628;
-samphassa contact with the sense of smell Saṁyutta Nikāya I 115; Dīgha Nikāya III and Dhammasaṅgani as above.

[BD]: °āyatana the realm (scope, sphere) of the sense of smell; the nose is the organ; °indriya the force of the sense of smell; °viññāṇa consciousness of smell, distinguishing scents.

:: Ghāsa [Vedic ghāsa, from ghasati, q.v. cf. Latin gramen = grass] grass for fodder, pasturing: food Jātaka I 511 (°ṁ kurute); Peta Vatthu Commentary 173 (°atthāya gacchati "go feeding"). Mostly in: °esana search for food (= gocara) Saṁyutta Nikāya I 141; Sutta-Nipāta 711. — cf. vi°.

-chada (chāda and chādana) food and clothing, i.e. tending, fostering, good care (= posana) (active) or being well looked after, well provided (passive); chada: past participle 51; chāda: Jātaka I 94; Aṅguttara Nikāya I 107; II 85; III 385; chādana: Dīgha Nikāya I 60; Majjhima Nikāya I 360; Vimāna Vatthu 23, 137;
-hāraka one who fetches the fodder (food) Theragāthā 910.

:: Ghāsana (neuter) = ghāsa; in °ṭṭhāna pasture (= gocara) Vimāna Vatthu 218.

:: Ghāta (usually —) [Sanskrit ghāta and ghātana; to han (ghan), strike, kill; see etymology under ghana2 and hanti] killing, murdering; slaughter, destruction, robbery Dīgha Nikāya I 135 (gāma-, etc. village robbery); setu- the pulling down of a bridge (figurative) Vinaya I 59, etc. (see setu); pantha- highway robbery, brigandage, "waylaying" Jātaka I 253. Therīgāthā 474, 493 (= samugghāta commentary); Sutta-Nipāta 246 (ina°); Vimāna Vatthu 72 (pāṇa- + pāṇa-vadha and °atipāta). cf. ghātaka and vi-; saṇ°.

:: Ghātaka (adjective °—°) murdering, destroying, slaughtering Vinaya I 89 (Arahanta°), 136 (the same), 168 (the same); II 194 (manussa°); IV 260 (tala°) Jātaka IV 366 (gāma° corā robbers infesting the village); V 397 (thī° = itthi°); past participle 56 (maccha°). — as noun: (masculine) one who slays, an executioner: go° a bull-slaughterer Majjhima Nikāya I 244, etc. (see go); cora° an executioner or hangman Jātaka III 41; past participle 56; Peta Vatthu Commentary 5. — (neuter) brigandage, robbery, slaughtering: gāmaghātakaṁ karoti Jātaka I 200.

:: Ghāteti [denominative from ghāta, cf. Sanskrit ghātayati to han] to kill, slay, slaughter Itivuttaka 22 (yo na hanti na ghāteti); Dhammapada 129, 405; Jātaka I 255; Mahāvaṁsa 7, 35, 36. — preterit aghātayi Jātaka I 254; gerund ghātetvā Jātaka I 166. — causative ghātāpeti to have somebody killed Jātaka IV 124. — cf. ghacca, ghātita, āghāteti.

:: Ghātikā (feminine abstract to ghātaka) murder Jātaka I 176f.

:: Ghātimant (adjective) able to strike, able to pierce (of a needle), in ghana° going through hard material easily Jātaka III 282.

:: Ghātin (adjective/noun) killing; a murderer Jātaka I 168 (pāṇa°); VI 67 (ghātimhi = ghātake).

:: Ghātita (adjective) [past participle of ghāteti] killed, destroyed Therīgāthā Commentary 289; also in derivative ghātitatta (neuter) the fact of having killed Jātaka I 167. cf. ugghātita.

:: Ghāṭa see saṇ°; ghāṭana see ghaṭati.

:: Ghāyati1 [Sanskrit ghrāti and jighrati, to ghrā, cf. gandha] to smell, always with gandhaṁ; gerund ghātvā Saṁyutta Nikāya IV 71, 74 or ghāyitvā Jātaka I 210 (jālagandhaṁ); III 52 (macchagandhaṁ); Milindapañha 347. cf. sāyati and upagghāyati.

:: Ghāyati2 [a variant of jhāyati] to be consumed, to be tormented by thirst Peta Vatthu I 1110 (ghāyire = ghāyanti Peta Vatthu Commentary 60; vv.ll. jhāyire and jhāynati) Milindapañha 397.

:: Ghora (adjective) [Vedic ghora, original meaning, wailing, howling, lamenting, to °gher, °ger, see note on gala] and cf. ghuru. A root ghur is given by Dhatupāṭha 487 in meaning of "bhīma," i.e. horrible. — relative to Gothic gaurs, sad; Old High German gorag, miserable; and perhaps Latin funus, funeral. See Walde, Latin Wörterbuch sub voce] terrible, frightful, awful Vinaya II 147. Frequently as attribute of Niraya (synonymous with dāruṇa; Peta Vatthu Commentary 87, 159, 206) Peta Vatthu I 10°; IV 1°. Of an oath (sa patha) Peta Vatthu I 68; II 1216. — ghorassara of a terrible cry (especially of an ass) Milindapañha 363, 365.

:: Ghosa [Vedic ghoṣa to ghuṣ]
1. shout, sound, utterance Vinaya II 155 ("Buddha" °ghosa); Majjhima Nikāya I 294; Aṅguttara Nikāya I 87, 228; Sutta-Nipāta page 106; Sutta-Nipāta 696, 698; Dhammasaṅgani 637, 720 (+ ghosa-kamma).
2. shouting, howling, wailing (of petas) Peta Vatthu III 34; IV 36, 338.

-pamāṇa to be measured (or judged) by one's reputation Aṅguttara Nikāya II 71 = past participle 53; also as pamāṇika Dhammapada III 114 (in same context).

:: Ghosaka (ghosana) (adjective) sounding, proclaiming, shouting out (—°), in dhamma° praising the Law Jātaka II 286; Satthu guṇa° sounding the praise of the Master Dhammapada III 114. As noun name of a deva (Gh. devaputta) Dhammapada I 173.

:: Ghosanā (feminine) fame, renown, praise, in Māra° Jātaka I 71.

:: Ghosavant (adjective) full of sound, roaring Jātaka III 189.

:: Ghoseti [denominative of ghosa, cf. Sanskrit ghoṣayati, causative to ghuṣ] to proclaim, announce; cry a loud, wail, shout Jātaka II 112; III 52; Peta Vatthu II 937 (= uggh°); IV 63; past participle ghosita and ghuṭṭha (q.v.). — causative ghosāpeti to have proclaimed Jātaka I 71.

:: Ghosita
1. [past participle of ghoseti] proclaimed, renowned, Peta Vatthu Commentary 107 (= ghuṭṭha); Vimāna Vatthu 31 (nakkhattaṁ). As name of place Ghositārāma Dhammapada I 53, 161, 208.
2. [agent noun = ghoṣitṛ, cf. ghosaka] one who proclaims, advocates, or heralds; in proper name Ghosita Seṭṭhi Dhammapada I 187.

:: Ghota is wrong reading at Jātaka I 454, probably = ghaṭṭa.

:: Ghoṭaka [cf. Sanskrit ghoṭaka, Abhidh-r-m 2, 281] a (bad) horse Jātaka VI 452.

:: Ghuru-ghuru onomatopoetic expression of snoring and grunting noise [gṛ-gṛ to °gel or °ger, see note on gala]] in °passāsa (and °in) snoring and breathing heavily, panting, snorting and puffing Saṁyutta Nikāya I 117 (of Māra); Jātaka I 160 (of sleeping bhikkhus, gh° kākacchamānā breathing loud and snoring). cf. Ghurughurāyati.

:: Ghurughurāyati [denominative from Ghuru-ghuru] to snore Jātaka III 538; Dhammapada I 307. cf. Prākrit ghuru-ghuranti varāhā (grunting hogs) and ghurukkanti vagghā (roaring tigers).

:: Ghuṭṭha [Sanskrit ghuṣṭa, past participle ghuṣ, see ghoseti and cf. saṇ°] proclaimed, announced; renowned Jātaka I 50 (of festival); 425 (nakkhattaṁ); II 248 (ussava); Peta Vatthu II 82 (dūra° of wide renown, world-famed of Bārāṇasī); Dhammapada III 100 (chaṇe ghuṭṭhe when the fair was opened).

:: Giddha (adjective) [past participle of gijjhati] greedy; greedy for, hankering after (with locative) Saṁyutta Nikāya I 74 (+ kāmesu mucchita); II 227; Aṅguttara Nikāya II 2; III 68; Sutta-Nipāta 243 (rasesu), 774 (kāmesu); 809; Peta Vatthu IV 62 (sukhe); Peta Vatthu Commentary 3 (+ rata) (= gadhita), 271 (āhāre = hungry; cf. giddhin). In series with similar terms of desire; giddha gathita (or gadhita) mucchita ajjhopanna Cullaniddesa §369 (nissita); Paramatthajotikā II 286. cf. gathita. — agiddha without greed, desireless, controlled Itivuttaka 92 (+ vītagedha); Sutta-Nipāta 210 (the same), 845. cf. pa°.

:: Giddhi (feminine) [cf. Sanskrit gṛdhyā or gṛdhnutā] greed, usually in compounds: °māna greed and conceit Sutta-Nipāta 328, °lobha g. and desire Majjhima Nikāya I 360, 362 (also a° and giddhilobhin); Jātaka V 343. derivative giddhikatā (feminine abstract = Sanskrit gṛdhnutā) greed Vibhaṅga 351 (varia lectio gedhi°).

:: Giddhimā (adjective from giddhi) greedy, full of greed Jātaka V 464 (rasa°).

:: Giddhin (adjective from preceding) greedy, usually —° greedy for, desirous after Peta Vatthu IV 107 (āhāra°) feminine giddhinī: gāvī vaccha° Vinaya I 193; Saṁyutta Nikāya IV 181. cf. also paligedhin.

:: Giha [= gaha] only in agiha (adjective) houseless, homeless (= pabbajita, a wanderer); poetic for anagāra Sutta-Nipāta 456, 464, 487, 497.

:: Gihin (adjective/noun) [from gaha, cf. gaha and geha; Sanskrit gṛhin] a householder, one who leads a domestic life, a layman (opposite pabbajita and pa ribbājaka). Genative singular gihissa (Dīgha Nikāya III 147, 167) and gihino (Dīgha Nikāya III 174); noun plural gihī; in compounds gihī° and gihi° (usually the latter). Gihī agāraṁ ajjhāvasantā Aṅguttara Nikāya I 49; gihī odātavasanā (clad in white robes as distinguished from kasāva-vasanā the yellow-robed i.e. bhikkhus) Dīgha Nikāya I 211; III 117, 124, 210; Majjhima Nikāya I 340; III 261; Aṅguttara Nikāya I 74. — Contrasted with pabbajitā: Aṅguttara Nikāya I 69; Dīgha Nikāya III 147, 167, 179. Gihī dhaññena dhanena vaḍḍhati Dīgha Nikāya III 165. — Other passages in general: Saṁyutta Nikāya II 120, 269; III 11; IV 180, 300f.; Aṅguttara Nikāya II 65; 69 (kāmabhogī); IV 438 (the same); Dīgha Nikāya III 124 (the same); Aṅguttara Nikāya III 211 (sambodhi-parāyano); IV 345f.; Dīgha Nikāya III 167f.; 171f.; 176, 192; Sutta-Nipāta 220, 221, 404; Dhammapada 74; Milindapañha 19, 264; Dhammapada I 16 (gihīniyāma); Saddhammopāyana 376, 426; Peta Vatthu Commentary 13 (gihīkālato paṭṭhāya from the time of our laymanship); Dhammapada II 49 (the same).

-kicca a layman's or householder's duties Peta Vatthu IV 142 (= kuṭumba-kiccāni Peta Vatthu Commentary 240);
-dhamma a layman's duty Aṅguttara Nikāya III 41;
-parisā a congregation of laymen Saṁyutta Nikāya I 111; Majjhima Nikāya I 373; Aṅguttara Nikāya III 184;
-bandhanāni (plural) a layman's fetters Sutta-Nipāta 44 (= Cullaniddesa §228 puttā ca dāsī dāsā ca, etc.);
-byañjanāni (plural) characteristics of a layman, or of a man of the world (with reference to articles of dress and ornament) Sutta-Nipāta 44, 64 (= Cullaniddesa §229); Milindapañha 11;
-bhūta as a householder Dīgha Nikāya II 196;
-bhoga riches of a worldly man Saṁyutta Nikāya III 93; Itivuttaka 90;
-liṅga characteristic of a layman Dhammapada II 61;
-saṁsagga association with laymen Aṅguttara Nikāya III 116, 258;
-saṁyojana the impediments of a householder (cf. °bandhanāni) Majjhima Nikāya I 483;
-sukha the welfare of a g. Aṅguttara Nikāya I 80.

:: Gijjha [Vedic gṛdhra, cf. gijjhati]
1. (masculine) a vulture. Classed with kāka, crow and kulala, hawk Majjhima Nikāya I 88; (kākā + g.), 364 (in simile, with kaṅkā and kulatā) 429 (the same); Sutta-Nipāta 201 (kākā + g.); Peta Vatthu Commentary 198 (+ kulalā). It occurs also in the form gaddha.
2. (adjective) greedy, desirous of (—°): kāma° Jātaka I 210 (cf. giddha); cf. paṭi°.

-kūṭa "Vulture's Peak" name of a hill near Rājagaha Vinaya II 193; Dhammapada I 140; Peta Vatthu Commentary 10 and passim;
-potaka the young of a vulture Visuddhimagga 537 (in simile).

:: Gijjhati [Sanskrit gṛdhyati, to Latin gradior°] to desire, to long for, to wish: past participle gaddha and giddha. cf. abhi°, pali°. past participle (passive) gijjhita Therīgāthā 152 (= paccāsiṁsita Thig-a).

:: Gilana (neuter) [from gilati] devouring, swallowing Milindapañha 101.

:: Gilati [Vedic girati and gilati Dhatupāṭha 488: adane; cf. gala throat, Old High German kela, English gullet; see note on gala] throat] to swallow, to devour: mā Rāhu gilī caraṁ antalikkhe Saṁyutta Nikāya I 51 = Vimāna Vatthu 116; mā gilī lohagulaṁ Dhammapada 371; — Jātaka III 338; Milindapañha 106, — past participle gilita: gilitabaḷisa having swallowed the hook Saṁyutta Nikāya IV 159. cf. ud°, o°, pari°; — causative gilāpeti to make swallow Jātaka III 338.

:: Gilāna (adjective) [Sanskrit glāna, glā to fade, wither, be exhausted, explained suitably by "hāsa-kkhaya " at Dhatupāṭha 439] sick, ill Vinaya I 51, 53, 61, 92, 142f., 176, 302f.; II 165, 227f.; IV 88, etc.; Saṁyutta Nikāya V 80, 81 (bāḷha° very ill); Aṅguttara Nikāya I 120 = past participle 27; Aṅguttara Nikāya III 38, 143f.; IV 333; V 72f.; Jātaka I 150; II 395; III 392; Peta Vatthu Commentary 14; Vimāna Vatthu 76.

-ālaya pretence of illness Jātaka VI 262;
-upaṭṭhāka (feminine °ī) one who attends to the sick Vinaya I 92, 121f.; 142f.; 161, 303, Aṅguttara Nikāya I 26; III 143f.;
-°bhatta food for the attendant or nurse Vinaya I 292f.;
-upaṭṭhāna tending or nursing the sick Dīgha Nikāya III 191;
-paccaya support or help for the sick Peta Vatthu Commentary 144; usually with °bhesajja medicine for the sick in frequent formula of cīvara-piṇḍapāta° (the requisites of the bhikkhu): see cīvara;
-pucchaka one who asks (i.e. enquires after) the sick Vinaya IV 88 = 115, 118;
-bhatta food for the sick Vinaya I 142f.; 292f.; 303; Visuddhimagga 66;
-bhesajja medicine Vinaya I 292f.;
-sālā a hall for the sick, hospital Saṁyutta Nikāya IV 210; Aṅguttara Nikāya III 142; Visuddhimagga 259.

:: Gilānaka (adjective)
1. ill (= gilāna) Aṅguttara Nikāya III 142;
2. fit for an illness (bhesajja medicine) Milindapañha 74.

:: Gilāyati see āgilāyati.

:: Gimha [Vedic grīṣma]
I. (singular) heat, in special application to the atmosphere: hot part (of the day or year), hot season, summer; a summer month. Always used in locative as a designation of time.
1. of the day: Vimāna Vatthu 40 (°samaye; varia lectio gimhānamāse).
2. of summer: usually in combination with and in contrast to hemanta winter: hemanta-gimhisu in w. and s. Dhammapada 286 (cf. gimhika for °isu). Milindapañha 274; Dīpavaṁsa I 55; Visuddhimagga 231 (°ābhitatta worn out by the heat); Saddhammopāyana 275 (°kāle). In enumeration with other seasons: vasse hemante gimhe Cullaniddesa §631 (sadā); vasanta gimhādika utū Peta Vatthu Commentary 135.
3. of a summer month; paṭhamasmiṁ gimhe Sutta-Nipāta 233 (see Paramatthajotikā I 192 for explanation)
II. (plural) gimhā the hot months, the season of summer, in °naṁ pacchime māse, in the last month of summer Majjhima Nikāya I 79; Saṁyutta Nikāya III 141; V 50, 321; Vimāna Vatthu 795 (= āsāḷhimāse Vimāna Vatthu 307).

:: Gimhāna (adjective/noun) [original genitive plural of gimhā = gimhānaṁ, from combination gimhāna(ṁ) māse, in a month of summer] of summer, summerly, the summer season Aṅguttara Nikāya IV 138 (+ hemanta and vassa); Sutta-Nipāta 233 (gimhānamāse); Vimāna Vatthu 40 (varia lectio). On terms for seasons in genitive cf. The Questions of King Milinda II 113.

:: Gimhika (adjective from gimha) summerly, relating to the summer, for the summer Vinaya I 15; Dīgha Nikāya II 21 (+ vassika and hemantika).

:: Gini (poetic) [Vedic agni; this the aphetic form, arisen in a combination like mahāgni = mahā-gini, as against the usual assimilation aggi] fire Aṅguttara Nikāya III 347 (mahāgini); Sutta-Nipāta 18, 19 (āhito > nibbuto: kindled > extinguished); Jātaka IV 26.

#### Note from earlier editions:

The occurrence of two phonetic representatives of one Vedic form (one by diæresis and one by contraction) is common in words containing a liquid or nasal element (ḷ ṛ ṇ) cf. note on gala]), e.g. supina and soppa (Sanskrit svapna), abhikkhaṇa and abhiṇha (abhīkṣṇa), silesuma and semha (śleṣman) gaḷagaḷa and gaggara (gargara), etc.

:: Giṅgamaka (varia lectio kiṅkamaka) a sort of ornament Jātaka VI 590.

:: Giñjakā (feminine) a brick, in °āvasatha a house of bricks, as place name "the Brick Hall" Dīgha Nikāya I 91; Vinaya I 232; Majjhima Nikāya I 205.

:: Girā [Vedic gir and gīr, song; gṛṇāti to praise, announce gūrti praise = Latin grates "grace"; to °ger or °g°er, see note on gala]] utterance (originally song, important utterance, still felt as such in older Pāḷi, therefore mostly poetical), speech, words Dīgha Nikāya III 174; Sutta-Nipāta 350, 632, 690, 1132; Dhammapada 408; Therīgāthā 316, 402; Vimāna Vatthu 5018 (= vācā Vv-a); Dhammasaṅgani 637, 720; as 93; Sumaṅgalavilāsinī I 61 (aṭṭhaṅgupetaṁ giraṁ), Jātaka II 134.

:: Giri [Vedic giri, Old-Bulgarian gora mountain] a mountain; as a rule only in compounds, by itself (poetical) only at Visuddhimagga 206 (in enumeration of the seven large mountains).

-agga mountain top, in giraggasamajja name of a festival celebrated yearly at Rājagaha, originally a festival on the mountain top (cf. Dialogues of the Buddha I 8 and Vinaya Texts III 71). Vinaya II 107, 150; IV 85, 267; Jātaka III 538; Dhammapada I 89. The Buddhist Hybrid Sanskrit version is girivaggu-samāgama Avadāna-śataka II 24;
-kannikā (feminine) name of a plant (Clitoria ternatea) Visuddhimagga 173; Dhammapada I 383 (varia lectio kaṇṇikā cf. Sanskrit °karnī;)
-gabbhara = °guhā Sutta-Nipāta 416;
-guhā a mountain cleft, a rift, a gorge; always in formula pabbata kandara g°, therefore almost equivalent to kandara, a grotto or cave Vinaya II 146; Dīgha Nikāya I 71 = Majjhima Nikāya I 269, 274, 346, 440 = Aṅguttara Nikāya II 210 = past participle 59 (as giriṁ guhaṁ); Aṅguttara Nikāya IV 437; explained at Sumaṅgalavilāsinī I 210: dvinnaṁ pabbatānaṁ antaraṁ ekasmiṁ yeva vā ummagga-sadisaṁ mahā-vivaraṁ;
-bbaja (neuter) [Etymology uncertain, according to Morris JPTS 1884 79 to vaja "a pen," cf. marāthī vraja "a station of cowherds," Hindi vraja "a cow-pen"; the Vedic giribhraj- (ṛgvedav X. 68. 1) "aus Bergen hervorbrechend" (Roth) suggests relation to bhraj, to break = bhañj = Latin frango; Sanskrit vraja] = °guhā, a mountain cave or gorge, serving as shelter and hiding place Jātaka III 479 (translation by Morris loc. cit. a hill-run, a cattle-run on the hills); V 260 (sīhassa, a lion's abode) explained as kañcanaguhā ibid. (for kandara-guhā? cf. Kern, Toevoegselen page 130). Saṁyutta Nikāya II 185. Also name for Rājagaha Sutta-Nipāta 408; Dīpavaṁsa V 5; in its Sanskrit form Girivraja, which Beal, Buddh. Records II 149 explains as "the hill-surrounded," cf. ibid. II 158 (= Chin. Shan-Shing), 161; see also Cunningham, Ancient Geography 462. It does not occur in the Avadānas; -rājā king of the mountains, of Mount Sineru Milindapañha 21, 224; -sikhara mountain top, peak Vimāna Vatthu 4; (kañcana°, shining).

:: Giriyā (plural) in dhamma° and brahma°, a name of certain theatrical entertainers Milindapañha 191.

:: Gīta [past participle of gāyati]
1. (past participle) sung, recited, solemnly proclaimed, enunciated: mantapadaṁ gītaṁ pavuttaṁ Dīgha Nikāya I 104 (cf. gira).
2. (neuter) singing, a song; grouped under vācasikā khiḍḍā, musical pastimes at Cullaniddesa §219; Paramatthajotikā II 86. Usually combined with nacca, dancing: Aṅguttara Nikāya I 261; Vimāna Vatthu 8110 as naca gītādi Jātaka I 61; Vimāna Vatthu 131; referring to nacca-gīta-vādita, dancing with singing and instrumental accompaniment Dīgha Nikāya III 183 (under samajja, kinds of festivities); Vimāna Vatthu 324. Same with visūkadassana, pantomimic show at Dīgha Nikāya I 5 (cf. Sumaṅgalavilāsinī I 77; Paramatthajotikā I 36).

-rava sound of song Mahāvaṁsa 7, 30;
-sadda the same Jātaka IV 3; Dhammasaṅgani 621; Dhammapada I 15;
-ssara the same Vinaya II 108; Aṅguttara Nikāya III 251; Jātaka III 188.

:: Gītaka (neuter) and gītikā (feminine) (Gīti) a little song Jātaka III 507.

:: Gīvā (feminine) [Sanskrit grīvā, to *gṷer to swallow, as signifying throat: see note on gala] for etymology]
1. the neck Sutta-Nipāta 609; Jātaka I 74 (°ṁ pasāreti to stretch forth), 167 (pasārita°), 207, 222, 265; III 52; Vimāna Vatthu 27 (mayūra°), 157; Sumaṅgalavilāsinī I 296 (°āya kuṇḍa-daṇḍaka-bandhana, as exhibition and punishment): similarly in the sense of "life" (hinting at decapitation) Jātaka II 300 (°ṁ karissāmi "I shall go for his neck"); IV 431 = V 23. — Synonym kaṇṭha the primary meaning of which is neck, whereas gīvā originally throat.
2. requirement of the payment of damages Samantapāsādikā 319, cf. Itivuttaka 6 (1979), 275f.

:: Gīveyyaka (neuter) [cf. Sanskrit graiveyaka] necklace, an ornament for the neck (original "something belonging to the neck," cf. necklet, bracelet, etc.) Vinaya I 287; Aṅguttara Nikāya I 254f. (= Visuddhimagga 247, where gīveyya only); 257; III 16; Jātaka IV 395 (gīveyya only); V 297; VI 590; Vimāna Vatthu 104.

:: Go (masculine-feminine) [Vedic go, Latin bos, Greek βοῦς, Old High German chuo, Anglo-Saxon cū = English cow] a cow, an ox, bull, plural cattle. For feminine cf. gāvī; see also gava° for compounds — Singular nominative go (Sutta-Nipāta 580, also in composition, cf. aja-go-mahisādi Peta Vatthu Commentary 80 = pasū); genitive gavassa (Majjhima Nikāya I 429); instrumental gavena, gāvena; accusative gavaṁ, gāvan; ablative gavamhā, gavā (Dīgha Nikāya I 201 = Aṅguttara Nikāya II 95 = past participle 69); locative gavamhi, gāvimhi (Paramatthajotikā II 323), gave (Sutta-Nipāta 310). — Plural nominative gāvo (Dīgha Nikāya I 141; Majjhima Nikāya I 225; Aṅguttara Nikāya I 205; II 42f.; Sutta-Nipāta 20, 296, 307; Jātaka I 295); genitive gonaṁ Aṅguttara Nikāya II 75 (cf. Vedic gonām), gavaṁ (Jātaka IV 172, cf. gavaṁpati), gunnaṁ (Aṅguttara Nikāya I 229, II 75; V 271; Jātaka I 194; III 112; IV 223); instrumental gohi (Sutta-Nipāta 33); accusative gāvo (Majjhima Nikāya I 225; Aṅguttara Nikāya I 205; Sutta-Nipāta 304; Dhammapada 19, 135); ablative gohi; locative gosu, gavesu. — See also gava, gavesati, goṇa.

-kaṇṭaka the hoof of an ox, in °haṭā bhūmi, trampled by the feet of cattle Vinaya I 195; Aṅguttara Nikāya I 136 (cf. Vinaya Texts II 34);
-kaṇṇa a large species of deer Jātaka V 406 (= gaṇin), 416 (khagga + g.); as 331 (gavaya + g.); cf. next;
-kāṇā (feminine) = gokaṇṇa Dīgha Nikāya III 38 = 53;
-kula (neuter) a cow pen, a station of cattle Saṁyutta Nikāya IV 289;
-gaṇa a herd of cattle Majjhima Nikāya I 220; Aṅguttara Nikāya I 229; Jātaka II 127; Dhammapada I 175; Vimāna Vatthu 311;
-ghaṁsikā a roller, rod Vinaya II 117 (cf. Vinaya Texts III 98);
-ghātaka one who kills cows, a butcher Dīgha Nikāya II 294 (in simile); Majjhima Nikāya I 58, 244, 364 (°sūnā, slaughterhouse); Saṁyutta Nikāya II 255; IV 56; Aṅguttara Nikāya III 302, 380; Jātaka V 270; Visuddhimagga 348 (in simile);
-cara
I. Literal
A. (masculine noun) pasture, literally "a cow's grazing," search after food; fodder, food, subsistence
(a) of animals: Jātaka I 221; III 26; Dhammapada 135 (daṇḍena gopālo gāvo pāceti gocaraṁ: with a stick the cowherd drives the cattle to pasture). Sīho gocarāya pakkamati "the lion goes forth for his hunt" Aṅguttara Nikāya II 33 = III 121; gocarāya gacchati to go feeding, to graze Sutta-Nipāta 39; Jātaka I 243; gocare carati to go feeding, to feed Jātaka I 242.
(b) metaphysical of persons, especially the bhikkhu: pucchitabba gocara (and agocara) "enquiries have to be made concerning the fitness or otherwise of his pasturage (i.e. the houses in which he begs for food)" Vinaya II 208; samaṇo gocarato nivatto an ascetic returned from his "grazing" Peta Vatthu IV 142: Similarly at Visuddhimagga 127, where a suitable g.-gāma ranks as one of the seven desiderata for one intent on meditation.
B. (adjective) (—°) feeding on or in, living in; metaphysical dealing with, mixing with. Vana° living in the woods Peta Vatthu II 65; vāri° (in water) Sutta-Nipāta 605; jala° (the same) Jātaka II 158 (opposite thala°). Vesiyā° (etc.) associating with villagers Vinaya I 70.
II. Applied.
A. (masculine noun or neuter) a "field" (of sense perception, etc.), sphere, object; —° food for, an object of
(a) psychologically indriyānaṁ nānāgocarāni various spheres of sense-perception Saṁyutta Nikāya V 218; sense-object (= ārammaṇaṁ) Paṭisambhidāmagga I 180; II 97; 150f.; as 314, 315 (sampatta° physical contact with an object, gandha° smell-contact, i.e. sensation); indriya° Saddhammopāyana 365.
(b) ethically: ariyānaṁ gocare ratā "finding delight in the pasture of the good," walking in the ways of the good Dhammapada 22; vimokho yesaṁ gocaro "whose pasture is liberty" Dhammapada 92 = Theragāthā 92. Especially in phrase ācāra-gocara-sampanna "pasturing in the field of good conduct" Dīgha Nikāya I 63 = Itivuttaka 118; Majjhima Nikāya I 33; Saṁyutta Nikāya V 187; It. 96; analysed as dvandva compound at Vibhaṅga 246, 247, but cf. pāpācāra-gocara Sutta-Nipāta 280, 282. This phrase (ācāra-gocara) is also discussed in detail at Visuddhimagga 19, where 3 kinds of gocarā are distinguished, viz. upanissaya°, ārakkha°, upanibandha°. So also in contrast with agocara, an unfit pasture, or an unfit, i.e. bad, sphere of life, in gocare and agocare carati to move in a congenial or uncongenial sphere Aṅguttara Nikāya III 389; IV 345f.; Dīgha Nikāya III 58 = 77; Saṁyutta Nikāya V 147; Vibhaṅga 246, 247 (explained with vesiyā- etc., cf. above = having bad associations).
B. (adjective) —°: belonging to, dependent on, falling to the share of: eta° dependent on this Majjhima Nikāya I 319; sattasaddhamma°, moving in the sphere of the seven golden rules Saṁyutta Nikāya III 83; rūpa° to be perceived by sight Jātaka I 396; Nibbāna° belonging to name Saddhammopāyana 467. — °kusala (adjective) skilled in (finding proper) food; clever in right living — behaving properly in, exercising properly Majjhima Nikāya I 220 = Aṅguttara Nikāya V 347 (of a cowherd driving out his cattle); Saṁyutta Nikāya III 266f. (samādhi°); Aṅguttara Nikāya III 311 (the same) V 352f. (with reference to cattāro satipaṭṭhānā); °—°gahaṇa the taking of food, feeding Jātaka I 242; °—°gāma a village for the supply of food (for the bhikkhus) Peta Vatthu Commentary 12, 42; °—°ṭṭhāna pasturage Jātaka III 52; °—°pasuta intent on feeding Jātaka III 26; °—°bhūmi pasturage, a common Dhammapada III 60; °—°visaya (the sphere of) an object of sense Saṁyutta Nikāya V 218; Vibhaṅga 319;
-caraṇa pasturing Jātaka VI 335;
-ṭ-ṭha (neuter) [Sanskrit goṣṭha to sthā to stand; cf. Latin stabulum, stable; super-stes; Gothic awistr] a cow-stable, cow-pen Majjhima Nikāya I 79; Jātaka IV 223;
-pa [Sanskrit gopa, cf. gopati] a cowherd, herdsman Sutta-Nipāta 18; Dhammapada 19; Jātaka IV 364 (a robber); Visuddhimagga 166 (in simile); Dhammapada 157, feminine gopī Sutta-Nipāta 22, 32;
-pakhuma (adjective) having eyelashes like a heifer Dīgha Nikāya II 18; III 144, 167f.; Vimāna Vatthu 162, 279 (= āḷārapamha);
-pada a cow's footprint, a puddle Aṅguttara Nikāya III 188; IV 102; Milindapañha 287; also °padaka Aṅguttara Nikāya III 188 varia lectio; Sumaṅgalavilāsinī I 283;
-pariṇāyaka leader of the cows, especially of a bull (gopitā + g.) Majjhima Nikāya I 220, 225;
-pāla a cowherd (usually as °ka) Dhammapada 135;
-pālaka = preceding Vinaya I 152, 243f.; Majjhima Nikāya I 79, 115f., 220 = Aṅguttara Nikāya V 347; Majjhima Nikāya I 333; Saṁyutta Nikāya IV 181; Aṅguttara Nikāya I 205 (-°uposatha); Milindapañha 18, 48; Visuddhimagga 279 (in comparison); Dhammapada III 59;
-pitā "father (protector) of the cows" = gavaṁ pati, especially of a bull Majjhima Nikāya I 220 (+ °pariṇāyaka);
-pī feminine of gopa, q.v.;
-pura (neuter) [Sanskrit gopura] the gate of a city Jātaka VI 433; Milindapañha 1, 67, 330; Abhidhammāvatāra 138;
-balivadda in °nayena; in the expression gobalivadda (black-cattle-bull) i.e. by an accumulation of words Vimāna Vatthu 258;
-bhatta cows' fodder Jātaka IV 67;
-maṇḍala ox-beat, ox-round, Cariyāpiṭaka III 15, 1 (as gā°), quoted Jātaka I 47 (cf. assa-m°); Paramatthajotikā II 39; also in phrase °pa ribbūḷha Sutta-Nipāta 301 (explained by Paramatthajotikā II 320 as goyūthehi parikiṇṇa); Jātaka VI 27; at Majjhima Nikāya I 79 however it means the cowherds or peasants (see note Majjhima Nikāya I 536: gopāladārakā or gāmadārakā to varia lectio gāmaṇḍala) cf. gāmaṇḍala;
-maya (masculine neuter) cowdung Majjhima Nikāya I 79; Aṅguttara Nikāya I 209, 295; V 234, 250, 263f.; Nettipakaraṇa 23; Dhammapada I 377. °—°pāṇaka acoprophagan, dor-beetle Anoplotrupes stercorosus Jātaka II 156; °—°piṇda a lump of cowdung Jātaka I 242; °—°bhakkha eating cowdung Dīgha Nikāya I 166;
-māyu a jackal Pañca-g 49;
-mutta (and °ka) a precious stone of light red colour Vimāna Vatthu III; as 151;
-medaka = gomuttaka Vimāna Vatthu 111.;
-medha a cow sacrifice, in °yañña Paramatthajotikā II 323;
-yūtha a herd of cows Paramatthajotikā II 322; Dhammapada I 323;
-rakkhā (feminine) cow-keeping, tending cattle, usually combined with kasī, cultivation Majjhima Nikāya I 85; Peta Vatthu I 56; Jātaka I 338; II 128; given as a superior profession (ukkaṭṭha-kamma) Vinaya IV 6;
-ravaka the bellowing of a cow Majjhima Nikāya I 225;
-rasa (usually plural) produce of the cow, enumerated in set of five, viz. khīra, dadhi, takka, navanīta, sappi (milk, cream, buttermilk, butter, ghee) Vinaya I 244; Dhammapada I 158, 323, 397; Vimāna Vatthu 147; Paramatthajotikā II 322;
-rūpa (collective) cattle Jātaka I 194; IV 173; Milindapañha 396 (bull);
-lakkhaṇa fortune telling from cows Dīgha Nikāya I 9;
-vaccha (khīra° and takka°) Visuddhimagga 28;
-vatika [Sanskrit govratin] one who lives after the mode of cows, of bovine practices Majjhima Nikāya I 387; Nettipakaraṇa 99 (cf. govata as 355, and Buddhist Manual of Psychological Ethics 240, note 1);
-vikattana (and °vikantana; Sanskrit vikṛntana) a butcher's knife Majjhima Nikāya I 244, 449; Aṅguttara Nikāya III 380 Saddhammopāyana 381 (vikatta only);
-vittaka one whose wealth is cattle Jātaka I 191;
-vinda the superintendent of cowherds Aṅguttara Nikāya III 373;
-sappi ghee from cow's milk Vinaya III 251; as 320;
-sālā cow-stable Aṅguttara Nikāya I 188;
-siṅga a cow's horn Visuddhimagga 254;
-sita mixed with milk Vimāna Vatthu 179;
-sīla = govatika as 355;
-sīsa (neuter) an excellent kind of sandalwood Peta Vatthu Commentary 215 (cf. Avadāna-śataka I 67, 68, 109);
-hanuka the jaw bone of a cow, in °ena koṭṭāpeti (koṭṭh° Jātaka) to massage with a cow's jaw bone Vinaya II 266, Jātaka IV 188; V 303.

:: Gocara see Go + cara

:: Godhaka a kind of bird Jātaka VI 358.

:: Godharaṇī (feminine-adjective) being able to be paired (of a young cow), or being with calf (?) Sutta-Nipāta 26.

:: Godhā1 (feminine) [Sanskrit godhā] iguana, a large kind of lizard, vavan, Zeitschrift der Deutschen Morgenländischen 96 (1942), 23f. Vinaya I 215-16 (°mukha); Dīgha Nikāya I 9 (°lakkhaṇa, cf. Sumaṅgalavilāsinī I 94); Jātaka II 118; III 52; 538; Dhammapada III 420. As godha (masculine) at Jātaka V 489. Diminutive golikā at Jātaka II 147.

:: Godhā2 (feminine) string of a lute Jātaka VI 580 (cf. ṛgvedav 8, 58, 9).

:: Godhūma wheat (usually mentioned with yava, spelled) Milindapañha 267; Sumaṅgalavilāsinī I 163; Paramatthajotikā II 323. See dhañña.

:: Golikā see godhā1.

:: Golomika (adjective) [inverted diæretic form from Sanskrit gulma = Pāḷi gumba: viz. °golmika > °golmika > golomika] like a cluster in phrase massuṁ golomikaṁ kārāpeti a kind of beard [Ed.: previously: "to have the beard trimmed into a ball- or cluster shape"] Vinaya II 134. Buddhaghosa's explanation "like a goat's beard" (Samantapāsādikā 1211; Vinaya Texts III 138) is based on popular etymology go + loma + ika "cow-hair-like," the discrepancy being that go does not mean goat.

:: Goḷaka a ball Therīgāthā Commentary 255 (kīḷā°).

:: Gomika [Sanskrit gomin] an owner of cows Saṁyutta Nikāya I 6 = Sutta-Nipāta 33, 34.

:: Goṇa1 [Sanskrit goṇa, according to BR, is derived from the Pāḷi] an ox, a bullock Saṁyutta Nikāya IV 195f.; Jātaka I 194; IV 67; Peta Vatthu I 82; Peta Vatthu Commentary 39, 40; Vimāna Vatthu 63 (for ploughing); Sumaṅgalavilāsinī I 163; Dhammapada III 60. — °sira wild ox Jātaka VI 538 (= araññagoṇaka).

:: Goṇa2 = goṇaka2, in °santhata (of a pallaṅka), covered with a woollen rug Vimāna Vatthu 818; Peta Vatthu III 117; (text saṇṭhita; varia lectio goṇakatthata, cf. goṇaka).

:: Goṇaka1 [goṇa1] a kind of ox, a wild bull Jātaka VI 538 (arañña°).

:: Goṇaka2 [Sanskrit, Buddhist Hybrid Sanskrit goṇika, cf. Pischel, Beitr. III 236; also spelled gonaka] a woollen cover with long fleece (Sumaṅgalavilāsinī I 86: dīghalomako mahākojavo; caturaṅgulādhikāni kira tassa lomāni) Dīgha Nikāya I 7; Saṁyutta Nikāya III 144; Jātaka V 506; Peta Vatthu II 128; Therīgāthā 378 (+ tūlika); Therīgāthā Commentary 253 (= dīgha-lomakāḷakojava). — °atthata spread with a goṇaka-cover Aṅguttara Nikāya I 137 = III 50 = IV 394; Cariyāpiṭaka IV 94, 231 (always of a pallaṅka), See also goṇa2.

:: Goṇisādika an ox-stall Vinaya I 240; cf. Vinaya Texts II 121. As gonisādi Vinaya III 46.

:: Gopaka a guardian, watchman Sumaṅgalavilāsinī I 148; cf. khetta°.

:: Gopanā (feminine) protecting, protection, care, watchfullness (cf. gutti) past participle 24 (+ gutti) Dhammasaṅgani 1347; Milindapañha 8, 243.

:: Gopānasī (feminine) a beam supporting the framework of a roof, shaped A; figurative of old people, bent by age (see °vaṅka). Vinaya III 65, 81; Saṁyutta Nikāya II 263; III 156; V 43, 228; Majjhima Nikāya I 80; Aṅguttara Nikāya I 261; III 364; V 21; Visuddhimagga 320; Dhammapada II 190; Vimāna Vatthu 188.

-gaṇā (plural) a collection of beams, the rafters Vimāna Vatthu 784;
-bhogga (-sama) bent like a rafter (nārī) Jātaka III 395;
-vaṅka (gopānasi°) as crooked as a rafter (of old people, cf. Buddhist Hybrid Sanskrit gopānasī-vakra Avadāna-śataka II 25, note 5) Saṁyutta Nikāya I 117; Majjhima Nikāya I 88; Aṅguttara Nikāya I 138.

:: Gopeti [Sanskrit gopayati, gup; cf. gutta, gottā] to watch, guard, potential gopetha Dhammapada 315; — past participle gopita (q.v.).

:: Gopita (adjective) [past participle of gopeti] protected, guarded, watched (literal and figurative) Jātaka VI 367; Milindapañha 345; Paramatthajotikā II 116 (°indriya = guttindriya); Saddhammopāyana 398.

:: Gopphaka [Denominitive of goppha = Sanskrit gulpha] the ankle Vinaya IV 112; Aṅguttara Nikāya IV 102; Jātaka V 472; Dhammapada II 80, 214; Paramatthajotikā II 230.

:: Gotrabhū "become of the lineage"; a technical term used from the end of the Nikāya period to designate one, whether layman or bhikkhu, who, as converted, was no longer of the worldlings (puthujjanā), but of the Ariyas, having Nibbāna as his aim. It occurs in a supplementary Sutta in the Majjhima (Vol. III 256), and in another, found in two versions, at the end of the Aṅguttara (Aṅguttara Nikāya IV 373 and V 23). Defined at past participle 12, 13 and Visuddhimagga 138; amplified at Paṭisambhidāmagga I 66-68, frequent in Paṭṭhāna (Tikap. 154f., 165, 324 etc.), mentioned at Vimāna Vatthu 155. On the use of gotrabhū in medieval psychology see Aung, in Compendium, 66-68. Zeitschrift der Deutschen Morgenländischen 128 (1978), 326f.; JPTS IX (1981), 175f.; cf. the use of upanissaya at Jātaka I 235. — °ñāṇa, Puggalapaññatti 184; Visuddhimagga 673. ā° Visuddhimagga 683.

:: Gotta (neuter) [Vedic gotra, to go] ancestry, lineage. There is no word in English for gotta. It includes all those descended, or supposed to be descended, from a common ancestor. A gotta name is always distinguished from the personal name, the name drawn from place of origin or residence, or from occupation, and lastly from the nick-name. It probably means agnate rather than cognate. About a score of gotta names are known. They are all assigned to the Buddha's time. See also Rhys Davids Dialogues of the Buddha I 27, 195f. °jāti gotta lakkhaṇa Sutta-Nipāta 1004; gotta salakkhaṇa Sutta-Nipāta 1018; Ādiccā nāma gottena, Sākiyā nāma jātiyā Sutta-Nipāta 423; jāti gotta kula Jātaka II 3; jātiyā gottena bhogena sadisa "equal in rank, lineage and wealth" Dhammapada II 218. — evaṁ-gotta (adjective) belonging to such and such an ancestry Majjhima Nikāya I 429; II 20, 33; kathaṁ° of what lineage, or: what is your family name? Dīgha Nikāya I 92; nānā° (plural) of various families Peta Vatthu II 916. — With nāma (name and lineage, or nomen et cognomen): nāma-gottaṁ Vinaya I 93; II 239; Dīgha Nikāya I 92 (explained at Sumaṅgalavilāsinī I 257: paññatti-vasena nāmaṁ paveṇi-vasena gottaṁ: the name for recognition, the surname for lineage); Sutta-Nipāta 648; Vimāna Vatthu 8445 (with nāma and nāma-dheyya; explained at Vimāna Vatthu 348-349: nāma-dheyya, as Tisso, Phusso, etc.; gotta, as Bhaggavo, Bhāradvājo, etc.). — gottena by the ancestral name: Vinaya I 93; Dīgha Nikāya II 154; Sutta-Nipāta 1019; Dhammapada 393; gottato same Jātaka I 56.
Examples: Ambaṭṭha Kaṇhāyana-gottena Dīgha Nikāya I 92; Vipassī Koṇḍañño-g.; Kakāsandho Kassapo-g.; Bhagavā Gotamo-g. Dīgha Nikāya II 3; Nāgito Kassapo-g. Sumaṅgalavilāsinī I 310; Vasudevo Kaṇho-g. Peta Vatthu Commentary 94.

-thaddha conceited as regards descent (+ jāti° and dhana°) Sutta-Nipāta 104;
-pañha question about one's family name Sutta-Nipāta 456;
-paṭisārin (adjective) relying on lineage Dīgha Nikāya I 99 (cf. Dialogues of the Buddha I 122); Aṅguttara Nikāya V 327f.;
-bandhava connected by family ties (ñāti° + g.) Cullaniddesa §455;
-rakkhita protected by a (good) name Sutta-Nipāta 315; Vimāna Vatthu 72;
-vāda talk over lineage, boasting as regards descent Dīgha Nikāya I 99.

:: Gottā [agent noun to gopeti = Sanskrit goptṛ] feminine gottī protectress Jātaka V 329.

:: Goṭavisa varia lectio Jātaka VI 225, large oar used as rudder (explanation ibid. page 226 by nāvāya pacchima bandho).

:: Goṭhaphala a medicinal seed [Sanskrit gotravṛkāṣa? Kern] Vinaya I 201.

:: Gucch° in jigucchati (desiderative of gup = Sanskrit jugupsate) to detest, see sub voce

:: Guggula [?] a kind of perfume Jātaka VI 537.

:: Guhanā (feminine abstract to gūhati) hiding, concealing, keeping secret Vibhaṅga 358 (+ pariguhanā). Also as gūhanā, q.v.

:: Guhā (feminine) [Vedic guhā, guh, gūhati to hide (q.v.) Dhatupāṭha 337: saṁvaraṇa] ahiding place, a cave, cavern (cf. kandara and see giriguhā); figurative the heart (in °āsaya). According to Samantapāsādikā 573 (on Vinaya I 58, see Vinaya Texts I 174) "a hut of bricks, or in a rock, or of wood." Vinaya I 58, 96, 107, 239, 284; II 146; III 155; IV 48 (cf. sattapaṇṇi-guhā); Sutta-Nipāta 772, 958; Jātaka II 418; VI 574; Vimāna Vatthu 5016.

-āsaya hiding in the heart; or the shelter of the heart Aṅguttara Nikāya IV 98 (maccupāso + g.); Jātaka V 367 (the same); Dhammapada 37 (cittaṁ; see Dhammapada I 304).

:: Guḷa1 [Sanskrit guḍa and gulī ball, guṭikā pill, guṇikā tumour; to °gleu to make into a ball, to conglomerate. cf. Sanskrit glauh; ball; Greek γλοντός; Old High German chliuwa; German kugel, kloss; English clot, cleat; also °gel with same meaning: Sanskrit gulma tumour, gilāyu glandular swelling; cf. Latin glomus, globus; German klamm; English clamp, clump. A root guḷ is given by Dhatupāṭha 576,77 in meaning of "mokkha"] a ball, in compounds sutta° a ball of string (= Old High German chliuwa) Dīgha Nikāya I 54; Majjhima Nikāya III 95; Peta Vatthu Commentary 145; ayo° an iron globe Dhammapada 308; Sumaṅgalavilāsinī I 84; loha° of copper Dhammapada 371; sela° a rockball, i.e. a heavy stone-ball Jātaka I 147.

-kīḷā play at ball Dhammapada I 178; III 455; IV 124;
-parimaṇḍala the circumference of a ball, or (adjective) round, globular, like a ball Peta Vatthu Commentary 253.

:: Guḷa2 [Non-Aryan?] sugar, molasses Vinaya I 210, 224f., 245. — saguḷa sugared, sweet, or "with molasses" Jātaka VI 324 (saguḷāni, i.e. saguḷa-pūve pancakes), Zeitschrift der Deutschen Morgenländischen 121 (1971), 93f..

-āsava sugar-juice Vimāna Vatthu 73;
-odaka s. water Vinaya I 226;
-karaṇa a sugar factory ibid. 210;
-pūvaka sweet cake Mahāvaṁsa 10. 3;
-phāṇita molasses Vimāna Vatthu 179.

:: Guḷa3 [for guṇa2, due to distance dissimilation in maṇiguṇa and mālāguṇa > maṇigula and mālāgula; cf. similarly in meaning and form Old High German chliuwa > German knauel] a cluster a chain (?), in maṇi° a cluster of jewels, always in simile with reference to sparkling eyes "maniguḷa-sadisāni akkhīni" Jātaka I 149; III 126, 184 (varia lectio °guḷika); IV 256 (varia lectio the same); mālā° a cluster a chain of flowers, a garland Jātaka I 73, 54; puppha° the same Dhammapada 172, 233.

:: Guḷā Gulā (feminine) [to guḷa1] a swelling, pimple, pustule, blight, in compound guḷā-guṇṭhika-jāta Dīgha Nikāya II 55, which is also to be read at Aṅguttara Nikāya II 211 (in spite of Morris, preliminary remarks to Aṅguttara Nikāya II 4, whose translation is otherwise correct) = guḷā-gunṭḥita covered with swellings (i.e. blight); cf. similar expression at Dhammapada III 297 gaṇḍāgaṇḍa (°jāta) "having become covered all over with pustules (i.e. rash)." All readings at corresponding passages are to be corrected accordingly, viz., Saṁyutta Nikāya II 92 (guḷigandhika°); IV 158 (guṇaguṇika°); the reading at Dīpavaṁsa XII 32, also varia lectio at Aṅguttara Nikāya II 211, is as quoted above and the whole phrase runs: tantākulajātā guḷāguṇṭhikajātā "entangled like a ball of string and covered with blight."

:: Guḷika (adjective) [to guḷa3 = guṇa, cf. also guṇaka] like a chain, or having a chain, (neuter and feminine) a cluster a chain in maṇi° a string of jewels, a pearl necklace Jātaka III 184 (varia lectio for °guḷa); IV 256; Visuddhimagga 285 (+ muttā-guḷikā).

:: Guḷikā (feminine) [to guḷa1; cf. Sanskrit guṭikā pill, guṇikā tumour] a little ball Saṁyutta Nikāya V 462 (satta-kolaṭṭhi-mattiyo guḷikā, plural); Therīgāthā 498 (kolaṭṭhimatta g° balls of the size of a jujube), cf. Therīgāthā Commentary 289.

:: Gumba [Sanskrit gulma, °glem to °gel, to be thick, to conglomerate, cf. Latin glomus (ball), globus, etc. See guḷa]
1. A troop, a heap, cluster, swarm. Of soldiers: Vinaya I 345; of fish (maccha°) Dīgha Nikāya I 84 = Majjhima Nikāya I 279 = II 22 = Aṅguttara Nikāya I 9.
2. a thicket, a bush, jungle; the lair of an animal in a thicket (sayana° Jātaka IV 256) Saṁyutta Nikāya III 6 (eḷagalā°); Jātaka III 52 (nivāsa°, vasana°); Vimāna Vatthu 301 (gaccha° underwood); Jātaka I 149, 167; II 19; III 55; IV 438; Vimāna Vatthu 63, 66. cf. pagumba = gumba, in vana° Sutta-Nipāta 233 (see Paramatthajotikā I 192). veḷu° Theragāthā 919.- Accusative gumbaṁ (adverb) thickly, in masses balled together Milindapañha 117 (of clouds).

-antara thicket Vimāna Vatthu 233.

:: Gumbiya (adjective) [from gumba] one of the troop (of soldiers) Vinaya I 345.

:: Gumpha see ogumpheti.

:: Guṇa1
1. a string, acord
(a) of a robe, etc., in (kāya-bandhanaṁ) saguṇaṁ katvā to make tight by tying with a knot Vinaya I 46 (Vinaya Texts: "laying the garments on top of each other," wrongly construed); II 213 (translation "folding his garments"); cf. guṇaka.
(b) of musical instruments Vinaya I 182 = Aṅguttara Nikāya III 375 (vīṇā).,
(c) of a bow, in aguna stringless Jātaka V 433 (dhanu).
2. (a strand of a rope Anglo-Saxon constituent part, ingredient, component, element; with numerals it equals -fold, e.g. pañca kāmaguṇā the five strands of kāma, or five-fold craving (see kāma); ekaguṇaṁ once, diguṇaṁ twice Sutta-Nipāta 714; diguṇaṁ nivāpaṁ pacitvā cooking a double meal Vimāna Vatthu 63; catugguṇa fourfold, of asaṅghāṭī Dīgha Nikāya II 128; Saṁyutta Nikāya II 221, cf. Rhys Davids, Dialogues of the Buddha II 145. aṭṭhaguṇa (hirañña) Therīgāthā 153; aneka-bhāgena guṇena seyyo many times or infinitely better Peta Vatthu IV 19; sataguṇena sahassa° one-hundred and one-thousand times Peta Vatthu Commentary 41; asaṅkheyyena guṇena infinitely, inconceivably Milindapañha 106; sataguṇaṁ sahassaguṇaṁ Visuddhimagga 126.
3. (a part Anglo-Saxon quality, especially good quality, advantage, merit Jātaka I 266; II 112; III 55, 82. — lobha° Sutta-Nipāta 663; sādhu° Sutta-Nipāta 678; sīla° Jātaka I 213; II 112; Buddha° Jātaka II 111; pabbajita° Jātaka I 59.

-aggatā state of having the best qualities, superiority Dīpavaṁsa IV 1;
-aḍḍha rich in virtue Saddhammopāyana 312, 561;
-upeta in khuppipāsāhi guṇūpeto as Peta Vatthu Commentary 10 is to be read khuppipāsābhibhūto peto;
-kathā "tale of virtue," praise Jātaka I 307; II 2;
-kittana telling one's praises Peta Vatthu Commentary 107, 120;
-guṇika in phrase tantākulajāta g.-g.-jāta at Saṁyutta Nikāya IV 158, see under guḷā-guṇṭhika.

:: Guṇa2 [for which often guḷa with common substitution of ḷ for ṇ, partly due to dissimilation, as mālāguḷa > mālāguṇa; Cp. Sanskrit guṇikā tumour: guḷa and gaḷa, veḷu: veṇu, and note on gala]] a ball, a cluster a chain (?), in anta° the intestines; Majjhima Nikāya I 185-, Khuddakapāṭha 11., Cp. Paramatthajotikā I 57 for explanation — mālāguṇa a garland or chain (cluster of flowers Dhammapada 53 (but °guḷa at Jātaka I 73, 74). See guḷa3.

:: Guṇa3 [derivation unknown. cf. Sanskrit ghuna] a woodworm Jātaka III 431 (°pāṇaka).

:: Guṇaka (adjective) [to guḷa1, cf. guḷika?] having a knot at the end, thickened at the top (with reference to kāya bandha, see guṇa2) Vinaya II 136, cf. Vinaya Texts II 143.

:: Guṇavant (adjective) (guṇavantu) [to guṇa1] possessed of good qualities, virtuous Peta Vatthu II 971 (= jhānādiguṇa-yutta); Peta Vatthu Commentary 62 (mahā°).

:: Guṇḍika see guṇṭhika.

:: Guṇi (feminine) [from adjective guṇin, having guṇas or guḷas, i.e. strings or knots] a kind of armour Jātaka VI 449 (g. vuccate kavacaṁ commentary); see Kern, Toevoegselen page 132.

:: Guṇṭheti [cf. Sanskrit guṇṭhayati Dhatupāṭha (563) and Dhātum (793) give both roots guṇṭh and guṇḍ as synonyms of veṭh] to cover, to veil, to hide; past participle guṇṭhita in paṁsu° covered with dust Peta Vatthu II 35 (in Hardy's conjecture for kuṇṭhita, q.v.). Also in compound pali-guṇṭhita obstructed, entangled Sutta-Nipāta 131 (mohena) where varia lectio kuṇṭhita. cf. o°.

:: Guṇṭhika (in meaning = guṇṭhita) one who is covered with or wrapped up in, only in ahi° a snake-trainer (like a Laocoon). See details under ahi or Jātaka II 267; III 348 (text: °guṇḍika); Jātaka IV 308 (ahi-kuṇḍika, varia lectio guṇṭhika); IV 456 (text °guṇṭika; varia lectio °kuṇḍika). Also in guḷā-guṇṭhika (q.v.).

:: Guṇṭhima covered over (?), see pali°.

:: Guñjā (feminine) a plant (Abrus precatorius); the redness of its berries is referred to in similes; Dhammapada IV 133 (°vaṇṇāni akkhīni). See also jiñjuka.

:: Guru (adjective/noun) [a younger form of garu (q.v.); Sanskrit guru] venerable, reverend, a teacher Vimāna Vatthu 229, 230 (°dakkhiṇā a teacher's fee); Peta Vatthu Commentary 3 (°janā venerable persons); Saddhammopāyana 227 (°ūpadesa), 417.

:: Gutta [Sanskrit gupta, past participle of gup in medium-passive sense, cf. gopeti).
I. As past participle guarded, protected.
(a) literally nagaraṁ guttaṁ a well-guarded city Dhammapada 315 = Theragāthā 653, 1005; Devinda° protected by the Lord of gods Vimāna Vatthu 308.
(b) figurative (medium) guarded, watchful, constrained; guarded in, watchful as regards ... (with locative) Saṁyutta Nikāya IV 70 (agutta and sugutta, with danta, rakkhita); Aṅguttara Nikāya III 6 (atta° self-controlled); Sutta-Nipāta 250 (sotesu gutto + vijitindriyo), 971 (the same + yatacārin); Dhammapada 36 (cittaṁ).
II. As agent noun (= Sanskrit goptṛ, cf. kata in kāla-kata = kāḷaṁ kartṛ) one who guards or observes, a guardian, in Dhammassa gutta Dhammapada 257, observer of the Norm (explanation Dhammapada III 282: dhammojapaññāya samannāgata), cf. dhammagutta Saṁyutta Nikāya I 222.

-indriya one whose senses are guarded; with well-guarded senses Sutta-Nipāta 63 (+ rakkhita-mānasāno; explanation Paramatthajotikā II: chassu indriyesu gopitindriyo); Cullaniddesa §230; Vimāna Vatthu 5015; Peta Vatthu IV 132;
-dvāra "with guarded doors" always in combination with indriyesu g.-d. having the doors of the senses guarded, practising self-control Dīgha Nikāya I 63 (explained Sumaṅgalavilāsinī I 182 by pihita-dvāro), 70; Saṁyutta Nikāya II 218; IV 103, 112, 119f., 175; Sutta-Nipāta 413 (+ susaṁvuta); past participle 24. cf. following; °dvāratā (feminine abstract to preceding) in indriyesu g° self constraint, control over (the doors of) one's senses, always combined with bhojanemattaññutā (moderation in taking food) Dīgha Nikāya III 213; Itivuttaka 24; past participle 20, 24; Dhammasaṅgani 1347; Peta Vatthu Commentary 163. Opposite a° lack of sense-control Dīgha Nikāya III 213; Itivuttaka 23; Dhammasaṅgani 1345.

:: Gutti (feminine) [Vedic gupti] protection, defence, guard; watchfullness.
(a) literally of a city Aṅguttara Nikāya IV 106f.
(b) figurative of the senses in indriyānaṁ gutti Dhammapada 375; past participle 24 (+ gopanā); Dhammasaṅgani 1348; Saddhammopāyana 341 (agutti); Vinaya IV 305; Aṅguttara Nikāya II 72 (atta°); also in plural: guttīsu ussuka keen in the practice of watchfullness Dīgha Nikāya III 148.

:: Guttika [from gutti] a guardian, one who keeps watch over, in nagara° the town-watchman, the chief-constable Peta Vatthu Commentary 4; Milindapañha 345.

:: Guyha [gerund of guh = Vedic guhya]
1. Adjective to be hidden, hidden in °bhaṇḍaka the hidden part (of the body) Dhammapada IV 197.
2. (neuter) that which is hidden; literally in vattha° hidden by the dress, i.e. the pudendum (the sexual organ) Dīgha Nikāya I 106; Sutta-Nipāta 1022, etc. (see vattha), figurative a secret Milindapañha 92; guyhaṁ pariguyhati to keep a secret Aṅguttara Nikāya IV 31; Cullaniddesa §510.

:: Gū °Gū (—°) [from gam, cf. °ga] going, having gone (through), being skilled or perfected in. See addha°, anta°, chanda°, dhamma°, paṭṭha°, pāra°, veda°.

:: Gūhana (neuter) hiding, concealment Saddhammopāyana 65 (laddhi--citta).

:: Gūhanā (feminine) [abstract from gūhati] = gūhanā (q.v.) past participle 19. cf. pari°.

:: Gūhati [Sanskrit gūhati, past participle gūḍha; see guyha, guhā, etc.] to hide, to conceal. See paṭi°, pari°. — causative gūhayati Saddhammopāyana 189 (gūhayaṁ present participle). cf. gūḷha.

:: Gūḷha and gūḷhaka (adjective) [past participle of gūhati] hidden, secret Vinaya II 98 (gūḷhako salākagāho).

:: Gūtha [Sanskrit gūtha; probably to Latin bubino, see Walde, Latin Wörterbuch sub voce] excrement, fæces, dung. As food for petas frequently mentioned in Pv; (cf. Stede, GPv 24f.), as a decoction of dung also used for medicinal purposes (Vinaya I 206 e.g.). Often combination with mutta (urine): Peta Vatthu I 91; Peta Vatthu Commentary 45, 78; Sumaṅgalavilāsinī I 198.

-bhāṇī dung speech;
-kaṭāha an iron pot for defecation Vinaya IV 265;
-kalala dung and mire Jātaka III 393;
-kīḷana playing with excrement Visuddhimagga 531;
-kūpa a privy (cf. karīsa) Majjhima Nikāya I 74; Sutta-Nipāta 279; Peta Vatthu II 316; past participle 36; Jātaka VI 370; Visuddhimagga 54;
-khādaka living on fæces Jātaka II 211 (°pāṇaka) Peta Vatthu Commentary 266;
-gata having turned to dung Itivuttaka 90;
-gandhin smelling of excrement Peta Vatthu II 315;
-ṭ-ṭhāna a place for excrement Theragāthā 1153;
-naraka = next Visuddhimagga 501;
-Niraya the mire Hell Vimāna Vatthu 226; Saddhammopāyana 194;
-pāṇa an insect living on excrement (= °khādakapāṇa) Jātaka II 209, 212;
-bhakkha feeding on dung (sterus) Majjhima Nikāya III 168; Peta Vatthu Commentary 192; Dhammapada II 61;
-bhānin of foul speech Aṅguttara Nikāya I 128; past participle 29 (Kern, Toevoegselen sub voce corrects into kūṭa°?).

:: Gūthaka "a sort of gūtha," excretion, secretion, rheum, in akkhi° and kaṇṇa° (of eye and ear) Sutta-Nipāta 197 (cf. Paramatthajotikā II 248; Visuddhimagga 345f.).

-----[ H ]----- ☝

:: Ha [frequent in ṛV, as gha or ha, Indo-Germanic °gho, °ghe; cf. Latin hi-c, Sanskrit hi] an emphatic particle "hey, oh, hallo, I say" Vinaya II 109; Sutta-Nipāta 666; iti ha, thus Vinaya I 5, 12; Dīgha Nikāya I 1; a common beginning to traditional instruction Sutta-Nipāta 1053; itihītihaṁ (saying), "thus and thus" Sutta-Nipāta 1084; Paramatthajotikā II 416 (ha-kāra); Peta Vatthu Commentary 4 (ha re), 58 (gloss for su).

:: Hacca (adjective) [from han] killing, in bhūnahacca killing an embryo Aṅguttara Nikāya IV 98; Jātaka VI 579 = 587; Milindapañha 314 (text bhūta-)

:: Hadaya [Vedic hṛdaya, hṛd = Avesta zərəḍā, not the same as Latin cor(dem), but perhaps = Latin haru entrails (haruspex). See [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen XL.419] the heart
1. the physical organ Dīgha Nikāya II 293; Saṁyutta Nikāya I 207 (ettha uro hadayan ti vuttaṁ as 140); in detail: Visuddhimagga 256, 356; Sammohavinodanī 60, 239.
2. the heart as seat of thought and feeling, especially of strong emotion (as in Vedas!), which shows itself in the action of the heart Saṁyutta Nikāya I 199. Thus defined as "cintā" at Dhātum 535 (as had), or as "hadayaṁ vuccati cittaṁ," with stereotype explanation "mano mānasa paṇḍara " etc. Dhammasaṅgani 17; Mahāniddesa 412. cf. as 140 (cittaṁ abbhantaraṭṭhena hadayan ti vuttaṁ). — With citta at Sutta-Nipāta page thirty-two (hadayaṁ te phālessāmi "I shall break your heart"); hadayaṁ phalitaṁ a broken heart Jātaka I 65; Dhammapada I 173. chinna h. the same Jātaka V 180. hadayassa santi calmness of h. Aṅguttara Nikāya V 64f.; hadayā hadayaṁ aññāya tacchati Majjhima Nikāya I 32. h. nibbāyi the heart (i.e. anger) cooled down Jātaka VI 349; h. me avakaḍḍhati my heart is distraught Jātaka IV 415. — duhadaya bad-hearted Jātaka VI 469.

-aṭṭhi a bone of the heart Paramatthajotikā I 49, 50 (so read for pādaṭṭhi, see Appendix to Paramatthajotikā 1.); Visuddhimagga 255; Paramatthajotikā II 116;
-gata [°ṅgata] gone to the heart, learnt by heart Milindapañha 10; [BD]: got by heart
-gama [°ṅgama] heart-stirring, pleasant, agreeable Dīgha Nikāya I 4; III 173; Majjhima Nikāya I 345; Aṅguttara Nikāya II 209; V 205; Vinaya III 77; Mahāniddesa 446; Dhammasaṅgani 1343; Sumaṅgalavilāsinī I 75;
-pariḷāha heart-glow Milindapañha 318;
-phālana bursting of the heart Jātaka I 282;
-maṁsa the flesh of the heart, the heart Jātaka I 278, 347; II 159 etc. (very frequent in the Jātakas); Dhammapada I 5; II 90;
-bheda "heart-break," a certain trick in cheating with measures Sumaṅgalavilāsinī I 79;
-vañcana deluding the heart Paramatthajotikā II 183 (cf. Jātaka VI 388 hadaya-tthena),
-vatthu
(1) the substance of the heart Milindapañha 281; as 140.
(2) "heart-basis," the heart as basis of mind, sensorium commune Tikapaṭṭhāna 17, 26, 53f., 62, 256; Visuddhimagga 447; Paramatthajotikā II 228; as 257, 264. See the discussion at Buddhist Manual of Psychological Ethics lxxxvi and Compendium 277 sq;
-santāpa heartburn, i.e. grief, sorrow Visuddhimagga 54;
-ssita stuck in the heart (of salla, dart) Sutta-Nipāta 938; Mahāniddesa 411.

:: Halaṁ = hi alaṁ (q.v.); "halaṁ dāni pakāsituṁ" why should I preach? Vinaya I 5 = Dīgha Nikāya II 36 = Majjhima Nikāya I 168 = Saṁyutta Nikāya I 136.

:: Halāhala1 [onomatopoetic; cf. Sanskrit halāhala] a kind of deadly poison, usually as °visa Jātaka I 271, 273, 380; III 103; V 465; Milindapañha 256; Visuddhimagga 57; Therīgāthā Commentary 287.

:: Halāhala2 (neuter) [onomatopoetic] uproar, tumult Jātaka I 47f.; Milindapañha 122. cf. kolāhala.

:: Haliddā and Haliddī (feminine) [cf. Sanskrit haridrā] turmeric.
1. haliddā: Vinaya I 201; Jātaka V 89.
2. haliddī (haliddi°) Majjhima Nikāya I 127; Aṅguttara Nikāya III 230, 233; Saṁyutta Nikāya II 101; Paramatthajotikā I 64; °rāga like the colour of turmeric, or like the t. dye, i.e. not fast, quickly changing and fading Jātaka III 148 (of citta), cf. Jātaka III 524f.

:: Hambho (indeclinable) [haṁ + bho] a particle expressing surprise or haughtiness Jātaka I 184, 494. See also ambho.

:: Hammiya (neuter) [cf. Vedic harmya house and Buddhist Hybrid Sanskrit harmikā "summer-house" (?) Divyāvadāna 244] customarily given as "a long, storied mansion which has an upper chamber placed on the top," a larger building, pāsāda, (store-)house Vinaya I 58, 96, 239; II 146 (with vihāra, aḍḍhayoga, pāsāda, guhā, as the five lenāni), 152, 195; Milindapañha 393; Mahāniddesa 226 = Visuddhimagga 25.

-gabbha a chamber on the upper storey Vinaya II 152.

:: Haṁ (indeclinable) [cf. Sanskrit haṁ] an exclamation "I say, hey, hallo, look here!" Vimāna Vatthu 508 (= nipāta Vimāna Vatthu 212); Jātaka V 422; Vimāna Vatthu 77. Sometimes as han ti, e.g. Jātaka V 203; Dhammapada III 108. See also handa and hambho. In combination iti haṁ (= iti) Sutta-Nipāta 783; Mahāniddesa 71; or with other particles like haṁ dhī Dhammapada I 179, 216 (here as haṁ di).

:: Haṁsa1 [from haṁsati] bristling: see lomahaṁsa Sutta-Nipāta 270 etc.

:: Haṁsa2 [cf. Sanskrit haṁsa = Latin (h)anser "goose," Greek χήν = Anglo-Saxon gōs = English goose, German gans]
1. A water-bird, swan Saṁyutta Nikāya I 148; Sutta-Nipāta 221, 350, 1134; Dhammapada 91, 175; Dhammapada II 170; Jātaka II 176f.; Paramatthajotikā II 277; Peta Vatthu II 123; III 34. Considered as (suvaṇṇa-) rāja-haṁsa ("golden royal swan") to be king of the birds: Jātaka I 207; II 353; Visuddhimagga 650. — At Paramatthajotikā II 277 Buddhaghosa gives various kinds of haṁsa's, viz. harita°, tamba°, khīra°, kāḷa°, pāka°, suvaṇṇa°. — pāka° a species of water bird Jātaka V 356; VI 539; Paramatthajotikā II 277. — feminine haṁsī Dāṭhāvaṁsa V 24 (rāja°).
2. a kind of building Jātaka I 92.

-potaka a young swan Visuddhimagga 153 (in simile);
-rāja the king of swans Vimāna Vatthu 358; Vinaya IV 259.

:: Haṁsana (adjective-neuter) [from hṛṣ] bristling, see lomahaṁsa Sutta-Nipāta 270 etc.

:: Haṁsati [cf. Vedic harṣate Indo-Germanic °ĝher to bristle (of hair), as in Latin horreo ("horrid, horripilation"), ēr hedgehog ("bristler") = Greek χήρ the same; Latin hirtus, hispidus "rough"; Anglo-Saxon gorst = gorse; German granne and many others, for which see Walde, Latin Wörterbuch sub voce er. — Dhatupāṭha (309) defines as "tuṭṭhi." See also ghaṁsati2, pahaṁsati2, pahaṭṭha2, pahaṁsita2] to bristle, stand on end (said of the hair) Vinaya III 8; Majjhima Nikāya I 79; causative haṁseti to cause to bristle Jātaka V 154, — past participle haṭṭha.

:: Haṁsi (indeclinable) [?] = hañci if, in case that Jātaka VI 343.

:: Han (indeclinable) see haṁ.

:: Hanana (neuter) [from hanati] killing, striking, injuring Mahāvaṁsa 3, 42.

:: Hanati1 and Hanti [han or ghan to smite, Indo-Germanic °gṷhen, as in Avesta ja inti to kill; Greek θείνω to strike, ϕόνος murder; Latin de-fendo "defend" and of-fendo; Old High German gundea = Anglo-Saxon gūd "battle." Dhatupāṭha (363 and 429) gives "hiṁsā" as meaning of han]
1. to strike, to thresh Saṁyutta Nikāya IV 201; Jātaka IV 102.
2. to kill Dīgha Nikāya I 123; Aṅguttara Nikāya IV 97 (a sinā hanti attānaṁ); Sutta-Nipāta 125; Dhammapada 405; maggaṁ hanantena to slay travellers on the road Jātaka I 274; III 220.
3. to destroy, to remove Sutta-Nipāta 118; Dhammapada 72.
Forms: Present 1st singular hanāmi Jātaka II 273; 2nd singular hanāsi Jātaka III 199; V 460; 3rd singular hanti Sutta-Nipāta 118; Aṅguttara Nikāya IV 97; Dhammapada II 73 (= vināseti); Dhammapada 72; hanāti Jātaka V 461; hanati Jātaka I 432; 1st plural hanāma Jātaka I 200; 3rd plural hananti Sutta-Nipāta 669. Imperative hana Jātaka III 185; hanassu Jātaka V 311; hanantu Jātaka IV 42; Dhammapada 355; Jātaka I 368. Potential hane Sutta-Nipāta 394, 400; haneyya Dīgha Nikāya I 123; Sutta-Nipāta 705. Present participle a-hanaṁ not killing Dīgha Nikāya I 116; hananto Jātaka I 274. Future hanissati Jātaka IV 102; hañchati Jātaka IV 102; hañchema Jātaka II 418. Preterit hani Mahāvaṁsa 25, 64; 3rd plural haniṁsu Sutta-Nipāta 295; Jātaka I 256; gerund hantvā Sutta-Nipāta 121; Dhammapada 294f.; ha nitvāna Jātaka III 185. — Passive haññati Dīgha Nikāya II 352; Saṁyutta Nikāya IV 175; Sutta-Nipāta 312; Jātaka I 371; IV 102; Dhammapada II 28. Present participle haññamāna Saṁyutta Nikāya IV 201. Gerundive hantabba Dīgha Nikāya II 173. Passive preterit haññiṁsu Dīgha Nikāya I 141. Future haññissati Sumaṅgalavilāsinī I 134. — Causative hanāpeti to cause to slay, destroy Jātaka I 262; Sumaṅgalavilāsinī I 159; ghātāpeti Vinaya I 277; ghāteti to cause to slay Dhammapada 405; Sutta-Nipāta 629; a-ghātayaṁ, not causing to kill Saṁyutta Nikāya I 116; potential ghātaye Sutta-Nipāta 705; ghātayeyya Sutta-Nipāta 394; preterit aghātayi Sutta-Nipāta 308; ghātayi Sutta-Nipāta 309; passive ghātīyati Milindapañha 186. See also ghāteti. cf. upahanati, vihanati; °gha, ghāta etc., paligha.

:: Hanati2 [*han for had, probably from past participle hanna. Dhātum (535) gives had in meaning of "uccāra ussagga"] to empty the bowels Peta Vatthu IV 88 (= vaccaṁ osajjate Peta Vatthu Commentary 268), — past participle hanna. cf. ūhanati2 and ohanati.

:: Handa (indeclinable) [cf. Sanskrit hanta, haṁ + ta] an exhortative-emphatic particle used like Greek ἄγε δή or French allons, voilà: well then, now, come along, alas! It is constructed with 1st present and future, or imperative, 2nd person Dīgha Nikāya I 106, 142; II 288; Sutta-Nipāta 153, 701, 1132; Jātaka I 88, 221, 233; III 135; Sumaṅgalavilāsinī I 237 (= vavasāyatthe nipāto); Cullaniddesa §697 (= padasandhi); Peta Vatthu I 103 (= gaṇha Peta Vatthu Commentary 49); II 321 (= upasaggatthe nipāta Peta Vatthu Commentary 88); Dhammapada I 16, 410 (handa je); Paramatthajotikā II 200 (vyavasāne), 491 (the same); Vimāna Vatthu 230 (handāhaṁ gamissāmi).

:: Hanna (neuter) [past participle of hanati2] easing oneself, emptying of the bowels; su° a good (i.e. modest) performance of bodily evacuation, i.e. modesty Jātaka I 421.

:: Hantar [agent noun from hanati] a striker, one who kills Dīgha Nikāya I 56; Aṅguttara Nikāya II 116f.; III 161f.; Saṁyutta Nikāya I 85; Dhammapada 389.

:: Hanti see hanati1

:: Hanu (feminine) [Vedic hanu; cf. Latin gena jaw, Greek γένυς chin, Gothic kinnus = German kinn = English chin, Old-Irish gin mouth] the jaw Dīgha Nikāya I 11; Jātaka I 28 (mahā°), 498; Paramatthajotikā II 30 (°sañcalana); Sammohavinodanī 145 (°sañcopana). — saṁhanana jaw-binding, incantations to bring on dumbness Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 97.

:: Hanukā (feminine) [from hanu] the jaw Jātaka I 498; Sumaṅgalavilāsinī I 97; Milindapañha 229; also neuter Vinaya II 266; Jātaka I 461; II 127; IV 188; -°aṭṭhika the jawbone Jātaka I 265f.; Visuddhimagga 251; Sammohavinodanī 58; Paramatthajotikā I 49; Paramatthajotikā II 116.

:: Haṅkhati see paṭi°.

:: Hañci (indeclinable) [haṁ + ci] if Kathāvatthu 1.

:: Haññati and Hañchati see hanati.

:: Hara (adjective) (—°) [from hṛ] taking, fetching; vayo° bringing age (said of grey hairs) Jātaka I 138; du° Saṁyutta Nikāya I 36.

:: Haraṇa (neuter) [from hṛ] taking, seizing, removing Jātaka I 117, 118, 232; Sumaṅgalavilāsinī I 71. kucchi° noun filling of the belly Jātaka I 277. °bhatta a meal to take along Dhammapada II 144.

:: Haraṇaka (neuter) [from haraṇa] goods in transit, movable goods Vinaya III 51.

:: Haraṇī (feminine) [from haraṇa]
1. A nerve conveying a stimulus (literal "carrier"); only used with rasa° nerve of taste Vinaya II 137; usually given as "a hundred thousand" in number, e.g. Jātaka V 4, 293, 458; Dhammapada I 134.
2. in kaṇṇamala°, an instrument to remove the wax from the ear Vinaya II 135. cf. hāraka.

:: Harati [Indo-Germanic °ĝher; in meaning "take" cf. Greek χείρ hand; in meaning "comprise" cf. Latin cohors. Greek χόρτος; Anglo-Saxon geard = yard. — Dhātum explains har laconically by "haraṇa "]
1. to carry Jātaka II 176; Dhammapada 124; to take with one Dīgha Nikāya I 8, 142; opposed to paccāharati Sammohavinodanī 349-354; Paramatthajotikā II 52-58.
2. to bring Jātaka I 208; to offer Jātaka I 238; Sutta-Nipāta 223.
3. to take, gather (fruits) Milindapañha 263.
4. to fetch, buy Jātaka I 291 (mama santikā).
5. to carry away, to remove Dīgha Nikāya II 160, 166; Jātaka I 282; Sutta-Nipāta 469; Mahāvaṁsa 1, 26; to do away with, to abolish Jātaka I 345.
6. to take away by force, to plunder, steal Dīgha Nikāya I 52; Jātaka I 187; V 254. 7. to take off, to destroy Jātaka I 222 (jīvitaṁ), 310 (visaṁ); to kill Jātaka I 281.
Forms: preterit ahāsi Sutta-Nipāta 469f.; Dhammapada 3; Jātaka IV 308; cf. upasaṁhāsi Saṁyutta Nikāya V 214; pahāsi, pariyudāhāsi, ajjhupāhari; gerund haritvā Dīgha Nikāya II 160; hātūna Jātaka IV 280 (= haritvā commentary); infinitive harituṁ Jātaka I 187; hātave Theragāthā 186; hātuṁ: see voharati; hattuṁ: see āharati; Future hāhiti Jātaka VI 500 (= harissati). — passive harīyati Majjhima Nikāya I 33; hīrati Jātaka V 254; preterit ahīratha Jātaka V 253; gerundive haritabba Jātaka I 187, 281, — past participle haṭa. — causative hāreti to cause to take Sutta-Nipāta 395; to cause to be removed, to remove Jātaka I 345; II 176; III 431 (somebody out of office); hāretabba that which should be taken out of the way Jātaka I 298; causative II harāpeti to cause to be brought, to offer Vinaya I 245; Jātaka II 38; to cause to be taken (as a fine) Milindapañha 193.

:: Harāyati [denominative from hiri (= hrī), cf. Vedic hrī to be ashamed, Present jihreti. — Dhatupāṭha (438) gives roots hiri and harain meaning "lajjā"]
1. to be ashamed Vinaya I 88; II 292; Dīgha Nikāya I 213; Majjhima Nikāya I 120; Saṁyutta Nikāya IV 62; Itivuttaka 43; Peta Vatthu I 102; present participle harāyanto Mahāniddesa 466, and harāyamāna Jātaka IV 171; Cullaniddesa §566. Often combined with aṭṭiyati (q.v.). See also hiriyati.
2. [in this meaning = Vedic hṛ to be angry. Present hṛṇīte] to be depressed or vexed, to be cross, to worry (cf. hiriyati) Jātaka V 366 (present participle hariyyamāna); Theragāthā 1173 (mā hari "don't worry").

:: Hareṇukā (feminine) [cf. Sanskrit hareṇukā] a pea Majjhima Nikāya I 245; Jātaka V 405 (= aparaṇṇajā ti 406); VI 537; hareṇuka-yūsa pea-soup Majjhima Nikāya I 245 (one of the four kinds of soup).

:: Hari (adjective) [Indo-Germanic °ĝhel, as in Latin helvus yellow, holus cabbage; Sanskrit harita, hariṇa pale (yellow or green), hiri (yellow); Avesta zairi; Greek χλόος green, χλόη "greens"; Anglo-Saxon geolo = English yellow. Also the words for "gold": hāṭaka and hiraṇya] green, tawny Dhammasaṅgani 617; as 317; -ssavaṇṇa gold-coloured Jātaka II 33 (= hari-samāna-vaṇṇa suvaṇṇa° commentary).

-candana yellow sandal Vimāna Vatthu 831; Dhammapada I 28;
-tāla yellow orpiment Therīgāthā 393; Dhammapada III 29; IV 113;
-ttaca gold-coloured Therīgāthā 333; Therīgāthā Commentary 235;
-pada gold foot, yellow leg, a deer Jātaka III 184.

:: Hariṇa [from hari] a deer Jātaka II 26.

:: Harita (adjective) [see hari for etymology]
1. green, pale(-green), yellowish. It is explained by Dhammapāla as nīla (e.g. Vimāna Vatthu 197; Peta Vatthu Commentary 158), and its connotation is not fixed. — Vinaya I 137; Dīgha Nikāya I 148; Saṁyutta Nikāya I 5; Jātaka I 86, 87; II 26, 110; Peta Vatthu II 1210 (bank of a pond); Vimāna Vatthu 457 (°patta, with green leaves, of a lotus); Jātaka II 110 (of wheat); Paramatthajotikā II 277 (°haṁsa yellow, i.e. golden swan).
2. green, fresh Vinaya III 16; Aṅguttara Nikāya V 234 (kusa); neuter (collectively) vegetables, greens Vinaya 266 (here applied to a field of fresh (i.e. green) wheat or cereal in general, as indicated by explanation "haritaṁ nāma pubbaṇṇaṁ aparaṇṇaṁ" etc.); cf. haritapaṇṇa vegetables Paramatthajotikā II 283.
3. haritā (feminine) gold Theragāthā 164 = Jātaka II 334 (°maya made of gold; but explained as "harita-maṇi-parikkhata " by commentary).
4. Two compounds, rather odd in form, are haritāmātar "son of a green frog" Jātaka II 238 (in verse); and haritupattā (bhūmi) "covered with green" Majjhima Nikāya I 343; Jātaka I 50, 399.

:: Haritaka (neuter) [harita + ka] a pot-herb Dīgha Nikāya II 342.

:: Haritatta (neuter) [abstract from harita] greenness Vinaya I 96.

:: Harītaka [cf. Epic Sanskrit harītaka] yellow myrobalaṁ (Terminalia citrina or chebula) Vinaya I 201, 206; Jātaka I 80; IV 363; Milindapañha 11; as 320 (Text harīṭaka); Vimāna Vatthu 5 (ṭ); -kī (feminine) the myrobalan tree Vinaya I 30; Majjhima Nikāya III 127. pūtiharīṭakī Visuddhimagga 40;

-paṇṇika all kinds of greens Vinaya II 267.

:: Hasamānaka (adjective) [present participle of hasati + ka] laughing, merry Mahāvaṁsa 35, 55; (neuter) as adverb °ṁ jokingly, for fun Vinaya I 185.

:: Hasana (neuter) [from hasati] laughter Dhatupāṭha 31.

:: Hasati and Hassati [owing to similarity of meaning the two roots has to laugh (Sanskrit hasati, past participle hasita) and hṛṣ to be excited (Sanskrit hṛṣyati, past participle hṛṣita and hṛṣṭa) have become mixed in Pāḷi (see also hāsa). — The usual (differentiated) correspondent of Sanskrit hṛṣyati is haṁsati. Dhatupāṭha (309) gives haṁsa (= harṣa) with tuṭṭhi, and (310) hasa with hasana]
1. to laugh, to be merry; present hasati Buddhavaṁsa I 28; Mahāvaṁsa 35, 59; hassati Sutta-Nipāta 328, 829; present participle hasamāna is preferable varia lectio at Jātaka IV 281 for bhāsamāna; preterit hasi Jātaka II 103; Dhammapada II 17. — causative hāseti [i.e. both from has and hṛṣ] to cause to laugh; to please, to gladden Mahāvaṁsa 32, 46; Jātaka VI 217, 304; Dhammapada II 85; preterit hāsesi Vinaya III 84; present participle hāsayamana making merry Jātaka I 163, 209. 210; gerund hāsayitvāna Milindapañha 1. — causative II hāsāpeti Paramatthajotikā II 401; Jātaka VI 311. cf. pari°, pa°.
2. to neigh (of horses) Jātaka I 62; VI 581 (strange preterit hasissiṁsu, explained as hasiṁsu by commentary), — past participle hasita (and haṭṭha).

:: Hasita [past participle of hasati, representing both Sanskrit hasita and hṛṣita] laughing, merry; (neuter) laughter, mirth Aṅguttara Nikāya I 261; Peta Vatthu III 35 (= hasitavant hasita-mukhin commentary); Milindapañha 297; Buddhavaṁsa I 28; Jātaka I 62 (? read hesita); III 223; Visuddhimagga 20.

-uppāda "genesis of mirth," aesthetic faculty Tikapaṭṭhāna 276; see Compendium 20f.

:: Hassa (adjective-neuter) [from has, cf. Sanskrit hāsya] ridiculous Sutta-Nipāta 328; (neuter)
1. laughter, mirth Dīgha Nikāya I 19; Sutta-Nipāta 926; Sumaṅgalavilāsinī I 72; Peta Vatthu Commentary 226; Dhammapada III 258; Milindapañha 266.
2. A joke, jest hassā pi, even in fun Majjhima Nikāya I 415; hassena pi the same Jātaka V 481; Milindapañha 220; °vasena in jest Jātaka I 439.

:: Hasula (adjective) [from has] is rather doubtful ("of charming speech"? or "smiling"?). It occurs in (corrupted) verse at Jātaka VI 503 = Apadāna 40 (and 307), which is to be read as "aḷāra-bhamukhā (or °pamhā) hasulā sussoññā tanu-majjhimā." See Kern's remarks at Toevoegselen sub voce hasula.

:: Hata [past participle of hanti] struck, killed Dīgha Nikāya II 131; destroyed, spoilt, injured Vinaya I 25; Dhammasaṅgani 264; Jātaka II 175; reṇuhata struck with dust, covered with dust Vinaya I 32; hatatta (neuter) the state of being destroyed Dhammapada 390; hatāvakāsa who has cut off every occasion (for good and evil) Dhammapada 97; Dhammapada II 188; hata-vasesaka surviving Dīgha Nikāya I 135; pakkha° a cripple (q.v.); °vikkhittaka slain and cut up, killed and dismembered Visuddhimagga 179, 194. — hata is also used in sense of medium, i.e. one who has destroyed or killed, e.g. nāga° slayer of anāga Vinaya II 195; °antarāya one who removes an obstacle Peta Vatthu Commentary 1.

-ahata unsoiled, clean, new Dīgha Nikāya II 160; Jātaka I 50; Dāṭhāvaṁsa II 39.
-pahata [past participle of pa + han] killed, overcome Majjhima Nikāya III 46; Saṁyutta Nikāya II 54; Jātaka VI 512.

:: Hati (feminine) [from han] destruction Dāṭhāvaṁsa IV 17.

:: Hattha [from hṛ, cf. Vedic hasta]
1. hand Dīgha Nikāya I 124; Aṅguttara Nikāya I 47; Sutta-Nipāta 610; Jātaka VI 40. — forearm Vinaya IV 221; of animals Saṁyutta Nikāya V 148; Jātaka I 149; °pāda hand and foot Majjhima Nikāya I 523; Aṅguttara Nikāya I 47; Jātaka II 117; Peta Vatthu Commentary 241; Dhammapada IV 7. sahassa° thousand-armed Mahāvaṁsa 30, 75; pañca° having five hands Jātaka V 425; Jātaka V 431 (mukhassa ceva catunnaṁ ca caranāṇaṁ vasena etaṁ vuttaṁ); kata° apractised hand, practised (of an archer) Saṁyutta Nikāya I 62; Aṅguttara Nikāya II 48; Jātaka IV 211. — hatthe karoti to bring under one's hand, to take possession of, to subdue Jātaka VI 490; hatthaṁ gacchati to come under somebody's hand, to come under the sway of Jātaka I 179; hatthaga being in the power of; hatthagata fallen into the hand or possession of, hatthappatta what one can put one's hand on, i.e. "before his very eyes" Vinaya I 15. As °hattha in hand, -handed; e.g. daṇḍa° stick in hand Jātaka I 59; ritta° empty-handed Saddhammopāyana 309; vīṇā° lute in hand Mahāvaṁsa 30, 75. cf. sa° with one's own hand.
2. the hand as measure, a cubit Jātaka I 34, 233 (asīti°, q.v.); Mahāvaṁsa 38, 52; Visuddhimagga 92 (nava° sāṭaka).
3. a handful, a tuft (of hair) Vimāna Vatthu 197.

-aṅguli finger Peta Vatthu Commentary 124 (+ pādaṅguli toe);
-aṭṭhika hand-bone Paramatthajotikā I 49;
-antara a cubit Visuddhimagga 124;
-āpalekhana licking the hands (to clean them after eating — cf. the 52nd Sekhiya Vinaya IV 198) Dīgha Nikāya I 166; III 40; Majjhima Nikāya I 77, 238, 307; Aṅguttara Nikāya I 295 (varia lectio °āva°); Puggalapaññatti 55;
-ābharaṇa bracelet Vinaya II 106;
-ābhijappana (neuter) incantations to make a man throw up his hands Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 97;
-ālaṅkāra a (wrist) bracelet, wristlet Vimāna Vatthu 167;
-kacchapaka making a hollow hand Jātaka III 505;
-kamma manual work, craft, workmanship, labour Jātaka I 220; Dhammapada I 98, 395; IV 64;
-gata received, come into the possession of Jātaka I 446; II 94, 105; Vimāna Vatthu 149; (neuter) possession Jātaka VI 392;
-gahaṇa seizing by the hand Vinaya IV 220;
-cchinna whose hand is cut off Majjhima Nikāya I 523; Milindapañha 5;
-ccheda cutting off the hand Jātaka I 155 (read sugatiyā va hatthacchedādi);
-cchedana = °cheda Jātaka IV 192; Dhammapada III 482;
-tala palm of the hand Vimāna Vatthu 7;
-ttha [cf. Sanskrit hasta-stha, of sthā] literally standing in the hand of somebody, being in somebody's power (cf. hattha-gata); used as abstract hatthattha (neuter) power, captivity, °ṁ gacchati and āgacchati to come into the power of (genitive), to be at the mercy of [cf. hattha-gata and hatthaṁ gacchati] Jātaka II 383 (āyanti hatthatthaṁ); IV 420, 459; V 346 (°ṁ āgata). as past participle hatth-attha-gata in somebody's power Jātaka I 244; III 204; VI 582. An abstract is further formed from hatthattha as hatthatthatā Jātaka V 349 (°taṁ gata). The Buddhist Hybrid Sanskrit equivalent is hastatvaṁ Mahāvastu II 182;
-pajjotikā hand-illumination, scorching of the hand (by holding it in a torch), a kind of punishment Majjhima Nikāya I 87; Aṅguttara Nikāya I 47; II 122; Milindapañha 197; Mahāniddesa 154;
-patāpaka a coal-pan, heating of the hand Vimāna Vatthu 3332; Vimāna Vatthu 147; see mandāmukhi;
-pasāraṇa stretching out one's hand Visuddhimagga 569;
-pāsa the side of the hand, vicinity Vinaya IV 221, 230;
-bandha a bracelet Dīgha Nikāya I 7; Sumaṅgalavilāsinī I 89;
-vaṭṭaka handcart Vinaya II 276;
-vikāra motion of the hand Jātaka IV 491;
-sāra hand-wealth, movable property Dhammapada I 240; Jātaka I 114; Sumaṅgalavilāsinī I 216.

:: Hatthaka [hattha + ka] a handful, a quantity (literal a little hand) Vimāna Vatthu 455 (= kalāpa Vimāna Vatthu 197).

:: Hatthin [Vedic hastin, literally endowed with a hand, i.e. having a trunk] an elephant Vinaya I 218, 352; II 194f. (Nālāgiri) = Jātaka V 335 (nominative singular hatthī; genitive hatthissa); Dīgha Nikāya I 5; Aṅguttara Nikāya II 209; Jātaka I 358; II 102; Dhammapada I 59 (correct haṭṭhi!), 80 (accusative plural hatthī); size of an elephant Milindapañha 312; one of the seven treasures Dīgha Nikāya I 89; II 174; often mentioned together with horses (°assādayo), e.g. Aṅguttara Nikāya IV 107; Majjhima Nikāya III 104; Visuddhimagga 269; Dhammapada I 392. ekacārika-h., an elephant who wanders alone, a royal elephant Jātaka III 175; caṇḍa h. rogue elephant Majjhima Nikāya I 519; Sumaṅgalavilāsinī I 37. — hatthinī (feminine) a she-elephant Dhammapada 105. hatthinikā (feminine) the same Vinaya I 277; Dīgha Nikāya I 49; Sumaṅgalavilāsinī I 147.

-atthara elephant rug Vinaya I 192; Dīgha Nikāya I 7; Aṅguttara Nikāya I 181;
-ācariya elephant trainer Vinaya I 345; Jātaka II 94, 221, 411; IV 91; Milindapañha 201;
-āroha mounted on an elephant, an elephant-driver Dīgha Nikāya I 51; Saṁyutta Nikāya IV 310;
-ālaṅkāra elephant's trappings Jātaka II 46;
-kanta = manta el. charm Dhammapada I 163;
-kantavīṇā lute enticing an elephant Dhammapada I 163;
-kalabha the young of an elephant Aṅguttara Nikāya IV 435;
-kumbha the frontal globe of an elephant Jātaka II 245;
-kula elephant species, ten enumerated at Sammohavinodanī 397;
-kkhandha the shoulder or back of an elephant Jātaka I 313; Mahāvaṁsa 6, 24. Peta Vatthu Commentary 75. 178;
-gopaka an elephant's groom or keeper Jātaka I 187;
-damaka elephant tamer Majjhima Nikāya III 132, 136; Paramatthajotikā II 161;
-damma an elephant in training Majjhima Nikāya III 222;
-nakha a sort of turrent projecting over the approach to a gate; °ka provided with such turrets, or supported on pillars with capitals of elephant heads Vinaya II 169;
-pada an elephant's foot Majjhima Nikāya I 176, 184; Saṁyutta Nikāya V 43; Jātaka I 94;
-pākāra "elephant-wall," wall of the upper storey with figures of elephants in relief Mahāvaṁsa 33, 5. See Mahāvaṁsa translation 228, note 2;
-ppabhinna a furious elephant Dhammapada 326; Majjhima Nikāya I 236;
-bandha Jātaka I 135 = hatthibhaṇḍa;
-bhaṇḍa an elephant keeper Vinaya I 85; II 194;
-magga elephant track Jātaka II 102;
-maṅgala an elephant festival Jātaka II 46;
-matta only as big as an elephant Jātaka I 303;
-māraka elephant hunter Dhammapada I 80;
-meṇḍa an elephant's groom Jātaka III 431; V 287; VI 498;
-yāna an elephant carriage, a riding elephant Dīgha Nikāya I 49; Sumaṅgalavilāsinī I 147; Peta Vatthu Commentary 55;
-yuddha combat of elephants (as a theatrical show) Dīgha Nikāya I 6;
-rūpaka elephant image or picture, toy elephant (+ assa°) Dhammapada II 69;
-laṇḍa elephant dung Dhammapada IV 156;
-liṅgasakuṇa a vulture with a bill like an elephant's trunk Dhammapada I 164;
-vatta elephant habit Mahāniddesa 92;
-sālā elephant stable Vinaya I 277; II 194; Dhammapada I 393;
-sippa the elephant lore, the professional knowledge of elephant-training Jātaka II 221f.
-sutta an elephant-trainer's manual Jātaka II 46 (cf. Mallinātha on Raghuv. VI 27);
-soṇḍaka "elephant trunk," an under-garment arranged with appendages like elephant trunks Vinaya II 137.

:: Haṭa1 [past participle of harati] taken, carried off Vinaya IV 23; Jātaka I 498. haṭa-haṭa-kesa with dishevelled hair Saṁyutta Nikāya I 115.

:: Haṭa2 [cf. Sanskrit haṭha and haṭa] a kind of water-plant, Pistia stratiotes Dīgha Nikāya I 166; Majjhima Nikāya I 78, 156; Puggalapaññatti 55 (text sāta-); Aṅguttara Nikāya I 241, 295 (varia lectio sāta; cf. hāṭaka).

:: Haṭaka see hāṭaka

:: Haṭha [only as lexicographical word; Dhatupāṭha 101 = balakkāra] violence.

:: Haṭṭha , Haṭṭha-citto, joyful AN 2.35a, joy-hearted

:: Haṭṭha [past participle of haṁsati]
1. bristling, standing on end Majjhima Nikāya I 83; Dāṭhāvaṁsa V 64; lomahaṭṭhajāta (cf. °loma) with bristling hairs, excited Dīgha Nikāya II 240; Sutta-Nipāta page 14.
2. joyful, happy Vinaya I 15; Sutta-Nipāta 1017; Jātaka I 31, 335; II 32; AN 2.35a; often combined with either tuṭṭha (e.g. Jātaka VI 427; Peta Vatthu Commentary 113), or pahaṭṭha (Dhammapada III 292) -citto, joy-hearted.

:: Hava [cf. Vedc hava; hū or hvā to call] calling, challenge Dāṭhāvaṁsa II 14.

:: Have (indeclinable) [ha + ve] indeed, certainly Vinaya I 2; Dīgha Nikāya II 168; Saṁyutta Nikāya I 169; Sutta-Nipāta 120, 181, 323, 462; Dhammapada 104, 151, 177, 382; Jātaka I 31, 365; Dhammapada II 228.

:: Havya (neuter) [Vedic havya; from hū to sacrifice] an oblation, offering Saṁyutta Nikāya I 169; Sutta-Nipāta 463f.; 490.

:: Haya [cf. Vedic haya, from hi to impel. A different etymology see Walde, Latin Wörterbuch sub voce haedus]
1. A horse Vimāna Vatthu 641; Jātaka II 98; Milindapañha 2.
2. speed Majjhima Nikāya I 446.

-°vāhin drawn by horses Jātaka VI 125.

:: Hā (indeclinable) an exclamation of grief, alas! Therīgāthā Commentary 154 (Apadāna verse 154); Vimāna Vatthu 323, 324.

:: Hāhasi is 2nd singular future of jahati (e.g. Jātaka III 172); in compound also °hāhisi: see vijahati.

:: Hāhiti is future of harati.

:: Hālidda (adjective) [from haliddā] dyed with turmeric; a° undyed, i.e. not changing colour Jātaka III 88; Cariyāpiṭaka III 148.

:: Hāna (neuter) [from hā, cf. Sanskrit hāna] relinquishing, giving up, falling off; decrease, diminution, degradation Aṅguttara Nikāya II 167; III 349f. (opposite visesa), 427; Visuddhimagga 11.

-gāmin going into disgrace or insignificance Aṅguttara Nikāya III 349f.
-bhāgiya conducive to relinquishing (of perversity and ignorance) Dīgha Nikāya III 272f.; Aṅguttara Nikāya II 167; Nettipakaraṇa 77; Visuddhimagga 85.

:: Hāni (feminine) [cf. Sanskrit hāni]
1. decrease, loss Aṅguttara Nikāya II 434; V 123f.; Saṁyutta Nikāya I 111; II 206, 242; Jātaka I 338, 346.
2. falling off, waste Mahāvaṁsa 33, 103. cf. saṁ°, pari°.

:: Hāpana at Jātaka V 433 is with Kern. Toevoegselen I 132 (giving the passage without reference) to be read as hāpaka "neglectful" [i.e. from hāpeti1].

:: Hāpeti1 [causative of hā to leave: see jahati; to which add future 2nd singular hāhasi Jātaka III 172; and preterit jahi Jātaka IV 314; V 469]
1. to neglect, omit Aṅguttara Nikāya III 44 (ahāpayaṁ); IV 25; Dhammapada 166; Jātaka II 437; IV 182; ahāpetvā without omitting anything, i.e. fully Aṅguttara Nikāya II 77; Jātaka IV 132; Sumaṅgalavilāsinī I 99. Atthaṁ hāpeti to lose one's advantage, to fail Sutta-Nipāta 37; Jātaka I 251.
2. to postpone, delay (the performance of ...) Jātaka III 448; Visuddhimagga 129.
3. to cause to reduce, to beat down Jātaka I 124; II 31.
4. to be lost Sutta-Nipāta 90 (? read hāyati).

:: Hāpeti2 [in form = Sanskrit (Sūtras) hāvayati, causative of juhoti (see juhati), but in meaning = juhoti] to sacrifice to, worship, keep up, cultivate Jātaka V 195 (aggiṁ; = juhati commentary). See Kern, Toevoegselen I 133, — past participle hāpita.

:: Hāpita [past participle of hāpeti2] cultivated, attended, worshipped Jātaka IV 221; V 158 (aggihuttaṁ ahāpitaṁ; commentary wrongly = hāpita); V 201 = VI 565. On all passages and their relation to commentary and Buddhist Hybrid Sanskrit see Kern, Toevoegselen I 132, 133.

:: Hāra [from harati]
1. that which may be taken; grasping, taking; grasp, handful, booty. In compound °hārin taking all that can be taken, rapacious, ravaging Jātaka VI 581 (of an army; Kern, Toevoegselen I 133 wrong in translation "magnificent, or something like it"). Of a river: tearing, rapid Aṅguttara Nikāya III 64; IV 137; Visuddhimagga 231.
2. category; name of the first sections of the Netti Pakaraṇa Nett 1f., 195.

:: Hāraka (adjective) [from hāra] carrying, taking, getting; removing (feminine hārikā) Majjhima Nikāya I 385; Jātaka I 134, 479; Peta Vatthu II 91 (dhana°); Paramatthajotikā II 259 (maṁsa°). — mala° an instrument for removing ear-wax Apadāna 303; cf. haraṇī. sattha° a dagger carrier, assassin Vinaya III 73; Saṁyutta Nikāya IV 62. See also vallī.

:: Hāri (adjective) [from hṛ; cf. Sanskrit hāri] attractive, charming Saṁyutta Nikāya IV 316; Jātaka I 204 (°sadda).

:: Hārika (adjective) [from hāra] carrying Dīgha Nikāya II 348.

:: Hārin (adjective) [from hāra]
1. taking, carrying (feminine hārinī) Jātaka I 133; Peta Vatthu II 310 (nominative plural feminine hārī); Peta Vatthu Commentary 113.
2. robbing Jātaka I 204. — cf. hāra°.

:: Hāriya (adjective) [from hāra] carrying Vimāna Vatthu 509; Therīgāthā Commentary 200; Vimāna Vatthu 212.

:: Hāsa [from has, cf. Sanskrit hāsa and haṛsa] laughter; mirth, joy Dhammapada 146; Sumaṅgalavilāsinī I 228 = Paramatthajotikā II 155 ("āmeṇḍita "); Jātaka I 33; II 82; V 112; Milindapañha 390. See also ahāsa.

-kara giving pleasure, causing joy Milindapañha 252;
-kkhaya ceasing of laughter Dhatupāṭha 439 (in definition of gilāna, illness);
-dhamma merriment, sporting Vinaya IV 112.

:: Hāsaniya (adjective) [from has or hṛṣ; cf. Sanskrit harṣaṇīya] giving joy or pleasure Milindapañha 149.

:: Hāseti see hasati.

:: Hāsu° (of uncertain origin) occurs with hāsa° in combination with °pañña and is customarily taken in meaning "of bright knowledge" (i.e. hāsa + paññā), wise, clever. The synonym javana-pañña points to a meaning like "quick-witted," thus implying "quick" also in hāsu. Kern, Toevoegselen I 134 puts forth the ingenious explanation that hāsu is a "cockneyism" for āsu = Sanskrit āśu "quick," which does not otherwise occur in Pāḷi. Thus his explanation remains problematic. — See e.g. Majjhima Nikāya III 25; Saṁyutta Nikāya I 63; V 376; Jātaka IV 136; VI 255, 329. — Abstract °tā wisdom Saṁyutta Nikāya V 412; Aṅguttara Nikāya I 45.

:: Hātabba at Nettipakaraṇa 7, 32 may be interpreted as gerund of hā to go (present jihīte). The commentary explains it as "gametabba, netabba " (i.e. to be understood). Doubtful.

:: Hātūna see harati.

:: Hāṭaka (neuter) [cf. Sanskrit hāṭaka, connected with hari; cf. Gothic gulp = English gold] gold Aṅguttara Nikāya I 215; IV 255, 258, 262 (where Text reads haṭaka, with sātaka as varia lectio at all passages); Therīgāthā 382; Jātaka V 90.

:: Hāyana1 (neuter) [from hā] diminution, decay, decrease Dīgha Nikāya I 54; Sumaṅgalavilāsinī I 165. Opposed to vaḍḍhana (increase) at Majjhima Nikāya I 518.

:: Hāyana2 (neuter) [Vedic hāyana] year; in saṭṭhi° 60 years old (of an elephant) Majjhima Nikāya I 229; Jātaka II 343; VI 448, 581.

:: Hāyati is passive of jahati [hā], in sense of "to be left behind," as well as "to diminish, dwindle or waste away, disappear," e.g. Mahāniddesa 147 (+ pari°, antaradhāyati); Milindapañha 297 (+ khīyati); present participle hāyamāna Cullaniddesa §543. cf. hāyana.

:: Hāyin (adjective) [from hā] abandoning, leaving behind Sutta-Nipāta 755 = Itivuttaka 62 (maccu°).

:: He (indeclinable) a vocative (exclamatory) particle "eh," "here," "hey" Majjhima Nikāya I 125, 126 (+ je); Dhammapada I 176 (double).

:: Hehiti is future 3rd singular of bhavati, e.g. Buddhavaṁsa II 10 = Jātaka I 4 (verse 20).

:: Hema (neuter) [cf. Epic Sanskrit heman] gold Dīgha Nikāya II 187; Jātaka VI 574.

-jāla golden netting (as cover of chariots etc.) Aṅguttara Nikāya IV 393; Vimāna Vatthu 351, 362 (°ka);
-vaṇṇa golden-coloured Dīgha Nikāya II 134; Therīgāthā 333; Therīgāthā Commentary 235; as 317.

:: Hemanta [hema (= hima) + anta] winter Aṅguttara Nikāya IV 138; Jātaka I 86; Milindapañha 274.

:: Hemantika (adjective) [from hemanta] destined for the winter, wintry, icy cold Vinaya I 15, 31 (rattiyo), 288; Majjhima Nikāya I 79; Saṁyutta Nikāya V 51; Aṅguttara Nikāya IV 127; Visuddhimagga 73.

:: Hemavataka (adjective) [from himavant] belonging to, living in the Himālayas Jātaka I 506; IV 374, 437; °vatika the same Dīpavaṁsa V 54.

:: Heraññika (and °aka) [from hirañña, cf. Buddhist Hybrid Sanskrit hairaṇyika Divyāvadāna 501; Mahāvastu III 443] goldsmith (? for which suvaṇṇakāra!), banker, money-changer Visuddhimagga 515 = Sammohavinodanī 91; Jātaka I 369; III 193; Sumaṅgalavilāsinī I 315; Milindapañha 331 (goldsmith ?).

-phalaka the bench (i.e. table, counter) of a money changer or banker Visuddhimagga 437 = Sammohavinodanī 115; Jātaka II 429; III 193f.

:: Hesati [both heṣ (Vedic) and hreṣ (Epic Sanskrit); in Pāḷi confused with hṛṣ (hasati): see hasati2] to neigh Jātaka I 51, 62 (here hasati); V 304 (Text siṁsati for hiṁsati; commentary explains hiṁsati as "hessati," cf. abhihiṁsanā for °hesanā). Past participle hesita.

:: Hesā (feminine) [from hesati] neighing, neigh Dāṭhāvaṁsa V 56.

:: Hesita (neuter) [past participle of hesati] neighing Jātaka I 62 (here as hasita); Mahāvaṁsa 23, 72.

:: Hessati is:]
1. Future of bhavati, e.g. Jātaka III 279.
2. Future of jahati, e.g. Jātaka IV 415; VI 441.

:: Hetaṁ = hi etaṁ.

:: Hetu [Vedic hetu, from hi to impel]
1. cause, reason, condition Saṁyutta Nikāya I 134; Aṅguttara Nikāya III 440f.; Dhammasaṅgani 595, 1053; Visuddhimagga 450; Tikapaṭṭhāna 11, 233, 239. In the older use paccaya and hetu are almost identical as synonyms, e.g. n'atthi hetu n'atthi paccayo Dīgha Nikāya I 53; aṭṭha hetū aṭṭha paccayā Dīgha Nikāya III 284f.; cf. Saṁyutta Nikāya III 69f.; Dīgha Nikāya II 107; Majjhima Nikāya I 407; Aṅguttara Nikāya I 55f., 66, 200; IV 151f.; but later they were differentiated (see Mrs. Rhys Davids, Tikapaṭṭhāna introduction page xi.f.). The difference between the two is explained e.g. At Nettipakaraṇa 78f.; as 303. — There are a number of other terms, with which hetu is often combined, apparently without distinction in meaning, e.g. hetu paccaya kāraṇa Cullaniddesa §617 (sub voce saṅkhā); mūla h. nidāna sambhava pabhava samuṭṭhāna āhāra ārammaṇa paccaya samudaya: frequent in the Niddesa (see Cullaniddesa page 231, sub voce mūla). In the Abhidhamma we find hetu as "moral condition" referring to the six mūlas or bases of good and bad kamma, viz. lobha, dosa, moha and their opposites: Dhammasaṅgani 1053f.; Kathāvatthu 532f. — Four kinds of hetu are distinguished at as 303 = Sammohavinodanī 402, viz. hetu°, paccaya°, uttama°, sādhāraṇa°. Another four at Tikapaṭṭhāna 27, viz. kusala°, a kusala°, vipāka°, kiriya°, and nine at Tikapaṭṭhāna 252, viz. kusala°, a kusala°, avyākata°, in 3×3 constellations (cf. as 303). — On term in detail see Compendium 279f.; Buddhist Manual of Psychological Ethics 1053, 1075. — ablative hetuso from or by way of (its) cause Saṁyutta Nikāya V 304; Aṅguttara Nikāya III 417. — accusative hetu (—°) (elliptically as adverb) on account of, for the sake of (with genitive); e.g. dāsa-kammakara-porisassa hetu Majjhima Nikāya II 187; kissa hetu why? Aṅguttara Nikāya III 303; IV 393; Sutta-Nipāta 1131; Peta Vatthu II 81 (= kiṁ nimittaṁ Peta Vatthu Commentary 106); pubbe kata° by reason (or in consequence) of what was formerly done Aṅguttara Nikāya I 173f.; dhana° for the sake of gain Sutta-Nipāta 122.
2. suitability for the attainment of Arahantship, one of the eight conditions precedent to becoming a Buddha Buddhavaṁsa II 59 = Jātaka I 14, 44.
3. logic Milindapañha 3.

-paccaya the moral causal relation, the first of the 24 Paccayas in the Paṭṭhāna Tikapaṭṭhāna 1f., 23f., 60f., 287, 320; Dukapaṭṭhāna 8, 41f.; Visuddhimagga 532; Sammohavinodanī 174;
-pabhava arising from a cause, conditioned Vinaya I 40; Dhammapada I 92;
-vāda the theory of cause, as adjective "proclaimer of a cause," name of a sect Majjhima Nikāya I 409; opposite ahetu-vāda" denier of a cause" (also a sect) Majjhima Nikāya I 408; ahetu-vādin the same Jātaka V 228, 241 (= Jātakamala 149).

:: Hetuka (adjective) (—°) [from hetu] connected with a cause, causing or caused, conditioned by, consisting in Mahāvaṁsa 1, 45 (maṇi-pallaṅka°); Dhammasaṅgani 1009 (pahātabba°); Sammohavinodanī 17 (du°, ti°). usually as sa° and a° (with and without a moral condition) Aṅguttara Nikāya I 82; Visuddhimagga 454f.; Dukapaṭṭhāna 24f. sa° Dhammasaṅgani 1073 (translation "having root-conditions as concomitants"); Kathāvatthu 533 ("accompanied by moral conditions"); a° Saṁyutta Nikāya III 210 (°vāda, as a "diṭṭhi"); Visuddhimagga 450.

:: Hetutta (neuter) [abstract formation from hetu] reason, consequence; ablative in consequence of (—°) Visuddhimagga 424 (diṭṭhi-visuddhi°).

:: Hetuye see bhavati.

:: Heṭhaka (adjective/noun) [from heṭheti] one who harasses, a robber Jātaka IV 495, 498. cf. vi°.

:: Heṭhanā (feminine) [from heṭheti] harassing Dīgha Nikāya II 243; Sammohavinodanī 75.

:: Heṭheti [Vedic heḍ = heḷ or hīḍ (see hīḷeti)] to harass, worry, injure Jātaka IV 446, 471; Peta Vatthu III 52 (= bādheti Peta Vatthu Commentary 198); present participle a-heṭhayaṁ Dhammapada 49; Saṁyutta Nikāya I 21. medium a-heṭhayāna Saṁyutta Nikāya I 7; IV 179; gerund heṭhayitvāna Jātaka III 480, — past participle heṭhayita Jātaka IV 447.

:: Heṭṭhato (adverb) [from heṭṭhā] below, from below Paṭisambhidāmagga I 84; Dhammasaṅgani 1282, 1284, Mahāvaṁsa 5, 64.

:: Heṭṭhā (indeclinable) [cf. Vedic adhastāt = adhaḥ + ablative suffix °tāt] down, below, underneath Vinaya I 15; Dīgha Nikāya I 198; Itivuttaka 114; Jātaka I 71; Vimāna Vatthu 78; Peta Vatthu Commentary 113. As preposition with genitive (ablative) or compound "under" Jātaka I 176; II 103; lower in the manuscript, i.e. before, above Jātaka I 137, 206, 350; Vimāna Vatthu 203; lower, farther on Jātaka I 235.

-āsana a lower seat Jātaka I 176;
-nāsika-(sota) the lower nostril Jātaka I 164;
-bhāga lower part Jātaka I 209, 484;
-mañce underneath the bed Jātaka I 197 (°mañcato from under the bed); II 275, 419; IV 365;
-vāta the wind below, a wind blowing underneath Jātaka I 481;
-sīsaka head downwards Jātaka III 13.

[BD]: infra; supra; -nāsika-(sota) a strange arrangement of the nostrils; below the nostrils?

:: Heṭṭhima (adjective) [comparative-superlative formation from heṭṭhā] lower, lowest Vinaya IV 168; Dhammasaṅgani 1016; Tikapaṭṭhāna 41; Peta Vatthu Commentary 281; Saddhammopāyana 238, 240, 256. °tala the lowest level Jātaka I 202.

:: Hevaṁ see hi.

:: Hi (indeclinable) [cf. Sanskrit hi] for, because; indeed, surely Vinaya I 13; Dīgha Nikāya I 4; Dhammapada 5; Sutta-Nipāta 21; Peta Vatthu II 118; II 710 (= hi saddo avadhāraṇe Peta Vatthu Commentary 103); Paramatthajotikā II 377 (= hi-kāro nipāto padapūraṇa-matto); Peta Vatthu Commentary 70, 76. In verse Jātaka IV 495. h'etaṁ = hi etaṁ; no h'etaṁ not so Dīgha Nikāya I 3. h'evaṁ = hi evaṁ.

:: Hikkā (feminine) [cf. Epic Sanskrit hikkā, from hikk to sob; onomatopoetic] hiccup Saddhammopāyana 279.

:: Hikkāra [hik + kāra] = hikkā, Sammohavinodanī 70.

:: Hilādati [hlād] to refresh oneself, to be glad Dhatupāṭha 152 (= sukha), 591 (the same).

:: Hima (adjective/noun) [cf. Vedic hima; Greek χεῖμα and χειμών winter, χιών snow; Avesta zaya winter; Latin hiems etc.] cold, frosty as 317. — (neuter) ice, snow Jātaka III 55.

-pāta-samaya the season of snow-fall Vinaya I 31, 288; Majjhima Nikāya I 79; Jātaka I 390; Milindapañha 396;
-vāta a snow or ice wind Jātaka I 390.

:: Himavant (adjective) [hima + vant] snowy Jātaka V 63 (= himayutta commentary). (masculine) Himavā the Himālayas.

:: Hiṁsana (neuter) [from hiṁs] striking, hurting, killing Mahāvaṁsa 15, 28.

:: Hiṁsati [hiṁs, Vedic hinasti and hiṁsanti]
1. to hurt, injure Dīgha Nikāya II 243; Saṁyutta Nikāya I 70; Sutta-Nipāta 515; Dhammapada 132; Peta Vatthu II 99 (= bādheti commentary); III 42 (= pa ribādheti commentary); Paramatthajotikā II 460.
2. to kill Majjhima Nikāya I 39; Dhammapada 270. — causative II hiṁsāpeti Peta Vatthu Commentary 123. — Cf. vi°, siṁsati2.

:: Hiṁsā (feminine) [Vedic hiṁsā] injury, killing Jātaka I 445; Dhatupāṭha 387. hiṁsa-mano wish to destroy Dhammapada 390. Opposite a°.

:: Hiṁsitar [agent noun from hiṁsati] one who hurts Dīgha Nikāya II 243; Jātaka IV 121.

:: Hinati *Hinati [hi, hinoti] to send; only in compound pahiṇati.

:: Hindagu [probably for indagu, inda + gu (= °ga), i.e. sprung from Indra. The h perhaps from hindu. The spelling h° is a corrupt one] man, only found in the Niddesa in stock definition of jantu or nara; both spellings (with and without h) occur; see Mahāniddesa 3 = Cullaniddesa §249.

:: Hintāla [hiṁ + tāla] a kind of palm, Phoenix paludosa Vinaya I 190; Dhammapada III 451.

:: Hiṇḍati [Sanskrit hiṇḍ] to roam Dhatupāṭha 108 (= āhiṇḍana). See ā°.

:: Hiṅgu (neuter) [Sanskrit hiṅgu] the plant a safetida Vinaya I 201; Vimāna Vatthu 186.

-cuṇṇa powder of a safetida Dhammapada IV 171;
-rāja a sort of bird Jātaka VI 539.

:: Hiṅgulaka [cf. Sanskrit hiṅgula, neuter] vermilion; as jāti° Jātaka V 67. 416; Vimāna Vatthu 4, 168. Also as °ikā (feminine) Vimāna Vatthu 324.

:: Hiṅguli [Sanskrit hiṅguli] vermilion Mahāvaṁsa 27, 18.

:: Hiṅkāra (indeclinable) [hiṁ = hi, + kāra, i.e. the syllable "hiṁ"] an exclamation of surprise or wonder Jātaka VI 529 (commentary hin ti kāraṇaṁ).

:: Hirañña (neuter) [Vedic hiraṇya; see etymology under hari and cf. Avesta zaranya gold] gold Vinaya I 245, 276; II 159; Aṅguttara Nikāya IV 393; Sutta-Nipāta 285, 307, 769; Cullaniddesa §11; gold-piece Saṁyutta Nikāya I 89; Jātaka I 92. Often together with suvaṇṇa Vinaya I 150; Dīgha Nikāya II 179; -suvaṇṇaṁ gold and money Majjhima Nikāya III 175; Jātaka I 341. °olokana (-kamma) valuation of gold Jātaka II 272.

:: Hiri and Hirī (feminine) [cf. Vedic hrī] sense of shame, bashfullness, shyness Saṁyutta Nikāya I 33; Dīgha Nikāya III 212; Aṅguttara Nikāya I 51, 95; III 4f., 331, 352; IV 11, 29; Sutta-Nipāta 77, 253, 719; Puggalapaññatti 71; Peta Vatthu IV 73; Jātaka I 129, 207; Nettipakaraṇa 50, 82; Visuddhimagga 8. Explained Puggalapaññatti 23f.; is one of the cāga-dhanas: see cāga (cf. Jātakamala 311). — Often contrasted to and combined with ottappa (cf. below) fear of sin: Aṅguttara Nikāya I 51; Dīgha Nikāya III 284; Saṁyutta Nikāya II 206; Itivuttaka 36; Nettipakaraṇa 39; their difference is explained at Visuddhimagga 464 ("kāya-duccaritādīhi hiriyatī ti hiri; lajjāy'etaṁ adhivacanaṁ; tehi yeva ottappatī ti ottappaṁ; pāpato ubbegass'etaṁ adhivacanaṁ"); Jātaka I 129f.; as 124.

-ottappa shame and fear of sin Majjhima Nikāya I 271; Saṁyutta Nikāya II 220; Itivuttaka 34; Aṅguttara Nikāya II 78; Jātaka I 127, 206; Tikapaṭṭhāna 61; Visuddhimagga 221; Dhammapada III 73. Frequently spelled otappa, e.g. Jātaka I 129; Itivuttaka 36;
-kopīna a loin cloth Majjhima Nikāya I 10; Visuddhimagga 31, 195;
-nisedha restrained by conscience Saṁyutta Nikāya I 7, 168 = Sutta-Nipāta 462; Dhammapada 143; Dhammapada III 86;
-bala the power of conscientiousness Aṅguttara Nikāya II 150; Dhammasaṅgani 30, 101;
-mana modest in heart, conscientious Dīgha Nikāya II 78; Majjhima Nikāya I 43; Saṁyutta Nikāya II 159.

:: Hirika (and hirīka) (adjective) [from hiri] having shame, only as —° in negative ahirika shameless, unscrupulous Aṅguttara Nikāya I 51, 85; II 219; Puggalapaññatti 19; Itivuttaka 27 (°īka); Jātaka I 258 (chinna° the same); neuter °ṁ unscrupulousness Puggalapaññatti 19.

:: Hirivera (neuter) [cf. Sanskrit hrīvera] a kind of Andropogon (sort of perfume) Jātaka VI 537; Sumaṅgalavilāsinī I 81.

:: Hiriya (masculine and neuter) [from hiri] shame, conscientiousness Vimāna Vatthu 194.

:: Hirīmant (adjective) [from hiri] bashful, modest, shy Dīgha Nikāya III 252, 282; Saṁyutta Nikāya II 207f.; IV 243f.; Aṅguttara Nikāya II 218, 227; III 2f., 7f., 112; IV 2f., 38, 109; V 124, 148; Itivuttaka 97; Puggalapaññatti 23.

:: Hirīyati [see harāyati] to blush, to be shy; to feel conscientious scruple, to be ashamed Puggalapaññatti 20, 24; Milindapañha 171; Visuddhimagga 464 (hirīyati); as 149.

:: Hita (adjective) [past participle of dahati1] useful, suitable, beneficial, friendly Aṅguttara Nikāya I 58, 155f.; II 191; Dīgha Nikāya III 211f.; Dhammapada 163. — (masculine) a friend, benefactor Mahāvaṁsa 3, 37. — (neuter) benefit, blessings good Vinaya I 4; Sutta-Nipāta 233; Aṅguttara Nikāya II 96f., 176; Itivuttaka 78; Paramatthajotikā II 500, — past participle ahita Aṅguttara Nikāya I 194; Majjhima Nikāya I 332.

-ānukampin friendly and compassionate Dīgha Nikāya I 4, 227; Sutta-Nipāta 693; Jātaka I 241, 244;
-ūpacāra beneficial conduct. saving goodness Jātaka I 172;
-esin desiring another's welfare, well-wishing Majjhima Nikāya II 238; Saṁyutta Nikāya IV 359; V 157; °tā seeking another's welfare, solicitude Dhammasaṅgani 1056; as 362; Vimāna Vatthu 260;
-kara a benefactor Mahāvaṁsa 4, 65.

:: Hiyyo (adverb) [Vedic hyaḥ, Greek χθές, Latin heri; Gothic gistradagis "to-morrow," English yesterday, German gester etc.] yesterday Vinaya I 28; II 77; Jātaka I 70, 237; V 461; VI 352, 386; Milindapañha 9. In sequence ajja hiyyo pare it seems to mean "tomorrow"; thus at Vinaya IV 63, 69; Jātaka IV 481 (= sve commentary). See para 2. c.

:: Hīḷana (neuter) and °ā (feminine) [from hīḍ] scorn(ing), disdain, contempt Milindapañha 357; Sumaṅgalavilāsinī I 276 (of particle "re": hīḷana-vasena āmantanaṁ); as °ā at Vibhaṅga 353 (+ ohīḷanā); Sammohavinodanī 486.

:: Hīḷeti [Vedic hīḍ or hel to be hostile; cf. Avesta zēaša awful; Gothic us-geisnan to be terrified. Connected also with hiṁsati. — Dhatupāṭha (637) defines by "nindā"]
1. to be vexed, to grieve Saṁyutta Nikāya I 308; to vex, grieve Vimāna Vatthu 8446. 2. to scorn, disdain, to feel contempt for, despise Dīgha Nikāya II 275; Sutta-Nipāta 713 (Appaṁ dānaṁ na hīḷeyya); Jātaka II 258; Sumaṅgalavilāsinī I 256 (= vambheti); Dhammapada IV 97; Milindapañha 169 (+ garahati). — past participle hīḷita.

:: Hīḷita [past participle of hīḷeti] despised, looked down upon, scorned Vinaya IV 6; Milindapañha 227, 251; Visuddhimagga 424 (+ ohīḷita oññāta etc.); Sumaṅgalavilāsinī I 256.

:: Hīna [past participle of jahati]
1. inferior, low; poor, miserable; vile, base, abject, contemptible, despicable Vinaya I 10; Dīgha Nikāya I 82, 98; Saṁyutta Nikāya II 154 (hīnaṁ dhātuṁ paṭicca uppajjati hīnā saññā); III 47; IV 88, 309 (citta h. duggata); Dīgha Nikāya III 106, 111f., 215 (dhātu); Aṅguttara Nikāya II 154; III 349f.; V 59f.; Sutta-Nipāta 799, 903f.; Mahāniddesa 48, 103, 107, 146; Jātaka II 6; Peta Vatthu IV 127 (opposite paṇīta); Vimāna Vatthu 2413 (= lāmaka Vimāna Vatthu 116); Dhammasaṅgani 1025; as 45; Milindapañha 288; Visuddhimagga 13; Dhammapada III 163. — Often opposed to ukkaṭṭha (exalted, decent, noble), e.g. Vinaya IV 6; Jātaka I 20, 22; III 218; Sammohavinodanī 410; or in graduated sequence hīna (> majjhima) and paṇīta (i.e. low, medium, excellent), e.g. Visuddhimagga 11, 85f., 424, 473. See majjhima.
2. deprived of, wanting, lacking Sutta-Nipāta 725 = Itivuttaka 106 (ceto-vimutti°); Puggalapaññatti 35. — hīnāya āvattati to turn to the lower, to give up orders, return to secular life Vinaya I 17; Saṁyutta Nikāya II 231; IV 191; Udāna 21; Aṅguttara Nikāya III 393f.; Majjhima Nikāya I 460; Sutta-Nipāta page 92; Puggalapaññatti 66; hīnāya vattati the same Jātaka I 276; hīnāyāvatta one who returns to the world Majjhima Nikāya I 460, 462; Saṁyutta Nikāya II 50; IV 103; Mahāniddesa 147.

-ādhimutta having low inclinations Jātaka III 87; Puggalapaññatti 26; °ika the same Saṁyutta Nikāya II 157; Itivuttaka 70;
-kāya inferior assembly Vimāna Vatthu 298 (here meaning Yamaloka); Peta Vatthu Commentary 5;
-jacca low-born, low-caste Jātaka II 5; III 452; V 19, 257;
-vāda one whose doctrine is defective Sutta-Nipāta 827; Mahāniddesa 167;
-viriya lacking in energy Itivuttaka 116; Dhammapada I 75; II 260.

:: Hīra [cf. late Sanskrit hīra]
1. A necklace (?) Vimāna Vatthu 176.
2. A small piece, splinter Jātaka IV 30 (sakalika°); hīrahīraṁ karoti to cut to pieces, to chop up Jātaka I 9; Dhammapada I 224 (+ khaṇḍākhaṇḍaṁ).

:: Hīraka [hīra + ka, cf. lexicografic Sanskrit hīraka "diamond"] a splinter; tāla° "palm-splinter," a name for a class of worms Visuddhimagga 258.

:: Hīrati is passive of harati.

:: Hīyati is passive of jahati.

:: Hīyo , and Hiyyo (adverb). [DPL]: Yesterday. Hiyyoppabhuti, since yesterday.

:: Homa (masculine and neuter) [from hu, juhati] oblation Dīgha Nikāya I 9; Sumaṅgalavilāsinī I 93 (lohita°).

:: Horāpāṭhaka [late Sanskrit horā "hour" (in astrological literature, from Greek ὥρα: cf. Winternitz, Gesch. Dīgha Nikāya Index Literature III 569f.) + pāṭhaka, i.e. expert] an astrologer Mahāvaṁsa 35, 71.

:: Hoti , hotabba etc. see bhavati.

:: Hotta (neuter) [Vedic hotra] (function of) offering; aggi° the sacrificial fire Paramatthajotikā II 436 (varia lectio °hutta).

:: Huhuṅka (adjective) [from huṁ] saying "huṁ, huṁ," i.e. grumbly, rough; °jātika one who has a grumbly nature, said of the brahmins Vinaya I 2; Udāna 3 ("proud of his caste" Seidenstūcker). nihuhuṅka (= nis + h.) not grumbly (or proud), gentle Vinaya I 3; Udāna 3. Thus also Kern, Toevoegselen I 137; differently Hardy in JPTS 1901, 42 ("uttering and putting confidence into the word huṁ") Buddhaghosa (Vinaya I 362) says: "diṭṭha-maṅgaliko mānavasena kodhavasena ca huhun ti karonto vicarati."

:: Hukku the sound uttered by a jackal Jātaka III 113.

:: Huṁ (indeclinable) the sound "huṁ" an utterance of discontent or refusal Dhammapada III 108 = Vimāna Vatthu 77; Visuddhimagga 96. cf. haṁ. huṅkāra growling, grumbling Visuddhimagga 105. huṅkaroti to grumble Dhammapada I 173. huṅkaraṇa = °kāra Dhammapada I 173f. See also huhuṅka.

:: Hunitabba is gerund of juhati "to be sacrificed," or "venerable" Visuddhimagga 219 (= āhuneyya).

:: Hupeyya "it may be" Vinaya I 8; = huveyya Majjhima Nikāya I 171. See bhavati.

:: Huraṁ (adverb) [of uncertain origin] there, in the other world, in another existence. As preposition with accusative "on the other side of," i.e. before Sutta-Nipāta 1084; Mahāniddesa 109; usually in connection idha vā huraṁ vā in this world or the other Saṁyutta Nikāya I 12; Dhammapada 20; Sutta-Nipāta 224 = Jātaka I 96; hurāhuraṁ from existence to existence Dhammapada 334; Theragāthā 399; Visuddhimagga 107; Dhammapada IV 43. — The explanation by Morris JPTS 1884 105 may be discarded as improbable.

:: Huta [past participle of juhati] sacrificed, worshipped, offered Vinaya I 36 = Jātaka I 83; Dīgha Nikāya I 55; Jātaka I 83 (neuter "oblation"); Vimāna Vatthu 3426 (su°, + sudinna, suyiṭṭha); Puggalapaññatti 21; Dhammasaṅgani 1215; Sumaṅgalavilāsinī I 165; Dhammapada II 234.

-āsana [cf. Sanskrit hutāśana] the fire, literally "oblation eater" Dāṭhāvaṁsa II 43; Visuddhimagga 171 (= aggi).

:: Hutta (neuter) [cf. Vedic hotra] sacrifice: see aggi°.

:: Hūti (feminine) [from hū, hvā "to call," cf. avhayati] calling, challenging Saṁyutta Nikāya I 208.

-----[ I ]----- ☝

:: I in i-kāra the letter or sound i Paramatthajotikā II 12 (°lopa), 508 (the same).

:: Ibbha (adjective) [Vedic ibhya belonging to the servants] menial; a retainer, in the phrase muṇḍakā samaṇakā ibbhā kaṇhā (kiṇhā) bandhupādāpaccā Dīgha Nikāya I 90 (vv.ll. imbha, kaṇhā; Text kiṇhā, varia lectio kaṇhā), 91, 103; Majjhima Nikāya I 334 (kiṇhā, varia lectio kaṇhā). Also at Jātaka VI 214. Explained by Buddhaghosa as gahapatika at Sumaṅgalavilāsinī I 254, (also at Jātaka VI 215).

:: Icc see iti.

:: Iccha (—°) (adjective) [the adjective form of icchā] wishing, longing, having desires, only in pāp° having evil desires Saṁyutta Nikāya I 50; II 156; an° without desires Saṁyutta Nikāya I 61, 204; Sutta-Nipāta 707; app° the same Sutta-Nipāta 628, 707.

:: Icchaka (—°) (adjective) [from iccha] wishing, desirous, only in neuter adverb yad-icchikaṁ (and yen°) after one's wish or liking Majjhima Nikāya III 97; Aṅguttara Nikāya III 28.

:: Icchana (neuter) [from iṣ2, cf. Sanskrit īpsana] desiring, wish Jātaka IV 5; VI 244.

:: Icchatā (—°) (feminine) [abstract from icchā] wishfullness, wishing: only in aticchatā too greatly wish for, covetousness, greed Vibhaṅga 350 (cf. aticchati, which is probably the primary basis of the word); mah° and pāp° Vibhaṅga 351, 370.

:: Icchati1 [Sanskrit icchati, iṣ, cf. Avesta isaiti, Old-Bulgarian iskati, Old High German eiscon, Anglo-Saxon āscian = English ask; all of same meaning "seek, wish"] to wish, desire, Anglo-Saxon for (with accusative), expect Saṁyutta Nikāya I 210 (dhammaṁ sotuṁ i.); Sutta-Nipāta 127, 345, 512, 813, 836; Dhammapada 162, 291; Mahāniddesa 3, 138, 164; Cullaniddesa sub voce; Peta Vatthu II 63; past participle 19; Milindapañha 269, 327; Paramatthajotikā II 16, 23, 321; Paramatthajotikā I 17; Peta Vatthu Commentary 20, 71, 74; potential icche Dhammapada 84; Sutta-Nipāta 835 Peta Vatthu II 66 and iccheyya Dīgha Nikāya II 2, 10; Sutta-Nipāta 35; Dhammapada 73, 88; present participle icchaṁ Sutta-Nipāta 826, 831, 937; Dhammapada 334 (phalaṁ) preterit icchi Peta Vatthu Commentary 31. — gerundive icchitabba Peta Vatthu Commentary 8, — past participle iṭṭha and icchita (q.v.). Note: In preposition-compounds the root iṣ2 (icchati) is confused with root iṣ1 (iṣati, eṣati) with past participle both °iṭṭha and °iṣita. Thus ajjhesati, past participle ajjhiṭṭha and ajjhesita; anvesati (Sanskrit anvicehati); pariyesati (Sanskrit parīcchati), past participle pariyiṭṭha and pariyesita.

:: Icchati2 [Sanskrit ṛcchati of ṛ, concerning which see appeti] see aticchati and cf. icchatā.

:: Icchā (feminine) [from icchati, iṣ2] wish, longing, desire Dīgha Nikāya II 243; III 75; Saṁyutta Nikāya I 40 (°dhūpāyito loko), 44 (naraṁ parikassati); Aṅguttara Nikāya II 143; IV 293f.; 325f.; V 40, 42f.; Sutta-Nipāta 773, 872; Dhammapada 74, 264 (°lobha-samāpanna); Mahāniddesa 29, 30; past participle 19; Dhammasaṅgani 1059, 1136; Vibhaṅga 101, 357, 361, 370; Nettipakaraṇa 18, 23, 24; as 363; as 250 (read icchā for issā? See Buddhist Manual of Psychological Ethics 92, note 1); Paramatthajotikā II 108; Peta Vatthu Commentary 65, 155; Saddhammopāyana 242, 320.

-āvacara moving in desires Majjhima Nikāya I 27 (pāpaka); Nettipakaraṇa 27;
-āvatiṇṇa affected with desire, overcome by covetousness Sutta-Nipāta 306;
-pakata same Vinaya I 97; Aṅguttara Nikāya III 119, 191, 219f.; past participle 69; Milindapañha 357; Visuddhimagga 24 (where Buddhaghosa however takes it as "icchāya apakata" and puts apakata = upadduta);
-vinaya discipline of one's wishes Dīgha Nikāya III 252, Aṅguttara Nikāya IV 15; V 165f.

:: Icchita [past participle of icchati] wished, desired, longed for Jātaka I 208; as 364; Peta Vatthu Commentary 3, 53, 64 (read anicchita for anijjhiṭṭha, which may be a contamination of icchita and iṭṭha), 113, 127 (twice).

:: Ida and Idaṁ (indeclinable) [neuter of ayaṁ (idaṁ) in function of a deictic particle] — emphatic demonstrative adverb in local, temporal and modal function, as
1. in this, here: idappaccayatā having its foundation in this, i.e. causally connected, by way of cause Vinaya I 5 = Saṁyutta Nikāya I 136; Dīgha Nikāya I 185; Dhammasaṅgani 1004, 1061; Vibhaṅga 340, 362, 365; Visuddhimagga 518; etc.
2. now, then which idha is more frequent) Dīgha Nikāya II 267, 270, almost synonymous with kira.
3. just (this), even so, only: idam-atthika just sufficient, proper, right Theragāthā 984 (cīvara); past participle 69 (read so for °maṭṭhika, see Puggalapaññatti 250); as idam-atthitā "being satisfied with what is sufficient" at Visuddhimagga 81: explained as atthika-bhāva at Puggalapaññatti 250. idaṁsaccābhinivesa inclination to say: only this is the truth, i.e. inclination to dogmatise, one of the four kāya-ganthā, viz. abhijjhā, byāpāda, sīlabbata-parāmāsa, idaṁ° (see Dhammasaṅgani 1135 and Buddhist Manual of Psychological Ethics 281); Dīgha Nikāya III 230; Saṁyutta Nikāya V 59; Mahāniddesa 98; Nettipakaraṇa 115f.

:: Idāni (indeclinable) [Vedic idānīṁ] now Dhammapada 235, 237; Paramatthajotikā I 247.

:: Iddha1 [past participle of iddhe to idh or indh, cf. indhana and idhuma] — in flames, burning, flaming bright, clear Jātaka VI 223 (°khaggadharā balī; so read for Text iṭṭhi-khagga°); Dīpavaṁsa VI 42.

:: Iddha2 [past participle of ijjhati; cf. Sanskrit ṛddha]
(a) prosperous, opulent, wealthy Dīgha Nikāya I 211 (in idiomatic phrase iddha phīta bahujana, of a prosperous town); Aṅguttara Nikāya III 215 (the same); Jātaka VI 227, 361 (= issara commentary), 517; Dāṭhāvaṁsa I 11.
(b) successful, satisfactory, sufficient Vinaya I 212 (bhattaṁ); IV 313 (ovādo).

:: Iddhi [Vedic ṛddhi from ardh, to prosper; Pāḷi ijjhati] — There is no single word in English for iddhi, as the idea is unknown in Europe. The main sense seems to be "potency".
1. Pre-Buddhistic; the iddhi of a layman. The four iddhis of a king are personal beauty, long life, good health, and popularity (Dīgha Nikāya II 177; Majjhima Nikāya III 176, cf. Jātaka III 454 for a later set). The iddhi of a rich young noble is
(1). The use of a beautiful garden,
(2). of soft and pleasant clothing,
(3). of different houses for the different seasons,
(4). of good food, Aṅguttara Nikāya I 145.
At Majjhima Nikāya I 152 the iddhi of a hunter, is the craft and skill with which he captures game; but at page 155 game have an iddhi of their own by which they outwit the hunter. The iddhi, the power of a confederation of clans, is referred to at Dīgha Nikāya II 72. It is by the iddhi they possess that birds are able to fly (Dhammapada 175).
2. Psychic powers, including most of those claimed for modern mediums (see under abhiññā). Ten such are given in a stock paragraph. [Ed. note: this section re-written to make ten (was six).] They are
(1). the power to draw out a mind-made body from this body;
(2). to project multiple mind-made images of oneself (poly-presence);
(3). from having projected multiple mind-made images of oneself to become one again;
(4). to become invisible;
(5). to pass through solid things, such as a wall;
(6). to penetrate solid ground as if it were water;
(7). to walk on water;
(8). to fly through the air;
(9). to touch sun and moon;
(10). to ascend into the highest heavens (Dīgha Nikāya I 77, 212; II 87, 213; III 112, 281; Saṁyutta Nikāya II 121; V 264, 303; Aṅguttara Nikāya I 170, 255; III 17, 28, 82, 425; V 199; Paṭisambhidāmagga I 111; II 207; Visuddhimagga 378f., 384; Sumaṅgalavilāsinī I 122). For other such powers see Saṁyutta Nikāya I 144; IV 290; V 263; Aṅguttara Nikāya III 340.
3. The Buddhist theory of iddhi. At Dīgha Nikāya I 213 the Buddha is represented as saying: "It is because I see danger in the practice of these mystic wonders that I loathe and abhor and am ashamed thereof". The mystic wonder that he himself believed in and advocated (p. 214) was the wonder of education. What education was meant in the case of iddhi, we learn from Majjhima Nikāya I 34; Aṅguttara Nikāya III 425, and from the four bases of iddhi, the iddhipādā. They are the making determination in respect of concentration on purpose, on will, on thoughts and on investigation (Dīgha Nikāya II 213; Majjhima Nikāya I 103; Aṅguttara Nikāya I 39, 297; II 256; III 82; Paṭisambhidāmagga I 111; II 154, 164, 205; Vibhaṅga 216). It was an offence against the regulations of the Saṅgha for a bhikkhu to display before the laity these psychic powers beyond the capacity of ordinary men (Vinaya II 112), and falsely to claim the possession of such powers involved expulsion from the Order (Vinaya III 91). The psychic powers of iddhi were looked upon as inferior (as the iddhi of an unconverted man seeking his own profit), compared to the higher iddhi, the Ariyan iddhi (Dīgha Nikāya III 112; Aṅguttara Nikāya I 93; Vinaya II 183). Various points on iddhi discussed at Dialogues of the Buddha I 272, 3; Compendium 60ff.; Expositor 121. Also at Kathāvatthu 55; Paṭisambhidāmagga II 150; Visuddhimagga XII; Dhammapada I 91; Jātaka I 47, 360.

-ānubhāva (iddhīnu°) power or majesty of thaumaturgy Vinaya 31, 209, 240; III 67; Saṁyutta Nikāya I 147; IV 290; Peta Vatthu Commentary 53;
-ābhisaṅkhāra (iddhībhi°) exercise of any of the psychic powers Vinaya I 16, 17, 25; Dīgha Nikāya I 106; Saṁyutta Nikāya III 92; IV 289; V 270;Sutta-Nipātapage 107; Peta Vatthu Commentary 57, 172 212;
-pāṭihāriya a wonder of psychic power Vinaya I 25, 28, 180, 209; II 76, 112, 200; Dīgha Nikāya I 211, 212; III 3, 4, 9, 12f., 27; Saṁyutta Nikāya IV 290; Aṅguttara Nikāya I 170, 292; Paṭisambhidāmagga II 227;
-pāda constituent or basis of psychic power Vinaya II 240; Dīgha Nikāya II 103, 115f., 120; III 77, 102, 127, 221; Majjhima Nikāya II 11; III 296; Saṁyutta Nikāya I 116, 132; III 96, 153; IV 360; V 254, 255, 259f., 264f., 269f., 275, 285; Aṅguttara Nikāya IV 128f., 203, 463; V 175; Mahāniddesa 14, 45 (°dhīra), 340 (°pucchā); Paṭisambhidāmagga I 17, 21, 84; II 56, 85f., 120, 166, 174; Udāna 62; Dhammasaṅgani 358, 528, 552; Nettipakaraṇa 16, 31, 83; as 237; Dhammapada III 177; IV 32;
-bala the power of working wonders Vimāna Vatthu 4; Peta Vatthu Commentary 171;
-yāna the carriage (figurative) of psychic faculties Milindapañha 276;
-vikubbanā the practice of psychic powers Visuddhimagga 373f.
-vidhā kinds of iddhi Dīgha Nikāya I 77, 212; II 213; III 112, 281; Saṁyutta Nikāya II 121; V 264f., 303; Aṅguttara Nikāya I 170f., 255; III 17, 28, 82f., 425f.; V 199; Paṭisambhidāmagga I 111; II 207; Visuddhimagga 384; Sumaṅgalavilāsinī I 222;
-visaya range or extent of psychic power Vinaya III 67; Nettipakaraṇa 23.

:: Iddhika1 (—°) (adjective) the compound form of addhika in compound kapaṇ-iddhika tramps and wayfarers (see kapaṇa), e.g. At Jātaka I 6; IV 15; Peta Vatthu Commentary 78.

:: Iddhika2 (—°) (adjective) [iddhi + ka] possessed of power, only in compound mah'iddhika of great power, always combined with mahānubhāva, e.g. At Vinaya I 31; II 193; III 101; Saṁyutta Nikāya II 155; Majjhima Nikāya I 34; Theragāthā 429. As mahiddhiya at Jātaka V 149. See mahiddhika.

:: Iddhimant (adjective) [from iddhi]
1. (literal) successful, proficient, only in negative an° unfortunate, miserable, poor Jātaka VI 361.
2. (figurative) possessing psychic powers Vinaya III 67; IV 108; Aṅguttara Nikāya I 23, 25; II 185; III 340; IV 312; Sutta-Nipāta 179; Nettipakaraṇa 23; Saddhammopāyana 32, 472.

:: Idha (indeclinable) [Sanskrit iha, adverb of space from pronoun base *i (cf. ayaṁ, iti etc.), cf. Latin ihi, Greek ἰϧα-γενής, Avesta ida] — here, in this place, in this connection, now; especially in this world or present existence Sutta-Nipāta 1038, 1056, 1065; Itivuttaka 99 (idhūpapanna reborn in this existence); Dhammapada 5, 15, 267, 343, 392; Mahāniddesa 40, 109, 156; Cullaniddesa §§145, 146; Paramatthajotikā II 147; Peta Vatthu Commentary 45, 60, 71. — idhaloka this world, the world of men Sutta-Nipāta 1043 (= manussaloka Cullaniddesa §552 commentary); Peta Vatthu Commentary 64; in this religion, Vibhaṅga 245. On different meanings of idha see as 348.

:: Idhuma [Sanskrit idhma, see etymology under iṭṭhakā] firewood Tel., page 53.

:: Iha (indeclinable) [Sanskrit iha; form iha is rare in Pāḷi, the usual form is idha (q.v.)] — adverb of place "here" Sutta-Nipāta 460.

:: Ijjhana (neuter) and °ā (feminine) [from ijjhati] success, carrying out successfully Paṭisambhidāmagga I 17f., 74, 181; II 125, 143f., 161, 174; Vibhaṅga 217f.; Visuddhimagga 266, 383 (°aṭṭhena iddhi); as 91, 118, 237.

:: Ijjhati [Vedic ṛdhyate and ṛdhnoti; Greek ἄλϧομαι to thrive, Latin alo to nourish, also Vedic iḍā refreshment and Pāḷi iddhi power] — to have a good result, turn out a blessings succeed, prosper, be successful Saṁyutta Nikāya I 175 ("work effectively" translation; = samijjhati mahapphalaṁ hoti commentary); IV 303; Sutta-Nipāta 461, 485; Jātaka V 393; Peta Vatthu II 111; II 913 (= samijjhati Peta Vatthu Commentary 120); potential ijjhe Sutta-Nipāta 458, 459; preterit ijjhittha (= Sanskrit ṛdhyiṣṭha) Vimāna Vatthu 206 (= nippajjittha mahapphalo ahuvattha Vimāna Vatthu 103). Past participle iddha. See also aḍḍha2 and aḍḍhaka. cf. sam°.

:: Ikka [Sanskrit ṛkṣa, of which the regular representation is Pāḷi accha2] — a bear Jātaka VI 538 [= accha commentary).

:: Ikkāsa (?) [uncertain as regards meaning and etymology] at Vinaya II 151 (+ kasāva) is translated by "slime of trees", according to Buddhaghosa's explanation Samantapāsādikā VI 1219.

[BD]: ? Sap or mould or fungus?

:: Ikkhaṇa (neuter) [from īkṣ] seeing Visuddhimagga 16.

:: Ikkhaṇika [from īkṣ to look or see, cf. akkhi] a fortune-teller Vinaya III 107; Saṁyutta Nikāya II 260; Jātaka I 456, 457; VI 504.

:: Ikkhati [from īkṣ] to look Jātaka V 153; Therīgāthā Commentary 147; as 172.

:: Illiyā (feminine) [from illī, cf. Sanskrit °īlikā] = illī Jātaka V 259; VI 50.

:: Illī (feminine) [cf. Vedic ilībiśa personal name of a demon] a sort of weapon, a short one-edged sword Jātaka V 259.

:: Illīyituṁ varia lectio for allīyituṁ at Jātaka V 154.

:: Imā , ima, imaṁ, ime, see ayaṁ

:: Inda [Vedic indra, most likely to same root as indu moon, viz. Indo-Germanic °eid to shine, cf. Latin īdūs middle of month (after the full moon), Old-Irish esce moon. Jacobi in [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen XXXI 316f. connects Indra with Latin neriosus strong and Nero).
1. The Vedic god Indra Dīgha Nikāya I 244; II 261, 274; Sutta-Nipāta 310, 316, 679, 1024; Mahāniddesa 177.
2. lord, chief, king. Sakko devānaṁ indo Dīgha Nikāya I 216, 217; II 221, 275; Saṁyutta Nikāya I 219. Vepacitti asurindo Saṁyutta Nikāya I 221f. manussinda, Saṁyutta Nikāya I 69, manujinda, Sutta-Nipāta 553, narinda, Sutta-Nipāta 836, the Buddha as ruler Visuddhimagga 491. [Europeans have found a strange difficulty in understanding the real relation of Sakka to Indra. The few references to Indra in the Nikāyas should be classed with the other fragments of Vedic mythology to be found in them. Sakka belongs only to the Buddhist mythology then being built up. He is not only quite different from Indra, but is the direct contrary of that blustering, drunken, god of war. See the passages collected in Dialogues of the Buddha II 294-298. The idiom sa-Indā devā, Dīgha Nikāya II 261, 274; Aṅguttara Nikāya V 325, means "the gods about Indra, Indra's retinue", this being a Vedic story. But Devā Tāvatiṁsā sahindakā means the Tāvatiṁsā gods together with their leader (Dīgha Nikāya II 208-212; Saṁyutta Nikāya III 90; cf. Vimāna Vatthu 301) this being a Buddhist story].

-aggi (ind'aggi) Indra's fire, i.e. lightning Peta Vatthu Commentary 56;
-gajjita (neuter) Indra's thunder Milindapañha 22;
-jāla deception Sumaṅgalavilāsinī I 85;
-jālika a juggler, conjurer Milindapañha 331;
-dhanu the rainbow Sumaṅgalavilāsinī I 40;
-bhavana the realm of Indra Mahāniddesa 448 (cf. Tāvatiṁsa-bhavana);
-liṅga the characteristic of Indra Visuddhimagga 491;
-sāla name of tree Jātaka IV 92.

:: Indagopaka [inda + gopaka, cf. Vedic indragopā having Indra as protector] — a sort of insect ("cochineal, a red beetle", Sanskrit-Wörterbuch), observed to come out of the ground after rain Theragāthā 13; Vinaya III 42; Jātaka IV 258; V 168; Dhammapada I 20; Psalms of the Brethren page 18, n.

:: Indagū see hindagū.

:: Indaka [diminutive from inda]
1. Personal name (see Dictionary of Pāḷi Proper Names), e.g. At Peta Vatthu II 957; Peta Vatthu Commentary 136f.
2. (—°) see inda 2.

:: Indakhīla [inda + khīla, cf. Buddhist Hybrid Sanskrit indrakīla Divyāvadāna 250, 365, 544; Avadāna-śataka I 109, 223] — "Indra's post"; the post, stake or column of Indra, at or before the city gate; also a large slab of stone let into the ground at the entrance of a house Dīgha Nikāya II 254 (°ṁ ūhacca, cf. Dhammapada II 181); Vinaya IV 160 (explained ibid. As sayani-gharassa ummāro, i.e. threshold); Saṁyutta Nikāya V 444 (ayokhīlo + ā.); Dhammapada 95 (°ūpama, cf. Dhammapada II 181); Theragāthā 663; Jātaka I 89; Milindapañha 364; Visuddhimagga 72, 466; Paramatthajotikā II 201; Sumaṅgalavilāsinī I 209 (nikkhamitvā bahi °ā); Dhammapada II 180 (°sadisaṁ Sāriputtassa cittaṁ), 181 (nagara-dvāre nikhataṁ °ṁ).

:: Indanīla [inda + nīla "Indra's blue"] a sapphire Jātaka I 80; Milindapañha 118; Vimāna Vatthu 111 (+ mahānīla).

:: Indavāruṇī (feminine) [inda + vāruṇa] the Coloquintida plant Jātaka IV 8 (°ka-rukkha).

:: Indhana (neuter) [Vedic indhana, of idh or indh to kindle, cf. iddha1] — firewood, fuel Jātaka IV 27 (adjective an° without fuel, aggi); V 447; Therīgāthā Commentary 256; Vimāna Vatthu 335; Saddhammopāyana 608. cf. idhuma.

:: Indīvara (neuter) [etymology?] the blue water lily, Nymphaea Stellata or Cassia Fistula Jātaka V 92 (°ī-samā ratti); VI 536; Vimāna Vatthu 451 (= uddālaka-puppha Vimāna Vatthu 197).

:: Indriya (neuter) [Vedic indriya adjective only in meaning "belonging to Indra"; neuter strength, might (cf. inda), but in specific Pāḷi sense "belonging to the ruler", i.e. governing, ruling neuter governing, ruling or controlling principle]
A. On term: Indriya is one of the most comprehensive and important categories of Buddhist psychological philosophy and ethics, meaning "controlling principle, directive force, élan, δύναμις", in the following applications:
(a) with reference to sense-perceptibility "faculty, function", often wrongly interpreted as "organ";
(b) with reference to objective aspects of form and matter "kind, characteristic, determinating principle, sign, mark" (cf. woman-hood, hood = Gothic haidus "kind, form");
(c) with reference to moods of sensation and
(d) to moral powers or motives controlling action, "principle, controlling" force;
(e) with reference to cognition and insight "category".
Definitions of indriya among others at as 119; cf. Expositor 157; Buddhist Manual of Psychological Ethics lxv; Compendium 228, 229.
B. Classifications and groups of indriyāni. An exhaustive list comprises the indriyāni enumerated under aa-e, thus establishing a canonical scheme of twenty-two Controlling Powers (bāvīsati indriyāni), running thus at Vibhaṅga 122f. (see translated at Compendium 175, 176); and discussed in detail at Visuddhimagga 491f.
(a. sensorial)
(1) cakkhu° ("the eye which is a power", Compendium 228) the eye or (personal potentiality of) vision,
(2) sot° the ear or hearing,
(3) ghān° nose or smell,
(4) jivh° tongue or taste,
(5) kāy° body-sensibility,
(6) man° mind;
(b. material)
(7) itth° female sex or femininity,
(8) puris° male sex or masculinity,
(9) jīvit° life or vitality;
(c. sensational)
(10) sukh° pleasure,
(11) dukkh° pain,
(12) somanasa° joy,
(13) domanass° grief,
(14) upekh° hedonic indifference
(d. moral)
(15) saddh° faith,
(16) viriy° energy,
(17) sat° mindfullness,
(18) samādh° concentration,
(19) paññ° reason;
(e. cognitional)
(20) anaññāta-ñassāmīt° the thought "I shall come to know the unknown",
(21) aññ° (= aññā) gnosis,
(22) aññātā-v° one who knows.
— Jīvitindriya (no. 9) is in some redactions placed before itth- (no. 7), e.g. At Paṭisambhidāmagga I 7, 137. — From this list are detached several groups, mentioned frequently and in various connections, number 6 manas (mano, man-indriya) wavering in its function, being either included under (a) or (more frequently) omitted, so that the first set (a) is marked off as pañc'indriyāni, the 6th being silently included (see below). This uncertainty regarding manas deserves to be noted. The following groups may be mentioned here viz. 19 (nos. 1-19) at Paṭisambhidāmagga I 137; 10 (pañca rūpīni and pañca arūpīni) at Nettipakaraṇa 69; three groups of five (nos. 1-5, 10-14, 15-19) at Dīgha Nikāya III 239, cf. 278; four (group d. without paññā, i.e. nos. 15-18) at Aṅguttara Nikāya II 141; three (saddh°, samādh°, paññ°, i.e. nos. 15, 18, 19) at Aṅguttara Nikāya I 118f. Under aṭṭhavidhaṁ indriya-rūpaṁ (Cpd. 159) or rūpaṁ as indriyaṁ "form which is faculty" Dhammasaṅgani 661 (cf. Buddhist Manual of Psychological Ethics 187) are understood the five sensitives (nos. 1-5), the 2 sex-states (nos. 7, 8) and the vital force (no. 9), i.e. groups a and b of enumeration; discussed and defined in detail at Dhammasaṅgani 709-717, 971-973. — It is often to be guessed from the context only, which of the sets of five indriyāni (usually either group a or d) is meant. These detached groups are classed as below under C f. — Note: This system of 22 indriyāni reflects a revised and more elaborate form of the 25 (or 23) categories of the Sāṅkhya philosophy, with its ten elements, ten indriyāni, and the isolated position of manas.
C. Material in detail (grouped according to aa-e)
(a) sensorial: (mentioned or referred to as set of five viz B. nos. 1-5): Majjhima Nikāya I 295: Saṁyutta Nikāya III 46 (pañcannaṁ °ānaṁ avakkanti), 225; IV 168; Aṅguttara Nikāya II 151 (as set of 6, viz. B. nos. 1-6): Majjhima Nikāya I 9; Saṁyutta Nikāya IV 176; V 74, 205, 230; Aṅguttara Nikāya I 113; II 16, 39, 152; III 99, 163, 387f.; V 348. Specially referring to restraint and control of the senses in following phrases: indriyāni saṁvutāni Saṁyutta Nikāya II 231, 271; IV 112; pañcasu °esu saṁvuto Sutta-Nipāta 340 (= lakkhaṇato pana chaṭṭhaṁ pi vuttaṁ yeva hoti, i.e. the 6th as manas included, Paramatthajotikā II 343); °esu susaṁvuta Therīgāthā 196 (= mana-chaṭṭhesu i° suṭṭhu saṁvutā Therīgāthā Commentary 168) indriyesu guttadvāra and guttadvāratā Dīgha Nikāya III 107; Saṁyutta Nikāya II 218; IV 103, 112, 175; Aṅguttara Nikāya I 25, 94, 113; II 39; III 70, 138, 173, 199, 449f.; IV 25, 166; V 134; Itivuttaka 23, 24; Mahāniddesa 14; Vibhaṅga 248, 360; Sumaṅgalavilāsinī I 182 (= manachaṭṭesu indriyesu pihita-dvāro hoti), i. vippasannāni Saṁyutta Nikāya II 275; III 2, 235; IV 294; V 301; Aṅguttara Nikāya I 181; III 380. °ānaṁ samatā (varia lectio samatha) Aṅguttara Nikāya III 375f. (see also feminine below) °āni bhāvitāni Sutta-Nipāta 516 (= cakkh'ādīni cha i. Paramatthajotikā II 426); Cullaniddesa §475 B8. — Various: Saṁyutta Nikāya I 26 (rakkhati), 48 (°ūpasame rato); IV 40, 140 (°sampanna); V 216, 217f. (independent in function, mano as referee); Paṭisambhidāmagga I 190 (man°); Vibhaṅga 13 (rūpa), 341 (mud° and tikkh°) 384 (ahīn°).
(b) physical: (above B 7-9) all three: Saṁyutta Nikāya V 204; Visuddhimagga 447; itthi° and purisa° Aṅguttara Nikāya IV 57; Vibhaṅga 122, 415f.; puris° Aṅguttara Nikāya III 404; jīvit° Vibhaṅga 123, 137; Visuddhimagga 230 (°upaccheda = maraṇa). See also under itthi, jīvita and purisa.
(c) sensational (above B 10-14): Saṁyutta Nikāya V 207f. (see Compendium III and cf. page 15), 211f.; Vibhaṅga 15, 71; Nettipakaraṇa 88.
(d) moral (above B 15-19): Saṁyutta Nikāya III 96, 153; IV 36, 365f.; V 193f., 202, 219 (corresponding to pañcabalāni), 220f. (and amata), 223f. (their culture brings assurance of no rebirth), 227f. (paññā the chief one), 235, 237 (sevenfold fruit of), Aṅguttara Nikāya IV 125f., 203, 225; V 56, 175; Paṭisambhidāmagga II 49, 51f., 86; Mahāniddesa 14; Cullaniddesa §628 (sat° + satibala); Kathāvatthu 589; Vibhaṅga 341; Nettipakaraṇa 15, 28, 47, 54. Often in standard combination with satipaṭṭhāna, sammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, magga (see Cullaniddesa sub voce page 263) Dīgha Nikāya II 120; Vinaya III 93, Paṭisambhidāmagga II 166 and passivem. as set of four indriyāni (nos. 16-19) at Nettipakaraṇa 83.
(e) cognitional (above B 20-22) Dīgha Nikāya III 219 = Saṁyutta Nikāya V 204 (as peculiar to Arahantship); Itivuttaka 53; Paṭisambhidāmagga I 115; II 30.
(f) collectively, either two or more of groups a-e, also various peculiar uses: personal; especially physical faculties. Saṁyutta Nikāya I 61 (pākat°), 204 (the same); III 207 (ākāsaṁ °āni saṅka manti); IV 294 (vipari-bhinnāni); Aṅguttara Nikāya III 441 (°ānaṁ avekallatā). Magic power Aṅguttara Nikāya IV 264f. (okkhipati °āni). indriyānaṁ paripāko (moral or physical) over-ripeness of faculties Saṁyutta Nikāya II 2, 42; Aṅguttara Nikāya V 203; Cullaniddesa §252 (in definition of jarā); Vibhaṅga 137. moral forces Vinaya I 183 (°ānaṁ samatā, + viriyānaṁ s. As sign of Arahant); II 240 (pañc°). Principle of life ekindriyaṁ jīvaṁ Vinaya III 156; Milindapañha 259. heart or seat of feeling in phrase °āni paricāreti to satisfy one's heart Peta Vatthu Commentary 16, 58, 77. obligation, duty, vow in phrase °āni bhinditvā breaking one's vow Jātaka II 274; IV 190.
D. Unclassified material Dīgha Nikāya I 77 (ahīn°); III 239 (domanass° and somanass°) Majjhima Nikāya I 437 (vemattatā), 453 (the same); II 11, 106; III 296; Saṁyutta Nikāya III 225; V 209 (dukkh°, domanass°); Aṅguttara Nikāya I 39, 42f., 297; II 38 (sant°), 149f.; III 277, 282; Paṭisambhidāmagga I 16, 21, 88, 180; II 1 sq, 13, 84, 110, 119, 132, 143, 145, 223; Mahāniddesa 45 (°dhīra), 171 (°kusala), 341 (pucchā); Dhammasaṅgani 58, 121, 528, 556 (dukkh°), 560, 644. 736; Nettipakaraṇa 18 (sotāpannassa), 28 (°vavaṭṭhāna), 162 (lokuttara); Visuddhimagga 350 (°vekallatā); Saddhammopāyana 280, 342, 364, 371, 449, 473.
E. As adjective (—°) having one's senses, mind or heart as such and such Saṁyutta Nikāya I 138 (tikkh° and mud°); III 93 (pākat°); V 269 (the same); Aṅguttara Nikāya I 70 (the same) and passim (the same); Aṅguttara Nikāya I 70 (saṁvut°) 266 (the same), 236 (gutt°); II 6 (samāhit°);Sutta-Nipāta214 (susamāhit° his senses well-composed); Peta Vatthu Commentary 70 (pīṇit° joyful or gladdened of heart).
F. Some compounds:

-gutta one who restrains and watches his senses Saṁyutta Nikāya I 154; Dhammapada 375;
-gutti keeping watch over the senses, self-restraint Dhammapada IV 111. aparopariya, bparopariyatta and cparopariyatti (°ñāṇa) (knowledge of) what goes on in the senses and intentions of others aJa I 78; bA V 34, 38; bPaṭis I 121f., 133f.; II 158, 175; bVibh 340, 342; cS V 205; cNett 101. See remark under paropariya;
-bhāvanā cultivation of the (five, see above C d) moral qualities Vinaya I 294 (+ balabhāvanā); Majjhima Nikāya III 298;
-saṁvara restraint or subjugation of the senses Dīgha Nikāya II 281; Majjhima Nikāya I 269, 346; Saṁyutta Nikāya I 54; Aṅguttara Nikāya III 360; IV 99; V 113f., 136, 206; Mahāniddesa 483; Nettipakaraṇa 27, 121f.; Visuddhimagga 20f.

:: Iṇa (neuter) [Sanskrit ṛṇa, see also Pāḷi an-aṇa] debt Dīgha Nikāya I 71, 73; Aṅguttara Nikāya III 352; V 324 (enumerated with baddha, jāni and kali); Sutta-Nipāta 120; Jātaka I 307; II 388, 423; III 66; IV 184 (iṇagga for nagga?); 256; V 253 (where enumerated as one of the four pa ribhogas, viz. theyya°, iṇa°, dāya°, sāmi°); VI 69, 193; Milindapañha 375; Peta Vatthu Commentary 273, 276, iṇaṁ gaṇhāti to borrow money or take up a loan Visuddhimagga 556; Paramatthajotikā II 289; Peta Vatthu Commentary 3. — iṇaṁ muñcati to discharge a debt Jātaka IV 280; V 238; °ṁ sodheti same Peta Vatthu Commentary 276; labhati same Peta Vatthu Commentary 3.

-apagama absence of debt Therīgāthā Commentary 245;
-gāhaka a borrower Milindapañha 364;
-ghāta stricken by debt Sutta-Nipāta 246 (= iṇaṁ gahetva tassa appadānena iṇaghāta);
-ṭṭha (with iṇaṭṭa as varia lectio at all passages, see aṭṭa) fallen into or being in debt Majjhima Nikāya I 463 = Saṁyutta Nikāya III 93 = Itivuttaka 89 = Milindapañha 279;
-paṇṇa promissory note Jātaka I 230; IV 256;
-mokkha release from debt Jātaka IV 280; V 239;
-sādhaka negotiator of a loan Milindapañha 365.

:: Iṇāyika [from iṇa] one connected with a debt, viz.
1. A creditor Saṁyutta Nikāya I 170; Jātaka IV 159, 256; VI 178; Therīgāthā Commentary 271 see also dhanika); Peta Vatthu Commentary 3.
2. a debtor Vinaya I 76; Mahāniddesa 160.

:: Iṅgha (indeclinable) [Sanskrit aṅga probably after Pāḷi iṅgha (or añja, q.v.); from iñjati, cf. JPTS, 1883, 84] — particle of exhortation, literally "get a move on", come on, go on, look here, Sutta-Nipāta 83, 189, 862, 875 = 1052; Jātaka V 148; Peta Vatthu IV 57; Vimāna Vatthu 539 (= codanatthe nipāto Vimāna Vatthu 237); Vimāna Vatthu 47; Dhammapada IV 62.

:: Iṅghāḷa [according to Morris JPTS 1884 74 = aṅgāra, cf. marāthī iṅgala live coal] — coal, embers, in iṅghāḷakhu Therīgāthā 386 a pit of glowing embers (= aṅgāra-kāsu Therīgāthā Commentary 256). The whole compound is doubtful.

:: Iṅgita (neuter) [past participle of iṅgati = iñjati] movement, gesture, sign Jātaka II 195, 408; VI 368, 459.

:: Iñjanā (feminine) and °a (neuter) [from iñj, see iñjati] shaking, movement, motion Sutta-Nipāta 193 (= calanā phandanā Paramatthajotikā II 245); Nettipakaraṇa 88 (= phandanā [Nett-a Be, Ee, page 228 omits]). an° immobility, steadfastness Paṭisambhidāmagga I 15; II 118.

:: Iñjati [Vedic ṛñjati (cf. Pāḷi ajjati). Also found as iṅgati (so Veda), and as aṅg in Sanskrit aṅga = Pāḷi añja and iṅgha and Vedic pali-aṅgati to turn about. See also ānejja and añjati1] — to shake, move, turn about, stir Dīgha Nikāya I 56; Saṁyutta Nikāya I 107, 132, 181 (aniñjamāna present participle medium "impassive"); III 211; Theragāthā 42; Therīgāthā 231; Cullaniddesa sub voce (+ calati vedhati); Visuddhimagga 377; Sumaṅgalavilāsinī I 167, — past participle iñjita (q.v.).

:: Iñjita [past participle of iñjati] shaken, moved Theragāthā 386 (an°). Usually as neuter iñjitaṁ shaking, turning about, movement, vacillation Majjhima Nikāya I 454; Saṁyutta Nikāya I 109; IV 202; Aṅguttara Nikāya II 45; Sutta-Nipāta 750, 1040 (plural iñjitā), 1048 (see Cullaniddesa §140); Dhammapada 255; Vibhaṅga 390. On the seven iñjitas see JPTS 1884 58.

:: Iñjitatta (neuter) [abstract from iñjita neuter] state of vacillation, wavering, motion Saṁyutta Nikāya V 315 (kāyassa).

:: Iriṇa (neuter) [Vedic iriṇa, on etymology see Walde, Latin Wörterbuch under rarus] — barren soil, desert Jātaka VI 560 (= niroja commentary). cf. īriṇa.

:: Iriyanā (feminine) [from iriyati] way of moving on, progress, Dhammasaṅgani 19, 82, 295, 380, 441, 716.

:: Iriyati [from īr to set in motion, to stir, Sanskrit īrte, but present formation influenced by iriyā and also by Sanskrit iyarti of ṛ (see appeti and icchati2); cf. causative īrayati (= Pāḷi īreti), past participle īrṇa and īrita. See also issā] — to move, to wander about, stir; figurative to move, behave, show a certain way of deportment Majjhima Nikāya I 74, 75; Saṁyutta Nikāya I 53 (dukkhaṁ aticca iriyati); IV 71; Aṅguttara Nikāya III 451; V 41; Sutta-Nipāta 947, 1063, 1097; Theragāthā 76; Jātaka III 498 (= viharati); Mahāniddesa 431; Cullaniddesa §147 (= carati etc.); Visuddhimagga 16; Sumaṅgalavilāsinī I 70.

:: Iriyā (feminine) [cf. from iriyati, Buddhist Hybrid Sanskrit īryā Divyāvadāna 485] movement, posture, deportment Majjhima Nikāya I 81; Sutta-Nipāta 1038 (= cariyāvatti vihāro Cullaniddesa §148); Itivuttaka 31; Visuddhimagga 145 (+ vutti pālana yapana).

-patha way of deportment; mode of movement; good behaviour. There are four iriyāpathas or postures, viz. walking, standing, sitting, lying down (see Paṭisambhidāmagga II 225 and Sumaṅgalavilāsinī I 183). cf. Buddhist Hybrid Sanskrit īryāpatha Divyāvadāna 37. — Vinaya I 39; II 146 (°sampanna); Vinaya I 91 (chinn° a cripple); Saṁyutta Nikāya V 78 (cattāro i.); Sutta-Nipāta 385; Mahāniddesa 225, 226; Cullaniddesa sub voce; Jātaka I 22 (of a lion), 66, 506; Milindapañha 17; Visuddhimagga 104, 128, 290, 396; Dhammapada I 9; IV 17; Vimāna Vatthu 6; Peta Vatthu Commentary 141; Saddhammopāyana 604.

:: Irubbeda the ṛgvedav Dīpavaṁsa V 62 (iruveda); Milindapañha 178; Sumaṅgalavilāsinī I 247; Paramatthajotikā II 447.

:: Isi [Vedic ṛśi from ṛś — Vocative ise Sutta-Nipāta 1025; plural nominative isayo, genitive isinaṁ Saṁyutta Nikāya II 280 and isīnaṁ Saṁyutta Nikāya I 192; etc. instrumental isibhi Theragāthā 1065]
1. a holy man, one gifted with special powers of insight and inspiration, an anchorite, a seer, sage, saint, "master" Dīgha Nikāya I 96 (kaṇho isi ahosi); Saṁyutta Nikāya I 33, 35, 65, 128, 191, 192, 226f., 236 (ācāro isīnaṁ); II 280 (dhammo isinaṁ dhajo); Aṅguttara Nikāya II 24, 51; Vinaya IV 15 = 22 (°bhāsito dhammo); Itivuttaka 123; Sutta-Nipāta 284, 458, 979, 689, 691, 1008, 1025, 1043, 1044, 1116 (dev° divine Seer), 1126, Cullaniddesa §149 (isi-nāmakā ye keci isi-pabbajjaṁ pabbajitā ājīvikā nigaṇṭhā jaṭilā tāpasā); Dhammapada 281; Jātaka I 17 (V 90: isayo n'atthi me samā of Buddha); Jātaka V 140 (°gaṇa), 266, 267 (isi Gotamo); Peta Vatthu II 614 (= yama-niyamādīnaṁ esanatthena isayo Peta Vatthu Commentary 98); II 133 (= jhānādīnaṁ guṇānaṁ esanatthena isi Peta Vatthu Commentary 163); IV 73 (= asekkhānaṁ sīlakkhandhādīnaṁ esanatthena isiṁ Peta Vatthu Commentary 265); Milindapañha 19 (°vāta) 248 (°bhattika); Sumaṅgalavilāsinī I 266 (genitive isino); Saddhammopāyana 200, 384. See also mahesi.
2. (in brahmanic tradition) the ten (divinely) inspired singers or composers of the Vedic hymns (brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro pavattāro), whose names are given at Vinaya I 245; Dīgha Nikāya I 104, 238; Aṅguttara Nikāya III 224, IV 61 as follows: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi (Yamadaggi), Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu.

-nisabha the first (literal "bull") among saints, epithet of the Buddha Sutta-Nipāta 698; Vimāna Vatthu 167 (cf. Vimāna Vatthu 82);
-pabbajjā the (holy) life of an anchorite Visuddhimagga 123; Dhammapada I 105; IV 55; Peta Vatthu Commentary 162;
-vāta the wind of a saint Milindapañha 19; Visuddhimagga 18;
-sattama the 7th of the great Sages (i.e. Gotama Buddha, as 7th in the sequence of Vipassin, Sikhin, Vessabhū, Kakūsandha, Koṇāgamana and Kassapa Buddhas) Majjhima Nikāya I 386; Saṁyutta Nikāya I 192; Sutta-Nipāta 356; Theragāthā 1240 (= Bhagavā isi ca sattamo ca uttamaṭṭhena Paramatthajotikā II 351); Vimāna Vatthu 211 (= Buddha-isinaṁ Vipassī-ādīnaṁ sattamo Vimāna Vatthu 105).

:: Isikā (isīkā) (feminine) [Sanskrit iṣīkā] a reed Dīgha Nikāya I 77, cf. Sumaṅgalavilāsinī I 222; Jātaka VI 67 (isikā).

:: Isitta (neuter) [abstract from isi] rishi-ship Dīgha Nikāya I 104 (= isi-bhāva Sumaṅgalavilāsinī I 274).

:: Issara [Vedic īśvara, from īś to have power, cf. also Pāḷi īsa]
1. lord, ruler, mastery chief Aṅguttara Nikāya IV 90; Sutta-Nipāta 552; Jātaka I 89 (°jana), 100, 283 (°bheri); IV 132 (°jana); Peta Vatthu IV 67 (°mada); Milindapañha 253 (an° without a ruler); as 141; Sumaṅgalavilāsinī I 111; Peta Vatthu Commentary 31 (gehassa issarā); Saddhammopāyana 348, 431.
2. creative deity, Brahmā, Dīgha Nikāya III 28; Majjhima Nikāya II 222 = Aṅguttara Nikāya I 173; Visuddhimagga 598.

:: Issariya [from issara] rulership, mastership, supremacy, dominion (synonym ādhipacca) Dīgha Nikāya III 190; Saṁyutta Nikāya I 43, 100 (°mada); V 342 (issariy-ādhipacca); Aṅguttara Nikāya I 62 (°ādhipacca); II 205, 249; III 38; IV 263; Sutta-Nipāta 112; Dhammapada 73; Udāna 18; Paṭisambhidāmagga II 171, 176; Jātaka I 156; V 443; Dhammapada II 73; Vimāna Vatthu 126 (for ādhipacca) Peta Vatthu Commentary 42, 117, 137 (for ādhipacca); Saddhammopāyana 418, 583.

:: Issariyatā (feminine) [from issariya] mastership, lordship Saddhammopāyana 422.

:: Issati [denominative from issā. Avesta areṣyeiti to be jealous, Greek ἔραται to desire; connected also with Sanskrit arṣati from ṛṣ to flow, Latin erro; and Sanskrit irasyati to be angry = Greek Αρης God of war, ἄρὴ; Anglo-Saxon eorsian to be angry] to bear ill will, to be angry, to envy Jātaka III 7; present participle medium issamānaka Saddhammopāyana 89, feminine °ikā Aṅguttara Nikāya II 203, — past participle issita (q.v.).

:: Issattha (neuter masculine) [cf. Sanskrit iṣvastra neuter bow, from iṣu (= Pāḷi usu) an arrow + as to throw. cf. Pāḷi issāsa. — Buddhaghosa in a strange way dissects it as "usuñ ca satthañ cā ti vuttaṁ hoti" (i.e. usu arrow + sattha sword, knife) Paramatthajotikā II 466]
1. (neuter) archery (as means of livelihood and occupation) Majjhima Nikāya I 85; III 1; Saṁyutta Nikāya I 100 (so read with varia lectio; Text has issatta, commentary explains by usu-sippaṁ Kindred Sayings I page 318); Sutta-Nipāta 617 (°ṁ upajīvati = āvudha jīvikaṁ Paramatthajotikā II 466); Jātaka VI 81; Saddhammopāyana 390.
2. (masculine) an archer Milindapañha 250, 305, 352, 418.

:: Issatthaka [issattha + ka] an archer Milindapañha 419.

:: Issā1 (feminine) [Sanskrit īrṣyā to Sanskrit irin forceful, irasyati to be angry, Latin īra anger, Greek Αρμϛ God of war; Anglo-Saxon eorsian to be angry. See also issati] ire, jealousy, anger, envy, ill-will Dīgha Nikāya II 277 (°macchariya); III 44 (the same); Majjhima Nikāya I 15; Saṁyutta Nikāya II 260; Aṅguttara Nikāya I 95, 105 (°mala), 299; II 203; IV 8 (°saṁyojana), 148, 349, 465; V 42f., 156, 310; Sutta-Nipāta 110; Jātaka V 90 (°āvatiṇṇa); Peta Vatthu II 37; Vimāna Vatthu 155; past participle 19, 23; Vibhaṅga 380, 391; Dhammasaṅgani 1121, 1131, 1460; Visuddhimagga 470 (definition); Peta Vatthu Commentary 24, 46, 87; Dhammapada II 76; Milindapañha 155; Saddhammopāyana 313, 510.

-pakata overcome by envy, of an envious nature Saṁyutta Nikāya II 260; Milindapañha 155; Peta Vatthu Commentary 31. See remarks under apakata and pakata.

:: Issā2 (feminine) [cf. Sanskrit ṛśya-mṛga] in issammiga (= issāmiga) Jātaka V 410, and issāmiga Jātaka V 431, a species of antelope, cf. Jātaka V 425 issāsiṅga the antlers of this antelope.

:: Issāsa [Sanskrit iṣvāsa, see issattha] an archer Vinaya IV 124; Majjhima Nikāya III 1; Aṅguttara Nikāya IV 423 (issāso vā issāsantevāsī vā); Jātaka II 87; IV 494; Milindapañha 232; Sumaṅgalavilāsinī I 156.

:: Issāsin [Sanskrit iṣvāsa in meaning "bow" + in] an archer, literally one having a bow Jātaka IV 494 (= issāsa commentary). [BD]: bowman

:: Issāyanā (and Issāyitatta) [abstract formations from issā] = issā past participle 19, 23; Dhammasaṅgani 1121; Visuddhimagga 470.

:: Issita [past participle of īrṣ (see issati); Sanskrit īrṣita] being envied or scolded, giving offence or causing anger Jātaka V 44.

:: Issukin (adjective) [from issā, Sanskrit īrṣyu + ka + in] envious, jealous Vinaya II 89 (+ maccharin); Dīgha Nikāya III 45, 246; Majjhima Nikāya I 43, 96; Saṁyutta Nikāya IV 241; Aṅguttara Nikāya III 140, 335; IV 2; Dhammapada 262; Jātaka III 259; Peta Vatthu II 34; past participle 19, 23; Dhammapada III 389; Peta Vatthu Commentary 174. See also an°.

:: Ita [past participle of eti, i] gone, only in compound dur-ita gone badly, as neuter evil, wrong Dāṭhāvaṁsa I 61; otherwise in compounds with preposition, as peta, vīta etc.

:: Itara1 (adjective) [Vedic itara = Latin iterum a second time; comparative of pronoun base °i, as in ayaṁ, etaṁ, iti etc.] other, second, next; different Dhammapada 85, 104, 222; Jātaka II 3; III 26; IV 4; Peta Vatthu Commentary 13, 14, 42, 83, 117. In repetition compound itarītara one or the other, whatsoever, any Sutta-Nipāta 42; Jātaka V 425; Cullaniddesa §141; Milindapañha 395; Paramatthajotikā I 145, 147; accusative itarītaraṁ and instrumental itarītarena used as adverb of one kind or another, in every way, anyhow [cf. Buddhist Hybrid Sanskrit itaretara Mahāvastu III 348 and see Wackernagel Altindicative Gram. II §121 c.] Jātaka VI 448 (°ṁ); Dhammapada 331 (°ena); Vimāna Vatthu 841 (text reads itaritarena, varia lectio itarītarena, explained by itaritaraṁ Vimāna Vatthu 333).

:: Itara2 (adjective) frequent spelling for ittara (q.v.).

:: Iti (ti) (indeclinable) [Vedic iti, of pronoun base *i, cf. Sanskrit itthaṁ thus, itthā here, there; Avesta iϸa so; Latin ita and item thus. cf. also Pāḷi ettha; literally "here, there (now), then"] — emphatic deictic particle "thus". Occurs in both forms iti and ti, the former in higher style (poetry), the latter more familiar in conversational prose. The function of "iti" is explained by the old Pāḷi commentary in a conventional phrase, looking upon it more as a "filling" particle than trying to define its meaning viz. "itī ti padasandhi padasaṁsaggo padapāripurī akkharasamavāyo etc." Mahāniddesa 123 = Cullaniddesa §137. The same explanation also for iti'haṁ (see below IV)
I. As deictic adverb "thus, in this way" (Visuddhimagga 423 iti = evaṁ) pointing to something either just mentioned or about to be mentioned:
(a) referring to what precedes Sutta-Nipāta 253 (n'eso ma man ti iti naṁ vijaññā), 805; Itivuttaka 123 (ito devā ... taṁ na massanti); Dhammapada 74 (iti bālassa saṅkappo thus think the foolish), 286 (iti bālo vicinteti); Vimāna Vatthu 7910 (= evaṁ Vimāna Vatthu 307); Vimāna Vatthu 5.
(b) referring to what follows Dīgha Nikāya I 63 (iti paṭisañcikkhati); Aṅguttara Nikāya I 205 (the same)
II. As emphatic particle pointing out or marking off a statement either as not one's own (reported) or as the definite contents of (one's own or other's) thoughts. On the whole untranslatable (unless written as quotation marks), often only setting off a statement as emphatic, where we would either underline the word or phrase in question, or print it in italics, or put it in quotation marks (e.g. bālo ti vuccati Dhammapada 63 = bālo vuccati).
1. in direct speech (as given by writer or narrator), e.g. sādhu bhante Kassapa lābhataṁ esā janatā dassanāyā ti. Tena hi Sīha tvaṁ yeva Bhagavato ārocehī ti. Evaṁ bhante ti kho Sīho. ... Dīgha Nikāya I 151.
2. in indirect speech:
(a) as statement of a fact "so it is that" (cf. English "viz.", German "und zwar"), mostly untranslated Khuddakapāṭha IV (arahā ti pavuccati); Jātaka I 253 (tasmā pesanaka-corā t'eva vuccanti); III 51 (tayo sahāyā ahesuṁ makkaṭo sigālo uddo ti); Peta Vatthu Commentary 112 (aṅkuro pañca-sakaṭasatehi ... aññataro pi brāhmaṇo pañca-sakaṭasatehī ti dve janā sakata-sahassehi ... patipannā).
(b) as statement of a thought "like this", "I think", so, thus Sutta-Nipāta 61 ("saṅgo eso" iti ñatvā knowing "this is defilement"), 253 ("n'eso ma man" ti iti naṁ vijaññā), 783 ("iti'han" ti), 1094 (etaṁ dīpaṁ anāparaṁ Nibbānaṁ iti naṁ brūmi I call this name), 1130 (aparā pāraṁ gaccheyya tasmā "parāyanaṁ" iti).
III. Peculiarities of spelling.
1. in combination with other particles iti is elided and contracted as follows: icc eva, t'eva, etc.
2. final a, i, u preceding ti are lengthened to ā, ī, ū, e.g. mā evaṁ akatthā ti Dhammapada I 7; kati dhurānī ti ibid; dve yeva dhurāni bhikkhū ti ibid.
IV. Combinations with other emphatic particles: + eva thus indeed, in truth, really; as icc eva Peta Vatthu I 119 (= evam eva Peta Vatthu Commentary 59); t'eva Jātaka I 253; Milindapañha 114; tv eva Jātaka I 203; II 2. — iti kira thus now, perhaps, I should say Dīgha Nikāya I 228, 229, 240. — iti kho thus, therefore Dīgha Nikāya I 98, 103; III 135. — iti vā and so on (?), thus and such (similar cases) Mahāniddesa 13 = Cullaniddesa §420 A1. — itiha thus surely, indeed Sutta-Nipāta 934, 1084 (see below under ītihītiha; cf. Paramatthajotikā II Index 669: itiha? and itikirā); Itivuttaka 76; Sumaṅgalavilāsinī I 247, as iti'haṁ at Sutta-Nipāta 783 (same explained at Mahāniddesa 71 as for iti). — kin ti how Jātaka II 159.

-kirā (feminine) [a substantivised iti kira] hearsay, literally "so I guess" or "I have heard" Aṅguttara Nikāya I 189 = II 191f. = Cullaniddesa §151. cf. itiha;
-bhava becoming so and so (opposite abhava not becoming) Vinaya II 184 (°abhava); Dīgha Nikāya I 8 (the same passage = iti bhavo iti abhavo Sumaṅgalavilāsinī I 91); Aṅguttara Nikāya II 248; Itivuttaka 109 (the same); see also under ittha;
-vāda "speaking so and so", talk, gossip Majjhima Nikāya I 133; Saṁyutta Nikāya V 73; Aṅguttara Nikāya II 26; Itivuttaka III 35;
-vuttaka (neuter) [a noun formation from iti vuttaṁ] "so it has been said", (book of) quotations, "Logia ", name of the fourth book of the Khuddaka-nikāya, named thus because every sutta begins with vuttaṁ h'etaṁ Bhagavatā "thus has the Buddha said" (see khuddaka and navaṅga) Vinaya III 8; Majjhima Nikāya I 133; Aṅguttara Nikāya II 7, 103; III 86, 177, 361f.; past participle 43, 62; Paramatthajotikā I 12. Kern, Toevoegselen sub voce compares the interesting Buddhist Hybrid Sanskrit distortion itivṛttaṁ;
-hāsa [= iti ha āsa, preserving the Vedic form āsa, 3rd singular perfect of atthi] "thus indeed it has been", legendary lore, oral tradition, history; usually mentioned as a branch of brahmanic learning, in phrase itihāsa-pañca-mānaṁ padako veyyākaraṇo etc. Dīgha Nikāya I 88 = (see Sumaṅgalavilāsinī I 247); Aṅguttara Nikāya I 163; III 223; Sutta-Nipāta 447, 1020. cf. also Mahāvastu I 556;
-hītiha [itiha + itiha] "so and so" talk, gossip, oral tradition, belief by hearsay etc. (cf. itikirā and anītiha. Cullaniddesa spells ītihītiha) Majjhima Nikāya I 520; Saṁyutta Nikāya I 154; Sutta-Nipāta 1084; Cullaniddesa §151.

:: Ito (indeclinable) [Vedic itaḥ, ablative-adverb formation from pronoun base °i, cf. iti, ayaṁ etc.] — adverb of succession or motion in space and time "from here". "from now".
1. with reference to space:
(a) from here, from this, often implying the present existence (in opposition to the "other" world) Itivuttaka 77; Sutta-Nipāta 271 (°ja. °nidāna caused or founded in or by this existence = attabhāvaṁ sandhāy'āha Paramatthajotikā II 303), 774 (cutāse), 870 (°nidāna), 1062 (from this source, i.e. from me), 1101; Peta Vatthu I 57 (ito dinnaṁ what is given in this world); I 62 (i.e. manussalokato Peta Vatthu Commentary 33); I 123 (= idhalokato Peta Vatthu Commentary 64); Nettipakaraṇa 93 (ito bahiddhā); Peta Vatthu Commentary 46 (ito dukkhato mutti).
(b) here (with implication of movement), in phrases ito c'ito here and there Peta Vatthu Commentary 4, 6; and ito vā etto vā here and there Dhammapada II 80.
2. with reference to time: from here, from now, hence (in chronological records with ordinal number or cardinal, with reference either to past or future).
(a) referring to the past, since Dīgha Nikāya II 2 (ito so ekanavuto kappo 91 kappas ago); Sutta-Nipāta 570 (ito aṭṭhame, scilicet divase eight days ago Paramatthajotikā II 457; Text reads atthami); Vimāna Vatthu 319 (ito kira tiṁsa-kappa-sahasse); Peta Vatthu Commentary 19 (dvānavuti kappe 92 kappas ago), 21 (the same), 78 (pañcamāya jātiyā in the fifth previous re-birth).
(b) referring to the future, i.e. henceforth, in future, from now e.g. ito sattame divase in a week Vimāna Vatthu 138; ito paraṁ further, after this Paramatthajotikā II 160, 178, 412, 549; Peta Vatthu Commentary 83; ito paṭthāya from now on, henceforward Jātaka I 63 (ito dāni p.); Peta Vatthu Commentary 41.

:: Ittara (sometimes spelled itara) (adjective) [Vedic itvarain meaning "going", going along, hence developed meaning "passing; from i]
1. passing changeable, short, temporary, brief, unstable Majjhima Nikāya I 318 (opposite dīgha-rattaṁ); Aṅguttara Nikāya II 187; Jātaka I 393; III 83 (°dassana = khaṇika° commentary), IV 112 (°vāsa temporary abode); Peta Vatthu I 1111 (= na cira-kāla-ṭṭhāyin anicca vipariṇāma-dhamma Peta Vatthu Commentary 60); Sumaṅgalavilāsinī I 195; Peta Vatthu Commentary 60 (= paritta khaṇika).
2. small, inferior, poor, unreliable, mean Majjhima Nikāya II 47 (°jacca of inferior birth); Aṅguttara Nikāya II 34; Sutta-Nipāta 757 (= paritta paccupaṭṭhāna Paramatthajotikā II 509); Milindapañha 93, 114 (°pañña of small wisdom). This meaning (2) also in Buddhist Hybrid Sanskrit itvara, e.g. Divyāvadāna 317 (dāna).

:: Ittaratā (feminine) [from ittara] changeableness Milindapañha 93 (of a woman).

:: Ittha (indeclinable) [the regular representative of Vedic ittha here, there, but preserved only in compounds while the Pāḷi form is ettha] — here, in this world (or "thus, in such away"), only in compound °bhāvaññathā-bhāva such an (i.e. earthly) existence and one of another kind, or existence here (in this life) and in another form" (cf. itibhāva and itthatta) Sutta-Nipāta 729, 740 = 752; Itivuttaka 9 (varia lectio itthi° for iti°) = Aṅguttara Nikāya II 10 = Cullaniddesa §172 A; Itivuttaka 94 (varia lectio ittha°). There is likely to have been a confusion between ittha = Sanskrit itthā and itthaṁ = Sanskrit ittham (see next).

:: Itthaṁ (indeclinable) [adverb from pronoun base °i, as also iti in same meaning] — thus, in this way Dīgha Nikāya I 53, 213; Dāṭhāvaṁsa IV 35; V 18.

-nāma (itthan°) having such as name, called thus, so-called Vinaya I 56; IV 136; Jātaka I 297; Milindapañha 115; Dhammapada II 98;
-bhūta being thus, of this kind, modal, only in compound °lakkhaṇa or °ākhyāna the sign or case of modality, i.e. the ablative case Paramatthajotikā II 441; Vimāna Vatthu 162, 174; Peta Vatthu Commentary 150.

:: Itthatta1 (neuter) [ittha + *tvaṁ, abstract from ittha. The curious Buddhist Hybrid Sanskrit distortion of this word is icchatta Mahāvastu 417] — being here (in this world), in the present state of becoming, this (earthly) state (not "thusness" or "life as we conceive it", as Mrs. Rhys Davids in Kindred Sayings I 177; although a confusion between ittha and itthaṁ seems to exist, see ittha); "life in these conditions" Kindred Sayings II 17; explained by itthabhāva Spk I on Saṁyutta Nikāya I 140 (see Kindred Sayings I 318). — See also frequent formula a of Arahatta. — Dīgha Nikāya I 18, 84; Aṅguttara Nikāya I 63; II 82, 159, 203; Sutta-Nipāta 158; Dhammasaṅgani 633; past participle 70, 71; Sumaṅgalavilāsinī I 112.

:: Itthatta2 (neuter) [itthi + *tvaṁ abstract from itthi] state or condition of femininity, womanhood, muliebrity Dhammasaṅgani 633 (= itthi-sabhāva as 321).

:: Itthi and Itthī (feminine) [Vedic strī, Avesta strī woman, perhaps with Sanskrit sātuḥ uterus from Indo-Germanic °sī to sow or produce, Latin sero, Gothic saian, Old High German sāen, Anglo-Saxon sāwan etc., cf. also Cymraeg (Welsh) [BD: Welsh?] hīl progeny, Old-Irish sīl seed; see J. Schmidt, [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen Xxv 29. The regular representative of Vedic strī is Pāḷi thī, which only occurs rarely (in poetry and compounds) see thī] — woman, female; also (usually as —°) wife. Opposite purisa man (see e.g. for contrast of itthi and purisa Jātaka V 72, 398; Nettipakaraṇa 93; Dhammapada I 390; Peta Vatthu Commentary 153). — Saṁyutta Nikāya I 33 (Nibbānass'eva santike), 42, 125 (majjhim°, mah°), 185; Aṅguttara Nikāya I 28, 138; II 115, 209; III 68, 90, 156; IV 196 (purisaṁ bandhati); Sutta-Nipāta 112, 769 (nominative plural thiyo = itthi-saññikā thiyo Paramatthajotikā II 513); Jātaka I 286 (itthi doso), 300 (genitive plural itthinaṁ); II 415 (nominative plural thiyo); V 397 (thi-ghātaka), 398 (genitive dative itthiyā), V 425 (nom plural itthiyo); Vibhaṅga 336, 337; Sumaṅgalavilāsinī I 147; Peta Vatthu Commentary 5, 44, 46, 67, 154 (amanuss° of petīs); Saddhammopāyana 64, 79. — anitthi a woman lacking the characteristics of womanhood, an unfaithful wife Jātaka II 126 (= ucchiṭṭh° commentary); kulitthi a wife of good descent Vinaya II 10; Aṅguttara Nikāya III 76; IV 16, 19; dahar° a young wife Jātaka I 291; dur° a poor woman Jātaka IV 38. Some general characterizations of womanhood: ten kinds of women enumerated at Vinaya III 139 = Aṅguttara Nikāya V 264 = Vimāna Vatthu 72, viz. mātu-rakkhitā, pitu°, mātāpitu° bhātu°, bhaginī°, ñāti°, gotta°, dhamma°, sarakkhā, saparidaṇḍā; see Vinaya III 139 for explanation — Saṁyutta Nikāya I 38 (malaṁ brahmacariyassa), 43 (the same); Jātaka I 287 (itthiyo nāma āsa lāmikā pacchimikā); IV 222 (itthiyo papāto akkhāto; pamattaṁ pamathenti); V 425 (sīho yathā ... tath' itthiyo); women as goods for sale Saṁyutta Nikāya I 43 (bhaṇḍānaṁ uttamaṁ); Dhammapada I 390 (itthiyo vikkiṇiya-bhaṇḍaṁ).

-agāra (-āgāra) as itthāgāra women's apartment, seraglio Vinaya I 72; IV 158; Saṁyutta Nikāya I 58, 89; Jātaka I 90; also collective for womenfolk, women (cf. German Frauenzimmer) Dīgha Nikāya II 249; Jātaka V 188;
-indriya the female principle or sex, femininity (opposite puris'indriya) Saṁyutta Nikāya V 204; Aṅguttara Nikāya IV 57f.; Visuddhimagga 447, 492; Dhammasaṅgani 585, 633, 653 et passivem;
-kathā talk about women Dīgha Nikāya I 7 (cf. Sumaṅgalavilāsinī I 90);
-kāma the craving for a woman Saṁyutta Nikāya IV 343;
-kutta a woman's behaviour, woman's wiles, charming behaviour, coquetry Aṅguttara Nikāya IV 57 = Dhammasaṅgani 633; Jātaka I 296, 433; II 127, 329; IV 219, 472; Dhammapada IV 197;
-ghātaka a woman-killer Jātaka V 398;
-dhana wife's treasure, dowry Vinaya III 16;
-dhutta a rogue in the matter of women, one who indulges in women Sutta-Nipāta 106; Jātaka III 260; Peta Vatthu Commentary 5;
-nimitta characteristic of a woman Dhammasaṅgani 633, 713, 836;
-pariggaha a woman's company, a woman Mahāniddesa 11;
-bhāva existence as woman, womanhood Saṁyutta Nikāya I 129; Therīgāthā 216 (referring to a Yakkhinī, cf. Therīgāthā Commentary 178; Dhammasaṅgani 633; Peta Vatthu Commentary 168;
-rūpa womanly beauty Aṅguttara Nikāya I 1; III 68; Therīgāthā 294;
-lakkhaṇa fortune-telling regarding a woman Dīgha Nikāya I 9 (cf. Dhammapada I 94, + purisa°); Jātaka VI 135;
-liṅga "sign of a woman", feminine quality, female sex Visuddhimagga 184; Dhammasaṅgani 633, 713, 836; as 321 sq;
-sadda the sound (or word) "woman" Dhammapada I 15;
-soṇḍī a woman addicted to drink Sutta-Nipāta 112.

:: Itthikā (feminine) [from itthi] a woman Vinaya III 16; Dīgha Nikāya II 14; Jātaka I 336; Vimāna Vatthu 187; Saddhammopāyana 79. As adjective itthika in bahutthika having many women, plentiful in women Vinaya II 256 (kulāni bahutthikāni appapurisakāni rich in women and lacking in men); Saṁyutta Nikāya II 264 (the same and appitthikāni).

:: Iṭṭha (adjective) [past participle of icchati] pleasing welcome, agreeable, pleasant, often in the idiomatic group iṭṭha kantamanāpa (of objects pleasing to the senses) Dīgha Nikāya I 245; II 192; Majjhima Nikāya I 85; Saṁyutta Nikāya IV 60, 158, 235f.; V 22, 60, 147; Aṅguttara Nikāya II 66f.; V 135 (dasa, dhammā etc., ten objects affording pleasure); Sutta-Nipāta 759; It. 15; Vibhaṅga 2, 100, 337. — Alone as neuter meaning welfare, good state, pleasure, happiness at Sutta-Nipāta 154 (+ aniṭṭha); Nettipakaraṇa 28 (+ aniṭṭha); Visuddhimagga 167 (the same); Peta Vatthu Commentary 116 (= bhadraṁ), 140. — aniṭṭha unpleasant, disagreeable Peta Vatthu Commentary 32, 52, 60, 116. — See also pariy°, in which iṭṭha stands for eṭṭha.

:: Iṭṭhakā (Itthakā) (feminine) [BHS iṣṭakā, e.g. Divyāvadāna 221; from the Indo-Germanic root °idh > °aidh to burn, cf. Sanskrit idhma firewood, inddhe to kindle (idh or indh), edhah, fuel; Greek ἀίϧω burn, αἶϧος fire-brand; Latin aedes, aestas and aestus; more especially Avesta iśtya tile, brick]
1. a burnt brick, a tile Vinaya II 121 (°pākara a brick wall, distinguished from silāpakāra and dāru°); Jātaka III 435, 446 (pākār-iṭṭhikā read °aṭṭhakā); V 213 (rattiṭṭhikā); Visuddhimagga 355 (°dārugomaya); Peta Vatthu Commentary 4 (°cuṇṇa-makkhita-sīsa the head rubbed with brick powder, i.e. plaster, a ceremony performed on one to be executed, cf. mṛcchakaṭika X five piṣṭa-cūṛnāvakīrṇaś ca puruśo'haṁ paśūkṛtaḥ with striking equation iṣṭaka > piṣṭa). 2. plural (as suvaṇṇa°) gold or gilt tiles used for covering a Cetiya or tope Dhammapada III 29, 61; Vimāna Vatthu 157.

:: Iṭṭhi- in °khagga-dhāra at Jātaka VI 223 should be read iddha.

:: Iva (indeclinable) [Vedic iva and va] particle of comparison: like, as Dhammapada 1, 2, 7, 8, 287, 334; Jātaka I 295; Paramatthajotikā II 12 (= opamma-vacanaṁ). Elided to 'va, diæretic-metathetic form viya (q.v.).

-----[ Ī ]----- ☝

:: Īdisa (adjective) [Sanskrit īdṛś, ī + dṛś, literally so-looking] such like, such as 400 (feminine °ī); Peta Vatthu Commentary 50, 51.

:: Īgha (?) [doubtful as to origin and etymology since only found in compound anīgha and absolute only in exegetical literature. If genuine, it should belong to ṛgh Sanskrit ṛghāyati to tremble, rage etc. See discussion under nigha1] — confusion, rage, badness Paramatthajotikā II 590 (in explanation of anigha). Usually as an° (or anigha), e.g. Jātaka III 343 (= niddukkha commentary); V 343.

:: Īhati [Vedic īh, cf. Avesta īžā ardour, eagerness, āziś greed] to endeavour, attempt, strive after Vinaya III 268 (Buddhaghosa) Jātaka VI 518 (cf. Kern, Toevoegselen page 112); Sumaṅgalavilāsinī I 139; Vimāna Vatthu 35.

:: Īhā (feminine) [from īh] exertion, endeavour, activity, only in adjective nir-īha void of activity Milindapañha 413.

:: Īriṇa (neuter) [= iriṇa, q.v. and cf. Sanskrit īriṇa] barren soil, desert Dīgha Nikāya I 248; Aṅguttara Nikāya V 156f.; Jātaka V 70 (= sukkha-kantāra commentary); VI 560; Vimāna Vatthu 334.

:: Īrita [past participle of īreti, causative of īr, see iriyati]
1. set in motion, stirred, moved, shaken Vimāna Vatthu 394 (vāterita moved by the wind); Jātaka I 32 (the same); Vimāna Vatthu 6420 (hadayerita); Peta Vatthu II 123 (ma luterita); Peta Vatthu Commentary 156 (has erita for ī°); Vimāna Vatthu 177 (= calita).
2. uttered, proclaimed, said Dāṭhāvaṁsa V 12.

:: Īsa [from iś to have power, perfect īśe = Gothic aih; cf. Sanskrit īshvara = Pāḷi issara, and Buddhist Hybrid Sanskrit īśa, e.g. Jātakamala 3181] — lord, owner, ruler Jātaka IV 209 (of a black lion = kāḷa-sīha commentary); Vimāna Vatthu 168. feminine īsī see mahesī a chief queen. cf. also mahesakkha.

:: Īsaka [diminutive of īsā] a pole Jātaka II 152; VI 456 (°agga the top of a pole).

:: Īsakaṁ (adverb) [neuter of īsaka] a little, slightly, easily Majjhima Nikāya I 450; Jātaka I 77; VI 456; Sumaṅgalavilāsinī I 252, 310; Vimāna Vatthu 36; Visuddhimagga 136, 137, 231, īsakam pi even a little Visuddhimagga 106; Saddhammopāyana 586.

:: Īsā (feminine) [Vedic īṣā] the pole of a plough or of a carriage Saṁyutta Nikāya I 104 (naṅgalīsā read with varia lectio for naṅgala-sīsā Text), 172, 224 (°mukha): Aṅguttara Nikāya IV 191 (rath°); Sutta-Nipāta 77; Jātaka I 203 (°mukha); IV 209; Udāna 42; Milindapañha 27; Paramatthajotikā II 146; Vimāna Vatthu 269 (°mūlaṁ = rathassa uro).

-danta having teeth (tusks) as long as a plough-pole (of an elephant) Vinaya I 352; Majjhima Nikāya I 414; Vimāna Vatthu 209 = 439 (= ratha-īsā-sadisa-danto); Jātaka VI 490 = 515.

:: Īsāka (adjective) [from īsā] having a pole (said of a carriage) Jātaka VI 252.

:: Īti and ītī (feminine) [Sanskrit īti, of doubtful origin] ill, calamity, plague, distress, often combined with and substituted for upaddava, cf. Buddhist Hybrid Sanskrit ītay'opadrava (attack of plague) Divyāvadāna 119. — Sutta-Nipāta 51; Jātaka I 27 (V 189); V 401 = upaddava; Mahāniddesa 381; Cullaniddesa §§48, 636 (+ upaddava = santāpa); Milindapañha 152, 274, 418. — anīti sound condition, health, safety Aṅguttara Nikāya IV 238; Milindapañha 323.

:: Ītiha a doublet of itiha, only found in negative an°.

:: Ītika (adjective) [from īti] connected or affected with ill or harm, only in negative an°.

-----[ J ]----- ☝

:: Ja (—°) [adjective-suffix from jan, see janati; cf. °ga; gacchati] born, produced, sprung or arisen from. Frequently in compounds: atta°, ito°, eka°, kuto°, khandha°, jala°, daratha°, dāru°, di°, puthuj°, pubba°, yoni°, vāri°, saha°, sineha°.

:: Ja nitta (neuter) [jan + tra, cf. Greek γενέτειρα] birthplace Jātaka II 80.

:: Jacca (adjective) [jāti + tya] of birth, by birth (usually —°) Majjhima Nikāya II 47 (ittara° of inferior birth); Sutta-Nipāta page eighty (kiṁ° of what birth, i.e. of what social standing); Jātaka I 342 (hīna° of low birth): Saddhammopāyana 416 (the same) Jātaka V 257 (nihīna°); Milindapañha 189 (sama° of equal rank).

-andha (adjective) blind from birth Udāna 62f. (Jaccandha-vagga VI 4); Jātaka I 45, 76; IV 192; Vibhaṅga 412f.; in similes at Visuddhimagga 544, 596.

:: Jaccā instrumental of jāti.

:: Jaddhu [for jaddhuṁ, infinitive to jakṣ (Pāḷi jaggh), corresponds to Sanskrit jagdhi eating food; intensive of ghasati] only in composition as a° not eating, abstaining from food. °ka one who fasts Majjhima Nikāya I 245; °māra death by starvation Jātaka VI 63 (= anāsaka-maraṇa; Fausbøll has note: read ajuṭṭha°?); °mārika Aṅguttara Nikāya IV 287 (varia lectio ajeṭṭha°).

:: Jagat (neuter) [Vedic jagat, intensive of gam, see gacchati] the world, the earth Aṅguttara Nikāya II 15, 17 (jagato gati); Saṁyutta Nikāya I 186 (jagatogadha plunged into the world).

:: Jagatī (feminine) [see jagat] only in compounds as jagati°:

-ppadesa a spot in the world Dhammapada 127 = Peta Vatthu Commentary 104;
-ruha earth grown, i.e. a tree Jātaka I 216.

:: Jagga (neuter) [jaggati + ya] wakefullness Saṁyutta Nikāya I 111.

:: Jaggana (neuter) [from jaggati] watching, tending, bringing up Jātaka I 148 (dāraka°).

:: Jagganatā (to jāgarati] watchfullness Jātaka I 10.

:: Jaggati (= jāgarati, Dhatupāṭha 22 gives jagg as root in meaning "niddā-khaya."]
(a) to watch, to lie awake Jātaka V 269.
(b) to watch over, i.e. to tend, to nourish, rear, bring up Jātaka I 148 (dārakaṁ), 245 (āsīvisaṁ).

:: Jagghati [Intensive to sound-root ghaṛ for *jaghrati. See note on gala. Kern compares Vedic jakāsati, intensive of hasati (Toevoegselen under anujagghati); Dhatupāṭha 31 jaggh = hasane] to laugh, to deride Jātaka III 223; V 436; VI 522. Past participle jagghita Jātaka VI 522. See also anu°, pa°.

:: Jagghitā (feminine) laughter Jātaka III 226.

:: Jaghana (neuter) [Vedic jaghana, cf. Greek κοχώνη; see jaṅghā] the loins, the buttocks Vinaya II 266; Jātaka V 203.

:: Jaha (adjective) (—°) [to jahati] leaving behind, giving up, see attaṁ°, okaṁ°, kappaṁ°, raṇaṁ°, sabbaṁ°, etc (Saṁyutta Nikāya I 52; Itivuttaka 58; Sutta-Nipāta 790, 1101, etc.); duj° hard to give up Theragāthā 495.

:: Jahati and jahāti [Vedic root hā. cf. °ghe(i) and ghī to be devoid (of), Greek χῆρος void of, χῆρα widow, χώρα open space (cf. Sanskrit vihāya = ākāsa), χωρίζω separate; Latin her-es; Sanskrit jihīte to go forth = Old High German gen, gān, Anglo-Saxon gan = go; also Sanskrit hāni want = Gothic gaidw, cf. Greek χατίζω] to leave, abandon, lose; give up, renounce, forsake. Stereotypical explanation at Cullaniddesa §255 (and passim): pajahati vinodeti byantikaroti anabhāvaṁ gameti. Literal as well as figurative; especially with reference to kāma, dosa and other evil qualities. — Present jahāti Sutta-Nipāta 1, 506 (dosaṁ), 589; Dhammapada 91; imperative jahassu Sutta-Nipāta 1121 (rūpaṁ); potential jahe Itivuttaka 34; Dhammapada 221; Jātaka IV 58, and jaheyya Sutta-Nipāta 362; Itivuttaka 115; Jātaka I 153; IV 58. — Future jahissāmi Jātaka III 279; IV 420; V 465; in verse: hassāmi Jātaka IV 420; V 465. — Gerund hitvā (very frequent) Sutta-Nipāta 284, 328; Dhammapada 29, 88; hitvāna (Sutta-Nipāta 60), jahitvā and jahetvā (Sutta-Nipāta 500). — infinitive jahituṁ Jātaka I 138, — past participle jahita Sutta-Nipāta 231; Khuddakapāṭha 9; Milindapañha 261. — passive hāyati Saṁyutta Nikāya II 224; Sutta-Nipāta 817; Milindapañha 297, hāyate Jātaka V 488 and hīyati Jātaka II 65; Sutta-Nipāta 944 (hīyamāna), cf. hāyare Jātaka II 327; past participle hīna (q.v.). — causative hāpeti (q.v.). See also hāni, hāyin, jaha.

:: Jahitikā (feminine) [See jahati] (a woman) who has been jilted, or rejected, or repudiated Jātaka I 148.

:: Jajjara [from intensive of jarati] withered, feeble with age Therīgāthā 270; Jātaka I 5, 59 (jarā°); Therīgāthā Commentary 212; Peta Vatthu Commentary 63 (°bhāva, state of being old)
— a° not fading (cf. amata and a jarāmara), of Nibbāna Saṁyutta Nikāya IV 369.

:: Jajjarita [past participle of intensive of jar see jarati] weakened Dhammapada I 7.

:: Jala (neuter) [Sanskrit jala, connection with gala drop (?), probably dialectical; cf. udaka] water Sutta-Nipāta 845; Jātaka I 222; III 188; IV 137.

-gocara living in the water Jātaka II 158;
-ja born or sprung from w. Jātaka IV 333; V 445; Vimāna Vatthu 42;
-da "giving water," rain-cloud Dāṭhāvaṁsa V 32;
-dhara [cf. jalandhara rain-cloud] the sea Milindapañha 117;
-dhi = preceding Dāṭhāvaṁsa V 38.

:: Jalana (adjective/noun) [Sanskrit jvalana] burning Pañca-g 16.

:: Jalati [Sanskrit jvalati, with jvarati to be hot or feverish, to jval to burn (Dhatupāṭha 264: dittiyaṁ), cf. Old High German kol = coal; Celtic gūal] to burn, to shine Dīgha Nikāya III 188; Majjhima Nikāya I 487; Jātaka I 62; II 380; IV 69; Itivuttaka 86; Vimāna Vatthu 462; Vimāna Vatthu 107; Milindapañha 223, 343. — causative jaleti and jāleti (cf. ja neti: jāneti) to set on fire, light, kindle Saṁyutta Nikāya I 169; Jātaka II 104; Milindapañha 47, — past participle jalita. Intensive daddaḷhati (q.v.). cf. ujjāleti.

:: Jalābu [Sanskrit jarāyu, slough and placenta, to jar see jarati, originally that which decays (= decidua); cf. Greek γῆρας slough. As to meanings cf. gabbha]
1. the womb Saṁyutta Nikāya III 240.
2. the embryo Jātaka IV 38.
3. the placenta Jātaka II 38.

-ja born from a womb, viviparous Majjhima Nikāya I 73; Dīgha Nikāya III 230; Jātaka II 53 = V 85.

:: Jalita (adjective) [past participle to jalati] set on fire, burning, shining, bright, splendid Sutta-Nipāta 396, 668, 686; Vimāna Vatthu 216 (= jalanto jotanto Vimāna Vatthu 107); Peta Vatthu I 1014 (burning floor of Niraya); II 112 (°ānubhāva: shining majesty); Peta Vatthu Commentary 41 (= āditta burning); Therīgāthā Commentary 292.

:: Jalla1 (neuter) [*jalya to jala or gal] moisture, (wet) dirt, perspiration (mostly as seda° or in compound rajo°, q.v.) Sutta-Nipāta 249 (= rajojalla Paramatthajotikā II 291); Jātaka VI 578 (sweat under the armpits = jallikā commentary).

:: Jalla2 [probably = jhalla, see Kern, Toevoegselen sub voce] athlete, acrobat Jātaka VI 271.

:: Jallikā (feminine) [deminutive of jalla] a drop (of perspiration), dirt in seda°, etc. Aṅguttara Nikāya I 253 (kāli°); Sutta-Nipāta 198 = Jātaka I 146; VI 578.

:: Jalogi (neuter°) toddy (i.e. juice extracted from the palmyra, the date or the cocoa palm) Vinaya II 294 (pātuṁ the drinking of j.), 301, 307; Mahāvaṁsa 4, 10.

:: Jalūkā leech Sumaṅgalavilāsinī I 117.

:: Jalūpikā (feminine) [Sanskrit jalūkikā = jalūkā and (popular etymology) jalaṅkā (sprung from water), borrowed from name personal Salū (? Uhlenbeck); cf. Greek βδέλλα leech, Celtic gel; perhaps to gal in the sense of such (?)] a leech Milindapañha 407 (varia lectio jalopikā).

:: Jaḷa (adjective) [Sanskrit jaḍa] dull, slow, stupid Dīgha Nikāya III 265 (a°); Aṅguttara Nikāya II 252; past participle 13; Milindapañha 251; Sumaṅgalavilāsinī I 290.

:: Jambāla [Sanskrit jambāla] mud; adjective jambālin muddy, as noun jambālī (feminine) a dirty pool (at entrance to village) Aṅguttara Nikāya II 166.

:: Jambhanā (feminine) [to jambhati] arousing activity, alertness Vibhaṅga 352.

:: Jambhati [cf. Vedic jehate, Dhatupāṭha 208 and Dhātum 298 define jambh as "gatta-vināma," i.e. bending the body] to yawn, to arouse oneself, to rise, go forth (of a lion) Jātaka VI 40.
[BD]: stretch

:: Jambonada [Sanskrit jāmbūnada; belonging to or coming from the Jambu river (?)] a special sort of gold (in its unprocessed state); also spelled jambunada (Jātaka IV 105; Vimāna Vatthu 13, 340) Aṅguttara Nikāya I 181; II 8, 29; Vimāna Vatthu 8417. cf. jātarūpa.

:: Jambu (feminine) [Sanskrit jambu] the rose-apple tree, Eugenia Jambolana Jātaka II 160; V 6; Vimāna Vatthu 67; 4413. — as adjective feminine jambī sarcastically "rose-apple-maid," applied to a gardener's daughter Jātaka III 22.

-dīpa the country of the rose-apples i.e. India Jātaka I 263; Vimāna Vatthu 18; Milindapañha 27;
-nada see jambonada;
-pakka the fruit of Eugenia jambolana, the rose-apple (of black or dark colour) Visuddhimagga 409;
-pesī the rind of the ṛ-a. fruit Jātaka V 465;
-rukka the ṛ-a. tree Dhammapada III 211;
-saṇḍa rose-apple grove (= °dīpa, name for India) Sutta-Nipāta 552 = Theragāthā 822.

:: Jambuka [Sanskrit jambuka, to jambh?] a jackal Jātaka II 107; III 223.

:: Jamma (adjective) [Vedic *jālma (?), dialectical?] miserable, wretched, contemptible Jātaka II 110; III 99 (= lāmaka); feminine °ī Saṁyutta Nikāya V 217; Dhammapada 335, 336 (of taṇhā); Jātaka II 428; V 421; Dhammapada IV 44 (= lāmakā).

:: Jamman(a) (neuter) [to janati] birth, descent, rank Sutta-Nipāta 1018.

:: Jana [°gene: see janati. cf. Greek γίνος, γόνος; Latin genus = French gens, to which also similar in meaning] a creature, living being:
(a) singular an individual, a creature, person, man Sutta-Nipāta 121, 676, 807, 1023 (j. sabba everybody). Usually collectively: people, they, one (= French on), with plural of verb Dhammapada 249 (dadanti); often as mahājana the people, the crowd Saṁyutta Nikāya I 115; Jātaka I 167, 294; Peta Vatthu Commentary 6; loka mahājana = loka Dhammapada III 175; or as bahu(j)jana many people, the many Aṅguttara Nikāya I 68; Dhammapada 320; Dhammapada III 175. See also puthujjana.
(b) plural men, persons, people, beings: nānā° various living beings Sutta-Nipāta 1102 (explained at Cullaniddesa §248 as khattiyā brāhmaṇā vessā suddā gahaṭṭhā pabbajitā devā manussā.) dve janā Jātaka I 151; II 105; tayo j. Jātaka I 63; III 52; keci janā some people Peta Vatthu Commentary 20. See also Sutta-Nipāta 243, 598, 1077, 1121.

-ādhipa a king of men Jātaka II 369;
-inda = preceding Jātaka III 280, 294;
-esabha the leader of men, the best of all people Dhammapada 255;
-kāya a body or group of people Jātaka I 28; Dhammapada I 33 (dve j.: micchā- and sammā-diṭṭhikā); Dīpavaṁsa I 40;
-pada country see seperate;
-majjhe (locative) before (all) the people Jātaka I 294; Therīgāthā 394;
-vāda people's talk, gossip Sutta-Nipāta 973.

:: Janaka [to janati]
1. producing, production Visuddhimagga 369; adjective (—°) producing: pasāda° Mahāvaṁsa I 4 (= °kāraka); a species of karma Visuddhimagga 601; Compendium 144 (A.i).
2. noun feminine °ikā genetrix, mother Jātaka I 16; Dhammasaṅgani 1059 (where it represents another jānikā, viz. deception, as shown by synonym māyā and Buddhist Hybrid Sanskrit janikā Lalitavistara 541; Kern, Toevoegselen page 41).

:: Janana (adjective) [to janati2] producing, causing (—°) Itivuttaka 84 (anattha° dosa); Jātaka IV 141; Dīpavaṁsa I 2; as 258; Dhatupāṭha 428. — feminine jananī Peta Vatthu Commentary 1 (saṁvega° desanā); = mother (cf. ja nettī) Jātaka IV 175; Peta Vatthu Commentary 79. Note: jananā Sumaṅgalavilāsinī I 310 is misprint for janatā.

:: Jananī

[DPL]: a mother.

:: Janapada [jana + pada, the latter in function of collective noun-abstract: see pada 3] inhabited country, the country (as opposed to town or market-place), the continent; politically: a province, district, county Dīgha Nikāya I 136 (opposite nigama); II 349; Aṅguttara Nikāya I 160, 178; Sutta-Nipāta 422, 683, 995, 1102; Jātaka I 258; II 3 (opposite nagara), 139, 300; Peta Vatthu Commentary 20, 32, 111 (province). See also gāma. The 16 provinces of Buddhist India are comprised in the soḷasa mahā-janapadā (Miln 350) enumerated at Aṅguttara Nikāya I 213 = IV 252f. = Cullaniddesa §247 (on Sutta-Nipāta 1102) as follows: Aṅgā, Magadhā (+ Kāliṅgā, Cullaniddesa II] Kāsī, Kosalā, Vajjī, Mallā, Cetī (Cetiyā a IV), Vaṁsā (Vaṅgā a I), Kurū, Pañcālā, Majjā (Macchā A), Sūrasenā, Assakā, Avantī, Yonā (Gandhārā A), Kambojā. cf. Rhys Davids, Buddhist India page 23.

-kathā talk or gossip about the provinces Dīgha Nikāya I 7; °kalyāṇī a country-beauty, i.e. the most beautiful girl in the province Dīgha Nikāya I 193 (see kalyāṇa);
-cārikā tramping the country Peta Vatthu Commentary 14;
-tthāvariya stableness, security, of the realm, in °patta, one who has attained a secure state of his realm, of a Cakkavattin Dīgha Nikāya I 88; II 16; Sutta-Nipāta page 106;
-padesa a rural district Aṅguttara Nikāya IV 366; V 101.

:: Janatā (feminine) [from janati] a collection of people ("mankind"), congregation, gathering; people, folk Dīgha Nikāya I 151 (= Sumaṅgalavilāsinī I 310, correct jananā), 206; Vinaya II 128 = Majjhima Nikāya II 93 (pacchimā); Aṅguttara Nikāya I 61 (the same); III 251 (the same); Itivuttaka 33; Jātaka IV 110; Peta Vatthu III 57 (= janasamūha upāsakagaṇa Peta Vatthu Commentary 200).

:: Janati1 [Sanskrit janati (transitive) and jāyate (intransitive); °gene and °gne to (be able to) produce; Greek γίγνομαι (γίνεσις) γνωτός = jāta = (g)nātus; Latin gigno, natura, natio; Gothic knops and kunps; Cymraeg (Welsh) geni, Anglo-Saxon cennan, Old High German kind, etc.] — only in causative ja neti [Sanskrit janayati] often spelled jāneti (cf. jaleti: jāleti) and passive (intransitive) jāyati to bring forth, produce, cause, synonyms sañja neti nibbatteti abhinibbatteti Cullaniddesa sub voce (cf. karoti). ussāhaṁ j. to put forth exertion Jātaka II 407 (see chanda); (saṁ)vegaṁ j. to stir up emotion (aspiration) Jātaka III 184; Peta Vatthu Commentary 32; Mahāvaṁsa I 4; dukkhaṁ j. to cause discomfort Peta Vatthu Commentary 63. — preterit janayi Therīgāthā 162 (Māyā j. Gotamaṁ: she

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bore). — past participle. ja nita produced Peta Vatthu Commentary 1. — See also jantu jamma, jāta, jāti, ñāti, etc.

:: Janati2 to make a sound Jātaka VI 64 (= sanati saddaṁ karoti).

:: Janavati (?) Aṅguttara Nikāya IV 172.

:: Janettī (feminine) [feminine to ja nitṛ = γενέτως = genitor, cf. genetrix. The Sanskrit form is ja nitrī. One: i cf. petti°: pitri°] mother Dīgha Nikāya II 7f.; Majjhima Nikāya III 248; Aṅguttara Nikāya IV 276; Jātaka I 48; II 381; IV 48.

:: Jannu [cf. jaṇṇu(ka) and jānu] the knee Dhammapada I 394. °—°ka Dīgha Nikāya II 17 (in marks of a Mahāpurisa, varia lectio ṇṇ); Jātaka IV 165; Dhammapada I 48.

:: Jantāghara [accusative to Abhidhānappadīpikā 214 = aggisālā, a room in which a fire is kept (viz. for the purpose of a steam bath, i.e. a hot room, cf. in meaning Middle High German kemenate = Latin caminata, German stube = English stove; Low German pesel (room) = Latin pensile (bath) etc.) Etymology uncertain. Bühler [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen 25, page 325 = yantra-gṛha (oil-mill?); E. Hardy (D. Lithuanian t͡ɕ. 1902, page 339) = jentāka (hot dry bath), cf. Vinaya Texts I 157; III 103. In all probability it is a distorted form (by dissimilation or analogy), perhaps of °jhānt-āgāra, to jhā to burn = Sanskrit kṣā, jhānti heat or heating (= Sanskrit kṣāti) + āgāra, which latter received the aspiration of the first part (= āghāra), both being reduced in length of vowels = jant-āghara]
1. A (hot) room for bathing purposes, a sitz bath Vinaya I 47, 139; II 119, 220f., 280; III 55; Majjhima Nikāya III 126; Jātaka II 25, 144; Visuddhimagga 18; Dīpavaṁsa VIII 45.
2. living room Jātaka I 449.

:: Janti at Sumaṅgalavilāsinī I 296 in jantiyā (for Dīgha Nikāya I 135 jāniyā) = hāni, abandonment, giving up, payment, fine [probably = jahanti, to jahāti]. But see jāni.

:: Jantu1 [Vedic jantu, see janati] a creature, living being, man, person Saṁyutta Nikāya I 48; Aṅguttara Nikāya IV 227; Sutta-Nipāta 586, 773f., 808, 1103; Cullaniddesa §249 (= satta, nara, puggala); Dhammapada 105, 176, 341, 395; Jātaka I 202; II 415; V 495; Peta Vatthu II 949 (= sattanikāya, people, a crowd Peta Vatthu Commentary 134).

:: Jantu2 a grass Vinaya I 196.

:: Jaṇṇu(ka) [cf. jānu and jannu] the knee Dīgha Nikāya II 160; Jātaka VI 332; Paramatthajotikā II II 230; Dhammapada I 80 (°ka); II 57 (the same), 80; IV 204; Vimāna Vatthu 206 (jaṇṇu-kappara).
[BD: dakkhiṇaṁ-jāṇu-maṇḍalaṁ

:: Jaṇu see jaṇṇu(ka).

:: Jaṅgala (neuter) a rough, sandy and waterless place, jungle Aṅguttara Nikāya V 21; Jātaka IV 71; Vimāna Vatthu 338. cf. ujjaṅgala.

:: Jaṅgamāna (see Jaṅghā)

:: Jaṅghā (feminine) [Vedic jaṅghā; cf. Avesta zanga, ankle; Gothic gaggan, to go; Anglo-Saxon gang, walk. From °ghengh to walk; see also jaghana] the leg, usually the lower leg (from knee to ankle) Dīgha Nikāya II 17; (Saṁyutta Nikāya I 16 = Sutta-Nipāta 165 (eṇi°); Sutta-Nipāta 610; Jātaka II 240; V 42; VI 34; Therīgāthā Commentary 212). In compounds jaṅgha° (except in jaṅghā-vihāra).

-ummagga a tunnel fit for walking Jātaka VI 428;
-pesanika adjective going messages on foot Vinaya III 185; Jātaka II 82; Milindapañha 370 (°iya); Visuddhimagga 17;
-bala(ṁ) (nissāya) by means of his leg (literally by the strength of, cf. French à force de);
-magga a footpath Jātaka II 251; V 203; Vimāna Vatthu 194;
-vihāra the state of walking about (like a wanderer), usually in phrase °ṁ anucaṅkamati anuvicarati Dīgha Nikāya I 235; Majjhima Nikāya I 108; Sutta-Nipāta pages 105, 115; or °ṁ carati Peta Vatthu Commentary 73; Aṅguttara Nikāya I 136; Jātaka II 272; IV 7, 74; Dhammapada III 141.

:: Jaṅgheyyaka (neuter) [see jaṅghā] literally "belonging to the knees"; the kneepiece of a robe Vinaya I 287.

:: Jañña (adjective) [= janya, cf. jātya; see kula and koleyyaka] of (good) birth, excellent, noble, charming, beautiful Majjhima Nikāya I 30 (jaññajañña, cf. page 528); Jātaka II 417 (= manāpa sādhu).
— a° Jātaka II 436.

:: Japa (and jappa vv.ll.) [from japati]
1. muttering, mumbling. recitation Aṅguttara Nikāya III 56 = Jātaka III 205 (+ manta); Sutta-Nipāta 328 (jappa) (= niratthaka-kathā Paramatthajotikā II 334).
2. studying Jātaka III 114 (= ajjhena).

:: Jap(p)aka (adjective) whispering, see kaṇṇa°.

:: Japana (sic. Sumaṅgalavilāsinī I 97, otherwise jappana) whispering, mumbling (see japati), in kaṇṇa°. See also pari°.

:: Japati (and jappati Dhatupāṭha 189, also japp 190 = vacane; sound-root jap) to mumble, whisper, utter, recite Jātaka IV 204; Peta Vatthu II 61 (= vippalapati Peta Vatthu Commentary 94); Peta Vatthu Commentary 97; present participle jappaṁ Saṁyutta Nikāya I 166 (palāpaṁ); Jātaka IV 75. See japa, japana; also pari°.

:: Jappanā = jappā Sutta-Nipāta 945; Dhammasaṅgani 1059. cf. pa°.

:: Jappati [not, as customary, to jalp, Sanskrit jalpati (= japati), but in the meaning of desire, etc., for cappati to capp, as in cappeti = Sanskrit carvayati to chew, suck, be hungry (q.v.) cf. also calaka] to hunger for, to desire, yearn, long for, (accusative) Sutta-Nipāta 771 (kāme), 839 (bhavaṁ), 899, 902; Cullaniddesa §79 (= pajappati), — past participle jappita Sutta-Nipāta 902. See also jappā, jappanā, abhijjappati and pa°.

:: Jappā (feminine) [to jappati] desire, lust, greed, attachment, hunger (cf. Cullaniddesa on taṇhā) Saṁyutta Nikāya I 123 (bhava-lobha°); Sutta-Nipāta 1033; Cullaniddesa §250; Nettipakaraṇa 12; Dhammasaṅgani 279, 1059.

:: Jara (adjective) (—°) [See jarati] old, decayed (in disparaging sense), wretched, miserable;

-ūdapānaṁ a spoilt well Jātaka IV 387;
-gava = °goṇa Peta Vatthu I 81;
-goṇa [cf. Sanskrit jaradgava] a decrepit, old bull Jātaka II 135;
-sakka "the old S." Jātaka IV 389;
-sālā a tumble-down shed Peta Vatthu Commentary 78.

:: Jaratā (feminine) [see jarati] old age Dhammasaṅgani 644 (rūpassa j. decay of form); Visuddhimagga 449.

:: Jarati [Vedic jarati and jīryati, °gerā to crush, to pound, overcome (cf. jayati); as intransitive to become brittle, to be consumed, to decay, cf. Latin granum, Gothic kaúrn, English etc. corn] to suffer destruction or decay, to become old, in two roots, viz.
1. jar [jarati] in causative jarayati to destroy, to bring to ruin Jātaka V 501 = VI 375.
2. jīr [Sanskrit jīryati] see jīyati, jīrati, jīrayati, jīrāpeti. — past participle jiṇṇa. — cf. also jara, jarā, jajjara, jīraṇatā.

:: Jarā (feminine) and (older) jaras (neuter) [of the latter only the instrumental jarasā in use: Sutta-Nipāta 804, 1123 (= jarāya Cullaniddesa §249). — Sanskrit jarā and jaraḥ to °gerā: see jarati; cf. Greek γῆρας, γίρας, γραῦς old age, etc. See also jīraṇa(tā)] decay, decrepitude, old age Vinaya I 10, 34; Aṅguttara Nikāya I 51, 138 (as Death's messenger); V 144f. (bhabbo jaraṁ pahātuṁ); Sutta-Nipāta 311 (cf. Dīgha Nikāya III 75); Jātaka I 59; Therīgāthā 252f.; Visuddhimagga 502 (definition as twofold and discussed in its valuation as dukkha). Defined as "yā tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valitta cat ā āyuno saṁhāni indriyānaṁ paripāko" Dīgha Nikāya II 305 = Majjhima Nikāya I 49 = Saṁyutta Nikāya II 2 = Cullaniddesa §252 = Dhammasaṅgani 644, cf. Buddhist Manual of Psychological Ethics page 179 note 3. — Frequently combined with maraṇa (maccu, etc.) "decay and death" (see under jāti as to formulas): °maraṇa, Dīgha Nikāya II 31f.; Majjhima Nikāya I 49; Sutta-Nipāta 575; °maccu Sutta-Nipāta 581, 1092, 1094.
— a jarāmara not subject to decay and death (cf. ajajjara) Therīgāthā 512; Peta Vatthu II 611; Vimāna Vatthu 6311; Jātaka III 515.

-ghara the house of age (adjective) like a decayed house Therīgāthā 270 (= jiṇṇagharasadisa Therīgāthā Commentary 213);
-jajjara feeble with age Jātaka I 59;
-jiṇṇa decrepit with age Peta Vatthu Commentary 148;
-dhamma subject to growing old Aṅguttara Nikāya I 138, 145; II 172, 247; III 54f., 71f.;
-patta old Jātaka III 394; IV 403;
-bhaya fear of old age Aṅguttara Nikāya I 179; II 121;
-vśta the wind of age Dhammapada IV 25;
-sutta the suttanta on old age, name of Sutta Nipāta IV 6 (p. 157f.; beginning with "appaṁvata jīvitaṁ idaṁ"), quoted at Dhammapada III 320.

:: Jattu (neuter) [Vedic jatru] the collar-bone Dhammapada II 55 (gloss: aṁsakūṭa); Dāṭhāvaṁsa IV 49.

:: Jatu [Sanskrit jatu; cf. Latin bitumen pitch; Anglo-Saxon cwidu; resin, Old High German quiti glue] lac. As medicine Vinaya I 201. °maṭṭhaka a decking with lac. used by women to prevent conception Vinaya IV 261; consisting of either jatu, kaṭṭha (wood), piṭṭha (flour), or mattikā (clay).

:: Jaṭa a handle, only in vāsi° (h. of an adze) Vinaya IV 168; Saṁyutta Nikāya III 154 = Aṅguttara Nikāya IV 127.

:: Jaṭā (feminine) [BHS jaṭā] tangle, braid, plaiting, especially
(a) the matted hair as worn by ascetics (see jaṭila) Sutta-Nipāta 249; Dhammapada 241, 393; Jātaka I 12 (ajina + j.); II 272.
(b) the tangled branches of trees Jātaka I 64.
(c) (figurative) (the tangle of) desire, lust Saṁyutta Nikāya I 13 = 165.

-aṇḍuva (= °andu?) a chain of braided hair, a matted topknot Saṁyutta Nikāya I 117;
-ājina braided hair and an antelope's hide (worn by ascetics) Sutta-Nipāta 1010 (°dhara), cf. above Jātaka I 12;
-dharaṇa the wearing of matted hair Majjhima Nikāya I 282.

:: Jaṭhara (masculine neuter) [Vedic jaṭhara, to °gelt = °gelbh (see gabbha), cf. Gothic kilpei uterus, Anglo-Saxon cild = English child] the belly Milindapañha 175.

:: Jaṭila [BHS jaṭila] one who wears a jaṭā, i.e. a braid of hair, or who has his hair matted, an ascetic. Enumerated amongst other "religious" as ājīvikā nigaṇṭhā j. paribbājakā Cullaniddesa §308; ājīvikā nig° j. tāpasā Cullaniddesa §§149, 513; — Vinaya I 24 = IV 108; I 38 (purāṇa° who had previously been j.) = Vimāna Vatthu 13 = Peta Vatthu Commentary 22; Saṁyutta Nikāya I 78; Sutta-Nipāta pages 103, 104 (Keṇiya j.); Jātaka I 15; II 382; Udāna 6; Dīpavaṁsa I 38.

:: Jaṭilaka = jaṭila Majjhima Nikāya I 282; Aṅguttara Nikāya III 276; Milindapañha 202; Visuddhimagga 382.

:: Jaṭin one who wears ajaṭā, an ascetic Sutta-Nipāta 689; feminine °inī Jātaka VI 555.

:: Jaṭita [past participle of jaṭ, to which also jaṭā; Dhatupāṭha 95: saṅghāte] entangled Saṁyutta Nikāya I 13; Milindapañha 102, 390; Visuddhimagga 1 (etymology).

:: Java [Sanskrit java, to javati]
1. (noun) speed Saṁyutta Nikāya II 266; V 227; Majjhima Nikāya I 446; Aṅguttara Nikāya II 113; III 248; Sutta-Nipāta 221; Jātaka II 290; IV 2. Often combined with thāma, in phrase thāma-java-sampanna endowed with strength and swiftness Jātaka I 62; Vimāna Vatthu 104; Peta Vatthu Commentary 4; Milindapañha 4. — javena (instrumental) speedily Jātaka II 377.
2. (adjective) swift, quick Jātaka III 25; VI 244 (mano°, as quick as thought); Vimāna Vatthu 161 (= vegavanto Vimāna Vatthu 78); Vimāna Vatthu 6 (sīgha°).

-cchinna without alacrity, slow, stupid (opposite sīghajava) Dhammapada I 262;
-sampanna full of swiftness, nimbleness, or alacrity Aṅguttara Nikāya I 244f.; II 250f.

:: Javana (neuter)
1. Alacrity, readiness; impulse, shock Paṭisambhidāmagga I 80f.; Visuddhimagga 22; as 265 (cf. Buddhist Manual of Psychological Ethics 122, note 1; 145, note 1); Sumaṅgalavilāsinī I 194. Usually in compound javana-pañña (adjective) of alert intellection, of swift understanding, together with hāsa-pañña (hāsu° at Majjhima Nikāya III 25; Jātaka IV 136) and puthu° tikkha° Saṁyutta Nikāya V 376, 377; Cullaniddesa §235, 3.a. Also in compounds °paññā Paṭisambhidāmagga II 185f.; °paññatā Aṅguttara Nikāya I 45; °paññattaṁ Saṁyutta Nikāya V 413.
2. The twelfth stage in the function (kicca) of an act of perception (or vīthicitta): the stage of full perception, or apperception. Visuddhimagga ch. XIV (e.g. page 459); Abhdh-s. part III, §6 (kiccaṁ); Compendium past participle 29, 115, 245. In this connection javana is taken in its equally fundamental sense of "going" (not "swiftness"), and the "going" is understood as intellectual movement.

:: Javanaka = java 2 (adjective) Vimāna Vatthu 78.

:: Javati Vedic ju javate intransitive to hurry, junāti transative to incite, urge: to run, hurry, hasten Saṁyutta Nikāya I 33; Jātaka IV 213; Dāṭhāvaṁsa V 24; as 265, past participle jūta.

:: Jaya [see jayati] vanquishing, overcoming, victory Dīgha Nikāya I 10; Sutta-Nipāta 681; Jātaka II 406; opposite parājaya Visuddhimagga 401.

-ggaha the lucky die Jātaka IV 322 (= kaṭaggaha, q.v.);
-parājaya victory and defeat Dhammapada 201;
-pāna the drink of victory, carousing wassail; °ṁ pivati Dhammapada I 193;
-sumana "victory's joy," name of a plant (cf. jātisumana) Visuddhimagga 174; Dhammapada I 17, 383.

:: Jayati (jeti, jināti) [Sanskrit jayati, ji to have power, to conquer, cf. jaya = βία; transitive of which the intransitive is jināti to lose power, to become old (see jīrati)] to conquer, surpass; to pillage, rob, to overpower, to defeat. — Present [jayati] jeti Jātaka II 3; jināti Sutta-Nipāta 439; Dhammapada 354; Jātaka I 289; IV 71. — potential jeyya Dhammapada II 226 on Dhammapada 103; jine Dhammapada 103 = Jātaka II 4 = Vimāna Vatthu 69; 3rd plural jineyyuṁ Saṁyutta Nikāya I 221 (opposite parājeyyuṁ). — Present participle jayaṁ Dhammapada 201. — Future jessati Vimāna Vatthu 332; jayissati ibid.; jinissati Jātaka II 183. — preterit jini Jātaka I 313; II 404; ajini Dhammapada 3; plural jiniṁsu Saṁyutta Nikāya I 221 (opposite parājiṁsu), 224 (opposite parājiṁsu, with varia lectio °jiniṁsu); Aṅguttara Nikāya IV 432 (opposite °jiyiṁsu, with varia lectio °jiniṁsu). Also preterit ajesi Dhammapada I 44 (= ajini). — Prohibative (mā) jīyi Jātaka IV 107. — Gerund jetvā Sutta-Nipāta 439; jetvāna Itivuttaka 76. — infinitive jinituṁ Jātaka VI 193; Vimāna Vatthu 69. — gerund jeyya Sutta-Nipāta 288 (a°); jinitabba Vimāna Vatthu 69 (varia lectio jetabba). — passive jīyati (see parā°), jīyati is also passive to jarati — causative I. jayāpeti to wish victory to, to hail (as a respectful greeting to a king) Jātaka II 213, 369, 375; IV 403.
2. jāpayati to cause to rob, to incite, to plunder Majjhima Nikāya I 231; Itivuttaka 22 = Jātaka IV 71 (varia lectio hāpayati) = Milindapañha 402; Jātaka VI 108 (to annul); Milindapañha 227. — desiderative jigiṁsati (q.v.), — past participle jina and jita (q.v.).

:: Jayā feminine [Vedic jāyā] wife only in compound jayampatikā, the lady of the house and her husband, the two heads of the household. That the wife should be put first might seem suggestive of the matriarchate, but the expression means just simply "the pair of them," and the context has never anything to do with the matriarchate. Husband and wife, a married couple Saṁyutta Nikāya II 98; Jātaka I 347; IV 70, of birds. See also jāyampatikā.

:: Jāgara (adjective) [from jāgarti] waking, watchful, careful, vigilant Saṁyutta Nikāya I 3; Aṅguttara Nikāya II 13 = Itivuttaka 116; Majjhima Nikāya II 31; Itivuttaka 41; Milindapañha 300. — bahu° wide awake, well aware, cautious Sutta-Nipāta 972 (cf. rakkhita-mānasāno in same context V 63); Dhammapada 29.

:: Jāgaraṇa (neuter) [derivation from jāgara] a means for waking or keeping awake Milindapañha 301.

:: Jāgaratā (feminine) [cf. Sanskrit jāgaraṇa] watchfullness, vigilance Saṁyutta Nikāya I 3.

:: Jāgarati [Sanskrit jāgarti to be awake (reduplicated perfect for jājarti) °gerandgerei; cf. Latin expergiscor (*exprogrīscor); Greek ἐγείρω, perfect ἐγρήγορα (for °ίγήγορα). Defined at Dhatupāṭha 254 by niddā-khaya] to be awake, to be watchful, to be on the alert (cf. guttadvāra) Dhammapada 60 (dīghā jāgarato rattī), 226; Itivuttaka 41; Milindapañha 300, — past participle jāgarita (q.v.).

:: Jāgarita (neuter) [past participle of jāgarati] waking, vigil Itivuttaka 41; past participle 59.

:: Jāgariyā (feminine) [BHS Mahāvastu jāgarikā] keeping awake, watchfullness, vigilance, especially in the sense of being cautious of the dangers that are likely to befall one who strives after perfection. Therefore frequent in combination "indriyesu guttadvāro bhojane mattaññū jāgariyaṁ anuyutto" (anuyuñjati: to apply oneself to or being devoted to vigilance), e.g. Saṁyutta Nikāya II 218; Majjhima Nikāya I 32, 273, 354f., 471; Aṅguttara Nikāya I 113f.; II 40. — Also in °ṁ bhajati to pursue watchfullness (bhajetha keep vigil) Itivuttaka 42; Sutta-Nipāta 926 (niddaṁ na bahulīkareyya j°ṁ bhajeyya ātāpī). — Saṁyutta Nikāya IV 104; Majjhima Nikāya I 273, 355; Milindapañha 388.

-ānuyoga application or practice of watchfullness Mahāniddesa 484.

:: Jāla1 (neuter) [Vedic jāla, probably from jaṭ to plait, make a tangle cf. jaṭita and jaṭā; on l:ṭ cf. phulla: sphuṭa; cāru: cāṭu; cela: ceṭa] a net; netting, entanglement (literal or figurative): snare, deceptīon (= māyā).
A. Literal. Cullaniddesa §260 (= suttajāla, a plaiting of threads); Paramatthajotikā II 115, 263 (= suttamaya) Dīgha Nikāya I 45 (anto-jālikata caught in a net); Sutta-Nipāta 62, 71, 213, 669; Jātaka I 52; VI 139. — kiṅkiṇika° a row of bells Dīgha Nikāya II 183; muttā° a net of pearls Jātaka I 9; Vimāna Vatthu 40; loha° Peta Vatthu Commentary 153; hema° Vimāna Vatthu 367; a fowler's net Dhammapada 174; a spider's web Dhammapada 347; nets for hair Jātaka VI 188; pabbata° a chain of mountains Jātaka II 399; sirā° network of veins Jātaka V 69; Peta Vatthu Commentary 68. — Frequently in similes: see JPTS, 1907, 90.
B. Figurative. Very often applied to the snares of Māra: Saṁyutta Nikāya I 48 (maccuno); Sutta-Nipāta 357 (the same); Dhammapada III 175 (Māra°); Sutta-Nipāta 527 (deception); taṇhā° the snare of worldly thirst (cf. °tanhā) Majjhima Nikāya I 271; Theragāthā 306; Paramatthajotikā II 351; kāma° Theragāthā 355; moha° Saṁyutta Nikāya III 83; mohasama Dhammapada 251; diṭṭhi° the fallacies of heresy Dīgha Nikāya I 46; Jātaka VI 220; ñāṇa° the net of knowledge Vimāna Vatthu 63; Dhammapada III 171. bhumma° (vijjā) "earthly net," i.e. gift of clear sight extending over the earth Paramatthajotikā II 353.

-akkhi a mesh of a net Jātaka I 208:
-taṇhā the net of thirst Dhammasaṅgani 1059, 1136; as 367;
-pūpa a "netcake"? Dhammapada I 319;
-hatthapāda (adjective) having net-like hands and feet (one of the thirty-two marks of a Mahāpurisa) probably with reference to long nails Dīgha Nikāya II 17 (see Dialogues of the Buddha II 14, note 3), cf. jālitambanakhehi Vimāna Vatthu 8116 (explained at Vimāna Vatthu 315: jālavantehi abhilohita-nakkehi. Tena jāli (varia lectio jāla-) hatthataṁ Mahāpurisa-lakkhaṇaṁ tambanakhataṁ anuvyañ anañ ca dasseti).

:: Jāla2 [Sanskrit jvāla, from jalati] glow, blaze Jātaka V 326; Peta Vatthu Commentary 52 (= tejas), 154 (raṁsi°); Milindapañha 357; Visuddhimagga 419 (kappavināsaka°).

-roruva name of one of the two Roruva hells ("blazes") Jātaka V 271;
-sikhā a glowing crest i.e. a flame Cullaniddesa §11 (= accī).

:: Jālaka (neuter) [jāla1 + ka]
1. a net Jātaka VI 536; Dāṭhāvaṁsa V 51.
2. a bud Aṅguttara Nikāya IV 117f. (°jāta in bud). — feminine jālikā chain armour Milindapañha 199.

:: Jālā (feminine) [see jāla2] a flame Jātaka I 216, 322; Milindapañha 148, 357.

:: Jāleti [causative of jalati. See also jaleti] to cause to burn, to light, kindle Jātaka II 104; IV 290; V 32.

:: Jālin (adjective/noun) "having a net," ensnaring, deceptive:
(a) literal a fisherman Jātaka II 178.
(b) figurative usually in feminine °inī of taṇhā (ensnarer, witch) Saṁyutta Nikāya I 107 = Dhammapada 180; Aṅguttara Nikāya II 211; Theragāthā 162, 908; Dhammasaṅgani 1059; Visuddhimagga 1; as 363; cf. Mahāvastu I 166; III 92.

:: Jāmātar (and jāmāta Jātaka IV 219) [Vedic jāmātar. Derivation uncertain. Sanskrit-Wörterbuch take it as jā + mātar, the builder-up of the family, supposing the case where there is no son and the husband goes to live in the wife's family, abīna marriage. More likely from ldg °gem, to marry. cf. Greek γαμέω; γαμβρός, Latin gener] daughter's husband, son-inlaw Therīgāthā 422 (= Therīgāthā Commentary 269 duhitu pati); Jātaka II 63; V 442.

:: Jāna (adjective) [to jñā, see jānāti] knowing or knowable, understandable Jātaka III 24 (= jānamāna). dujjāna difficult to understand Dīgha Nikāya I 170, 187; Majjhima Nikāya I 487; II 43. su° recognizable, intelligible Peta Vatthu IV 135 (= suviññeyya Peta Vatthu Commentary 230). cf. ājāna.

:: Jānana (neuter) [from jñā] knowledge, cognizance, recognition; intelligence, learning, skill Jātaka I 145 (attānaṁ °kālato paṭṭhāya from the time of self-recognition), 200 (°manta knowledge of a spell, a spell known by: tumhākaṁ) II 221; Paramatthajotikā II 330; Dhammapada II 73 (°sabhāva = ñatta); Sumaṅgalavilāsinī I 86 (akkhara°); Visuddhimagga 391 (°atthāya in order to know), 436 (= pajānana). cf. ājānana.
— ajānana not knowing (°-) Jātaka V 199; VI 177; not known Jātaka I 32 (°sippa).

:: Jānanaka (adjective) [Sanskrit jñānaka, cf. jānana and Sanskrit jānaka (with genitive) expert Avadāna-śataka II 119, 120, as noun ibid. I 216] knowing as 394.

:: Jānanatā (feminine) [abstract from jānana] the fact of knowing, knowledge Paramatthajotikā I 144.

:: Jānapada (adjective/noun) [from janapada] belonging to the country, living in the c.; plural country-folk (opposite negamā townsfolk) Dīgha Nikāya I 136, 142; Majjhima Nikāya II 74; Jātaka II 287, 388; Sumaṅgalavilāsinī I 297 (= janapada-vāsin).

:: Jānāti [Vedic jña, jānāti °gene and °gne, cf. Greek γιγνώσκω, γνωτός, γνῶσις; Latin nosco, notus, (i)gnarus (cf. English i-gnorant); Gothic kunnan; Old High German kennan, Anglo-Saxon cnāwan = English know] to know.
I. Forms: The 2 Vedic roots jān° and jñā° are represented in Pāḷi by jān° and ñā° (ña°)
1. jān: present jānāti; potential jāneyya (Sutta-Nipāta 781) and jaññā (Aṅguttara Nikāya IV 366; Sutta-Nipāta 116, 775; Dhammapada 157, 352; Jātaka II 346; IV 478) 2nd singular jāneyyāsi (Majjhima Nikāya I 487; Jātaka I 288), 1st plural jāniyāma (Sutta-Nipāta 873) and (archaic) jānemu (Sutta-Nipāta 76, 599; Vimāna Vatthu 8311); — imperative jānāhi (Sutta-Nipāta 596, 1026; Peta Vatthu II 912), 3rd. singular jānātu (It 28); — present participle jānanto and jānaṁ (Dīgha Nikāya I 192; Aṅguttara Nikāya I 128; Sutta-Nipāta 722), present participle medium jānamāna (Jātaka I 168); — future jānissati (Jātaka II 342; VI 364); — preterit ajāni (Sutta-Nipāta 536) and jāni (Jātaka I 125, 269), 3rd plural jāniṁsu (Jātaka II 105; Vimāna Vatthu 113); — gerund jānitvā (Jātaka I 293; III 276); infinitive jānituṁ (Jātaka I 125). Causative jānāpeti (see below IV 2).
2. ñā: future ñassati (Dīgha Nikāya I 165); — preterit aññāsi (Jātaka I 271) and nāsi (Sutta-Nipāta 471), 3rd plural aññaṁsu (Vimāna Vatthu 224). — gerund ñatvā (frequent); — gerundive ñeyya Aṅguttara Nikāya II 135 (see below) and ñātabba (Peta Vatthu Commentary (= Paramatthadīpanī IV) 133); — infinitive ñātuṁ (frequent) — past participle ñāta (q.v.). passive ñāyati to be called or named (Miln 25).
II. Cognate Forms: Cullaniddesa sub voce explains jānāti by passati dakkhati adhigacchati vindati paṭilabhati, and ñatvā (§267) by jānitvā tulayitvā tirayitva vibhāvayitvā vibhūtaṁ katvā (very frequent) The 1st explanation is also applied to abhijānāti, and the 2nd to passitvā, viditaṁ katvā, abhiññāya and disvā. The use of the emphatic phrase jānāti passati is very frequent. Yaṁ tvaṁ na jānāsi na passasi taṁ tvaṁ icchasi kāmesi? Whom you know not neither have seen, is it she that you love and long for? Dīgha Nikāya I 193; Bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto Majjhima Nikāya I 111; similarly Aṅguttara Nikāya IV 153f. See further Dīgha Nikāya I 2, 40, 84, 157 sq, 165, 192f., 238f.; Aṅguttara Nikāya I 128; III 338; V 226; Sutta-Nipāta 908; Cullaniddesa §§35, 413, 517; Visuddhimagga 200.
III. Meaning:
1. Intransitive to know, to have or gain knowledge, to be experienced, to be aware, to find out: mayam pi kho na jānāma surely, even we do not know Dīgha Nikāya I 216; te kho evaṁ jāneyyaṁ they ought to know ibid.; jānantā nāma na āhesuṁ "nobody knew" Jātaka III 188; jānāhi find out Jātaka I 184; kālantarena jānissatha you will see in time Peta Vatthu Commentary 13; ajānanto unawares, unsuspecting I 223; ajānamāna the same Peta Vatthu II 314.
2. Transitive to know recognize, be familiar with (usually with accusative, but also with genitive: Jātaka I 337; II 243), to have knowledge of, experience, find; to infer, conclude, distinguish, state, define: yaṁ ahaṁ jānāmi taṁ tvaṁ jānāsi Dīgha Nikāya I 88; aham p'etaṁ na jānāmi Sutta-Nipāta 989; jānanti taṁ yakkhabhūtā Peta Vatthu IV 135; paccakkhato ñatvā finding out personally Jātaka I 262; III 168; cittam me Gotamo jānāti Saṁyutta Nikāya I 178; jānāti maṁ Bhagavā Saṁyutta Nikāya I 116; kathaṁ jānemu taṁ mayaṁ? How shall we know (or identify) him? Vimāna Vatthu 8311; yathā jānemu brāhmaṇaṁ so that we may know what a b. is Sutta-Nipāta 599; yathāhaṁ jāneyyaṁ vasalaṁ Sutta-Nipāta page 21;
— ajānanto ignorant Peta Vatthu Commentary 4; annapānaṁ ajāṇanto (being without bread and water) Peta Vatthu Commentary 169; ittaraṁ ittarato ñatvā inferring the trifling from the trifle Peta Vatthu I 1111; iṅgha me uṇh'odakaṁ jānāhi find me some hot water Saṁyutta Nikāya I 174; seyyaṁ jānāhi Vinaya IV 16; phalaṁ pāpassa jānamāna (having experienced) Jātaka I 168; mantaṁ j. (to be in possession of a charm) Jātaka I 253; maggaṁ na j. Sutta-Nipāta 441; pamāṇaṁ ajānitvā (knowing no measure) Peta Vatthu Commentary 130.
3. With double accusative: to recognize Anglo-Saxon to see in, take for, identify Anglo-Saxon etc. (cf. causative): petaṁ maṁ jānāhi "see in me a peta " Peta Vatthu II 912 (= upadhārehi Peta Vatthu Commentary 119); bhadd'-itthiyā ti maṁ aññaṁsu (they knew me as = they called me) Vimāna Vatthu 224.
IV. Various:
1. gerund ñeyya as neuter = knowledge (cf. ñāṇa): yāvatakaṁ ñeyyaṁ tāvatakaṁ ñāṇaṁ (knowledge coincides with the knowable, or: his knowledge is in proportion to the k., i.e. he knows all) Cullaniddesa §235 3 m; ñāṇaṁ atikkamitvā ñeyya patho n'atthi "beyond knowledge there is no way of knowledge" ibid.; ñeyyasāgara the ocean of knowledge Peta Vatthu Commentary 1.
2. Causative jānāpeti to make known, to inform, or (with attānaṁ) to identify, to reveal oneself Jātaka I 107 (att. ajānāpetvā); VI 363; Visuddhimagga 92 (att.); Peta Vatthu Commentary 149 (att.); Dhammapada II 62.

:: Jāni1 (feminine) [from jahati, confused in meaning with jayati. See jahati and cf. janti] deprivation, loss, confiscation of property; plundering, robbery; using force, ill-treatment Dīgha Nikāya I 135 = Aṅguttara Nikāya I 201 (vadhena vā bandhena vā jāniyā vā); Saṁyutta Nikāya I 66 (hatajānisu), Jātaka I 55 (varia lectio jāti), 212 (mahājānikara a great robber): IV 72 (dhana,° varia lectio hāni); Dhammapada 138 (= Dhammapada III 70 dhanassa jāni, varia lectio hāni).

:: Jāni2 (feminine) wife, in jānipatayo (plural) wife and husband (cf. jāyā(m)pati) Aṅguttara Nikāya II 59f.

:: Jānu (neuter) [Vedic jānu = Greek γόνυ, Latin genu, Gothic, Old High German, etc. kniu, English knee] (also as jaṇṇu(ka), q.v.) the knee Jātaka II 311; IV 41; VI 471; Sumaṅgalavilāsinī I 254.

-maṇḍala the kneecap, the knee Aṅguttara Nikāya I 67; II 21; III 241f.; Peta Vatthu Commentary 179.

:: Jānuka (neuter) = jānu Aṅguttara Nikāya IV 102.

:: Jāpayati causative of jayati.

:: Jāra [Vedic jāra] a paramour, adulterer Jātaka I 293; II 309. feminine °t adulteress Vinaya II 259, 268; III 83.

:: Jāta [past participle of janati (ja neti), cf. Latin (g)nātus, Gothic kunds; also Greek (κασί°) γνητύς, Old High German knabo]
1. As adjective-noun:
(a) born, grown, arisen, produced (= nibbatta pātubhūta Cullaniddesa §256) Sutta-Nipāta 576 (jātānaṁ maccānaṁ niccaṁ maraṇato bhayaṁ); jātena maccena kattabbaṁ kusalaṁ bahuṁ Dhammapada 53 = Milindapañha 333; yakkhinī jātāsi (born ay.) Jātaka VI 337; rukkho j. Jātaka I 222; latā jātā Dhammapada 340; gāmanissandhena jātāni sūpeyya-paṇṇāni Visuddhimagga 250. — (noun) he who or that which is born: jātassa maraṇaṁ hoti Sutta-Nipāta 742; jātassa jarā paññāyissati Jātaka I 59; jātaṁ + bhūtaṁ (opposite ajātaṁ abhūtaṁ) Itivuttaka 37.
(b) "genuine," i.e. natural, true, good, sound (cf. kata, bhūta, taccha and opposite ajāta like akata, abhūta): see compounds
2. As predicate, often in sense of a finite verb (cf. gata): born, grown (or was born, grew); become; occurred, happened Sutta-Nipāta 683 (Bodhisatto hitasukhatāya jāto); bhayaṁ jātaṁ (arose) Sutta-Nipāta 207; vivādā jātā Sutta-Nipāta 828; ekadivase j. (were born on the same day) Jātaka III 391; aphāsukaṁ jātaṁ (has occurred Jātaka I 291. — So in locative absolute jāte (jātamhi) "when ... has arisen, when there is ...", e.g. atthamhi Vinaya I 350 = Majjhima Nikāya III 154 = Dhammapada 331; vādamhi Sutta-Nipāta 832; oghe Sutta-Nipāta 1092; kahāpaṇesu jātesu Jātaka I 121.
3. °jāta (neuter) characteristic; pada° pedal character Saṁyutta Nikāya I 86; aṅga° the sexual organ Vinaya I 191; as adjective having become ... (= bhūta); being like or behaving Anglo-Saxon of the kind of ..., sometimes to be rendered by an adjective or a past participle implied in the noun: cuṇṇakajātāni aṭṭhikāni (= cuṇṇayitāni) Majjhima Nikāya III 92; jālakajāta in bud Aṅguttara Nikāya IV 117; chandajāta = chandika Sutta-Nipāta 767; sujāta Sutta-Nipāta 548 (well-born, i.e. auspicious, blessed, happy); pītisomanassa° joyful and glad Sutta-Nipāta page 94; Jātaka I 60, etc.; gandhajlāta a kind of perfume (see gandha). Often untranslatable: ābhappatto jāto Jātaka III 126; vināsa-ppaccayo jāto Jātaka I 256.
4. a Jātaka or Buddhist birth story Dhammapada I 34.

-āmaṇḍa the (wild) castor oil plant Vimāna Vatthu 10;
-ovaraka the inner chamber where he was born Vimāna Vatthu 158; Jātaka I 391 (so read for jāto varake);
-kamma the (soothsaying) ceremony connected with birth, in °ṁ karoti to set the horoscope Peta Vatthu Commentary 198 (= nakkhatta-yogaṁ uggaṇhāti);
-divasa the day of birth, birthday Jātaka III 391; IV 38;
-maṅgala birth festival, i.e. the feast held on the birth of a child Dhammapada II 86;
-rūpa "sterling," pure metal, i.e. gold (in its natural state, before worked, cf. jambonada). In its relation to suvaṇṇa (worked gold) it is stated to be suvaṇṇavaṇṇo (i.e. the bright-coloured metal: Vimāna Vatthu 9; Dhammapada IV 32: suvaṇṇo jātarūpo); at Sumaṅgalavilāsinī I 78 it is explained by suvaṇṇa only and at Vinaya III 238 it is said to be the colour of the Buddha: j. Satthu-vaṇṇa. At Aṅguttara Nikāya I 253 it is represented as the material for the suvaṇṇakāra (the "gold"-smith as opposed to "black"-smith). — Combined with hirañña Peta Vatthu II 75; very frequent with rajata (silver), in the prohibition of accepting gold and silver (Dīgha Nikāya I 5) as well as in other connections, e.g. Vinaya I 245; II 294f.; Saṁyutta Nikāya I 71, 95; IV 326 (the moral dangers of "money": yassa jātarūpa-rajataṁ kappati pañca pi tassa kāmaguṇā kappanti); V 353, 407; Dhammasaṅgani 617. — Other passages illustrate the use and valuation of j. Are Saṁyutta Nikāya II 234 (°paripūra); V 92 (upakkilesā); Aṅguttara Nikāya I 210 (the same); III 16 (the same); — Saṁyutta Nikāya I 93, 117; Majjhima Nikāya I 38; Aṅguttara Nikāya I 215; III 38; IV 199, 281; V 290; Jātaka II 296; IV 102;
-veda [cf. Vedic jātaveda = agni] fire Saṁyutta Nikāya I 168; Sutta-Nipāta 462 (kaṭṭhā jāyati j.) Udāna 93; Jātaka I 214; II 326 = IV 471; V 326; VI 204, 578; Visuddhimagga 171; Sumaṅgalavilāsinī I 226; Dhammapada I 44 (nirindhana, without fuel);
-ssara a natural pond or lake Vinaya I 111; Jātaka I 470; II 57.

:: Jātaka1 (neuter) [jāta + ka, belonging to, connected with what has happened]
1. A birth story as found in the earlier books. This is always the story of a previous birth of the Buddha as a wise man of old. In this sense it occurs as the name of one of the nine categories or varieties of literary composition (Majjhima Nikāya I 133; Aṅguttara Nikāya II 7, 103, 108; Vinaya III 8; past participle 43. See navaṅga).
2. the story of any previous birth of the Buddha, especially as an animal. In this sense the word is not found in the four Nikāyas, but it occurs on the Bharhut Tope (say, end of 3rd century B.C.), and is frequent in the Jātaka book.
3. the name of a book in the Pāḷi canon, containing the verses of five-hundred-forty-seven such stories. The text of this book has not yet been edited in roman script separately from the commentary. See Rhys Davids Buddhist India, 189-209, and Buddhist Birth Stories, introduction, for history of the Jātaka literature. — jātakaṁ niṭṭhapeti to wind up a Jātaka tale Jātaka VI 363; jātakaṁ samodhāneti to apply a jātaka to the incident Jātaka I 106; Dhammapada I 82. Note: The form jāta in the sense of jātaka occurs at Dhammapada I 34.

-atthavaṇṇanā the commentary on the Jātaka book, editor by V. Fausbøll, six vols. with Index vol. by D. Andersen, London, 1877f.;
-bhāṇaka a repeater of the Jātaka book Milindapañha 341.

:: Jātaka2 (masculine) [jāta + ka, belonging to what has been born] a son Jātaka I 239; IV 138.

:: Jātatta (neuter) [abstract from jāta] the fact of being born or of having grown or arisen Visuddhimagga 250; Dhammapada I 241.

:: Jāti (feminine) [see janati and cf. Greek γενεά, γένεσις; Latin gens; Gothic kind-ins]. — Instrumental jātiyā (Sutta-Nipāta 423) and jaccā (Dīgha Nikāya II 8; Jātaka III 395; Dhammapada 393); ablative jātiyā (Saṁyutta Nikāya I 88) and jātito (by descent: Dīgha Nikāya II 8); locative jātiyaṁ (Peta Vatthu Commentary (= Paramatthadīpanī IV) 10) and jātiyā (Peta Vatthu Commentary (= Paramatthadīpanī IV) 78).
1. birth, rebirth, possibility of rebirth, "future life" as disposition to be born again, "former life" as cause of this life. Defined (cf. the corresponding explanation of jarā) Anglo-Saxon yā tesaṁ tesaṁ sattanaṁ tamhi tamhi satta-nikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyataṇānaṁ paṭilābho Dīgha Nikāya II 305 = Saṁyutta Nikāya II 3 = Cullaniddesa §257. — Jāti is a condition precedent of age, sickness and death, and is fraught with sorrow, pain and disappointment. It is itself the final outcome of a kamma, resting on avijjā, performed in anterior births; and forms thus the concluding link in the chain of the paṭicca-samuppāda. Under the first aspect it is enumerated in various formulæ, either in full or abbreviated (see Cullaniddesa §258), viz,
(a) as
(1) jāti,
(2) jarā,
(3) vyādhi,
(4) maraṇa,
(5) soka-parideva-dukkha-domanass'-upāyāsa in the dukkhaṁ ariyasaccaṁ (the noble truth of what is misfortune) Vinaya I 10; Aṅguttara Nikāya I 176; III 416; °dhamma destined to be born, etc. Majjhima Nikāya I 161f., 173; — Aṅguttara Nikāya V 216; Cullaniddesa §§258, 304, 630, etc., in various connections (referring to some dukkha).
(b) as Nos. 1-4: Cullaniddesa §§254, 494b; Jātaka I 168, etc.
(c) as Nos. 1, 2, 4 (the standard quotation, implying the whole series 1-5): Saṁyutta Nikāya V 224; Aṅguttara Nikāya V 144; jāti-paccayā jarā-maraṇaṁ Vinaya I 1; Dīgha Nikāya II 31, 57, etc.; °ika Aṅguttara Nikāya II 11, 173; °īya Majjhima Nikāya I 280; Cullaniddesa §40.
(d) to this is sometimes added (as summing up) saṁsāra: Cullaniddesa §282 feminine; cf. kicchaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca uppajjati ca Dīgha Nikāya II 30.
(e) as Nos. 1 + 4: pahīna-jātimaraṇa (adjective) (= free from life and death, i.e. saṁsāra) Aṅguttara Nikāya I 162; °bhayassa pāraga Aṅguttara Nikāya II 15; °kovida Sutta-Nipāta 484; atāri °ṁ asesaṁ Sutta-Nipāta 355 (cf. 500); °assa pāraga Sutta-Nipāta 32.
(f) = e + saṁsāra (cf. d): sattā gacchanti saṁsāraṁ jātimaraṇagāmino Aṅguttara Nikāya II 12 = 52; jāti-maraṇa-saṁsāraṁ ye vajanti punappunaṁ ... avijjāy'eva sā gati Sutta-Nipāta 729.
(g) as Nos. 1 + 2, which implies the whole series: atāri so jātijaraṁ Aṅguttara Nikāya I 133 = Sutta-Nipāta 1048; jātijar'-upaga Sutta-Nipāta 725 = Itivuttaka 106; saṁyojanaṁ jātijarāya chetvā Itivuttaka 42; — Sutta-Nipāta 1052, 1060; Dhammapada 238, 348; cf. jāti ādinā nihīna Peta Vatthu Commentary 198. — Other phrases and applications: various rebirths are seen by one who has perfect insight into all happening and remembers his former existences (Dīgha Nikāya I 81; III 50; Aṅguttara Nikāya I 164; Majjhima Nikāya II 20). Arahantship implies the impossibility of a future rebirth: see formula khīṇā jāti (Majjhima Nikāya I 139; Sutta-Nipāta page 16, etc.) and Arahant II A: jātiyā parimuccati Saṁyutta Nikāya I 88; jātiṁ bhabbo pahātuṁ Aṅguttara Nikāya V 144f. — antimā jāti the last rebirth Dīgha Nikāya II 15 (cf. carima); purimā j. a former existence Peta Vatthu Commentary 1; atītajātiyaṁ in a former life (= pure) Peta Vatthu Commentary 10. On jāti as dukkha see Visuddhimagga 498-501.
2. descent, race, rank, genealogy (cf. φυή, genus), often combined with gotta. Two grades of descent are enumerated at Vinaya IV 6 as hīnā jāti (low birth), consisting of Caṇdāḷa, Veṇa, Nesāda, Rathakāra and Pukkāsa; and ukkaṭṭhā j. (superior birth), comprising khattiyas and brāhmaṇas. — The various meanings of jāti are given by Buddhaghosa at Visuddhimagga 498, 499 in the following classification (with examples) bhava, nikāya, saṅkhata-lakkhaṇa, paṭisandhi, pasūti, kula, ariya-sīla. — Kiṁ hi jāti karissati? What difference does his parentage make? Dīgha Nikāya I 121; jāti-rājāno kings of birth, genuine kings Jātaka I 338; na naṁ jāti nivāresi brahmalokūpapattiyā Sutta-Nipāta 139; jātiṁ akkhāhi tell me the rank of his father and mother Sutta-Nipāta 421, 1004; cf. 462; na jaccā vasalo hoti Sutta-Nipāta 136; 142; the same with brāhmaṇo Sutta-Nipāta 650; with nāma and gotta in the description of a man jātiyā nāmena gottena, etc. Vinaya IV 6; jātito nāmato gottato by descent, personal and family name Dīgha Nikāya II 8; cf. jāti-gotta-kula Jātaka II 3. See also j.-vāda.
3. A sort of, kind of (cf. jāta 3): catujātigandha four kinds of scent Jātaka I 265; II 291.
4. (jāti°) by (mere) birth or nature, natural (opposite artificial); or genuine, pure, excellent (opposite adulterated, inferior), cf. jāta 1.b: in compounds, like °maṇi, °vīṇā, etc.

-kkhaya the destruction of the chance of being reborn Saṁyutta Nikāya V 168; Aṅguttara Nikāya I 167; Sutta-Nipāta 209, 517, 743; Dhammapada 423;
-khetta the realm of rebirth Peta Vatthu Commentary 138 (= dasa cakkavāḷasahassāni);
-thaddha conceited, proud of birth Sutta-Nipāta 104 (+ dhanatthaddha, gotta°: proud of wealth and name);
-Thera ath. by rank Dīgha Nikāya III 218;
-nirodha the extermination of (the cause of) rebirth Vinaya I 1;
-pabhava the origin or root of existence Sutta-Nipāta 728;
-puppha nutmeg Jātaka VI 367;
-bhaya the fear of rebirth Aṅguttara Nikāya II 121;
-bhūmi natural ground, in °bhūmaka, °bhūmika, °bhūmiya living on natural ground (vassaṁ vasati) Majjhima Nikāya I 145; Aṅguttara Nikāya III 366;
-maṇi a genuine precious stone Jātaka II 417;
-maya constituting birth, being like birth Therīgāthā Commentary 285;
-vāda reputation of birth, character of descent, parentage. The 1st of the five characteristics constituting a "well-bred" brahmin: yāva sattamā pitāmahāyugā akkhitto anupakkuṭṭho jātivādena "of unblemished parentage back to the 7th generation" Dīgha Nikāya I 120, etc. (= Sumaṅgalavilāsinī I 281); Aṅguttara Nikāya I 166; III 152, 223; Sutta-Nipāta 315, 596. cf. gotta-vāda (e.g. Dīgha Nikāya I 99);
-vibhaṅga a characteristic of birth, a distinction in descent Sutta-Nipāta 600;
-vīṇā a first-class lute Jātaka II 249;
-sampanna endowed with (pure) birth (in phrase khattiyo muddhāvasitto j.°) Aṅguttara Nikāya III 152;
-sambhava the origin of birth Aṅguttara Nikāya I 142; III 311; Jātaka I 168;
-sambheda difference of rank Dhammapada I 166;
-saṁsāra the cycle of rebirths, the saṁsāra of rebirths (see above the same feminine): pahīna left behind, overcome (by an Arahant) Majjhima Nikāya I 139; Aṅguttara Nikāya III 84, 86; °ṁ khepetvā the same Therīgāthā 168; vitiṇṇo j.° n'atthi tassa punabbhavo Sutta-Nipāta 746;
-sindhava a well-bred horse Jātaka II 97;
-ssara the remembrance of (former) births (°ñāṇa) Jātaka I 167; IV 29; Dhammapada II 27; IV 51; cf. (cutūpapāta-ñāṇa);
-hiṅgulaka (and hiṅgulikā) natural vermilion Jātaka V 67; Vimāna Vatthu 4, 168, 324.

:: Jātika (—°) (adjective)
1. being like, being of, having, etc. (see jāta 3): duppañña° and sappañña° Majjhima Nikāya I 225; dabba° Aṅguttara Nikāya I 254; mukhara° Sutta-Nipāta 275; viññū° Sutta-Nipāta 294; māna° Jātaka I 88.
2. descended from, being of rank, belonging to the class of: maṇḍana° Majjhima Nikāya II 19; aviheṭhaka° Milindapañha 219; samāna° (of equal rank) Dhammapada I 390; veṇa° (belonging to the bamboo-workers) Peta Vatthu Commentary 175.

:: Jātimant (adjective) [jāti + mant] of good birth, having natural or genuine qualities, noble, excellent Sutta-Nipāta 420 (vaṇṇārohena sampanno jātimā viya khattiyo); Jātaka I 342 (jātimanta-kulaputtā). Of a precious stone: maṇi veḷuriyo subho j° Dīgha Nikāya I 76 = Majjhima Nikāya II 17; Sumaṅgalavilāsinī I 221; Milindapañha 215. Sometimes in this spelling for jutimant Sutta-Nipāta 1136 = Cullaniddesa §259 (explained by paṇḍita paññavā).
— ajātima not of good birth Jātaka VI 356 (opposite sujātimant ibid).

:: Jātu (indeclinable) [Vedic jātu, particle of affirmation. Perhaps for jānātu one would know, cf. Greek οἷμαι, Latin credo, Pāḷi maññe. But Sanskrit-Wörterbuch and Fausbøll make it a contraction of jāyatu "it might happen." Neither of these derivations is satisfactory] surely, undoubtedly (ekaṁsavacanaṁ Paramatthajotikā II 348) usually in negative (and interrogative) sentences as na jātu, not at all, never (cf. also sādhu); mā jātu Vinaya II 203; Sutta-Nipāta 152, 348 (no ce hi jātu); Jātaka I 293, 374; IV 261; V 503. Na jātucca at Jātaka VI 60 is apparently for na jātu ca.

:: Jāyampatikā (plural) [see jayampatikā sub voce jayā and cf. jāyāpatī] wife and husband Vimāna Vatthu 286.

:: Jāyati (jāyate) [from jan, see janati] to be born, to be produced, to arise, to be reborn. Present 3rd plural jāyare Jātaka III 459; IV 53; Milindapañha 337; present participle jāyanto Sutta-Nipāta 208; preterit jāyi Jātaka III 391; infinitive jātum Jātaka I 374. — jāyati (loko), jīyati, miyati one is born, gets old, dies Dīgha Nikāya II 30; Visuddhimagga 235. Kaṭṭhā jāyati jātavedo out of fire-wood is born the fire Sutta-Nipāta 462. — Vinaya II 95 = 305; Sutta-Nipāta 114, 296, 657; Dhammapada 58, 193, 212, 282; Peta Vatthu III 114 (are reborn as). cf. vi°.

:: Jāyā (feminine) [from jan] wife Vinaya II 259 = 264; Jātaka IV 285.

-patī (plural) husband and wife Peta Vatthu Commentary 159; Dāṭhāvaṁsa V 2.

:: Jāyikā feminine (cf. jāyā) wife Majjhima Nikāya I 451.

:: Je (particle) exclamation: oh! ah! now then! Vinaya I 232, 292 (gaccha je); Majjhima Nikāya I 126; Vimāna Vatthu 187, 207; Dhammapada IV 105.

:: Jeguccha (adjective) and jegucchiya (Jātaka II 437) [secondary derivation from jigucchā] contemptible, loathsome, detestable Jātaka IV 305; Visuddhimagga 250; Theragāthā 1056; Peta Vatthu Commentary 78, 192 (asuci + j.). cf. pari°.
— a° not despised Sutta-Nipāta 852; Theragāthā 961.

:: Jegucchin (adjective) one who detests or avoids (usually —°) Majjhima Nikāya I 77; (parama°), 78 Aṅguttara Nikāya IV 174, 182f., 188f., Milindapañha 352 (pāpa°).

:: Jegucchitā (feminine) [see jigucchita] avoidance, detestation, disgust Vinaya I 234; Majjhima Nikāya I 30; Aṅguttara Nikāya IV 182f.

:: Jeti see jayati.

:: Jeṭṭha (adjective) [comparative-superlative formation of jyā power. Greek βία, from ji in jināti and jayati "stronger than others," used as superlative (and comparative) to vuḍḍha (old) elder, eldest. The comparative *jeyya is a grammarian's construction, see remarks on kaniṭṭha] better (than others), best, first, supreme; first-born; elder brother or sister elder, eldest Dīgha Nikāya II 15 (aggo jeṭṭho seṭṭho = the first, foremost and best of all); Aṅguttara Nikāya I 108; II 87; III 152; IV 175; Jātaka I 138 (°putta); II 101 (°bhātā), 128 (°yakkhinī); IV 137.

-apacāyin, in phrase kule-j.-apacāyin paying due respect to the clan-elders Dīgha Nikāya III 72, 74; Saṁyutta Nikāya V 468; Visuddhimagga 415; Dhammapada I 265. Same for °apacāyikā (feminine) honour to ... Cullaniddesa §294, and °apacāyitar Dīgha Nikāya III 70, 71, 145, 169;
-māsa name of a month Paramatthajotikā II 359.

:: Jeṭṭhaka = jeṭṭha Jātaka I 253; II 101 (°tāpasa); III 281 (°kam māra: head of the silversmith's guild); IV 137, 161; V 282; Peta Vatthu I 113 (putta = pubbaja Peta Vatthu Commentary 57); Dhammapada III 237 (°sīla); IV 111 (the same); Peta Vatthu Commentary 36 (°bhariyā), 42 (°pesakāra head of the weaver's guild), 47 (°vāṇija), 75.

:: Jevanīya (neuter) a kind of (missile) weapon Aṅguttara Nikāya IV 107 = 110 (combined with āvudha and salāka; vv.ll. vedhanika, jeganika, jevanika).

-----[ Jh ]----- ☝

:: Jhasa (?) a window or opening in general Jātaka II 334.

:: Jhatta [past participle of jhāpeti; cf. ñatta > *jñāpayati] set on fire, consumed, dried up (with hunger or thirst: parched) combined with chāta Jātaka II 83; VI 347.

:: Jhatvā see jhāpeti.

:: Jhāma (adjective/noun) [jhāyati2] burning, on fire, conflagration, in °khetta charcoal-burner's field Jātaka I 238; II 92; °aṅgāra a burning cinder Peta Vatthu Commentary 90. By itself: Jātaka I 405; Dhammapada II 67.

:: Jhāmaka name of a plant Jātaka VI 537; also in °bhatta (?) Jātaka II 288.

:: Jhāna1 (neuter) [from jhāyati1 Buddhist Hybrid Sanskrit dhyāna. The (popular etymology) explanation of jhāna is given by Buddhaghosa at Visuddhimagga 150 as follows: "ārammaṇūpanijjhānato paccanīka-jhāpanato vā jhānaṁ," i.e. called jh. from meditation on objects and from burning up anything adverse] literally meditation. But it never means vaguely meditation. It is the technical term for a special religious experience, reached in a certain order of mental states. It was originally divided into four such states. These may be summarized:
1. The mystic, with his mind free from sensuous and worldly ideas, concentrates his thoughts on some special subject (for instance, the impermanence of all things). This he thinks out by attention to the facts, and by reasoning.
2. Then uplifted above attention and reasoning, he experiences joy and ease both of body and mind
3. Then the bliss passes away, and he becomes suffused with a sense of ease, and
4. he becomes aware of pure lucidity of mind and equanimity of heart
The whole really forms one series of mental states, and the stages might have been fixed at other points in the series. So the Dhamma-saṅgani makes a second list of five stages, by calling, in the second jhāna, the fading away of observation one stage, and the giving up of sustained thinking another stage (Dhammasaṅgani 167-175) and the Vibhaṅga calls the first jhāna the pañcaṅgika-jhāna because it, by itself, can be divided into five parts (Vibhaṅga 267). The state of mind left after the experience of the four jhānas is described as follows at Dīgha Nikāya I 76: "with his heart thus serene, made pure, translucent, cultured, void of evil, supple, ready to act, firm and imperturbable." It will be seen that there is no suggestion of trance, but rather of an enhanced vitality. In the descriptions of the crises in the religious experiences of Christian saints and mystics, expressions similar to those used in the jhānas are frequent (see F. Heiler Die Buddhistische Versenkung, 1918). Laymen could pass through the four jhānas (Saṁyutta Nikāya IV 301). The jhānas are only a means, not the end. To imagine that experiencing them was equivalent to Arahantship (and was therefore the end aimed at) is condemned (Dīgha Nikāya I 37ff.) as a deadly heresy. In late Pāḷi we find the phrase arūpajjhānā. This is merely a new name for the last four of the eight Vimokkhā, which culminate in trance. It was because they made this the aim of their teaching that Gotama rejected the doctrines of his two teachers. Āḷāra-Kāḷāma and Uddaka-Rāmaputta (Majjhima Nikāya I 164f.). — The jhānas are discussed in extenso and in various combinations as regards theory and practice at: Dīgha Nikāya I 34f.; 73f.; Saṁyutta Nikāya II 210f.; IV 217f., 263f.; V 213f.; Majjhima Nikāya I 276f., 350f., 454f.; Aṅguttara Nikāya I 53, 163; II 126; III 394f.; IV 409f.; V 157f.; Vinaya III 4; Cullaniddesa on Sutta-Nipāta 1119 and sub voce; Paṭisambhidāmagga I 97f.; II 169f.; Vibhaṅga 257f.; 263f.; 279f.; Visuddhimagga 88, 415. — They are frequently mentioned either as a set, or singly, when often the set is implied (as in the case of the 4th jh.). Mentioned as jh. 1-4 e.g. At Vinaya I 104; II 161 (followed by sotāpanna, etc.); Dīgha Nikāya II 156, 186; III 78, 131, 222; Saṁyutta Nikāya II 278 (nikāmalābhin); Aṅguttara Nikāya II 36 (the same); III 354; Saṁyutta Nikāya IV 299; V 307f.; Majjhima Nikāya I 21, 41, 159, 203, 247, 398, 521; II 15, 37; Sutta-Nipāta 69, 156, 985; Dhammapada 372; Jātaka I 139; Vimāna Vatthu 38; Peta Vatthu Commentary 163. — Separately: the 1st: Aṅguttara Nikāya IV 422; V 135; Majjhima Nikāya I 246, 294; Milindapañha 289; 1st-3rd: Aṅguttara Nikāya III 323; Majjhima Nikāya I 181; 1st and 2nd: Majjhima Nikāya II 28; 4th: Aṅguttara Nikāya II 41; III 325; V 31; Dīgha Nikāya III 270; Vimāna Vatthu 4. — See also Mrs. Rhys Davids Buddhist Psychology page 107f.; Buddhist Manual of Psychological Ethics page 47f.; Index to Saṁyutta Nikāya for more references; also kasiṇa.

-anuyutta applying oneself to meditation Sutta-Nipāta 972;
-aṅga a constituent of meditation (with reference to the four jhānas) Visuddhimagga 190;
-kīḷā sporting in the exercise of meditation Jātaka III 45;
-pasuta the same (+ dhīra) Sutta-Nipāta 709; Dhammapada 181 (cf. Dhammapada III 226);
-rata fond of meditation Saṁyutta Nikāya I 53, 122; IV 117; Itivuttaka 40; Sutta-Nipāta 212, 503, 1009; Vimāna Vatthu 5015; Vimāna Vatthu 38;
-vimokkha emancipation reached through jhāna Aṅguttara Nikāya III 417; V 34;
-sahagata accompanied by jh. (of paññābala) Aṅguttara Nikāya I 42.

:: Jhāna2 (neuter) [from jhāyati2] conflagration, fire Dīgha Nikāya III 94; Jātaka I 347.

:: Jhānika (adjective) [from jhāna1] belonging to the (four) meditations Visuddhimagga 111.

:: Jhāpaka (adjective) one who sets fire to (cf. jhāpeti), an incendiary Jātaka III 71.

:: Jhāpana (neuter) setting fire to, consumption by fire, in sarīra°-kicca cremation Vimāna Vatthu 76.

:: Jhāpeti [causative of jhāyati2]
1. to set fire to, to burn, to cook Vinaya IV 265; Jātaka I 255, 294; Dhammapada II 66; Peta Vatthu Commentary 62.
2. to destroy, to bring to ruin, to kill (see Kern, Toevoegselen, page 37f.) Jātaka III 441 (= ḍahati pīḷeti); Vimāna Vatthu 38 (= jhāyati1, connected with jhāna: to destroy by means of jhāna); infinitive jhāpetuṁ Jātaka VI 300 (+ ghātetuṁ hantuṁ); gerund Jhatvā Saṁyutta Nikāya I 161 (reads chetvā) = Nettipakaraṇa 145 (reads jhitvā, with varia lectio chetvā). Saṁyutta Nikāya I 19 (reads chetvā, vv.ll. ghatvā and jhatvā) = Jātaka IV 67 (Text jhatvā, varia lectio chetvā; explained by kilametvā); Saṁyutta Nikāya I 41 (varia lectio for Text chetvā, Buddhaghosa says "jhatvā ti vadhitvā"); Jātaka II 262 (+ hantvā vadhitvā; explained by kilametvā); VI 299 (+ vadhitvā); also jhatvāna Jātaka IV 57 (= hantvā), — past participle jhatta and jhāpita.

:: Jhāpita [past participle jhāpeti] set on fire Milindapañha 47; Visuddhimagga 76 (°kāla time of cremation).

:: Jhāyaka (adjective) one who makes a fire Dīgha Nikāya III 94.

:: Jhāyana1 (neuter) [derivation from jhāyati1] meditating, in °sīla the practice of meditation (cf. Sanskrit dhyānayoga) Vimāna Vatthu 38.

:: Jhāyana2 (neuter) [from jhāyati2] cremation, burning Puggalapaññatti 187.

:: Jhāyati1 [Sanskrit dhyāyati, dhī; with dhīra, dhīḥ from didheti shine, perceive; cf. Gothic filu-deisei cunning, and in meaning cinteti > citta1] to meditate, contemplate, think upon, brood over (with accusative): search for, hunt after Dīgha Nikāya II 237 (jhānaṁ); Saṁyutta Nikāya I 25, 57; Aṅguttara Nikāya V 323f. (+ pa°, ni°, ava°); Sutta-Nipāta 165, 221, 425, 709, 818 (= Mahāniddesa 149 pa°, ni°, ava°); Dhammapada 27, 371, 395; Jātaka I 67, 410; Vimāna Vatthu 5012; Peta Vatthu IV 166; Milindapañha 66; Paramatthajotikā II 320 (preterit jhāyiṁsu thought of), — past participle jhāyita.

:: Jhāyati2 [Sanskrit kṣāyati to burn, kṣāy and kṣī, cf. khara and chārikā] to burn, to be on fire: figurative to be consumed, to waste away, to dry up Dīgha Nikāya I 50 (= jāleti Sumaṅgalavilāsinī I 151); III 94 (to make a fire); Jātaka I 61, 62; Peta Vatthu I 1110 (jhāyare varia lectio for ghāyire); Milindapañha 47; Peta Vatthu Commentary 33 (= pariḍayhati); — preterit jhāyi Dhammapada II 240f. — (figurative) Dhammapada 155; Jātaka VI 189. — causative jhāpeti. — cf. khīyati2.

:: Jhāyin (adjective) [see jhāyati1 and jhāna] pondering over (with accusative) intent on: meditative, self-concentrated, engaged in jhāna-practice Vinaya II 75; Saṁyutta Nikāya I 46 = 52; II 284; Majjhima Nikāya I 334; Aṅguttara Nikāya I 24; III 355; IV 426; V 156, 325f.; Sutta-Nipāta 85 (magga°), 638, 719, 1009, 1105; Itivuttaka 71, 74, 112; Jātaka IV 7; Dhammapada 23, 110, 387 (reminding of jhāyati2, cf. Dhammapada IV 144); Cullaniddesa §264; Vimāna Vatthu 58; Peta Vatthu IV 132; Vibhaṅga 342. Mahāniddesa 226 = Cullaniddesa §3422 = Visuddhimagga 26 (āpādaka°).

:: Jhitvā is reading at Nettipakaraṇa 145 for jhatvā (see jhāpeti).

:: Ji (adjective-suffix) [From jayati to conquer] winning, victorious: saṅgāma° victorious in fight, in saṅgāmaj'-uttama "greatest of conquerors" Dhammapada 103; sabba° Saṁyutta Nikāya IV 83.

:: Jigacchā (feminine) see jighacchā.

:: Jighacchati [desiderative to ghasati, eat] to have a desire to eat, to be hungry Dīgha Nikāya II 266; past participle jighacchita Dhammapada II 145.

:: Jighacchā (feminine) [from jighacchati] appetite, hunger Majjhima Nikāya I 13, 114; 364; III 97, 136; Aṅguttara Nikāya III 163; Dhammapada 203 (j. paramā rogā); Jātaka II 445; III 19; (°abhibhūta = chāta); Milindapañha 204, 304; Saddhammopāyana 118, 388. — Often combined with pipāsā, desire to drink, thirst, e.g. Saṁyutta Nikāya I 18; Aṅguttara Nikāya II 143, 153; Milindapañha 304. cf. khudā and chāta. Note: a different spelling as dighacchā occurs at Aṅguttara Nikāya II 117.

:: Jigiṁsaka (adjective) [see next] one who wishes to gain, desirous of, pursuing Sutta-Nipāta 690.

:: Jigiṁsanatā (feminine) [noun abstract from jigiṁsati] desire for, covetousness Vibhaṅga 353 (varia lectio nijigīsanatā); cf. Visuddhimagga 29

:: Jigiṁsati [desiderative of ji, jayati. On etymology see also Kern, Toevoegselen page 44] to desire, to wish to acquire, to covet; Sutta-Nipāta 700; Jātaka II 285; III 172 (varia lectio jigissaṁ); IV 406 (vv.ll. jihiṁ°, jigī°); V 372; VI 268. As jigīsati Theragāthā 1110.

:: Jigucchaka (adjective) one who dislikes or disapproves of Majjhima Nikāya I 327 (paṭhavī°, āpa° etc.) Milindapañha 343.

:: Jigucchana (neuter) dislike, contempt, disgust Visuddhimagga 159; Peta Vatthu Commentary 120.

:: Jigucchati [desiderative of gup] to shun, avoid, loathe, detest, to be disgusted with or horrified at (with instrumental) Dīgha Nikāya I 213 (iddhi-pāṭihāriyena aṭṭiyāmi harāyāmi j.): Aṅguttara Nikāya IV 174 (kāyaduccaritena); Sutta-Nipāta 215 (kammehi pāpakehi; Paramatthajotikā II 266 = hiriyati); Jātaka II 287; past participle 36. — present participle jigucchamāna Itivuttaka 43; gerundive jigucchitabba Aṅguttara Nikāya I 126; past participle jigucchita Sutta-Nipāta 901. — See also jeguccha, jegucchin.

:: Jigucchā (feminine) disgust for, detestation, avoidance, shunning: tapo° (detesting asceticism) Dīgha Nikāya I 174; Saṁyutta Nikāya I 67; Aṅguttara Nikāya II 200; jigucchabībhaccha-dassana detestable and fearful-looking Peta Vatthu Commentary 56.
Note: a different spelling, digucchā, occurs at as 210.

:: Jimha (adjective) [Vedic jihma] crooked, oblique, slant, figurative dishonest, false (cf. vaṅka, opposite uju) Majjhima Nikāya I 31 (+ vaṅka); Aṅguttara Nikāya V 289, 290; Jātaka I 290 (spelled jima); III 111 = V 222; VI 66; Visuddhimagga 219 (ajimha = uju); Peta Vatthu Commentary 51 (citta° vaṅka ...; opposite uju). cf. kuṭila.

:: Jimhatā (feminine) [noun abstract to jimha] crookedness, deceit (opposite ujutā) Dhammasaṅgani 50, 51 (+ vaṅkatā); Vibhaṅga 359.

:: Jimheyya (neuter) [from jimha] crookedness, deceit, fraud Majjhima Nikāya I 340 (sāṭheyyāni kūṭeyyāni vaṅkeyyāni j.°); Aṅguttara Nikāya IV 189 (the same) V 167.

:: Jina [past participle medium of jayati] conquering, victorious, often of the Buddha, "Victor": jitā me pāpakā dhammā tasmāhaṁ Upaka jino ti Vinaya I 8 = Majjhima Nikāya I 171; Vinaya V 217; Sutta-Nipāta 379, 697, 989, 996. magga° conqueror of the Path Sutta-Nipāta 84f.; saṁsuddha° (the same) Sutta-Nipāta 372. Cariyāpiṭaka khetta°. In other connections: Peta Vatthu IV 333; Therīgāthā 419 (jinamhase rūpinaṁ Lacchiṁ explained at Therīgāthā Commentary 268 as jinā amhase jināvatamha rūpavatiṁ Siriṁ).

-cakka the Buddha's reign, rule, authority Jātaka IV 100;
-putta disciple of the B. Milindapañha 177;
-bhūmi the ground or footing of a conqueror Peta Vatthu Commentary 254;
-sāsana the Doctrine of the B. Dīpavaṁsa IV 3, 10.

:: Jināti = jayati (jeti). See also vijayati.

:: Jiṇṇa [past participle of jarati]
1. decayed, broken up, frail, decrepit, old: vuḍḍha mahallaka andhagata vayo-anupatta Cullaniddesa §261; jarājiṇṇatāya jiṇṇa Sumaṅgalavilāsinī I 283. — Vinaya II 189; Dīgha Nikāya I 114; Majjhima Nikāya II 48f., 66; Aṅguttara Nikāya II 249; IV 173; Sutta-Nipāta 1 (urago va jiṇṇaṁ tacaṁ jahāti); Peta Vatthu I 121 (same simile); Sutta-Nipāta 1120, 1144; Jātaka I 58; III 22 (-pilotikā worn-out rags); Dhammapada 155, 260; Peta Vatthu II 114 (jarājiṇṇa Peta Vatthu Commentary 147); past participle 33; Visuddhimagga 119 (°vihārā), 356 (°sandamānikā), 357 (°koṭṭha); Therīgāthā Commentary 213 (-ghara a tumble-down house); Peta Vatthu Commentary 40 (°goṇa = jaraggava), 55 (of a roof). cf. °tara Jātaka IV 108.
2. digested Jātaka II 362

:: Jiṇṇaka (adjective) = jiṇṇa Sutta-Nipāta 98, 124; Jātaka IV 178, 366; Saddhammopāyana 299 (sālā).

:: Jiṇṇatā (feminine) [cf. jiṇṇa, jaratā and jīraṇatā] decrepitude Sumaṅgalavilāsinī I 283 (jarā°).

:: Jiñjuka the gunja shrub (Abrus precatorius) Jātaka IV 333 (akkhīni j.°phalasadisāni, cf. in same application guñjā); V 156 (j.°phalasannibha); Dhammapada I 177 (°gumba).

:: Jita [past participle of jayati, conquer] conquered, subdued, mastered: (neuter) victory. jitā me pāpakā dhammā Vinaya I 8; Dhammapada 40, 104 (attā jitaṁ seyyo for attā jito seyyo see Dhammapada II 228), 105, 179; Vimāna Vatthu 6427 (jitindriya one whose senses are mastered, cf. guttindriya). — cf. vi°.

:: Jitatta (neuter) [noun abstract of jita] mastery, conquest Vimāna Vatthu 284.

:: Jivhā (feminine) [Vedic jihvā, cf. Latin lingua (older dingua); Gothic tuggo; Old High German zunga; English tongue] the tongue.
(a) physically: Vinaya I 34; Aṅguttara Nikāya IV 131; Sutta-Nipāta 673, 716; Dhammapada 65, 360; Jātaka II 306; Peta Vatthu Commentary 99 (of petas: visukkha-kanthaṭṭha-j.), 152. — Of the tongue of the mahāpurusa which could touch his ears and cover his forehead: Sutta-Nipāta 1022; page 108; and pahūta-jivhatā the characteristic of possessing a prominent tongue (as the 27th of the thirty-two Mahāpurisa-lakkhaṇāni) Dīgha Nikāya I 106 = Sutta-Nipāta page 107; Dīgha Nikāya II 18. °dujjivha (adjective) having a bad tongue (of a poisonous snake) Aṅguttara Nikāya III 260.
(b) psychologically: the sense of taste. It follows after ghāna (smell) as the 4th sense in the enumeration of sense-organs (jivhāya rasaṁ sāyati Cullaniddesa under rūpa; jivhā-viññeyya rasa Dīgha Nikāya I 245; II 281; Majjhima Nikāya II 42) Vinaya I 34; Dīgha Nikāya III 102, 226; Majjhima Nikāya I 191; Visuddhimagga 444.

-agga the tip of the tongue Aṅguttara Nikāya III 109; IV 137; Dhammapada II 33;
-āyatana the organ of taste Dīgha Nikāya III 243, 280, 290; Dhammasaṅgani 585, 609, 653;
-indriya the sense of taste Dīgha Nikāya III 239; Dhammasaṅgani 585, 609, 972;
-nittaddana (correct to °nitthaddhana) tying the tongue by means of a spell Dīgha Nikāya I 11 (cf. Sumaṅgalavilāsinī I 96);
-viññāṇa the cognition of taste Majjhima Nikāya I 112; Dīgha Nikāya III 243; Dhammasaṅgani 556, 612, 632;
-samphassa contact with the sense of taste Saṁyutta Nikāya I 115; Dīgha Nikāya III 243; Dhammasaṅgani 585, 632, 787.

:: Jiyā (feminine) [Vedic jyā = Greek βιός bow, cf. also Latin filum thread] a bow string Majjhima Nikāya I 429 (five kinds); Jātaka II 88; III 323; Visuddhimagga 150; Sumaṅgalavilāsinī I 207.

-kāra bowstring-maker Milindapañha 331.

:: Jīna [past participle of jīyati] diminished, wasted, deprived of (with accusative or ablative) having lost; with accusative: Jātaka III 153, 223, 335; V 99 (atthaṁ: robbed of their possessions; commentary parihīna vinaṭṭha). — with ablative: Jātaka V 401 (read jīnā dhanā).

:: Jīraka1 [Vedic jīra, lively, alert, cf. jīvati and Greek διερός, Latin viridis] digestion, in ajīrakena by want or lack of digestion Jātaka II 181. See ajīraka.

:: Jīraka2 cummin-seed Milindapañha 63; Jātaka I 244; II 363; Vimāna Vatthu 186.

:: Jīraṇa (neuter) [from jīr] decaying, getting old Dhatupāṭha 252.

:: Jīraṇatā (feminine) [noun abstract of jīr = jar, see jarati; cf. jarā and jiṇṇatā] the state of being decayed or aged, old age, decay, decrepitude Majjhima Nikāya I 49; Saṁyutta Nikāya II 2; Cullaniddesa §252 = Dhammasaṅgani 644; Peta Vatthu Commentary 149.

:: Jīrati and Jīrayati [causative of jarati]
1. to destroy, bring to ruin, injure, hurt Vinaya I 237 (jīrati); Jātaka V 501 (varia lectio for jarayetha, commentary vināseyya) = VI 375; Peta Vatthu Commentary 57.
2. (cf. jīyati) to get old Aṅguttara Nikāya III 54 (jarā-dhammaṁ mā jīri "old age may not get old," or "the law of decay may not work"); Visuddhimagga 235 (Dīgha Nikāya II 30 reads jīyati); Dhammapada I 11 (cakkhūni jīranti).
3. (intransitive) to be digested Visuddhimagga 101.

:: Jīreti and Jīrāpeti [Verbal formation from jīra1] to work out, to digest Jātaka I 238, 274 (jīreti); Dhammapada I 171. Applied to bhati, wages: bhatiṁ ajīrāpetva not working off the wages Jātaka II 309, 381; jīrāpeti as "destroy" at Therīgāthā Commentary 269 in explanation of nijjareti (+ vināseti).

:: Jīva1 (adjective/noun) [Sanskrit jīva, Indo-Germanic °gṷīṷos = Greek βίος, Latin vīvus, Gothic quius, Old High German queck, English quick, Lithuanian gyvas]
1. the soul; sabbe jīvā all the souls, enumerated with sattā pāṇā bhūta in the dialect used by the followers of Gosāla Dīgha Nikāya I 53 (= Sumaṅgalavilāsinī I 161 jīvasaññī). "taṁ jīvaṁ taṁ sarīraṁ udāhu aññaṁ j. aññaṁ s." (is the body the soul, or is the body one thing and the soul another?) see Dīgha Nikāya I pages 157, 188; II pages 333, 336, 339; Saṁyutta Nikāya IV 392f.; Majjhima Nikāya I 157, 426 426f.; Aṅguttara Nikāya II 41. — Also in this sense at Milindapañha 30, 54, 86. — Vinaya IV 34; Saṁyutta Nikāya III 215, 258f.; IV 286; V 418; Aṅguttara Nikāya V 31, 186, 193.
2. life, in yāvajīvaṁ as long as life lasts, for life, during (his) lifetime Dīgha Nikāya III 133; Vinaya I 201; Dhammapada 64; Jātaka II 155; Peta Vatthu Commentary 76.

-gāhaṁ (adverb) taken alive, in phrase j.-g. gaṇhāti or gaṇhāpeti Saṁyutta Nikāya I 84; Jātaka I 180; II 404; cf. karamara;
-loka the animate creation Jātaka III 394;
-sūla "life-pale," a stake for execution Jātaka II 443;
-sokin (= sokajīvin) leading a life of sorrow Jātaka VI 509.

:: Jīva2 (neuter) the note of the jīvaka bird Sumaṅgalavilāsinī on Dīgha Nikāya III 201.

:: Jīvaka (adjective) = jīva, in bandhu° name of a plant Vimāna Vatthu 43. — feminine °ikā q.v.

:: Jīvamānaka (adjective) [present participle medium of jīvati + ka] living, alive Visuddhimagga 194.

:: Jīvaṁ-jīvaka (masculine onomatopoetic) name of a bird, a sort of pheasant (or partridge?), which utters a note sounding like jīvaṁ jīva Dīgha Nikāya III 201; Jātaka V 406, 416; VI 276, 538 [Fausbøll reads jīvajīvaka in all the Jātaka passages. Speyer Avadāna-śataka II 227 has jīvañjīvaka]. With this cf. the Jātaka in phrase jīvañjīveṇa gacchaï jīvañjīveṇaṁ ciṭṭhaï, Weber Bhagavatī pages 289, 290, with doubtful interpretation ("living he goes with life"? or "he goes like the j. bird"?).

:: Jīvana (neuter) living, means of subsistence, livelihood Peta Vatthu Commentary 161. spelled jīvāna (varia lectio jīvino) (adjective) at Jātaka III 353 (yācana°).

:: Jīvati [Vedic jīvati, cf. jinoti (jinvati); Dhatupāṭha 282: pāṇadhāraṇe °gṷeiē = Greek βίομαι and ζώω, ζῆν; Latin vīvo: Gothic ga-quiunan; Middle High German quicken, cf. English quicken] to live, be alive, live by, subsist on (with instrumental or nissāya). Imperative present jīva Sutta-Nipāta 427, very frequent with ciraṁ live long, as asalutation and thanksgiving. ciraṁ jīva Jātaka VI 337; c. jīvāhi Sutta-Nipāta 1029; Peta Vatthu II 333; c. jīvantu Peta Vatthu I 55; — potential jīve Sutta-Nipāta 440, 589; Dhammapada 110; — present participle jīvaṁ Sutta-Nipāta 427, 432; present participle medium jīvamāna Jātaka I 307; Peta Vatthu Commentary 39; — infinitive jīvituṁ Jātaka I 263; Dhammapada 123. — Sutta-Nipāta 84f., 613f., 804; Dhammapada 197; Jātaka III 26; IV 137; VI 183 (jīvare); Peta Vatthu Commentary 111.

:: Jīvikā (feminine) [abstract from jīvaka] living, livelihood Saṁyutta Nikāya III 93; Aṅguttara Nikāya V 87, 210; Jātaka IV 459; Milindapañha 122; Paramatthajotikā II 466. Frequently in combination °ṁ kappeti to find or get one's living: Jātaka II 209; Peta Vatthu Commentary 40, etc.; °kappaka finding one's livelihood (+ gerund, by) Jātaka II 167. cf. jīvita.

:: Jīvin (adjective) (usually —°) living, leading a life (of ...) Saṁyutta Nikāya I 42, 61; Sutta-Nipāta 88, 181; Dhammapada 164; Peta Vatthu Commentary 27. cf. dīgha°, dhamma°.

:: Jīvita (neuter) [Vedic jīvita, originally past participle of jīvati "that which is lived," cf. same formation in Latin vīta = °vīvita; Greek βιότη living, sustenace, and δίαιτα, "diet"] — (individual) life, lifetime, span of life; living, livelihood (cf. jīvikā) Vinaya II 191; Saṁyutta Nikāya I 42; IV 169, 213; Majjhima Nikāya II 73 (appaṁ); Aṅguttara Nikāya I 155, 255; III 72; IV 136 (appakaṁ parittaṁ); Sutta-Nipāta 181, 440, 574, 577, 931, 1077; Dhammapada 110, 111, 130; Jātaka I 222; Peta Vatthu I 1111 (ittaraṁ); II 67 (vijahati); Dhammasaṅgani 19, 295; Visuddhimagga 235, 236; Paṭisambhidāmagga II 245; Peta Vatthu Commentary 40. — jīvitā voropeti to deprive of life, to kill Vinaya III 73; Dīgha Nikāya III 235; Majjhima Nikāya II 99; Aṅguttara Nikāya III 146, 436; IV 370f.; Peta Vatthu Commentary 67.

-āsā the desire for life Aṅguttara Nikāya I 86;
-indriya the faculty of life, vitality Vinaya III 73; Saṁyutta Nikāya V 204; Kathāvatthu 8, 10; Milindapañha 56; Dhammasaṅgani 19; Visuddhimagga 32, 230 (°upaccheda destruction of life), 447 (definition); Dhammapada II 356 (°ṁ upacchindati to destroy life); Vimāna Vatthu 72;
-kkhaya the dissolution of life, i.e. death Jātaka I 222; Peta Vatthu Commentary 95, 111;
-dāna "the gift of life," saving or sparing life Jātaka I 167; II 154;
-nikanti desire for life Aṅguttara Nikāya IV 48;
-parikkhārā (plural) the requisites of life Majjhima Nikāya I 104f.; Aṅguttara Nikāya III 120; V 211;
-pariyādāna the cessation or consummation of life Dīgha Nikāya I 46 (= Sumaṅgalavilāsinī I 128); Saṁyutta Nikāya II 83; Aṅguttara Nikāya IV 13;
-pariyosāna the end of life, i.e. death Jātaka I 256; Peta Vatthu Commentary 73;
-mada the pride of life, enumerated under the 3 madā; viz. ārogya, yobbana, j.: of health, youth, life Dīgha Nikāya III 220; Aṅguttara Nikāya I 146; III 72;
-rūpa (adjective) living (lifelike) Jātaka II 190;
-saṅkhaya = °khaya Sutta-Nipāta 74; Dhammapada 331; Cullaniddesa §262 (= °pariyosāna);
-hetu (adverb) on the ground of life, for the sake of life Aṅguttara Nikāya IV 201, 270

:: Jīyati [passive of ji, cf. Sanskrit jyāti and jīryate] to become diminished, to be deprived, to lose (cf. jayati, jāni); to decay; to become old (cf. jarati, jiṇṇa) jīyasi Jātaka V 100; jīyanti Jātaka III 336 (dhanā); jīyittha Saṁyutta Nikāya I 54; Jātaka I 468; mā jīyi do not be deprived of (ratiṁ) Jātaka IV 107. Koci kvaci na jīyati mīyati (cf. jāyati) Dīgha Nikāya II 30; cakkhūni jīyare the eyes will become powerless Jātaka VI 528 (= jīyissanti); gerundive jeyya: see ajeyya2. cf. parijīyati. Sometimes spelled jiyy°: jiyyati Jātaka VI 150; jiyyāma Jātaka II 75 (we lose = parihāyāma). Past participle jīna, q.v.

:: Jotaka (adjective) [from juti] illuminating, making light; explaining Jātaka II 420; Dīpavaṁsa XIV 50; Milindapañha 343 (= lamp-lighter). — feminine °ikā explanation, commentary, name of several commentaries, e.g. the Paramatthajotikā on the Sutta Nipāta (Paramatthajotikā I 11); cf. the similar expression dīpanī (Paramatthadīpanī on Thig; Vimāna Vatthu and Peta Vatthu). Jotika proper name Dhammapada I 385 (Jotiya); Visuddhimagga 233, 382.

:: Jotana (neuter) and jotanā (feminine) [cf. Sanskrit dyotana] illumination, explanation Jātaka VI 542; Paṭisambhidāmagga II 112; Vimāna Vatthu 17 (°nā).

:: Jotati [Sanskrit dyotate to shine, *dei̯ā; cf. Greek δέαται shine, δῆλος clear; also Sanskrit dī in dīpyate; Latin dies. Dhatupāṭha 120 gives jut in meaning "ditti," i.e. light] to shine, be splendid Jātaka I 53; VI 100, 509; Peta Vatthu Commentary 71 (jotantī = obhāsentī).

:: Joteti [causative of jotati]
(a) transative to cause to shine, illuminate, make clear, explain Aṅguttara Nikāya II 51 = Jātaka V 509 (bhāsaye jotaye dhammaṁ; gloss Jātaka V 510 katheyya for joteyya = jotaye) Itivuttaka 108; Jātaka II 208; Peta Vatthu Commentary 18.
(b) intransitive to shine Dhammapada II 163 (ñāṇajutiyā jotetvā); past participle jotita resplendent Peta Vatthu Commentary 53.

:: Joti (masculine neuter) [Sanskrit jyotis (cf. dyuti) neuter to dyotate, see jotati]
1. light, splendour, radiance Saṁyutta Nikāya I 93; Aṅguttara Nikāya II 85; Vimāna Vatthu 162.
2. a star: see compounds
3. fire Saṁyutta Nikāya I 169; Theragāthā 415; Jātaka IV 206; sa-joti-bhūta set on fire Saṁyutta Nikāya II 260; Aṅguttara Nikāya III 407f.; Jātaka I 232.

-parāyaṇa (adjective) attaining to light or glory Saṁyutta Nikāya I 93; Aṅguttara Nikāya II 85; Dīgha Nikāya III 233; past participle 51;
-pāvaka a brilliant fire Vimāna Vatthu 162 (explanation Vimāna Vatthu 79: candima-suriya-nakkhatta tāraka-rūpānaṁ sādhāraṇa-nāmaṁ);
-pāsāṇa a burning glass made of a crystal Dhammapada IV 209;
-mālikā a certain torture (setting the body on fire: making a fiery garland) Majjhima Nikāya I 87 = Aṅguttara Nikāya I 47 = II 122 = Mahāniddesa 154 = Cullaniddesa §604 = Milindapañha 197;
-rasa a certain jewel (wishing stone) Vimāna Vatthu 111, 339; Dhammapada I 198; Milindapañha 118;
-sattha the science of the stars, astronomy: one of the six Vedic disciplines: see chaḷaṅga, cf. jotisā.

:: Jotimant (adjective) [joti + mant, cf. also Pāḷi jutimant] luminous, endowed with light or splendour, bright, excellent (in knowledge) Sutta-Nipāta 348 (= paññājoti-sampanna Paramatthajotikā II 348).

:: Jotisā (feminine) [= Sanskrit jyotiṣa (neuter)] astronomy Milindapañha 3.

:: Juhana (neuter) [from juhati] offering, sacrifice Dīgha Nikāya I 12, Jātaka II 43.

:: Juhati [Sanskrit juhoti, *gheu(d); cf. Greek χέω, χὐτρα, χῦλος; Latin fundo; Gothic giutan, Old High German giozan] to pour (into the fire), to sacrifice, offer; to give, dedicate Aṅguttara Nikāya II 207 (aggiṁ); Sutta-Nipāta 1046 (= Cullaniddesa §263 deti cīvaraṁ, etc.); §428 (aggihuttaṁ jūhato), page 79 (aggiṁ); past participle 56; future juhissati Saṁyutta Nikāya I 166 (aggiṁ); causative hāpeti2 past participle huta; see also hava, havi, homa.

:: Juṇhā (feminine) [Sanskrit jyotsnā, see also Pāḷi dosinā) moonlight, a moonlit night, the bright fortnight of the month (opposite kālapakkha) Vinaya I 138, 176; Jātaka I 165; IV 498 (°pakkha).

:: Juti (feminine) [Sanskrit jyuti and dyuti, to dyotate, see jotati] splendour, brightness, effulgence, light Jātaka II 353; Peta Vatthu Commentary 122, 137, 198. The spelling juti at Majjhima Nikāya I 328 (in combination gati + juti) seems to be faulty for cuti (so as varia lectio given on page 557).

-dhara (jutin°) carrying or showing light, shining, resplendent, brilliant Saṁyutta Nikāya I 121; Jātaka II 353; Dhammapada I 432.

:: Jutika (adjective) (—°) having light, in mahā° of great splendour Dīgha Nikāya II 272; Aṅguttara Nikāya I 206; IV 248.

:: Jutimant (adjective) [from juti] brilliant, bright; usually figurative as prominent in wisdom: "bright," distinguished, a great light (in this sense often as varia lectio to jātimant) Dīgha Nikāya II 256 (-tī-); Saṁyutta Nikāya V 24; Dhammapada 89 (= Dhammapada II 163 ñāṇajutiyā jotetvā); Sutta-Nipāta 508; Peta Vatthu IV 135 (= Peta Vatthu Commentary 230 ñāṇajutiyā jutimā).

:: Jutimantatā (feminine) [from jutimant] splendour Paramatthajotikā II 453.

:: Jutimatā (feminine) [from jutimant] splendour, brightness, prominence Jātaka 14; V 405

:: Jūta (neuter) [Sanskrit dyūta past participle of div, dīvyati, Pāḷi dibbati to play at dice] gambling, playing at dice Dīgha Nikāya I 7 (°ppamādaṭṭhāna cf. Sumaṅgalavilāsinī I 85); III 182, 186 (the same); Jātaka I 290; III 198; VI 281; Dhammapada II 228. °ṁ kīḷati to play at d. Jātaka I 289; III 187. — See also dūta2.

-gīta a verse sung at playing dice (for luck) Jātaka I 289, 293;
-maṇḍala dice board (= phalaka Jātaka I 290) Jātaka I 293;
-sālā gambling hall Jātaka VI 281.

-----[ K ]----- ☝

:: Ka° (pronoun interrogative) [Sanskrit kaḥ, Indo-Germanic °quo besides °qui (see ki- and kiṁ) and °qṷu (see ku°). cf. Avesta ka-; Greek πῆ, πῶς, ποῖος, etc.; Latin quī; Old-Irish co-te; Cymraeg (Welsh) pa; Gothic hvas, Anglo-Saxon hwā (= English who), Old High German hwer] who — masculine ko, feminine kā (neuter kiṁ, q.v.); follows regular declention of an a-theme with some formations from ki°, which base is otherwise restricted to the neuter — From ka° also neuter plural kāni (Sutta-Nipāta 324, 961) and some adverb forms like kathaṁ, kadā, kahaṁ, etc.
1. (a) ka°: nominative masculine ko Sutta-Nipāta 173, 765, 1024; Jātaka I 279; Dhammapada 146; feminine kā Jātaka VI 364; Peta Vatthu Commentary 41; genitive singular kassa Milindapañha 25; instrumental kena; ablative kasmā (neuter) as adverb "why" Sutta-Nipāta 883, 885; Peta Vatthu Commentary 4, 13, 63, etc.
(b) ki° (masculine and feminine; neuter see kiṁ): genitive singular kissa Dhammapada 237; Jātaka II 104. ko-nāmo (of) what name Milindapañha 14; Dhammapada II 92, occurs besides kin-nāmo Milindapañha 15. — kvattho what (is the) use Vimāna Vatthu 5010 stands for ko attho. — All cases are frequent emphasized by addition of the affirmative particle nu and su. e.g. ko sūdha tarati oghaṁ (who then or who possibly) Sutta-Nipāta 173; kena ssu nivuto loko "by what then is the world obstructed°" Sutta-Nipāta 1032; kasmā nu saccāni vadanti ... Sutta-Nipāta 885.
2. In indefinite meaning combined with °ci (Sanskrit cid: see under ca 1 and ci°): koci, kāci, etc., whoever, some (usually with negative na koci, etc., equalling "not anybody"), neuter kiñci (see sub voce kiṁ); e.g. mā jātu koci lokasmiṁ pāpiccho Itivuttaka 85; no yāti koci loke Dhammapada 179; nāhaṁ bhatako'smi kassaci Sutta-Nipāta 25; na hi nassati kassaci kammaṁ "nobody's trace of action is lost" Sutta-Nipāta 666; kassaci kiñci na (deti) (he gives) nothing to anybody Vimāna Vatthu 322; Peta Vatthu Commentary 45. — In sandhi the original d. of cid is restored, e.g. App eva nāma kocid eva puriso idh' āgaccheyya, "would that some man or other would come here!" Peta Vatthu Commentary 153. Also in correlation with relative pronoun ya (see details under ya°): yo hi koci gorakkhaṁ upajīvati kassako so na brāhmano (whoever ... he) Sutta-Nipāta 612. See also kad°.

:: Ka bara (adjective) [cf. Sanskrit kabara] variegated, spotted, striped; mixed, intermingled; in patches Visuddhimagga 190. Of a cow (°gāvī) Dhammapada I 71 (°go-rūpa) ibid. 99; of a calf (°vaccha) Jātaka V 106; of a dog (°vaṇṇa = sabala q.v.) Jātaka VI 107; of leprosy Jātaka V 69; of the shade of trees (°cchāya, opposite sanda°) Majjhima Nikāya I 75; Jātaka IV 152; Dhammapada I 375.

-kucchi having a belly striped with many colours, of a monster Jātaka I 273;
-kuṭṭha a kind of leprosy Jātaka V 69;
-maṇi the cat's eye, a precious stone, also called masāragalla, but also an emerald; both are probably varieties of the cat's eye Vimāna Vatthu 167, 304.

:: Kabala (masculine, neuter) [cf. Sanskrit kavala Buddhist Hybrid Sanskrit kavaḍa Divyāvadāna 290 (+ ālopa), 298, 470] a small piece (= ālopa Peta Vatthu Commentary 70), a mouthful, always applied to food, either solid (i.e. as much as is made into a ball with the fingers when eating), or liquid Vinaya II 214; Itivuttaka 18 = Jātaka III 409; IV 93; Dhammapada 324; Milindapañha 180, 400; Abhidhammāvatāra 69; Dhammapada II 65; Peta Vatthu Commentary 39; Mahāvaṁsa 19, 74. — kabale kabale on every morsel Jātaka I 68; Milindapañha 231; °sakabala applied to the mouth, with the mouth full of food Vinaya II 214; IV 195; — Sometimes written kabala.

-āvacchedaka choosing portions of a mouthful, nibbling at a morsel Vinaya II 214; IV 196.

:: Kabaliṅkāra (adjective) [kabala in compounds from kabalī° before kṛ and bhū; kabalin for kabalī°] always in combination with āhāra, food "made into a ball," i.e. eatable, material food, as one of the four kinds of food (see stock phrase k° āhāro oḷāriko vā sukhumo vā ... At Majjhima Nikāya I 48 (-ḷ-) = Saṁyutta Nikāya II 11, 98 = Dīgha Nikāya III 228, 276; Abhidhammāvatāra 135) Dhammasaṅgani (-ḷ-) 585, 646 (where fully described), 816; Milindapañha 245; Visuddhimagga 236, 341, 450, 616; Abhidhammāvatāra 69, 74; Sumaṅgalavilāsinī I 120. Written kabalīkāra nearly always in varia lectio, and sometimes in Sinhalese mss; see also Nettipakaraṇa 114-118 (-ḷ-).

-āhāra-bhakkha (of attā, soul) feeding on material food Dīgha Nikāya I 34, 186, 195;
-bhakkha, same Aṅguttara Nikāya III 192 = V 336 (applied to the kāmāvacara devas); Sumaṅgalavilāsinī I 120.

:: Kabaḷikā (feminine) [cf. Sanskrit kavalikā] a bandage, a piece of cloth put over a sore or wound Vinaya I 205 (cf. Vinaya Texts II 58 note 4).

:: Kabba (neuter) [cf. Sanskrit kāvya] a poem, poetical composition, song, ballad in °ṁ karoti to compose a song Jātaka VI 410;
-karaṇa making poems Sumaṅgalavilāsinī I 95; and
-kāra a poet Jātaka VI 410.

:: Kabya = kabba in compounds °ālaṅkāra composing in beautiful verse, a beautiful poem in °ṁ bandhati, to compose a poem ibid.; and
-kāraka a poet, ibid.

:: Kaca [Sanskrit kaca, cf. kāñcī and Latin cingo, cicatrix] the hair (of the head), in °kalāpa a mass of hair, tresses Dāṭhāvaṁsa IV 51.

:: Kacavara [to kaca?]
1. sweepings, dust, rubbish (usually in combination with chaḍḍeti and sammajjati) Jātaka I 292; III 163; IV 300; Visuddhimagga 70; Sumaṅgalavilāsinī I 7; Dhammapada I 52; Paramatthajotikā II 311.
2. rags, old clothes Spk 283 (= pilotikā).

-chaḍḍana throwing out sweepings, in °pacchi a dust basket, a bin Jātaka I 290;
-chaḍḍanaka a dust pan Jātaka I 161 (+ muṭṭhi-sammujjanī);
-chaḍḍani a dust pan Dhammapada III 7 (sammajjanī + k.);
-chaḍḍikā (dāsī) a maid for sweeping dust, a cinderella Dhammapada IV 210.

:: Kaccha1 (neuter) [cf. Sanskrit kaccha, probably dialect
1. marshy land, marshes; long grass, rush, reed Saṁyutta Nikāya I 52 (te hi sotthiṁ gamissanti kacche vāmakase magā), 78 (parūḷha-k.-nakha-lomā with nails and hair like long-grown grass, cf. same at Jātaka III 315 and Saddhammopāyana 104); Jātaka V 23 (carāmi kacchāni vanāni ca); VI 100 (parūḷha-kacchā tagarā); Sutta-Nipāta 20 (kacche rūḷhatiṇe caranti gāvo); Paramatthajotikā II 33 (pabbata° opposed to nadī°, mountain, and river marshes). Kern (Toevoegselen II 139) doubts the genuineness of the phrase parūḷha°.
2. An arrow (made of reed) Majjhima Nikāya I 429 (kaṇḍo ... yen'amhi viddho yadi vā kacchaṁ yadi vā ropiman ti).

:: Kaccha2 (adjective) [gerund of kath] fit to debate with Aṅguttara Nikāya I 197 (commentary = kathetuṁ yutta). akaccha ibid.

:: Kacchaka
1. a kind of fig-tree Sumaṅgalavilāsinī I 81.
2. the tree Cedrela Toona Vinaya IV 35; Saṁyutta Nikāya V 96; Visuddhimagga 183.

:: Kacchantara (neuter) [see kacchā2
1. interior, dwelling, apartment Vimāna Vatthu 50 (= nivesa).
2. the armpit: see upa°.

:: Kacchapa [Sanskrit kacchapa, dialect from °kaśyapa, original epithet of kumma, like magga of paṭipadā] a tortoise, turtle Saṁyutta Nikāya IV 177 (kummo kacchapo); in simile of the blind turtle (kāṇo k.) Majjhima Nikāya III 169 = Saṁyutta Nikāya V 455; Therīgāthā 500 (cf. JPTS, 1907, 73, 174). — feminine kaccha pinī a female t. Milindapañha 67.

-lakkhaṇa "tortoise-sign," i.e. fortune-telling on the ground of a tortoise being found in a painting or an ornament; a superstition included in the list of tiracchāna-vijjā Dīgha Nikāya I 9; Sumaṅgalavilāsinī I 94;
-loma "tortoise-hair," i.e. an impossibility, absurdity Jātaka III 477, cf. sasavisāṇa;
-maya made of t. hair Jātaka III 478.

:: Kacchapaka see hattha°.

:: Kacchapuṭa [see kaccha1] reed-basket, sling-basket, pingo, in °vāṇija a trader, hawker, pedlar Jātaka I 111.

:: Kacchati1 passive of katheti (present participle kacchamāna Aṅguttara Nikāya III 181).
2. passive of karoti.

:: Kacchā1 (feminine) [derivation unknown, cf. Sanskrit kakṣā, Latin cohus, incohare and see details under gaha1]
1. enclosure, denoting both the enclosing and the enclosed, i.e. wall or room: see kacchantara.
2. An ornament for head and neck (of an elephant), veilings, ribbon Vimāna Vatthu 219 = 699 (= gīveyyaka Vv-a); Jātaka IV 395 (kacchaṁ nāgānaṁ bandhatha gīveyyaṁ paṭimuñcatha).
3. belt, loin- or waist-cloth (cf. kacchā2) Vinaya II 319; Jātaka V 306 (= saṁvelli); Milindapañha 36; Dhammapada I 389.

:: Kacchā2 (feminine) and kaccha (masculine neuter) [derivation unknown, cf. Sanskrit kakṣa and kakṣā, Latin coxa, Old High German hahsa] — the armpit Vinaya I 15 (addasa ... kacche vīṇaṁ ... aññissā kacche ālambaraṁ); Saṁyutta Nikāya I 122 = Sutta-Nipāta 449 (sokaparetassa vīṇā kacchā abhassatha); Itivuttaka 76 (kacchehi sedā muccanti: sweat drops from their armpits); Jātaka V 434 = Dhammapada IV 197 (thanaṁ dasseti k°-ṁ dass° nābhiṁ dass°); Jātaka V 435 (thanāni k°āni ca dassayantī; explained on page 437 by upakacchaka); VI 578. The phrase parūḷha-kaccha-nakhaloma means "with long-grown finger-nails and long hair in the armpit," e.g. Saṁyutta Nikāya I 78.

-loma (kaccha vīṁā) hair growing in the armpit Milindapañha 163 (should probably be read parūḷha-k.-nakha-l., as above).

:: Kacchikāra see kacci vīṁā.

:: Kacchu [derivation uncertain, cf. Sanskrit kacchu, dialect for kharju: perhaps connected with khajjati, eating, biting
1. the plant Carpopogon pruriens, the fruit of which causes itch when applied to the skin Dhammapada III 297 (mahā°-phalāni).
2. itch, scab, a cutaneous disease, usually in phrase kacchuyā khajjati "to be eaten by itch" (cf. English itch > eat) Vinaya I 202, 296; Jātaka V 207; Peta Vatthu II 311 (cf. kapi°); Visuddhimagga 345; Dhammapada I 299.

-cuṇṇa the powdered fruit of Carpopogon pruriens, causing itch Dhammapada III 297;
-piḷakā scab and boils Jātaka V 207.

:: Kacci and kaccid (indeclinable) [Sanskrit kaccid = kad + cid, see kad°] indefinite interrogative particle expressing doubt or suspense, equivalent to Greek ἄν, Latin ne, num, nonne: then perhaps; I doubt whether, I hope, I am not sure, etc., Vinaya I 158, 350; Dīgha Nikāya I 50 (k. maṁ na vañcesi I hope you do not deceive me), 106; Saṁyutta Nikāya III 120, 125; Sn. 335, 354, page 87; Jātaka I 103, 279; V 373; Dhammapada II 39 (k. tumhe gatā "have you not gone," answer: āma "yes"); Peta Vatthu Commentary 27 (k. tan dānaṁ upa kappati does that gift really benefit the dead?), 178 (k. vo piṇḍapāto laddho have you received any alms?). cf. kiṁ. — Often combined with other indefinite particles, e.g. kacci nu Vinaya I 41; Jātaka III 236; VI 542; k. nu kho "perhaps" (German etwa, doch nicht) Jātaka I 279; k. pana Jātaka I 103. — When followed by nu or su the original d. reappears according to rules of sandhi: kaccinnu Jātaka II 133; V 174, 348; VI 23; kaccissu Sutta-Nipāta 1045, 1079 (see Cullaniddesa §186).

:: Kaccikāra a kind of large shrub, the Caesalpina Digyna Jātaka VI 535 (should we write with kacchi°?).

:: Kad° [old form of interrogative pronoun neuter, equal to kiṁ; cf. (Vedic) kad in ka darthaṁ = kiṁarthaṁ to what purpose] originally "what?" used adverbially; then indefinite "any kind of," as (na) kac(-cana) "not at all"; kac-cid "any kind of; is it anything? what then?" Mostly used in disparaging sense of showing inferiority, contempt, or defectiveness, and equal to kā° (in denoting badness or smallness, e.g. kākaṇika, kāpurisa, see also kantāra and kappaṭa), kiṁ°, ku°. For relation of ku > ka cf. kutra > kattha and kadā.

-anna bad food Kaccāyana 178;
-asana the same Kaccāyana 178;
-dukkha (?) great evil (= death) Vimāna Vatthu 316 (explained as maraṇa, cf. kaṭuka).

:: Kadala (neuter) the plantain tree Kaccāyana 335.

:: Kadalī1 (feminine) [Sanskrit kadalī]
1. the plantain, Musa sapientium. Owing to the softness and unsubstantiality of its trunk it is used as a frequent symbol of unsubstantiality, transitoriness and worthlessness. As the plantain or banana plant always dies down after producing fruit, is destroyed as it were by its own fruit, it is used as a simile for a bad man destroyed by the fruit of his own deeds: Saṁyutta Nikāya I 154 = Vinaya II 188 = Saṁyutta Nikāya II 241 = Aṅguttara Nikāya II 73 = Dhammapada III 156; cf. Milindapañha 166; — as an image of unsubstantiality, Cariyāpiṭaka III 2, 4. The tree is used as ornament on great festivals: Jātaka I 11; VI 590 (in simile), 592; Vimāna Vatthu 31.
2. a flag, banner, i.e. plantain leaves having the appearance of banners (-dhaja) Jātaka V 195; VI 412. In compounds kadali°.

-khandha the trunk of the plantain tree, often in similes as symbol of worthlessness, e.g. Majjhima Nikāya I 233 = Saṁyutta Nikāya III 141 = IV 167; Visuddhimagga 479; Cullaniddesa §680 a (II)4n; Jātaka VI 442; as symbol of smoothness and beauty of limbs Vimāna Vatthu 280;
-taru the plantain tree Dāṭhāvaṁsa V 49;
-toraṇa a triumphal arch made of plural stems and leaves Mahābodhivaṁsa 169;
-patta a plural leaf used as an improvised plate to eat from Jātaka V 4; Dhammapada I 59;
-phala the fruit of the plantain Jātaka V 37.

:: Kadalī2 (feminine) a kind of deer, an antelope only in °miga Jātaka V 406, 416; VI 539; Sumaṅgalavilāsinī I 87; and °pavara-paccattharaṇa (neuter) the hide of the k. deer, used as a rug or cover Dīgha Nikāya I 7 = Aṅguttara Nikāya I 181 = Vinaya I 192 = II 163, 169; cf. Dīgha Nikāya II 187; (adjective) (of pallaṅka) Aṅguttara Nikāya I 137 = III 50 = IV 394.

:: Kadamba (cf. Sanskrit kadamba] the kadamba tree, Nauclea cordifolia (with orange-coloured, fragrant blossoms) Jātaka VI 535, 539; Visuddhimagga 206; Dhammapada I 309 (°puppha); Mahāvaṁsa 25, 48 (the same).

:: Kadara (adjective) miserable Jātaka II 136 (explained as lūkha, kasira).

:: Kadariya (adjective) [cf. Sanskrit kadarya, kad + arya?] mean, miserly, stingy, selfish; usually explained by thaddhamaccharī (Peta Vatthu Commentary (= Paramatthadīpanī IV) 102; Dhammapada III 189, 313), and mentioned with maccharī, frequent also with pa ribhāsaka Saṁyutta Nikāya I 34, 96; Aṅguttara Nikāya II 59; IV 79f.; Dhammapada 177, 223; Jātaka V 273; Sutta-Nipāta 663; Vimāna Vatthu 295. As cause of peta birth frequent in Pv, e.g. I 93; II 77; IV 148; Peta Vatthu Commentary 25, 99, 236. — (neuter) avarice, stinginess, selfishness, grouped under macchariya Dhammasaṅgani 1122; Sutta-Nipāta 362 (with kodha).

:: Kadariyatā (feminine) [abstract from kadariya] stinginess, niggardliness Dīgha Nikāya II 243; Milindapañha 180; Peta Vatthu Commentary 45.

:: Kadā (indeclinable) [Vedic kadā, cf. tadā, sadā in Pāḷi, and perhaps Latin quando] interrogative adverb when? (very often followed by future) Theragāthā 1091-1106; Jātaka II 212; VI 46; Dhammapada I 33; Peta Vatthu Commentary 2. — Combined with °ssu Jātaka V 103, 215; VI 49 sq.; °ci [cid] indefinite
1. At some time Aṅguttara Nikāya IV 101.
2. sometimes Jātaka I 98; Peta Vatthu Commentary 271.
3. once upon a time Dāṭhāvaṁsa I 30.
4. perhaps, maybe Jātaka I 297; VI 364. + eva: kadācideva Vimāna Vatthu 213; °kadāci kadāci from time to time, every now and then Jātaka I 216; IV 120; as 238; Peta Vatthu Commentary 253. °kadāci karahaci at some time or other, at times Aṅguttara Nikāya I 179; Milindapañha 73; Dhammapada III 362. °na kadāci at no time, never Saṁyutta Nikāya I 66; Jātaka V 434; VI 363; same with mā k° Jātaka VI 310; Mahāvaṁsa 25, 113; cf. kudācana. —kadācuppattika (adjective) happening only sometimes, occasional Milindapañha 114.

:: Kaddama [derivation unknown. Sanskrit kardama] mud, mire, filth Cullaniddesa §374 (= paṅka); Jātaka I 100; III 320 (written kadamo in verse and kaddemo in gloss); VI 240, 390; Peta Vatthu Commentary 189 (= paṅka), 215; compared with moral impurities Jātaka III 290 and Milindapañha 35. a° free from mud or dirt, clean Vinaya II 201, of a lake Jātaka III 289; figurative pure of character Jātaka III 290. kaddamīkata made muddy or dirty, defiled Jātaka VI 59 (kilesehi).

-odaka muddy water Vinaya II 262; Visuddhimagga 127;
-parikhā a moat filled with mud, as a defence Jātaka VI 390;
-bahula (adjective) muddy, full of mud Dhammapada I 333.

:: Kaḍḍhana (neuter).
1. pulling, drawing Milindapañha 231.
2. refusing rejecting, renunciation, applied to the self-denial of missionary Theras following Gotama Buddha's example Mahāvaṁsa 12, 55.

:: Kaḍḍhanaka (adjective) pulling, dragging Jātaka V 260.

:: Kaḍḍhati [dialectic form supposed to equal Sanskrit karśati, cf. Prākrit kaḍḍhai to pull, tear, khaḍḍā pit, dugout. See also Bloomfield, J.A.O.S. XIV 1921 page 465.
1. to draw out, drag, pull, tug Jātaka I 193, 225, 265, 273 (khaggaṁ k. to draw the sword).
2. to draw in, suck up (udakaṁ) Jātaka IV 141.
3. to draw a line, to scratch Jātaka I 78, 111, 123; VI 56 (lekhaṁ).

:: Kahaṁ [cf. Vedic kuha; for a: u cf. kad°] interrogative adverb where? whither? Vinaya I 217; Dīgha Nikāya I 151; Sutta-Nipāta page 106; Jātaka II 7; III 76; V 440. — k.-nu kho where then? Dīgha Nikāya I 92; II 143, 263.

:: Kahāpaṇa [doubtful as regards etymology; the (later) Sanskrit kārṣāpaṇa looks like an adaptation of a dialect form]
1. a square copper coin Majjhima Nikāya II 163; Aṅguttara Nikāya I 250; V 83f.; Vinaya II 294; III 238; as 280 (at this passage included under rajataṁ, silver, together with loha-māsaka, dāru-māsaka and jatu-māsaka); Saṁyutta Nikāya I 82; Aṅguttara Nikāya I 250; Vinaya II 294; IV 249; Jātaka I 478, 483; II 388; Mahāvaṁsa 30, 14. The extant specimens in our museums weigh about 5/6 of a penny, and the purchasing power of a k. in our earliest records seems to have been about a florin. — Frequent numbers as denoting a gift, a remuneration or alms, are one-hundred-thousand (Jātaka II 96); 18 koṭis (Jātaka I 92); one-thousand (Jātaka II 277, 431; V 128, 217; Peta Vatthu Commentary 153, 161); seven-hundred (Jātaka III 343); one-hundred (Dhammapada III 239); eighty (Peta Vatthu Commentary (= Paramatthadīpanī IV) 102); ten or twenty (Dhammapada IV 226); eight (which is considered, socially, almost the lowest sum Jātaka IV 138; I 483). A nominal fine of 1 k. = a farthing) Milindapañha 193. — ekaṁ k° pi not a single farthing Jātaka I 2; similarly eka-kahāpaṇen'eva Visuddhimagga 312. — Various qualities of a kahāpaṇa are referred to by Buddhaghosa in similes at Visuddhimagga 437 and 515. Black kahāpaṇas are mentioned at Dhammapada III 254. — See Rh.D, On the Ancient Coins and measures of Ceylon; Buddhist India, pages 100-102, figurative 24; The Questions of King Milinda I 239.

-gabbha a closet for storing money, a safe Dhammapada IV 104;
-vassa a shower of money Dhammapada 186 (= Dhammapada III 240).

:: Kahāpaṇaka (neuter) name of a torture which consisted in cutting off small pieces of flesh, the size of akahāpaṇa, all over the body, with sharp razors Majjhima Nikāya I 87 = Aṅguttara Nikāya I 47, II 122; cf. Milindapañha 97, 290, 358.

:: Kajjala [Sanskrit kajjala, dialect from kad + jala, from jalati, jval, original burning badly or dimly, a dirty burn] lamp-black or soot, used as a collyrium Vinaya II 50 (read k. for kapalla, cf. JPTS, 1887, 167).

:: Kajjopakkamaka a kind of gem Milindapañha 118 (vajira k. phussarāga lohitaṅka).

:: Kakaca [onomatopoetic to sound root kṛ, cf. note on gala; Sanskrit krakaca] a saw Theragāthā 445; Jātaka IV 30; V 52; VI 261; Sumaṅgalavilāsinī I 212; in simile — ūpama ovāda Majjhima Nikāya I 129. Another simile of the saw (a man sa wing a tree) is found at Paṭisambhidāmagga I 171, quoted and referred to at Visuddhimagga 280, 281.

-khaṇḍa fragment or bit of saw Jātaka I 321;
-danta tooth of a saw, Sumaṅgalavilāsinī I 37 (kakaca-danta-pantiyaṁ kīḷamāna).

:: Kakaṇṭaka , the chameleon Jātaka I 442, 487; II 63; VI 346; Vimāna Vatthu 258.

:: Kakka1 [cf. Sanskrit kalka, also kalaṅka and kalusa] a sediment deposited by oily substances, when ground; a paste Vinaya I 205 (tila°), 255. Three kinds enumerated at Jātaka VI 232: sāsapa° (mustard paste), mattika° (fragrant earth paste, cf. Fuller's earth), tila° (sesamum paste). At Sumaṅgalavilāsinī I 88, a fourth paste is given as haliddi°, used before the application of face powder (poudre de riz, mukha-cuṇṇa). cf. kakku.

:: Kakka2 [cf. Sanskrit karka) a kind of gem; a precious stone of yellowish colour Vimāna Vatthu 111.
[BD]: Topaz?

:: Kakkara [onomatopoetic, cf. Sanskrit kṛkavāku cock, Greek κέρκαξ, κερκίς, Latin querquedula, partridge; sound-root kr°, see note on gala]] — a jungle cock used as a decoy Jātaka II 162, purāṇa°, II 161; cf. dīpaka1 and see Kern, Toevoegselen page 118: K°-Jātaka, N° 209.

:: Kakkaratā (feminine) roughness, harshness, deceitfullness, past participle 19, 23.

:: Kakkariya (neuter) harshness, past participle 19, 23.

:: Kakkaru a kind of creeper (°jātāni = valliphalāni) Jātaka VI 536.

:: Kakkasa (adjective) [Sanskrit karkaśa to root kṛ as in kakkaṭaka] rough, hard, harsh, especially of speech (vācā para-kaṭukā Dhammasaṅgani 1343), Majjhima Nikāya I 286 = Dhammasaṅgani 1343; Aṅguttara Nikāya V 265 = 283, 293; as 396. — akakkosa: smooth Sutta-Nipāta 632; Jātaka III 282; V 203, 206, 405, 406 (cf. JPTS, 1891-93, 13); akakkosaṅga, with smooth limbs, handsome, Jātaka V 204.

:: Kakkassa roughness Sutta-Nipāta 328, Milindapañha 252.

:: Kakkaṭa a large deer (?) Jātaka VI 538 (explained as mahāmiga).

:: Kakkaṭaka [cf. Sanskrit karkaṭa, karkara "hard," kaṅkata "mail"; cf. Greek καρκίνος and Latin cancer; also Buddhist Hybrid Sanskrit kakkaṭaka hook] a crab Saṁyutta Nikāya I 123; Majjhima Nikāya I 234; Jātaka I 222; Vimāna Vatthu 546 (Vimāna Vatthu 243, 245); Dhammapada III 299 (mama ... kakkaṭakassa viya akkhīni nikkhamimsu, as a sign of being in love). cf. kakkhaḷa.

-nala a kind of sea-reed of reddish colour, Jātaka IV 141; also a name for coral, ibid;
-magga fissures in canals; frequented by crabs, as 270;
-yantaka a ladder with hooks at one end for fastening it to a wall, Mahāvaṁsa 9, 17;
-rasa a flavour made from crabs, crab-curry, Vimāna Vatthu 243.

:: Kakkāreti [*kaṭ-kāreti to make kaṭ, see note on gala] for sound-root kṛ and cf. khaṭakhaṭa] to make the sound kak, to half choke Jātaka II 105.

:: Kakkārika (and °uka) [from karkaru] a kind of cucumber Vimāna Vatthu 3328 = eḷāluka Vimāna Vatthu 147.

:: Kakkāru (Sanskrit karkāru, connected with karkaṭaka
1. A pumpkin-gourd, the Beninkāsa Cerifera Jātaka VI 536: kakkārujātāni = valliphalāni (reading kakkaru to be corrected).
2. A heavenly flower Jātaka III 87, 88 = dibbapuppha.

:: Kakkhaḷa [kakkhaṭa, cf. Sanskrit karkara = Pāḷi kakkaṭaka
1. rough, hard, harsh (literal and figurative) Dhammasaṅgani 648 (opposite muduka Dhammasaṅgani 962 (rūpaṁ paṭhavīdhātu: kakkhaḷaṁ kharagataṁ kakkhaḷattaṁ kakkhaḷabhāvo); Visuddhimagga 349 (= thaddha), 591, 592 (°lakkhaṇa); Dhammapada II 95; IV 104; Milindapañha 67, 112; Peta Vatthu Commentary 243 (= asaddha, akkosakāraka, opposite muduka); Vimāna Vatthu 138 (= pharusa).
2. cruel, fierce, pitiless Jātaka I 187, 266; II 204; IV 162, 427.
— akakkhaḷa not hard or harsh, smooth, pleasant as 397. a.-va cat a, kind speech, the same (= mudu-v.= apharusa-v. = a.-vācatā).

-kathā hard speech, cruel words Jātaka VI 561;
-kamma cruelty, atrocity Jātaka III 481;
-bhāva rigidity Dhammasaṅgani 962 (see kakkhaḷa) Paṭiss I 26; harshness, cruelty Jātaka III 480. a° absence of hardness or rigidity as 151.

:: Kakkhaḷatā (feminine) [abstract from kakkhaḷa] hardness, rigidity, Dhammasaṅgani 859; Vibhaṅga 82; Jātaka V 167; as 166. — akakkhaḷatā absence of roughness, pleasantness Dhammasaṅgani 44, 45, 324, 640, 728, 859; as 151; Vimāna Vatthu 214 (= saṇha).

:: Kakkhaḷatta (neuter) hardness, roughness, harshness Vinaya II 86; Vibhaṅga 82; Visuddhimagga 365; cf. Mahāvastu I 166: kakkhaṭatva.

:: Kakkhaḷiya hardness, rigidity, roughness, Vibhaṅga 350.

:: Kakkola see takkola.

:: Kakkoṭaka (?) Paramatthajotikā I 38, spelled takk° at Visuddhimagga 258.

:: Kakku [cf. kakka = kalka] a powder for the face, slightly adhesive, used by ladies, Jātaka V 302 where five kinds are enumerated: sāsapa°, loṇa°, mattika°, tila°, haliddi°.

:: Kaku [Sanskrit kakud, Sanskrit kakud, cf. kākud hollow, curvature, Latin cacumen, and cumulus] — a peak, summit, projecting corner Saṁyutta Nikāya I 100 (where satakkatu in Text has to be corrected to satakkaku: megho thanayaṁ vijjumālā satakkaku. Commentary explains sikhara, kūṭa) Aṅguttara Nikāya III 34 (= Manorathapūraṇi III 244 kūṭa). cf. satakkaku and Morris, JPTS, 1891-93, 5.

:: Kakudha [cf. Sanskrit kakuda, and kaku above
1. the hump on the shoulders of an Indian bull Jātaka II 225; VI 340.
2. A cock's comb see sīsa kakudha.
3. a king's symbol or emblem (neuter) Jātaka V 264. There are five such insignia regis, regalia: see kakudha-bhaṇḍa.
4. a tree, the Terminalia Arjuna, Vinaya I 28; Jātaka VI 519; kakudha-rukkha Dhammapada IV 153. Note: On pakudha as twin-form of ka° see Trenckner, JPTS, 1908, 108.

-phala the fruit of the kakudha tree Mahāvaṁsa 11, 14, where it is also said to be a kind of pearl; see mutta;
-bhaṇḍa ensign of royalty Jātaka I 53; IV 151; V 289 (= sakāyura). The five regalia (as mentioned at Jātaka V 264) are vāḷavījanī, uṇhīsa, khagga, chatta, pādukā: the fan, diadem, sword, canopy, slippers — pañcavidha-k° Peta Vatthu Commentary 74.

:: Kakutthaka see ku°.

:: Kakuṭa a dove, pigeon, only in compounds:

-pāda dove-footed (i.e. having beautiful feet) Dhammapada I 119; feminine
-pādī applied to Apsaras, Jātaka II 93; Dhammapada I 119; Milindapañha 169.

:: Kalabha [cf. Sanskrit kalabha] the young of an elephant: see hatthi° and cf. kalāra.

:: Kalaha [cf. Sanskrit kalaha, from kal] quarrel, dispute, fight Aṅguttara Nikāya I 170; IV 196, 401; Sutta-Nipāta 862, 863 (+ vivāda); Jātaka I 483; Cullaniddesa §427; Dhammapada III 256 (udaka° about the water); IV 219; Saddhammopāyana 135. °ṁ udīreti to quarrel Jātaka V 395; karoti the same Jātaka I 191, 404; Peta Vatthu Commentary 13; vaḍḍheti to increase the tumult, noise Jātaka V 412; Dhammapada III 255. — a° harmony, accord, agreement Saṁyutta Nikāya I 224; mahā° a serious quarrel, a row Jātaka IV 88.

-ābhirata delighting in quarrels, quarrelsome Sutta-Nipāta 276; Theragāthā 958;
-ṅkara picking up a quarrel Jātaka VI 45;
-karaṇa quarrelling, fighting Jātaka V 413;
-kāraka (feminine-ī) quarrelsome, pugnacious Aṅguttara Nikāya IV 196; Vinaya I 328; II 1;
-kāraṇa the cause or reason of a dispute Jātaka III 151; VI 336;
-jāta "to whom a quarrel has arisen," quarrelling, disputing Aṅguttara Nikāya I 70; Vinaya I 341; II 86, 261; Udāna 67; Jātaka III 149;
-pavaḍḍhanī growth or increase of quarrels, prolongation of strife (under six evils arising from intemperance) Dīgha Nikāya III 182 = as 380;
-vaḍḍhana (neuter) inciting and incitement to quarrel Jātaka V 393, 394;
-sadda brawl, dispute Jātaka VI 336.

:: Kalakala (adjective) [cf. Sanskrit kala] any indistinct and confused noise Mahābodhivaṁsa 23 (of the tramping of an army); in °mukhara sounding confusedly (of the ocean) ibid. 18. cf. karakarā.

:: Kalala (masculine neuter)
1. mud Jātaka I 12, 73; Milindapañha 125, 324, 346; Mahābodhivaṁsa 150; Peta Vatthu Commentary 215 (= kaddama); Dhammapada III 61; IV 25. — su° "well-muddied" i.e. having soft soil (of a field) Milindapañha 255.
2. the residue of sesamum oil (tela°), used for embalming Jātaka II 155.
3. in embryology: the "soil," the placenta Saṁyutta Nikāya I 206 = Kathāvatthu II 494; Milindapañha 125. Also the first stage in the formation of the fœtus (of which the first four during the first month are k., abbuda, pesi, ghana, after which the stages are counted by months 1-5 and 10; see Visuddhimagga 236; Mahāniddesa 120; and cf. Milindapañha 40).
4. the fœtus, applied to an egg, i.e. the yolk Milindapañha 49. — In compounds with kar and bhū the form is kalalī°.

-kata made muddy, disturbed Vimāna Vatthu 8431 (Vimāna Vatthu 343);
-gata (a) fallen into the mud Milindapañha 325;
-gahaṇa "mud thicket," dense mud at the bottom of rivers or lakes Jātaka I 329;
-bhūta = preceding, Aṅguttara Nikāya I 9, cf. Jātaka II 100; Aṅguttara Nikāya III 233; Milindapañha 35;
-makkhita soiled with mud Dhammapada III 61.

:: Kalamba (neuter) [cf. Sanskrit kalamba menispermum calumba, kalambī convolvulus repens] name of a certain herb or plant (Convolverse repens?); may be a bulb or radish Jātaka IV 46 (= tālakanda), cf. pages 371, 373 (where commentary explains by tāla-kanda; gloss B mss, however, gives latā-tanta); VI 578. See also kaḍamba and kaḷimba.

-rukkha the Cadamba tree Jātaka VI 290.

:: Kalambaka = kalamba, the Cadamba tree Jātaka VI 535.

:: Kalambukā (feminine) = kalambaka Dīgha Nikāya III 87 (vv.ll. kaladukā, kalabakā) the translation (Dialogues of the Buddha III 84) has "bamboo."

:: Kalanda [cf. Sanskrit karaṇḍa piece of wood?] heap, stack (like a heap of wood? cf. kaliṅgara) Milindapañha 292 (sīsa°).

:: Kalandaka
1. A squirrel Milindapañha 368; 2. An (orna mental) cloth or mat, spread as a seat Jātaka VI 224;

-nivāpa name of a locality in Veḷuvana, near Rājagaha, where oblations had been made to squirrels Dīgha Nikāya II 116; Vinaya I 137; II 105, 290, etc.

:: Kalasa (neuter) [cf. Vedic kalaśa]
1. a pot, waterpot, dish, jar Majjhima Nikāya III 141; Jātaka IV 384; Dāṭhāvaṁsa IV 49; Peta Vatthu Commentary 162.
2. the female breasts (likened to a jar) Mahābodhivaṁsa 2, 22.
[BD]: jugs

:: Kalati [kal, kālayati] to utter an (indistinct) sound: past participle kalita Theragāthā 22.

:: Kalā [Vedic kalā °squel, to Latin scalpo, Greek σκάλλω, Old High German scolla, scilling, scala. Dhatupāṭha (no 613) explains kala by "saṅkhyāne."]
1. A small fraction of a whole, generally the 16th part; the 16th part of the moon's disk; often the sixteenth part again subdivided into sixteen parts and so on: one infinitesimal part (see Vimāna Vatthu 103; Dhammapada II 63), in this sense in the expression kalaṁ nāgghati soḷasiṁ "not worth an infinitesimal portion of" = very much inferior to Saṁyutta Nikāya I 19; III 156 = V 44 = Itivuttaka 20; Aṅguttara Nikāya I 166, 213; IV 252; Udāna 11; Dhammapada 70; Vimāna Vatthu 437; Dhammapada II 63 (= koṭṭhāsa) Dhammapada IV 74.
2. An art, a trick (literal part, turn) Jātaka I 163. — kalaṁ upeti to be divided or separated Milindapañha 106; Dhammapada I 119; see sakala. — In compound with bhū as kalī-bhavati to be divided, broken up Jātaka I 467 (= bhijjati). cf. vikala.

:: Kalābuka (neuter) [cf. Sanskrit kalāpaka] a girdle, made of several strings or bands plaited together Vinaya II 136, 144, 319;

:: Kalāpa [cf. Sanskrit kalāpa]
1. Anything that comprises a number of things of the same kind; a bundle, bunch; sheaf; a row, multitude; usually of grass, bamboo- or sugar-canes, sometimes of hair and feathers Saṁyutta Nikāya IV 290 (tiṇa°); Jātaka I 158 (the same); 25 (naḷa°), 51 (mālā°), 100 (uppalakumuda°); V 39 (usīra°); Milindapañha 33; Peta Vatthu Commentary 257, 260 (ucchu°), 272 (veḷu°); 46 (kesā), 142 (mora-piñja°)
2. A quiver Vinaya II 192; Itivuttaka 68; Jātaka VI 236; Milindapañha 418; Peta Vatthu Commentary 154, 169.
3. in philosophy: a group of qualities, pertaining to the material body (cf. rūpa°) Visuddhimagga 364 (dasadhamma°) 626 (phassa-pañcamakā dhammā); Abhidhammāvatāra 77 (rūpa°) 78, 120.

-agga (neuter) "the first (of the) bunch," the first (sheaves) of a crop, given away as alms Dhammapada I 98.
-sammasanā grasping (characteristics) by groups Visuddhimagga 287, 606, 626f.

:: Kalāpaka
1. a band, string (of pearls) Vinaya II 315; Mahāvaṁsa 30, 67.
2. a bundle, group Jātaka I 239.

:: Kalāpin (adjective) [from kalāpa] having a quiver Jātaka VI 49 (accusative plural °ine). Feminine kalāpinī a bundle, sheaf (yava°) Saṁyutta Nikāya IV 201; II 114 (naḷa°).

:: Kalāra in hatthi° at Udāna 41, explained in commentary by potaka, but cf. the same passage at Dhammapada I 58 which reads kalabha, undoubtedly better. cf. kaḷārikā.

:: Kalāya a kind of pea, the chick-pea Majjhima Nikāya I 245 (kaḷāya); Saṁyutta Nikāya I 150; Aṅguttara Nikāya V 170; Sutta-Nipāta page 124; Jātaka II 75 (= varaka, the bean Phaseolus trilobus, and kālarāja-māsa); Jātaka III 370; Dhammapada I,319. Its size may be gathered from its relation to other fruits in ascending scale at Aṅguttara Nikāya V 170 = Saṁyutta Nikāya I 150 = Sutta-Nipāta page 124 (where the size of an ever-increasing boil is described). It is larger than a kidney bean (mugga) and smaller than the kernel of the jujube (kolaṭṭhi).

-matta of the size of a chick-pea Saṁyutta Nikāya I 150; Aṅguttara Nikāya V 170; Sutta-Nipāta 124 (ḷ); Jātaka III 370; Dhammapada I 319.

:: Kalāyati [denominative from kalā] to have a measure, to outstrip Jātaka I 163 (taken here as "trick, deceive").

:: Kalevara see kaḷebara.

:: Kali (masculine) [cf. Sanskrit kali]
1. the unlucky die (see akkha); "the dice were seeds of a tree called the Vibhītaka ... An extra seed was called the kali" (Dialogues of the Buddha II 368 note) Dīgha Nikāya II 349; Jātaka I 380; Dhammapada 252 (= Dhammapada III 375) at Jātaka VI 228, 282, 357 it is opposed to kaṭa, q.v.
2. (= kaliggaha) an unlucky throw at dice, bad luck, symbolically as a piece of bad luck in a general worldly sense or bad quality, demerit, sin (in moral sense) kaliṁ vicināti "gathers up demerit" Sutta-Nipāta 658; appamatto kali ... akkhesu dhanaparājayo ... mahantataro kali yo sugatesu manam padosaye Saṁyutta Nikāya I 149 = Aṅguttara Nikāya II 3 = V 171, 174 = Sutta-Nipāta 659 = Nettipakaraṇa 132; cf. Majjhima Nikāya III 170; Aṅguttara Nikāya V 324; Dhammapada 202 (= Dhammapada III 261 aparādha).
3. the last of the four ages of the world (see °yuga).
4. sinful, a sinner Sutta-Nipāta 664 (= pāpaka).
5. saliva, spittle, froth (cf. kheḷa) Therīgāthā 458, 501; Jātaka V 134.

-(g)gaha the unlucky throw at dice, the losing throw; symbolically bad luck, evil consequence in worldly and moral sense (ubhayattha k. faring badly in both worlds) Majjhima Nikāya I 403 = 406; III 170 (in simile). See kaṭaggaha;
-devatā (masculine plural) the devotees of kali, the followers of the goddess Kalī Milindapañha 191 (see The Questions of King Milinda I 266 note);
-(p)piya one who is fond of cheating at dice, a gambler Pañca-g 68;
-yuga (neuter) one of the four (or eight) ages of the world, the age of vice, misery and bad luck; it is the age in which we are Sāsanavaṁsa 44;
-sāsana (neuter) in °ṁ āropeti to find fault with others Vinaya IV 93.

:: Kalingu (masculine neuter) [cf. Sanskrit kaliṅga and kaliṅgaka] the Laurus camphora, the Indian laurel Jātaka VI 537.

:: Kaliṅgara (masculine neuter) (varia lectio ḷ) [cf. Sanskrit kaḍaṅkara and kaḍaṅgāra, on which in sense of "log" see Kern, Toevoegselen sub voce kaliṅgara]
1. A log, a piece of wood Majjhima Nikāya I 449, 451; Saṁyutta Nikāya II 268; Dhammapada III 315; often in sense of something useless, or a trifle (combined with kaṭṭha q.v.) Dhammapada 41; Dhammapada I 321 (= kaṭṭhakhaṇḍa, a chip) Therīgāthā 468 (the same) as kaṭṭha-kaliṅgarāni Dhammapada II 142.
2. A plank, viz. a step in a staircase, in sopāna° Vinaya II 128, cf. sopāna-kaḷevara.

-ūpadhāna a wooden block used for putting one's head on when sleeping Saṁyutta Nikāya II 267; Milindapañha 366;
-kaṇḍa a wooden arrow Jātaka III 273 (acittaṁ k.: without feeling)

:: Kalita [past participle of kalati] sounding indistinctly Theragāthā 22.

:: Kalla1 and Kalya (adjective) [cf. Sanskrit kalya]
1. well, healthy, sound Vinaya I 291.
2. clever, able, dexterous Milindapañha 48, 87.
3. ready, prepared Jātaka II 12, cf. °citta.
4. fit, proper, right Saṁyutta Nikāya II 13 (pañha). — neuter kallaṁ it is proper, befitting (with infinitive or infinitive-substitute): vacanāya proper to say Dīgha Nikāya I 168, 169; Aṅguttara Nikāya I 144; abhinandituṁ Dīgha Nikāya II 69; — kallaṁ nu [kho] is it proper? Majjhima Nikāya III 19; Saṁyutta Nikāya IV 346; Milindapañha 25.
— a°
1. not well, unfit Therīgāthā 439, cf. Therīgāthā Commentary 270.
2. unbecoming, unbefitting Dīgha Nikāya II 68; Jātaka V 394.

-kāya sound (in body), refreshed Vinaya I 291;
-kusala of sound skill (cf. kallita) Saṁyutta Nikāya III 265;
-citta of ready, amenable mind, in formula k°, mudu-citta, vinīvaraṇa°, udagga°, etc. Dīgha Nikāya I 110 = 148 = II 41 = Aṅguttara Nikāya IV 209 = Vinaya I 16 = II 156; Vimāna Vatthu 53, 286; Vimāna Vatthu 5019 (= kammaniya-citta "her mind was prepared for, responsive to the teaching of the Dhamma"); Peta Vatthu Commentary 38;
-cittatā the preparedness of the mind (to receive the truth) Jātaka II 12 (cf citta-kalyatā);
-rūpa
1. of beautiful appearance Theragāthā 212,
2. pleased, joyful (kalya°) Sutta-Nipāta 680, 683, 691;
-sarīra having a sound body, healthy Jātaka II 51; a°-tā not being sound in body, ill-health Vimāna Vatthu 243.

:: Kalla2 (masculine neuter) ashes Jātaka III 94 (for kalala), also in °vassa a shower of ashes Jātaka IV 389.

:: Kallahāra [cf. Sanskrit kahlāra, the Pāḷi form to be explained as a diæretic inversion kalhāra > kallahāra] the white esculent water lily Jātaka V 37; Dīpavaṁsa xvI 19.

:: Kallaka (adjective) [from kalla2] in a° unwell, indisposed Vinaya III 62; Jātaka III 464; as 377.

:: Kallatā (feminine) see kalyatā; — a° unreadiness, unpreparedness, indisposition (of citta), in explanation of thīna Cullaniddesa §290 = Dhammasaṅgani 1156 = 1236 = Nettipakaraṇa 86; as 378; Nettipakaraṇa 26. The reading in Cullaniddesa is akalyāṇatā, in Dhammasaṅgani akalyatā; follows akammaññatā.

:: Kallita (neuter) [from kalla] pleasantness, agreeableness Saṁyutta Nikāya III 270, 273 (samādhismiṁ — kusala); Aṅguttara Nikāya III 311; IV 34 (the same).

:: Kallola [cf. Sanskrit kallola] a billow, in °—°mālā a series of billows Dāṭhāvaṁsa IV 44.

:: Kalusa [cf. Sanskrit kaluṣa] muddy, dirty, impure; in °bhāva the state of being turbid, impure, obscured (of the mind) Sumaṅgalavilāsinī I 275.

:: Kalya see kalla; °rūpa pleased, glad Sutta-Nipāta 680, 683; a° not pleased Sutta-Nipāta 691.

:: Kalyatā (feminine)
1. the state of being sound, able, pliant Jātaka II 12.
2. pleasantness, agreeableness, readiness, in a° opposite (applied to citta) Dhammasaṅgani 1156; as 377 (= gilānabhāva).

:: Kalyāṇa (and kallāṇa) [Vedic kalyāṇa]
1. (adjective) beautiful, charming; auspicious, helpful, morally good. Synonym bhaddaka Peta Vatthu Commentary 9, 116) and kusala (Saṁyutta Nikāya II 118; Peta Vatthu Commentary 9, 122); opposite pāpa (Saṁyutta Nikāya I 83; Majjhima Nikāya I 43; Peta Vatthu Commentary 101, 116 and under °mitta). kata° = katūpakāra Peta Vatthu Commentary 116 applied to dhamma in phrase ādi° majjhe° pariyosāne° Dīgha Nikāya I 62 and Saṁyutta Nikāya V 152; Sutta-Nipāta page 103; Vimāna Vatthu 87; Visuddhimagga 213f. (in various applications); etc. — as masculine one who observes the sīlapadaṁ (opposite pāpa, who violates it) Aṅguttara Nikāya II 222, cf. k°-mittā = sīlādīhi adhikā Paramatthajotikā II 341. — Saṁyutta Nikāya IV 303; V 2, 29, 78; Aṅguttara Nikāya III 77; IV 361; Vinaya II 8, 95; Jātaka I 4; Milindapañha 297; — kata° (opposite kata-pāpa) of good, virtuous character, in phrase k° kata kusala, etc. Itivuttaka 25, etc. (see kata II 1 a). k° of kitti (°sadda) Dīgha Nikāya I 49 (= Sumaṅgalavilāsinī I 146 seṭṭha); Saṁyutta Nikāya IV 374; V 352; of jhāna (tividha°) Abhidhammāvatāra 96, 98, 99; of mittā, friends in general (see also compound) Dhammapada 78 (na bhaje pāpake mitte ... bhajetha m° kalyāṇe), 116, 375 (= suddhājīvin); Sutta-Nipāta 338.
2. (neuter)
(a) a good or useful thing, good things Vinaya I 117; Aṅguttara Nikāya III 109; cf. bhadraṁ.
(b) goodness, virtue, merit, meritorious action Jātaka V 49 (kalyāṇā here neuter nominative in sense of plural; cf. Vedic neuter), 492; — °ṁ karoti to perform good deeds Saṁyutta Nikāya I 72; Aṅguttara Nikāya I 138f.; Vinaya I 73; Peta Vatthu Commentary 122.
(c) kindness, good service Jātaka I 378; III 12 (= upakāra), 68 (°ṁ karoti).
(d) beauty, attraction, perfection; enumerated as five kalyāṇāni, viz. kesa°, maṁsa°, aṭṭhi°, chavi°, vaya° i.e. beauty of hair, flesh, teeth, skin, youth Jātaka I 394; Dhammapada I 387.

-ajjhāsaya the wish or intention to do good Dhammapada I 9;
-ādhimuttika disposed towards virtue, bent on goodness Saṁyutta Nikāya II 154, 158; Itivuttaka 70, 78; Vbl 341;
-kāma desiring what is good Aṅguttara Nikāya III 109;
-kārin (a) doing good, virtuous (opposite pāpa°) Saṁyutta Nikāya I 227, cf. Jātaka II 202 = III 158; as 390; (masculine) who has rendered a service Jātaka VI 182;
-carita walking in goodness, practising virtue Vibhaṅga 341;
-jātika one whose nature is pleasantness, agreeable Jātaka III 82;
-dassana looking nice, lovely, handsome Sutta-Nipāta 551 = Theragāthā 821 (+ kañcanasannibhattaca);
-dhamma
(1) of virtuous character, of good conduct, virtuous Vinaya I 73; III 133; Saṁyutta Nikāya V 352; past participle 26; Itivuttaka 96; Peta Vatthu IV 135; Milindapañha 129; Dhammapada I 380; Jātaka II 65 (= sundara°), Peta Vatthu Commentary 230 (= sundara-sīla); sīlavā + k° (of bhikkhu, etc.) Majjhima Nikāya I 334; Saṁyutta Nikāya IV 303; Peta Vatthu Commentary 13. — k°ena k°atara perfectly good or virtuous Aṅguttara Nikāya II 224.
(2) the Good doctrine Dhammapada I 7. °—°tā the state of having a virtuous character Aṅguttara Nikāya II 36;
-pañña "wise in goodness" possessed of true wisdom Theragāthā 506; Itivuttaka 97;
-paṭipadā the path of goodness or virtue, consisting of dāna, uposatha-kamma and dasa-kusala-kamma pathā Jātaka III 342;
-paṭibhāṇa of happy retort, of good reply Aṅguttara Nikāya III 58, cf. Milindapañha 3;
-pāpaka good and bad Jātaka V 238; VI 225; Kathāvatthu 45; (neuter) goodness and evil Jātaka V 493;
-pīti one who delights in what is good Sutta-Nipāta 969;
-bhattika having good, nice food Vinaya II 77; III 160 (of a householder);
-mitta
1. a good companion, a virtuous friend, an honest, pure friend; at past participle 24 he is said to "have faith, be virtuous, learned, liberal and wise"; Majjhima Nikāya I 43 (opposite pāpa°); Saṁyutta Nikāya I 83, 87 (the same); Aṅguttara Nikāya IV 30, 357; past participle 37, 41; Jātaka III 197; Abhidhammāvatāra 90; a° not a virtuous friend as 247.
2. As technical term a spiritual guide, spiritual adviser. The Buddha is the spiritual friend par excellence, but any other Arahant can act as such Saṁyutta Nikāya V 3; Visuddhimagga 89, 98, 121; cf. kammaṭṭhāna-dāyaka;
-mittatā friendship with the good and virtuous, association with the virtuous Saṁyutta Nikāya I 87; such friendship is of immense help for the attainment of the path and perfection Saṁyutta Nikāya V 3, 32; it is the sign that the bhikkhu will realize the seven bojjhaṅgas Saṁyutta Nikāya V 78 = 101; Aṅguttara Nikāya I 16, 83, it is one of the seven things conducive to the welfare of a bhikkhu Dīgha Nikāya III 212; Aṅguttara Nikāya IV 29, 282; Therīgāthā 213; Itivuttaka 10; Dhammasaṅgani 1328 = past participle 24; Visuddhimagga 107. — a° not having a virtuous friend and good adviser as 247;
-rūpa beautiful, handsome Jātaka III 82; V 204; °vākkaraṇa, usually combined with °vāca, of pleasant conversation, of good address or enunciation, reciting clearly Dīgha Nikāya I 93, 115; Aṅguttara Nikāya II 97; III 114, 263; IV 279; Vinaya II 139; Milindapañha 21; Sumaṅgalavilāsinī I 263 (= madhura-vacana); a° not pronouncing or reciting clearly Dīgha Nikāya I 94. 122; °—°tā the fact of being of good and pleasing address Aṅguttara Nikāya I 38;
-vāca, usually in formula k° k°-vākkaraṇo poriyā vācāya samannāgato Dīgha Nikāya I 114; Aṅguttara Nikāya II 97; III 114, 195, 263; IV 279; Vinaya II 139; Sumaṅgalavilāsinī I 282;
-sadda a lucky word or speech Jātaka II 64;
-sampavaṅka a good companion Aṅguttara Nikāya IV 357 (in phrase k°-mitta k°-sahāya k°-s°); past participle 37; °—°tā companionship with a virtuous friend Saṁyutta Nikāya I 87;
-sahāya a good, virtuous companion Aṅguttara Nikāya IV 284; 357; past participle 37; cf. preceding, °—°tā = preceding Saṁyutta Nikāya I 87;
-sīla practising virtue, of good conduct, virtuous Theragāthā 1008; Itivuttaka 96.

:: Kalyāṇaka (adjective) [from kalyāṇa] good, virtuous Sumaṅgalavilāsinī I 226; as 32.

:: Kalyāṇatā (feminine) [abstract from kalyāṇa] beauty, goodness, virtuousness Visuddhimagga 4; k.-kusala clever, experienced in what is good Nettipakaraṇa 20.

:: Kalyāṇin (adjective) [from kalyāṇa]
(a) beautiful, handsome Vimāna Vatthu IV 5;
(b) auspicious, lucky, good, proper Jātaka V 124; Udāna 59;
(c) feminine [cf. -ī Vedic kalyāṇī] a beautiful woman, a belle, usually in janapada° Dīgha Nikāya I 193 = Majjhima Nikāya II 40; Saṁyutta Nikāya II 234; Jātaka I 394; V 154.

:: Kaḷāra (adjective) [cf. Sanskrit karāla projecting (of teeth), whereas kaḍāra means tawny] always referring to teeth: with long, protruding teeth, of petas (cf. attribute of the dog of the "Underworld" Peta Vatthu Commentary 152: tikhiṇāyatakaṭhinadāṭho and the figure of the witch in fairy tales) Jātaka V 91 (= nikkhantadanto); VI 548 (= sūkara-dāṭhehi samannāgato page 549); Peta Vatthu II 41 (= k°-danto Peta Vatthu Commentary 90).

:: Kaḷārikā (feminine) [from kaḷāra, literally with protruding teeth] a kind of large (female) elephant Majjhima Nikāya 1. 178 (so read with varia lectio for kāḷ°). cf. kalāra.

:: Kaḷāya = kalāya.

:: Kaḷebara (kale° and kaḷevara) (masculine and neuter) [cf. Buddhist Hybrid Sanskrit kaḍebara Avadāna-śataka II 26]
1. the body Saṁyutta Nikāya I 62 = Aṅguttara Nikāya II 48; = IV 429 = Majjhima Nikāya I 82; Jātaka II 437, III 96, 244; Visuddhimagga 49, 230.
2. A dead body, corpse, carcass; often in description of death: khandhānaṁ bhedo k°assa nikkhepo, Dīgha Nikāya II 355 = Majjhima Nikāya I 49 = Vibhaṅga 137; Therīgāthā 467; Jātaka III 180, 511; V 459; Mahāvaṁsa 20, 10; 37, 81; Peta Vatthu Commentary 80. cf. kuṇapa.
3. the step in a flight of stairs Majjhima Nikāya II 92, cf. kaliṅgara.

:: Kaḷimb(h)aka (cf. kaḍamba, kalamba) a mark used to keep the interstices between the threads of the kaṭhina even, when being woven Vinaya II 116, 317 (varia lectio kaḷimpaka).

:: Kaḷingara = kaliṅgara.

:: Kaḷīra the top sprout of a plant or tree, especially of the bamboo and certain palm trees (e.g. coconut tree) which is edible Sutta-Nipāta 38 (vaṁsa° = veḷugumba Cullaniddesa §556 and page 58); Theragāthā 72; Jātaka I 74, Cariyāpiṭaka III 179; VI 26; Milindapañha 201 (vaṁsa°); Visuddhimagga 255 (vaṁsa°-cakkalaka, so read for kalira°; Paramatthajotikā I 50 at the same passage reads kaḷīra-daṇḍa).

-(c)chejja (neuter) "the cutting off of the sprout," a kind of torture Milindapañha 193, cf. The Questions of King Milinda I 270 and kadalīccheda.

:: Kaḷopī (= khaḷopi) feminine
1. a vessel, basin, pot: see compounds
2. a basket, crate (= pacchi Therīgāthā Commentary 219; Jātaka V 252) Majjhima Nikāya I 77, 342; Saṁyutta Nikāya I 236 = Therīgāthā 283 (where osenti is to be corrected to openti); Jātaka V 252. — On the form of the word (= karoṭi?) see Trenckner JPTS, 1908, 109 and Dialogues of the Buddha I 227. kaḷopī (as khaḷopī) is explained at Puggalapaññatti page 231 as "ukkhalī, pacchi vā."

-mukha the brim of a pan or cooking vessel Dīgha Nikāya I 166 = Majjhima Nikāya I 77 = 342 = Aṅguttara Nikāya I 295 = II 206 (kumbhi-m° + kaḷopi-m°);
-hattha with a vessel or basket in his hand Aṅguttara Nikāya IV 376.

:: Kama [from kṛam, cf. Vedic krama (—°) step, in uru°, Buddhist Hybrid Sanskrit krama reprieve, Divyāvadāna 505]
1. (neuter) going, proceeding, course, step, way, manner, e.g. sabbatthāvihatakkama "having a course on all sides unobstructed" Saddhammopāyana 425; vaḍḍhana° process of development Abhidhammāvatāra 96 paṭiloma° (going) the opposite way Abhidhammāvatāra 106; cf. also Abhidhammāvatāra 107, 111. A fivefold kama or process (of development or division), succession, is given at Visuddhimagga 476 with uppattik°, pahāna°, patipattik°, bhūmik°, desanāk°, where they are illustrated by examples. Threefold applied to upādāna at Visuddhimagga 570 (viz. uppattik°, pahānak°, desanāk°)
2. oblique cases (late and technical) "by way of going," i.e. in order or in due course, in succession: kamato Visuddhimagga 476, 483, 497; Abhidhammāvatāra 70, 103; kamena by and by, gradually Mahāvaṁsa 3, 33; 5, 136; 13, 6; Dāṭhāvaṁsa I 30; Paramatthajotikā II 455; Abhidhammāvatāra 88; yathākkamaṁ Abhidhammāvatāra 96.
3. (adjective) (—°) having a certain way of going: catukkama walking on all fours (= catuppāda) Peta Vatthu I 113.

:: Kamala (neuter) a lotus, frequently combined with kuva laya; or with uppala Jātaka I 146; Sumaṅgalavilāsinī I 40, explained as vārikiñjakkha Peta Vatthu Commentary 77.
1. lotus, the lotus flower, Nelumbium Jātaka I 146; Sumaṅgalavilāsinī I 40; Mahābodhivaṁsa 3; Saddhammopāyana 325; Vimāna Vatthu 43, 181, 191; Peta Vatthu Commentary 23, 77; — At Jātaka I 119, 149 a better reading is obtained by correcting kambala to kamala, at Jātaka I 178 however kamb° should be retained.
2. a kind of grass, of which sandals were made Vinaya. I 190 (see Vinaya Texts II 23 note)
3. feminine kamalā a graceful woman Jātaka V 160;

-komalakarā (feminine) (of a woman) having lotus-like (soft) hands Mahābodhivaṁsa 29;
-dala a lotus leaf Visuddhimagga 465; Mahābodhivaṁsa 3; Abhidhammāvatāra 19; as 127; Vimāna Vatthu 35, 38;
-pādukā sandals of k. grass Vinaya I 190.

:: Kamalin (adjective) [from kamala] rich in lotus, covered with lotuses (of a pond) in kamalinī-kāmuka "the lover of lotuses," especially of the Sun Mahābodhivaṁsa 3 (varia lectio °sāmika perhaps to be preferred).

:: Kamanīya (adjective) [gerundive of kāmayati]
(a) desirable, beautiful, lovely Jātaka V 155, 156; Milindapañha 11;
(b) pleasant, sweet(-sounding) Dīgha Nikāya II 171; Jātaka I 96. — as neuter a desirable object Saṁyutta Nikāya I 22.

:: Kamaṇa a step, stepping, gait Jātaka V 155, in explanation Jātaka V 156 taken to be present participle medium — See saṇ°.

:: Kamaṇḍalu (masculine, neuter) [etymology uncertain] the waterpot with long spout used by non-Buddhist ascetics Saṁyutta Nikāya I 167; Jātaka II 73 (= kuṇḍikā); IV 362, 370; VI 86, 525, 570; Sutta-Nipāta page 80; Dhammapada III 448 — adjective kamaṇḍaluka [read kā°?] "with the waterpot" Aṅguttara Nikāya V 263 (brāhmaṇā pacchābhūmakā k.).

:: Kamati [kram, Dhatupāṭha explained by padavikkhepe; present participle medium kamamāna Saṁyutta Nikāya I 33; Sutta-Nipāta 176; Intensive caṅkamati] to walk.
I. literal
1. with locative to walk, travel, go through: dibbe pathe Sutta-Nipāta 176; ariye pathe Saṁyutta Nikāya I 33; ākāse Dīgha Nikāya I 212 = Majjhima Nikāya I 69 = Aṅguttara Nikāya III 17;
2. with accusative to go or get to, to enter Majjhima Nikāya II 18; Jātaka VI 107; Peta Vatthu I 12 (saggaṁ)
II. figurative
1. to succeed, have effect, to affect Majjhima Nikāya I 186; Jātaka V 198; Milindapañha 198;
2. to plunge into, to enter into Aṅguttara Nikāya II 144;
3. impersonal to come to (with dative) Saṁyutta Nikāya IV 283.

:: Kamatthaṁ (adverb) [kaṁ + atthaṁ] for what purpose, why? Jātaka III 398 (= kimatthaṁ).

:: Kambala (masculine, neuter) [cf. Sanskrit kambala]
1. woollen stuff, woollen blanket or garment. From Jātaka IV 353 it appears that it was a product of the north, probably Nepal (cf. JPTS 1889, 203); enumerated as one of the six kinds of cīvaras, together with koseyya and kappāsika at Vinaya I 58 = 96, also at Aṅguttara Nikāya IV 394 (see °sukhuma); frequently preceded by ratta (e.g. Sumaṅgalavilāsinī I 40. cf. also ambara2 and ambala), which shows that it was commonly dyed red; also as paṇḍu Sutta-Nipāta 689; Abhidhammāvatāra 1. — Some woollen garments (aḍḍhakāsika) were not allowed for Bhikkhus: Vinaya I 281; II 174; see further Jātaka I 43, 178, 322; IV 138; Milindapañha 17, 88, 105; Dhammapada I 226; II 89f.
2. a garment: two kinds of hair (blankets, i.e.) garments viz. kesa° and vāla° mentioned Vinaya I 305 = Dīgha Nikāya I 167 = Aṅguttara Nikāya I 240, 295.
3. woollen thread Vinaya I 190 (explained by uṇṇā) (cf. Vinaya Texts II 23); Jātaka VI 340;
4. A tribe of Nāgas Jātaka VI 165.

-kañcuka a (red) woollen covering thrown over a temple, as an ornament Mahāvaṁsa 34, 74;
-kūṭāgāra a bamboo structure covered with (red) woollen cloth, used as funeral pile Dhammapada I 69;
-pādukā woollen slippers Vinaya I 190;
-puñja a heap of blankets Jātaka I 149;
-maddana dyeing the rug Vinaya I 254 (cf. Vinaya Texts II 154);
-ratana a precious rug of wool Jātaka IV 138; Milindapañha 17 (16 ft. long and 18 ft. wide);
-vaṇṇa (adjective) of the colour of woollen fabric, i.e. red Jātaka V 359 (°maṁsa);
-silāsana (paṇḍu°) a stone-seat, covered with a white k. blanket, forming the throne of Sakka Dhammapada I 17;
-sukhuma fine, delicate woollen stuff Dīgha Nikāya II 188 = Aṅguttara Nikāya IV 394; Milindapañha 105;
-sutta a woollen thread Jātaka VI 340.

:: Kambalin (adjective) [from kambala] having a woollen garment Dīgha Nikāya I 55; II 150.

:: Kambalīya (neuter) [from kambala] (a sort of) woollen garment Peta Vatthu II 117 (cf. Peta Vatthu Commentary 77).

:: Kambojaka (adjective) coming from Kamboja Jātaka IV 464 (assatara).

:: Kambojā (feminine) N of a country Jātaka V 446 (°ka raṭṭha); Peta Vatthu II 91 (etc.); Visuddhimagga 332, 334, 336.

:: Kamboji (masculine, neuter) [meaning and etymology unexplained] the plant Cassia tora or alata Jātaka III 223 (°gumba = elagalāgumba; vv.ll. kammoja° and tampo° [for kambo°]).

:: Kambu [cf. Sanskrit kambu, Abhidh-r-m = śaṅkha; Dhatupāṭha saṁvaraṇe]
1. a conch, a shell: saṇha-kambu-r-iva ... sobhate su gīvā Therīgāthā 262 (for kampurī'va); see compounds
2. A ring or bracelet (made of shells or perhaps gold: see Kern. Toevoegselen sub voce) Jātaka IV 18, 466 (+ kāyūra); Peta Vatthu II 127, III 93 (= Peta Vatthu Commentary 157, saṅkhava laya) Vimāna Vatthu 362 (= Vimāna Vatthu 167 hatthālaṅkāra), worn on the wrist, while the kāyūra is worn on the upper part of the arm (bhujālaṅkāra ibid);
3. a golden ring, given as second meaning at Vimāna Vatthu 167, so also explained at Jātaka IV 18, 130; Jātaka V 400.

-gīva (adjective) having a neck shaped like a shell, i.e. in spirals, having lines or folds, considered as lucky Jātaka IV 130 (= suvaṇṇāliṅgasadisagīvo), cf. above 1;
-tala the base or lower part of a shell, viz. the spiral part, figurative the lines of the neck Jātaka V 155 (°ābhāsā gīvā, explained on page 156 as suvaṇṇāliṅgatala-sannibhā); also the (polished) surface of a shell, used as simile for smoothness Jātaka V 204, 207;
-pariharaka a wristlet or bracelet Vimāna Vatthu 167.

:: Kambussa [from kambu] gold or golden ornament (bracelet) Jātaka V 260, 261 (kambussaṁ vuccati suvaṇṇaṁ).

:: Kamma (neuter) [Vedic karman, work especially sacrificial process. For ending °man = Indo-Germanic °men cf. Sanskrit dhāman = Greek δἓμα, Sanskrit nāman = Latin nomen] the doing, deed, work; original meaning (see karoti) either building (cf. Lithuanian kùrti, Old Persian kūra to build) or weaving, plaiting (still in mālākamma and latā° "the intertwining of garlands and creepers"; also in kamma-kara possibly originally employed in weaving, i.e. serving); cf. Latin texo, to weave = Sanskrit takāsan builder, artisan, and German wirken, original weben. Grammatically karman has in Pāḷi almost altogether passed into the °a declention, the consonant forms for instrumental and ablative kammā and kammanā genitive dative kammuno, are rare. The nominative plural is both kammā and kammāni.
I. Crude meaning.
1. (literal) Acting in a special sense, i.e. office, occupation, doing, action, profession. Two kinds are given at Vinaya IV 6, viz. low (hīna) and high (ukkaṭṭha) professions. To the former belong the kammāni of akoṭṭhaka and apupphacchaḍḍaka, to the latter belong vāṇijjā and gorakkhā. — Kamma as a profession or business is regarded as a hindrance to the religious life, and is counted among the ten obstacles (see palibodha). In this sense it is at Visuddhimagga 94 explained by navakamma (see below 2a). — kassa° ploughing, occupation of a ploughman Visuddhimagga 284; kumbhakāra° profession of a potter Jātaka VI 372; tunna° weaving Visuddhimagga 122; Peta Vatthu Commentary 161. purohita° office of a high-priest (= abstract noun porohiccaṁ) Paramatthajotikā II 466; vāṇija° trade Sāsanavaṁsa 40. — kammanā by profession Sutta-Nipāta 650, 651; kammāni (plural) occupations Sutta-Nipāta 263 = Khuddakapāṭha V 6 (anavajjāni k. = anākulā kammantā Sutta-Nipāta 262). paresaṁ k°ṁ katvā doing other people's work = being a servant Vimāna Vatthu 299; sa°-pasutā bent upon their own occupations Dīgha Nikāya I 135, cf. attano kamma kubbānaṁ Dhammapada 217. kamma-karaṇa-sālā workroom (here: weaving shed) Peta Vatthu Commentary 120.
2. Acting in general, action, deed, doing (nearly always —°)
(a) (active) act, deed, job, often to be rendered by the special verb befitting the special action, like cīvara° mending the cloak Vimāna Vatthu 250; uposatha° observing the Sabbath Vibhaṅga 422; nava° making new, renovating, repairing, patching Vinaya II 119, 159 (°karoti to make repairs); Jātaka I 92: Visuddhimagga 94, adjective navakammika one occupied with repairs Vinaya II 15; Saṁyutta Nikāya I 179; patthita° the desired action (i.e. sexual intercourse) Dhammapada II 49; kammaṁ karoti to be active or in working, to act: nāgo pādehi k.k. the elephant works with his feet Majjhima Nikāya I 414; kata° the job done by the thieves Dhammapada II 38 (corehi), as adjective kata° cora (and akata °cora) a thief who has finished his deed (and one who has not) Visuddhimagga 180. Also in special sense: occasion for action or work, i.e. necessity, purpose: ukkāya kammaṁ n'atthi, the torch does not work, is no good Visuddhimagga 428.
(b) (passive) the act of being done (—°), anything done (in its result), work, often as collective abstract (to be translated by English ending °ing): apaccakkha° not being aware, deception Vibhaṅga 85; daḷhī° strengthening, increase Vibhaṅga 357, Visuddhimagga 122; citta° variegated work, mālā° garlands, latā° creeper(-work) Visuddhimagga 108; nāma° naming Abhidhammāvatāra 83; pañhā° questioning, "questionnaire" Visuddhimagga 6. — So in definitions niṭṭhuriya° = niṭṭhuriya Vibhaṅga 357; nimitta° = nimitta, obhāsa° = obhāsa (apparition > appearing) Vibhaṅga 353.
(c) (intransitive) making, getting, act, process (—°). Often translated as abstract noun with ending °ion or °ment, e.g. okāsa° opportunity of speaking, giving an audience Sutta-Nipāta page 94; pātu° making clear, manifestation Dhammapada IV 198 anāvi°, anuttāni° concealment Vibhaṅga 358; kata° (adjective) one who has done the act or process, gone through the experience Paramatthajotikā II 355; añjali°, sāmīci° veneration, honouring (in formula with nipaccakāra abhivādana paccuṭṭhāna) Dīgha Nikāya III 83 (≈ Vinaya II 162, 255); Aṅguttara Nikāya I 123; II 180; Jātaka I 218, 219.
3. (Specialised) an "act" in an ecclesiastical sense; proceedings, ceremony, performed by a lawfully constituted chapter of bhikkhus Vinaya I 49, 53, 144, 318; II 70, 93; V 220f.; Khuddas JPTS, 1883, 101. At these formal functions a motion is put before the assembly and the announcement of it is called the ñatti Vinaya I 56, after which the bhikkhus are asked whether they approve of the motion or not. If this question is put once, it is añattidutiyakamma Vinaya II 89; if put three times, añatticatuttha° Vinaya I 56 (cf. Vinaya Texts I 169 note 2). There are six kinds of official acts the Saṅgha can perform: see Vinaya I 317f.; for the rules about the validity of these ecclesiastical functions see Vinaya I 312-333 (cf. Vinaya Texts II 256-285). The most important ecclesiastical acts are: apalokanakamma, ukkhepanīya° uposatha° tajjaniya° tassapāpiyyasikā° nissaya°, patiññākaraṇīya°, paṭipucchākaraṇīya° paṭisāraṇiya° pabbājaniya°, sammukhākaraṇīya°. — In this sense: kammaṁ karoti (with genitive) to take proceedings against Vinaya I 49, 143, 317; II 83, 260; kammaṁ garahati to find fault with proceedings gone through Vinaya II 5; kammaṁ paṭippassambheti to revoke official proceedings against a bhikkhu Vinaya I 7.
4. In compounds:-

-ādhiṭṭhāyaka superintendent of work, inspector Mahāvaṁsa 5, 174; 30, 98;
-ādhipateyya one whose supremacy is action Milindapañha 288;
-ārambha commencement of an undertaking Mahāvaṁsa 28, 21;
-āraha (a) entitled to take part in the performance of an "act" Vinaya IV 153; V 221;
-ārāma (a) delighting in activity Dīgha Nikāya II 77; Aṅguttara Nikāya IV 22; Itivuttaka 71, 79;
-ārāmatā taking pleasure in (worldly) activity Dīgha Nikāya II 78 = Aṅguttara Nikāya IV 22, cf. Vibhaṅga 381; Aṅguttara Nikāya III 116, 173, 293f., 330, 449; IV 22f., 331; V 163; Itivuttaka 71;
-āvadāna a tale of heroic deeds Jātaka VI 295;
-kara or °kāra: used indiscriminately.
1. (adjective) doing work, or active, in puriso dāso + pubbuṭṭhāyī "willing to work" Dīgha Nikāya I 60 (= Sumaṅgalavilāsinī I 168: analaso). Aṅguttara Nikāya I 145; II 67; Vimāna Vatthu 754;
2. (noun) a workman, a servant (a weaver?) usually in form dāsā ti vā pessā ti vā kammakarā ti vā Vinaya I 243; Dīgha Nikāya I 141 = past participle 56 (also °kārā); Aṅguttara Nikāya II 208; III 77, 172; Therīgāthā 340; Jātaka I 57. Also as dāsā pessā k.-kārā Aṅguttara Nikāya III 37 = IV 265, 393, and dāsā k.-kārā Vinaya I 240, 272; II 154; Dīgha Nikāya III 191; Saṁyutta Nikāya I 92; — a handyman Jātaka I 239; Milindapañha 378; (feminine) °ī a female servant Vinaya II 267; °kāra Vinaya IV 224, °kārī as 98 = Vimāna Vatthu 73 (applied to a wife);
-karaṇa
1. working, labour, service Jātaka III 219; Peta Vatthu Commentary 120; Sumaṅgalavilāsinī I 168; 2. the effects of karma Jātaka I 146;
-karanā and °kāraṇā see below;
-kāma liking work, industrious; a° lazy Aṅguttara Nikāya IV 93 = Jātaka II 348;
-kāraka a workman, a servant Sumaṅgalavilāsinī I 8; Mahāvaṁsa 30, 42; Cullaniddesa §427; a sailor Jātaka IV 139;
-garu bent on work Milindapañha 288;
-ccheda the interruption of work Jātaka I 149; 246; III 270;
-jāta sort of action Jātaka V 24 (= kammam eva);
-dhura (masculine neuter) draught-work Jātaka I 196;
-dheyya work to be performed, duty Aṅguttara Nikāya IV 285 = 325; cf. Jātaka VI 297;
-dhoreyya "fit to bear the burden of action" Milindapañha 288 (cf. The Questions of King Milinda II 140);
-niketavā having action as one's house or temple ibid.;
-nipphādana accomplishing the business Jātaka VI 162;
-ppatta entitled to take part in an ecclesiastical act Vinaya I 318; V 221;
-bahula abounding in action (applied to the world of men) Milindapañha 7;
-mūla the price of the transaction Milindapañha 334;
-rata delighting in business Dīgha Nikāya II 78; Itivuttaka 71;
-vatthu objects, items of an act Vinaya V 116;
-vācā the text or word of an official act. These texts form some of the oldest literature and are embodied in the Vinaya (cf. Vinaya I 317f.; III 174, 176; IV 153, etc.). The number of officially recognized k° is eleven, see JPTS 1882, 1888, 1896, 1907; k°ṁ karoti to carry out an official act Mahāvaṁsa 5, 207; as 399; — k°ṁ anussāveti to proclaim a k°, to put a resolution to a chapter of bhikkhus Vinaya I 317;
-vossagga difference of occupation Jātaka VI 216;
-sajja "ready for action," i.e. for battle Jātaka V 232;
-sādutā "agreeableness to work" as 151 (cf. kammaññatā and kamyatā);
-sāmin "a master in action," an active man Milindapañha 288;
-sippī an artisan Vimāna Vatthu 278;
-sīla one whose habit it is to work, energetic, persevering Milindapañha 288; a° indolent, lazy Jātaka VI 245; a°-taṁ indolence, laziness Mahāvaṁsa 23, 21;
-hīna devoid of occupation, inactive Milindapañha 288.

II. Applied (pregnant) meaning: doing, acting with reference to both deed and doer. It is impossible to draw a clear line between the source of the act (i.e. the acting subject, the actor) and the act (either the object or phenomenon acted, produced, i.e. the deed as objective phenomenon, or the process of acting, i.e. the deed as subjective phenomenon). Since the latter (the act) is to be judged by its consequences, its effects, its manifestation always assumes a quality (in its most obvious characteristics either good or bad or indifferent), and since the act reflects on the actor, this quality is also attached to him. This is the popular, psychological view, and so it is expressed in language, although reason attributes goodness and badness to the actor first, and then to the act. In the expression of language there is no difference between:
1. the deed as such and the doer in character: anything done (as good or bad) has a corresponding source;
2. the performance of the single act and the habit of acting: anything done tends to be repeated;
3. the deed with reference both to its cause and its effect: anything done is caused and is in itself the cause of something else.
As meanings of kamma we therefore have to distinguish the following different sides of a "deed," viz.
1. the deed as expressing the doer's will, i.e. qualified deed, good or bad;
2. the repeated deed as expression of the doer's habit = his character;
3. the deed as having consequences for the doer, as such a source qualified according to good and evil; as deed done accumulated and forming a deposit of the doer's merit and demerit (his "karma"). Thus pāpakamma = a bad deed, one who has done a bad deed, one who has a bad character, the potential effect of a bad deed = bad karma. The context alone decides which of these meanings is the one intended by the speaker or writer.
Concerning the analysis of the various semantic developments the following practical distinctions can be made:
1. Objective action, characterized by time: as past = done, meaning deed (with kata); or future = to be done, meaning duty (with kātabba).
2. Subjective action, characterized by quality, as reflecting on the agent
3. Interaction of act and agent:
(a) in subjective relation, cause and effect as action and reaction on the individual (individual "karma," appearing in his life, either here or beyond), characterized as regards action (having results) and as regards actor (having to cope with these results):
(b) in objective relation, i.e. abstracted from the individual and generalized as principle, or cause and effect as norm of happening (universal "karma," appearing in saṁsāra, as driving power of the world), characterized
(a) as cause,
(b) as consequence,
(c) as cause-consequence in the principle of retribution (talio),
(d) as restricted to time.
1. (Objective): with reference to the past: kiṁ kammaṁ akāsi nārī what (deed) has this woman done? Peta Vatthu I 92; tassā katakammaṁ pucchi he asked what had been done by her Peta Vatthu Commentary 37, 83, etc. — with reference to the future: k. kātabbaṁ hoti I have an obligation, under eight kusītavatthūni Dīgha Nikāya III 255 = Aṅguttara Nikāya IV 332; cattāri kammāni kattā hoti "he performs the four obligations" (of gahapati) Aṅguttara Nikāya II 67.
2. (Subjective)
(a) doing in general, acting, action, deed; various kinds of doings enumerated under micchājīva Dīgha Nikāya I 12 (santikamma, paṇidhi°, etc.); tassa kammassa katattā through (the performance of) that deed Dīgha Nikāya III 156; dukkaraṁ kamma-kubbataṁ he who of those who act, acts badly Saṁyutta Nikāya I 19; abhabbo taṁ kammaṁ kātum incapable of doing that deed Saṁyutta Nikāya III 225; sañcetanika k. deed done intentionally Majjhima Nikāya III 207; Aṅguttara Nikāya V 292f.; pamāṇakataṁ k. Dīgha Nikāya I 251 = Saṁyutta Nikāya IV 322. kataraṁ kammaṁ karonto ahaṁ Nirayaṁ na gaccheyyaṁ? how (i.e. what doing) shall I not go to Niraya? Jātaka IV 340; yaṁ kiñci sithilaṁ k°ṁ ... na taṁ hoti mahapphalaṁ ... Saṁyutta Nikāya I 49 = Dhammapada 312 = Theragāthā 277; kadariya° a stingy action Peta Vatthu Commentary 25; k. classed with sippa, vijjā-caraṇa Dīgha Nikāya III 156; kāni k°āni sammā-niviṭṭha established properly in what doings? Sutta-Nipāta 324;
(b) Repeated action in general, constituting a person's habit of acting or character (cf. kata II 1. A.); action as reflecting on the agent or bearing his characteristics; disposition, character. Especially in phrase kammena samannāgata "endowed with the quality of acting in such and such a manner, being of such and such character": tīhi dhammehi samannāgato Niraye nikkhitto "endowed with (these) three qualites a man will go to Niraya" Aṅguttara Nikāya I 292f.; asucinā kāyak°ena sam° asucimanussā "bad people are those who are of bad ways (or character)" Cullaniddesa §112; anavajja kāya-k° sam° Aṅguttara Nikāya II 69 (cf. Aṅguttara Nikāya IV 364); kāya-kammavacī-kammena sam° kusalena (pabbajita) "a bhikkhu of good character in deed and speech" Dīgha Nikāya I 63; kāya ... (etc.) — k°sam° bāla (and opposite paṇḍita) Aṅguttara Nikāya II 252 (cf. Aṅguttara Nikāya I 102, 104); visamena kāya (etc.) °k° sam° Aṅguttara Nikāya I 154 = III 129; sāvajjena kāya (etc.) — k° sam° Aṅguttara Nikāya II 135 — kammaṁ vijjā ca dhammo ca sīlaṁ jīvitam uttamaṁ, etena maccā sujjhanti, na gottena dhanena vā Saṁyutta Nikāya I 34 = 55; Majjhima Nikāya III 262, quoted at Visuddhimagga 3, where k. is grouped with vipassanā, jhāna, sīla, satipaṭṭhāna as main ideals of virtue; kammanā by character, as opposed to jaccā or jātiyā, by birth: Sutta-Nipāta 136; 164; 599; nihīna° manussā (of bad, wretched character) Sutta-Nipāta 661; manāpena bahulaṁ kāya-kammena Aṅguttara Nikāya II 87 = III 33, 131; and especially with mettā, as enumerated under aparihāniyā and sārāṇīyā dhammā Dīgha Nikāya II 80; Aṅguttara Nikāya III 288; mettena kāya- (etc.)-kammena Dīgha Nikāya II 144; III 191; Aṅguttara Nikāya V 350f.
(c) Particular actions, as manifested in various ways, by various channels of activity (k°-dvārā), expressions of personality, as by deed, word and thought (kāyena, vācāya, manasā). Kamma κατ'ἐξοχἠν means action by hand (body) in formula vacasā manasā kammanā ca Sutta-Nipāta 330, 365; later specified by kāya-kamma, for which kāya-kammanta in some sense (q.v.), and complementing vacī-k° mano-k°; so in following combinations: citte arakkhite kāya-k° pi arakkhitaṁ hoti (vacī° mano°) Aṅguttara Nikāya I 261f.; yaṁ nu kho ahaṁ idaṁ kāyena k° kattukāmo idaṁ me kāya-k° attabyādhāya pi saṁvatteyya ... "whatever deed I am going to do with my hands (I have to consider:) is this deed, done by my hands, likely to bring me evil?" Majjhima Nikāya I 415; kāya-(vacī- etc.) kamma, which to perform and to leave (sevitabbaṁ and a°) Aṅguttara Nikāya I 110 = III 150; as anulomika° Aṅguttara Nikāya I 106; sabbaṁ kāya-k° (vacī° mano°) Buddhassa ñāṇānuparivattati "all manifestation of deed (word and thought) are within the knowledge of Buddha" Cullaniddesa §235; yaṁ lobhapakataṁ kammaṁ karoti kāyena vā vācāya vā manasā vā tassa vipākaṁ anubhoti ... Nettipakaraṇa 37; kin nu kāyena v° m° dukkaṭaṁ kataṁ what evil have you done by body, word or thought? Peta Vatthu II 13 and frequent; ekūna-tiṁsa kāyakammāni Abhidhammāvatāra 49.
(d) Deeds characterized as evil (pāpa-kammāni, pāpāni k°, pāpakāni k°; pāpakamma adjective, cf. pāpa-kammanta adjective). pāpakamma: n'atthi loke raho nāma p° pakubbato "there is no hiding(-place) in this world for him who does evil" Aṅguttara Nikāya I 149; so p°-o dummedho jānaṁ dukkaṭaṁ attano ... "he, afflicted with (the result of) evil-doing ..." Aṅguttara Nikāya III 354; p°-ṁ pavaḍḍhento ibid.; yaṁ p°-ṁ kataṁ sabban taṁ idha vedanīyaṁ "whatever wrong I have done I have to suffer for" Aṅguttara Nikāya V 301; pabbajitvāna kāyena p°-ṁ vivajjayī "avoid evil acting" Sutta-Nipāta 407; nissaṁsayaṁ p°-ṁ ... "undoubtedly there is some evil deed (the cause of this) i.e. some evil karma Peta Vatthu IV 161. — pāpaṁ kammaṁ: appamattikam pi p. k. kataṁ taṁ enaṁ Nirayaṁ upa neti "even a small sin brings man to Niraya" Aṅguttara Nikāya I 249, tayā v'etaṁ p. k. kataṁ tvañ ñeva etassa vipākaṁ paṭisaṁvedissasi "you yourself have done this sin you yourself shall feel its consequences" Majjhima Nikāya III 180 = Aṅguttara Nikāya I 139, na hi p. kataṁ k. sajju khīraṁ va muccati Dhammapada 71 = Nettipakaraṇa 161; yassa p. kataṁ k. kusalena pithīyati so imaṁ lokaṁ pabhāseti "he will shine in this world who covers an evil deed with a good one" Majjhima Nikāya II 104 = Dhammapada 173 = Theragāthā 872; p.-ssa k.-ssa samatikkamo "the overcoming of evil karma" Saṁyutta Nikāya IV 320; p.ssa k.ssa kiriyāya "in the performance of evil" Majjhima Nikāya I 372; p°-āni k°-āni karaṁ bālo na bujjhati "he, like a fool, awaketh not, doing sinful deeds" Dhammapada 136 = Theragāthā 146; pāpā p.-ehi k.-ehi Nirayaṁ upapajjare "sinners by virtue of evil deeds go to N." Dhammapada 307; te ca p.-esu k.-esu abhiṇham upadissare Sutta-Nipāta 140. — pāpakāni kammāni: p.-ānaṁ k.-ānaṁ hetu coraṁ rājāno gāhetvā vividhā kammakāraṇā kārenti "for his evil deeds the kings seize the thief and have him punished" Aṅguttara Nikāya I 48; ye loke p.-āni k. karonti te vividhā kamma-kāraṇā karīyanti "those who do evil deeds in this world, are punished with various punishments" Majjhima Nikāya III 186 = Aṅguttara Nikāya I 142; k°-ṁ karoti p°-ṁ kāyena vācā uda cetasā vā Sutta-Nipāta 232 (= Paramatthajotikā I 190); similarly Sutta-Nipāta 127; karontā p°-ṁ k°-ṁ yaṁ hoti kaṭukapphalaṁ, "doing evil which is of bitter fruit" Dhammapada 66 = Saṁyutta Nikāya I 57 = Nettipakaraṇa 131; k°-ehi p°-ehi Sutta-Nipāta 215. — In the same sense: na taṁ k°-ṁ kataṁ sādhu yaṁ katvā anutappati "not well done is that deed for which he feels remorse" Saṁyutta Nikāya I 57 = Dhammapada 67 = Nettipakaraṇa 132; āveni-kammāni karonti (with reference to saṅgha-bheda) Aṅguttara Nikāya V 74; adhammikakammāni Aṅguttara Nikāya I 74; asuci-k°āni (as suggested by 5 and attributes: asuci, duggandha, etc.) Aṅguttara Nikāya III 269; sāvajjakammāni (as deserving Niraya) (opposite avajja > sagga) Aṅguttara Nikāya II 237; kammāni ānantarikāni deeds which have an immediate effect; there are five, enumerated at Vibhaṅga 378.
(e) deeds characterized as good or meritorious (kusala, bhaddaka, etc.) taṁ k°-ṁ katvā kusalaṁ sukhudrayaṁ Dīgha Nikāya III 157; puñña-kammo of meritorious (character) Saṁyutta Nikāya I 143; kṣalehi k°-ehi vippayuttā carati viññāṇacariyā Paṭisambhidāmagga I 80; kusalassa k°-ssa katattā Vibhaṅga 173f.; 266f.; 297f.; kusala-k°-paccayāni Abhidhammāvatāra 12; puññakamma, merit, compared with kapparukkha in its rewarding power Vimāna Vatthu 32 (cf. puññānubhāva-nissandena "in consequence of their being affected with merit" Peta Vatthu Commentary 58) — cf. also compounds: kamma-kilesa, k°-ṭṭhāna, k°-patha; k°-lakkhaṇa k°-samādāna.
3. (Interaction)
A. in subjective relation;
(a) character of interaction as regards action; action or deed as having results: phala and vipāka (fruit and maturing); both expressions being used either singly or jointly, either °- or independent; phala: tassa mayhaṁ atīte katassa kammassa phalaṁ "the fruit of a deed done by me in former times" Therīgāthā Commentary 270; Vimāna Vatthu 479 (= Vimāna Vatthu 202); desanā ... k°-phalaṁ paccakkhakāriṇī "an instruction demonstrating the fruit of action" Peta Vatthu Commentary 1; similarly Peta Vatthu Commentary 2; cf. also ibid. 26, 49, 52, 82 (varia lectio for kammabala). vipāka: yassa k°ssa vipākena ... Niraye pacceyyāsi ... "through the ripening of whatever deed will you be matured (i.e. tortured) in Niraya" Majjhima Nikāya II 104; tassa k°ssa vipākena saggaṁ lokaṁ uppajji "by the result of that deed he went to heaven" Saṁyutta Nikāya I 92; II 255; k°-vipāka-kovida "well aware of the fruit of action," i.e. of retribution Sutta-Nipāta 653; kissa k°-vipākena "through the result of what (action)" Peta Vatthu I 65; iminā asubhena k°-vipākena Nettipakaraṇa 160; k°-vipāka with reference to avyākata-dhammā: Vibhaṅga 182; with reference to jhāna ibid. 268, 281; with reference to dukkha ibid. 106; k°-vipāka-ja produced by the maturing of (some evil) action, as one kind of ābādha, illness: Aṅguttara Nikāya V 110 = Cullaniddesa §304 I C; same as result of good action, as one kind of iddhi (supernatural power) Paṭisambhidāmagga II 174; — vipāka (adjective). asakkaccakatānaṁ kammānaṁ vipāko the reaper of careless deeds Aṅguttara Nikāya IV 393; derived vepakka (adjective) in dukkha-vepakka resulting in pain Sutta-Nipāta 537. — phala + vipāka: frequent in formation sukaṭa-dukkhaṭānaṁ kammānaṁ phalaṁ vipāko: Dīgha Nikāya I 55 = III 264 = Majjhima Nikāya I 401 = Saṁyutta Nikāya IV 348 = Aṅguttara Nikāya I 268 = IV 226 = V 265, 286f.; cf. JPTS, 1883, 8; nissanda-phalabhūto vipāko Therīgāthā Commentary 270; tiṇṇaṁ k°-ānaṁ phalaṁ, tiṇṇaṁ k°-ānaṁ vipāko Dīgha Nikāya II 186 —
(b) the effect of the deed on the doer: the consequences fall upon the doer, in the majority of cases expressed as punishment or affliction: yathā yathā'yaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedissati "in whichever way this man does a deed, in the same way he will experience it (in its effect)" [BD: This is considered a wrong view of how kamma works! It is with whatever intention to create sensation the sensation is what he experiences.] Aṅguttara Nikāya I 249; na vijjati so jagati-ppadeso yathā ṭhito muñceyya pāpa-kammā "there is no place in the world where you could escape the consequences of evildoing" Dhammapada 127 = Milindapañha 150 = Peta Vatthu Commentary 104, cf. Divyāvadāna 532; so the action is represented as vedaniya, to be felt; in various combinations: in this world or the future state, as good or bad, as much or little Aṅguttara Nikāya IV 382; the agent is represented as the inheritor, possessor, of (the results of) his action in the old formula: kammassakā sattā k.-dāyādā k.-yonī k.-bandhū ... yaṁ k°ṁ karonti kalyānaṁ vā pāpakaṁ vā tassa dāyādā bhavanti Majjhima Nikāya III 203 = Aṅguttara Nikāya III 72f. = 186 = V 88 ≈ 288f. (see also compounds). The punishment is expressed by kammakaraṇa (or °kāraṇa), "being done back with the deed," or the reaction of the deed, in phrase kamma-karaṇaṁ kāreti or kārāpeti "he causes the reaction of the deed to take place" and passive kamma-karaṇā karīyati he is afflicted with the reaction, i.e. the punishment of his doing. The five main punishments in Niraya see under kāraṇaṁ, the usual punishments (beating with whips, etc.) are enumerated passim, e.g. Majjhima Nikāya III 164, 181; and Cullaniddesa §604. [As regards form and meaning Morris JPTS 1884 76 and 1893, 15 proposes kāraṇā feminine "pain, punishment," from kṛ to tear or injure, "the pains of karma, or torture"; Prof. Duroiselle follows him, but with no special reason: the derivation as neuter causative-abstract from karoti presents no difficulty.] — ye kira bho pāpakāni k°-āni karonti te diṭṭh'eva dhamme evarūpā vividhā k°-kāraṇā karīyanti, kim aṅga pana parattha! "Those who, as you know, do evil are punished with various tortures even in this world, how much more then in the world to come!" Majjhima Nikāya III 181; Majjhima Nikāya III 186 = Aṅguttara Nikāya I 142; cf. k°-kāraṇāni kārenti (varia lectio better than text-reading) Saṁyutta Nikāya IV 344; Saddhammopāyana 7; Cullaniddesa on dukkha. As k°-karaṇaṁ saṁvidahiṁsu Jātaka II 398; kamma-kāraṇa-ppatta one who undergoes punishment Visuddhimagga 500. See also examples under 2d and Majjhima Nikāya I 87; Aṅguttara Nikāya I 47; Jātaka V 429; Milindapañha 197.
B. in objective relation: universal karma, law of cause and consequence.
(a) karma as cause of existence (see also d, purāṇa° and pubbe kataṁ k°): compared to the fruitful soil (khetta), as substratum of all existence in kāma, rūpa, arūpa-dhātu Aṅguttara Nikāya I 223 (kāmadhātu-vepakkañ ce kammaṁ nābhavissa api na kho kāmabhavo paññāyethā ti? No h'etaṁ ... iti kho kammaṁ khettaṁ ...); as one of the six causes or substrata of existence Aṅguttara Nikāya III 410; kammanāvattati loko kammanāvattati pajā "by means of karma the world goes on, mankind goes on" Sutta-Nipāta 654; kamma-paccayā through karma Peta Vatthu Commentary 25 (= Paramatthajotikā 207); k°ṁ kilesā hetu saṁsārassa "k. and passions are the cause of saṁsāra (renewed existence)" Nettipakaraṇa 113; see on k. As principle: Paṭisambhidāmagga II 78; 79 (ch. VII, kamma-kathā) Majjhima Nikāya I 372f.; Nettipakaraṇa 161; 180-182; k. As threefold: Abhidhammāvatāra 117; as fourfold Majjhima Nikāya III 215; and as cause in general Visuddhimagga 600 (where enumerated as one of the four paccaya's or stays of rūpa, viz. k., citta, utu, āhāra); Abhidhammāvatāra 63, 57, 116, 134f.; Vibhaṅga 366; Milindapañha 40f. as a factor in the five-fold order (dhammatā or niyama) of the cosmos: k°-niyama Sv. on Dīgha Nikāya 11, 12; as 272; cf. compounds: kammaja (resulting from karma) Abhidhammāvatāra 68, 72, 75; °-vātā, birth-pains i.e. the winds resulting from karma (caliṁsu) Dhammapada I 165; II 262; k°-nimitta Abhidhammāvatāra 11, 57, 62; k°-sambhava Abhidhammāvatāra 66; k°-samuṭṭhāna Visuddhimagga 600; Abhidhammāvatāra 67, 72; see further compounds below.
(b) karma as result or consequence. There are 3 kamma-nidānāni, factors producing karma and its effect: lobha, dosa, moha, as such (tīṇi nidānāni kammānaṁ samudayāya, 3 causes of the arising of karma) described Aṅguttara Nikāya I 134 = 263 = III 338 = Cullaniddesa §517; so also Aṅguttara Nikāya V 86; 262; Vibhaṅga 208. With the cessation of these 3 the factor of karma ceases: lobha-kkhayā kamma-nidāna-saṅkhayo Aṅguttara Nikāya V 262. There are 3 other nidānāni as atīte anāgate paccuppanne chanda Aṅguttara Nikāya I 264 and 3 others as producing or inciting existence (called here kamma-bhava, consequential existence) are puñña, apuñña, ānejja (merit, demerit and immovability) Vibhaṅga 137 = Cullaniddesa §471.
(c) karma as cause-consequence: its manifestation consists in essential likeness between deed and result, cause and effect: like for like "as the cause, so the result." Karmain this special sense is retribution or retaliation; a law, the working of which cannot be escaped (cf. Dhammapada 127, as quoted above 3 a (b), and Peta Vatthu II 717: sace taṁ pāpakaṁ kammaṁ karissatha karotha vā, na vo dukkhā pamutt'atthi) — na hi nassati kassaci kammaṁ "nobody's (trace, result of) action is ever lost" Sutta-Nipāta 666; puññāpuñña-kammassa nissandena kanaka-vimāne ekikā hutvā nibbatti "through the consequence of both merit and demerit" Peta Vatthu Commentary 47; cf. Vimāna Vatthu 14; yatth'assa attabhāvo nibbattati tattha taṁ k°ṁ vipaccati "wherever a man comes to be born, there ripens his action" Aṅguttara Nikāya I 134; — correspondence between "light" and "dark" deeds and their respective consequence are fourfold: kaṇha-kamma > kaṇha vipāka, sukka, kaṇhasukka, akaṇha-asukka: Dīgha Nikāya III 230 = Majjhima Nikāya I 389 = Aṅguttara Nikāya II 230f.; so sakena kammena Nirayaṁ upapajjati Cullaniddesa §304 III C; k.-ānubhāva-ukkhitta "thrown, set into motion, by the power of k." Peta Vatthu Commentary 78; sucarita-k°-ānubhavāvanibbattāni vimānāni "created by the power of their result of good conduct" Vimāna Vatthu 127; k°-ānubhāvena by the working of k. Peta Vatthu Commentary 77; k.-vega-ukkhittā (same) Peta Vatthu Commentary 284; yathā kamm-ūpaga "undergoing the respective consequences (of former deeds) affected with respective karma: see compounds, and cf. yathā kammaṁ gato gone (into a new existence) according to his karma Jātaka I 153 and frequent; see compounds; k°-sarikkhatā "the karma-likeness," the correspondence of cause and consequence: taṁ k°-s°-ṁ vibhāventaṁ suvaṇṇamayaṁ ahosi "this, manifesting the karma-correspondence, was golden" Vimāna Vatthu 6; so also k°-sarikkhaka, in accordance with their deed, retributionary, of kamma-phalaṁ, the result of action: tassa kamma-sarikkhakaṁ kammaphalaṁ hoti "for her the fruit of action became like action," i.e. the consequence was according to her deed. Peta Vatthu Commentary 206; 284; 258; as neuter: k°-s°-ṁ pan'assa udapādi "the retribution for him has come" Dhammapada I 128; Jātaka III 203; cf. also Milindapañha 40f.; 65f.; 108.
(d) The working and exhaustion of karma, its building up by new karma (nava°) and its destruction by expiration of old karma (purāṇa). The final annihilation of all result (°kkhaya) constitutes Arahantship. nava > purāṇa-kamma: as aparipakka, not ripe, and paripakka, ripe Dīgha Nikāya I 54 = Saṁyutta Nikāya III 212; as pañca-kammuno satāni, etc. ibid.; kāyo ... purāṇaṁ k°ṁ abhisaṅkhataṁ ("our body is an accumulation of former karma") Saṁyutta Nikāya II 65 = Cullaniddesa §680 D; see also Aṅguttara Nikāya II 197; Peta Vatthu IV 71; Peta Vatthu Commentary 1, 45; Nettipakaraṇa 179; and with simile of the snake stripping its slough (porāṇassa k°ssa parikkhīṇattā ... santo yathā kammaṁ gacchati) Peta Vatthu Commentary 63. — k°-nirodha or °kkhaya: so ... na tāva kālaṁ karoti yāva na taṁ pāpakammaṁ vyanti hoti "He does not die so long as the evil karma is unexhausted" Aṅguttara Nikāya I 141; nava-purāṇāni k°āni desissāmi k°-nirodhaṁ k°-nirodha-gāminiñ ca paṭipadaṁ "the new and the old karma I shall demonstrate to you, the destruction of k. and the way which leads to the destruction of k." Saṁyutta Nikāya IV 132 ≈ Aṅguttara Nikāya III 410; ... navānaṁ k°ānaṁ akaraṇā setughātaṁ; iti k°-kkhayā dukkhakkhayo ... (end of misery through the end of karma) Aṅguttara Nikāya I 220 = Majjhima Nikāya II 214; same Paṭisambhidāmagga I 55-57; cf. also Aṅguttara Nikāya I 263; Cullaniddesa §411 (explained as kamma-parāyaṇa vipāka-p°: "gone beyond karma and its results," i.e. having attained Nibbāna). See also the following compounds: k°-ābhisaṅkhīsa, °āvaraṇa, °kkhaya, °nibandhana.

-ādhikata ruled by karma, Milindapañha 67, 68; °ena by the influence of k. ibid;
-ādhiggahita gripped by karma Milindapañha 188, 189;
-ānurūpa (adjective) (of vipāka) according to one's karma, Jātaka III 160; Sumaṅgalavilāsinī I 37;
-ābhisaṅkhāra (3 B) accumulation of k. Cullaniddesa §§116, 283, 506;
-ābhisanda in °ena in consequence of k. Milindapañha 276, cf. JPTS 1886, 146;
-āraha see I.;
-āyatana
1. work Vibhaṅga 324, cf. Milindapañha 78;
2. Action = kamma Jātaka III 542; cf. Jātaka IV 451, 452;
-āyūhana the heaping up of k. Visuddhimagga 530; as 267, 268; cf. k°ṁ āyūhi Milindapañha 214 and JPTS 1885, 58;
-āvaraṇa the obstruction caused by k. Aṅguttara Nikāya III 436 = past participle 13 = Vibhaṅga 341 (in definition of sattā abhabbā: kammāvaraṇena samannāgatā, kiles°, vipāk° ...), Kathāvatthu 341; Milindapañha 154, 155; Visuddhimagga 177 (= ānantariya-kamma);
-ūpagain yatha kamm-ūpage satte: the beings as undergoing (the consequences of) their respective kamma (3B) in formation cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate ... pajānāti (or passati) Vinaya III 5 = Dīgha Nikāya I 82 = Saṁyutta Nikāya II 122 (214) = V 266 = Aṅguttara Nikāya IV 178 = V 13 (35, 200, 340) = Vibhaṅga 344; abbreviated in Majjhima Nikāya III 178; Nettipakaraṇa 178; see also similar Sutta-Nipāta 587; Abhidhammāvatāra 111;
-upacaya accumulation of k. Kathāvatthu 520;
-kathā exposition of k.; chapter in Paṭisambhidāmagga II 98;
-kāma (adjective) desirous of good karma, Therīgāthā 275; Peta Vatthu Commentary 174; a° opposite = inactive, indolent Aṅguttara Nikāya IV 92, Peta Vatthu Commentary 174;
-kiriyā-dassana (adjective) understanding the workings of k. Jātaka I 45;
-kiliṭṭha bad, evil k. Dhammapada 15 (= Dhammapada I 129, explanation kiliṭṭha-k°);
-kilesa (2) depravity of action, bad works, there are four enumerated at Dīgha Nikāya III 181 = Jātaka III 321, as the non-performance of sīla 1-4 (see sīla), equal to pāpa-kāya-k°;
-kkhaya (3 B) the termination, exhaustion of the influence of k.; its destruction: sabba-k°-kkhayaṁ patto vimutto upadhi-saṅkhaye Saṁyutta Nikāya I 134; as brought about by neutral, indifferent kamma: Dīgha Nikāya III 230 = Aṅguttara Nikāya II 230f.; Majjhima Nikāya I 93, as 89;
-ja (3 B) produced by k. Jātaka I 52; as one mode of the origin of disease Milindapañha 135; Cullaniddesa §304 I; applied to all existence Milindapañha 271; Visuddhimagga 624 (kammajaṁ āyatanadvāra-vasena pākaṭaṁ hoti); applied to rūpa Visuddhimagga 451, 614; applied to pains of childbirth (°vātā) Jātaka I 52, Dhammapada I 165; a° not caused by k., of ākāsa and Nibbāna Milindapañha 268, 271;
-ṭṭhāna
1. a branch of industry or occupation, profession, said of different occupations as farmer, trader, householder and mendicant Majjhima Nikāya II 197; Aṅguttara Nikāya V 83.
2. occasion or ground for (contemplating) kamma (see ṭhāna II 2. c.), kamma-subject, a technical term referring to the instruments of meditation, especially objects used by meditation to realize impermanence. These exercises ("stations of exercise" Expositor 224) are highly valued as leading to Arahantship Dhammapada I 8 (yāva Arahattaṁ kamma-ṭṭhānaṁ kathesi), 96; Peta Vatthu Commentary 98 (catu-saccakamma-ṭṭhāna-bhāvanā meditation on the four truths and the objects of meditation). Frequently in phrase kammaṭṭhāne anuyutto (or anuyoga vasena) na cirass'eva Arahattaṁ pāpuṇi: Jātaka III 36; Sāsanavaṁsa 49; see also Jātaka I 7, 97, 182, 303, 414; Saddhammopāyana 493. These subjects of meditation are given as 38 at as 168 (cf. Compendium 202), as thirty-two (dvattiṁsākāra-k°) at Visuddhimagga 240f., as 40 at Visuddhimagga 110f. (in detail); as pañca-sandhika at Visuddhimagga 277; some of them are mentioned at Jātaka I 116; Dhammapada I 221, 336; IV 90; —°ṁ anuyuñjati to give oneself up to meditation Sāsanavaṁsa 151; Peta Vatthu Commentary 61; °—°ṁ uggaṇhāti to accept from his teacher a particular instrument of meditation Visuddhimagga 277f. (also °—°assa uggaho and uggaṇhana); Paramatthajotikā I 40; Dhammapada I 9, 262; IV 106; Peta Vatthu Commentary 42; °—°ṁ katheti to teach a pupil how to meditate on one of the k° Dhammapada I 8, 248, 336; Peta Vatthu Commentary 61; —°ṁ adāsi Dhammapada IV 106; °aṁ gaṇhāti Jātaka III 246; Visuddhimagga 89; °ācikkhana instruction in a formula of exercise as 246; °dāyaka the giver of ak°-ṭṭhāna object, the spiritual adviser and teacher, who must be akalyāṇamitta (q.v.), one who has entered the Path; Visuddhimagga 89; Abhidhammāvatāra 89, 91, cf. Visuddhimagga 241;
-ṭṭhānika a person practising kammaṭṭhāna Visuddhimagga 97, 187, 189; Dhammapada I 335;
-tappana the being depressed on account of one's (bad) karma, Dhammapada I 150;
-dāyāda (3 a (b) and cf. °ssaka) the inheritor of k., i.e. inheriting the consequences of one's own deeds Majjhima Nikāya I 390; Milindapañha 65 = as 66;
-dvāra "the door of action," i.e. the medium by which action is manifested (by kāya, vacī, mano) (see 2b) Jātaka IV 14; Kv-a 135; as 82; Abhidhammāvatāra 8;
-dhāraya name of a class of noun-compounds Kaccāyana 166;
-nānatta manifoldness of k. Atthasālinī 64 (also °nānākaraṇa ibid.);
-nibandhana (3 B) bound to k. (rathassāṇī va yāyato, as the linchpin to the cart) Sutta-Nipāta 654;
-nibbatta (3 B) produced through k. Milindapañha 268; as 361;
-nimitta the sign, token of k. As 411;
-nirodha the destruction of k. [see 3 B (d)];
-paccaya the ground, basis of karma, Visuddhimagga 538; Kv-a 101; paccayena by means of k. Jātaka VI 105, Visuddhimagga 538; (adjective) Jātaka V 271, as 304;
-paṭisaraṇa(a) having k. as a place of refuge or as a protector Jātaka VI 102; Milindapañha 65; cf. as 66;
-paṭibāḷha strong by k. Milindapañha 301;
-pathā (2 b) plural the ways of acting (= sīla q.v.), divided into kusala (meritorious, good) and a kusala (demeritorious, evil) and classified according to the 3 manifestations into 3 kāya°, 4 vācī°, 3 mano°, altogether ten; so at Vinaya V 138, Saṁyutta Nikāya II 168, Aṅguttara Nikāya V 57, 268; as kus° and akus° at Dīgha Nikāya III 71, 269, 290; as seven only at Saṁyutta Nikāya II 167; as akus° only at Aṅguttara Nikāya V 54, 266; Vibhaṅga 391; Nettipakaraṇa 43; Abhidhammāvatāra 129, 131;
°ppatta having acquired the ten items of (good) action Saddhammopāyana 56, 57;
-phala [3 a (a)] the fruit of k., the result of (formerly) performed actions Jātaka I 350; Vimāna Vatthu 39, Peta Vatthu Commentary 1, 26, 52; °-upajīvin
1. living on the fruit of one's labour (ad I) Jātaka IV 160;
2. living according to the result of former deeds Aṅguttara Nikāya II 135;
-bandhu having k. As one's relative, i.e. closely tied to one's karma, (see °ssaka) Theragāthā 496; cf. Jātaka VI 100, etc;
-bala the power of k. Jātaka VI 108; Peta Vatthu Commentary 82;
-bhava [3 B (b)] karmic existence, existence through karma, Vibhaṅga 137; as 37;
-bhūmi
1. the place of work Jātaka III 411;
2. the ground of actions, i.e. the field of meritorious deeds Milindapañha 229;
-mūla (good) k. as a price (for long life, etc.) Milindapañha 333, 334, 341;
-mūlaka produced by k. Milindapañha 134;
-yoni having k. for matrix, i.e. as the cause of rebirth Milindapañha 65; as 66;
-lakkhaṇa having k. as distinctive characteristic Aṅguttara Nikāya I 102; Manorathapūraṇi 370;
-vagga name of section in Nipāta IV of Aṅguttara (Nos. 232-238) Aṅguttara Nikāya II 230f.;
-vavaṭṭhāna the continuance of k. As 85;
-vāda (a) holding to the view of (the power and efficacy of) k. Saṁyutta Nikāya II 33f.; Aṅguttara Nikāya I 287 (+ kiriyavāda, viriyavāda);
-vādin believing in k. Dīgha Nikāya I 115; Vinaya I 71; Jātaka VI 60;
-vipāka [3 a (a)] the ripening of k., the result of one's actions (see above) Vibhaṅga 106, 182, 268, 281; as one of the four mysteries (acinteyyāni) of Buddhism at Milindapañha 189. —°ja produced as a result of k.: Dīgha Nikāya II 20; Mahābodhivaṁsa 78; Paṭisambhidāmagga II 174, 213; Milindapañha 135; Visuddhimagga 382 (applied to iddhi); concerning disease as not produced by k., see Aṅguttara Nikāya V 110; Milindapañha 134, 135; Manorathapūraṇi 433, 556;
-visuddhi meritorious karma, Dhammapada 16 (= Dhammapada I 132);
-visesa variety or difference of k. As 313;
-vega the impetus of k. Peta Vatthu Commentary 284;
-sacca (adjective) having its reality only in k.; said of loka, the world Aṅguttara Nikāya II 232;
-samādāna the acquisition of ways of acting, one's character, or the incurring of karma, either as micchā-diṭṭhi (of wrong views) or sammā-diṭṭhi (conforming to the right doctrine), so in yathākammūpaga passage (q.v.): Dīgha Nikāya III 96; Majjhima Nikāya I 70; III 178, 179; four such qualities or kinds of karma, enumerated at Nettipakaraṇa 98; of Buddha's knowledge as regards the quality of a man's character: Saṁyutta Nikāya V 304; Aṅguttara Nikāya III 417f.; Paṭisambhidāmagga II 174; Vibhaṅga 338;
-samārambha [3 B (a)] having its beginning in k.; said of loka, the world of men; with °ṭṭhāyin: lasting as long as the origin (cause) of k. exists Aṅguttara Nikāya II 232;
-samuṭṭhāna [3 B (a)] rising from k. Milindapañha 127; as 82;
-sambhava produced by k. Milindapañha 127;
-sarikkhaka [see above 3 B (c)] similar or like in consequence to the deed done Dhammapada III 334 (°vipāka);
-sarikkhatā the likeness between deed and result;
-sahāya "companion to the deed," said of thought as 323;
-socana sorrowing for one's (bad) deeds Dhammapada I 128;
-(s)saka [3 a (b), q.v.] (a) one whose karma, is his own property, possessed of his own k. Majjhima Nikāya III 203, etc. (in phrase k., kamma-dāyāda, kamma-bandhu, etc.; cf. Visuddhimagga 301); Jātaka IV 128; Milindapañha 65; Sumaṅgalavilāsinī I 37 = who goes according to his own karma, (attano k°ānurūpaṁ gatiṁ gacchanti, n'eva pitā puttassa kammena gacchati, na putto pitu kammena ...); derived °tā the fact that every being has his very own karma Aṅguttara Nikāya III 186; Dhammasaṅgani 1366; Vibhaṅga 324; °ta as adjective; qualifying ñāṇa, i.e. the knowledge of the individual, specific nature of karma Dhammasaṅgani 1366, Vibhaṅga 328.

:: Kammaka (adjective) [from kamma] connected with, dependent on karma Milindapañha 137 (a°).

:: Kammanīya and kammañña (adjective) "workable," fit for work, dexterous, ready, wieldy. Often of citta "with active mind" in formula vigatūpakkilesa mudubhūta k° ṭhita ānejjappatta Dīgha Nikāya I 76, etc. = Majjhima Nikāya I 22 = past participle 68; Saṁyutta Nikāya III 232; V 92, 233; Aṅguttara Nikāya I 9; Dhammapada I 289; Abhidhammāvatāra 101, explained at Visuddhimagga 377 (°iya). Further of citta (muduñ ca kammaññañ ca pabhassarañ ca) Aṅguttara Nikāya I 257 (reads °iyañ) = Visuddhimagga 247; of upekhā and sati Cullaniddesa §661, cf. Abhidhammāvatāra 104; of kāya and citta Abhidhammāvatāra 121. Said of a lute = workable, ready for playing Aṅguttara Nikāya III 375 = Vinaya I 182. Of the body Aṅguttara Nikāya IV 335. — a° not ready, sluggish Aṅguttara Nikāya IV 333; Visuddhimagga 146. — kammañña-bhāva the state of being workable, readiness, of kāya Dhammasaṅgani 46, of vedanā, etc., Dhammasaṅgani 326, of citta as 130, see kammaññatā; a° unworkable condition as 130.

:: Kammanta [Sanskrit karmānta; kamma + anta, cf. anta1 4.]
1. doing, acting, working; work, business, occupation, profession. paṭicchanna° of secret acting Sutta-Nipāta 127 = Vibhaṅga 357; as being punished in Niraya Aṅguttara Nikāya I 60; Saṁyutta Nikāya IV 180; as occupation especially in plural kammantā: Saṁyutta Nikāya V 45 = 135; Dhammapada I 42 (kammantā nappavattanti, no business proceeds, all occupations are at a standstill); anākula° Sutta-Nipāta 262 = Khuddakapāṭha V 5; abbhantarā k° uṇṇā ti vā, kappāsā ti vā as housework, falling to the share of the wife Aṅguttara Nikāya III 37 = IV 365; khetta° occupation in the field Aṅguttara Nikāya III 77; see also Dīgha Nikāya I 71; Majjhima Nikāya III 7; Saṁyutta Nikāya I 204; Milindapañha 9, 33; and below; as place of occupation: Sutta-Nipāta page 13, Peta Vatthu Commentary 62. Phrases: °ṁ adhiṭṭhāti to look after the business Aṅguttara Nikāya I 115; Peta Vatthu Commentary 141; °ṁ jahati give up the occupation Saṁyutta Nikāya IV 324; Peta Vatthu Commentary 133; °ṁ payojeti to do or carry on business Dīgha Nikāya I 71; II 175; III 66, 95; Aṅguttara Nikāya III 57; °ṁ pavatteti to set a business on foot Peta Vatthu Commentary 42 (and vicāreti: Peta Vatthu Commentary 93); °ṁ saṁvidahati to provide with work Aṅguttara Nikāya IV 269 = 272. Mahāvaṁsa VI 16.
2. deed, action in ethical sense = kamma, character, etc., Khuddakapāṭha 136 (k° = kamma); pāpa° doing wrong Peta Vatthu IV 81; IV 161; Jātaka VI 104 (opposite puñña°); as specified by kāya° vacī° mano° Aṅguttara Nikāya V 292f.; Vimāna Vatthu 130 (in parisuddha-kāya-kammantatā); dhammikā k°ā Majjhima Nikāya II 191; ākiṇṇa-k° (evam-) of such character Saṁyutta Nikāya I 204; kurūra-k° (adjective) of cruel character Aṅguttara Nikāya III 383 = past participle 56 (in definition of puggalo orabbhiko); sammā° of right doing, opposite micchā°, as constituting one element of character as pertaining to "Magga " (q.v.) Dīgha Nikāya II 216; Saṁyutta Nikāya II 168; V 1; Aṅguttara Nikāya III 411; Abhidhammāvatāra 135; explained as kāya-kamma (= sīla 1-3) at Saṁyutta Nikāya V 9 = Vibhaṅga 105; Vibhaṅga 235; as kāya-duccaritehi ārati virati ... Vibhaṅga 106;

-ādhiṭṭhāyika superintendent of work Dhammapada I 393;
-ṭṭhāna:
1. the spot where the ceremonies of the ploughing festival take place Jātaka I 57;
2. the common ground of a village, a village bazaar Jātaka IV 306;
-dāsa a farm-servant Jātaka I 468;
-bheri the drum announcing the (taking up of) business Dhammapada III 100;
-vipatti "failure of action," evil-doing Aṅguttara Nikāya I 270 opposite:
-sampadā "perfection of action, right-doing" Aṅguttara Nikāya I 271;
-saṁvidhāna the providing of work Dīgha Nikāya III 191 (one of the five duties of the gahapati).

:: Kammantika (adjective) [from kammanta]
1. A business manager Jātaka I 227.
2. A labourer, artisan, assistant Jātaka I 377.

:: Kammaññatā (feminine) [abstract from kammanīya] workableness, adaptability, readiness, applied to the wood of the sandal tree (in simile) Aṅguttara Nikāya I 9; said of kāya and citta in connection with kammaññattaṁ k°bhāvo k°mudutā: Dhammasaṅgani 46, 47 = 326 = 641 = 730; cf. Dhammasaṅgani 585; similar Abhidhammāvatāra 16, 20, 71; as 136, 151 (= kammasādutā) a° unworkableness, inertness, unwieldiness, sluggishness Milindapañha 300; Nettipakaraṇa 86, 108, cf. Dhammasaṅgani 1156, 1236; as 255; explained as cittagelaññaṁ as 377; as cetaso līnattaṁ Vibhaṅga 373.

:: Kammāra [Vedic karmāra] a smith, a worker in metals generally Dīgha Nikāya II 126, Aṅguttara Nikāya V 263; a silversmith Sutta-Nipāta 962 = Dhammapada 239; Jātaka I 223; a goldsmith Jātaka III 281; V 282. The smiths in old India do not seem to be divided into black-, gold- and silver-smiths, but seem to have been able to work equally well in iron, gold, and silver, as can be seen e.g. from Jātaka III 282 and Vimāna Vatthu 250, where the smith is the maker of a needle. They were constituted into a guild, and some of them were well-to-do as appears from what is said of Cunda at Dīgha Nikāya II 126; owing to their usefullness they were held in great esteem by the people and king alike Jātaka III 281.

-uddhana a smith's furnace, a forge Jātaka VI 218;
-kula a smithy Majjhima Nikāya I 25; kūṭa a smith's hammer Visuddhimagga 254;
-gaggarī a smith's bellows Saṁyutta Nikāya I 106; Jātaka VI 165; Visuddhimagga 287 (in comparison);
-putta "son of a smith," i.e. a smith by birth and trade Dīgha Nikāya II 126; Aṅguttara Nikāya V 263; as goldsmith Jātaka VI 237, Sutta-Nipāta 48 (Cullaniddesa II ad locative: k° vuccati suvaṇṇakāro);
-bhaṇḍu (bhaṇḍ, cf. Sanskrit bhāṇḍika a barber) a smith with a bald head Vinaya I 76;
-sālā a smithy Visuddhimagga 413; Mahāvaṁsa 5, 31.

:: Kammāsa [Vedic kalmāṣa, which may be referred, with kalaṁa, kaluṣa, kalaṅka and Greek κελαινός to °qel, from which also Sanskrit kāla black-blue, Greek κηλάς, κηλίς; Latin cālīgo and callidus]
1. variegated, spotted, blemished Jātaka V 69 (°vaṇṇa), said of the spotted appearance of leprosy. — figurative inconsistent, varying Aṅguttara Nikāya II 187.
2. (neuter) inconsistency, blemish, blot Aṅguttara Nikāya IV 55; Visuddhimagga 51. — a° not spotted, i.e. unblemished, pure, said of moral conduct Dīgha Nikāya II 80; Aṅguttara Nikāya II 52; III 36, 572; VI 54, 192; Abhidhammāvatāra 89.

-kārin in a° not acting inconsistently Aṅguttara Nikāya II 187; cf. ibid. 243;
-pāda 1. (a) having speckled feet Jātaka V 475; (b) (m) one who has speckled feet, i.e. an ogre; also name of a yakkha Jātaka V 503, 511 (cf. JPTS 1909, 236f.).

:: Kammika (adjective/noun) [from kamma]
1. (—°) one who does or looks after; one whose occupation is of such and such a character: āya° revenue-overseer, treasurer Dhammapada I 184; sabba° (always with reference to amacca, the king's minister) one who does everything, the king's confidant Visuddhimagga 130; Peta Vatthu Commentary 81. — On term ādi° beginner (e.g. Visuddhimagga 241) see Compendium 53, 129 note 2.
2. a merchant, trader, in jala patha° and thala patha° by sea and by land Jātaka I 121.
3. a superintendent, overseer, manager Jātaka II 305 (executioner of an order); VI 294; Mahāvaṁsa 30, 31.
4. one connected with the execution of an ecclesiastical act Vinaya II 5 (cf. page 22); Abhidhammāvatāra 106.

:: Kammin (adjective) (—°) [from kamma, cf. kammaka] doing, performing, practising Jātaka VI 105; Saddhammopāyana 196, 292.

:: Kampa (—°) [from kamp] trembling, shaking; tremor Sumaṅgalavilāsinī I 130 (paṭhavi°); Saddhammopāyana 401; a° (adjective) not trembling, unshaken; calm, tranquil Saddhammopāyana 594; Mahāvaṁsa 15, 175.

:: Kampaka (adjective) [from kampa] shaking, one who shakes or causes to tremble Milindapañha 343 (paṭhavi°).

:: Kampana [from kamp]
1. Adjective causing to shake Dhammapada I 84, trembling Kaccāyana 271;
2. (neuter)
(a) an earthquake Jātaka I 26 47;
(b) tremor (of feelings) Jātaka III 163.

-rasa (adjective) "whose essence is to tremble," said of doubt (vicikicchā) as 259.

:: Kampati [kamp to shake Dhatupāṭha 186: calane; p. present kampanto, kampaṁ, kampamāna; preterit akampi; causative kampeti; p. present kampetaṁ Dīpavaṁsa xvII 51; gerund kampayitvāna Dīgha Nikāya II 108; Jātaka V 178] — to shake, tremble, waver Khuddakapāṭha V 11; Jātaka I 23; Sutta-Nipāta 268 (explanation Paramatthajotikā I 153: calati, vedhati); Abhidhammāvatāra 84; — cf. anu°, pa°, vi°, sam°. — kampamāna (adjective) trembling Jātaka III 161; agitated, troubled (°citta) Jātaka II 337; a° not trembling, unhesitating, steadfast Jātaka VI 293.

:: Kampin (adjective) [from kampa] see vi°.

:: Kampiya (adjective) [gerund of kampati] in a° not to be shaken, immovable, strong Therīgāthā 195; Milindapañha 386; (neuter) firmness, said of the five moral powers (balāni) Sumaṅgalavilāsinī I 64.

:: Kampurī (va) at Therīgāthā 262 is to be corrected to kambu-r-iva (see Morris, JPTS 1884 76).

:: Kamya (adjective) (—°) [from kām] wishing for, desiring as 365 (sādhu°; varia lectio °kāma); kamyā, ablative in the desire for, see kamyā.

:: Kamyatā (—°) and kammatā (Nidd) [from kām] wish, desire, longing for, striving after; with infinitive or equivalent: kathetu° Vimāna Vatthu 18; muñcitu° (+ paṭisaṅkhā) Paṭisambhidāmagga I 60, 65; Abhidhammāvatāra 123; asotu°, adaṭṭhu° and adassana° Vibhaṅga 372. Especially in definitions, as of chanda: kattu° Vibhaṅga 208; Abhidhammāvatāra 20; of jappā: puñcikatā sādhu° Vibhaṅga 351; 361 = Dhammasaṅgani 1059; Cullaniddesa sub voce taṇhā II (has the better reading mucchañci katā asādhu°; varia lectio pucchañci°; both Vibhaṅga and Dhammasaṅgani have sādu in text which should be corrected to asādhu°; see detail under puñcikatā); of māna; ketu° Cullaniddesa §505; Dhammasaṅgani 1116 = 1233; Vibhaṅga 350f.; Abhidhammāvatāra 24; of lapanā: pāṭu° (varia lectio cāṭu°) Vibhaṅga 246 = 352. — as ablative (= kamyā) in dassana° Saṁyutta Nikāya I 193 = Theragāthā 1241; Sutta-Nipāta 121 (explained as icchāya Paramatthajotikā II 179). cf. kammaññatā and kamma-sādutā.

:: Kamyā (—°) in ablative function (of kamyā feminine for kamyāya or kamya adjective°) in the desire for: Saṁyutta Nikāya I 143 = Jātaka III 361 (explained by kāmatāya); Sutta-Nipāta 854, 929.

:: Kamyā (—°) in ablative function (of kamyā feminine for kamyāya adjective?) in the desire for: Saṁyutta Nikāya I 143 — Jātaka III 361 (explained by kāmatāya);Sutta-Nipāta854, 929.

:: Kaṁsa [cf. Sanskrit kaṁsa; of uncertain etymology, perhaps of Babylonian origin, cf. hirañña
1. bronze Milindapañha 2; magnified by late commentators occasionally into silver or gold. Thus Jātaka VI 504 (silver) and Jātaka I 338; IV 107; VI 509 (gold), considered more suitable to a fairy king.
2. A bronze gong Dhammapada 134 (Dhammapada III 58).
3. A bronze dish Jātaka I 336; āpānīya° a bronze drinking cup, goblet Majjhima Nikāya I 316. 4. a "bronze," i.e. a bronze coin worth four kahāpaṇas Vinaya IV 255, 256. See Rhys Davids, Coins and measures §§12, 22. — "Golden bronze" in a fairy tale at Vimāna Vatthu 54 is explained by Dhammapāla Vimāna Vatthu 36 as "bells." — It is doubtful whether brass was known in the Ganges valley when the earlier books were composed; but kaṁsa may have meant metal as opposed to earthenware. See the compounds

-upadahāraṇa (noun a.) metal milk-pail (?) in phrase: dhenusahassāni dukūla-sandanāni (?) kaṁsūpadhāraṇāni Dīgha Nikāya II 192; Aṅguttara Nikāya IV 393; Jātaka VI 503 (explained at 504). Kern (Toevoegselen page 142) proposes correction to kaṁsūpadohana (= Sanskrit kāṁsyopodohana), i.e. giving milk to the extent of a metal pailful;
-kaṇṭaka metal thorns, bits of sharp metal, nails Jātaka V 102 (cf. sakaṇṭaka)
-kūta cheating with false or spurious metal Dīgha Nikāya I 5 (= Sumaṅgalavilāsinī I 79: selling brass plates for gold ones);
-tāla bronze gong Dhammapada I 389; as 319 (°tāḷa); Vimāna Vatthu 161 or cymbals Jātaka VI 277. 411;
-thāla metal dish, as distinguished from earthenware Dīgha Nikāya I 74 (in simile of dakkho nahāpako = Aṅguttara Nikāya III 25) cf. Sumaṅgalavilāsinī I 217; Visuddhimagga 283 (in simile); Dhammapada III 57 (a gong); Sumaṅgalavilāsinī I 217; Dhammapada IV 67 = Jātaka III 224; reading at Milindapañha 62 should be °tāla (see JPTS 1886, 122);
-pattharika a dealer in bronze ware Vinaya II 135;
-pāti and °pātī a bronze bowl, usually for food: Majjhima Nikāya I 25; Aṅguttara Nikāya IV 393; Sutta-Nipāta 14; Peta Vatthu Commentary 274;
-pūra full of metal Jātaka IV 107;
-bhaṇḍa brass ware Vinaya II 135;
-bhājana a bronze vessel Visuddhimagga 142 (in simile);
-maya made of bronze Vinaya I 190; II 112;
-mallaka metal dish, e.g. of gold Jātaka III 21;
-loha bronze Milindapañha 267.

:: Kaṁsati = kassati, see ava°.

:: Kanaka (neuter) [cf. Sanskrit kanaka; Greek κνῆκος yellow; Anglo-Saxon hunig = English honey. See also kañcana] gold, usually as uttatta° molten gold; said of the colour of the skin Buddhavaṁsa I 59; Peta Vatthu III 32; Jātaka V 416; Peta Vatthu Commentary 10 suvaṇṇa).

-agga gold-crested Jātaka V 156;
-chavin of golden complexion Jātaka VI 13;
-taca (adjective) the same Jātaka V 393;
-pabhā golden splendour Buddhavaṁsa XXIII 23;
-vimāna a fairy palace of gold Vimāna Vatthu 6; Peta Vatthu Commentary 47, 53;
-sikharī a golden peak, in °rājā king of the golden peaks (i.e. Himālayas): Dāṭhāvaṁsa IV 30.

:: Kanda [Sanskrit kanda] a tuberous root, a bulb, tuber, as radish, etc. Jātaka I 273; IV 373; VI 516; Vimāna Vatthu 335; °mūla bulbs and roots (°phala) Dīgha Nikāya I 101; a bulbous root Jātaka V 202.

:: Kandala name of a plant with white flowers Jātaka IV 442. °makuḷa knob (?) of k. plant Visuddhimagga 253 (as in description of sinews).

:: Kandaḷa name of esculent water lily, having an enormous bulb Dīgha Nikāya I 264.

:: Kandana (neuter) [Sanskrit krandana] crying, lamenting Peta Vatthu Commentary 262

:: Kandara [Sanskrit kandara]
1. a cave, grotto, generally, on the slope or at the foot of a mountain Vinaya II 76, 146; used as a dwelling-place Theragāthā 602; Jātaka I 205; III 172.
2. A glen, defile, gully Dīgha Nikāya I 71 = Aṅguttara Nikāya II 210 = past participle 59; Aṅguttara Nikāya IV 437; Milindapañha 36; explained at Sumaṅgalavilāsinī I 209 (as a{166} mountainous part broken by the water of a river; the etymology is a popular one, viz. "kaṁ vuccati udakaṁ; tena dāritaṁ"). k-padarasākhā Aṅguttara Nikāya I 243 = II 240; Peta Vatthu Commentary 29.

:: Kandati [Sanskrit krandati to °q(e)lem; cf. Greek καλέω, κέλαδος, Latin clamor, calare, calendae, Old High German hellan to shout] to cry, wail, weep, lament, bewail Dhammapada 371; Vimāna Vatthu 8312; Jātaka VI 166; Milindapañha 11, 148; frequent of petas: Peta Vatthu Commentary 43, 160, 262 (cf. rodati). — In kāmaguṇā passive urattāḷiṁ k. Majjhima Nikāya I 86 = Cullaniddesa sub voce; Aṅguttara Nikāya III 54 (urattāḷī for °iṁ varia lectio); in phrase bāhā paggayha k° Vinaya I 237; II 284; Jātaka V 267.

:: Kandita (adjective) [past participle of kandati] weeping, lamenting Dāṭhāvaṁsa IV 46; a° not weeping Jātaka III 58. (noun neuter) crying, lamentation Jātaka III 57; Milindapañha 148.

:: Kaniṭṭha (adjective) [Sanskrit kaniṣṭha; comparative and superlative; see kaññā] younger, youngest, younger born Vinaya III 146 (isi the younger); Jātaka II 6; Peta Vatthu Commentary 42, 54; especially the younger brother (opposite jeṭṭha, °ka) Jātaka I 132; Dhammapada I 6, 13; Mahāvaṁsa 9, 7; Peta Vatthu Commentary 19, 55. Combined with jeṭṭhaka the elder and younger brothers Jātaka I 253; sabba- k. the very youngest Jātaka I 395. feminine kaniṭṭhā the youngest daughter Dhammapada I 396. — figurative later, lesser, inferior, in °phala the lesser fruit (of sanctification) Peta Vatthu IV 188. — akaniṭṭha "not the smaller" i.e. the greatest, highest; in akaniṭṭhagāmin going to the highest gods (cf. parinibbāyin) Saṁyutta Nikāya V 237 = 285, etc. °bhavana the abode of the highest gods Jātaka III 487.

:: Kaniṭṭhaka (adjective) younger (opposite jeṭṭha) Aṅguttara Nikāya IV 93 = Jātaka II 348; Dhammapada I 152; the younger brother Mahāvaṁsa 5, 33, 8, 10; 35, 49; 36, 116; °ikā and °akā a younger sister Mahāvaṁsa 1, 49; Peta Vatthu I 115 (better read for kaniṭṭhā).

:: Kaniṭṭhatta (neuter) the more recent and therefore lower, less developed state (of sanctification) Dhammapada I 152.

:: Kaniṭṭhī (feminine) a younger sister Mahāvaṁsa 7, 67.

:: Kaniya (adjective) [comparative of kan°, Sanskrit kanīyaṁs] younger, less, inferior Kaccāyana 122 (only as a grammarian's construction, not in the living language where it had coalesced with *kanyā = kaññā).

:: Kanna (adjective) [Sanskrit skanna] trickling down Jātaka V 445.

:: Kannāma = kinnāma Jātaka VI 126.

:: Kanta1 [Sanskrit kānta, past participle of kāmeti]
1. (adjective) in special sense an attribute of worldly pleasure (cf. kāma, kāmaguṇā): pleasant, lovely, enjoyable; frequent in formula iṭṭhā kantāmanāpā, referring to the pleasures of the senses Saṁyutta Nikāya I 245; II 192; IV 60, 158, 235f.; V 22, 60, 147; Aṅguttara Nikāya II 66f.; Majjhima Nikāya I 85; Sutta-Nipāta 759; Itivuttaka 15; Vibhaṅga 2, 100, 337; bāla° (lovely in the opinion of the ignorant) Sutta-Nipāta 399. Dīgha Nikāya II 265; III 227 (ariya°); Jātaka III 264; V 447; with reference to the fruit of action as giving pleasure: °phala Kathāvatthu 35, 211, Peta Vatthu Commentary 277 (hatthi-) k° pleasing to elephants; of manta Dhammapada I 163; of vīṇā Jātaka VI 255, 262; Dhammapada I 163.
2. beloved by, favourite of, charming Jātaka VI 255, 262; Dhammapada I 163.
3. (noun) the beloved one, the husband Jātaka VI 370 (wrongly written kan tena); of a precious stone Milindapañha 118; Saddhammopāyana 608, cf. suriya°, canda° — kantā (feminine) the beloved one, the wife Jātaka V 295; kantena (instrumental) agreeably, with kind words Aṅguttara Nikāya II 213; Jātaka V 486 (where porisādassa kante should be read as porisādassakante). — a° undesired, disagreeable, unpleasant, in same form as kanta, e.g. Dīgha Nikāya II 192; in other combinations Jātaka V 295; Vibhaṅga 100; Nettipakaraṇa 180; Peta Vatthu Commentary 193. — akantena with unpleasant words Aṅguttara Nikāya II 213. — kantatara comparative Jātaka III 260.

-bhāva the state of being pleasant Sumaṅgalavilāsinī I 76; Vimāna Vatthu 323.

:: Kanta2 [past participle of kantati2, Sanskrit kṛtta. kanta is analogy formation after present kantati, regularly we should expect katta. See also avakanta. It may be simply misreading for katta, cf. Kern, Toevoegselen under parikanta.] cut, cut out or off Therīgāthā 223 (°salla = samucchinna-rāgādisalla Therīgāthā Commentary 179) cf. katta and pari°.

:: Kantati1 [Sanskrit kṛṇatti, °qert, cf. kata, and Latin cratis, crassus, English crate] to plait, twist, spin, especially suttaṁ (thread) Vinaya IV 300; Peta Vatthu Commentary 75; Dhammapada III 273; kappāsaṁ Aṅguttara Nikāya III 295. cf. pari°.

:: Kantati2 [Sanskrit kṛṇtati; *(s)qert, to cut; cf. Greek κείρω, to shear; Latin caro, cena; Old High German sceran, English shear; see also kaṭu] to cut, cut off Jātaka II 53 (as nik° in gloss, where it should be mūlāni kant°); III 185; VI 154; Dhammapada III 152 (+ viddhaṁseti).

:: Kantāra (adjective/noun) [perhaps from kad-tarati, difficult to cross, Sanskrit (?) kāntāra] difficult to pass, scilicet magga, a difficult road, waste land, wilderness, explained as nirudaka īriṇa Vimāna Vatthu 334 (on Vimāna Vatthu 843), combined with maru° Peta Vatthu Commentary 99 and marukantāramagga Peta Vatthu Commentary 112; opposite khemantabhūmi. Usually five kinds of wilds are enumerated: cora°, vāḷa°, nirudaka°, amanussa°, appabbhakkha° Jātaka I 99; Spk IV 324; four kinds at Cullaniddesa §630: cora°, vāḷa°, dubhikkha°, nirudaka°. The term is used both literally and figurative (of the wilds of ignorance, false doctrine, or of difficulties, hardship). As the seat of demons (petas and yakkhas) frequent in Peta Vatthu (see above), also Jātaka I 395. As diṭṭhi° in passive diṭṭhi-gata, etc. Majjhima Nikāya I 8, 486, past participle 22 (on diṭṭhi vipatti).

-addhāna a road in the wilderness, a dangerous path (figurative) Theragāthā 95; Dīgha Nikāya I 73 = Majjhima Nikāya I 276;
-paṭipanna a wanderer through the wilderness, i.e. a forester Jātaka III 537;
-magga a difficult road (cf. kummagga) Jātaka II 294 (literal); in simile: Saṁyutta Nikāya II 118;
-mukha the entrance to a desert Jātaka I 99.
[BD]: We have the expression "the face of the desert" but this is speaking of the surface, not the entrance

:: Kantāriya (adjective) [from kantāra] (one) living in or belonging to the desert, the guardian of a wilderness, applied to a yakkha Vimāna Vatthu 8421 (= Vimāna Vatthu 341).

:: Kantika1 (adjective) [to kantati1] spinning Peta Vatthu Commentary 75 (sutta° itthiyo).

:: Kantika2 = kanta1 in a° unpleasant, disgusting Peta Vatthu III 41 (= Peta Vatthu Commentary 193).

:: Kantita1 [Sanskrit kṛtta, past participle of kantati1] spun, (sutta) Vinaya IV 300.

:: Kantita2 (adjective) Sanskrit kṛtta past participle of kantati2] cut off, severed, at Milindapañha 240 better as kantita1, i.e. spun.

:: Kaṇa [derivation uncertain, possibly connected with kana; positive of kanīyān = small; Vedic kaṇa] the fine red powder between the husk and the grain of rice, husk powder Dīgha Nikāya I 9 (°homa), explained at Sumaṅgalavilāsinī I 93 by kuṇḍaka. (adjective) made of husk powder or of finely broken rice, of cakes Jātaka I 423 (k.-pūva = kuṇḍakena pakka-pūva). — akaṇa (adjective) free from the coating of red powder. Characteristic of the best rice Mahāvaṁsa 5, 30; Anāgatavaṁsa 27 (akaṇaṁ karoti to whiten the rice). cf. kākaṇa.

-bhakkha eating husk-powder, a practice of certain ascetics Dīgha Nikāya I 166 = Majjhima Nikāya I 78 = Aṅguttara Nikāya I 241

:: Kaṇavera = kaṇavīra Jātaka III 61; IV 191; V 420; VI 406.

:: Kaṇavīra [Sanskrit karavīra] Nerium odorum, oleander, the flower of which is frequently used in the garland worn by criminals when led to the place of execution (cf. J.S. IV 119 and Mṛcchakaṭika X. beginning: diṇṇa-kalavīla-dāme. See also under kaṇṭha) Visuddhimagga 183 (-n-); as 317; Paramatthajotikā II 283; Vimāna Vatthu 177; cf. kaṇavera.

:: Kaṇaya [derivation unknown, cf. Sanskrit kaṇaya = kaṇapa] a sort of spear, lance Jātaka I 273; II 364 (like a spear, of a bird's beak); Milindapañha 339.

-agga the point of a spear Jātaka I 329 (like ..., of a beak).

:: Kaṇājaka (neuter) a porridge of broken rice, eaten together with sour gruel (bilaṅga-dutiya; always in this combination except at Jātaka V 230) Vinaya II 77 (cf. Vinaya Texts III 9); Saṁyutta Nikāya I 90, 91; Aṅguttara Nikāya I 145; IV 392; Jātaka I 228; III 299; Dhammapada III 10; IV 77; Vimāna Vatthu 222, 298 (correct bilanka; Hardy at Vimāna Vatthu Index page 364 explained as "a certain weight"(?)).

-bhatta a meal of k. porridge Jātaka V 230.

:: Kaṇḍa (masculine neuter) [perhaps as °kaldno from °kalad to break, cf. Greek κλαδαρός, Latin clades, etc., Sanskrit kāṇḍa. See also khagga and khaṇḍa]
1. the portion of a stalk or cane between one knot and another; the whole stalk or shaft; the shaft of an arrow, an arrow in general Majjhima Nikāya I 429 (two kinds of arrows: kaccha and ropima, cf. kaṇḍa-cittaka); Jātaka I 150; II 91; III 273; V 39; Milindapañha 44, 73; Mahāvaṁsa 25, 89. As arrow also in the "Tell" story of Culladhanuggaha at Jātaka III 220 and Dhammapada IV 66.
2. a section, portion or paragraph of a book Sumaṅgalavilāsinī I 12; Pañca-g 161.
3. A small portion, a bit or lump Dhammapada I 134 (pūva°); Mahāvaṁsa 17, 35.
4. kaṇḍaṁ (adverb) a portion of time, for awhile, a little Pañca-g 36. — See also khaṇḍa, with which it is often confused. Derivation upa-kaṇḍakin (adjective) (thin) like a stalk or arrow Peta Vatthu II 113 (of a Petī).

-gamana the going of an arrow, i.e. the distance covered by an arrow in flight, a bow-shot Jātaka II 334; cf. kaṇḍu;
-cittaka (Sanskrit kāṇḍa-citraka) an excellent arrow Aṅguttara Nikāya II 202;
-nāḷī a quiver Jātaka III 220;
-pahāra an arrow-shot, arrow wound Milindapañha 16 (ekena k.-paharena dve mahākāyā padālitā "two birds killed with one stone"), 73;
-vāraṇa (adjective) warding off arrows, applied to a shield Jātaka VI 592 (neuter); a shield Jātaka IV 366.

:: Kaṇḍaka = kaṇṭaka Samantapāsādikā VI 1209; Aṅguttara Nikāya III 383; Buddhavaṁsa XIII 29. — akaṇḍaka free from thieves, safe, secure Peta Vatthu Commentary 161.

:: Kaṇḍarā (feminine) sinew, tendon Vinaya I 91, 322 (in compound kaṇḍara-cchinna one whose tendons (of the feet) have been cut); Kathāvatthu 23, 31; Visuddhimagga 253, 254 (where Paramatthajotikā I 49 reads miñja).

:: Kaṇḍin (adjective) having a shaft inserted, applied to the head of an arrow (salla) Jātaka I 155; (masculine) an archer ibid.

:: Kaṇḍita at Jātaka I 155 is misprint; read: kaṇḍamassa atthī ti kaṇḍī taṁ kaṇḍinaṁ.

:: Kaṇḍolikā (feminine) a wicker-basket or stand Vinaya II 114, 143 (see Vinaya Texts III 86).

:: Kaṇḍu1 (feminine) [perhaps from °kanad to bite, scratch; cf. Sanskrit kandara, Greek κναδάλλω to bite, κνώδων, κνώδαλον, etc., Sanskrit kaṇḍu masculine and f.] the itch, itching, itchy feeling, desire to scratch Vinaya I 202, 296; Jātaka V 198; Visuddhimagga 345. kaṇḍuṁ karoti to make or cause to itch Jātaka V 198; vineti to allay the itch, to scratch Jātaka V 199. — (figurative) worldly attachment, irritation caused by the lusts, in "kaṇḍuṁ saṁhanti" (as result of jhāna) Aṅguttara Nikāya IV 437.

-uppala a kind of lotus-blossom Dāṭhāvaṁsa IV 48;
-paṭicchādi an "itch-cloth," i.e. a covering allowed to the bhikkhus when suffering from itch or other cutaneous disease Vinaya I 296, 297; IV 171, 172;
-rogin (adjective) suffering from the itch Khuddasikkhā 105.

:: Kaṇḍu°2 [= kaṇḍa in compounds] an arrow-shot (as measure), in sahassa-kaṇḍu sata-bheṇḍu Theragāthā 164 = Jātaka II 334 (but the latter: sata-bhedo), explained at Theragāthā 164 note by sahassakaṇḍo ti sahassa [sata?]-bhūmako, and at Jātaka II 334 by sahassa-kaṇḍubbedho ti pāsādo satabhūmiko ahosi; in preceding lines the expression used is "sahassa-kaṇḍaga manaṁ uccaṁ."

:: Kaṇḍuka the itch, itchy feeling, irritation Jātaka V 198.

:: Kaṇḍusa (neuter) a strip of cloth used to mark the kaṭhina robe, in °karaṇa Vinaya I 254, and °ka ibid. 290.

:: Kaṇḍuvana (neuter) [from kaṇḍūvati]
1. itching, itchy feeling Dhammapada I 440; cf. Dhātum number 416 kaṇḍūvana.
2. scratching, scraping Majjhima Nikāya I 508; Jātaka II 249 (Applied to bad music).

:: Kaṇḍuvati (kandūvati) [denominative from kaṇḍu. Sanskrit kandūyati]
1. to itch, to be itchy, to be irritated, to suffer from itch Vinaya I 205; II 121; Jātaka V 198 (kaṇḍuvāyati); Dhammapada III 297 (kaṇḍūvantī).
2. to scratch, rub, scrape Aṅguttara Nikāya II 207; Jātaka VI 413; past participle 56.

:: Kaṇḍūyana (neuter) [See kaṇḍuvana] the itch Jātaka V 69.

:: Kaṇerika (neuter) a helmet (?) Jātaka VI 397.

:: Kaṇeru (masculine feminine) [derivation uncertain, just possibly connected with kara, trunk. Sanskrit has kareṇu, but the medieval vocabularies give also kaṇeru] a young elephant Jātaka II 342; IV 49; V 39, 50, 416; VI 497; Dhammapada I 196 (varia lectio) kareṇukā) — feminine °kā Majjhima Nikāya I 178. — See also kareṇu.

:: Kaṇha (adjective) [cf. Vedic kṛṣṇa, Lithuanian kérszas] dark, black, as attribute of darkness, opposed to light, synonymous with kāḷa (q.v. for etymology); opposite sukka. In general it is hard to separate the literal and figurative meanings, an ethical implication is to be found in nearly all cases (except 1.). The contrast with sukka (brightness) goes through all applications, with reference to light as well as quality.
I. Of the sense of sight: k-sukka dark and bright (about black and white see nīla and seta), forming one system of colour sensations (the colourless, as distinguished from the red-green and yellow-blue systems). As such enumerated in connection with quasi-definition of vision, together with nīla, pīta, lohita, mañjeṭṭha at Dīgha Nikāya II 328 = Majjhima Nikāya I 509f. = II 201 (see also mañjeṭṭha).
II. (objective).
1. of dark (black), poisonous snakes: kaṇhā (feminine) Jātaka II 215 (= kāḷa-sappa commentary); °sappa Jātaka I 336; III 269, 347; V 446; Visuddhimagga 664 (in simile); Milindapañha 149; Peta Vatthu Commentary 62; °sīsā with black heads Aṅguttara Nikāya III 241 (kimī).
2. of (an abundance of) smooth, dark (= shiny) hair (cf. in meaning English gloom: gloss = black: shiny), as especially of King Vasudeva Peta Vatthu II 61, synonymous with Kesavā (the Hairy, cf. 'Απ όλλων Ο∞λαῖος Samson, etc., see also siniddha-, nīla-, kāla-kāsa). Sukaṇha-sīsa with very dark hair Jātaka V 205, also as sukaṇha-kaṇha-sīsa Jātaka V 202 (cf. susukāḷa). °jaṭi an ascetic with dark and glossy hair Jātaka VI 507, cf. V 205 sukaṇhajaṭila. °añjana glossy polish Jātaka V 155 (explained as sukhumakaṇha-lomācitattā).
3. of the black trail of fire in °vattanin (cf. Vedic kṛṣṇa-vartaniṁ agniṁ ṛgvedav VIII 23, 19) Saṁyutta Nikāya I 69 = Jātaka III 140 (cf. III 9); Jātaka V 63.
4. of the black (fertile) soil of Avanti "kaṇh'-uttara " black on the surface Vinaya I 195.
III. (Applied).
1. °pakkha the dark (moonless) half of the month, during which the spirits of the departed suffer and the powers of darkness prevail Peta Vatthu Commentary 135, cf. Peta Vatthu III 64, see also pakkha1 3.
2. Attribute of all dark powers and anything belonging to their sphere, e.g. of Māra Sutta-Nipāta 355, 439 (= Namuci); of demons, goblins (pisācā) Dīgha Nikāya I 93 with reference to the "black-born" ancestor of the Kaṇhāyanas (cf. Sumaṅgalavilāsinī I 263 kāḷa-vaṇṇa), cf. also kāḷa in °sunakha, the Dog of Hell Peta Vatthu Commentary 152.
3. of a dark, i.e. miserable, unfortunate birth, or social condition Dīgha Nikāya III 81f. (brāhmano va sukko vaṇṇo, kaṇho añño vaṇṇo). °abhijāti a special species of men according to the Doctrine of Gosāla Sumaṅgalavilāsinī I 162; Aṅguttara Nikāya III 383f. °abhijātika "of black birth," of low social grade Dīgha Nikāya III 251 = Aṅguttara Nikāya III 384; Sutta-Nipāta 563; cf. Theragāthā 833 and JPTS 1893, 11; in the sense of "evil disposition" at Jātaka V 87 (explained as kāḷaka-sabhāva).
4. of dark, evil actions or qualities: °dhamma Aṅguttara Nikāya V 232 = Dhammapada 87; Dīgha Nikāya III 82; Sutta-Nipāta 967; past participle 30; Milindapañha 200, 337; °paṭipadā Jātaka I 105, and °magga the evil way Aṅguttara Nikāya V 244, 278; °bhāvakara causing a low (re-)birth Jātaka IV 9 (+ pāpa-kammāni), and in same context as dhamma combined with °sukka at Aṅguttara Nikāya IV 33; Sutta-Nipāta 526 (where kaṇhā° for kaṇha°): Milindapañha 37; °kamma "black action" Majjhima Nikāya I 39; °vipāka black result, four kinds of actions and four results, viz. kaṇha°, sukka°, kaṇha-sukka°, akaṇha-asukka° Dīgha Nikāya III 230 = Majjhima Nikāya I 389f. = Aṅguttara Nikāya II 230f.; Nettipakaraṇa 232. Akaṇha 1. not dark, i.e. light, in °netta with bright eyes, especially of King Piṅgala netta Jātaka II 242 in contrast with Māra (although piṅgala-cakkhu is also especially of Māra or his representatives, cf. Jātaka V 42; Peta Vatthu II 41).
2. not evil, i.e. good Aṅguttara Nikāya II 230, 231. — atikaṇha very dark Vinaya IV 7; sukaṇha the same see above II 2.

:: Kaṇikā (feminine) [cf. kaṇa]
1. A small particle of broken rice (opposite taṇḍula a full grain) Jātaka VI 341, 366 (°āhi pūvaṁ pacitvā).
2. A small spot, a freckle, mole, in a° (adjective) having no moles Dīgha Nikāya I 80, and sa° with moles Dīgha Nikāya I 80 (cf. Sumaṅgalavilāsinī I 223).

:: Kaṇikāra (masculine neuter) and kaṇṇikāra Jātaka IV 440; V 420; the difference stated at Jātaka V 422 is kaṇi° = mahāpupphā kaṇṇi° = khuddaka-pupphā) [Sanskrit karṇikāra]
1. (masculine) the tree Pterospermum acerifolium Jātaka I 40; V 295; VI 269, 537.
2. (neuter) its (yellow) flower (k-puppha), taken metaphorically as typical emblem of yellow and of brightness. Thus in similes at Dīgha Nikāya II 111 (= pīta) = Majjhima Nikāya II 14 (-ṇṇ-) = Aṅguttara Nikāya V 61 (-ṇṇ-); Dhammapada I 388; of the yellow robes (kāsāyāni) Jātaka II 25; with reference to the blood of the heart Visuddhimagga 256; = golden Vimāna Vatthu 65; Dhammapada II 250 (varia lectio °ṇṇ-).

-makula a k. bud Jātaka II 83.

:: Kaṇṇa [Vedic karṇa, originally not associated with hearing, therefore not used to signify the sense (sota is used instead; cf. akkhi > cakkhu), but as "projection" to *ker, from which also Sanskrit śṛṅga horn. cf. Greek κόρνς helmet; Latin cornu and cervus = English corner, horn and harticle Further related Sanskrit aśri (caturaśraḥ four-cornered), śaṣkuli auditory passage; Latin ācer = Greek ἄκρις, ἄκανος, ὀξύς; German ecke; also Sanskrit śūla and Pāḷi koṇa
1. a corner, an angle Vinaya I 48, 286; Jātaka I 73; III 42; V 38; VI 519; Peta Vatthu Commentary 74; Dhammapada II 178; Dāṭhāvaṁsa II 111. — cīvara° the edge of the garment Visuddhimagga 389. Frequently in compound catu° (catukkaṇṇa) four-cornered, square, as especially of Niraya Cullaniddesa §304 III D1 = Peta Vatthu I 1013 (explained by catu-koṇa). Also of cloth Vinaya II 228; Jātaka I 426; IV 250.
2. the ear Sutta-Nipāta 608; Jātaka I 146, 194; Dhammapada I 390 (dasā°). Frequently in phrase kaṇṇaṁ chindati (to cut off the ear) as punishment, e.g. Aṅguttara Nikāya I 47. — locative kaṇṇe in the ear, i.e. in a low tone, in a whisper Dhammapada I 166.
3. the tip of a spoon Jātaka I 347. — assakaṇṇa name of a tree (see under assa3).

-alaṅkāra an ornament for the ear Jātaka V 409;
-āyata (mutta) (a pearl) inserted in the lobe of the ear Jātaka II 275, 276;
-kita (should it be kaṇha°? cf. paṁsukita, (sub voce kita); kita = kata) spoiled, rusty, blunt Vinaya II 115 (of needles); dirty, mouldy Vinaya I 48 (of a floor); II 209 (of walls); stained, soiled Vinaya IV 281 (of robes);
-gūthaka the cerumen, wax, of the ear, Vinaya II 134; Sutta-Nipāta 197 = Jātaka I 146;
-cālana shaking the ears Jātaka III 99;
-cūḷa the root of the ear Jātaka VI 488; as °cūlikā at Jātaka II 276; Visuddhimagga 255; Dhammapada IV 13;
-chidda (neuter) the orifice of the ear, the outer auditory passage (cf. sūci-chidda eye of the needle) Vinaya III 39; Jātaka II 244, 261;
-chinna one whose ears are cut off Vinaya I 322; Kathāvatthu 31;
-cheda cutting or tearing off of the ear Milindapañha 197, 290;
-jappaka one who whispers into the ear, one who tells secretly, also a gossip Vinaya II 98; sa° whispered into the ear, applied to a method of taking votes ibid. cf. upakaṇṇakajappin;
-jappana whispering into the ear Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 97;
-tela anointing the ear with medicinal oil Dīgha Nikāya I 12 (explained at Sumaṅgalavilāsinī I 98, where reading is °telanaṁ);
-nāsa ear and nose Jātaka II 117; Milindapañha 5 (°chinna);
-patta the lobe of the ear Jātaka V 463. As °panta at Therīgāthā Commentary 211;
-pāḷi = °patta Therīgāthā 259 (explained by °panta);
-piṭṭhī the upper part or top of the ear Dhammapada I 394;
-puccha the "tail" or flap of the ear Saddhammopāyana 168;
-bila orifice of the ear Visuddhimagga 195;
-bheri a sort of drum. Cariyāpiṭaka I 9. 24;
-mala "ear-dirt," ear-wax, in °haraṇī, an instrument for removing the wax from the ear Vinaya II 135;
-mālā a garland from corner to corner (of a temple) Dāṭhāvaṁsa II 111;
-muṇḍa 1. (adjective) one whose ears have been shorn or clipped Peta Vatthu II 1218 (of the dog of Hell, cf. Peta Vatthu Commentary 152 chinnakaṇṇa). 2. (°ka) "with blunt corners," name of the first one of the fabulous seven Great Lakes (satta-mahāsarā) in the Himavant, enumerated at Jātaka V 415; Visuddhimagga 416; Sumaṅgalavilāsinī I 164;
-mūla the root of the ear, the ear in genitive Jātaka I 335; III 124; locative figurative in a low tone Dhammapada I 173; near, near by Dhammapada II 8 (mama k.);
-roga a disease of the ear as 340;
-vallī the lobe of the ear Mahāvaṁsa 25, 94;
-vijjhana perforating the ear, °maṅgala the ceremony of ear-piercing Dhammapada II 87; cf. maṅgala;
-vedha (cf. preceding) ear-piercing, a quasi religious ceremony on children Jātaka V 167;
-sakkhali and °ikā the orifice or auditory passage of the ear Dhammapada I 148; as 334, in which latter passage °ikaṁ paharati means to impinge on the ear (said of the wind); °ikaṁ bhindati (= bhindanto viya paharati) to break the ear (with unpleasant words) Dhammapada II 178 (Text saṅkhaliṁ, varia lectio sakkhaliṁ);
-saṅkhali a small chain attached to the ear with a small ornament suspended from it Jātaka V 438;
-sandhovika washing the ears Aṅguttara Nikāya V 202;
-sukha 1. (adjective) pleasant to the ear, agreable Dīgha Nikāya I 4 = Majjhima Nikāya I 179, 268 = Aṅguttara Nikāya II 209; Milindapañha 1; Sumaṅgalavilāsinī I 75 = as 397; 2. (neuter) pleasant speech Jātaka II 187; V 167; opposite kaṇṇa-sūla;
-sutta an orna mental string hanging from the ear Vinaya II 143;
-suttaka a string from corner to corner, a clothes-line Vinaya I 286;
-sūla 1. A piercing pain (literal stake) in the ear, ear-ache Vimāna Vatthu 243.
2. what is disagreeable to hear, harsh speech as 397 (opposite °sukha);
-sota the auditory passage, the ear (+ nāsika-sotāni, as ubho sotāni, i.e. heṭṭhā and uparimā) Dīgha Nikāya I 106 = Sutta-Nipāta page 108; Aṅguttara Nikāya IV 86; Jātaka II 359; Milindapañha 286, 357; Dhammapada II 72.

:: Kaṇṇaka (and °ika) (adjective) [from kaṇṇa] having corners or ears (—°); feminine °ikā Vinaya II 137; Jātaka II 185. — kāḷa-kaṇṇika see under kāḷa.

:: Kaṇṇavant (adjective) [from kaṇṇa] having an (open) ear, i.e. clever, sharp Jātaka II 261 (= kaṇṇachiddaṁ pana na kassaci n'atthi commentary).

:: Kaṇṇikā (feminine) [cf. kaṇṇaka and Sanskrit karṇikā]
1. An ornament for the ear, in °lakkhaṇa: see below.
2. the pericarp of a lotus Jātaka I 152, 183; V 416; Milindapañha 361; Visuddhimagga 124 (paduma°); Vimāna Vatthu 43.
3. the corner of the upper story of a palace or pagoda, housetop Jātaka I 201; III 146, 318, 431, 472; Dhammapada I 77 (kūṭāgāra°); Sumaṅgalavilāsinī I 43; Vimāna Vatthu 304; Abhidhammāvatāra 92.
4. a sheaf in the form of a pinnacle Dhammapada I 98. — In compounds kaṇṇika°.

-baddha bound into a sheaf; figurative of objects of thoughts Dhammapada I 304;
-maṇḍala part of the roof of a house Jātaka III 317; Dhammapada III 66; VI 178;
-rukkha a tree or log, used to form the top of a house Jātaka I 201 = Dhammapada I 269;
-lakkhaṇa the art of telling fortune by marks on ornaments of the ear, or of the house-top Dīgha Nikāya I 9 (= pilandhana-k° pi geha-k° pi vasena Sumaṅgalavilāsinī I 94).

:: Kaṇṇikāra see kaṇikāra.

:: Kaṇṭa (cf. kaṇṭaka) a thorn Milindapañha 351.

:: Kaṇṭaka [From kantati2 to cut. Sanskrit kaṇṭaka. spelled also kaṇṭhaka]
1. A thorn Sutta-Nipāta 845; Vinaya I 188; Jātaka V 102; VI 105 (in description of the Vetaraṇī); cf. kusa°.
2. Any instrument with a sharp point Saddhammopāyana 201.
3. a bone, fish-bone Jātaka I 222; in piṭṭhi° a bone of the spine Dīgha Nikāya II 297 see kaṭaṭṭhi); Majjhima Nikāya I 80 = 245; Visuddhimagga 271; Saddhammopāyana 102.
4. (figurative) an obstacle, hindrance, nuisance ("thorn in my side"); Kathāvatthu 572; enemy, infestor; a dacoit, thief, robber Dīgha Nikāya I 135 (sa° and a°, of the country as infested with dacoits or free from them, cf. Sumaṅgalavilāsinī I 296); Jātaka I 186 (paṭikaṇṭaka, enemy); V 450; Theragāthā 946; Dhammapada I 177 (akkhimhi); Vimāna Vatthu 301.
5. (figurative) anything sharp, thorny, causing pain: of kāmā (passions) Saṁyutta Nikāya IV 189, 195, 198; Udāna 24; Kathāvatthu 202; cf. sa°. — Thus grouped, like saṁyojanāni, into ten obstacles to perfection (dasa k.) Aṅguttara Nikāya V 134; as "bringing much trouble" Jātaka IV 117. Often in standing phrase khāṇu = kaṇṭaka stumbling and obstruction Aṅguttara Nikāya I 35; Paramatthajotikā II 334. As abstract kaṇṭakattaṁ hindrance at Visuddhimagga 269 (sadda°). — akaṇṭaka 1. free from thorns Jātaka II 118; V 260. — 2. (figurative) free from thieves, quiet, peaceful Dīgha Nikāya I 135; also not difficult, easy, happy, bringing blessings (of the right path) Aṅguttara Nikāya V 135; Vimāna Vatthu 187; Vimāna Vatthu 96. — sakaṇṭaka 1. having bones (of food) Jātaka IV 192, 193. — 2. (figurative) beset with thieves, dangerous Dīgha Nikāya I 135; thorny, i.e. painful, miserable (of duggati and kāmā) Saṁyutta Nikāya IV 195; Therīgāthā 352; Jātaka V 260. — cf. also kaṇḍaka and nikkaṇṭaka.

-āpacita covered with thorns Jātaka VI 249 (cf. °ācita);
-āpassaveya (= kaṇṭakapāśraya) a bed made of an outstretched skin, under which are placed thorns or iron spikes; to lie or stand on such is a practice of certain naked ascetics Dīgha Nikāya I 167 = Majjhima Nikāya I 78;
-āpassaveyika (adjective to preceding) "bed-of-thorns-man" Dīgha Nikāya I 167. At Jātaka I 493 the reading is k.-āpassaveya, at III 74 k-apassaveya; at III 235 the reading is kaṇṭaka-seyyaṁ kappetha (should it be k.-āpassaveye seyyaṁ k°?); Dīgha Nikāya I 167 reads kaṇṭhakāpassaveyika;
-ācita covered with thorns Jātaka V 167;
-ādhāna a thorny brake, a thorny hedge Majjhima Nikāya I 10 (k-dhāna; for dhāna = ṭhāna see dhāna and cf. rāja-dhānī); Aṅguttara Nikāya I 35; Milindapañha 220;
-kasā a thorny whip used for punishment and torture Jātaka III 41;
-gahana a thorny thicket or jungle Saṁyutta Nikāya II 228;
-gumba a th. bush Jātaka I 208;
-latā a th. creeper, the Capparis Zeilanica Jātaka V 175;
-vaṭṭa a thorny brake or hedge Majjhima Nikāya I 448.

:: Kaṇṭaki (feminine) in compound °vāṭa a thorny fence (cactus hedge?) Vinaya II 154.

:: Kaṇṭha [°qṷent from °quelt, primarily neck, cf. Latin collus "the turner." Synonym with k. is gīvā, primarily throat, Sanskrit kaṇṭha]
1. throat Aṅguttara Nikāya IV 131; Jātaka V 448; Milindapañha 152 (kaṇṭho ākurati, is hoarse); Peta Vatthu Commentary 280 (akkharāni mahatā kaṇṭhena uccaritāni). The throat of petas is narrow and parched with thirst: Peta Vatthu Commentary 99 (k-oṭṭha-tālūnaṁ tassita), 180 (sūci° like a needle's eye, cf. sūcicchidda. varia lectio sūcikaṭṭha "whose bones are like needles"), 260 (visukkha-k.-oṭṭha-jivhā).
2. neck Vinaya I 15; Dhammapada 307 (kāsāva°); Vimāna Vatthu 6417 (explained at Vimāna Vatthu 280 by gīvūpagasīsūpagādi-ābharaṇāni). Especially in locative kaṇṭhe round the neck, with reference to various things tied round, e.g. kuṇapaṁ k. āsattaṁ Aṅguttara Nikāya IV 377; kuṇapaṁ k. baddhaṁ Jātaka I 5; k. mālā Jātaka I 166, 192; k. bandhanti vaḍḍhanaṁ Jātaka III 226; with the wreath of karavīra flowers (q.v.) on a criminal ready for execution: rattavaṇṇa-virala-mālāya bandhakaṇṭha Peta Vatthu Commentary 4 (cf. Avadāna-śataka I 102; II 182; karavīra-mālābaddha [sakta II 182] °kaṇṭheguṇa).

-kūpa the cavity of the throat Mahābodhivaṁsa 137;
-ja produced in the throat, i.e. guttural Sāsanavaṁsa 150;
-suttaka an orna mental string or string of beads worn round the neck Vinaya II 106.

:: Kaṇṭhaka1 thorn, see kaṇṭaka.

:: Kaṇṭhaka2 name of Gotama's horse, on which he left his father's palace Mahābodhivaṁsa 25; spelled kanthaka at Jātaka I 54, 62f.

:: Kaṅgu (feminine) [derivation unknown, probably non-Aryan, cf. Sanskrit kaṅgu] the panic seed, Panicum Italicum; millet, used as food by the poor (cf. piyaṅgu); mentioned as one of the seven kinds of grains (see dhañña) at Vinaya IV 264; Sumaṅgalavilāsinī I 78. — Milindapañha 267; Mahāvaṁsa 32, 30.

-piṭṭha millet flour, in °maya made of m. meal Jātaka VI 581;
-bhatta a dish of (boiled) millet meal Visuddhimagga 418 (in simile).

:: Kaṅka [Sanskrit kaṅka, to sound-root kṛ, cf. kiṅkiṇika and see note on gala]] a heron Majjhima Nikāya I 364, 429; Jātaka V 475.

-patta a heron's plume Jātaka V 475.

:: Kaṅkala [Sanskrit kaṅkāla and cf.śṛṅkhala =(as kaṇṇa > śṛṅga), original meaning "chain"] skeleton; only in compound atthi°. Aṭṭhikaṅkalūpamā kāmā Vinaya II 25; Majjhima Nikāya I 130, 364; Jātaka V 210; Theragāthā 1150 (°kuṭika): aṭṭhikaṅkālasannibha Therīgāthā 488 (= Therīgāthā Commentary 287; cf. Morris, JPTS 1885, 75): aṭṭhikaṅkala aṭṭhi-puñja aṭṭhi-rāsi Saṁyutta Nikāya II 185 = Itivuttaka 17 (but in the verses on same page: puggalass'aṭṭhisañcayo). cf. aṭṭhisaṅkhalikā Peta Vatthu Commentary 152; aṭṭhika saṅkhalikā Jātaka I 433; aṭṭhi-saṅghāṭa Theragāthā 60.

:: Kaṅkaṇa (neuter) [to same root as kaṅka] a bracelet, ornament for the wrist Therīgāthā 259 (= Therīgāthā Commentary 211).

:: Kaṅkata [= kaṁ or kiṁ + kṛta, to kiṇi, "the tinklings"] elephant's trappings Vimāna Vatthu 104 (= kappa).

:: Kaṅkhana (neuter) doubting, doubt, hesitation Paṭisambhidāmagga I 164; as 259.

:: Kaṅkhanīya [gerund of kaṅkhati] to be doubted Saṁyutta Nikāya IV 399.

:: Kaṅkhati [Sanskrit kāṅkṣ cf. shank, Latin cunctor]
1. with locative: to be uncertain, unsettled, to doubt (synonym vicikicchati, with which always combined). Kaṅkhati vicikicchati dvīsu Mahāpurisa-lakkhaṇesu Dīgha Nikāya I 106 is in doubt and perplexity about (Buddhaghosa's gloss, patthanaṁ uppādati Sumaṅgalavilāsinī I 275, is more edifying than exact) = Sutta-Nipāta 107; na kaṅkhati na vicikicchati Saṁyutta Nikāya II 17 = III 135; kaṅkheyya vicikiccheyya Saṁyutta Nikāya II 50, 54; III 122; V 225 (correct khaṅkheyya!) 226; same with satthari kaṅkheyya dhamme k. saṅghe k. sikkhāya k. Aṅguttara Nikāya IV 460 = V 17 = Majjhima Nikāya I 101 = Dhammasaṅgani 1004; cf. Dhammasaṅgani 1118.
2. with accusative: to expect, to wait for, to look forward to. Kālaṁ k. to abide one's time, to wait for death Saṁyutta Nikāya I 65 (appiccho sorato danto k. k. bhāvito (so read for bhatiko) sudanto); Sutta-Nipāta 516 (the same with bhāvito sadanto); Itivuttaka 69 (the same bhāvitatto). — Jātaka V 411 (= icchati); VI 229 (= oloketi). past participle kaṅkhita Saṁyutta Nikāya III 99; Sutta-Nipāta 540; (+ vicikicchita); infinitive kaṅkhituṁ Saṁyutta Nikāya IV 350 = 399 (+ vicikicchituṁ).

:: Kaṅkhā (feminine) [cf. Sanskrit kāṅkṣā
1. doubt, uncertainty Saṁyutta Nikāya I 181; III 203 (dukkhe k. etc.; cf. Cullaniddesa §1); Sutta-Nipāta 541, 1149; °ṁ vinayati Sutta-Nipāta 58, 559, 1025; k. pahīyati Paṭisambhidāmagga II 62; combined with vimati: Dīgha Nikāya I 105; III 116; Saṁyutta Nikāya IV 327; V 161; Aṅguttara Nikāya II 79, 160, 185; Sumaṅgalavilāsinī I 274; with vicikicchā: Saṁyutta Nikāya IV 350; Dhammasaṅgani 425. Defined as = kaṅkhāyanā and kaṅkhāyitatta Cullaniddesa §1; Dhammasaṅgani 425 (under vicikicchā). 3 doubts enumerated at Dīgha Nikāya III 217; four in passages with vimati (see above); seven at Dhammasaṅgani 1004; eight at Cullaniddesa §1 and Dhammasaṅgani 1118; 16 at Majjhima Nikāya I eight and Visuddhimagga 518.
2. As adjective doubting, doubtful, in akaṅkha one who has overcome all doubt, one who possesses right knowledge (vijjā), in combinations akaṅkha apiha anupaya Saṁyutta Nikāya I 181; akhila a. Sutta-Nipāta 477, 1059; Cullaniddesa §1; cf. vitiṇṇa° Sutta-Nipāta 514; avitiṇṇa° Sutta-Nipāta 249, 318, 320 (= ajānaṁ); nikkaṅkha Saṁyutta Nikāya II 84 (+ nibbicikiccha).
3. expectation Spk 183. — On connotation of k. in general see Buddhist Manual of Psychological Ethics page 106 note 1.

-cchida removing or destroying doubt Sutta-Nipāta 87;
-cchedana the removal of d. Jātaka I 98; IV 69;
-ṭṭhāniya founded on d., doubtful (dhammā) Dīgha Nikāya III 285; Aṅguttara Nikāya IV 152, 154; V 16; Manorathapūraṇi 689;
-dhamma a doubting state of mind, doubt Dīgha Nikāya II 149; Saṁyutta Nikāya IV 350;
-vitaraṇa overcoming of doubt Milindapañha 233; as 352, °visuddhi complete purification in consequence of the removal of all doubt Dīgha Nikāya III 288; Majjhima Nikāya I 147; Udāna 60; Visuddhimagga 523; Abhidhammāvatāra 116f.
-samaṅgin affected with doubts, having doubts as 259.

:: Kaṅkhāyanā (feminine) + kaṅkhāyitatta (neuter) doubting and hesitation, doubtfullness, Cullaniddesa §1; Dhammasaṅgani 425, 1004, 1118; as 259.

:: Kaṅkhāyati [denominative from kaṅkhā] to doubt, past participle kaṅkhāyita Sutta-Nipāta 1021.

:: Kaṅkhin (adjective) [Sanskrit kāṅkṣin
1. doubting, wavering, undecided, irresolute Dīgha Nikāya II 241; Sutta-Nipāta 1148; Cullaniddesa §185; combined with vecikicchin Saṁyutta Nikāya III 99; Majjhima Nikāya I 18; Aṅguttara Nikāya II 174; Sutta-Nipāta 510.
2. longing for Pañca-g 106 (mokkha°). — akaṅkhin not doubting, confident, sure (cf. akaṅkha) Dīgha Nikāya II 241; Aṅguttara Nikāya II 175.

:: Kaṅkuṭṭhaka [cf. Sanskrit kaṅkuṣṭha] a kind of soil or mould, of a golden or silver colour Mahāvaṁsa 32. 6 (see note on page 355).

:: Kañcaka a kind of tree (dāsima°) Jātaka VI 536 (explained as "dve rukkha-jātiyo"). B mss have koñcaka.

:: Kañcana (neuter) [derivation uncertain, cf. Sanskrit kāñeana, either from kha cat i (shine = the shining metal, cf. kāca (glass) and Sanskrit kāś), or from kanaka gold, cf. Greek κνηκός (yellow). Pāḷi kañcana is poetical] — gold Aṅguttara Nikāya III 346 = Theragāthā 691 (muttaṁ selā va k.); Therīgāthā 266 (k°ssa phalakaṁ va); Vimāna Vatthu 4, 9 (= jātarūpa). Especially frequent in compounds = of or like gold.

-agghika a golden garland Buddhavaṁsa X. 26;
-agghiya the same Buddhavaṁsa V 29;
-āveḷā the same Jātaka VI 49; Vimāna Vatthu 362; Peta Vatthu II 127 (thus for °ācela); III 93; Peta Vatthu Commentary 157;
-kadalikkhaṇḍa a g. bunch of bananas Jātaka VI 13;
-thūpa a gilt stupa Dhammapada III 483; IV 120;
-patimā a gilt or golden image or statue Jātaka VI 553; Vimāna Vatthu 168;
-paṭṭa a g. turban or coronet Jātaka VI 217;
-patta a g. dish Jātaka V 377;
-pallaṅka a gilt palanquin Jātaka I 204;
-bimba the golden bimba fruit Vimāna Vatthu 366 (but explained at Vimāna Vatthu 168 by majjita-k.-paṭimā-sadisa "like a polished golden statue");
-bubbula a gilt ornament in form of a ball Mahāvaṁsa 34, 74;
-rūpa a g. figure Jātaka III 93;
-latā g. strings surrounding the royal drum Jātaka VI 589;
-vaṇṇa of g. colour, gilt, shining, bright Jātaka V 342 (= paṇḍara);
-velli a g. robe, girdle or waist cloth Jātaka V 398 (but explained as "k.-rūpakāsadisa-sarīra" having a body like a g. statue"), cf. Jātaka V 306, where velli is explained by kacchā, girdle;
-sannibha like g., golden-coloured (cf. k.-vaṇṇa and Sanskrit kanaka-varṇa Avadāna-śataka I 121, 135, etc.), in phrase °taca "with golden-coloured skin," epithet of the Buddha and one of the thirty-two signs of a great man (Mahāpurisa-lakkhaṇa) Dīgha Nikāya II 17; III 143, 159; Majjhima Nikāya II 136; Milindapañha 75; attribute of a devatā Vimāna Vatthu 302, 322; Vimāna Vatthu 284; of a bhikkhu Sutta-Nipāta 551 = Theragāthā 821;
-sūci a gold pin, a hair-pin of gold Jātaka VI 242.

:: Kañcanaka (adjective) golden Jātaka IV 379 (°daṇḍa).

:: Kañcuka [from kañc (kac) to bind, cf. Greek κάκαλα fetter, Sanskrit kañcuka]
1. A closely fitting jacket, a bodice Vinaya I 306 = II 267; Aṅguttara Nikāya I 145; Dhammapada III 295 (paṭa°ṁ paṭimuncitvā dressed in a close bodice); Peta Vatthu Commentary 63 (urago tacaṁ kañcukaṁ omuñcanto viya).
2. the slough of a snake (cf. 1) Sumaṅgalavilāsinī I 222.
3. Armour, coat of mail Jātaka V 128 (sannāha°); Sumaṅgalavilāsinī I 157 (of leather); Dāṭhāvaṁsa V 14.
4. a case, covering, encasement; of one pagoda incasing another: Mahāvaṁsa I 42.

:: Kañjaka name of a class of Titans Peta Vatthu Commentary 272 (kāḷa-k.-bhedā Asurā; should we read khañjaka? cf. Hardy, Manual of Buddhism 59).

:: Kañjika (neuter) [Sanskrit kāñjika] sour rice-gruel Jātaka I 238 (udaka°); Vimāna Vatthu 3337 (amba°), 435 (= yāgu Vimāna Vatthu 186); Dhammapada I 78, 288; Vimāna Vatthu 99 (ācāma-k.-loṇudaka as explanation of loṇa-sovīraka "salty fluid, i.e. the scum of sour gruel"). cf. kañjiya.

:: Kañjiya (neuter) = kañjika; Jātaka III 145 (ambila°); VI 365 (°āpaṇa); Dhammapada II 3; IV 164.

-teḷa a thick substance rising as a scum on rice-gruel, used in straightening arrows Dhammapada I 288.

:: Kaññā(feminine) [from kanīna young, comparative kanīyas, superlative kaniṣṭha; originally "newly sprung" from °qen, cf. Greek καινός, Vedic kanyā, Latin re-cen(t)s, Anglo-Saxon hindema "novissimus." See also kaniṭṭha] — a young (unmarried) woman, maiden, girl Peta Vatthu I 111. — as emblem of beauty in simile khattiya-kaññā vā ... pannarasa-vassuddesikā vā soḷasa-vassuddesikā vā ... Majjhima Nikāya I 88; in combination khattiya-kaññā, brāhmaṇa-k°, etc. Aṅguttara Nikāya II 205; IV 128; Kisāgotamī nāma khattiya-k° Jātaka I 60; deva° a celestial nymph Jātaka I 61.

-dāna giving away of a girl in marriage Pañca-g 85.

:: Kapalla1 at Vinaya I 203, is an error for kajjala, lamp-black, used in preparation of a collyrium (cf. JPTS, 1887, 167).

:: Kapalla2 (neuter) [Sanskrit kapāla; originally skull, bowl, cf. kapola and Latin caput, capula, capillus, Gothic haubi, English head]
1. a bowl in form of a skull, or the shell of reptiles; see kapāla.
2. An earthenware pan used to carry ashes Jātaka I 8; VI 66, 75; Dhammapada I 288.
3. A frying pan (see compounds and cf. aṅgāra-kapalla) Sutta-Nipāta 672. — kapalla is only a variant of kapāla.

-pāti an earthen pot, a pan Jātaka I 347 = Dhammapada I 371;
-pūva a pancake Jātaka I 345; Dhammapada I 367; Vimāna Vatthu 123; Mahāvaṁsa 35, 67.

:: Kapallaka
1. A small earthen bowl Jātaka VI 59; Dhammapada I 224.
2. A frying pan Jātaka I 346.

:: Kapaṇa (adjective/noun) [Sanskrit kṛpaṇa from kṛp wail, cf. Latin crepo; Anglo-Saxon hraefn = English raven. cf. also Sanskrit krcchra]
1. poor, miserable, wretched; a beggar; frequently explained by varāka, duggata, dīna and daḷidda; very often classed with low-caste people, as caṇḍālā Peta Vatthu III 113 and pesakārā (Ud 4). Sutta-Nipāta 818; Jātaka I 312, 321; III 199; Peta Vatthu II 914; III 113, IV 52; Sumaṅgalavilāsinī I 298; Dhammapada I 233; Therīgāthā Commentary 178.
2. small, short, insignificant Aṅguttara Nikāya I 213; Abhidhammāvatāra 84. (feminine) °ā a miserable woman Jātaka IV 285; — °aṁ (adverb) pitifully, piteously, with verbs of weeping, etc. Jātaka III 295; V 499; VI 143; a° not poor Jātaka III 199; — ati° very miserable Pañca-g 74. derived °tā wretchedness Saddhammopāyana 315.

-addhikā plural often with °ādi, which means samaṇa-brāhmaṇa-k.-vaṇibbaka-yācakā (e.g. Dīgha Nikāya I 137; Peta Vatthu Commentary 78) beggars and wayfarers, tramps Jātaka I 6, 262, Dhammapada I 105, 188 (written k°-andhika); see also Sumaṅgalavilāsinī I 298 and kapaṇikā;
-iddhikā plural (probably miswriting for °addh°, cf. Trenckner, JPTS, 1908, 130) Dīgha Nikāya I 137; Itivuttaka 65; Sumaṅgalavilāsinī I 298;
-itthī a poor woman Jātaka III 448;
-jīvikā in °aṁ kappeti to make a poor livelihood Jātaka I 312;
-bhāva the state of being miserable Peta Vatthu Commentary 274;
-manussa a wretched fellow, a beggar Visuddhimagga 343;
-laddhaka obtained in pain, said of children Jātaka VI 150, cf. kiccha laddhaka;
-visikhā the street or quarter of the poor, the slums Udāna 4;
-vuttin leading a poor life Peta Vatthu Commentary 175.

:: Kapaṇikā (feminine) a (mentally) miserable woman Therīgāthā 219; Therīgāthā Commentary 178; cf. kapaṇā; also as kapaṇiyā Jātaka VI 93.

:: Kapāla (neuter) [Sanskrit kapāla, see kapalla]
1. A tortoise or turtle-shell Saṁyutta Nikāya I 7 = Milindapañha 371; Saṁyutta Nikāya IV 179; as ornament at Sumaṅgalavilāsinī I 89.
2. the skull, cf. kaṭāha in sīsakaṭāha.
3. A frying pan (usually as ayo°, of iron, e.g. Aṅguttara Nikāya IV 70; Cullaniddesa §304 III D2; Vimāna Vatthu 335) Jātaka II 352; Vimāna Vatthu 845; Dhammapada I 148 (varia lectio °kapalla); Abhidhammāvatāra I 100 (in simile).
4. A begging bowl, used by certain ascetics Saṁyutta Nikāya IV 190; V 53, 301; Aṅguttara Nikāya I 36; III 225; Jātaka I 89; Peta Vatthu Commentary 3.
5. a potsherd Jātaka II 301.

-ābhata the food collected in a bowl Aṅguttara Nikāya I 36;
-khaṇḍa a bit of potsherd Jātaka II 301;
-hattha "with a bowl in his hand," begging, or a beggar, Theragāthā 1118; Jātaka I 89; III 32; V 468; Peta Vatthu Commentary 3.

:: Kapālaka
1. A small vessel, bowl Jātaka I 425.
2. A beggar's bowl Jātaka I 235; Dhammapada II 26.

:: Kapāsa = kappāsa, q.v. Dāṭhāvaṁsa II 39.

:: Kapi [Sanskrit kapi, original designation of a brownish colour, cf. kapila and kapota] a monkey (frequent in similes) Sutta-Nipāta 791; Theragāthā 1080; Jātaka I 170; III 148, cf. kavi.

-kacchu the plant Mucuna pruritus Peta Vatthu II 310;
-phala its fruit Peta Vatthu Commentary 86;
-citta "having a monkey's mind," capricious, fickle Jātaka III 148 = 525;
-naccanā name of place, Peta Vatthu IV 137;
-niddā "monkey-sleep," dozing Milindapañha 300.

:: Kapila (adjective) [Sanskrit kapila, cf. kapi] brown, tawny, reddish, of hair and beard Vimāna Vatthu 222; °ā feminine a brown cow Dhammapada IV 153.

:: Kapiñjala [derivation unknown. Sanskrit kapiñjala] a wild bird, possibly the francolin partridge Kathāvatthu 268; Jātaka VI 538 (B.B. kapiñjara).

:: Kapisīsa [Sanskrit kapiśīrṣa] the lintel of a door Dīgha Nikāya II 143 (cf. Rhys Davids Buddhist Suttas page 95 note 1) — °ka the cavity in a doorpost for receiving the bolt Vinaya II 120, 148 (cf. Vinaya Texts II 106 note 3).

:: Kapitthana = kapiṭhana Jātaka II 445; VI 529, 550, 553; varia lectio at Visuddhimagga 183 for °itthaka.

:: Kapiṭhana the tree Thespesia populneoides Vinaya IV 35.

:: Kapiṭṭha and °ttha
1. the tree Feronia elephantum, the wood-apple tree Jātaka VI 534; Visuddhimagga 183 (°ka); Mahāvaṁsa 29, 11;
2. °ṁ (neuter) the wood-apple Milindapañha 189;
3. the position of the hand when the fingers are slightly and loosely bent in Jātaka I 237; kapitthaka Saṁyutta Nikāya V 96.

:: Kapola [Sanskrit kapola, cf. kapalla, originally meaning "hollow"] the cheek Visuddhimagga 263, 362; Dhammapada I 194.

:: Kapota [Sanskrit kapota, greyish blue, cf. kapi)
1. (masculine) a pigeon, a dove Jātaka I 243; Milindapañha 403;
2. (feminine) °i a female pigeon Peta Vatthu Commentary 47; — °ka (feminine °ikā Milindapañha 365) a small pigeon Jātaka I 244.

-pāda (of the colour) of a pigeon's foot Jātaka I 9.

:: Kappa (adjective/noun) [Sanskrit kalpa, see kappeti for etymology and formation] anything made with a definite object in view, prepared, arranged; or that which is fit, suitable, proper. See also Sumaṅgalavilāsinī I 103 and Paramatthajotikā I 115 for various meanings.
I. Literal Meaning.
1. (adjective) fitting, suitable, proper (cf. °tā) (= kappiya) in kappākappesu kusalo Theragāthā 251, °kovido Mahāvaṁsa 15, 16; Sutta-Nipāta 911; as juice Milindapañha 161. (—°) made Anglo-Saxon like, resembling Vinaya I 290 (ahata°); Sutta-Nipāta 35 (khaggavisāṇa°); hetu° acting as cause to Sutta-Nipāta 16; Milindapañha 105; — a° incomparable Mahāvaṁsa 14, 65;
2. (neuter) a fitting, i.e. harness or trapping (cf. kappana) Vimāna Vatthu 209 (Vimāna Vatthu 104); — a small black dot or smudge (kappabindu) imprinted on a new robe to make it lawful Vinaya I 255; IV 227, 286: also figurative a making-up (of a trick): lesa° Sumaṅgalavilāsinī I 103; Vimāna Vatthu 348.
II. Applied Meaning.
1. (qualitative) ordinance, precept, rule; practice, manner Vinaya II 294, 301 (kappati siṅgiloṇa loṇa-kappo "fit is the rule concerning ... ."); cf. Mahāvaṁsa 4, 9; one of the chaḷaṅga, the six disciplines of Vedic interpretation, Vimāna Vatthu 265;
2. (temporal) a "fixed" time, time with reference to individual and cosmic life. As āyu at Sumaṅgalavilāsinī I 103 (cf. kappaṁ); as a cycle of time = saṁsāra at Sutta-Nipāta 521, 535, 860 (na eti kappaṁ); as a measure of time: an age of the world Vinaya III 109; Milindapañha 108; Saddhammopāyana 256, 257; Peta Vatthu Commentary 21; Itivuttaka 17 = Abhidhammāvatāra 87 = Saṁyutta Nikāya II 185. There are 3 principal cycles or æons: mahā°, asaṅkheyya°, antara°; each mahā° consists of four asaṅkheyya-kappas, viz. saṁvaṭṭa° saṁvaṭṭaṭṭhāyi° vivaṭṭa° vivaṭṭaṭṭhāyi° Aṅguttara Nikāya II 142; often abbreviated to saṁvaṭṭa-vivaṭṭa° Dīgha Nikāya I 14; Itivuttaka 15; frequent in formula ekam pi jātiṁ, etc. Vinaya III 4 = Dīgha Nikāya III 51, 111 = Itivuttaka 99. On pubbanta° and aparanta°, past and future kappas see Dīgha Nikāya I 12f. paṭhama-kappe at the beginning of the world, once upon a time (cf. atīte) Jātaka I 207. When kappa stands by itself, a mahā-kappa is understood: Sumaṅgalavilāsinī I 162. a whole, complete kappa is designated by kevala° Sutta-Nipāta page 18 = pages 46, 125; Sutta-Nipāta 517; also dīgha° Saṁyutta Nikāya II 181; Saddhammopāyana 257. For similes as to the enormous length of a kappa see Saṁyutta Nikāya II 181 and Sumaṅgalavilāsinī I 164 = Peta Vatthu Commentary 254. — accusative kappaṁ adverb: for a long time Dīgha Nikāya II 103 = 115 = Udāna 62, quotation at Sumaṅgalavilāsinī I 103; Vinaya II 198; Itivuttaka 17; Milindapañha 108; mayi āyukappaṁ Jātaka I 119, cf. Milindapañha 141. cf. saṅkappa.

-ātīta one who has gone beyond time, an Arahant Sutta-Nipāta 373;
-āvasesaṁ (accusative) for the rest of the kappa, in kappaṁ vā k-āvasesaṁ vā Dīgha Nikāya II 117 = Aṅguttara Nikāya IV 309 = Udāna 62; Milindapañha 140:
-āyuka (one) whose life extends over a kappa Mahāvaṁsa V 87;
-uṭṭhāna arising at or belonging to the (end of a) kappa: °aggi the fire which destroys the Universe Jātaka II 397; III 185; IV 498; V 336; VI 554; Visuddhimagga 304; °kāla the time of the end of the world Jātaka V 244; °uṭṭhāna (by itself) the end of the world Jātaka I 47 = Visuddhimagga 415;
-kata on which a kappa, i.e. smudge, has been made, reference to the cīvara of a bhikkhu (see above) Vinaya I 255; IV 227, 286; Sumaṅgalavilāsinī I 103;
-(ñ)jaha (one) who has left time behind, free from saṁsāra, an Arahant Sutta-Nipāta 1101 (but explained at Cullaniddesa sub voce, see also Sumaṅgalavilāsinī I 103, as free from dve kappā: diṭṭhi° taṇha°);
-jāla the consumption of the kappa by fire, the end of a kappa Dīpavaṁsa I 61;
-ṭṭha staying there for a kappa, i.e. in Hell in āpāyiko nerayiko + atekiccho, said of Devadatta Vinaya II 202, 206; Aṅguttara Nikāya III 402 ≈ IV 160; Itivuttaka 11 ≈ 85;
-ṭṭhāyin lasting a whole cycle, of a vimāna Theragāthā 1190;
-ṭṭhika enduring for an æon: kibbisa (of Devadatta) Vinaya II 198 = 204; (cf. Vinaya Texts III 254) sālarukkha Jātaka V 416; see also ṭhitakappiṁ past participle 13;
-ṭṭhitika the same Dhammapada I 50 (vera); Milindapañha 108 (kammaṁ). ("sabbe pi magga-samaṅgino puggalā ṭhita-kappino.")
-ṭṭhiya- = preceding Aṅguttara Nikāya V 75; Jātaka I 172, 213; V 33; Milindapañha 109, 214. °rukkha the tree that lasts for a kappa, reference to the cittapāṭalī, the pied trumpet-tree in the abode of the Asuras Jātaka I 202;
-nibbatta originated at the beginning of the k. (Applied to the flames of Hell) Jātaka V 272;
-parivaṭṭa the evolution of a k; the end of the world Dīpavaṁsa I 59;
-pādapa = °rukkha Mahābodhivaṁsa 2;
-rukkha a wishing tree, magical tree, fulfilling all wishes; sometimes figurative Jātaka VI 117, 594; Visuddhimagga 206; Peta Vatthu Commentary 75, 176, 121; Vimāna Vatthu 32 (where combined with cintāmaṇi); Dhammapada IV 208;
-latā a creeper like the kapparukkha Vimāna Vatthu 12;
-vināsaka (scilicet aggi): the fire consuming the world at the end of a k. Visuddhimagga 414f.; (mahāmegho) Dhammapada III 362;
-samaṇa an ascetic according to precepts, an earnest ascetic Jātaka VI 60 (cf. samaṇa-kappa);
-halāhala "the k.-uproar," the uproar near the end of a kalpa Jātaka I 47.

:: Kappaka [from kḷp, kappeti] a barber, hairdresser, also attendant to the king; his other function (of preparing baths) is expressed in the term nahāpaka (Peta Vatthu II 937) or nahāpita (°ā?) (Sumaṅgalavilāsinī I 157) Vinaya. I 344; II 182; Dīgha Nikāya I 51 (= Sumaṅgalavilāsinī I 157, in list of various occupations); Jātaka I 60, 137; III 315; Peta Vatthu II 937; III 14 (where explained by nahāpita in the meaning of "bathed," cf. explanation ad Peta Vatthu I 106) Dhammapada I 85 (°vesa disguise of a barber), 342 (pasādhana° one who arranges the dress, etc., hairdresser).

-jātika belonging to or reborn in the barber class, in this sense representing a low, "black" birth Peta Vatthu Commentary 176.

:: Kappana (neuter) [from kappeti, cf. Sanskrit kalpana] the act of preparing, fixing; that which is fixed, arranged, performed.
1. kappanā (feminine) the fixing of a horse's harness, harnessing saddling Jātaka I 62;
2. (neuter) (—°) procuring, making: jīvika°; a livelihood Jātaka III 32; putting into order; danta° Jātaka I 321;
3. (adjective) (—°) trimmed, arranged with: nānāratana- Vimāna Vatthu 35.

:: Kappara [cf. Sanskrit kūrpara] the elbow Vinaya III 121 = IV 221; Jātaka I 293, 297; Dhammapada I 48, 394; Vimāna Vatthu 206.

:: Kappatā (feminine) [abstract from kappa] fitness, suitability Sumaṅgalavilāsinī I 207.

:: Kappati [passive of kappeti, cf. Sanskrit kalpyate] to be fit, seeming, proper, with dative of person Dīgha Nikāya II 162; Vinaya II 263, 294; III 36; Theragāthā 488; Mahāvaṁsa 4, 11; 15, 16.

:: Kappaṭa [kad-paṭa = ku-paṭa] a dirty, old rag, torn garment (of a bhikkhu) Theragāthā 199.

:: Kappāsa [cf. Sanskrit karpāsa]
1. the silk-cotton tree Jātaka III 286; VI 336.
2. cotton Dīgha Nikāya II 141; Aṅguttara Nikāya III 295; Saṁyutta Nikāya V 284; Jātaka I 350; VI 41; combined with uṇṇa Aṅguttara Nikāya III 37 = IV 265 = 268.

-aṭṭhi a cotton seed Dhammapada III 71;
-paṭala the film of the cotton seed Visuddhimagga 446; Abhidhammāvatāra 66;
-picu cotton Saṁyutta Nikāya V 284; Jātaka V 110, 343; VI 184:
-maya made of cotton Peta Vatthu Commentary 77.

:: Kappāsika (adjective) made of cotton Dīgha Nikāya II 188, cf. Aṅguttara Nikāya IV 394; Dīgha Nikāya II 351; Vinaya I 58 = 97 = 281; Jātaka VI 590; Peta Vatthu II 117. (neuter) cotton stuff Milindapañha 267.

-paṇṇa the leaf of the cotton tree, used medicinally Vinaya I 201;
-sukhuma fine, delicate cotton stuff Dīgha Nikāya II 188; Aṅguttara Nikāya IV 394; Milindapañha 105.

:: Kappāsī (feminine) [= kappāsa] cotton Jātaka VI 537; Peta Vatthu Commentary 146.

:: Kappeti [Derived from kappa, cf. Sanskrit kṛpa shape, form; *qṷrep causative from. From °qṷer = Sanskrit kṛ, karoti to shape, to make, cf. karoti] to cause to fit, to create, build, construct, arrange, prepare, order.
I. literally
1. in special sense: to prepare, get done, i.e. harness: Jātaka I 62; plait Sumaṅgalavilāsinī I 274, an offering (yaññaṁ) Sutta-Nipāta 1043; i.e. to trim etc. Majjhima Nikāya II 155; Jātaka I 223; Mahāvaṁsa 25, 64.
2. generally (to be translated according to the meaning of accompanying noun), to make, get up, carry on etc. (= French passer), viz. iriyāpathaṁ to keep one's composure Theragāthā 570; Jātaka V 262; Abhidhammāvatāra 33; jīvitaṁ: to lead one's life Peta Vatthu Commentary 3, 4, 13; divāvihāraṁ to take the noonday rest Mahāvaṁsa 19, 79; nisajjaṁ to sit down Vinaya III 191; vāsaṁ, to make one's abode Dīgha Nikāya II 88; Sutta-Nipāta 283; Peta Vatthu Commentary 36, 47; saṁvāsaṁ to have (sexual) intercourse with Jātaka III 448; Mahāvaṁsa 5, 212; Peta Vatthu Commentary 6; seyyaṁ: to lie down, to make one's bed past participle 55 etc. (acelaka° passage = Dīgha Nikāya I 166).
II figurative.
1. in special sense: to construct or form an opinion, to conjecture, to think Sutta-Nipāta 799; Sumaṅgalavilāsinī I 103;
2. generally: to ordain, prescribe, determine Jātaka V 238 (= say vidahati) — causative II kappāpeti to cause to be made in all senses of kappeti; e.g. Vinaya II 134 (massuṁ k. to get one's beard done); Jātaka V 262 (hatthiyānāni k. to harness the elephant-cars); Sumaṅgalavilāsinī I 147 (pañca hatthinikā-satāni k. harness the five-hhundred elephants). passive kappiyati in present participle kappiyamāna getting harnessed Jātaka I 62.

:: Kappika (—°) (adjective) [from kappa]
1. belonging to a kappa, in paṭhama°-kāla the time of the first Age Sumaṅgalavilāsinī I 247; Vibhaṅga 412 (of manussā); Vimāna Vatthu 19 (of Manu); without the kāla (the same) at Jātaka I 222; as noun the men of the first Age Jātaka II 352.
2. In compounds pubbanta° and aparanta° the ika belongs to the whole compound Dīgha Nikāya I 39f.; Sumaṅgalavilāsinī I 103. See also kappiya 2.

:: Kappin (adjective) [from kappa]
1. (cf. kappa II.1.a) getting, procuring, acquiring (pañña°) Sutta-Nipāta 1090;
2. (cf. kappa II.1.b) having a kappa (as duration), lasting a Cycle past participle 13; in Mahā° enduring a mahākappa Sumaṅgalavilāsinī I 164 = Peta Vatthu Commentary 254.

:: Kappita [past participle of kappeti]
1. prepared, arranged, i.e. harnessed Dīgha Nikāya I 49; Jātaka VI 268; i.e. plaited Sumaṅgalavilāsinī I 274; i.e. trimmed: °kesa massu "with hair and beard trimmed" Dīgha Nikāya II 325; Saṁyutta Nikāya IV 343; Jātaka V 173, 350; VI 268; Vimāna Vatthu 731.
2. getting procuring; as °jīvika a living Jātaka V 270; made ready, drawn up (in battle array) Dīgha Nikāya II 189;
3. decorated with, adorned with Saddhammopāyana 247. °su° well prepared, beautifully harnessed or trimmed Vimāna Vatthu 601.

:: Kappiya (adjective) [from kappa]
1. (cf. kappa II.1.a) according to rule, right, suitable, fitting, proper, appropriate (Peta Vatthu Commentary (= Paramatthadīpanī IV) 26 = anucchavika paṭirūpa) Jātaka I 392; Sumaṅgalavilāsinī I 9; Peta Vatthu Commentary 25, 141. — a° not right, not proper, unlawful Vinaya I 45, 211; II 118; III 20; (neuter) that which is proper Aṅguttara Nikāya I 84; Dhammasaṅgani 1160; — a° ibid; — kappiyākappiya (neuter) that which is proper and that which is not Jātaka I 316; Sumaṅgalavilāsinī I 78.
2. (cf. kappa II.1.b) connected with time, subject to kappa, i.e. temporal, of time, subject to saṁsāra; of deva-manussā Sutta-Nipāta 521; na + of the Muni Sutta-Nipāta 914. In another sense ("belonging to an Age") in compound paṭhama°-kāla the time of the first Age Jātaka II 352. — a° delivered from time, free from saṁsāra, especially of an Arahant Sutta-Nipāta 860; cf. Milindapañha 49, 50. See also kappika.

-ānuloma (neuter) accordance with the rule Nettipakaraṇa 192;
-kāraka "one who makes it befitting," i.e. who by offering anything to a bhikkhu, makes it legally acceptable Vinaya I 206;
-kuṭī (feminine) a building outside the Vihāra, wherein allowable articles were stored, a kind of warehouse Vinaya I 139; II 159;
-dāraka a boy given to the Bhikkhus to work for them in the Vihāra Sumaṅgalavilāsinī I 78 (varia lectio °kāraka);
-bhaṇḍa utensils allowable to the Bhikkhus Jātaka I 41; Dhammapada I 412. a° a thing unauthorised Vinaya. II 169; a list of such forbidden articles is found at Vinaya I 192;
-bhūmi (feminine) a plot of ground set a part for storing (allowable) provisions Vinaya I 239 (cf. °kuṭi);
-lesa [cf. Sanskrit kalpya] guile appropriate to one's own purpose Vimāna Vatthu 348;
-saññin imagining as lawful (that which is not) Aṅguttara Nikāya I 84; a° opposite ibid. °—°tā the imagining as lawful (that which is not) applied to kukkucca Dhammasaṅgani 1160; a° opposite ibid.

:: Kappu (neuter) = kappa in the dialect used by Makkhali Gosāla, presumably the dialect of Vesāli, Dīgha Nikāya I 54; Sumaṅgalavilāsinī I 164 (a Burmese ms reads kappi, and so do Peta Vatthu IV 332; Peta Vatthu Commentary 254).

:: Kappūra (masculine and neuter) [cf. Sanskrit karpūra] camphor:
(a) the plant Jātaka VI 537.
(b) the resinous exudation, the prepared odoriferant substance (cf. kaṭukapphala) Jātaka II 416 = Dhammapada III 475; Milindapañha 382; Dāṭhāvaṁsa V 50.

:: Kara [from kṛ]
1. (adjective) (—°) producing, causing forming, making, doing, e.g. anta° putting an end to; pabhaṁ° causing splendour; pāpa° doing evil; divā° and divasa° the day-maker, i.e. the sun; kaṇhabhāva° causing a "black" existence (of pāpakamma) Jātaka IV 9; padasandhi° forming a hiatus Peta Vatthu Commentary 52; vacana°, etc.
2. (masculine) "the maker," i.e. the hand Mahāvaṁsa 5, 255-256; 30, 67. — atikaraṁ (adverb) doing too much, going too far Jātaka I 431; — dukkara difficult to do, not easy, hard, arduous Saṁyutta Nikāya I 7; IV 260; Aṅguttara Nikāya I 286; IV 31, 135; V 202; + durabhisambhavo Sutta-Nipāta 429 701; Udāna. 61; (noun neuter) something difficult, a difficult task Aṅguttara Nikāya I 286 (cf. IV 31); Jātaka I 395; Milindapañha 121, dukkara-kārikā "doing of a hard task," exertion, austerety Majjhima Nikāya I 93; Cullaniddesa §262 b. — sukara easy to do Saṁyutta Nikāya I 9; II 181; Dhammapada 163; Udāna 61; na sukaraṁ with infinitive it is not easy to ... Dīgha Nikāya I 250; Aṅguttara Nikāya III 52, 184; IV 334.

-kaṭaka (masculine neuter) a hand-wheel, i.e. a pulley by which to draw up a bucket of water Vinaya II 122; cf. Vinaya Texts III 112;
-ja "born of kamma" in karaja-kāya the body sprung from action, an expression always used in a contemptible manner, therefore = the impure, vile, low body Aṅguttara Nikāya V 300; Jātaka I 5; Visuddhimagga 287, 404; Sumaṅgalavilāsinī I 113, 217, 221; Dhammapada I 10; III 420; as 403. karaja-rūpa Visuddhimagga 326;
-tala the palm of the hand Mahābodhivaṁsa 6, 34;
-mara "one who ought to die from the hand (of the enemy)," but who, when captured, was spared and employed as slave; a slave Jātaka III 147, 361; IV 220; Dhammapada III 487; °—°ānītā a woman taken in a raid, but subsequently taken to wife; one of the ten kinds of wives (see itthi) Vinaya III 140 (= dhajāhaṭā); °gāhaṁ gaṇhāti to make prisoner Jātaka I 355; III 361;
-mita "to be measured with (two) hands," in °majjhā, a woman of slender waist Jātaka V 219; VI 457.

:: Karabha the trunk of an elephant; in karabhoru (k° + ūru) (a woman) with beautiful thighs Mahābodhivaṁsa 29.

:: Karaha and Karahi (Sanskrit karhi, when? kar = locative of pronoun st. °quo = Latin cur why, Gothic hvar, English where), in karaha-ci (karhi cid) at some time, generally preceded by kadāci Dīgha Nikāya I 17; II 139; Majjhima Nikāya I 177, 454; Aṅguttara Nikāya I 179; IV 101; Milindapañha 73, 76.

:: Karaka [Etymology unknown. The Sanskrit is also karaka, and the medieval koṣas give as meaning, besides drinking vessel, also a coco-nut shell used as such (with which may be compared Latin carīna, nutshell, keel of a boat; and Greek κἇρνα, nut.) It is scarcely possible that this could have been the original meaning. The coconut was not cultivated, perhaps not even known, in Kosala at the date of the rise of Pāḷi and Buddhism]
1. Water-pot, drinking-vessel (= pānīya-bhājana Peta Vatthu Commentary 251). It is one of the seven requisites of a samaṇa Vinaya II 302. It is called dhammakaraka there, and at II 118, 177. This means "regulation waterpot" as it was provided with a strainer (parissavana) to prevent injury to living things. See also Milindapañha 68; Peta Vatthu III 224; Peta Vatthu Commentary 185.
2. hail (also karakā) Jātaka IV 167; Milindapañha 308; Mahāvaṁsa 12, 9.

-vassa a shower of hail, hailstorm Jātaka IV 167; Milindapañha 308; Dhammapada I 360.

:: Karakarā (for kaṭakaṭā, q.v.) (adverb) by way of gnashing or grinding the teeth (cf. Sanskrit dantān kaṭakaṭāpya), i.e. severely (of biting) Jātaka III 203 (passage ought to be read as karakarā nikhāditvā).

:: Karaḷa (karala) a wisp of grass (tiṇa°) Dhammapada III 38; as 272.

:: Karamanda [etymology?] a shrub Visuddhimagga 183 (+ kanavīra).

:: Karamara see Kara.

:: Karaṇa [from kṛ, cf. Vedic karaṇa]
1. Adjective (feminine ī) (—°) doing, making, causing producing; as cakkhu° ñāṇa° (leading to clear knowledge) Saṁyutta Nikāya IV 331; V 97; Itivuttaka 83; and acakkhu° etc. Saṁyutta Nikāya V 97; nāthā °ā dhammā Aṅguttara Nikāya V 23 (cf. V 89) and Thera° Aṅguttara Nikāya II 22; dubbaṇṇa° Saṁyutta Nikāya V 217; see also Dīgha Nikāya I 245; Majjhima Nikāya I 15; Saṁyutta Nikāya V 96, 115; Aṅguttara Nikāya IV 94; V 268; Milindapañha 289.
2. (neuter) (—°) the making, producing of; the doing, performance of (= kamma), as bali° offering of food = bali kamma) Peta Vatthu Commentary 81; gabbha° Sutta-Nipāta 927; pānujja° Sutta-Nipāta 256.
3. (absolute)
(a) the doing up, preparing Jātaka V 400, VI 270 (of a building: the construction)
(b) the doing, performance of, as pāṇātipātassa k° and ak° ("commission and omission"); Dhammapada I 214; means of action Jātaka III 92.
(c) technical term in grammar the instrumental case (with or without °vacana) Peta Vatthu Commentary 33; Vimāna Vatthu 25, 53, 162, 174. °atthe in the sense of, with the meaning of the instrumental case Jātaka III 98; V 444; Peta Vatthu Commentary 35; Vimāna Vatthu 304; as 48; Kaccāyana 157.
4. (—°) state, condition; in noun-abstract function = °ttaṁ (cf. kamma I 2) as nānā° (= nānattaṁ) difference Majjhima Nikāya II 128; Saṁyutta Nikāya IV 294; Abhidhammāvatāra 94; kasi° ploughing Peta Vatthu Commentary 66; kattabba° (= kattabbattaṁ) "what is to be done," i.e. duty Peta Vatthu Commentary 30; pūjā° veneration Peta Vatthu Commentary 30. sakkāra° reverence, devotion Paramatthajotikā II 284.
Note: in massu° and kamma° some grammarians have tried to derive k° from a root kṛ, to hurt, cut, torture (see Morris JPTS 1893, 15), which is however quite unnecessary [see kamma 3 ab, kata.II.1.b]. Karaṇa here stands for kamma, as clearly indicated by semantic grounds as well as by Jātaka VI 270 where it explains kappita-kesa-massu, and Jātaka V 309 and Dhammapada I 253 where massukamma takes the place of °karaṇa, and Jātaka III 314, where it is represented by massu-kutti (commentary: massukiriya). cf. also Sumaṅgalavilāsinī I 137. — a° negative in all meanings of the positive, i.e. the non-performing Jātaka I 131; V 222; Nettipakaraṇa 81; Peta Vatthu Commentary 59; as 127; non-undertaking (of business) Jātaka I 229; non-commission Majjhima Nikāya I 93; abstaining from Dhammasaṅgani 299. Compendium °uttariya (neuter) angry rejoinder, vehement defence Dhammapada I 44.

:: Karaṇḍa (masculine neuter) [cf. Sanskrit karaṇḍa, °ka, °ikā. Dhātum explains k. by "bhājanatthe"]
1. a basket or box of wickerwork Mahāvaṁsa 31, 98; Dāṭhāvaṁsa V 60; Dhammapada III 18;
2. the cast skin, slough of a serpent Dīgha Nikāya I 77 (= Sumaṅgalavilāsinī I 222 ahi-kañcuka) cf. Dialogues of the Buddha I 88.

:: Karaṇḍaka [from karaṇḍa] a box, basket, casket, as dussa° Majjhima Nikāya I 215 = Saṁyutta Nikāya V 71 = Aṅguttara Nikāya IV 230 (in simile); Saṁyutta Nikāya III 131; V 351 cf. past participle 34; Jātaka I 96; III 527; V 473 (here to be changed into koraṇḍaka); Sumaṅgalavilāsinī I 222 (vilīva°); Paramatthajotikā II 11.

:: Karaṇīya [gerund of karoti]
1. Adjective
(a) that ought to be, must or should be done, to be done, to be made (= kātabbaṁ karaṇārahaṁ Paramatthajotikā I 236) Vinaya I 58; Dīgha Nikāya I 3, cf. Milindapañha 183; Aṅguttara Nikāya V 210; Sumaṅgalavilāsinī I 7. Often — in the sense of "doing, making," as yathā kāma° Saṁyutta Nikāya II 226; Cariyāpiṭaka IV 91, 159; "having business" bahu° Dīgha Nikāya II 76; Aṅguttara Nikāya III 116; Saṁyutta Nikāya II 215; anukampa° Peta Vatthu Commentary 61:
(b) done, in the sense of undoing, i.e. overcome, undone Dīgha Nikāya II 76 cf. Dialogues of the Buddha II 81 note
2. (masculine) one who has still something left to perform (for the attainment of Arahantship, asekha Jātaka III 23.
3. (neuter)
(a) what ought to be done, duty, obligation; affairs, business Dīgha Nikāya I 85; II 68, 74 cf. Aṅguttara Nikāya IV 16; Majjhima Nikāya I 271; Saṁyutta Nikāya III 168; IV 281 cf. Vinaya III 12; I 139; Aṅguttara Nikāya I 58; Sutta-Nipāta 143; Sutta-Nipāta page thirty-two (yan te karanīyaṁ (karanīya) taṁ karohi "do what you have to do"); — °ṁ tīreti to conclude a business Vinaya II 158; Jātaka V 298. — kataṁ °ṁ done is what was to be done, I have done my task, in frequent formula "khīṇā jāti vusitaṁ brahmacariyaṁ ..." to mark the attainment of Arahantship Dīgha Nikāya I 84; II 68 = 153; Therīgāthā 223; Vinaya I 14; Sutta-Nipāta 16; Sumaṅgalavilāsinī I 226, etc. See Arahant II commentary There are 3 duties each of a samaṇa, farmer and householder enumerated at Aṅguttara Nikāya I 229; 3 of a bhikkhu Aṅguttara Nikāya I 230;
(b) use, need (with instrumental): appamādena k° Saṁyutta Nikāya IV 125; cetanāya k° Aṅguttara Nikāya V 2, 312; cf. Milindapañha 5, 78. — akaraṇīya
1. (adjective)
(a) what ought not to be done, prohibited Aṅguttara Nikāya I 58; III 208 = Sumaṅgalavilāsinī I 235.
(b) incapable of being done (with genitive) Itivuttaka 18.
(c) improper, not befitting (with genitive) Vinaya I 45 = 216 = III 20; Peta Vatthu Commentary 64.
(d) not to be "done," i.e. not to be overcome or defeated Dīgha Nikāya II 76; Aṅguttara Nikāya IV 113;
(e) having nothing to do Vinaya I 154.
2. (neuter) a forbidden matter, prohibition Vinaya II 278 sa°
1. having business, busy Vinaya I 155;
2. one who has still something to do (in sense of above 2) Dīgha Nikāya II 143; Theragāthā 1045; Sumaṅgalavilāsinī I 9.

:: Karaṇīyatā (feminine) [abstract from karaṇīya] the fact that something has to be performed, an obligation Vinaya II 89, 93; sa° being left with something to do Milindapañha 140.

:: Karañja [cf. Sanskrit karañja, according to Abhidh-r-m page 176 the Dalbergia arborea] the tree Pongamia glabra, used medicinally Vinaya I 201; Jātaka VI 518, 519.

:: Karati1 [cf. Sanskrit kṛntati] to cut, injure, hurt; in "karato kārayato chindato chedāpayato ..." Dīgha Nikāya I 52 = Majjhima Nikāya I 516; Saṁyutta Nikāya III 208.

:: Karati2 (°tī) (feminine) a superior kind of bean, the Dolichos catjang Jātaka VI 536 (= rājamāsa).

:: Karavī [cf. Sanskrit kala-kaṇṭha cuckoo, and kalaviṅka sparrow] the Indian cuckoo Jātaka VI 539.

:: Karavīka same Jātaka V 204, 416; Vimāna Vatthu 364; Visuddhimagga 112, 206; Vimāna Vatthu 166, 219.

-bhāṇin speaking like the cuckoo, i.e. with a clear and melodious voice, one of the Mahāpurisa-lakkhaṇas Dīgha Nikāya II 20 = III 144 = 173 = Majjhima Nikāya II 137, etc.; cf. Dialogues of the Buddha II 17 note and Buddhist Hybrid Sanskrit kalaviṅka-manojña-bhāṣin Avadāna-śataka I 371 (Index page 225, where references to Lalitavistara are given).

:: Karavīra [cf. Sanskrit karavīra]
1. the oleander, Nerium odorum. Its flower was used especially in garlands worn by delinquents (see kaṇṭha)
2. a kind of grass Jātaka IV 92.

-patta a kind of arrow Majjhima Nikāya I 429.

:: Karavīya = Karavīka Jātaka VI 538.

:: Kareṇu [metathesis for kaṇeru, q.v., cf. Sanskrit kareṇu] elephant, in compound °loḷita resounding with the noise made by elephants, of a forest Therīgāthā 373.

:: Kareṇukā (feminine) [from kareṇu) a female elephant Jātaka II 343; Dhammapada I 196 (varia lectio for kaṇeru).

:: Kareri in Childers the tree Capparis trifoliata, but see Ps.B., page 363, note 2: musk-rose tree or "karer"; Theragāthā 1062; Udāna 31; Jātaka V 405; VI 534.

:: Karin (adjective) [from kara] "one who has a hand," an elephant (cf. hatthin) Mahāvaṁsa 24, 34; 25, 68; Dāṭhāvaṁsa IV 2. In compounds kari.

-gajjita the cry of the elephant, an elephant's trumpeting Dāṭhāvaṁsa V 56;
-vara an excellent elephant Mahābodhivaṁsa 4, 143; Dāṭhāvaṁsa IV 2.

:: Karipa ribandha (adjective) [= karīsa-pa ribaddha] bound up in filth, full of filth, disgusting; especially of the body Theragāthā 1152. Kari here is abbreviation of karīsa2 (see note ad locative).

:: Karīsa1 (neuter) a square measure of land, being that space on which a karīsa of seed can be sown (Tamil karīsa), see Rhys Davids, Ancient Coins and measures of Ceylon, page 18; Jātaka I 94, 212; IV 233, 276; Vimāna Vatthu 64.

:: Karīsa2 (neuter) [cf. Sanskrit karīṣa, to chrṇatti to vomit, cf. Latin °cerda in mūscerda, sūcerda] refuse, filth, excrement, dung Dīgha Nikāya II 293; Jātaka I 5; Visuddhimagga 259, 358 (in detail); Peta Vatthu Commentary 87, 258; Paramatthajotikā I 59; mutta° urine and fæces Aṅguttara Nikāya I 139; Sutta-Nipāta 835.

-magga the anus Jātaka IV 327;
-vāca (neuter) a cesspool Jātaka III 263 (= gūthakūpa);
-vāyin, f.°inī diffusing an odour of excrement Peta Vatthu Commentary 87.

:: Karoti verb irregular [Sanskrit karoti, °quer to form, to build (or plait, weave° see kamma), cf. kar-man, Lithuanian kùrti to build, O.Tr. cruth form; Latin corpus, with p- addition, as Sanskrit kṛpa, kḷp = kṛp. Derived are kalpa > kappa, kalpate > kappeti]. Of the endless variety of forms given by grammarians only the following are bona fide and borne out by passages from our texts (when bracketed, found in grammatical works only):
I Active.
1. Present indicative karomi, etc. Sutta-Nipāta 78, 216, 512, 666 = Dhammapada 306 = Itivuttaka 42; optative kare Dhammapada 42, 43, plural (kareyyāma) kareyyātha Sutta-Nipāta page 101; or (singular) kareyya (frequent), Sutta-Nipāta 920, 923; kareyyāsi Peta Vatthu Commentary 11; kuriyā (= Sanskrit kuryāt) Jātaka VI 206; Present participle karaṁ Dhammapada 136, or karonto (feminine karontī) Dhammapada 16, 116.
2. Imperfect (akara, etc.).
3. Preterit (akaṁ) akariṁ, etc., 3rd singular akāsi Sutta-Nipāta 343, 537, 2nd plural akattha Peta Vatthu I 112; Peta Vatthu Commentary 45, 75; 3rd plural akariṁsu; akaṁsu Sutta-Nipāta 882; Peta Vatthu Commentary 74; without augment kari Dhammapada II 59. Prohibitive mā(a)kāsi Sutta-Nipāta 339, 1068, etc.
4. Imperative karohi Sutta-Nipāta page 32; 1062; karotha Sutta-Nipāta 223; Paramatthajotikā I 168.
5. Future karissāmi, etc.; kassāmi Peta Vatthu IV 139; kāsaṁ Jātaka IV 286; VI 36; kāhāmi (in sense of I will do, I am determined to do, usually with puññaṁ and kusalaṁ poetical only) Peta Vatthu II 113; Vimāna Vatthu 33292; 2nd singular kāhasi Sutta-Nipāta 427, 428; Dhammapada 154; 1st plural kāhāma Peta Vatthu IV 1011.
6. Infinitive kātuṁ Peta Vatthu Commentary 4, 61, 69, 115, Khuddakapāṭha VI 10, etc.; kattuṁ Vimāna Vatthu 13; kātave Mahāvaṁsa 35, 29; Vimāna Vatthu 4415 (= kātuṁ); kātuye Therīgāthā 418.
7. Past participle kata, see seperate
8. Gerund katvā Sutta-Nipāta 127, 661, 705, etc.; katvāna (poetical) Sutta-Nipāta 89, 269, Peta Vatthu I 13; karitvā see IV
II. Medium
1. Present indicative (kubbe, etc.) 3rd singular kubbati Sutta-Nipāta 168, 811; 3rd plural kubbanti Sutta-Nipāta 794; or 3rd singular kurute Sutta-Nipāta 94, 796, 819; It. 67; optative (kubbe, etc.) 2nd plural kubbetha Sutta-Nipāta 702, 719, 917; Itivuttaka 87; or 3rd singular kayirā Sutta-Nipāta 728 = 1051; Saṁyutta Nikāya I 24; Dhammapada 53, 117; kayirātha (always explained by kareyya) Dhammapada 25, 117; Itivuttaka 13; Peta Vatthu I 1111; Paramatthajotikā I 224; kubbaye Sutta-Nipāta 943. — Present participle (kurumāna, kubbāno, karāno) (a)kubbaṁ Sutta-Nipāta 844, 913; (a)kubbanto Itivuttaka 86; feminine (vi)kubbantī Vimāna Vatthu 112; (a)kubbamāna Sutta-Nipāta 777, 778, 897; (vi)kubbamāna Vimāna Vatthu 331.
2. Imperfect (akariṁ, 2nd singular akarase, etc.) 3rd singular akubbatha Peta Vatthu II 1318; 1st plural akaramhase Jātaka III 26, akaramhase Dhammapada I 145.
3. Preterit (none)
4. Imperative (2nd singular kurussu, 3rd singular kurutaṁ, 2nd plural kuruvho) 3rd singular kurutaṁ (= Sanskrit kurutāṁ) Jātaka VI 288.
5. Future (none).
III. Passive
1. Present indicative (karīyati, etc.) kayirati Dhammapada 292 = Theragāthā 635; Paramatthajotikā I 168; and kīrati Theragāthā 143. Present participle (karīyamāna, kayīra°). 2. Future kariyissati Vinaya I 107.
3. Gerund karaṇīya (q.v.), (kayya) kātabba Dhammapada I 338.
IV. Causative I (denominative to kāra) kārayati = kāreti, in original meaning of build, construct, and figurative perform, exercise, rule, wield (rajjaṁ): kārehi Peta Vatthu Commentary 81 (of huts), kārayissāmi Peta Vatthu II 64 (of doll); kāressaṁ Jātaka V 297 (the same), akārayi Peta Vatthu II 1310; akārayuṁ Mahāvaṁsa 4, 3; akāresi Mahāvaṁsa 23, 85; kāretuṁ Peta Vatthu Commentary 74; kārayamāna Vimāna Vatthu 9 (of chair); kāretvā (nāmaṁ) Peta Vatthu Commentary 162; karitvā Sutta-Nipāta 444 (vasiṁ) 674; 680 (vittiṁ); page 97 (uttarāsaṅgaṁ).
V. Causative II kārāpeti Saṁyutta Nikāya I 179; Peta Vatthu Commentary 20; preterit kārāpesi he had (= caused to be) erected, constructed Vinaya II 159; future kārāpessāmi Mahāvaṁsa 20, 9; gerund kārāpetvā Peta Vatthu Commentary 123; gerundive kāra petabba Vinaya II 134.
Meanings of karoti:
1. to build, erect Mahāvaṁsa 19, 36; 20, 9 (causative).
2. to act, perform, make, do Vinaya I 155; Jātaka I 24; II 153 (tathā karomi yathā na ... I prevent, cf. Latin facio ne ...); III 297; Peta Vatthu I 88 = II 619; Mahāvaṁsa 3, 1; 7, 22;
3. to produce Dhammapada I 172;
4. to write, compose Jātaka VI 410; Peta Vatthu Commentary 287;
5. to put on, dress Vinaya II 277; Jātaka I 9;
6. to impose (a punishment) Mahāvaṁsa 4, 14;
7. to turn into (with locative or two accusative) Jātaka II 32; Mahāvaṁsa 9, 27;
8. to use as (with 2 accusative) Jātaka I 113; II 24;
9. to bring into (with locative) Jātaka V 454
10. to place (with locative) Jātaka V 274; (with accusative of the person) Dhammapada 162. It is very often used periphrastically, where the translation would simply employ the noun as verb, e.g. kathaṁ k. Dīgha Nikāya II 98; kodhaṁ k. and kopaṁ k. to be angry Jātaka IV 22; VI 257; cayaṁ k. to hoard up; corikaṁ k. to steal Vinaya I 75; taṇhaṁ k. (with locative) to desire Jātaka I 5; sītaṁ k. to cool Dīgha Nikāya II 129. — It is often compared with nouns or adjectives with a change of final vowel to ī (i) uttāni° to make clear Dīgha Nikāya II 105; pākaṭī°, bahulī°, muṭṭhī°, etc. (q.v.). Cf. the same process in connection with bhavati. — The meanings of karoti are varied according to the word with which it is connected; it would be impossible and unnecessary to give an exhaustive list of all its various shades. Only a few illustrations may suffice: aṁse k. to place on one's shoulder Jātaka I 9; antarāyaṁ k. to prevent Jātaka I 232; ādiṁ k. (with accusative) to begin with; nimittaṁ k. to give a hint Dīgha Nikāya II 103; pātarāsaṁ k. to breakfast; mānasaṁ k. to make up one's mind; mahaṁ k. to hold a festival Dīgha Nikāya II 165; massuṁ k. to trim the beard Dhammapada I 253; musā-vādaṁ k. to tell a lie Jātaka VI 401; rajjaṁ k. to reign Saṁyutta Nikāya I 218; vase k. to bring into one's power Jātaka I 79; sandhiṁ k. to make an agreement Mahāvaṁsa 16; sinehaṁ k. to become fond of Jātaka I 190. — Similarly, compounds with adverbs: alaṁ k. to make much of, i.e. to adorn, embellish; dūrato k. to keep at a distance, i.e. keep free from Peta Vatthu Commentary 17; Saddhammopāyana 287; purak k. (purakkharoti) to place before, i.e. to honour Peta Vatthu III 71. — Note phrase kiṁ karissati what difference does it make? (cf. German was macht's) Dīgha Nikāya I 120; or what about ... Jātaka I 152.

:: Karoṭi1 (feminine)
1. A basin, cup, bowl, dish Jātaka I 243; II 363; III 225; IV 67; V 289, 290.
2. the skull (cf. kaḷopi. On the form cf. Dialogues of the Buddha I 227 note) Jātaka VI 592.

:: Karoṭi2 (masculine) a class of genii that formed one of the five guards of the devas against the Asuras Jātaka I 204, associated with the nāgas (cf. Divyāvadāna 218; and Morris, JPTS 1893, 22). As name of Supaṇṇas (a kind of garuḷa) explained as "tesaṁ karoṭi nāma pānabhojanaṁ" by commentary on Jātaka I 204. Kern, Toevoegselen sub voce compares Buddhist Hybrid Sanskrit karoṭapāṇayah a class of Yakāsas Mahāvastu I 30.

:: Karoṭika [from karoṭi1)]
1. a bowl, basin Jātaka IV 68; Dhammapada II 131 (sappi°).
2. the skull Jātaka VI 592; where it may be a helmet in the form of a skull.

:: Karoṭiya = karoṭika 2, Jātaka VI 593.

:: Karumbhaka a species of rice plant of a ruddy colour Milindapañha 252 (see The Questions of King Milinda II 73).

:: Karumhā (plural) a class of Devas Dīgha Nikāya II 260.

:: Karuṇā (feminine) [cf. Vedic karuṇa neuter (holy) action; Sanskrit karuṇā, from kṛ. As adjective karuṇa see under 3.]
1. pity, compassion. Karuṇā is one of the four qualities of character significant of a human being who has attained enfranchisement of heart (ceto-vimutti) in the four sentiments, viz. mettā k. upekhā muditā. Frequently found in this formula with °saha gatena cetasā. The first two qualities are complementary, and Paramatthajotikā II 128 (on Sutta-Nipāta 73) explains k. As "ahita-dukkh-āpanaya-kāmatā," the desire of removing bane and sorrow (from one's fellowmen), whilst mettā is explained as "hita-sukh-ūpanaya kāmatā," the desire of bringing (to one's fellow-men) that which is welfare and good. Other definitions are "paradukkhe sati sādhūnaṁ hadāyakampanaṁ karotī ti" Abhidhammāvatāra 21; "sattesu k. karuṇāyanā karuṇāyitattaṁ karuṇā ceto-vimutti" as explanation of avihiṁsa dhātu Vibhaṅga 87; paradukkhāsahana-rasā Visuddhimagga 318. K°-saha gatena cetasā denotes the exalted state of compassion for all beings (all that is encompassed in the sphere of one's good influence: see cātuddisa "extending over the 4, i.e. all, directions): Dīgha Nikāya I 251; III 78, 50, 224; Saṁyutta Nikāya IV 296, 322, 351; V 115; Aṅguttara Nikāya I 183, 196; II 129, 184; III 225; V 300, 345; Jātaka II 129; Cullaniddesa on Sutta-Nipāta 73; Vibhaṅga 273, 280; Dhammasaṅgani 1258.
2. The definition of karuṇā at Visuddhimagga 318 runs "paradukkhe sati sādhūnaṁ hadaya-kampanaṁ karoti." Frequently referred to as an ideal of contemplation (in connection with bhāvanā and jhāna), so in "karuṇaṁ ceto-vimuttiṁ bhāveti" Saṁyutta Nikāya V 119; Aṅguttara Nikāya I 38; V 360; in k° ceto-vimutti bhāvitā bahulī-katā, etc. Dīgha Nikāya III 248; Aṅguttara Nikāya III 291; IV 300; in k°-sahagataṁ saddhindriyaṁ Aṅguttara Nikāya I 42; unspecified Saṁyutta Nikāya V 131; Aṅguttara Nikāya III 185; Nettipakaraṇa 121, 124; Paṭisambhidāmagga I 8; k° + mettā Nettipakaraṇa 25; k° + muditā Abhidhammāvatāra 16f., 26f., 29; ananta-k°-pañña as especially of Buddha Abhidhammāvatāra 1; karuṇaṁ dūrato katvā, without mercy, of the Yamadūtā, messengers of Death Saddhammopāyana 287; mahā° great compassion Paṭisambhidāmagga I 126, 133; — °samāpatti a feat of great compassion: in which Buddha is represented when rising and surveying the world to look for beings to be worthy of his mercy and help Dīgha Nikāya II 237; Paṭisambhidāmagga 1, 126f. Dhammapada I 26, 367; Peta Vatthu Commentary 61, 195;
3. As adjective only in compounds (e.g. °vācā merciful speech; negative akaruṇa merciless Mahābodhivaṁsa 85, and ati° very merciful Jātaka IV 142) and as adverb karuṇaṁ pitifully, piteously, mournfully, in k° paridevati Jātaka VI 498, 513, 551; Cariyāpiṭaka I 9, 54; also in ablative karuṇā Jātaka VI 466. — See also kāruñña.

-ādhimutta intent upon compassion Dīgha Nikāya II 241, 242;
-ānuvattin following the dictates of mercy Dāṭhāvaṁsa III 46;
-guṇaja originating in the quality of compassion Saddhammopāyana 570;
-jala water of c., shower of mercy Milindapañha 22; Mahābodhivaṁsa 16;
-jhāna meditation on pity, ecstasy of c. Dīgha Nikāya II 237-39;
-ṭṭhāniya worthy of c. Peta Vatthu Commentary 72;
-para one who is highest in compassion, compassionate Saddhammopāyana 112, 345;
-bala the power of c. Mahāvaṁsa 15, 61, 130; Saddhammopāyana 577;
-brahma vihāra divine state of pity Visuddhimagga 319;
-bhāvanā consideration or cultivation of pity Visuddhimagga 314 sq;
-rasa the sweetness of c. Mahābodhivaṁsa 16;
-vihāra (a heart) in the state of c. Visuddhimagga 324 (and adjective °vihārin); Sumaṅgalavilāsinī I 33;
-sāgara an ocean of mercy Mahābodhivaṁsa 7;
-sītala "cool with c." + hadaya, whose heart is tempered with mercy Saddhammopāyana 33; Sumaṅgalavilāsinī I 1.

:: Karuṇāyati [verb denominative from karuṇā; cf. Buddhist Hybrid Sanskrit karuṇāyati Divyāvadāna 105] to feel pity for, to have compassion on Sutta-Nipāta 1065 (°āyamāna; explained by Cullaniddesa as anuddayamāno anurakkh° anuggaṇh° anukamp°); Vibhaṅga 273; Visuddhimagga 314. derived °āyanā compassionateness Vibhaṅga 87 = 273 (and °āyitattaṁ ibid).

:: Kasaka see kassaka.

:: Kasambu [derivation uncertain] anything worthless, rubbish, filth, impurity; figurative low passions Saṁyutta Nikāya I 166; Sutta-Nipāta 281 = Milindapañha 414 = Aṅguttara Nikāya IV 172; Visuddhimagga 258 (maṁsa°), 259 (parama°).

-jāta one whose nature is impurity, in combination brahmacāri-paṭiñño antopūti avassuto k° Saṁyutta Nikāya IV 181; Aṅguttara Nikāya II 240; IV 128, 201; Vinaya II 236; past participle 27, 34, 36; Visuddhimagga 57 (+ avassuta pāpa). °ka-jāta ibid. in vv.ll.

:: Kasana (neuter) ploughing, tilling Jātaka IV 167; VI 328, 364; Visuddhimagga 384 (+ vapana sowing).

:: Kasati [kṛś or karṣ] to till, to plough Saṁyutta Nikāya I 172, 173 = Sutta-Nipāta 80; Theragāthā 531; Jātaka I 57; II 165; VI 365. — kassate (3rd singular medium) Theragāthā 530, — past participle kattha (q.v.) causative II kasāpeti Milindapañha 66, 82; Dhammapada I 224.

:: Kasaṭa (metathesis of sakaṭa, cf. Trenckner, Milindapañha page 423)
1. (adjective) bad, nasty; bitter, acrid; insipid, disgusting Aṅguttara Nikāya I 72; Jātaka II 96; 159.
2. (masculine)
(a) fault, vice, defect Majjhima Nikāya I 281; Paṭisambhidāmagga II 87.
(b) leavings, dregs Vimāna Vatthu 288 (varia lectio sakaṭa).
(c) something bitter or nasty Jātaka II 96; V 18.
(d) bitter juice Jātaka II 105 (nimba°).
sa° faulty, wrong, bitter to eat, unpalatable Milindapañha 119.

-odaka insipid, tasteless water Jātaka II 97.

:: Kasā (feminine) [Vedic kaśā] a whip Vinaya I 99 (in uddāna); Majjhima Nikāya I 87, etc.; Dhammapada 143; Milindapañha 197. — kasāhi tāḷeti to whip, lash, flog as punishment for malefactors here, as well as in Niraya (see kamma-karaṇā) Majjhima Nikāya I 87 = Aṅguttara Nikāya I 47 = II 122; Peta Vatthu Commentary 4 (of a thief scourged on his way to the place of execution); Dhammapada II 39 (the same).

-niviṭṭha touched by the whip, whipped Dhammapada 144 (= Dhammapada III 86);
-pahāra a stroke with the whip, a lash Jātaka III 178;
-hata struck with the whip, scourged Vinaya I 75; 91 = 322; Saddhammopāyana 147.

:: Kasāya and Kasāva [derivation uncertain. The word first appears in the late Vedic form kaṣāya, a decoction, distillation, essence; used figuratively of evil. The old Pāḷi form is kasāva]
1. a kind of paste or gum used in colouring walls Vinaya II 151.
2. An astringent decoction extracted from plants Vinaya I 201, 277; Jātaka V 198.
3. (of taste), astringent Dhammapada 629; Milindapañha 65; Dhammapada II 31.
4. (of colour) reddish-yellow, orange coloured Vinaya I 277.
5. (ethical) the fundamental faults (rāga, dosa, moha) Aṅguttara Nikāya I 112; Dhammapada 10; Vibhaṅga 368.
-a° faultless, flawless, in akasāvattaṁ being without defect Aṅguttara Nikāya I 112 (of a wheel, with °sa° ibid);
-sa° faulty Dhammapada I 82;
-mahā° wicked Jātaka IV 387.
In compounds both forms, viz.

(kasāya)-yoga an astringent remedy Jātaka V 198 (kasāva° ibid);
-rasa reddish-yellow dye Jātaka II 198;
(kasāva)-odaka an astringent decoction Vinaya I 205;
-gandha having a pungent smell Vinaya I 277;
-rasa having an astringent taste ibid.;
-vaṇṇa of reddish-yellow colour ibid.

:: Kasāyatta (neuter) [abstract from kasāya] astringency Milindapañha 56.

:: Kaseruka [etymology connected with Sanskrit kaseru backbone?] a plant, shrub Paramatthajotikā II 284 (varia lectio kaṁsīruka for kiṁsuka?). See also kaṭeruha.

:: Kasi and Kasī (feminine) [from kasāti] tilling, ploughing; agriculture, cultivation Majjhima Nikāya II 198; Saṁyutta Nikāya I 172, 173 = Sutta-Nipāta 76f.; Vinaya IV 6; Peta Vatthu I 56 (k°, gorakkha, vaṇijjā); Peta Vatthu Commentary 7; Saddhammopāyana 390 (k°, vaṇijjā); Vimāna Vatthu 63. — °ṁ kāsati to plough, to till the land Jātaka I 277; Visuddhimagga 284.

-kamma the act or occupation of ploughing, agriculture Jātaka II 165, 300; III 270;
-karaṇa ploughing, tilling of the field Peta Vatthu Commentary 66;
-khetta a place for cultivation, a field Peta Vatthu Commentary 8 (kasī°);
-gorakkha agriculture and cattle breeding Dīgha Nikāya I 135;
-bhaṇḍa ploughing implements Dhammapada I 307.

:: Kasiṇa1 [Vedic kṛtsna] (adjective) entire, whole Jātaka IV 111, 112.

:: Kasiṇa2 [derivation uncertain] (neuter) one of the aids to kammaṭṭhāna the practice by means of which mystic meditation (bhāvanā, jhāna) may be attained. They are fully described at Aṅguttara Nikāya V 46f., 60; usually enumerated as ten [sāvakā dasa k°-āyatanāni bhāventi]; paṭhavī°, āpo°, tejo°, vāyo°, nīla°, pīta°, lohita°, odāta°, ākāsa°, viññāṇa° — that is, earth, water, fire, air; blue, yellow, red, white; space, intellection (or perhaps consciousness) Majjhima Nikāya II 14; Dīgha Nikāya III 268, 290; Nettipakaraṇa 89, 112; Dhammasaṅgani 202; Paṭisambhidāmagga I 6, 95; cf. Buddhist Manual of Psychological Ethics 49-52; Abhidhammāvatāra 4, 90f., 95f. — For the last two (ākāsa° and viññāṇa°) we find in later sources āloka° and (paricchinn')-ākāsa° Visuddhimagga 110; cf. Buddhist Manual of Psychological Ethics 40 note 4, 52 note 2; Compendium 54, 202. — Eight (the above omitting the last two) are given at Paṭisambhidāmagga I 49, 143, 149. — See further Jātaka I 313; III 519; as 186f. There are fourteen manners of practising the kasiṇas (of which the first nine are: k°-ānulomaṁ; k°-paṭilomaṁ; k°-ānupaṭilomaṁ; jhānānulomaṁ; jh°paṭi°; jh°-ānupaṭi°; jh°-ukkantikaṁ; k°-ukk°; jh°k°-ukk°) Visuddhimagga 374; cf. Abhidhammāvatāra 5, 101f., 104, 152. Nine qualities or properties of (paṭhavi-) kasiṇa are enumerated at Visuddhimagga 117. — Each k. is fivefold, according to uddhaṁ, adho, tiriyaṁ, advayaṁ, appamāṇaṁ; Majjhima Nikāya II 15, etc. — kasiṇaṁ oloketi to fix one's gaze on the particular kasiṇa chosen Jātaka V 314; °ṁ samannāharati to concentrate one's mind on the k. Jātaka III 519.

-āyatana the base or object of a kasiṇa exercise (see above as ten such objects) Dīgha Nikāya III 268; Majjhima Nikāya II 14; Paṭisambhidāmagga I 28, etc.;
-ārammaṇa = °āyatana Visuddhimagga 427 (three, viz. tejo°, odāta°, āloka°);
-kamma the k. practice Jātaka I 141; IV 306; V 162, 193;
-jhāna the k. meditation as 413;
-dosa fault of the k. object Visuddhimagga 117, 123 (the four faults of paṭhavī-kasiṇa being confusion of the four colours);
-parikamma the preliminary, preparatory rites to the exercise of a kasiṇa meditation, such as preparing the frame, repeating the necessary formulas, etc. Jātaka I 8, 245; III 13, 526; as 187; — °ṁ katheti to give instructions in these preparations Jātaka III 369; °ṁ karoti to perform the k-preparations Jātaka IV 117; V 132, 427; VI 68;
-maṇḍala a board or stone or piece of ground divided by depressions to be used as a mechanical aid to jhāna exercise. In each division of the maṇḍala a sample of a kasiṇa was put. Several of these stone maṇḍalas have been found in the ruins at Anurādhapura. cf. Compendium 54f. 202f. Jātaka III 501; Dhammapada IV 208;
-samāpatti attainment in respect of the k. exercise Cullaniddesa §466 eight (ten such).

:: Kasira (adjective) [Probably from Vedic kṛcchra, the derivation of which is uncertain] miserable, painful, troubled, wretched Aṅguttara Nikāya IV 283; Sutta-Nipāta 574; Jātaka II 136; IV 113 = VI 17; Peta Vatthu IV 121 (= Peta Vatthu Commentary 229 dukkha). — adverb kasirā (ablative) with difficulty Jātaka V 435; — kasirena (instrumental) Dīgha Nikāya I 251; Majjhima Nikāya I 104; Saṁyutta Nikāya I 94; Vinaya I 195; Jātaka I 338; III 513. — a° without pain, easy, comfortable Jātaka VI 224 (= niddukkha); — lābhin obtaining without difficulty (feminine inī Aṅguttara Nikāya IV 342) in formula akicchalābhī akasiralābhī etc. Majjhima Nikāya I 33; Saṁyutta Nikāya II 278; Aṅguttara Nikāya I 184; II 23, 36; IV 106; Udāna 36; past participle 11, 12.

-ābhata a massed with toil and difficulty (of wealth) Jātaka V 435; °vuttika finding it hard to get a livelihood Aṅguttara Nikāya I 107 = past participle 51.

:: Kasita (past participle of kāsati) ploughed, tilled Anāgatavaṁsa 44; — a° untilled ibid. 27, 44. — cf. vi°.

:: Kassaka [from kāsati] a husbandman, cultivator, peasant, farmer, ploughman Dīgha Nikāya I 61 (k° gahapatiko kārakārako rāsi-vaḍḍhako); Aṅguttara Nikāya I 241; Aṅguttara Nikāya I 229, 239 (the three duties of a farmer); Saṁyutta Nikāya I 172 = Sutta-Nipāta 76; III 155 (varia lectio for Text kāsaka); IV 314; Vinaya IV 108; Abhidhammāvatāra 96; Sumaṅgalavilāsinī I 170; often in similes, e.g. Peta Vatthu I 11; II 968 (likeness to the doer of good works); Visuddhimagga 152, 284, 320.

-vaṇṇa (under) the disguise of a peasant Saṁyutta Nikāya I 115 (of Māra).

:: Kassati [kṛṣ] see ava°, anu° (preterit anvakāsi), pari°; otherwise kāsati; cf. also kissati.

:: Kassāma future of karoti.

:: Kata (and sometimes kaṭa) [past participle of karoti] done, worked, made. Extremely rare as verb transative in the common meaning of English make, German machen, or French faire (see the cognate kapp and jan, also uppajjati and vissajjati); its proper sphere of application is either ethical (as pāpaṁ, kusalaṁ, kammaṁ: Cariyāpiṭaka II 1 b) or in such combinations, where its original meaning of "built, prepared , worked out" is still preserved Cariyāpiṭaka I.1.a nagara, and 2.a.
I. As verb-determinant (predicative).
1. in verbal function (passive) with nominal determination "done, made"
(a) in predicative (epithetic) position: Dhammapada 17 (pāpaṁ me kataṁ evil has been done by me), 68 (tañ ca kammaṁ kataṁ), 150 (aṭṭhīnaṁ nagaraṁ kataṁ a city built of bones, of the body), 173 (yassa pāpaṁ kataṁ kammaṁ).
(b) in absolute (prothetic) position, often with expression of the agent in instrumental Dīgha Nikāya I 84 = 177 = Majjhima Nikāya I 40 = Sutta-Nipāta page 16 (in formula kataṁ karanīyaṁ (karanīya), etc., done is what had to be done, cf. arahant II A.); Vinaya III 72 (kataṁ mayā kalyāṇaṁ akataṁ mayā pāpaṁ); Peta Vatthu I 55 (amhākaṁ katā pūjā done to us is homage). — So also in composition (°-), e.g. (nahāpakehi) °parikammatā the preparations (being) finished (by the barbers) Jātaka VI 145; (tena) °paricaya the acquaintance made (with him) Vimāna Vatthu 24; Peta Vatthu Commentary 4; (tattha) °paricayatā the acquaintance (with that spot) Vimāna Vatthu 331; (tesaṁ) °pubba done before Dīgha Nikāya II 75 = Aṅguttara Nikāya IV 17; (kena) Jātaka VI 575; °matta (made) drunk Theragāthā 199; (cira) °saṁsagga having (long) been in contact with, familiar Jātaka III 63 (and a°).
2. in adjective (medium-passive) function (kaṭa and kata); either passive: made, or made of; done by = being like, consisting of; or medio-reflexive: one who has done, having done; also "with" (i.e. this or that action done).
(a) in pregnant meaning: prepared, cultivated, trained, skilled; kaṭākaṭa prepared and natural Vinaya I 206 (of yūsa); akaṭa natural ibid., not cultivated (of soil) Vinaya I 48 = II 209; Sumaṅgalavilāsinī I 78, 98; untrained Jātaka III 57, 58. — °atta self-possessed, disciplined Jātaka VI 296; °indriya trained in his senses Theragāthā 725; °ūpāsana skilled, especially in archery Majjhima Nikāya I 82; Saṁyutta Nikāya I 62; Aṅguttara Nikāya II 48 = IV 429; Saṁyutta Nikāya I 99; Jātaka IV 211; Milindapañha 352, °kamma practised, skilled Jātaka V 243; of a servant Saṁyutta Nikāya I 205 (read āse for ase), of a thief Aṅguttara Nikāya III 102 (cf. below II.1.a); °phaṇa having (i.e. with) its hood erected, of a snake Jātaka VI 166; °buddhi of trained mind, clever Jātaka III 58; a° ibid.; °mallaka of made-up teeth, an artificial back-scratcher Vinaya II 316; a° not artificially made, the genuine article Vinaya II 106; °yogga trained serviceable Saṁyutta Nikāya I 99; a° useless Saṁyutta Nikāya I 98. °rūpa done naturally, spontaneously Jātaka V 317 (explained by °jāniya; °sabhāva); °veṇī having (i.e. with) the hair done up into a chignon Jātaka V 431; °hattha (one) who has exercised his hands, dexterous, skilful, especially in archery Majjhima Nikāya I 82; Saṁyutta Nikāya I 62, 98; II 266; Aṅguttara Nikāya II 48; Jātaka IV 211,; V 41; VI 448; Milindapañha 353; Dhammapada I 358; a° unskilled, awkward Saṁyutta Nikāya I 98; su° well-trained Jātaka V 41 (cf. °upāsana); °hatthika an artificial or toy-elephant Jātaka VI 551.
(b) in ordinary meaning: made or done; °kamma the deed done (in a former existence) Jātaka I 167; Vimāna Vatthu 252; Peta Vatthu Commentary 10; °piṭṭha made of flour (dough) Peta Vatthu Commentary 16 (of a doll); °bhāva the performance or happening of Jātaka III 400; Mahābodhivaṁsa 33; °saṅketa (one who has made an agreement) Jātaka V 436
(c) with adverbial determination (su°, du°; cf. dūrato, puro, atta, sayaṁ, and II.2.c): sukata well laid out, of a road Jātaka VI 293, well built, of a cart Sutta-Nipāta 300 = 304; Jātaka IV 395, well done, i.e. good Aṅguttara Nikāya I 102 (°kamma-kārin doing good works). — dukkata badly made, of a robe Vinaya IV 279 (-ṭ-), badly done, i.e. evil Aṅguttara Nikāya I 102 (°kamma kārin); sukata-dukkata good and evil (°kammāni deeds) Dīgha Nikāya I 27 = 55 = Saṁyutta Nikāya IV 351; Milindapañha 5, 25.
3. As noun (neuter) kataṁ that which has been done, the deed.
(a) absolute: Jātaka III 26 (katassa appaṭikāraka not reciprocating the deed); V 434 (kataṁ anukaroti he imitates what has been done) katākataṁ what has been done and left undone Vinaya IV 211; katāni akatāni ca deeds done and not done Dhammapada 50.
(b) with adverb determination (su°, du°): sukataṁ goodness (in moral sense) Sutta-Nipāta 240; Dhammapada 314; dukkataṁ badness Vinaya I 76; II 106; Dhammapada 314; dukkatakārin doing wrong Sutta-Nipāta 664.
II. As noun-determinant (attributive) in composition (various applications and meanings).
1. As 1st part of compound: Impersonal, denoting the result or finishing of that which is implied in the object with reference to the act or state resulting, i.e. "so and so made or done"; or personal, denoting the person affected by or concerned with the act. The literal translation would be "having become one who has done" (active: see a), or "to whom has been done" (passive: see b).
(a) medio-active. Temporal: the action being done, i.e. "after." The noun-determinates usually bear a relation to time, especially to mealtimes, as katanna-kicca having finished his meal Dāṭhāvaṁsa I 59; °bhatta-kicca after the meal Jātaka IV 123; Peta Vatthu Commentary 93; °purebhatta-kicca having finished the duties of the morning Sumaṅgalavilāsinī I 45f.; Paramatthajotikā II 131f.; °pātarāsa breakfast Jātaka I 227; Dhammapada I 117, a° before breakfast Aṅguttara Nikāya IV 64; °pātarāsa-bhatta the same Jātaka VI 349; °ānumodana after thanking (for the meal) Jātaka I 304; °bhattānumodana after expressing satisfaction with the meal Peta Vatthu Commentary 141. In the same application: kat-okāsa having made its appearance, of kamma Vimāna Vatthu 329 (cf. Vimāna Vatthu 113); Peta Vatthu Commentary 63; °kamma (-cora) (a thief) who has just "done the deed," i.e. committed a theft Jātaka III 34; Visuddhimagga 180 (katakammā-corā and akata° thieves who have finished their "job" and those who have not); Dhammapada II 38 (corehi katakammaṁ the job done by the thief), cf. above I.2.a; °kāla "done their time," deceased, of petas Jātaka III 164 (pete kāḷakate); Peta Vatthu Commentary 29, cf. kāla; °cīvara after finishing his robe Vinaya I 255, 265; °paccugga mana having gone forth to meet Jātaka III 93. °paṇidhāna from the moment of his making an earnest resolve (to become a Buddha) Vimāna Vatthu 3; °pariyosita finished, ready, i.e. after the end was made Vimāna Vatthu 250; °Buddha-kicca after he had done the obligations of a Buddha Vimāna Vatthu 165, 319; Sumaṅgalavilāsinī I 2; °maraṇa after dying, i.e. dead Peta Vatthu Commentary 29; °massu-kamma after having his beard done Jātaka V 309 (see note to II.1. b). — Qualitative: with ethical import, the state resulting out of action, i.e. of such habit, or "like, of such character." The qualification is either made by kamma, deed, work, or kicca, what can be or ought to be done, or any other specified action, as °pāpa-kamma one who has done wrong Dhammapada I 360 (and a°); °karaṇīya one who has done all that could be done, one who is in the state of perfection (an Arahant), in formula arahaṁ khīṇāsavo vusitavā ohitabhāro (cf. above I.1.b and Arahant II.A) Majjhima Nikāya I 4, 235; Itivuttaka 38; Milindapañha 138; °kicca having performed his obligations, perfected, especially of an Arahant, usually in combination with anāsava Saṁyutta Nikāya I 47, 178; Dhammapada 386; Peta Vatthu II 615; Therīgāthā 337, as adjective: kata-kiccāni hi arahato indriyāni Nettipakaraṇa 20; °kiccatā the perfection of Arahantship Milindapañha 339. — With other determinations:

-āgasa one who has done evil Saddhammopāyana 294;
-ādhikāra having exerted oneself, one who strives after the right path Jātaka I 56; Milindapañha 115;
-āparādha guilty, a transgressor Jātaka III 42;
-ābhinihara (one) who has formed the resolution (to become a Buddha) Jātaka I 2; Dhammapada I 135;
-ābhinivesa (one) who studies intently, or one who has made a strong determination Jātaka I 110 (and a°);
-ussāha energetic Saddhammopāyana 127;
-kalyāṇa in passage kata-kalyāno kata-kusalo katabhīruttāṇo akata-pāpo akata-luddho (luddo) [°thaddho It] akata-kibbiso having done good, of good character, etc. Aṅguttara Nikāya II 174 = Vinaya III 72 = Itivuttaka 25 = as 383; Peta Vatthu Commentary 174; also passive to whom something good has been done Jātaka I 137; III 12; Peta Vatthu II 99; akata-kalyāṇa a man of bad actions Itivuttaka 25; Peta Vatthu II 79;
-kibbisa a guilty person Majjhima Nikāya I 39; Vinaya III 72 (a°), of beings tormented in Hell Peta Vatthu IV 77; Peta Vatthu Commentary 59;
-kusala a good man: see °kalyāṇa;
-thaddha hard-hearted, unfeeling, cruel: see °kalyāṇa;
-nissama untiring, valiant, bold Jātaka V 243;
-parappavāda practised in disputing with others Sumaṅgalavilāsinī I 117;
-pāpa an evil-doer Itivuttaka 25; Peta Vatthu II 79 (+ akata-kalyāṇa); Peta Vatthu Commentary 5; a°: see °kalyāṇa;
-puñña one who has done good deeds, a good man Dīgha Nikāya II 144; Dhammapada 16, 18, 220; Peta Vatthu III 52; Milindapañha 129; Peta Vatthu Commentary 5, 176; a° one who has not done good (in previous lives) Milindapañha 250; Vimāna Vatthu 94;
-puññatā the fact of having done good deeds Dīgha Nikāya III 276 (pubbe in former births); Aṅguttara Nikāya II 31; Sutta-Nipāta 260, cf. Paramatthajotikā I 132, 230; Jātaka II 114;
-bahukāra having done much favour, obliging Dāṭhāvaṁsa IV 39;
-bhīruttāṇa one who has offered protection to the fearful: see °kalyāṇa;
-bhūmikamma one who has laid the groundwork (of sanctification) Milindapañha 352;
-ludda cruel Majjhima Nikāya III 165; a° gentle Nettipakaraṇa 180; cf. °kalyāṇa;
-vināsaka (one) who has caused ruin Jātaka I 467;
-vissāsa trusting, confiding Jātaka I 389;
-ssama painstaking, taking trouble Saddhammopāyana 277 (and a°).

(b) medio-passive: The state as result of an action, which affected the person concerned with the action (reflexive or passive), or "possessed of, afflicted or affected with." In this application it is simply periphrastic for the ordinary passive. — Note: In the case of the noun being incapable of functioning as verb (when primary), the object in question is specified by °kamma or °kicca, both of which are then only supplementary to the initial kata°, e.g. kata-massu-kamma "having had the beard (-doing) done," as different from secondary nouns (i.e. verb-derivations). e.g. katābhiseka "having had the anointing done." — In this application: °citta-kamma decorated, variegated Dhammapada I 192; °daṇḍa-kamma afflicted with punishment (= daṇḍāyita punished) Vinaya I 76; °massu-kamma with trimmed beard, after the beard-trimming Jātaka V 309 (cf. Jātaka III 11 and karana).
- Various combinations:

-ñjalin with raised hands, as a token of veneration or supplication Sutta-Nipāta 1023; Therīgāthā 482; Jātaka I 17 = Buddhavaṁsa XXIV 27; Peta Vatthu Commentary 50, 141; Vimāna Vatthu 78;
-attha one who has received benefits Jātaka I 378;
-ānuggaha assisted, aided Jātaka II 449; Vimāna Vatthu 102;
-ābhiseka anointed, consecrated Mahāvaṁsa 26, 6;
-ūpakāra assisted, befriended Jātaka I 378; Peta Vatthu Commentary 116;
-okāsa one who has been given permission, received into audience, or permitted to speak Vinaya I 7; Dīgha Nikāya II 39, 277; Sutta-Nipāta 1030, 1031 (°āva°); Jātaka V 140; VI 341; Milindapañha 95;
-jātihiṅgulika done up, adorned with pure vermilion Jātaka III 303;
-nāmadheyya having received a name, called Jātaka V 492;
-paṭisanthāra having been received kindly Jātaka VI 160; Dhammapada I 80;
-pariggaha being taken to wife, married to (instrumental) Peta Vatthu Commentary 161 (and a°);
-paritta one on whom a protective spell has been worked, charm-protected Milindapañha 152;
-bhaddaka one to whom good has been done Peta Vatthu Commentary 116;
-sakkāra honoured, revered Jātaka V 353; Mahāvaṁsa 9, 8 (su°);
-saṅgaha one who has taken part in the redaction of the scriptures Mahāvaṁsa 5, 106;
-sannāha clad in armour Dhammapada I 358;
-sikkha (having been) trained Milindapañha 353. 2. As 2nd part of compared: Denoting the performance of the verbal notion with reference to the object affected by it, i.e. simply a passive of the verb implied in the determinant, with emphasis of the verb-notion: "made so and so, used Anglo-Saxon reduced to" (garukata = garavita).
(a) with nouns (see sub voce) e.g., anabhāva-kata, kavi°, kāla-vaṇṇa° (reduced to a black colour) Vinaya I 48 = II 209, tālāvatthu°, pamāṇa°, bahuli°, yāni°, saṅkhārūpekkhā°, etc.
(b) with adjectives, e.g. garu°, bahu°.
(c) with adverbial substitutes, e.g. atta°, para° (paraṁ°), sacchi°, sayaṁ, etc.

:: Kataka (neuter) [from kantati2] a scrubber, used after a bath Vinaya II 129, 143; cf. Vinaya Texts II 318.

:: Katama (adjective) [cf. Vedic katama, interrogative pronoun with formation of ordinal number, in function = katara, cf. antama > antara, Latin dextimus > dexter] which, which one (of two or more) Vinaya II 89; Majjhima Nikāya I 7; Jātaka I 172; Milindapañha 309; Peta Vatthu Commentary 27. In some cases merely emphatic for ko, e.g. Vinaya I 30 (ka tamena maggena āgato?); Dīgha Nikāya I 197 (katamo so atta-paṭilābho?); Jātaka I 97; Sutta-Nipāta 995; Milindapañha 51. — instrumental ka tamena (scilicet maggena) adverb by which way, how? Milindapañha 57, 58.

:: Katana (neuter) [from kata] a bad deed, injuring, doing evil (cf. kaṭana) Jātaka IV 42 (yam me akkhāsi ... katanaṁ kataṁ), cf. Morris in JPTS 1893, 15.

:: Kataññu (adjective) [cf. Sanskrit kṛtajña] literally knowing, i.e. acknowledging what has been done (to one), i.e. grateful often in combination with katavedin grateful and mindful of benefits Saṁyutta Nikāya II 272; Aṅguttara Nikāya I 87 = past participle 26; Vimāna Vatthu 8127; Saddhammopāyana 509, 524.
Akataññu
1. ungrateful Saṁyutta Nikāya I 225; Jātaka III 26 (= kata-guṇaṁ ajānanto commentary), 474; IV 124; Peta Vatthu Commentary 116; Abhidhammāvatāra 81.
2. (separate akata-ññu) knowing the uncreated, i.e. knowing Nibbāna Dhammapada 97, 383; Dhammapada II 188; IV 139. — akataññu-rūpa (and °sambhava) of ungrateful nature Jātaka IV 98, 99.

:: Kataññutā (feminine) [abstract from last] gratefullness (defined at Paramatthajotikā I 144 as katassa jānanatā) Sutta-Nipāta 265; Jātaka I 122 (Text °nā, varia lectio °tā); III 25; Peta Vatthu II 97; Vimāna Vatthu 63; Saddhammopāyana 497, 540. In combination with kataveditā Saṁyutta Nikāya II 272; Aṅguttara Nikāya I 61; II 226, 229. kataññū-kataveditā Jātaka III 492. — akataññutā ungratefullness, in combination with akataveditā Aṅguttara Nikāya I 61; III 273; Jātaka V 419; as one of the four offences deserving of Niraya Aṅguttara Nikāya II 226.

:: Katara (adjective) [Vedic katara, interrogative pronoun with formation of ordinal number, cf. Greek πύτερος, Latin uter] which one (of a certain number, usually of two) Jātaka I 4; Peta Vatthu Commentary 119. Often only emphatic for ko, e.g. Jātaka I 298 (kataraṁ upaddavaṁ na kareyya), and used uninflected in compounds, as katara-geha Jātaka III 9; °gandhaṁ Jātaka VI 336; °divasaṁ Jātaka II 251; °nagarato (from what city) Dhammapada I 390; °nāma (kataraṁnāma, adjective) (of what name) ibid. — katarasmiṁ magge in which way, how? Jātaka IV 110.

:: Katatta (neuter) [abstract from kata, cf. Sanskrit kṛtatva] the doing of, performance of, only in ablative katattā Dīgha Nikāya II 213; Aṅguttara Nikāya I 56; Jātaka III 128; Dhammasaṅgani 431, 654; Paramatthajotikā II 356; Dhammapada III 154; IV 142. Used adverbially in meaning of "owing to, on account of" Milindapañha 275; as 262; Mahāvaṁsa 3, 40. — akatattā through non-performance of, in absence or in default of Aṅguttara Nikāya I 56; Peta Vatthu Commentary 69, 154.

:: Katavedin (adjective) [kata + vedin, see kataññu] mindful, grateful Saṁyutta Nikāya I 225; past participle 26; Jātaka I 424; II 26.

:: Kataveditā (feminine) [abstract from last] gratefullness: see kataññutā.

:: Katāvin (adjective/noun) [secondary formation from kata] one who has done (what could be done), used like katakicca to denote one who has attained Arahantship Saṁyutta Nikāya I 14; Milindapañha 264.

:: Kate (adverb) [locative of kata] for the sake of, on behalf of; with accusative maṁ k. Jātaka IV 14; with genitive maṁsassa k. Jātaka V 500.

:: Kathala (potsherd) spelling at Visuddhimagga 261 for kaṭhala.

:: Kathali ( metri causā) = kathalika, in the Uddāna at Vinaya II 234

:: Kathalika (neuter) [derivation uncertain], always in combination pādodaka pāda-pīṭha pāda-k°: either a cloth to wipe the feet with after washing them, or a footstool Vinaya I 9, 47; II 22f., 210, 216. At Vimāna Vatthu 8 however with pāda-pīṭha explained as a footstool (pāda-ṭhāpana-yoggaṁ dārukhaṇḍaṁ āsanaṁ). Buddhaghosa (Samantapāsādikā VI 1160) explains pādapīṭha as a stool to put the washed foot on, pāda-kathalika as a stool to put the unwashed foot on, or a cloth to rub the feet with (ghaṁsana). The meaning "bowl" seems to be preferable to Buddhaghosa's forced interpretation as "towel."

:: Kathaṁ (adverb) [cf. Vedic kathaṁ and kathā] doubt. interrogative particle
1. how; with indicative present Peta Vatthu Commentary 6 (k. puriso paṭilabhati), or with future and conditional Jātaka I 222; II 159 (k. tattha gamissāmi); VI 500; Peta Vatthu Commentary 54 (na dassāmi)
2. why, for what reason? Jātaka III 81; V 506. Combined with °ca Vinaya I 114; II 83. °carahi Dīgha Nikāya II 192. °nu and °nu kho Vinaya II 26, Jātaka III 99; IV 339; Cullaniddesa §189, see also evaṁ nu kho. °pana Dīgha Nikāya II 163. °su Cullaniddesa §189. °hi Jātaka IV 339; Dhammapada I 432. °hi nāma Vinaya I 45; II 105; III 137; IV 300; all with the same meaning; °ci (kathañci) scarcely, with difficulty Theragāthā 456.

-kathā "saying how? how?" i.e. doubt, uncertainty, unsettled mind (cf. kaṅkhā); explained as vicikicchā dukkhe kaṅkhā Cullaniddesa §190; Dīgha Nikāya II 282; Sutta-Nipāta 500, 866, 1063, 1088; Dhammapada IV 194; as adjective and at end of compound °katha, e.g. vigata° (in phrase tiṇṇa-vicikiccha ... vesārajjappatta) Dīgha Nikāya I 110 = Vinaya I 12; tiṇṇa° (+ visalla) Sutta-Nipāta 17, 86, 367. k.-k.-salla "the arrow of doubt" Dīgha Nikāya II 283 (vicikicchā + k.);
-kathin having doubts, unsettled, uncertain Dīgha Nikāya II 287; Majjhima Nikāya I 8; Cullaniddesa §191; as 352; a° free from doubt, especially of the Arahant (explained Sumaṅgalavilāsinī I 211: "not saying how and how is this?"); Majjhima Nikāya I 108; Itivuttaka 49; Sutta-Nipāta 534, 635, 868, 1064; in phrases tiṇṇa-vicikiccho viharati akathankathī kosalesu dhammesu Dīgha Nikāya I 71 = past participle 59, jhāyī anejo a° Dhammapada 414 (Dhammapada IV 194) = Sutta-Nipāta 638;
-kara (adjective) how acting, what doing? k. ahaṁ no Nirayam pateyyaṁ ("τί ποιῶν μακάριος ἔσομαι") Jātaka IV 339; Sutta-Nipāta 376; Jātaka IV 75; V 148;
-jīvin leading what kind of life? Sutta-Nipāta 181;
-dassin holding what views? Sutta-Nipāta 848 (see °sīla);
-pakāra of what kind Vinaya I 358; Sutta-Nipāta 241 (kathappakāra);
-paṭipanna going what way, i.e. how acting? Dīgha Nikāya II 277, 279, 281;
-bhāvita how cultivated or practised? Saṁyutta Nikāya V 119;
-bhūta "how being," of what sort, what like Dīgha Nikāya II 139, 158;
-rūpa of what kind? Majjhima Nikāya I 218; Aṅguttara Nikāya I 249; III 35; Jātaka III 525;
-vaṇṇa of what appearance, what like? Dīgha Nikāya II 244;
-vidha what sort of? Jātaka V 95, 146; as 305;
-sameta how constituted? Sutta-Nipāta 873;
-sīla of what character or conduct? how in his morality? Sutta-Nipāta 848 (kathaṁdassī kathaṁsīlo upasanto ti vuccati).

:: Kathana (neuter) [from kath, see katheti]
1. conversing talking Jātaka I 299; III 459; VI 340.
2. telling i.e. answering, solving (a question) Jātaka V 66 (pañha°).
3. preaching Dhammapada I 7.
4. reciting, narrating Kaccāyana 130. cf. kathita. — akathana not talking or telling Jātaka I 420; VI 424; not speaking from anger Jātaka IV 108; Dhammapada I 440.

-ākāra, in °ṁ karoti to enter into conversation with Jātaka VI 413;
-samattha able to speak (of the tongue) Jātaka III 459; able to talk or converse with (saddhiṁ) Jātaka VI 340;
-sīla (one) in the habit of talking, garrulous Jātaka I 299; a- Jātaka I 420.

:: Kathā (feminine) [from kath to tell or talk, see katheti; nearest synonym is lap, cf. vācābhilāpa and sallāpa
1. talk, talking, conversation Aṅguttara Nikāya I 130; Peta Vatthu Commentary 39. So in antarā° Dīgha Nikāya I 179; Sutta-Nipāta pages 107, 115; cf. sallāpa. Also in tiracchāna° low, common speech, comprising twenty-eight kinds of conversational talk a bhikkhu should not indulge in, enumerated in full at Dīgha Nikāya I 7 = 178 = III 36 and passim (e.g. Saṁyutta Nikāya V 419: correct suddha° to yuddha°!; Aṅguttara Nikāya V 128 = Cullaniddesa §192); referred to at Aṅguttara Nikāya III 256; V 185; Jātaka I 58; past participle 35. Similarly in gāma° Sutta-Nipāta 922; viggāhikā k. Aṅguttara Nikāya IV 87; Sutta-Nipāta 930. Ten good themes of conversation (kathā-vatthūni) are enumerated at Majjhima Nikāya III 113 = Aṅguttara Nikāya III 117 = IV 357 = V 67; Milindapañha 344; similarly dhammī kathā Aṅguttara Nikāya II 51; IV 307; V 192; Sutta-Nipāta 325; pavattanī k. Aṅguttara Nikāya I 151; yutta kathāyaṁ Sutta-Nipāta 826; sammodanīyā k. in salutation formula s°ṁ k°ṁ sāraṇīyaṁ vītisāretvā Dīgha Nikāya I 52, 108, etc.; Aṅguttara Nikāya V 185; Sutta-Nipāta 419, past participle 86, 93, 107, 116.
2. speech, sermon, discourse, lecture Vinaya I 203, 290 (°ṁ karoti to discuss); Aṅguttara Nikāya III 174; IV 358. Frequently in anupubbi° asermon in regular succession, graduated sermon, discussing the four points of the ladder of "holiness," viz. dānakathā, sīla°, sagga°, magga° (see anupubba) Vinaya I 15; Aṅguttara Nikāya III 184; IV 186, 209, 213; Dhammapada I 6; Vimāna Vatthu 66.
3. A (longer) story, often with vitthāra° an account in detail, e.g. Peta Vatthu Commentary 19. bāhira° profane story Paramatthajotikā I 48.
4. word, words, advice: °ṁ gaṇhāti to accept advice Jātaka II 173; III 424.
5. explanation, exposition, in aṭṭha° (q.v.), cf. gati° Paṭisambhidāmagga II 72.
6. discussion, in °vatthu (see below) Mahāvaṁsa 5, 138. — dukkathā harmful conversation or idle talk Aṅguttara Nikāya III 181; opposite su° Aṅguttara Nikāya III 182. — kathaṁ vaḍḍheti "to increase the talk," to dispute sharply Jātaka I 404; V 412. °ṁ samuṭṭhāpeti to start a conversation Jātaka I 119; IV 73. — At the end of compounds (as adjective) °kathā e.g. chinna° Sutta-Nipāta 711; ṭhita° Sumaṅgalavilāsinī I 73; madhura° Jātaka III 342; VI 255.

-ābhiññāṇa recollection due to speech Milindapañha 78, 79;
-ojja (k°-udya, to vad) a dispute, quarrel Sutta-Nipāta 825, 828;
-dhamma a topic of conversation Sumaṅgalavilāsinī I 43;
-nigghosa the sound of praise, flattery Jātaka II 350;
-pavatti the course of a conversation Jātaka I 119; Dhammapada I 249; Mahābodhivaṁsa 61;
-pābhata subject of a conversation, story Jātaka I 252, 364;
-bāhulla abundance of talk, loquacity Aṅguttara Nikāya IV 87;
-magga narrative, account, history Jātaka I 2;
-rasa the sweetness of (this) speech Milindapañha 345;
-vatthu 1. subject of a discourse or discussion, argument Majjhima Nikāya I 372; II 127, 132. There are ten enumerated at Aṅguttara Nikāya IV 352, 357 (see kathā) and at Visuddhimagga 19 as qualities of akalyāṇa-mitta, referred to at Aṅguttara Nikāya V 67, 129; Visuddhimagga 127; Dhammapada IV 30. Three are given at Dīgha Nikāya III 220 = Aṅguttara Nikāya I 197. °kusala well up in the subjects of discussion Vimāna Vatthu 354. — 2. Name of the fifth book of the Abhidhamma Piṭaka, the seven constituents of which are enumerated at various places (e.g. Sumaṅgalavilāsinī I 17; Mahābodhivaṁsa 94, where Kathāvatthu takes the 3rd place), see also JPTS 1882, 1888, 1896;
-samuṭṭhāna the arising of a discussion Mahāvaṁsa 5, 138;
-samuṭṭhāpana starting a conversation Jātaka I 119; III 278; Dhammapada I 250;
-sampayoga conversational intercourse Aṅguttara Nikāya I 197;
-sallāpa talk, conversation Vinaya I 77; Dīgha Nikāya I 89f., 107f.; II 150; Majjhima Nikāya I 178; Aṅguttara Nikāya II 197; V 188; Udāna 40; Jātaka II 283; Milindapañha 31; Sumaṅgalavilāsinī I 276 (explained as kathana-paṭikathana); Dhammapada II 91 (°ṁ karoti) Vimāna Vatthu 153.

:: Kathālikā (feminine) [from kuth, to boil] kettle, cooking pot; in daṇḍa° (a pot with a handle) Vinaya I 286 (varia lectio kathālaka), and meda° Aṅguttara Nikāya IV 377; Dhammapada II 179.

:: Kathāpeti causative II of katheti (q.v.).

:: Katheti (verb denominative from kathā, cf. Sanskrit kathayate] preterit kathesi, infinitive kathetuṁ and kathetave (Vinaya I 359); passive kathīyati and katheti (Miln 22, cf. Trenckner, "Notes" 122); present participle passive kathīyamāna and kacchamāna (Aṅguttara Nikāya III 181); gerundive kathetabba, kathanīya and kaccha,]
1. to speak, say, tell, relate (in detail): vitthārato Peta Vatthu Commentary 77. mā kathesi (= mā bhaṇi) do not speak Peta Vatthu Commentary 16. — to tell (a story): Jātaka I 2; IV 137; Peta Vatthu Commentary 12, 13.
2. to converse with Jātaka VI 413; Peta Vatthu Commentary 86 (= āmantayi).
3. to report, to inform Jātaka V 460.
4. to recite Dhammapada I 166.
5. to expound, explain, preach Jātaka I 30; Milindapañha 131; Dhammapada I 88; Cullaniddesa sub voce
6. to speak about (with accusative) Vinaya II 168.
7. to refer to Jātaka I 307.
8. to answer or solve (a question) Jātaka I 165; V 66. — Caus II kathāpeti to make say Mahāvaṁsa 24, 4 (preterit kathāpayi); Dhammapada II 35; Paramatthajotikā I 118.

:: Kathika (adjective) (—°) [from kathā, cf. Sanskrit kathaka] relating, speaking, conversing about, expounding, in compounds citta° Therīgāthā 449 (cf. citra-kathin); (a) tiracchāna° Aṅguttara Nikāya IV 153; dhamma° Jātaka I 148; III 342; IV 2 (°Thera); VI 255 (mahā°); as noun a preacher, speaker, expounder Aṅguttara Nikāya III 174; Mahāvaṁsa 14, 64 (mahā°).

:: Kathikā (feminine) [from kathika?] agreement Dīpavaṁsa XIX 22; see katikā.

:: Kathin (adjective) (—°) [cf. kathika] speaking; one who speaks, a speaker, preacher Jātaka I 148 (dhamma-kathikesu citrakathī); Milindapañha 90, 348 (°seṭṭha best of speakers). See also kathaṁ-kathin.

:: Kathita [past participle of katheti, cf. Sanskrit kathita] said, spoken, related Jātaka II 310; IV 73; V 493. su° well said or told Jātaka IV 73. As neuter with instrumental Jātaka IV 72 (tena kathitaṁ the discourse (given) by him).

:: Kati (indeclinable) [interrogative pronoun; used like Latin quotation already Vedic.] how many? Vinaya I 83 (k. sikkhāpadāni), 155; Saṁyutta Nikāya I 3 (°saṅgātiga having overcome how many attachments?), 70; Sutta-Nipāta 83, 960, 1018; Paṭisambhidāmagga II 72; Milindapañha 78; Dhammapada I 7, 188; Peta Vatthu Commentary 74.

:: Katikā (feminine) [to katheti or karoti?]
1. Agreement, contract, pact Vinaya I 153 (Text kātikā), 309; Jātaka VI 71; Milindapañha 171, 360.
2. talking, conversation, talk (adhammikā k., cf. kathikā and kathā) Jātaka II 449. — katikaṁ karoti to make an arrangement or agreement Vinaya III 104, 220, 230; Jātaka I 81; IV 267; Dhammapada I 91; Vimāna Vatthu 46. In compounds katika°, e.g. °vatta observance of an agreement, °ṁ karoti to be faithful to a pact Dhammapada I 8; °ṁ bhindati to break an agreement Jātaka VI 541; °saṇṭhāna the entering of an agreement Vinaya II 76, 208: III 160.

:: Katima [ordinal number from kati], feminine katimī in k. pakkhassa which (of many other) day(s) of the half-month Vinaya I 117.

:: Katipaya (adjective) [cf. Sanskrit katipaya] some, several; a few (in compounds or in plural) Jātaka I 230, 487; III 280, 419; IV 125; V 162; Peta Vatthu II 920 (= appake only a few); Dhammapada I 94 (very few); Peta Vatthu Commentary 46. In singular little, insignificant Vimāna Vatthu 5320 (= appikā feminine). °vāre a few times, a few turns Jātaka V 132; VI 52; Peta Vatthu Commentary 135; Mahābodhivaṁsa 3.

:: Katipāhan (adverb) [katipaya + ahan, contracted, see aha2] (for) a few days Vinaya III 14; Jātaka I 152, 298, 466; II 38; III 48; IV 147; Mahāvaṁsa 7, 38; Peta Vatthu Commentary 145, 161; Vimāna Vatthu 222. katipāhena (instrumental) within a few days Mahāvaṁsa 17, 41; Dhammapada I 344; Peta Vatthu Commentary 13, 161. katipāhaccayena after (the lapse of) a few days Jātaka I 245; Dhammapada I 175; Peta Vatthu Commentary 47.

:: Kativassa (adjective) [kati + vassa]
1. (having) how many years, how old? Jātaka V 331.
2. (having had) how many rainy seasons (in the bhikkhu's career) of how many years' seniority? Vinaya I 86; Udāna 59; Milindapañha 28; Dhammapada I 37.

:: Katividha (adjective) [kati + vidha, for Vedic katidhā] of how many kinds Visuddhimagga 84.

:: Katta [past participle of kantati2; cf. Sanskrit kṛtta] is represented in Pāḷi by kanta2; katta being found only in compound pari°.

:: Kattabba (adjective) [gerund of karoti]
1. to be done, to be made or performed; that which might or could be done Dhammapada 53; Jātaka I 77, 267; V 362.
2. (neuter) that which is to be done, obligation, duty Theragāthā 330; Jātaka II 154; V 402; Dhammapada I 211. — akattabba (adjective) not to be done Jātaka III 131; V 147; (neuter) that which ought not to be done Jātaka V 402. kattabbākattabba to be done and not to be done Jātaka I 387. kattabba-yuttaka 1. (adjective) fit or proper to be done Dhammapada I 13. — 2. (neuter) duty, obligation Jātaka III 9; VI 164; Dhammapada I 180; (the last) duties towards the deceased Jātaka I 431. — cf. kātabba.

:: Kattabbaka (neuter) [from last] task, duty Theragāthā 330.

:: Kattabbatā (feminine) [from kattabba] fitness, duty, that which is to be done Jātaka II 179 (iti-°āya because I had to do it thus).

:: Kattar [agent noun from karoti, cf. Sanskrit kartṛ] one who makes or creates, a maker, doer; in following construction:
I. Dependent. Either in verb-function with accusative, as agent noun to all phrases with karoti e.g. pañhaṁ karoti to put a question, pañhaṁ kattā one who puts a question; or in noun function with genitive, e.g. mantānaṁ kattāro the authors of the Mantas, or in compound rāja-kattāro makers of kings.
II. Dependent. As noun kattā the doer: kattā hoti no bhāsitā he is a man of action, and not of words.
1. (indefinite) one who does anything (with accusative) Aṅguttara Nikāya I 103; II 67; V 347, 350f.; (with genitive) Jātaka I 378; III 136 (one who does evil, in same meaning at III 26, commentary akataññū, cf. JPTS 1893, 15: not to kṛt!); IV 98 (explained as kata by commentary); V 258; Milindapañha 25, 296; Abhidhammāvatāra 85f.
2. An author, maker, creator Dīgha Nikāya I 18 (of Brahmā: issaro, k., nimmātā), 104 (mantānaṁ); Aṅguttara Nikāya II 102; Dhammapada I 111.
3. An officer of a king, the king's messenger Jātaka V 220 (= 225); VI 259, 268, 302, 313, 492. Note: At Jātaka V 225 and VI 302 the vocative is katte (of a-declention), cf. also nominative °katta for °kattā in salla-katta.
4. As grammatical technical term name of the instrumental case Vimāna Vatthu 97; Kaccāyana 136, 143, 277.

:: Kattara (adjective) (only °-) [cf. Sanskrit kṛtvan (?), in different meaning] °daṇḍa a walking-stick or staff (of an ascetic) Vinaya I 188; II 76 = 208f.; III 160; Jātaka I 9; V 132; VI 52, 56, 520; Visuddhimagga 91, 125, 181. °yaṭṭhi = preceding Jātaka II 441; Sumaṅgalavilāsinī I 207; III 140. °ratha an old (?) chariot Jātaka III 299. °suppa a winnowing basket Vinaya I 269 = Dhammapada I 174 (°e pakkhipitvā saṅkāra-kūṭe chaḍḍehi).

:: Kattari and °ī (feminine) [to kantati2] scissors, shears Jātaka III 298, with reference to the "shears" of a crab, "as with scissors": cf. Vinaya Texts III 138 (see kattarikā).

:: Kattarikā (feminine) [from kattari] scissors, or a knife Vinaya II 134; Jātaka I 223.

:: Kattha (adverb) [derivation from interrogative base ka° (kad°), whereas Sanskrit kutra is derived from base ku°, cf. kuttha] where? where to, whither? Vinaya I 83, 107; II 76; Dīgha Nikāya I 223; Sutta-Nipāta 487, 1036; Jātaka III 76; Peta Vatthu II 916; Dhammapada I 3. — k. nu kho where then, where I wonder? Dīgha Nikāya I 215f., Peta Vatthu Commentary 22 (with potential) °katthaci(d) (indefinite) anywhere, at some place or other Jātaka I 137; V 468; wherever, in whatever place Milindapañha 366; Peta Vatthu Commentary 284; Paramatthajotikā I 247; Jātaka III 229; IV 9, 45; as katthacid eva Jātaka IV 92; Peta Vatthu Commentary 173. Sometimes doubled katthaci katthaci in whatsoever place Jātaka IV 341. — na k. nowhere Majjhima Nikāya I 424; Milindapañha 77; Vimāna Vatthu 14.

-ṭhita figurative in what condition or state? Dīgha Nikāya II 241 (corresponds with ettha); Jātaka IV 110;
-vāsa in what residence? Sutta-Nipāta 412;
-vāsika residing where? Jātaka II 128, 273.

:: Katthati [cf. Sanskrit katthate, etymology unexplained] to boast Sutta-Nipāta 783 (present participle medium akatthamāna). cf. pavikatthita.

:: Katthin (adjective) [from katth] boasting Aṅguttara Nikāya V 157 (+ vikatthin).

:: Katthitar (agent noun from katthati] a boaster Sutta-Nipāta 930.

:: Katthu (?) a jackal, in °soṇā j. and dogs Jātaka VI 538 (for koṭṭhu°).

:: Kattikā (feminine) (and °kattika) [cf. Sanskrit kṛttikā feminine plural the Pleiades and Buddhist Hybrid Sanskrit karthika] name of a month (October-November), during which the full moon is near the cluster of stars of the Pleiades. It is the last month of the rainy season, terminating on the full moon day of Kattikā (kattika-puṇṇamā). This season is divided into five months: Āsāḷha, Sāvaṇa, Bhaddara (Poṭṭhapāda), Assayuja, Kattikā; the month Assayuja is also called pubba-kattikā, whereas the fifth, K., is also known as pacchima-kattikā; both are comprised in the term k.-dvemāsika. Bhikkhus retiring for the first 3 months of the Vassa (rainy season) are kattika-temāsikā, if they include the 4th, they are k.-cātumāsikā. The full moon of Assayuja is termed k.-temāsinī; that of Kattika is k.-cātumāsinī. See Vinaya passages and cf. nakkhatta. — Nettipakaraṇa 143 (kattiko,varia lectio kattikā).

-cātumāsinī see above Vinaya III 263;
-coraka a thief who in the month of K., after the distribution of robes, attacks bhikkhus Vinaya III 262;
-chaṇa a festival held at the end of the rains on the full moon of pubba-kattikā, and coinciding with the Pavāraṇā Jātaka I 433; II 372; V 212f.; Mahāvaṁsa 17, 17;
-temāsi (-puṇṇamā) (the full moon) of pubbakattikā Vinaya III 261; Mahāvaṁsa 17, 1 (°puṇṇamāsī);
-māsa the month K. Jātaka II 372; Mahāvaṁsa 12, 2 (kattike māse);
-sukkapakkha the bright fortnight of K. Mahāvaṁsa 17, 64.

:: Kattu°
1. base of infinitive kattuṁ (of karoti), in compounds °kamyatā willingness to do something Vibhaṅga 208; Visuddhimagga 320, 385; Dhammapada III 289; °kāma desirous to do Vinaya II 226. °kāmatā desire to do or to perform Visuddhimagga 466; Vimāna Vatthu 43. 2. base of kattar in compounds

:: Kaṭa1 [Sanskrit kaṭa from kṛṇatti: to do wicker-work, roll up, plait; °gert, cf. Greek κάρταλος, Latin cratis = English crate, Gothic haurds, English hurdle] a mat: see compounds and kaṭallaka.

-sara a reed: Saccharum Sara, used as medicine as 78;
-sāra (Dhammapada I 268) and sāraka a mat for sitting or lying on, made of the stalks of the screw-pine, Pandanus Furcatus Jātaka VI 474; V 97; Sumaṅgalavilāsinī I 137; Dhammapada II 183.

:: Kaṭa2 another form of kaṭi (hip), only used in compounds:

-aṭṭhika the hip-bone Dīgha Nikāya II 296 = Majjhima Nikāya I 58, 89 = Majjhima Nikāya III 92 (as varia lectio). Note: kaṭiṭṭhika at Majjhima Nikāya III 92 and as varia lectio at Dīgha Nikāya II 296;
-sāṭaka a loin-cloth Jātaka IV 248.

:: Kaṭa3 = kata [past participle of karoti] in meaning of "original," good (cf. sat); as neuter "the lucky die" in phrase kaṭaggaha (see below). Also in combination with su° and duk° for sukata and dukkata (e.g. Vinaya II 289; Dhammapada III 486; IV 150), and in meaning of "bad, evil" in kaṭana. cf. also kali.

-ggaha "he who throws the lucky die," one who is lucky, fortunate, in phrase "ubhayattha k." lucky in both worlds, i.e. here and beyond Theragāthā 462; Jātaka IV 322 (= jayaggaha victorious commentary); cf. Morris in JPTS, 1887, 159. Also in "ubhayam ettha k." Saṁyutta Nikāya IV 351f. — Opposed to kali the unlucky die, in phrase kaliṁ gaṇhāti to have bad luck Jātaka VI 206 (kaliggaha = parājayasaṅkhāta, i.e. one who is defeated, as opposed to kaṭaggaha = jayasaṅkhāta), 228, 282.

:: Kaṭacchu [cf. on etymology Morris in JPTS, 1887, 163] a ladle, a spoon; explained by uḷuṅka Dhammapada IV 75, 123; by dabbi Peta Vatthu Commentary 135. Used for butter Vimāna Vatthu 68, otherwise for cooked food in general, especially rice gruel. — Vinaya II 216; Jātaka I 454; III 277.

-gāha "holding onto one's spoon," i.e. disinclination to give food, niggardliness, stinginess as 376, cf. Buddhist Manual of Psychological Ethics 277 note 2;
-gāhika "spoon in hand," serving with ladles (in the distribution of food at the Mahādāna) Peta Vatthu Commentary 135;
-parissāvana a perforated ladle Vinaya II 118;
-bhikkhā "ladle-begging," i.e. the food given with a ladle to a bhikkhu when he calls at a house on his begging tour Theragāthā 934; Milindapañha 9; Dhammapada IV 123; as representing a small gift to one individual, opposed to the mahādanā Peta Vatthu II 957; as an individual meal contrasted with public feeding (salāka-bhatta) Dhammapada I 379;
-matta (bhatta) "only a spoonful of rice" Milindapañha 8; Dhammapada IV 75.

:: Kaṭacchuka (adjective) relating to spoons Vinaya II 233.

:: Kaṭaka (masculine neuter) anything circular, a ring, a wheel (thus in kara° Vinaya II 122); a bracelet Peta Vatthu Commentary 134.

:: Kaṭakañcukatā see kaṭu°.

:: Kaṭakaṭāyati = taṭataṭāyati to crush, grind, creak, snap Pp-a. I 34; Vimāna Vatthu 121 (as varia lectio); Visuddhimagga 264. cf. also karakarā.

:: Kaṭallaka [to kaṭa1] a puppet (pagliaccio), a marionette with some contrivance to make it dance Jātaka V 16 (dāru° explained by dārumaya-yanta-rūpaka).

:: Kaṭana (neuter) [from kaṭa, past participle of karoti] an evil deed Aṅguttara Nikāya IV 172 (varia lectio = Manorathapūraṇi 744 kaṭanaṁ vuccati pāpakammaṁ).

:: Kaṭasī (feminine) [probably a contamination of kaṭa + sīva(thikā), charnel-house, under influence of following va(ḍḍh°), cf. Sanskrit kaṭa (?) a corpse] a cemetery; only in phrase kaṭasiṁ vaḍḍheti "to increase the cemetery" referring to dying and being buried repeatedly in the course of numerous rebirths, explained by susāna and āḷāhana Therīgāthā Commentary 291.

-vaḍḍhenti kaṭasiṁ ghoraṁ ādiyanti punabbhavaṁ Vinaya II 296 = Aṅguttara Nikāya II 54 = Theragāthā 456 (where ācinanti (?) for ādiy°), 575; Therīgāthā 502. Also in compounds °vaḍḍhana Jātaka I 146; Udāna 72 = Nettipakaraṇa 174; °vaḍḍhita Saṁyutta Nikāya II 178f. = Cullaniddesa §664.

:: Kaṭāha (masculine neuter) [Sanskrit kaṭāha] a pot [in older texts only as —° ].
1. pot, vessel, vase, receptacle. udaka° Vinaya II 122; ghaṭi° Vinaya II 115; loha° Vinaya II 170. ayo° (in simile "diva-santatte ayokaṭāhe") Majjhima Nikāya I 453 = Aṅguttara Nikāya IV 138; gūtha° Vinaya IV 265; tumba° (a gourd used as receptacle for food) vin II 114; alābu° as 405. — Uncompounded only at Dīpavaṁsa xvII 55 (°ka); Mahāvaṁsa 17, 47; 18, 24.
2. Anything shaped like a pot, as the skull: sīsa° Dīgha Nikāya II 297 = Majjhima Nikāya I 58; Milindapañha 197.

:: Kaṭākaṭa see kata I 3.

:: Kaṭeruha a flowering plant Jātaka VI 537 (= pupphagaccha). cf. kaseruka.

:: Kaṭerukkha a kind of creeper Jātaka VI 536 (perhaps read as kaṭeruha).

:: Kaṭhala [Sanskrit kaṭhara (°la, °lla, °lya: all found in Avadāna-śataka and Divyāvadāna), to kṛṇāti; cf. khāṭi] gravel, pebble, potsherd Jātaka III 225; V 417; Vimāna Vatthu 157; combined with sakkhara at Dīgha Nikāya I 84 = Aṅguttara Nikāya I 9, and in simile at Aṅguttara Nikāya I 253. As feminine combined with kaṭṭha at Aṅguttara Nikāya I 124 = past participle 30, 36; Aṅguttara Nikāya III 6; as masculine in same combination at Visuddhimagga 261.

:: Kaṭhalaka gravel, potsherd Jātaka III 227; Milindapañha 34.

:: Kaṭhati [Sanskrit kvathati; cf. Gothic hvapo scum, hvapjan to seethe. Dhātum (no. 132, editor Andersen and Smith) comments on kaṭh with "sosāna-pākesu." See also kuthati
1. to boil, to stew Samantapāsādikā 1091, see Vinaya Texts II 57 note 1, where past participle is given as kuthita. Similarly Therīgāthā 504 (cf. Ps.S. 174 note 4, but cf. The Questions of King Milinda II 271 "distressed"; Müller, Journal Royal Asiatic Society 1910, 539).
2. to be scorched, past participle kaṭhita (= hot) Milindapañha 323, 325, 357, 397. — The past participle occurs as °kaṭṭhita and °kuṭṭhita in compounds uk° pa° (quod vide). See also kuṭṭhita.

:: Kaṭhina (adjective/noun) [Sanskrit kaṭhina and kaṭhora with dialectic ṭh for rth; cf. Greek κρατύς, κρατερός strong, κράτος strength; Gothic hardus = Anglo-Saxon heard = English hard. cf. also Sanskrit kṛtsna = Pāḷi kasiṇa].
1. (adjective) hard, firm, stiff. Cariyāpiṭaka II 2, 2; Dhammasaṅgani 44, 45 (where also derived feminine abstract akaṭhinatā absence of rigidity, combined with akakkhaḷatā, cf. as 151 akaṭhina-bhāva); Peta Vatthu Commentary 152 (°dāṭha). — (figurative) hard, harsh, cruel Jātaka I 295 = V 448 (= thaddha-hadaya); adverb °ṁ fiercely, violently Milindapañha 273, 274.
2. (neuter) the cotton cloth which was annually supplied by the laity to the bhikkhus for the purpose of making robes Vinaya I 253f.; also a wooden frame used by the bhikkhus in sewing their robes Vinaya. II 115-117. — On the k. robe see Vinaya. I 298f.; III 196f., 203f., 261f.; IV 74, 100, 245f., 286f.; V 15, 88, 119, 172f.; 218. cf. Vinaya Texts I 18; II 148; III 92.

-attharaṇa the dedication of the k. cloth Vinaya I 266; see next;
-atthāra the spreading out, i.e. dedication of the k. cloth by the people to the community of bhikkhus. On rules concerning this distribution and description of the ceremony see Vinaya I 254f.; Buddhavaṁsa IX 7; cf. Vinaya V 128f., 205
-uddhāra the withdrawal or suspension of the five privileges accorded to a bhikkhu at the k. ceremony Vinaya I 255, 259; III 262; IV 287, 288; V 177-179, cf. next and Vinaya Texts II 157, 234, 235;
-ubbhāra = °uddhāra, in kaṭhinassa ubbhārāya "for the suspension of the k. privileges" Vinaya I 255;
-khandhaka the chapter or section treating of k., the 7th of the Mahāvagga of the Vinaya Vinaya II 253-267;
-cīvara a k. robe made of k. cloth Buddhavaṁsa IX 7;
-dussa the k. cloth Vinaya I 254;
-maṇḍapa a shed in which the bhikkhus stitched their k. cloth into robes Vinaya II 117;
-rajju string used to fix the k. cloth onto the frame Vinaya II 116;
-sālā = °maṇḍapa Vinaya II 116.

:: Kaṭhinaka (adjective) referring to the kaṭhina cloth Vinaya V 61, 114.

:: Kaṭi [Sanskrit kaṭi, *(s)qṷel; originally bending, curvature, cf. Greek σκέλος hip, Latin scelus crooked deed, German scheel squint] hip, waist Vinaya III 22, 112; Cullaniddesa §659; Jātaka IV 32; Milindapañha 418. In compounds also kaṭa (q.v.).

-thālaka a certain bone on the small of the back Jātaka VI 509;
-padesa the buttocks Jātaka III 37;
-pamāṇa (adjective) as far as the waist Jātaka VI 593;
-pariyosāna the end of the hips, the bottom Jātaka II 275;
-puthulaka (adjective) with broad hips, having beautiful hips Jātaka V 303 (in explanation of soṇī puthulā);
-bhāga the waist Jātaka III 373;
-bhāra a burden carried on the hip (also away of carrying children) Vinaya II 137; III 49;
-sandhi the joint of the hip Milindapañha 418, Visuddhimagga 185;
-samohita (adjective) fastened or clinging to the waist Jātaka V 206;
-sutta a belt, girdle (as ornament) Peta Vatthu Commentary 134;
-suttaka a string or cord a round the waist to fasten the loin-cloth Vinaya II 271; also an orna mental waist-band, girdle Vinaya II 107 (see Vinaya Texts III 69, 142, 348).

:: Kaṭṭha1 [Sanskrit kṛṣṭa, past participle of kāsati, cf. kiṭṭha] ploughed, tilled Sutta-Nipāta 80; Milindapañha 255; Peta Vatthu Commentary 45, 62. a° untilled, unprepared Anāgatavaṁsa 27. su° well-ploughed Aṅguttara Nikāya I 229; Milindapañha 255.

:: Kaṭṭha2 (adjective) [Sanskrit kaṣṭa] bad, useless: see kaṭṭhaka2. Only in compounds; perhaps also in pakaṭṭhaka.

-aṅga pithless, sapless, of no value (of trees) Jātaka II 163 = Dhammapada I 144;
-mukha "with the injurious mouth," a kind of snake as 300.

:: Kaṭṭha3 (neuter) [Sanskrit kāṣṭha, cf. Old High German holz]
1. A piece of wood, especially a stick used as fuel, chips, firewood Saṁyutta Nikāya I 168 = Sutta-Nipāta 462; Majjhima Nikāya I 234 (+ kaṭhala); Peta Vatthu Commentary 256 (+ tiṇa). In phrase "sattussada sa-tiṇa-kaṭṭh'odaka sa-dhañña" (densely populated with good supply of grass, firewood, water, and corn) in stereotypical description of a prosperous place (cf. Xenophon's πόλις οίκονμένη εὺδαιμων Καὶ μεγάλη) Dīgha Nikāya I 87, 111, etc. Both singular (collective) and plural as "sticks" Dīgha Nikāya II 341, especially in phrase kaṭṭhaṁ phāleti to chop sticks Vinaya I 31; Sutta-Nipāta page 104; Jātaka II 144; Peta Vatthu II 951 (= Peta Vatthu Commentary 135), or k°ṁ pāteti (phāṭeti = phāleti? See pāteti) Majjhima Nikāya I 21. Frequent also in similes: Majjhima Nikāya I 241 = II 93 = III 95 (alla k.); Majjhima Nikāya III 242 = Saṁyutta Nikāya II 97 = IV 215 = V 212 (dve k.); Aṅguttara Nikāya III 6 (+ kaṭhala); IV 72 (+ tiṇa); I 124 = past participle 30, 36 (+ kaṭhala).
2. A piece of stick used for building huts (wattle and daub) Majjhima Nikāya I 190. 3. a stick, in avalekhana° (for scraping) Vinaya II 141, 221, and in danta° a tooth-stick Vimāna Vatthu 63, etc. (see danta).
4. (adjective) in compounds = of wood, wooden

-aggi wood-fire, natural fire Aṅguttara Nikāya IV 41, 45, enumerated last among the seven fires;
-atthaṁ for the purpose of fuel, in phrase k. pharati to serve as fuel Aṅguttara Nikāya II 95 = Saṁyutta Nikāya III 93 = Itivuttaka 90 = Jātaka I 482;
-atthara a mat made of twigs (cf. kaṭasāra) Jātaka V 197, also as
-attharika (and °kā) Jātaka VI 21; Dhammapada I 135; feminine at Jātaka I 9; IV 329; VI 57;
-kaliṅgara chips and chaff Dhammapada III 122 (cf. k.-khaṇḍa);
-khaṇḍa a piece of wood, splinter, chip, suggesting something useless, trifling Dhammapada I 321 (as explanation of niratthaṁ va kaliṅgaraṁ); Therīgāthā Commentary 284 (as explanation of chuṭṭho kaliṅgaraṁ viya);
-tāla a wooden key Vinaya II 148 (cf. Vinaya Texts III 162);
-tāḷa a wooden gong as 319;
-tumba a wooden vessel Vinaya I 205;
-pādukā a wooden shoe, clog Vinaya I 188;
-puñja a heap of wood Aṅguttara Nikāya IV 72; Jātaka II 327;
-phālaka woodcutter Visuddhimagga 413;
-bhatin a woodcutter Dīpavaṁsa XX 28, where given as a nickname of King Tissa;
-mañcaka a wooden bed Milindapañha 366;
-maya wooden Vinaya I 203; Jātaka I 289 = V 435;
-rūpa (and °ka) a wooden figure, doll Jātaka I 287;
-vāha a cartload of firewood Saṁyutta Nikāya II 84;
-vāhana riding on a faggot Jātaka I 136;
-vipalāvita drifting wood Jātaka I 326;
-hatthin a wooden elephant, built by order of King Caṇḍapajjota to decoy King Udena (cf. the horse of Troy) Dhammapada I 193;
-hāraka (feminine °ikā) gathering firewood, an occupation of poor people Majjhima Nikāya I 79; Saṁyutta Nikāya I 180; Jātaka I 134; II 412; IV 148; V 417; Milindapañha 331; Visuddhimagga 120; Vimāna Vatthu 173;
-hārin = °hāraka Vinaya III 41; Jātaka I 133 (title of Jātaka number 7. referred to at Dhammapada I 349).

:: Kaṭṭhaka1 (masculine neuter) [to kaṭṭha3] a kind of reed Dhammapada 164; Dhammapada III 156 (= velu-saṅkhāta-kaṭṭha).

:: Kaṭṭhaka2 (masculine plural) [to kaṭṭha2] a kind of fairy Dīgha Nikāya II 261.

:: Kaṭṭhissa (neuter) [Sanskrit?] a silken coverlet embroidered with gems Dīgha Nikāya I 7 = Vinaya I 192 = II 163; Sumaṅgalavilāsinī I 87 = Manorathapūraṇi 445.

:: Kaṭuka (adjective) [Sanskrit kaṭu(ka), from °(s)qṷer to cut; cf. Sanskrit krṇoti (krṇtati), Latin caro "cutlet." — k. is almost exclusively poetical; usually explained in prose by aniṭṭha, tikhiṇa, ghora (of Niraya); often combined with khara, past participle madhura, e.g. Peta Vatthu Commentary 119] — sharp, bitter, acid, severe.
1. severe, sharp (figurative), of dukkha, vedanā, kāmā, etc. Majjhima Nikāya I 10 = Aṅguttara Nikāya II 143; Jātaka VI 115; Therīgāthā 451 (= Therīgāthā Commentary 281); Spk I 78. — painful, terrible, frightful (applied to the fruits of evil actions and to the sufferings in Niraya: see kammapphala and Niraya) Jātaka III 519; Peta Vatthu I 102, 111; IV 18, 76. — bitter, or perhaps pungent of taste Dhammasaṅgani 291; Milindapañha 65, 112; Jātaka III 201.
2. (neuter) pungency, acidity, bitterness Dīgha Nikāya II 349 = Jātaka I 380; Therīgāthā 503 (pañca°); Jātaka VI 509. — Note: Is k. to be written instead of kadukkha at Vimāna Vatthu 316, where it explains maraṇa? cf. Jātaka III 201: tesaṁ taṁ kaṭukaṁ āsi, maraṇaṁ ten'upāgamuṁ.

-udraya causing bitterness or pain Jātaka V 241, cf. dukkhudraya Jātaka V 119;
-odaka a bitter draught Saddhammopāyana 159;
-pabhedana (adjective) having a pungent juice exuding from the temples, said of an elephant in rut Dhammapada 324 (= tikhiṇamada Dhammapada IV 13);
-pphala a kind of perfume made of the berry of an aromatic plant Jātaka II 416 = Dhammapada III 475 (kappūra-k.-ādīni), cf. Sanskrit kakkolaka. — (adjective) of bitter fruit Jātaka II 106 (of the mango); Saṁyutta Nikāya I 57 = Jātaka III 291 = Dhammapada 66 (of kamma); Peta Vatthu I 1110 (the same);
-bhaṇḍa (singular and plural) spices. There are four enumerated at Jātaka III 86: hiṅgujīraka, siṅgiveraka, marica, pipphali; 3 at Vimāna Vatthu 186 (as tikaṭuka, cf. kaṭula): ajamoja, hiṅgujīraka, lasuṇa; Peta Vatthu Commentary 135; Dhammapada II 131;
-bhāva stinginess as 376;
-rohiṇī the black hellebore Vinaya I 201 (as medicine);
-vipāka (adjective) having a bitter result (of pāpa) Milindapañha 206; comparative °tara Saṁyutta Nikāya II 128;
-sāsana a harsh command Jātaka VI 498.

:: Kaṭukañcukatā (feminine) [derived by Buddhaghosa as kaṭuka + añcuka (añc), a popular etymology (Atthasālinī 376). At Dhammasaṅgani 1122 and as varia lectio in Vibhaṅga we have the spelling kaṭakancukatā (for kaṭakuñcakatā?), on which and °kuñcaka see Morris, JPTS, 1887, 159f. and Buddhist Manual of Psychological Ethics 277 note 2. — Morris' derivation is kaṭa (kar) + kañcuka + tā (kañcuka = kuñcaka to kuñc, to contract), thus a derivation from kañcuka "bodice" and meaning "being tightened in by a bodice," i.e. tightness. Although the reading kaṭukañc° is the established reading, the varia lectio kaṭakuñc° is probably etymologically correct, semantically undoubtedly better. It has undergone dissimilatory vowel-metathesis under influence of popular analogy with kaṭuka. With kuñcikatā cf. the similar expression derived from the same root: kuṇalī-mukha, of a stingy person Peta Vatthu II 928, which is explained by "saṅkucitaṁ mukhaṁ akāsi" (see kuñcita)] closeness, tightness, close-fistedness, niggardliness. Explained as "the shrinking up of the heart," which prevents the flow or manifestation of generosity. It occurs only in the stock phrase "vevicchaṁ kadariyaṁ k. aggahitattaṁ cittassa" in macchariya passage at Cullaniddesa §614 = Dhammasaṅgani 1122 = past participle 19, 23 = Vibhaṅga 357, 371; and in the macchariya explained at Visuddhimagga 470.

:: Kaṭukatta (neuter) pungency, acidity, bitterness Milindapañha 56, 63.

:: Kaṭula (adjective) [Sanskrit kaṭura] containing pungent substances (generally three: tekaṭula) Vinaya I 210 (yāgu), cf. ti-kaṭuka.

:: Kaṭumikā (feminine) [from karoti; see Sanskrit kṛtrima and kuṭṭima; also kutta and kutti] artificiality, outward help, suggestion, applied to sati Milindapañha 78, 79 (cf. The Questions of King Milinda I 121 note and Mahāvastu I 477).

:: Kaṭuviya (adjective) [kaṭu viya?] impure, defiled, in °kata Aṅguttara Nikāya I 280.

:: Kavaca (neuter) [cf. Sanskrit kavaca] a mail, a coat of mail, armour Dīgha Nikāya II 107 = Udāna 64 (applied to existence); Theragāthā 614 (of sīla); Jātaka IV 92, 296; Milindapañha 199, 257; Visuddhimagga 73.

-jālikā a mail-coat Milindapañha 199.

:: Kavandha (masculine neuter) [cf. Sanskrit kavandha and kabandha]
1. the (headless) trunk of the body, endowed with the power of motion Vinaya III 107; cf. Saṁyutta Nikāya II 260 (asīsaka°); Milindapañha 292; Dhammapada I 314.
2. A headless dwarf, whose head has been crushed down into his body Jātaka V 424, 427 (cf. the story of Dhanu, the Rākṣasa who was punished by having his head and thighs forced into his body, Raghuvaṁsa XII 57).

:: Kavāṭa (masculine neuter)
1. the panels of the door, the door proper, not the aperture Vinaya II 114, 120, 207, 208 (see Vinaya II 148 for the description of a door) IV 269, 304 (°baddha = āvasatha); Jātaka I 19; Cullaniddesa §235 I d; Visuddhimagga 28 (°koṇa door corner).
2. dvāra° a doorpost Jātaka I 63; II 334; Peta Vatthu Commentary 280.
3. a window Mahāvaṁsa 9, 17; — °ṁ paṇāmeti to open the door Vinaya II 114, 120, 207; °ṁ ākoṭeti to knock at the door Dīgha Nikāya I 88 (= Sumaṅgalavilāsinī I 252); Vinaya II 208. — akavāṭaka (adjective) having no doors, doorless Vinaya II 148, 154 (varia lectio for akkavāta Text).

-piṭṭha the panels and posts of a door; the door and the doorposts Vinaya I 47, 48 = II 208, 218;
-baddha "door-bound," closed, secure Vinaya IV 292 (see also above).

:: Kavāṭaka = kavāṭa Vinaya II 148; Sumaṅgalavilāsinī I 62 (nīvaraṇa°).

:: Kavi [DPL]: (masculine) a monkey.

:: Kavi [DPL]: (adjective) Wise. Masculine kavi, a wise man, also a poet. There are four sorts of poets, cintākavi, sutakavi, atthakavi, paṭibhāṇakavi, the poet of imagination, or fiction, the poet of tradition, the poet of real life, the improvisatore.

:: Kaviṭṭha [cf. kapittha] the elephant-apple tree, Feronia elephantum Jātaka V 38 (°vana).

:: Kavī , Kavi [Vedic kavi] a poet Saṁyutta Nikāya I 38; II 267; Dāṭhāvaṁsa I 10; four classes enumerated at Aṅguttara Nikāya II 230 and Sumaṅgalavilāsinī I 95, viz.
1. cintā° an original poet
2. suta° one who puts into verse what he has heard.
3. attha° a didactic poet
4. paṭibhāṇa° an improvisor.

-kata composed by poets Saṁyutta Nikāya II 267; Aṅguttara Nikāya I 72.

:: Kavya [cf. Vedic kavya wise; sacrificer] poetry; ballad, ode (cf. kabba) Jātaka VI 213, 216.

-kāra a poet Jātaka VI 216.

:: Kaya [from kṛī] purchase, buying Aṅguttara Nikāya III 226 (+ vi°).

-(a)kkaya, buying and selling Peta Vatthu I 56 (see also Khuddakapāṭha VII 6 and note);
-vikkaya (kraya-vikraya) buying and selling, trade in °paṭivirata Dīgha Nikāya I 5 = Aṅguttara Nikāya II 209 = V 205 = past participle 58; Dīgha Nikāya I 64; Saṁyutta Nikāya V 473; Sutta-Nipāta 929; Jātaka V 243; Khuddas 114; Dhammapada I 78; Peta Vatthu Commentary 29 (= Paramatthajotikā I 212).

:: Kayati [krī, perhaps connected with kṛ] to buy; infinitive ketuṁ Jātaka III 282; cf. kiṇāti.

:: Kayika [from kṛī, cf. Buddhist Hybrid Sanskrit krayika Divyāvadāna 505] a buyer, trader, dealer Milindapañha 334.

:: Kayin a buyer Jātaka VI 110.

:: Kā1 (indeclinable) interjection imitating the crow's cry: kā kā Jātaka IV 72.

:: Kā°2 in composition, is assimilated (and contracted) form of kad° as kāpuppha, kāpurisa.

:: Kāca1 [derivation unknown. The word first occurs in the Śata pathabrāhmana and may well be non-Aryan] a glass-like substance made of siliceous clay; crystal Vinaya I 190; II 112 (cf. Divyāvadāna 503, kācamaṇi rock-crystal). — a° not of glass or quartz, i.e. pure, clear, flawless, applied to precious stones Dīgha Nikāya II 244 = Jātaka II 418 (= akakkosa) Sutta-Nipāta 476. In the same sense also Mahāvastu I 164.

-ambha (neuter) red crystal Jātaka VI 268 (= rattamaṇi);
-maya made of crystal, crystalline Vinaya I 190; II 112.

:: Kāca2 [cf. Sanskrit kāca and kāja] a pingo, a yoke, a carrying pole, usually made of bamboo, at both ends of which baskets are hung (double pingo). Besides this there is a single pingo (ekato-kājo) with only one basket and "middle" p. (antarā°) with two bearers and the basket suspended in the middle Vinaya II 137; Jātaka I 154; V 13, 293, 295f., 320, 345; Peta Vatthu Commentary 168.

-daṇḍaka the pole of a pingo Sumaṅgalavilāsinī I 41.

:: Kācanā (feminine) [from kāca2] balancing like carrying on a kāca, figurative deliberation, pondering Vibhaṅga 352 = Visuddhimagga 27.

:: Kācin (adjective) [from kāca1], only negative a° free from quartz, free from grit, flawless Vimāna Vatthu 601 (= niddosa Vimāna Vatthu 253).

:: Kādamba [cf. Sanskrit kādamba] a kind of goose with grey wings Jātaka V 420; Vimāna Vatthu 163.

:: Kādambaka made of Kadamba wood; also °ya for °ka; both at Jātaka V 320.

:: Kāja = kāca2, i.e. carrying-pole Majjhima Nikāya III 148; Jātaka I 9; III 325; V 200; Dīpavaṁsa XII 3; Mahāvaṁsa 5, 24; Dhammapada IV 232.

-koṭi the end of a carrying-pole Jātaka I 9; V 200;
-hāraka a pingo-bearer Dhammapada IV 128.

:: Kāka [onomatopoetic, cf. Sanskrit kāka; for other onomatopoetic relatives see note on gala]] the crow; frequent in similes: Saṁyutta Nikāya I 124 = Sutta-Nipāta 448; Jātaka I 164. Its thievish ways are described at Dhammapada III 352; said to have ten bad qualities Aṅguttara Nikāya V 149; Jātaka I 342; III 126; kākā vā kulalā vā Vinaya IV 40. — as bird (of the dead) frequenting places of interment and cremation, often with other carcass-eating animals (sigāla, gijjha) Sutta-Nipāta 201; Peta Vatthu Commentary 198 (= dhaṅka); cf. kākoḷa. — In compounds often used derisively. — feminine kākī Jātaka II 39, 150; III 431.

-āmasaka "touching as much as a crow," attribute of a person not enjoying his meals Dhammapada IV 16; as 404;
-uṭṭepaka a crow-scarer, a boy under fifteen, employed as such in the monastery grounds Vinaya I 79 cf. 371;
-opamā the simile of the crow Dhammapada II 75;
-orava "crow-ca wing," applied to angry and confused words Vinaya I 239, Cariyāpiṭaka IV 82;
-olūka crows and owls Jātaka II 351; Dhammapada I 50; Mahābodhivaṁsa 15;
-guyha (tall) enough to hide a crow (of young corn, yava) Jātaka II 174; cf. The Jataka or Stories of the Buddha's Former Births II 122;
-nīḷa a crow's nest Jātaka II 365;
-paññā "crow-wisdom," i.e. foolishness which leads to ruin through greed Jātaka V 255, 258; cf. VI 358;
-paṭṭanaka a deserted village, inhabited only by crows Jātaka VI 456;
-pāda crow's foot or footmark Visuddhimagga 179 (as pattern);
-peyya "(so full) that a crow can easily drink of it," full to the brim, overflowing, of a pond: samatittika k° "with even banks and drinkable for crows" (i.e. with the water on a level with the land) Dīgha Nikāya I 244; Saṁyutta Nikāya II 134 (the same); Dīgha Nikāya II 89; Majjhima Nikāya I 435; Aṅguttara Nikāya III 27; Jātaka II 174; Udāna 90; cf. note to The Jataka or Stories of the Buddha's Former Births II 122; Peta Vatthu Commentary 202. See also peyya;
-bhatta "a crow's meal," i.e. remnants left from a meal thrown out for the crows Jātaka II 149;
-vaṇṇa "crow-coloured" name of a king Mahāvaṁsa 22, 11;
-vassa the cry of a crow Vinaya II 17;
-sīsa the head of a crow Jātaka II 351; as adjective: having a crow's head, applied to a fabulous flying horse Dīgha Nikāya II 174; cf. Jātaka II 129;
-sūra a "crow-hero," applied to a shameless, unconscientious fellow Dhammapada 244; Dhammapada III 352;
-ssaraka (having a voice) sounding like a crow Vinaya I 115.

:: Kākacchati [derived by Fausbøll from kās, to cough; by Trenckner from krath; by Childers and Müller (P.Gram. 122) from kath; should it not rather be a denominative from kakaca a saw?] to snore Vinaya IV 355; Aṅguttara Nikāya III 299; Jātaka I 61, 160 (= ghurughurūpassāsa; cf. Sumaṅgalavilāsinī I 42 ghurū-ghurūpassāsī); I 318; VI 57; Milindapañha 85; Visuddhimagga 311.

:: Kākaṇa (neuter) [kā (for kad°) + kaṇa = less than a particle] a coin of very small value Saddhammopāyana 514.

:: Kākaṇikā (feminine) = preceding Jātaka I 120, 419; VI 346; Sumaṅgalavilāsinī I 212; Dhammapada I 391; Vimāna Vatthu 77 = Dhammapada III 108. From the latter passages its monetary value in the opinion of the commentator may be guessed at as being 1/8 of a kahāpaṇa; it occurs here in adescending line where each succeeding coin marks half the value of the preceding one, viz., kahāpaṇa, aḍḍha, pāda, māsaka, kākaṇikā, upon which follows mudhā "for nothing."

-agghanaka "not even a farthing's worth," worth next to nothing Jātaka VI 346.

:: Kākola and Kākoḷa [onomatopoetic Sanskrit has the same form] a raven, especially in his quality as bird of prey, feeding on carrion (cf. kāka) Jātaka III 246 (= vanakāka); V 268, 270 (gijjha k°ā ca ayomukhā ... khādanti naraṁ kibbisakārinaṁ); VI 566.

-gaṇā (plural) flocks of ravens Sutta-Nipāta 675; Vimāna Vatthu 5215 (= Vimāna Vatthu 227).

:: Kāla (and Kāḷa) — Preliminary.
1. dark (synonym kaṇha, which cf. for meaning and applications), black, blue-black, misty, cloudy. Its proper sphere of application is the dark as opposed to light, and it is therefore characteristic of all phenomena or beings belonging to the realm of darkness, as the night, the new moon, death, ghosts, etc. — There are two etymologies suggestible, both of which may have been blended since IndoAryan times:
(a) kāla = Sanskrit kāla, blue-black, kālī black cloud from °qāl (with which connection °qel in kalaṅka, spot, kalusa dirty, kammāsa speckled, Greek κελαινός, Middle High German hilwe mist) = Latin cālidus spot, Greek κηλίς spot, and κηλάς dark cloud; cf. Latin cālīgo mist, fog, darkness.
(b) see below, under note. — Hence.
2. the morning mist, or darkness preceding light, daybreak, morning (cf. English morning = Gothic maūrgins twilight, Sanskrit marka eclipse, darkness; and also gloaming = gleaming = twilight), then: time in general, especially a fixed time, a point from or to which to reckon, i.e. term or terminus (a quo or ad quem). — Note: The definition of colour-expressions is extremely difficult. To a primitive colour-sense the principal difference worthy of notation is that between dark and light, or dull and bright, which in their expressions, however, are represented as complements for which the same word may be used in either sense of the complementary part (dark for light and vice versa, cf. English gleam > gloom). All we can say is that kāla belongs to the group of expressions for dark which may be represented simultaneously by black, blue, or brown. That on the other hand, black, when polished or smooth, supplies also the notion of "shining" is evidenced by kāḷa and kaṇha as well, as e.g. by *skei in Sanskrit chāyā = Greek σκιά shadow as against Anglo-Saxon haeven "blue" (English heaven) and Old High German skīnan, English to shine and sky. The psychological value of a colour depends on its light-reflecting (or light absorbing) quality. A bright black appears lighter (reflects more light) than a dull grey, therefore a polished (añjana) black (= sukāḷa) may readily be called "brilliant" In the same way kāla, combined with other colour-words of black connotation does not need to mean "black," but may mean simply a kind of black, i.e. brown. This depends on the semasiological contrast or equation of the passage in question. cf. Sanskrit śyāma (dark-grey) and śyāva (brown) under kāsāya. That the notion of the speckled or variegated colour belongs to the sphere of black, is psychologically simple (dark specks against a light ground, cf. kammāsa), and is also shown by the second etymology of kāla = Sanskrit śāra, mottled, speckled = Latin caerulus, black-blue and perhaps caelum "the blue" (cf. heaven) = Greek κηρύλο the blue ice-bird. (On k. > cf. kaṇṇa > śṛṅga, kilamati > śramati, kilissati > ślis°, etc.) The usual spelling of kāla as kāḷa indicates a connection of the ḷ with the r of śāra. — The definition of kāḷa as jhām'aṅgārasadisa is conventional and is used both by Buddhaghosa and Dhammapāla: as 317 and Peta Vatthu Commentary 90.
1. Kāḷa, dark, black, etc., in enumeration of colours Vimāna Vatthu 221 (see Vimāna Vatthu 111). na kāḷo samaṇo Gotamo, na pi sāmo: maṅgura-cchavi samano G. "The ascetic Gotamo is neither black nor brown: he is of a golden skin" Majjhima Nikāya I 246; similarly as kāḷī vā sāmā vā maṅgura-cchavī vā of akalyāṇī, a beautiful woman at Dīgha Nikāya I 193 = Majjhima Nikāya II 40; kāḷa-sāma at Vinaya IV 120 is to be taken as dark-grey. — Of the dark half of the month: see °pakkha, or as the new moon: āgame kāḷe "on the next new moon day" Vinaya I 176. — of petas: Peta Vatthu II 41 (kāḷī feminine); Peta Vatthu Commentary 561 (°rūpa); of the dog of Yama (°sunakha) Peta Vatthu Commentary 151. — In other connection: kāḷavaṇṇa-bhūmi darkbrown (i.e. fertile) soil Vinaya I 48 = II 209.

-añjana black collyrium Vinaya I 203;
-ānusārī black, (polished?) Anusāri ("a kind of dark, fragrant sandalwood" Vinaya Texts II 51) Vinaya I 203; Saṁyutta Nikāya III 156 = V 44 = Aṅguttara Nikāya V 22;
-ayasa black (dark) iron (to distinguish it from bronze, Rhys Davids, The Questions of King Milinda II 364; cf. blacksmith > silversmith) Milindapañha 414, 415;
-kañjaka a kind of Asuras, Titans Dīgha Nikāya III 7; Jātaka V 187; Peta Vatthu Commentary 272;
-kaṇṇī "black-eared," as an unlucky quality. Cariyāpiṭaka III 6, 11; Jātaka I 239; IV 189; V 134, 211; VI 347; Dhammapada I 307; II 26; the vision of the "black-eared" is a bad omen, which spoils the luck of a hunter, e.g. At Dhammapada III 31 (referring here to the sight of a bhikkhu); as "witch" Peta Vatthu Commentary 272; Dhammapada III 38, 181; as k.-k. sakuṇa, a bird of ill omen Jātaka II 153;
-kaṇṇika = preceding;
-kabara spotted, freckled Jātaka VI 540;
-keṣa (adjective) with glossy or shiny hair, by itself (kāḷa-keṣa) rare, e.g. At Jātaka VI 578; usually in compound susukāḷa-keṣa "having an over-abundance of brilliant hair" said of Gotama. This was afterwards applied figuratively in the description of his parting from home, rising to a new life, as it were, possessed of the full strength and vigour of his manhood (as the rising Sun). cf. the Shamash-Saga, which attributes to the Sun a wealth of shiny, glossy (= polished, dark) hair (= rays), and kāḷa in this connection is to be interpreted just as kaṇha (q.v.) in similar combinations (e.g. As Kṛṣṇa Hṛṣīkāsa or Keśavā). On this feature of the Sun-god and various expressions of it see ample material in Palmer, The Samson Saga past participle 33-46. — The double application of su° does not offer any difficulty, sukāḷa is felt as a simplex in the same way as ε∞πλοκαμός or duḥ° in combinations like sudubbala Peta Vatthu Commentary 149, sudullabha Vimāna Vatthu 20. Buddhaghosa already interprets the compound in this way (Sumaṅgalavilāsinī I 284 = suṭṭhu-k°, añjana-vaṇṇa k° va hutvā; cf. kaṇh-añjana Jātaka V 155). cf. also siniddha-nīla-mudu-kuñcita-keso Jātaka I 89, and sukaṇhakaṇha Jātaka V 202.- susukāḷakesa of others than the Buddha: Majjhima Nikāya II 66. Modern editors and lexicographers see in susu° the Sanskrit śiśu young of an animal, cub, overlooking the semantical difficulty involved by taking it as a separate word. This mistake has been applied to the compound at all the passages where it is found, and so we find the reading susu kāḷakeso at Majjhima Nikāya I 82 = Aṅguttara Nikāya II 22 = Jātaka II 57; Majjhima Nikāya I 163 = Aṅguttara Nikāya I 68 = Saṁyutta Nikāya I 9, 117; also in Childers' (relying on Burnouf), or even susū k° at Saṁyutta Nikāya IV 111; the only passages showing the right reading susu-k° are Dīgha Nikāya I 115, Majjhima Nikāya I 463. Konow under susu JPTS 1909, 212 has both;
-kokila the black (brown) cuckoo Vimāna Vatthu 57;
-jallika (kāḷi° for kāḷa°) having black drops or specks (of dirt) Aṅguttara Nikāya I 253;
-daṇḍa a black staff, Saddhammopāyana 287 (attribute to the messengers of Yama, cf. Yama as having a black stick at Śata pathabrāhmana xi. 6, 1, 7 and 13);
-pakkha the dark side, i.e. moonless fortnight of the month Aṅguttara Nikāya II 18; °—°cātuddasī the 14th day of the dark fortnight Peta Vatthu Commentary 55; °—°ratti a moonless night Vimāna Vatthu 167; (opposite dosina r.)
-meyya a sort of bird Jātaka VI 539;
-loṇa black (dark) salt Vinaya I 202 (Buddhaghosa pakati-loṇa, natural salt);
-loha "black metal," iron ore Milindapañha 267;
-valli a kind of creeper Visuddhimagga 36, 183;
-sīha a special kind of lion Jātaka IV 208;
-sutta a black thread or wire, a carpenter's measuring line Jātaka II 405; Milindapañha 413; also name of a Hell (Niraya) Jātaka V 266. See Morris JPTS 1884 76-78;
-hatthin "black elephant," an instrument of torture in Avīci Saddhammopāyana 195.

2. Kāla time, etc.
(a) Morning: kāle early Peta Vatthu II 941 (= pāto Peta Vatthu Commentary 128), kālassa in the morning (genitive of time), early Vimāna Vatthu 256. cf. paccūsa-kāle at dawn Dhammapada III 242. Opposed to evening or night in kāḷena in the morning Peta Vatthu I 63 (opposite sāyaṁ). Kāle juṇhe by day and by night Cullaniddesa §631.
(b) time in general: gacchante gacchante kāle in course of time Dhammapada I 319; evaṁ gacchante kāle as time went on Peta Vatthu Commentary 54, 75, 127, etc. — kālaṁ for a time Vinaya I 176 (spelled kāḷaṁ); kañci kālaṁ some time yet Vimāna Vatthu 288; ettakaṁ kālaṁ for a long time Peta Vatthu Commentary 102. — kālena kālaṁ
(1) from time to time Peta Vatthu Commentary 151; Vimāna Vatthu 255, 276;
(2) continuously, constantly Aṅguttara Nikāya IV 45; past participle 11 (+ samayena samayaṁ); Dīgha Nikāya I 74 (but explained at Sumaṅgalavilāsinī I 218 by kāle kāle in the sense of "every fortnight or every ten days"). kāle in (all) time, always (cf. αἰεί Sutta-Nipāta 73 (explained in Cullaniddesa by niccakāle under sadā; but at Paramatthajotikā II 128 by phāsu-kālena "in good time"); — kāle kāle from time to time, or repeatedly Vimāna Vatthu 352. [Ed.: time after time; time and time again] See also cira°, sabba°.
(c) Time in specific, either
(1) appointed time, date, fixed time, or
(2) suitable time, proper time, good time, opportunity. cf. Greek καιρίς and ὦρα; or
(3) time of death, death.
1. Mealtime: Peta Vatthu Commentary 25; Vimāna Vatthu 6; especially in phrase kālo bho Gotamo, niṭṭhitaṁ bhattaṁ "it is time, Gotama, the meal is ready" Dīgha Nikāya I 119 = 226; Sutta-Nipāta page 111; and in kālaṁ āroceti or ārocāpeti he announces the time (for dinner) Dīgha Nikāya I 109, 226; Sutta-Nipāta page 111; Peta Vatthu Commentary 22, 141; Vimāna Vatthu 173. — date: kālato from the date or day of ..., e.g. diṭṭha° paṭṭhāya "from the day that she first saw her" Vimāna Vatthu 206; gihī° paṭṭhāya "from the day of being a layman" Peta Vatthu Commentary 13.
2. proper time, right time: also season, as in utu° favourable time (of the year) Vinaya I 299; II 173; kālaṁ jānāti "he knows the proper time" Aṅguttara Nikāya IV 114; as cattāro kālā, four opportunities Aṅguttara Nikāya II 140; yassa kālaṁ maññasi for what you think it is time (to go), i.e. goodbye Dīgha Nikāya I 106, 189, etc. The 3 times of the cycle of existence are given at Visuddhimagga 578 as past, present, and future. [BD: always past, future, present] — kāla° (adjective) in (due) time, timely Visuddhimagga 229 (°maraṇa timely death). — Opposite akāla (It is the) wrong time or inopportune Dīgha Nikāya I 205; akāla-cārin going (begging) at the improper time Sutta-Nipāta 386. akālamegha a cloud arising unexpectedly (at the wrong time) Milindapañha 144. — kāle at the proper time, with vikāle (opposite) Vinaya I 199, 200; Jātaka II 133; Sutta-Nipāta 386. akāle in the wrong season Vimāna Vatthu 288. kālena in proper time, at the right moment Aṅguttara Nikāya II 140; Sutta-Nipāta 326, 387 (= yutta kālena Paramatthajotikā II 374); Peta Vatthu I 53 (= ṭhitakālena Peta Vatthu Commentary 26); past participle 50; Itivuttaka 42; Paramatthajotikā I 144 (= khaṇena samayena). cf. vikāla.
3. The day, as appointed by fate or kamma, point of time (for death, cf. Visuddhimagga 236), the "last hour," cf. ἠμαρ, illa dies. So in the meaning of death applied not only to this earthly existence, but to all others (peta°, deva°, etc.) as well, in phrase kālaṁ karoti "he does his time = he has fulfilled his time" Vinaya III 80; Sutta-Nipāta 343, Dhammapada I 70; and frequently elsewhere; cf. °kata, °kiriyā. — as death in kālaṁ kaṅkhati to a wait the appointed time Saṁyutta Nikāya I 187; Sutta-Nipāta 516 (cf. kaṅkhati) and in derivative kālika. — Other examples for this use of kāla see under bhatta°, yañña°, vappa°.

-antara interval, period: kālantarena in a little while Peta Vatthu Commentary 13; na kālantare at once Peta Vatthu Commentary 19;
-kata (adjective) dead Sutta-Nipāta 586, 590; in combination petā kāḷakatā "the petas who have fulfilled their (earthly) time Sutta-Nipāta 807; Peta Vatthu I 57; I 121. Also as kālaṅkata Peta Vatthu II 79; Vimāna Vatthu 809; Visuddhimagga 296.
-kiriyā death (often combined with maraṇa) Majjhima Nikāya II 108; Aṅguttara Nikāya I 22, 77, 261 (as bhaddikā, cf. Aṅguttara Nikāya III 293); IV 320; Sutta-Nipāta 694; Peta Vatthu I 1012 (of a Petī who has come to the end of her existence); Dhammapada II 36; IV 77;
-gata = °kata Peta Vatthu Commentary 29, 40;
-ññū knowing the proper time for ... (with dative or locative) Sutta-Nipāta 325; described at Aṅguttara Nikāya IV 113f.; as one of the five qualities of a rājā cakkavattī (viz. atthaññū, dhamma°, matta°, k°, parisa°) Aṅguttara Nikāya III 148; one of the seven qualities of a sappurisa, a good man (= preceding + atta°, puggala°) Dīgha Nikāya III 252, 283; as quality of the Tathāgata Dīgha Nikāya III 134 = Cullaniddesa §276; past participle 50;
-ññutā noun abstract to preceding Aṅguttara Nikāya II 101; °(p)pavedana announcement of death (°time) Theragāthā 563 = Jātaka I 118 = Visuddhimagga 389 = Dhammapada I 248;
-bhojana in a° eating at the improper time Saṁyutta Nikāya V 470;
-vādin speaking at the proper time, in formula kāla° bhūta° attha° dhamma° vinaya° under sīla No. 7: Dīgha Nikāya I 4; III 175; Sumaṅgalavilāsinī I 76; Aṅguttara Nikāya II 22, 209; past participle 58;
-vipassin considering the right moment, taking the opportunity Itivuttaka 41;
-sataṁ (°sahassaṁ, etc.) a hundred (thousand, etc.) times Visuddhimagga 243.

:: Kālika (adjective) [from kāla 2] belonging to time, in time, as sabba-kālika always in time, cf. Greek ὡραῖος Vimāna Vatthu 392; with time, i.e. gradual, slowly, delayed Saṁyutta Nikāya I 117 = Cullaniddesa §645; usually negative akālika
1. not delayed, immediate, in this world, combined with sandiṭṭhika Saṁyutta Nikāya II 58; I 117 = IV 41 = 339 = V 343;
2. subject to time, i.e. temporal, vanishing Peta Vatthu Commentary 87;
3. unusual, out of season Milindapañha 114 (cf. akāla).
— See also tāva-kālika.

:: Kālīya a kind of (shiny) sandalwood; so to be read for tālīsa at Vinaya I 203 (see note on page 381).

:: Kālusiya (and Kālussiya) (neuter) [derivation from kalusa, stained, dirty see cognates under kammāsa and kāla] darkness, obscurity Sumaṅgalavilāsinī I 95; Peta Vatthu Commentary 124 (cakkhu°); figurative (dosa°) Vimāna Vatthu 30.

:: Kāḷa see kāla 1.

:: Kāḷaka (adjective) [from kāḷa] black, stained; in enumeration of colours at Dhammasaṅgani 617 (of rūpa) with nīla, pītaka, lohitaka, odāta, k°, mañjeṭṭha; of a robe Aṅguttara Nikāya II 241; feminine kāḷikā Vimāna Vatthu 103; — (neuter) a black spot, a stain, also a black grain in the rice, in apagata° without a speck or stain (of a clean robe) Dīgha Nikāya I 110 = Aṅguttara Nikāya IV 186 = 210 = 213; vicita° (of rice) "with the black grains removed" Dīgha Nikāya I 105; Aṅguttara Nikāya IV 231; Milindapañha 16; vigata° (same) Aṅguttara Nikāya III 49. — a black spot (of hair) Jātaka V 197 (= kaṇha-r-iva). — Figurative of character Dhammapada IV 172.

:: Kāḷārika see kaḷārikā.

:: Kāma (masculine neuter) [Dhatupāṭha (603) and Dhātum (843) paraphrase by "icchāyaṁ," cf. Vedic kāma, kam = Indo-Germanic °qā to desire, cf. Latin carus, Gothic hors, E whore.]
1. Objective: pleasantness, pleasure-giving, an object of sensual enjoyment;
2. Subjective:
(a) enjoyment, pleasure on occasion of sense,
(b) sense-desire.
Buddhist commentators express 1 and 2 by kāmiyatī ti kāmo, and kametī ti kāmo Compendium 81, note 2. Kāma as sense-desire and enjoyment plus objects of the same is a collective name for all but the very higher or refined conditions of life. The kāma-bhava or °loka (worlds of sense desire) includes four of the five modes (gatis) of existence and part of the fifth or deva-loka. See bhava. The term is not found analyzed till the later books of the canon are consulted, thus, Mahāniddesa 1 distinguishes
(1) vatthukāmā: desires relating to a base, i.e. physical organ or external object, and
(2) kilesakāmā: desire considered subjectively. So also Cullaniddesa §202, quoted Dhammapada II 162; III 240; and very often as ubho kāmā. A more logical definition is given by Dhammapāla on Vimāna Vatthu 11 (Vimāna Vatthu 11). He classifies as follows:
1. manāpiyā rūpādi-visayā.
2. chanda-rāga.
3. sabbasmiṁ lobha.
4. gāma-dhamma.
5. hita-c-chanda.
6. serībhāva,
i.e. k. concerned with
(1) pleasant objects,
(2) impulsive desire,
(3) greed for anything,
(4) sexual lust,
(5) effort to do good,
(6) self-determination.
In all enumerations of obstacles to perfection, or of general divisions and definitions of mental conditions, kāma occupies the leading position. It is the first of the five nīvaraṇāni (obstacles), the three esanās (longings), the four upādānas (attachments), the four oghas (floods of worldly turbulence), the four āsavas (intoxicants of mind), the three taṇhās, the four yogas; and k. stands first on the list of the six factors of existence: kāmā, vedanā, saññā, āsavā, kamma, dukkha, which are discussed at Aṅguttara Nikāya III 410f. as regards their origin, difference, consequences, destruction and remedy. Kāma is most frequently connected with rāga (passion), with chanda (impulse) and gedha (greed), all expressing the active, clinging, and impulsive character of desire. The following is the list of synonyms given at various places for kāma-c-chanda:
(1) chanda, impulse;
(2) rāga, excitement;
(3) nandī, enjoyment;
(4) taṇhā, thirst;
(5) sineha, love;
(6) pipāsā, thirst;
(7) pariḷāha, consuming passion;
(8) gedha, greed;
(9) mucchā, swoon, or confused state of mind;
(10) ajjhosāna, hanging on, or attachment
Mahāniddesa I.
At Cullaniddesa §200; Dhammasaṅgani 1097 (omitting No. 8), cf. as 370; similarly at Visuddhimagga 569 (omitting Nos. 6 and 8), cf. Dhammasaṅgani 1214; Vibhaṅga 375. This set of ten characteristics is followed by kām-ogha, kāma-yoga, kām-upādāna at Cullaniddesa §200, cf. Visuddhimagga 141 (kām-ogha, °āsava, °upādāna). Similarly at Dīgha Nikāya III 238: kāme avigata-rāga, °chanda, °pema, °pipāsa, °pariḷāha, °taṇha. See also kāma-chanda below under compounds. In connection with synonyms it may be noticed that most of the verbs used in a kāma-context are verbs the primary meaning of which is "adhering to" or "grasping," hence, attachment; viz. esanā (iṣ to Latin ira), upādāna (upa + ā + dā taking up), taṇhā (tṛṣ, Latin torreo = thirst) pipāsā (the wish to drink), sineha (snih, Latin nix = melting), etc. — On the other hand, the reaction of the passions on the subject is expressed by khajjati "to be eaten up" pariḍayhati "to be burnt," etc. The following passage also illustrates the various synonymic expressions: kāme paribhuñjati, kāma-majjhe vasati, kāma-pariḷāhena pariḍayhati, kāma-vitakkehi khajjati, kāma-pariyesanāyā ussukko, Aṅguttara Nikāya I 68; cf. Majjhima Nikāya I 463; III 129. Under this aspect kāma is essentially an evil, but to the popular view it is one of the indispensable attributes of bliss and happiness to be enjoyed as a reward of virtue in this world (mānussa-kāmā) as well as in the next (dibbā-kāmā). See kāmāvacara about the various stages of next-world happiness. Numerous examples are to be found in Peta Vatthu and Vv, where a standing especially of the blest is sabba kāmasamiddha "fully equipped with all objects of pleasure," e.g. Peta Vatthu I 105; Peta Vatthu Commentary 46. The other-world pleasures are greater than the earthly ones: Saṁyutta Nikāya V 409; but to the Wise even these are unsatisfactory, since they still are signs of, and lead to, rebirth (kāmūpapatti, Itivuttaka (4): api dibbesu kāmesu ratiṁ so nādhigacchati Dhammapada 187; rāgaṁ vinayetha mānusesu dibbesu kāmesu cāpi bhikkhu Sutta-Nipāta 361, see also Itivuttaka 94. — Kāma as sensual pleasure finds its most marked application in the sphere of the sexual: kāmesu micchācārin, transgressing in lusts, sinning in the lusts of the flesh, or violating the third rule of conduct equivalent to a brahmacariyā, inchastity (see sīla) past participle 38, 39; Itivuttaka 63, etc. itthi-kāmehi paricāreti "he enjoys himself with the charms of woman" Saṁyutta Nikāya IV 343. Kāmesu brahmacariyavā practising chastity Sutta-Nipāta 1041. — Kāmatthā for sexual amusement Aṅguttara Nikāya III 229.
Redemption from kāma is to be effected by self-control (saṁyama) and meditation (jhāna), by knowledge, right effort and renunciation. "To give up passion" as a practice of him who wishes to enter on the path is expressed by: kāmānaṁ pahānaṁ, kāmasaññānaṁ pariññā, kāma-pipāsāṇaṁ-paṭivinayo, kāma-vitakkānaṁ samugghāto, kāma-pariḷāhānaṁ vūpasamo Vinaya III 111; — kāmesu (ca) appaṭibaddha-citto "uddhaṁsoto" ti vuccati: he whose mind is not in the bonds of desire is called "one who is above the stream" Dhammapada 218; cf. Therīgāthā 12; — tasmā jantu sadā sato kāmāni parivajjaye Sutta-Nipāta 771; — yo kāme parivajjeti Sutta-Nipāta 768 = Nettipakaraṇa 69. — nikkhamma gharā panujja kāme Sutta-Nipāta 359; — ye ca kāme pariññāya caranti akutobhayā te ve pāragatā loke ye pattā āsava-k-khayaṁ Aṅguttara Nikāya III 69. — Kāmānaṁ pariññaṁ paññāpeti Gotamo Majjhima Nikāya I 84; cf. Aṅguttara Nikāya V 64; kāme pajahati: Saṁyutta Nikāya I 12 = 31; Sutta-Nipāta 704; kāmānaṁ vi-p-pahāna Saṁyutta Nikāya I 47; — ye kāme hitvā agihā caranti Sutta-Nipāta 464; — kāmā nirujjhanti (through jhāna) Aṅguttara Nikāya IV 410; kāme panudati Dhammapada 383 = Saṁyutta Nikāya I 15 (context broken), cf. kāmasukhaṁ analaṅkaritvā Sutta-Nipāta 59; — kāmesu anapekkhin Sutta-Nipāta 166 = Saṁyutta Nikāya I 16 (abbreviation); Saṁyutta Nikāya II 281; Sutta-Nipāta 857; — cf. rāgaṁ vinayetha ... Sutta-Nipāta 361. vivicc'eva kāmehi, aloof from sensuous joys is the prescription for all jhāna-exercise.
Applications of these expressions: kāmesu palāḷita Aṅguttara Nikāya III 5; kāmesu mucchita Saṁyutta Nikāya I 74; kāmālaye asatta Saṁyutta Nikāya I 33; kāmesu kathaṁ nameyya Saṁyutta Nikāya I 117; kāmesu anikīḷitāvin Saṁyutta Nikāya I 9 (cf. kela); kittassa munino carato kāmesu anapekhino oghatiṇṇassa pihayanti kāmesu gathitā pajā Sutta-Nipāta 823 (gadhitā Mahāniddesa I); — kāmesu asaññata Sutta-Nipāta 243; — yo na lippati kāmesu tam ahaṁ brūmi brāhmaṇaṁ Dhammapada 401; — muni santivādo agiddho kāme ca loke ca anūpalitto Sutta-Nipāta 845; kāmesu giddha Dīgha Nikāya III 107; Sutta-Nipāta 774; kāmesu gedhaṁ āpajjati Saṁyutta Nikāya I 73; — na so rajjati kāmesu Sutta-Nipāta 161; — kāmānaṁ vasam upāgamum Sutta-Nipāta 315 (= kāmānaṁ āsattataṁ pāpuniṁsu Paramatthajotikā II 325); kāme parivajjeti Sutta-Nipāta 768, kāme anugijjhati Sutta-Nipāta 769.
Character of kāmā. The pleasures of the senses are evanescent, transient (sabbe kāmā aniccā, etc. Aṅguttara Nikāya II 177), and of no real taste (appāsādā); they do not give permanent satisfaction; the happiness which they yield is only a deception, or a dream, from which the dreamer awakens with sorrow and regret. Therefore the Buddha says "Even though the pleasure is great, the regret is greater: ādīnavo ettha bhīyyo" (see k.-sukha). Thus kāmā as kālikā (needing time) Saṁyutta Nikāya I 9, 117; aniccā (transitory) Saṁyutta Nikāya I 22; kāmā citrā madhurā "pleasures are manifold and sweet" (i.e. tasty) Sutta-Nipāta 50; but also appassādā bahudukkhā bahupāyāsā: quotation Majjhima Nikāya I 91; see Cullaniddesa §71. Another passage with various descriptions and comparisons of kāma, beginning with appassādā dukkhā kāmā is found at Jātaka IV 118. °atittaṁ yeva kāmesu antako kurute vasaṁ Dhammapada 48; — na kahāpaṇavassena titti kāmesu vijjati appasādā dukkhā kāmā iti viññāya paṇḍito "not for showers of coins is satisfaction to be found in pleasures — of no taste and full of misery are pleasures: thus say the wise and they understand" Dhammapada 186; cf. Majjhima Nikāya I 130; Vinaya II 25 (cf. Divyāvadāna 224). — kāmato jāyatī soko kāmato jāyatī bhayaṁ kāmato vippamuttassa n'atthi soko kuto bhayan ti "of pleasure is born sorrow, of pleasure is born fear" Dhammapada 215. — Kāmānam adhivacanāni, attributes of kāma are: bhaya, dukkha, roga, gaṇḍa, salla, saṅga, paṅka, gabbha Aṅguttara Nikāya IV 289; Cullaniddesa page 62 on Sutta-Nipāta 51; same, except salla and gabbha: Aṅguttara Nikāya III 310. The misery of such pleasures is painted in vivid colours in the Buddha's discourse on pains of pleasures Majjhima Nikāya I 85 and parallel passages (see e.g. Cullaniddesa §199), how kāma is the cause of egoism, avarice, quarrels between kings, nations, families, how it leads to warfare, murder, lasciviousness, torture and madness. — Kāmānaṁ ādīnavo (the danger of passions) Majjhima Nikāya I 85f. = Cullaniddesa §199, quotation Paramatthajotikā II 114 (on Sutta-Nipāta 61); as one of the five anupubbikathās: k° ādīnavaṁ okāraṁ saṅkilesaṁ Aṅguttara Nikāya IV 186, 209, 439; — they are the leaders in the army of Māra: kāmā te paṭhamā senā Sutta-Nipāta 436; — yo evamvādī ... n'atthi kāmesu doso ti so kāmesu pātavyataṁ āpajjati Aṅguttara Nikāya I 266 = Majjhima Nikāya I 305f.
Similes. — In the following passage (following on appassedā bahudukkhā, etc.) the pleasures of the senses are likened to:
(1) aṭṭhi-kaṅkala, a chain of bones;
(2) maṁsa-pesi, a piece of (decaying) flesh;
(3) tiṇukkā, a torch of grass;
(4) aṅgāra-kāsu, a pit of glowing cinders;
(5) supina, a dream;
(6) yācita, beggings;
(7) rukkha-phala, the fruit of a tree;
(8) asisūna, a slaughter-house;
(9) satti-sūla, a sharp stake;
(10) sappa-sira, a snake's head, i.e. the bite of a snake at Vinaya II 25; Majjhima Nikāya I 130; Aṅguttara Nikāya III 97 (where aṭṭhi-saṅkhala); Cullaniddesa §71 (leaving out No. 10). Out of this list are taken single quotations of No. 4 at Dīgha Nikāya III 283; Aṅguttara Nikāya IV 224 = V 175; No. 5 at Dhammapada III 240; No. 8 at Majjhima Nikāya I 144; No. 9 at Saṁyutta Nikāya I 128 = Therīgāthā 58 and 141 (with khandhānaṁ for khandhāsaṁ); No. 10 as āsīvisa (poisonous fangs of a snake) yesu mucchitā bālā Therīgāthā 451, and several at many other places of the canon.
Cases used adverbially: kāmaṁ accusative as adverb
(a) yathā kāmaṁ according to inclination, at will, as much as one chooses Saṁyutta Nikāya I 227; Jātaka I 203; Peta Vatthu Commentary 63, 113, 176; yena kāmaṁ wherever he likes, just as he pleases Aṅguttara Nikāya IV 194; Vimāna Vatthu I 11 (= icchānurūpaṁ Vimāna Vatthu 11)
(b) willingly, gladly, let it be that, usually with imperative Saṁyutta Nikāya I 222; Jātaka I 233; III 147; IV 273; Vimāna Vatthu 95; kāmaṁ taco nahāru ca aṭṭhi ca avasissatu (avasussatu in Jātaka) sarīre upasussatu maṁsa-lohitaṁ "willingly shall skin, sinews and bone remain, whilst flesh and blood shall wither in the body" Majjhima Nikāya I 481; Aṅguttara Nikāya I 50; Saṁyutta Nikāya II 28; Jātaka I 71, 110; kāmasā (instrumental) in same sense Jātaka IV 320; VI 181; kāmena (instrumental) the same Jātaka V 222, 226; kāmā for the love of, longing after (often with hi) Jātaka III 466; IV 285, 365; V 294; VI 563, 589; cf. Mahāvaṁsa 3, 18, 467. akāmā unwillingly Dīgha Nikāya I 94; Jātaka VI 506; involuntarily Jātaka V 237.
°kāma (adjective) desiring, striving after, fond of, pursuing, in kāma-kāma pleasure-loving Sutta-Nipāta 239 (kāme kāmayanto Paramatthajotikā II 284); Dhammapada 83 (cf. on this passage Morris, JPTS 1893, 39-41); same explained as preceding at Dhammapada II 156; Therīgāthā 506. — attha kāma well-wishing, desirous of good, benevolent Jātaka I 241; V 504 (anukampakā + k.); so read for atta kāmarūpā, Majjhima Nikāya I 205, III,155, cf. Saṁyutta Nikāya I 44 with ibid. 75; Aṅguttara Nikāya II 21; Peta Vatthu IV 351; Vimāna Vatthu 11 (in quotation); Peta Vatthu Commentary 25, 112; māna kāma proud Saṁyutta Nikāya I 4; lābha kāma fond of taking; grasping, selfish Aṅguttara Nikāya II 240; dūsetu° desiring to molest Vinaya IV 212; dhamma° Sutta-Nipāta 92; pasaṁsa° Sutta-Nipāta 825. So frequently in combination with infinitive, meaning, willing to, wishing to, going to, desirous of: jīvitu°, amaritu°, dātu°, daṭṭhu°, dassana°, kātu°, pattu°, netu°, gantu°, bhojetu°, etc. — sa kāma (-adjective) willing Jātaka V 295. — akāma
1. not desiring, i.e. unwilling: Majjhima Nikāya II 181; mayhaṁ akāmāya against my wish (= mama anicchantiyā) Peta Vatthu II 107, Jātaka V 121, 183, etc.
2. without desire, desireless, passionless Sutta-Nipāta 445. — nikkāma same Sutta-Nipāta 1131.

-agga (neuter) the greatest pleasure, intense enjoyment Majjhima Nikāya II 43; Vimāna Vatthu 163 (= Vimāna Vatthu 79, attributed to the Paranimmita-vasavattino-devā);
-aggi the fire of passion Jātaka V 487;
-ajjhosāna (neuter) attachment to lust and desire, No. ten in kāma-c-chanda series (see above);
-ādhikaraṇa having its cause in desire Majjhima Nikāya I 85; Saṁyutta Nikāya I 74;
-ādhimutta, bent upon the enjoyment of sensual pleasures Aṅguttara Nikāya III 168; Jātaka VI 159;
-ānusārin pursuing worldly pleasures Jātaka II 117;
-andha blinded by passion Udāna 76 = Theragāthā 297;
-ābhibhū overcoming passions, epithet of the Buddha Dīgha Nikāya II 274;
-ābhimukha bent upon lust, voluptuous Peta Vatthu Commentary 3;
-āvacara "having its province in kāma," belonging to the realm of sensuous pleasures. This term applies to the eleven grades of beings who are still under the influence of sensual desires and pleasures, as well as to all thoughts and conditions arising in this sphere of sensuous experience Dīgha Nikāya I 34 (of the soul, explained Sumaṅgalavilāsinī 120: cha k.-devapariyāpanna); Jātaka I 47; Dhammasaṅgani 1, 431; Paṭisambhidāmagga 1, 84, 85, 101; Vibhaṅga 324; Visuddhimagga 88, 372, 452 (rūpa°, arūpa°, lokuttara), 493 (of indriyas), 574; Peta Vatthu Commentary 138;
-kamma an action causing rebirth in the six kāma-worlds Dhammasaṅgani 414, 418, 431;
-devatā Peta Vatthu Commentary 138 (+ brahmādevatā) and °devā the gods of the pleasure-heavens Jātaka I 47; V 5; VI 99; Visuddhimagga 392; or of the kāmāvacara-devaloka Jātaka VI 586,
-bhūmi and °loka the plane or world of kāma Paṭisambhidāmagga I 83; Jātaka VI 99; see also avacara;
-āvacaraka belonging to the realm of kāma Jātaka VI 99; Saddhammopāyana 254 (°ika);
-assāda the relish of sensual pleasures Peta Vatthu Commentary 262; Sumaṅgalavilāsinī I 89, 311;
-ātura affected by passion, love-sick Jātaka III 170;
-ārāma pleasure-loving Aṅguttara Nikāya IV 438 (gihī k.-bhogī, °ratā, °sammuditā); °ālaya, the abode of sensual pleasure (i.e. kāma-loka) Saṁyutta Nikāya I 33 = Sutta-Nipāta 177; Sutta-Nipāta 306;
-āvaṭṭa the whirlpool of sensuality Jātaka II 330;
-āsava the intoxication of passion, sensuality, lusts; defined as kāmesu kāma-chando, etc. (see below k.-chando) Vibhaṅga 364, 374; Dhammasaṅgani 1097; as the first of four impurities, viz. k°, bhava°, diṭṭhi°, avijjā° at Vinaya III 5 (the detachment from which constitutes Arahantship); Vibhaṅga 373; Dhammasaṅgani 1096, 1448; as three (preceding without diṭṭhi°) at Itivuttaka 49; Vibhaṅga 364; cf. Dīgha Nikāya I 84; II 81; III 216; Majjhima Nikāya I 7;
-itthi a pleasure-woman, a concubine Vinaya I 36; Jātaka I 83; V 490; VI 220;
-upabhoga the enjoyment of pleasures Vimāna Vatthu 79;
-upādāna clinging to sensuality, arising from taṇhā, as k° diṭṭhi° sīlabbata°, attavāda° Dīgha Nikāya III 230; Majjhima Nikāya I 51; Vibhaṅga 136, 375; Visuddhimagga 569;
-ūpapatti existence or rebirth in the sensuous universe. These are three:
(1) Paccupaṭṭhita-kāmā (including mankind, four lowest devalokas, Asuras, petas and animals),
(2) Nimmāna-ratino devā,
(3) Paranimmita-vasavattino devā Dīgha Nikāya III 218; Itivuttaka 94;
-ūpasaṁhita endowed with pleasantness: in formula rūpā (saddā, etc.) iṭṭhā kantāmanāpā piyarūpā k° rajaniyā "forms (sounds, etc. = any object of sense), desirable, lovely, agreeable, pleasant, endowed with pleasantness, prompting desires" Dīgha Nikāya I 245 = Majjhima Nikāya I 85; 504; Dīgha Nikāya II 265; Majjhima Nikāya III 267; Vimāna Vatthu 127;
-esanā the craving for pleasure. There are three esanās: kāma°, bhava°, brahmacariya° Dīgha Nikāya III 216 270; Aṅguttara Nikāya II 42; Vibhaṅga 366; Itivuttaka 48; Saṁyutta Nikāya V 54;
-ogha the flood of sensual desires Aṅguttara Nikāya III 69; Dīgha Nikāya III 230, 276; Vibhaṅga 375; Visuddhimagga 141; as 166; Cullaniddesa §178 (viz. kām°, bhav°, diṭṭh°, avijj°);
-kaṇṭaka the sting of lust Udāna 27;
-kara the fulfilment of one's desires Jātaka V 370 (= kāmakiriyā)
-karaṇīya in yathā° pāpimato the puppet of the wicked (literally one with whom one can do as one likes) Majjhima Nikāya I 173; Itivuttaka 56;
-kalala the mud of passions Jātaka III 293;
-kāra the fulfilment of desires Sutta-Nipāta 351 = Theragāthā 1271;
-kārin acting according to one's own inclination Theragāthā 971; or acting willingly Sumaṅgalavilāsinī I 71;
-koṭṭhāsa a constituent of sensual pleasure (= kāmaguṇa) Jātaka III 382; V 149; Sumaṅgalavilāsinī I 121; Peta Vatthu Commentary 205;
-kopa the fury of passion Theragāthā 671;
-gavesin, pleasure-seeking Dhammapada 99 = Theragāthā 992;
-gijjha Jātaka I 210 and
-giddha greedy for pleasure, craving for love Jātaka III 432; V 256; VI 245;
-giddhimā, same Jātaka VI 525;
-giddhin feminine °inī same Mahāvaṁsa 6, 3;
-guṇā (plural) always as pañca: the five strands of sensual pleasures, viz., the pleasures which are to be enjoyed by means of the five senses; collectively all sensual pleasures. Definition as cakkhu-viññeyyā rūpā, etc. Aṅguttara Nikāya III 411; Dīgha Nikāya I 245; II 271; III 131, 234; Cullaniddesa sub voce; Paṭisambhidāmagga I 129; as manāpiyehi rūpādīhi pañcahi kāma-koṭṭhāsehi bandhanehi vā Sumaṅgalavilāsinī I 121, where it is also divided into two groups: mānusakā and dibbā. As constituents of kāmarāga at Nettipakaraṇa 28; as vana (desire) Nettipakaraṇa 81. — In the popular view they are also to be enjoyed in "heaven": saggaṁ lokaṁ upapajjissāmi tattha dibbehi pañcahi k°-guṇehi samappito samaṅgibhūto paricāressāmī ti Vinaya III 72; mentioned as pleasures in Nandana Saṁyutta Nikāya I 5; Majjhima Nikāya I 505; Aṅguttara Nikāya III 40, IV 118; in various other connections Saṁyutta Nikāya IV 202; Vimāna Vatthu 307; Peta Vatthu III 71 (°ehi sobhasi; explained Peta Vatthu Commentary 205 by kāma-koṭṭhāsehi); Peta Vatthu Commentary 58 (paricārenti); cf. also kāma-kāmin. As the highest joys of this earth they are the share of men of good fortune, like kings, etc. (mānusakā k°-guṇā) Saṁyutta Nikāya V 409; Aṅguttara Nikāya V 272, but the same passage with "dibbehi pañcahi k°-guṇehi samappita ..." also refers to earthly pleasures, e.g. Saṁyutta Nikāya I 79, 80 (of kings); V 342 (of a Cakkavatti); Aṅguttara Nikāya II 125; IV 55, 239; V 203; of the soul Dīgha Nikāya I 36; Vibhaṅga 379; other passages simply quoting k.-g. as worldly pleasures are e.g. Saṁyutta Nikāya I 16 = Sutta-Nipāta 171; Saṁyutta Nikāya I 92; IV 196. 326; Aṅguttara Nikāya III 69 (itthirūpasmiṁ); Dīgha Nikāya I 60, 104; Saddhammopāyana 261. In the estimation of the early Buddhists, however, this bundle of pleasures is to be banned from the thought of every earnest striver after perfection: their critique of the kāmaguṇā begins with "pañc'ime bhikkhave kāmaguṇā ..." and is found at various places, e.g. in full at Majjhima Nikāya I 85 = Cullaniddesa sub voce; Majjhima Nikāya I 454; II 42; III 114; quoted at Majjhima Nikāya I 92; Aṅguttara Nikāya III 411; IV 415, 430, 449, 458. Other expressions voicing the same view are: gedho pañcannaṁ k°-guṇānaṁ adhivacanaṁ Aṅguttara Nikāya III 312f.; asisūnā ... adhivac° Majjhima Nikāya I 144; nivāpo ... adhivac° Majjhima Nikāya I 155; sāvaṭṭo ... adhivac° Itivuttaka 114. In connection with rata and giddha Peta Vatthu Commentary 3; pahīna Majjhima Nikāya III 295; gathita and mucchita Majjhima Nikāya I 173; mā te kāmaguṇe bha massu cittaṁ "Let not thy heart roam in the fivefold pleasures" Dhammapada 371; cittassa vossaggo Vibhaṅga 370; asantuṭṭha Vibhaṅga 350. See also Sutta-Nipāta 50, 51, 171, 284, 337;
-guṇika consisting of fivefold desire, applied to rāga Saṁyutta Nikāya II 99; Jātaka IV 220; as 371;
-gedha a craving for pleasure Saṁyutta Nikāya I 100; Therīgāthā Commentary 225;
-cāgin he who has abandoned lusts Sutta-Nipāta 719;
-citta impure thought Jātaka II 214;
-chanda excitement of sensual pleasure, grouped as the first of the series of five obstacles (pañca nīvaraṇāni) Dīgha Nikāya I 156, 246; III 234, 278; Aṅguttara Nikāya I 231; IV 457; Aṅguttara Nikāya I 134 = Sutta-Nipāta 1106; Saṁyutta Nikāya I 99; V 64; Abhidhammāvatāra 72, 96, 130; Cullaniddesa §§200, 420 a. Also as the first in the series of ten fetters (saṁyojanāni). Enumerated under 1-10 at Cullaniddesa §200 as eight in order: 1, 2, 3, 4, 5, 7, 9, 10 (omitting pipāsā and gedha) Vibhaṅga 364; Dhammasaṅgani 1114, 1153; Cullaniddesa ad chanda-rāga and bhava-chanda; in order: 2, 3, 5, 9, 6, 7, 10, 4 at Aṅguttara Nikāya II 10; — as nine (like above, omitting gedha) at Vibhaṅga 374; Dhammasaṅgani 1097; — as five in order: 1, 5, 9, 6, 7, (cf. above passage Aṅguttara Nikāya II 10) at Majjhima Nikāya I 241; — as four in order: 1, 5, 9, 7 at Saṁyutta Nikāya IV 188; — as six nīvaraṇas (5 + avijjā) at Dhammasaṅgani 1170, 1486. See also Dīgha Nikāya I 246; III 234, 269; Paṭisambhidāmagga I 103, 108; II 22, 26, 44, 169; Visuddhimagga 141; Saddhammopāyana 459;
-jāla the net of desires Theragāthā 355;
-taṇhā thirst after sensual pleasures; the first of the three taṇhās, viz. kāma°, bhava°, vibhava° Dīgha Nikāya III 216, 275; Itivuttaka 50; Vibhaṅga 365 (where defined as kāma-dhātu-paṭisaṁyutto rāgo); Dhammasaṅgani 1059, 1136 (cf. taṇhā: jappā passage); as the three taṇhā, viz. pono-b-bhavikā, nandi-rāga-sahagatā, tatratatrābhinandinī at Vinaya I 10 = Vibhaṅga 101; as k.-taṇhāhi khajjamāno k-pariḷāhena pariḍayhamāno Majjhima Nikāya I 504. See also Dīgha Nikāya II 308; Saṁyutta Nikāya I 131; Aṅguttara Nikāya II 11; Therīgāthā 140; Jātaka II 311; V 451; Milindapañha 318;
-da granting desires, bestowing objects of pleasure and delight; especially of yakkhas and of Vessantara (cf. the good fairy) Jātaka VI 498, 525; Mahāvaṁsa 19, 9; as sabba° Peta Vatthu II 138;
-dada = preceding Peta Vatthu II 918; Peta Vatthu Commentary 112; Jātaka VI 508; of a stone Milindapañha 243, 252; of Nibbāna Milindapañha 321; Khuddakapāṭha VIII 10: esa deva-manussānaṁ sabba kāmadado nidhi "this is the treasure which gives all pleasures to gods and men";
-dukkha the pain of sensual pleasures Jātaka IV 118;
-duha granting wishes, like a cow giving milk Jātaka V 33; VI 214;f. °duhā the cow of plenty Jātaka IV 20;
-dhātu "element of desire." i.e.
1. the world of desire, that sphere of existence in which beings are still in the bonds of sensuality, extending from the Avīci-Niraya to the heaven of the Paranimmita-vasavatti-devas Saṁyutta Nikāya II 151; Theragāthā 181; also
2. sensual pleasures, desires, of which there are six dhātus, viz. kāma°, vyāpāda°, vihiṁsā°, nekkhamma°, avyāpāda°, avihiṁsā°, Vibhaṅga 86; Nettipakaraṇa 97; Dīgha Nikāya III 215 = Vibhaṅga 363 (as the first three = a kusala-dhātus); Vibhaṅga 404. See also Dīgha Nikāya III 275; Theragāthā 378; Jātaka V 454; Visuddhimagga 486 (cf. Vbh 86);
-nandī sensual delight (cf. °chanda) Aṅguttara Nikāya II 11; Dhammasaṅgani 1114, etc;
-nidānaṁ accusative adverb as the consequence of passion, through passion, Majjhima Nikāya I 85, etc. (in kāmaguṇā passage);
-nissaraṇa deliverance from passion, the extinction of passion Itivuttaka 61 (as three nissaraṇīyā dhātuyo), cf. Aṅguttara Nikāya III 245;
-nissita depending on craving Milindapañha 11;
-nīta led by desire Jātaka II 214, 215;
-paṅka the mire of lusts Sutta-Nipāta 945; Therīgāthā 354; Jātaka V 186, 256; VI 230, 505; Mahābodhivaṁsa 3;
-paṭisandhi-sukhin finding happiness in the association with desire Majjhima Nikāya III 230;
-pariḷāha the flame or the fever of passion Majjhima Nikāya I 242, 508; Saṁyutta Nikāya IV 188; Aṅguttara Nikāya I 68 (pariḍayhati, khajjati, etc.); Aṅguttara Nikāya II 11; Vinaya III 20; Cullaniddesa §374 (combined with °palibodha); Dhammapada II 2; see also kāma-c-chanda passage;
-pāla the guardian of wishes, i.e. benefactor Jātaka V 221;
-pipāsā thirst for sensuality Majjhima Nikāya I 242; Aṅguttara Nikāya II 11, and under k°-chanda;
-bandha Udāna 93, and
-bandhana the bonds of desire Jātaka VI 28, also in the sense of k°-guṇā, q.v.;
-bhava a state of existence dominated by pleasures. It is the second kind of existence, the first being caused by kamma Vibhaṅga 137. It rests on the effect of kamma, which is manifested in the kāma-dhātu Aṅguttara Nikāya I 223. It is the first form of the 3 bhavas, viz. kāma°, rūpa°, arūpa° Vinaya I 36; Dīgha Nikāya III 216; Aṅguttara Nikāya IV 402; Visuddhimagga 572. Emancipation from this existence is the first condition to the attainment of Arahantship: kāmabhave asatta akiñcana Sutta-Nipāta 176, 1059, 1091 (explanation Paramatthajotikā II 215: tividhe bhave alaggana); Abhidhammāvatāra 61. °parikkhīṇa one who has overcome the desire-existence Dhammapada 415 = Sutta-Nipāta 639;
-bhoga enjoyment of sensual pleasures, gratification of desires Saṁyutta Nikāya I 74 (sāratta-°esu giddhā kāmesu mucchitā); Therīgāthā 464; Itivuttaka 94 (-°esu paṇḍito who discriminates in worldly pleasures); Jātaka II 65;
-bhogin enjoying the pleasures of the senses Vinaya I 203, 287; II 136, 149; Dīgha Nikāya III 124, 125; Milindapañha 243, 350, as especially of the kāmūpapatti-beings Itivuttaka 94; as ten kinds Aṅguttara Nikāya V 177; as bringing evil, being blameworthy Saṁyutta Nikāya I 78; cf. Aṅguttara Nikāya IV 281, 438; Saṁyutta Nikāya IV 333f.; Aṅguttara Nikāya III 351; Therīgāthā 486; Jātaka III 154. ye keci kāmesu asaññatā janā avītarāgā idha k.-bhogino (etc.) Aṅguttara Nikāya II 6, Cariyāpiṭaka II 17. kāmabhogī kāmārāmo kāmarato kāma-sammudito Aṅguttara Nikāya IV 439; °—°seyyā sleeping at ease, way of lying down, the second of the four ways of sleeping (kāmabhogīseyyā vāmena passena) Aṅguttara Nikāya II 244;
-bhojin = °bhogin Udāna 65;
-magga the path of sensuous pleasures Jātaka V 67;
-matta intoxicated with sensuous pleasures Jātaka VI 231;
-mucchā sensual stupor or languor Saṁyutta Nikāya IV 189; Aṅguttara Nikāya II 11; Dhammasaṅgani 1114, etc. (see kāma-c-chanda);
-yoga application to sensuous enjoyment, one of the four yogas, viz. kāma°, bhava°, diṭṭhi°, avijjā° (cf. āsavā) Aṅguttara Nikāya II 10; only the first two at Itivuttaka 95; cf. Dīgha Nikāya III 230, 276; Saṁyutta Nikāya V 59; as 166;
-rata delighting in pleasures Jātaka V 255;
-rati amorous enjoyment (as arati) Therīgāthā 58 and 141; Jātaka I 211; III 396; IV 107;
-n'atthi nissaraṇaṁ loke kiṁ vivekena kāhasi bhuñjassu k.-ratiyo māhu pacchānutāpinī Saṁyutta Nikāya I 128. mā pamādam anuyuñjetha, mā kāmaratisanthavaṁ appamatto hi jhāyanto pappoti paramaṁ sukhan Saṁyutta Nikāya I 25 = Dhammapada 27 = Theragāthā 884;
-rasa the taste of love Jātaka II 329; III 170; V 451;
-rāga sensual passion, lust. This term embraces the kāmaguṇā and the three rāgas: Dhammasaṅgani 1131, 1460; Nettipakaraṇa 28; Majjhima Nikāya I 433f.; Dīgha Nikāya III 254, 282; Saṁyutta Nikāya I 22 = Aṅguttara Nikāya III 411; Saṁyutta Nikāya I 13, 53; III 155; Therīgāthā 68, 77; Peta Vatthu Commentary 6; see also k.-chanda passage. Relinquishing this desire befits the saint: Sutta-Nipāta 139 (°ṁ virājetvā brahmalokūpago). As k.-rāgavyāpāda Dhammasaṅgani 362; Paramatthajotikā II 205;
-rūpa a form assumed at will Vimāna Vatthu 80, or a form which enjoys the pleasures of heaven Vibhaṅga 426;
-lāpin talking as one likes Dīgha Nikāya I 91 (= Sumaṅgalavilāsinī I 257 yadicchaka-bhāṇin);
-lābha the grasping of pleasures, in °abhijappin Aṅguttara Nikāya III 353;
-loka the world of pleasures = kāmāvacara, q.v. Saddhammopāyana 233, 261;
-vaṇṇin assuming any form at will, Protean Jātaka II 255 = III 409 = Vimāna Vatthu 33191; Jātaka V 157; Vimāna Vatthu 163; Vimāna Vatthu 80, 143, 146;
-vasika under the influence of passions Jātaka II 215;
-vitakka a thought concerning some sensuous pleasure, one of the three evil thoughts (kāma° vyāpāda° vihiṁsā°) Dīgha Nikāya III 215, 226; Majjhima Nikāya I 114; Aṅguttara Nikāya I 68; Jātaka I 63; III 18, 375; IV 490; VI 29; Itivuttaka 82, 115; Vibhaṅga 362; Milindapañha 310;
-vega the impulse of lust Jātaka VI 268;
-sagga the heaven of sensuous beings, there are six q.v. under sagga Jātaka I 105; II 130; III 258; IV 490; VI 29, 432; at all these passages only referred to, not enumerated; cf. k.-āvacara;
-saṅkappa-bahula full of aspirations after pleasure Aṅguttara Nikāya III 145, 259; Dīgha Nikāya III 215;
-saṅga attachment to passion Udāna 75;
-saññā lustful idea or thought; one of the three a kusala-saññās (as vitakka) Dīgha Nikāya I 182; III 215; Majjhima Nikāya II 262; Saṁyutta Nikāya I 126; Vibhaṅga 363; Theragāthā 1039; virata k° āya Saṁyutta Nikāya I 53 = Sutta-Nipāta 175;
-saṁyojana the obstacle or hindrance formed by pleasures; °ātiga especially of Arahant, free of the fetters of lust Aṅguttara Nikāya III 373 (+ kāmarāgaṁ virājetvā);
-sineha love of pleasures Dhammasaṅgani 1097 (also as °sneha Majjhima Nikāya I 241; Saṁyutta Nikāya IV 188; Aṅguttara Nikāya II 10); see k.-chanda;
-sukha happiness or welfare arising from (sensual) pleasure, worldly happiness, valued as mīlha°, puthujjana°, anariya°, and not worth pursuit: see kāmaguṇā, which passage closes: yaṁ ime pañca k.-guṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati k.-sukhaṁ Aṅguttara Nikāya IV 415; Saṁyutta Nikāya IV 225; varying with ... somanassaṁ ayaṁ kāmānaṁ assādo Majjhima Nikāya I 85, 92, etc. — as kāma° and nekkhamma° Aṅguttara Nikāya I 80; as renounced by the saint: anapekkhino k°ṁ pahāya Dhammapada 346 = Saṁyutta Nikāya I 77; Majjhima Nikāya III 230; Sutta-Nipāta 59 (see Cullaniddesa sub voce). See also Saṁyutta Nikāya IV 208; Majjhima Nikāya II 43; Therīgāthā 483; Vimāna Vatthu 617; Jātaka II 140; III 396; V 428; kāma-sukhallikānuyoga attachment to worldly enjoyment Saṁyutta Nikāya IV 330; V 421; Vinaya I 10; Dīgha Nikāya III 113; Nettipakaraṇa 110; Visuddhimagga 5, 32;
-sutta name of the first sutta of the aṭṭhakavagga of Suttanipāta;
-seṭṭhā (plural) a class of devas Dīgha Nikāya II 258;
-sevanā pursuit of, indulgence in, sensuous pleasure Jātaka II 180; III 464;
-sevin adjective to preceding Jātaka IV 118;
-hetu having craving as a cause: in ādīnava-section, following on kāmaguṇā Majjhima Nikāya I 86, etc., of wealth Saṁyutta Nikāya I 74;
-hetuka caused by passion Therīgāthā 355 = Therīgāthā Commentary 243; Jātaka V 220, 225.

:: Kāmaka (adjective) [from kāma] only in negative a kāmaka unwilling, undesirous Dīgha Nikāya I 115; Majjhima Nikāya I 163; Vinaya III 13; Jātaka IV 31; cf. kāmuka.

:: Kāmaṇḍaluka (adjective) having akamaṇḍalu (q.v.) Saṁyutta Nikāya IV 312 cf. Aṅguttara Nikāya V 263.

:: Kāmatā (feminine) [abstract from kāma] desire, longing, with noun: viveka° ... to be alone Peta Vatthu Commentary 43; anattha° Jātaka IV 14; with infinitive Peta Vatthu Commentary 65 (gahetu°); Jātaka III 362 (vināsetu°); Mahāvaṁsa 5, 260; Dhammapada I 91.

:: Kāmeti [denominative from kāma] to desire, to crave,
1. to crave for any object of pleasure: Theragāthā 93; Jātaka III 154; IV 167; V 480;
2. to desire a woman, to be in love with Dīgha Nikāya I 241; Majjhima Nikāya II 40; Jātaka II 226; V 425; VI 307, 326, etc. Past participle kāmita in kāmita-vatthu the desired object Peta Vatthu Commentary 119; Vimāna Vatthu 122; gerundive kāmitabba to be desired, desirable Peta Vatthu Commentary 16 (varia lectio for kañña, better), 73; Vimāna Vatthu 127; and kāmetabba Jātaka V 156 (= kamaṇīya); present participle (kāmaṁ) kāmayamānassa Sutta-Nipāta 766 (= icchamānassa, etc., Mahāniddesa I); Jātaka VI 172 = Nettipakaraṇa 69.

:: Kāmin (adjective) [from kāma]
1. having kāma, i.e. enjoying pleasure, gratifying one's own desires in kāma-kāmin realizing all wishes; attribute of beings in one of the Sugatis, the blissful states, of yakkhas, devas or devaññataras (Peta Vatthu I 33 = Peta Vatthu Commentary 16), as a reward for former merit; usually in combination with bhuñjāmi paribhogavant (Peta Vatthu IV 346) or as "nandino devalokasmiṁ modanti kkāmino" Aṅguttara Nikāya II 62 = Itivuttaka 112; Theragāthā 242; Jātaka III 154; Peta Vatthu II 115; III 116 (explained as "enjoying after their hearts' content all pleasures they can wish for").
2. giving kāma, i.e. benevolent, fulfilling people's wishes; satisfying their desires, in atthakāminī devatā Sutta-Nipāta 986.
— akāmakāmin passionless, dispassionate Sutta-Nipāta 1096, synonym of vītataṇhā without desire (cf. Cullaniddesa §4).

:: Kāmuka (adjective/noun) [cf. Sanskrit kāmuka] desiring, loving, fond of; a sweetheart, lover Jātaka V 306; Mahābodhivaṁsa 3.

:: Kānana (neuter) [cf. Sanskrit kānana] a glade in the forest, a grove, wood Sutta-Nipāta 1134 (= Cullaniddesa sub voce vanasaṇḍa); Therīgāthā 254 (= Therīgāthā Commentary 210 upavana); Jātaka VI 557; Saddhammopāyana 574.

:: Kānāmā feminine of konāma of what name? what is her (or your) name? Vinaya II 272, 273; Jātaka VI 338.

:: Kāṇa (adjective) [cf. Sanskrit kāṇa] blind, usually of one eye, occasionally of both (see Puggalapaññatti 227) Saṁyutta Nikāya I 94; Vinaya II 90 = Aṅguttara Nikāya I 107 = II 85 = past participle 51 (in explanation of tamaparāyaṇa purisa); Therīgāthā 438; Jātaka I 222 (one-eyed); VI 74 (of both eyes); Dhammapada III 71.

-kaccha proper name Saddhammopāyana 44;
-kacchapa "the blind turtle" in the well-known parable of a man's chances of human rebirth after a state of punishment Therīgāthā 500 (= Therīgāthā Commentary 290); Milindapañha 204; as 60; cf. Majjhima Nikāya III 169 = Saṁyutta Nikāya V 455.

:: Kāpilanī patron feminine of Kapila; the lady of the Kapila clan Therīgāthā 65 varia lectio

:: Kāpilavatthava (adjective) of or from Kapilavatthu, belonging to K. Dīgha Nikāya II 165, 256; Saṁyutta Nikāya IV 182.

:: Kāpotaka (adjective) [from ka pota] pigeon-coloured, grey, of a dull white, said of the bones of a skeleton Dīgha Nikāya I 55; Dhammapada 149 (= Dhammapada III 112).

:: Kāpotikā (feminine) [of doubtful origin, from kapota, but probably popular etymology, one may compare Sanskrit kāpiśāyana, a sort of spirituous liquor Abhidh-r-m 2, 175, which expresses a different notion, i.e. from kapi] a kind of intoxicating drink, of a reddish colour (like pigeons' feet) Vinaya IV 109, cf. Jātaka I 360 (surā).

:: Kāpurisa [kad + purisa] a low, vile, contemptible man, a wretch Vinaya II 188; Dīgha Nikāya III 279; Saṁyutta Nikāya I 91, 154; II 241; V 204; Theragāthā 124, 495; Jātaka II 42; VI 437; Peta Vatthu II 930 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 125 = lāmaka°); sometimes denoting one who has not entered the Path Aṅguttara Nikāya III 24; Therīgāthā 189.

:: Kār — secondary root of karoti, in denominative and intensive function in kāra, kāraka, kāraṇa, kārin, kāreti and their derivations.

:: Kāra [from kār-, cf. Vedic kāra song of praise, which is, however, derived from kṛ = kir to praise; also Vedic °kārain brāhma°, from kṛ]
1. Absolute
(a) deed, service, act of mercy or worship, homage: kāra-paṇṇaka Jātaka VI 24 (vegetable as oblation); appako pi kato kāro devūpapattiṁ āvahati "even a small gift of mercy brings about rebirth among the gods" Peta Vatthu Commentary 6.

-kāraka one who performs a religious duty Dīgha Nikāya I 61 (= Sumaṅgalavilāsinī I 170).

(b) doing, manner, way: yena kārena akattha tena k° pavattamānaṁ phalaṁ "as you have done so will be the fruit" Peta Vatthu Commentary 45.
2. (—°)
(a) the production or application of, i.e. the state or quality of ... .: atta° one's own state = ahaṅkāra, individuality; para° the personality of others Aṅguttara Nikāya III 337; citti° reflection, thought Peta Vatthu Commentary 26; see e.g. andha° darkness, sak° homage, etc. — balakkārena forcibly Peta Vatthu Commentary 68.
(b) as technical term in grammar the item, i.e. particle, letter, sound or word, e.g. ma-kāra the letter "m" Peta Vatthu Commentary 52; ca-kāra the particle "ca" Peta Vatthu Commentary 15; sa-kāra the sound "sa" Paramatthajotikā II 23.
(c) (adjective/noun) [cf. kara] one who does, handles or deals with: ayakāra ironsmith Milindapañha 331.

:: Kāraka (usually —°) the doer (of): Vinaya II 221 (capu-capu°); sāsana° he who does according to (my) advice Sutta-Nipāta 445; Abhidhammāvatāra 85f.; — feminine kārikā: veyyāvacca° a servant Peta Vatthu Commentary 65 (text reads °tā); as noun the performance of (—°), service: dukkara-kārikā the performance of evil deeds Saṁyutta Nikāya I 103; Therīgāthā 413 (= Therīgāthā Commentary 267).

-agga-kārikā first test, sample Vinaya III 80.

:: Kāraṇa (neuter) [in meaning 1 represented in later Sanskrit by kāraṇāf., in meaning 2 = Sanskrit kāraṇa neuter, equivalent to prakṛti, natural form, constituent, reason, cause].
1. (a) a deed, action, performance, especially an act imposed or inflicted upon somebody by a higher authority (by the king as representative of justice or by kamma: Majjhima Nikāya III 181; see kamma 11 3 ab.) as an ordeal, a feat or punishment: a labour or task in the sense of the twelve labours of Heracles or the labours of Hades. kāraṇaṁ kārāpeti "he makes somebody perform the task." — passive kāraṇaṁ or kāraṇā karīyati. Thus as a set of five tasks or Hell obligations under the name of pañcavidha-bandhana "the group of five" (not, as Warren translated page 257 "inflict on him the torture called the fivefold pinion"), a means of punishment in Niraya (q.v. under pañca). Not primarily torture (Rhys Davids The Questions of King Milinda I 254, and others with wrong derivation from kṛṇtati). At Dhammapada III 70 these punishments are comprehended under the term dasa-dukkhakāraṇāni (the ten punishments in misery); the meaning "punishment" also at Jātaka IV 87 (tantarajjukaṁ k°ṁ katvā), whereas at Jātaka VI 416 k. is directly paraphrased by "maraṇa," as much as "killing." Often spelled karaṇa, q.v.; the spelling kāraṇā (as feminine) at Milindapañha 185 seems to be a later spelling for kāraṇaṁ. See karaṇa for further reference. — Kiṁ kāraṇaṁ ajja kāressati "what task will he impose on me today?" Aṅguttara Nikāya V 324; as pañca-vidha-bandhana K° Aṅguttara Nikāya I 141, Peta Vatthu Commentary 251, Cullaniddesa §304 III B 4 — as adjective °kāraṇa in dāruṇa° "being obliged to go through the dreadful trial" Peta Vatthu Commentary 221.
(b) duty obligation, in kāraṇ'ākāraṇā (plural) duties great and small Dhammapada I 385. cf. also kāraṇaṁ karoti to try Majjhima Nikāya I 444.
(c) a trick (i.e. a duty imposed by a higher authority through training) Jātaka II 325 (ānañja°); Milindapañha 201 (ākāsa-ga mana°).
2. (a) acting, action as (material) cause: k°-bhūta being the cause of ... Peta Vatthu Commentary 15;
(b) (intellectual) cause, reason Milindapañha 150; Dhammapada I 389; especially as —°: arodana° the reason for not crying Peta Vatthu Commentary 63; asocana° same, ibid. 62; āga mana° the reason for coming (here) ibid. 81, 106. = pariyatti, Dhp-a. 36; = attha, Spk on I 215, Paramatthajotikā II I 238 — instrumental kāraṇena by necessity, needs Peta Vatthu Commentary 195; tena k° therefore ibid. 40 — ablative kāranā by means of, through, by (= hetu or nissāya) Peta Vatthu Commentary 27; imasmā k° therefore Peta Vatthu Commentary 40; kāraṇaṭṭhā (explained as attha-kāraṇā Cullaniddesa II) for the purpose of some object or advantage Sutta-Nipāta 75; opposite nikkāraṇā from unselfishness ibid. — sakāraṇa (adjective) with good reason (of vacana) Peta Vatthu Commentary 109.

:: Kāraṇḍava1 [of uncertain etymology, cf. karaṇḍa] chaff, offal, sweepings, figurative dirt, impurity: yava° Aṅguttara Nikāya IV 169 (chaff); samaṇa° ibid. — In passage kāraṇḍavaṁ niddhamatha, kṣambuṁ apakassatha Aṅguttara Nikāya IV 172 = Sutta-Nipāta 281 = Milindapañha 414 translated by Rhys Davids The Questions of King Milinda II 363 "get rid of filth, put aside rubbish from you," explained Paramatthajotikā II 311 by kacavara (q.v.). Rhys Davids' note 3 loc. cit. is to be modified according to the parallel passages just given.

:: Kāraṇḍava2 [cf. Sanskrit kāraṇḍava] a sort of duck Vimāna Vatthu 358 (explained also by Abhidh-r-m 2, 99 by kādamba, black goose).

:: Kāraṇika [derivation from preceding] the meaning ought to be "one who is under a certain obligation" or "one who dispenses certain obligations." In usu° Saṁyutta Nikāya II 257 however used simply in the sense of making: arrow-maker, fletcher. Perhaps the reading should be °kāraka.

:: Kārā (feminine) [cf. Sanskrit kārā] confinement, captivity, jail, in °bhedaka cora a thief who has broken out of jail Vinaya I 75.

:: Kārāpaka [from kārāpeti] a schemer, inventor Jātaka VI 333.

:: Kārāpaṇa see kāreti.

:: Kārāpita [past participle of kārāpeti, causative of karoti] made to do Jātaka VI 374.

:: Kāreti (causative of karoti), to construct, to build, etc.; past participle kārita; derivation — kārāpaṇa the construction of (vihāra°) Dhammapada I 416. For details see karoti IV; see also kārāpaka and kārāpita.

:: Kārikā see kāraka

:: Kārin (—°) (adjective) doing: yathāvādī tathākārī "as he says so he does" Dīgha Nikāya III 135, Sutta-Nipāta 357; see for examples the various compounds as kamma°, kibbisa°, khaṇḍa°, chidda°, dukkaṭa°, dvaya°, paccakkha°, pubba°, sakkacca°, sampajāna°, etc.

:: Kāritā = kārikā (performance); see pāripūri°.

:: Kāriya (adjective) [gerund of kāreti, causative of karoti] to be done, negative akāriya to be undone, (not) to be made good Itivuttaka 18.
[BD]: not 'not to be done'?

:: Kāruṇika (adjective) [from karuṇa] compassionate, merciful Peta Vatthu II 113; Peta Vatthu Commentary 16; Abhidhammāvatāra 49; often with mahā°: of great mercy Saddhammopāyana 330, 557; so of the Buddha: mahākāruṇika nātha "the Saviour of great mercy" in introductory stanzas to Peta Vatthu and Vimāna Vatthu

:: Kāruñña (neuter) [from karuṇa] compassion (usually with anudayā and anukampā) Saṁyutta Nikāya II 199; Aṅguttara Nikāya III 189; Visuddhimagga 300; Peta Vatthu Commentary 75; Saddhammopāyana 509.

:: Kāruññatā (feminine) compassionateness Saṁyutta Nikāya I 138.

:: Kāsa1 [cf. Sanskrit kāśa] a kind of reed, Saccharum spontaneum Saṁyutta Nikāya III 137.

:: Kāsa2 [cf. Sanskrit kāsa] cough; in list of diseases under ābādhā Aṅguttara Nikāya V 110 = Cullaniddesa §3041.

:: Kāsāvaka [from kāsāva] a yellow robe Dhammapada II 86.

:: Kāsāviya [from kāsāva] one who is dressed in yellow, especially of the royal executioner (cf. kāsāya-vattha) Jātaka IV 447 (= cora-ghātaka commentary).

:: Kāsāya and Kāsāva (adjective) [Sanskrit kāṣāya from the Pāḷi; kāsāya probably from Sanskrit śyāma or śyāva brown = Pāḷi sāma, with kā = kad, a kind of, thus meaning a kind of brown, i.e. yellow. See further under sāma and cf. kāla]
1. Kāsāya as attribute of vatthāni, the yellow robes of the Buddhist mendicant, in phrase kāsāyāni v° acchādetvā agārasmā anagāriyaṁ pabbajitvā, describing the taking up of the "homeless state" Dīgha Nikāya I 60, 61, 63, 115; Majjhima Nikāya II 67; Aṅguttara Nikāya I 107; II 208; IV 118, 274, 280; past participle 57; Cullaniddesa §172. °vattha (adjective) with yellow robes Sutta-Nipāta 64; cf. °nivattha Jātaka III 179 (dressed in yellow, of the executioner: see Fick, Soziale Gliederung page 104 and cf. kāsāya-nivāsana Jātaka III 41; kāsāviya Jātaka IV 447); Peta Vatthu Commentary 20; °vāsin dressed in yellow Sutta-Nipāta 487.
2. Kāsāva (vattha) the yellow robe (never in above formula) Vinaya I 287; Saṁyutta Nikāya IV 190 = V 53 = 301; Dhammapada 9, 10 = Theragāthā 969, 970 = Jātaka II 198 = V 50; Milindapañha 11. °kaṇṭhā (plural) the "yellow necks" those whose necks are dressed in yellow Dhammapada 307 (= Dhammapada III 480) = Itivuttaka 43; °pajjota glittering with yellow robes Vibhaṅga 247; Milindapañha 19.

:: Kāsika (adjective) [cf. Sanskrit kāśika and in a different sense aḍḍha-kāsika] belonging to the Kāsī country, or to Benares; in °uttama (scilicet vattha) an upper garment made of Benares cloth Peta Vatthu I 108; Jātaka VI 49 (where to be read kāsik'uttama for kāsi-kuttama). °vattha Benares muslin Aṅguttara Nikāya I 248; III 50; past participle 34; Milindapañha 2; Dhammapada I 417; Visuddhimagga 115.

:: Kāsu [cf. Sanskrit karṣū, from kṛś] a hole; only in compound aṅgārakāsu a cinderhole, a fire-pit, usually understood as a pit of glowing cinders Jātaka I 232. Mostly found in similes, e.g. Saṁyutta Nikāya IV 56, 188; Sutta-Nipāta 396; Saddhammopāyana 208; and in kāmā aṅgārakās'ūpamā metaphor Aṅguttara Nikāya IV 224 = V 175; see also kāma.

:: Kātabba (adjective/noun) (gerund of karoti) that which ought to, can or must be done (see karoti) Jātaka I 264, etc. Also as kattabba Peta Vatthu Commentary 30.

:: Kātuṁ and Kātu° (in compounds with kāma) infinitive of karoti.

-kāma desirous of doing or making, etc. Mahāvaṁsa 37, 34 (a°). Peta Vatthu Commentary 115;
-kāmatā the desire to do, etc. Jātaka IV 253; V 364. See also kattu° in same combinations

:: Kātuye is Vedic infinitive of karoti Therīgāthā 418 (in Therīgāthā Commentary 268 taken as kātuṁ ayye).

:: Kāṭa-koṭacikā [kāṭa + koṭacikā] a low term of abuse, "pudendum virile and muliebre" "male and female sexual organs" Vinaya IV 7 (Samantapāsādikā 739: kātan ti purisa-nimittaṁ); cf. Morris, JPTS 1884 89.

:: Kāveyya (neuter) [gerundive from kāvyate from kavi poet cf. Sanskrit kāvya]
1. poetry, the making of poems, poetry as business, one of the forbidden occupations Dīgha Nikāya I 11 (= Sumaṅgalavilāsinī I 95 kabba-karaṇa)
2. poetry, song, poem (of suttanta) Aṅguttara Nikāya I 72 = III 107.

-matta intoxicated with poetry, musing dreaming Saṁyutta Nikāya I 110, 196.

:: Kāya derivation probably from ci, cinoti to heap up, cf. nikāya heaping up, accumulation or collection; Sanskrit kāya] group, heap, collection, aggregate, body.
Definitions and synonyms. — Paramatthajotikā II 31 gives the following synonyms and similes of kāya: kuṭī, guhā (Sutta-Nipāta 772), deha, sandeha (Dhammapada 148 = Theragāthā 20), nāvā (Dhammapada 369), ratha (Saṁyutta Nikāya IV 292), dhaja, vammīka (Majjhima Nikāya I 144), kuṭikā (Theragāthā 1); and at Paramatthajotikā I 38 the following definitions: kāye ti sarīre, sarīraṁ hi asucisañcayato kucchitānaṁ vā kesādīnaṁ āyabhūtato kāyo ti vuccati. ... It is equivalent to deha: Saṁyutta Nikāya I 27; Peta Vatthu Commentary 10; to sarīra Paramatthajotikā I 38; Peta Vatthu Commentary 63, to nikāya (deva°) Dīgha Nikāya III 264; and cf. formula of jāti: sattānaṁ tamhi tamhi sattanikāye jāti ... Cullaniddesa §257.
Literal meaning.
1. mahājana-kāya a collection of people, a crowd Saṁyutta Nikāya IV 191; V 170; Vimāna Vatthu 78; — bala° a great crowd Sutta-Nipāta page 105; Dhammapada I 193, 398.
2. group or division: satta kāyā akaṭā, etc. (seven eternal groups or principles) Dīgha Nikāya I 56 = Majjhima Nikāya I 517 = Saṁyutta Nikāya III 211 (in Pakudha Kaccāyana's theory); with reference to groups of sensations or sense-organs, as vedanā-kāya, saññā°, viññāṇa°, phassa°, etc. Saṁyutta Nikāya III 60, 61; Dīgha Nikāya III 243, 244; taṇhā° 244; applied to hatthi°, ratha°, patti°, groups of elephants, carriages or soldiers Saṁyutta Nikāya I 72. — a good idea of the extensive meaning of kāya may be gathered from the classification of the seven kāyas at Jātaka II 91, viz. camma°, dāru°, loha°, ayo°, vāluka°, udaka°, phalaka°, or "bodies" (great masses, substances) of skin, wood, copper, iron, sand, water, and plankṣ — Various other combinations: Asura° Aṅguttara Nikāya I 143; Dīgha Nikāya III 7; Ābhassara° ("world of radiance") Dīgha Nikāya I 17 = III 29, 84; deva° Saṁyutta Nikāya I 27, 30; Dīgha Nikāya III 264 (°nikāya); dibbā kāyā Aṅguttara Nikāya I 143; Tāvatiṁsa° Dīgha Nikāya III 15.
Applied meaning.
I. Kāya under the physical aspect is an aggregate of a multiplicity of elements which finally can be reduced to the four "great" elements, viz. earth, water, fire, and air (Dīgha Nikāya I 55). This "heap," in the valuation of the wise (muni), shares with all other objects the qualities of such elements, and is therefore regarded as contemptible, as something which one has to get rid of, as a source of impurity. It is subject to time and change, it is built up and kept alive by cravings, and with death it is disintegrated into the elements. But the kamma which determined the appearance of this physical body has naturally been renewed and assumes a new form.
II. Kāya under the psychological aspect is the seat of sensation (Dhammasaṅgani 613-616), and represents the fundamental organ of touch which underlies all other sensation. Developed only in later thought as 311 cf. Mrs Rhys Davids, Buddhist Manual of Psychological Ethics lxiiif.; Buddhist Psychology 143, 185f.
I. (Physical).
(a) Understanding of the body is attained through introspection (sati). In the group of the four sati-paṭṭhānas, the foundations of introspection, the recognition of the true character of "body" comes first (see Vibhaṅga 193). The standing formula of this recognition is kāye kāyānupassī ... contemplating body as an accumulation, on which follows the description of this aggregate: "he sees that the body is clothed in skin, full of all kinds of dirty matter, and that in this body there are hair, nails, teeth," etc. (the enumeration of the thirty-two ākāras, as given Khuddakapāṭha III). The conclusions drawn from this meditation give a man the right attitude. The formula occurs frequently, both in full and abridged, e.g. Dīgha Nikāya II 293, 294; III 104, 141; Aṅguttara Nikāya III 323 = V 109; Saṁyutta Nikāya IV 111 = V 278; Vibhaṅga 193, 194; Nettipakaraṇa 83, 123; with slight variation: kāye asubhānupassī ... Aṅguttara Nikāya III 142f.; V 109 (under asubha-saññā); Itivuttaka 81; cf. kāye aniccānupassī Saṁyutta Nikāya IV 211; and kāyagatā sati. — This accumulation is described in another formula with: ayaṁ ... kāyo rūpī cātum(m)ahābhūtiko mātā-pettika-sambhavo odana-kummās'upacayo, etc. "this body has form (i.e. is material, visible), is born from mother and father, is a heap of gruel and sour milk, is subject to constant dressing and tending, to breaking up and decay," etc., with inferences Dīgha Nikāya I 55 = Saṁyutta Nikāya III 207; Saṁyutta Nikāya II 94; IV 194; V 282, 370; Dīgha Nikāya I 76, 209; Majjhima Nikāya I 144, 500; II 17; Aṅguttara Nikāya IV 386 = Saṁyutta Nikāya IV 83.
(b) Various qualities and functions of the material body. As trunk of the body (opposed to pakkhā and sīsa) Saṁyutta Nikāya II 231; also at Peta Vatthu I 83; as depending on nourishment (āhāra-ṭṭhitika, etc.) Saṁyutta Nikāya V 64; Aṅguttara Nikāya II 145 (with taṇhā, māna, methuna); as needing attention: see °parihārika. As saviññāṇaka, having consciousness Aṅguttara Nikāya IV 53 = Saṁyutta Nikāya II 252 = III 80, 103, 136, 169; cf. āyu usmā ca viññānaṁ yadā kāyaṁ jahant'imaṁ Saṁyutta Nikāya III 143. As in need of breathing assāsa-passāsa Saṁyutta Nikāya V 330, 336; as tired, fatigued (kilanta-kāya) kilanta-kāyā kilanta-cittā te devā tamhā kāyā cavanti "tired in body, tired in mind these gods fall out of this assembly" (Dīgha Nikāya I 20; III 32); in other connection Peta Vatthu Commentary 43; see also kilanta. kāyo kilanto Dīgha Nikāya III 255f.; = Aṅguttara Nikāya IV 332; Saṁyutta Nikāya V 317; Majjhima Nikāya I 116; jiṇṇassa me ... kāyo na paleti Sutta-Nipāta 1144; ātura-kāyo Saṁyutta Nikāya III 1 (cittaṁ anāturaṁ); paripuṇṇa-k° suruci sujāto, etc., with a perfect body (of the Buddha) Sutta-Nipāta 548 = Theragāthā 818; cf. mahā-k° (of brahmins) Sutta-Nipāta 298. The body of a Buddha is said to be endowed with the thirty-two signs of a great man: Bhagavato kāye dvattiṁsa Mahāpurisa-lakkhaṇāni ... Sutta-Nipāta page 107, cf. 549. The Tathāgata is said to be dhamma-kāyo "author and speaker of doctrine," in the same sense Brahma-kāyo "the best body" (i.e. of doctrine) Dīgha Nikāya III 84 (Dialogues of the Buddha iii, 81).
(c) Valuation of physical body. From the contemplating of its true character (kāyānupassī) follows its estimation as a transient, decaying, and repulsive object. — kāye aniccānupassī Saṁyutta Nikāya IV 211 (and vayānupassī, nirodhānupassī), so also asubhānupassī Itivuttaka 81; kāyañ ca bhindantaṁ ñatvā Itivuttaka 69; evaṁdhammo (i.e. a heap of changing elements) Aṅguttara Nikāya III 324; aciraṁvat'ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ Dhammapada 41. pittaṁ semhañ ca vamati kāyamhā Sutta-Nipāta 198. As bahu-dukkho bahu-ādīnavo Aṅguttara Nikāya V 109; as anicca dukkha, etc. Majjhima Nikāya I 500; II 17; kāyena aṭṭiyamānā ha rayamānā Saṁyutta Nikāya IV 62; V 320; dissati imassa kāyassa ācayo pi apacayo pi ādānam pi nikkhepanam pi Saṁyutta Nikāya II 94. — This body is eaten by crows and vultures after its death: Saṁyutta Nikāya V 370. Represented as pūti° foul Saṁyutta Nikāya I 131; III 120. — Buddhaghosa at Visuddhimagga 240 defines kāya as "catu-mahābhūtika pūti-kāya" (cf. similar passages on page 367: patthaddho bhavati kāyo, pūtiko bhavati kāyo).
(d) Similes. — Out of the great number of epithets (adhivacanāni) and comparisons only a few can be mentioned (cf. above under definitions and synonyms): The body is compared to an abscess (gaṇḍa) Saṁyutta Nikāya IV 83 = Aṅguttara Nikāya IV 386; a city (nagara) Saṁyutta Nikāya IV 194; a cart (ratha) Saṁyutta Nikāya IV 292; an anthill (vammīka) Majjhima Nikāya I 144; all in reference to its consisting of the four fundamental elements, cf. also: pheṇ'ūpamaṁ kāyaṁ imaṁ viditvā "knowing that the body is like froth" Dhammapada 46; kumbh'ūpamaṁ kāyaṁ imaṁ viditvā nagar'ūpamaṁ cittaṁ idaṁ ṭhapetvā Dhammapada 40: the body is as fragile as a water-pot.
(e) Dissolution of the body is expressed in the standard phrase: kāyassa bhedā param maraṇā ..., i.e. after death ... upon which usually follows the mention of one of the gatis, the destinies which the new kāya has to experience, e.g. Dīgha Nikāya I 82, 107, 143, 162, 245, 247, 252; III 96, 97, 146, 181, 235; Majjhima Nikāya I 22; Saṁyutta Nikāya I 94; III 241; Dhammapada 140; Itivuttaka 12, 14; Jātaka I 152; Peta Vatthu Commentary 27, etc., etc. cf. also IV
II. (Psychological).
As the seat of feeling, kāya is the fifth in the enumeration of the senses (āyatanāni). It is ajjhattika as sense (i.e. subjective) and its object is the tangible (phoṭṭhabba). The contact between subject and object consists either in touching (phusitvā) or in sensing (viññeyya). The formulas vary, but are in essence the same all through, e.g. kāya-viññeyyā phoṭṭhabbā Dīgha Nikāya I 245; kāyena phoṭṭhabbaṁ phusitvā Dīgha Nikāya III 226, 250, 269; Majjhima Nikāya I 33; II 42; Saṁyutta Nikāya IV 104, 112; kāyena phusitvā Aṅguttara Nikāya V 11; kāyo c'eva phoṭṭhabbā ca Dīgha Nikāya III 102. Best to be grouped here is an application of kāya in the sense of the self as experiencing a great joy; the whole being, the "inner sense," or heart This realization of intense happiness (such as it is while it lasts), pīti-sukha, is the result of the four stages of meditation, and as such it is always mentioned after the jhānas in the formula: so imaṁ eva kāyaṁ vivekajena pīti-sukhena abhisandeti ... "His very body does he so pervade with the joy and ease born of detachment from worldliness" Dīgha Nikāya I 73f. = Majjhima Nikāya I 277; Aṅguttara Nikāya II 41, etc. — a similar context is that in which kāya is represented as passaddha, calmed down, i.e. in a state which is free from worldly attachment (vivekaja). This "peace" of the body (may be translated as "my senses, my spirits" in this connection) flows out of the peace of the mind and this is born out of the joy accompanying complete satisfaction (pamuditā) in attaining the desired end. The formula is pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati Dīgha Nikāya III 241, 288; Saṁyutta Nikāya IV 351; Majjhima Nikāya I 37; Aṅguttara Nikāya III 21, 285; IV 176; V 3, 333; Vibhaṅga 227. Similarly: pamuditāya pīti jāyati, pītimanaya kāyo p°, passadhakāyā sukhaṁ ved° Vinaya I 294 (cf. Vinaya Texts II 224: "all my frame will be at peace," or "individuality"; see note) passaddha-kāya-saṅkhāra mentioned at Aṅguttara Nikāya V 29f. is one of the ten ariya-vāsā, the noblest conditions. A quasi-analogy between kāya and kāma is apparent from a number of other passages: kāya-chando kāyasneho kāyanvayatā pahīyati Majjhima Nikāya I 500; ajjhattañ ca bahiddha ca kāye chandaṁ virājaye Sutta-Nipāta 203; kāye avigata-rāgo hoti (kāme, rūpe) Dīgha Nikāya III 238 = Aṅguttara Nikāya III 249; madhurakajāto viya kāyo Saṁyutta Nikāya III 106; Aṅguttara Nikāya III 69.
III. (Ethical).
Kāya is one of the three channels by which a man's personality is connected with his environment and by which his character is judged, viz. action, the three being kāya, vacī (vāca) and manas. These three kammantas, activities or agents, form the three subdivisions of the sīla, the rules of conduct. Kāya is the first and most conspicuous agent, or the principle of action κατ'ἐξοχήν, character in its pregnant sense.
Kāya as one of a triad. — Its usual combination is in the formula mentioned, and as such found in the whole of the Pāḷi Canon. But there is also another combination, found only in the older texts, viz. kayenā vācāya uda cetasā: yañ ca karoti kāyena vācāya uda cetasā taṁ hi tassa sakaṁ hoti tañ ca ādāya gacchati Saṁyutta Nikāya I 93 yo dhammacārī kāyena vācāya uda cetasā idh'eva nam pasaṁsanti pecca sagge pamodati Saṁyutta Nikāya I 102. — So also at Aṅguttara Nikāya I 63; Sutta-Nipāta 232. Besides in formula arakkhitena kāyena a° vācāya a° cittena Saṁyutta Nikāya II 231 = 271; IV 112. With su- and duccarita the combination is extremely frequent, e.g. Saṁyutta Nikāya I 71, 72; Majjhima Nikāya I 22, etc., etc. In other combinations we have kāya- (v-., m.-) kamma, moneyya, soceyya, etc. — k. v. m. hiṁsati Saṁyutta Nikāya I 165; saṁsappati Aṅguttara Nikāya V 289f.; kāye (v. m.) sati kāya-sañcetanā-hetu uppajjati Saṁyutta Nikāya II 39f.; The variations of k. in the ethics of the Dhamma under this view of k. v. m. are manifold, all based on the fundamental distinctions between good and bad, all being the raison d'être of kamma: yaṁ ... etarahi kammaṁ karoti kāyena v. m. idaṁ vuccati navakammaṁ Saṁyutta Nikāya IV 132. — Passages with reference to good works are e.g. Dīgha Nikāya III 245; Aṅguttara Nikāya I 151; V 302f.; (see also Kamma II 2.b.c.). — With reference to evil: Saṁyutta Nikāya III 241, 247; Aṅguttara Nikāya I 201; kin nu kāyena vācāya manasā dukkaṭaṁ kataṁ Peta Vatthu II 13 and passim. Assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena v. m. Saṁyutta Nikāya II 151; pāpaṁ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke Saṁyutta Nikāya I 12 = 31; yassa kāyena vācāya manasā n'atthi dukkaṭaṁ saṁvutaṁ tīhi ṭhānehi, tam ahaṁ brūmi brāhmaṇaṁ Dhammapada 391 = Nettipakaraṇa 183. Kāyena saṁvaro sādhu sādhu vācāya saṁvaro manasā saṁvaro sādhu sādhu sabbattha saṁvaro Dhammapada 361 = Saṁyutta Nikāya I 73 = Milindapañha 399; ye ca kāyena v. m. ca susaṁvutā na te Māravasānugā, na te Mārassa paccagū Saṁyutta Nikāya I 104; vācānurakkhī manasā susaṁvuto kāyena ca a kusalaṁ na kayirā Dhammapada 281 = Nettipakaraṇa 183.
Kāya as one of a dyad: vācā and kāya: Saṁyutta Nikāya I 172 (°gutta) Majjhima Nikāya I 461 (rakkhita and a°); Peta Vatthu I 22 (°saññatā and opposite); Visuddhimagga 28 (k.-vacī-kamma); Peta Vatthu Commentary 98.
Kāya alone as a collective expression for the three: Aṅguttara Nikāya I 54; Dhammapada 259, 391; Sutta-Nipāta 206, 407; kāye avītarāgo Majjhima Nikāya I 101; Aṅguttara Nikāya III 249; IV 461f.; °-samācāra Saṁyutta Nikāya V 354; kāyaṁ paṇidhāya Paṭisambhidāmagga I 175; Vibhaṅga 244 = 252; bhāvita° and a° Majjhima Nikāya I 239; Aṅguttara Nikāya I 250; III 106f., cp.: kāya-p-pakopaṁ rakkheyya, kāyena saṁvuto siyā kāya-duccaritaṁ hitvā, kāyena sucaritaṁ care Dhammapada 231. — Ahiṁsakā ye munayo niccaṁ kāyena saṁvutā Dhammapada 225.
Kāya in combination with citta: ṭhito va kāyo hoti ṭhitaṁ cittaṁ ... Saṁyutta Nikāya V 74; anikaṭṭha-kāyo nikaṭṭha-citto Aṅguttara Nikāya II 137; sāraddha-kāyo saṅkiliṭṭha-citto Aṅguttara Nikāya V 93 = 95 = 97; bhāvita-kāyo, °sīlo, °citto, °pañño Saṁyutta Nikāya IV 111; Aṅguttara Nikāya IV 111; V 42f. — Apakassa kāyaṁ apakassa cittaṁ Saṁyutta Nikāya II 198. Kāya-citta-passaddhi, etc. Dhammasaṅgani 29-51. In these six couples (or yugalas) later Abhidhamma distinguished kāya as = the cetasikas (mental properties, or the vedanā, saññā and saṅkhārā khandhas), body being excluded. Compendium 96. See also combination kilanta-kāya, kilanta-citta under kilamati.
IV. (Various).
Kāyena (i.e. "visibly") aññamaññaṁ passituṁ Aṅguttara Nikāya II 61; as nānatta° and ekatta° at Aṅguttara Nikāya IV 39 = Cullaniddesa §570. The relation between rūpa-kāya (= cātumahābhūtika), and nāma-kāya, the mental compound (= vedanā saññā, etc.) is discussed at Nettipakaraṇa 77, 78, and Paṭisambhidāmagga I 183f., see also Saṁyutta Nikāya II 24. K. is anattā, i.e. k. has no soul Aṅguttara Nikāya V 109; Saṁyutta Nikāya IV 166. nāyaṁ kāyo tumhākaṁ nāpi paresaṁ, purāṇaṁ idaṁ kammaṁ ... "neither is this body yours, nor anyone else's: it is (the appearance of) former karma" Saṁyutta Nikāya II 64, 65 = Cullaniddesa §680. Dissamānena kāyena and upaḍḍha-dissamānena Saṁyutta Nikāya I 156. Manomaya-kāya a body made by the mind (cf. Vimāna Vatthu 10 and Sumaṅgalavilāsinī I 110, 120, 222) according to Buddhaghosa only at the time of jhāna Saṁyutta Nikāya V 282f.; manomaya pīti-bhakkha sayaṁpabha Dīgha Nikāya I 17 = Vimāna Vatthu 10; manomayaṁ kāyaṁ abhinimmināya ... Dīgha Nikāya I 77; m° sabbaṅga-paccaṅgī Dīgha Nikāya I 34, 77, 186, 195. — Under the control of psychic powers (iddhi): kāyena vaṁsavatteti he does as he likes with his body, i.e. he walks on water, is ubiquitous, etc. [BD: 'ubiquitous' is incorrect, is capable of poly-presence.] (yāva brahmalokā pi: even up to heaven) Saṁyutta Nikāya V 265 = Dīgha Nikāya I 78 = Aṅguttara Nikāya I 170: see also Saṁyutta Nikāya V 283, 284. — In the various stages of saṁsāra; kāyaṁ nikkhipati he lays down his (old) body Saṁyutta Nikāya IV 60, 400; cf. Saṁyutta Nikāya III 241 (ossaṭṭha-kāya); referring to continuous change of body during day and night (of a Petī) Peta Vatthu II 1211.

-aṅga a limb of the body, kāy'aṅgaṁ vāc'aṅgaṁ vā na kopenti: they remain motionless and speechless (reference to the bhikkhus begging) Jātaka III 354; as 93, 240;
-ānupassīn in combination kāye kāyānupassī "realizing in the body an aggregate" Dīgha Nikāya II 94, 100, 291f.; III 58, 77, 141, 221, 276; Majjhima Nikāya I 56; Aṅguttara Nikāya I 39, 296; II 256; III 449; IV 300, 457f.; Saṁyutta Nikāya IV 211; V 9, 75, 298, 329f.; Vibhaṅga 193f.; 236; see also above. Der.: °anupassanā Paṭisambhidāmagga I 178, 184; II 152, 163, 232; °passita Nettipakaraṇa 123;
-āyatana the sense of touch Dīgha Nikāya III 243, 280, 290; Dhammasaṅgani 585, 613, 653, 783;
-indriya same Dīgha Nikāya III 239; Dhammasaṅgani 585, 613, 972;
-ujjukatā straightness of body (+ citta°, of thought) Dhammasaṅgani 53, 277, 330; Visuddhimagga 466; Abhidhammāvatāra 16, 20;
-ūpaga going to a (new) body Saṁyutta Nikāya II 24;
-kamma "bodily action," deed performed by the body in contra distinction to deeds by speech or thought (see above) Dīgha Nikāya I 250; III 191, 245, 279; Majjhima Nikāya I 415; III 206; Aṅguttara Nikāya I 104; III 6, 9, 141f.; V 289; Therīgāthā 277; Paṭisambhidāmagga II 195; Dhammasaṅgani 981, 1006; Vibhaṅga 208, 321, 366; past participle 41; Abhidhammāvatāra 69; as 68, 77, 344;
-kammaññatā wieldiness, alertness of the bodily senses included under nāmakāya Dhammasaṅgani 46, 277, 326;
-kammanta = °kamma, in combinations °sampatti and °sandosa Aṅguttara Nikāya V 292, 294, 297; Majjhima Nikāya I 17;
-kali "the misfortune of having a body" = this miserable body Therīgāthā 458, 501; Therīgāthā Commentary 282, 291;
-kasāva bodily impurity or depravity Aṅguttara Nikāya I 112;
-gata "relating to the body," always combined with sati in the same sense as °anupassin (see above) Saṁyutta Nikāya I 188; Majjhima Nikāya III 92; Aṅguttara Nikāya I 44; Sutta-Nipāta 340 (cf. Paramatthajotikā II 343); Theragāthā 468, 1225; Jātaka I 394; Dhammapada 293 = Nettipakaraṇa 39; Dhammapada 299; Milindapañha 248, 336, 393; Visuddhimagga 111, 197, 240f.
-gantha bodily tie or fetter (binding one to saṁsāra), of which there are four: abhijjhā, byāpāda, sīlabbata-parāmāsa, idaṁ-saccābhinivesa Dīgha Nikāya III 230 = Saṁyutta Nikāya V 59 = Dhammasaṅgani 1135 = Vibhaṅga 374; cf. Mrs. Rhys Davids, Buddhist Manual of Psychological Ethics 281 note 1;
-gandha spelling for °gantha at Nettipakaraṇa 115 119;
-gutta one who guards his body, i.e. controls his action (+ vacīgutta) Saṁyutta Nikāya I 172 = Sutta-Nipāta 74;
-gutti the care or protection of the body Vinaya I 295; Jātaka II 162;
-citta body and mind: °ābādha physical and mental disease Jātaka IV 166; see other combinations above;
-ḍāha fever Vinaya I 214;
-tapana chastisement of body, curbing one's material desires, asceticism Peta Vatthu Commentary 98;
-thāma physical strength Jātaka III 114;
-daratha bodily distress Jātaka V 397; VI 295;
-daḷha bodily vigour Vinaya II 76, 313;
-dukkha bodily pain (+ ceto°) Majjhima Nikāya III 288;
-duccarita misconduct by the body, evil deeds done through the instrumentality of the body (cf. °kamma) Dīgha Nikāya III 52, 96, 111, 214; Aṅguttara Nikāya I 48; Dhammapada 231; Itivuttaka 54, 58; Dhammasaṅgani 300, 1305; Abhidhammāvatāra 16, 20;
-duṭṭhulla unchastity Theragāthā 114;
-dvāra the channel or outlet of bodily senses Jātaka I 276; IV 14; Vimāna Vatthu 73; Dhammapada IV 85; Abhidhammāvatāra 69;
-dhātu the "element" of body, i.e. the faculty of touch, sensibility Dhammasaṅgani 613; Kathāvatthu 12;
-pakopa blameworthy conduct, misbehaviour (+ vacī°, mano°) Dhammapada 231 = Dhammapada 330;
-pacālaka (neuter) shaking or swaying the body, "swaggering" Vinaya II 213;
-paṭibaddha
1. Adjective (of the breath), dependent on, or connected with the body Saṁyutta Nikāya IV 293; attached or bound to the body Jātaka III 377; V 254; 2. masculine an article of dress worn on the body Vinaya III 123, IV 214;
-payoga the instrumentality or use of the body Sumaṅgalavilāsinī I 72 = as 98;
-pariyantika limited by the body, said of vedanā, sensation Saṁyutta Nikāya V 320 = Aṅguttara Nikāya II 198;
-parihārika tending or protecting the body Dīgha Nikāya I 71 = Aṅguttara Nikāya II 209 = past participle 58; Visuddhimagga 65 (cīvara); Sumaṅgalavilāsinī I 207;
-pasāda clearness of the sense of touch or sense in general as 306; Abhidhammāvatāra 62, 66, 74; cf. Buddhist Manual of Psychological Ethics page 159 note 2, page 182 note 2;
-passaddhi serenity or quietude of the senses Saṁyutta Nikāya IV 125 (cf. IV 351 and above); V 66, 104; Dhammasaṅgani 40, 277, 320; as 130; Abhidhammāvatāra 16, 19, 29;
-pāgabbhiya "body-forwardness" immodesty, lasciviousness, generally said of women Jātaka II 32; V 449;
-pāgabbhiniya same Jātaka I 288;
-pāguññatā good condition of the mental faculties, fitness of sense, opposite kāyagelañña, apathy Dhammasaṅgani 46, 277, 326; Visuddhimagga 466; Abhidhammāvatāra 16, 20; Rūpār 157;
-phandita (neuter) bodily activity Jātaka III 25;
-baddha fastened to the body, applied to robes Sumaṅgalavilāsinī I 207;
-bandhana a girdle or waistband Vinaya I 46, 51; II 118, 135, 177, 213, 266; Majjhima Nikāya I 237;
-bala physical strength Peta Vatthu Commentary 30;
-bhāvanā meditation or training with regard to action Dīgha Nikāya III 219; Majjhima Nikāya I 237; cf. Milindapañha 85;
-macchera "body-selfishness," pampering the body Theragāthā 1033;
-mudutā pliability of sense = °kammaññatā Dhammasaṅgani 44, 277, 324; Abhidhammāvatāra 16, 20, Rūpār 157;
-muni a sage with regard to action Itivuttaka 56;
-moneyya the true wisdom regarding the use of the body as an instrument of action Itivuttaka 56; 67; Dīgha Nikāya III 220; Aṅguttara Nikāya I 273; Cullaniddesa §514;
-ratha the "carriage-like" body Jātaka VI 253;
-lahutā buoyancy of sense = °muduta, same passages;
-vaṅka crookedness of action Aṅguttara Nikāya I 112;
-vikāra change of position of the body Jātaka III 354;
-vijambhana alertness Dhammapada IV 113;
-viññatti intimation by body, i.e. merely by one's appearance, applied chiefly to the begging bhikkhu Dhammasaṅgani 585, 636, 654, 844; as 82, 301; Milindapañha 229, 230; Visuddhimagga 448; Abhidhammāvatāra 69, 70;
-viññāṇa consciousness by means of touch, sensory consciousness Dīgha Nikāya III 243; Dhammasaṅgani 556, 585, 651, 685, 790; Milindapañha 59; Vibhaṅga 180; °dhātu element of touch-consciousness Dhammasaṅgani 560; Vibhaṅga 88; Kathāvatthu 12;
-viññeyya to be perceived by the sense of touch (+ phoṭṭhabba, see above) Dīgha Nikāya I 245; II 281; III 234; Majjhima Nikāya I 85, 144; Dhammasaṅgani 589, 967, 1095; Vibhaṅga 14; Kathāvatthu 210; Milindapañha 270;
-vipphandana throbbing of the body, bodily suffusion, applied to °vinnatti Abhidhammāvatāra 69, 70; as 323;
-viveka seclusion of the body, hermitism Jātaka I 289; as 165;
-vūpakāsa = °viveka Dīgha Nikāya III 285 (+ citta° "singleness" of heart);
-veyyāvacca menial duties Jātaka I 12; °kara a servant Jātaka II 334;
-veyyāvaṭika same Jātaka VI 418; Sutta-Nipāta page 104; Dhammapada I 27; °kamma the same Jātaka V 317 (= veyyāvacca) as 160;
-saṁsagga bodily contact, sexual intercourse Vinaya III 121, 190; Jātaka VI 566;
-sakkhin he who has realized and gained the final truth concerning the body (cf. °anupassin) Dīgha Nikāya III 105, 254; Majjhima Nikāya I 478 = past participle 14, 29; Majjhima Nikāya II 113; III 45; Aṅguttara Nikāya I 74; 118; IV 10, 451; V 23; Paṭisambhidāmagga II 52, 62; Nettipakaraṇa 190; Kathāvatthu 58; Visuddhimagga 93, 387;
-saṅkhāra the material aggregate, substratum of body Vinaya III 71; Saṁyutta Nikāya II 40; III 125; IV 293; Aṅguttara Nikāya I 122; II 158, 231; Paṭisambhidāmagga I 184, 186; Visuddhimagga 530;
-saṅgaha control of body (+ citta°) Nettipakaraṇa 91;
-sañcetanā (°hetu) ground (for the rise of), material, i.e. impure thoughts Aṅguttara Nikāya II 157; Visuddhimagga 530 (+ vacī°, mano°);
-samācāra (good) conduct as regards one's actions Dīgha Nikāya II 279 (+ vacī°) Majjhima Nikāya I 272f.; II 113; III 45; Saṁyutta Nikāya V 354; Aṅguttara Nikāya III 186f.
-sampīlana crushing the body (of dukkha) Nettipakaraṇa 29;
-samphassa the sense of touch (see āyatana) Dīgha Nikāya III 243; Saṁyutta Nikāya V 351; Dhammasaṅgani 585, 616, 651, 684; °ja arisen through touch or sensibility Dīgha Nikāya III 244; Dhammasaṅgani 445, 558;
-sucarita good conduct in action, as one of the three °kammāni (vacī°, mano°) Dīgha Nikāya III 52, 96, 111, 169, 215; Itivuttaka 55, 59, 99, Dhammasaṅgani 1306;
-suci purity of body, i.e. of action (+ vacī°, ceto°) Aṅguttara Nikāya I 273; Itivuttaka 55;
-soceyya purification of body (+ vacī°, mano°) Dīgha Nikāya III 219; Aṅguttara Nikāya I 271; V 264, 266; Itivuttaka 55.

:: Kāyika (adjective) [from kāya]
1. belonging to the body, i.e. felt by the body (experienced by the senses), or resulting from the body, i.e. done by the body (= acted as opposed to spoken or thought). Sukhaṁ physical happiness (opposite cetasika°) Saṁyutta Nikāya V 209; Aṅguttara Nikāya I 81; dukkhaṁ Dīgha Nikāya II 306; Majjhima Nikāya I 302 (opposite cetasikaṁ); kāyikaṁ (scilicet dhammaṁ) sikkhati to teach the conduct of body (opposite vāca-sikaṁ) Vinaya II 248. In combination with vāca-sika also at Saṁyutta Nikāya I 190; past participle 21; Visuddhimagga 18 (of anācara); Peta Vatthu Commentary 119 (of saṁyama, control) Saddhammopāyana 55; Abhidhammāvatāra 26, 134; referring to different kinds of amusements Cullaniddesa §219 = Paramatthajotikā II 86.
2. —° (of devas) belonging to the company of ...:° Dīgha Nikāya I 220; gandhabba° Peta Vatthu Commentary 119.

:: Kāyūra and Kāyura [see also keyūra, which is the only form in Sanskrit]
1. An orna mental bracket or ring worn on the upper arm (bāh'ālaṅkāra Pv; bhuj° Vv) or neck (gīvāya pilandhana Jātaka III 437); a bracelet or necklace Vinaya II 106; Jātaka III 437; IV 92; Peta Vatthu III 93; Vimāna Vatthu 362.
2. Adjective as sakāyura raṭṭha having the insignia "regis" Jātaka V 289 = 486.

:: Kāyūrin (adjective) [from last] wearing bracelets Peta Vatthu III 91.

:: Kebuka [on ke- see note to preceding] water Jātaka VI 38 (= 42: k. vuccati udakaṁ). As nadī a river at Jātaka III 91, where Seruma at similar passage page 189.

:: Kedāra (masculine neuter) an irrigated field, prepared for ploughing, arable land in its first stage of cultivation: kedāre pāyetvā karissāma "we shall till the fields after watering them" Jātaka I 215; as square-shaped (i.e. marked out as an allotment) Vinaya I 391 (caturassa°; Samantapāsādikā V 1127); Jātaka III 255 (catukkaṇṇa°); surrounded by a trench, denoting the boundary (-mariyādā) Dhammapada III 6. — Jātaka IV 167; V 35; Peta Vatthu Commentary 7 (= khetta). The spelling is sometimes ketāra (Jātaka III 255 varia lectio) see Trenckner, JPTS, 1908, 112.

-koṭi top or corner-point of a field Visuddhimagga 180.

:: Keka [?] name of a tree Jātaka V 405. Kern, Toevoegselen sub voce suggests misreading for koka Phoenix sylvestris.

:: Kelisā at Theragāthā 1010 is to be corrected into keḷiyo (see keḷi2).

:: Keḷanā (feminine) [from kilissati? or is it kheḷana?] desire, greed, usually shown in fondness for articles of personal adornment: thus "selfishness" Vibhaṅga 351 = Sumaṅgalavilāsinī I 286 (+ paṭikeḷanā). In this passage it is given as a rather doubtful explanation of cāpalla, which would connect it with kṣvel to jump, or khel to swing, oscillate, waver, cf. explanation Dhatupāṭha 278 kela kheḷa = calane. Another passage is Cullaniddesa §585, where it is combined with parikeḷanā and acts as synonym of vibhūsanā.

:: Keḷāsa (cf. Sanskrit kailāsa] name of a mountain Abhidhammāvatāra 138.

:: Keḷāyana (neuter) [from keḷāyati, cf. kelanā and keḷi] playfullness, unsettledness Visuddhimagga 134 (opposite majjhatta), 317.

:: Keḷāyati [denominative from kīḷ in meaning "to amuse oneself with," i.e. take a pride in. Always combined with mamāyati. Buddhist Hybrid Sanskrit same meaning (to be fond of): śālikṣetrāṇi k. gopāyati Divyāvadāna 631. Morris. JPTS 1893, 16 puts it (wrongly?) to kel to quiver: see also keḷanā] to adorn oneself with (accusative), to fondle, treasure, take pride in (genitive) Majjhima Nikāya I 260 (allīyati keḷāyati dhanāyati mamāyati, where dhanāyati is to be read as vanāyati as shown by varia lectio S. III 190 and Majjhima Nikāya I 552); Saṁyutta Nikāya III 190 (the same); Milindapañha 73.
— past participle keḷāyita.

:: Keḷāyita [past participle of keḷāyati] desired, fondled, made much of Jātaka IV 198 (explained with the stereotype phrase keḷāyati mamāyati pattheti piheti icchatī ti attho).

:: Keḷi1 (feminine) [from kṛīḍ to play, sport: see kīḷati]
1. play, amusement, sport Peta Vatthu Commentary 265 (= khiḍḍā); parihāsa° merry play, fun Jātaka I 116.
2. playing at dice, gambling, in °maṇḍala "circle of the game," draught-board; °ṁ bhindati to break the board, i.e. to throw the die over the edge so as to make the throw invalid (cf. Cunningham, Stupa of Bharhut, plate 45 = A.K. Coomaraswamy. La Sculpture de Bharhut, 1956, plate XLVIII, figure. 223. cf. H. Lüders, Philologica Indica, 1939, 114) Jātaka I 379.

:: Keḷi2 (feminine) [either from kil as in kilijjati and kilissati, or from kel, as given under keḷanā] the meaning is not quite defined, it may be taken as "attachment, lust, desire," or "selfishness, deceit" (cf. kerāṭika and kilissati), or "unsettledness, wavering." — keḷi-sīla of unsettled character, unreliable, deceitful Peta Vatthu Commentary 241. °sīlaka the same Jātaka II 447. — pañca citta-keḷiyo = pañca nīvaraṇāni (kāmacchanda etc.), the gratifications of the heart Theragāthā 1010 (correct kelisā to keḷiyo!). — citta-keḷiṁ kīḷantā bahuṁ pāpakammaṁ katvā enjoying themselves (wrongly) to their heart's content Jātaka III 43. cf. kāmesu a-ni-kīḷitāvin unstained by desires Saṁyutta Nikāya I 9, 117.

:: Kena see ka.

:: Kerāṭika (adjective) [from kirāṭa] deceitful, false, hypocritic Jātaka I 461 (explained by biḷāra); IV 220; IV 223 (= kirāsa); Papañcasūdanī I 152; Dhammapada III 389 (= saṭha). — a° honest, frank Jātaka V 117 (= akitava, ajūtakara).

:: Kerāṭiya = preceding Jātaka III 260 (°lakkhaṇa); Papañcasūdanī I 152.

:: Kesa [Vedic keśa; cf. kesara hair, mane = Latin caesaries, hair of the head, Anglo-Saxon heord = English hair] the hair of the head Saṁyutta Nikāya I 115 (haṭa-haṭa-k°, with dishevelled hair); Aṅguttara Nikāya I 138 (palita-kesa with grey hair; also at Jātaka I 59); Sutta-Nipāta 456 (nivutta°), 608; Theragāthā 169; Jātaka I 59, 138; III 393; Milindapañha 26; Paramatthajotikā I 42; Visuddhimagga 353 (in detail). The wearing of long hair was forbidden to the Bhikkhus: Vinaya II 107f.; 133 (cf. kesa-massu); — dark (glossy) hair is a distinction of beauty: susukāḷa-keso (of Gotama) Dīgha Nikāya I 115; cf. kaṇha and kalyāṇa; Peta Vatthu Commentary 26. — The hair of petas is long and dishevelled Peta Vatthu Commentary 56; Saddhammopāyana 103; it is the only cover of their nakedness: kesehi paṭicchanna "covered only with my hair" Peta Vatthu I 102. — kesesu gahetvā to take by the hair (in Niraya) Dīgha Nikāya I 234; — kesaṁ oropeti to have one's hair cut Vinaya II 133.

-oropaṇa (-satthaka) (a) hair-cutting (knife), i.e. a razor Dhammapada I 431;
-ohāraka one who cuts the hair, a barber Visuddhimagga 413;
-kambala a hair blanket (according to Buddhaghosa human hair) Dīgha Nikāya I 167 = Aṅguttara Nikāya I 240, 295 = II 206 = Vinaya I 305 = Majjhima Nikāya I 78 = past participle 55; Aṅguttara Nikāya I 286;
-kambalin wearing a hair blanket (of Ajita) Dīgha Nikāya I 55;
-kalāpā (plural) (atimanohara°) beautiful tresses Peta Vatthu Commentary 46;
-kalyāṇa beauty of hair Dhammapada I 387;
-kārika hairdresser Vimāna Vatthu 175;
-dhātu the hair-relic (of the Buddha) Jātaka I 81;
-nivāsin covered only with hair, of petas (keseh'eva paṭicchā-dita-kopīnā) Peta Vatthu III 16. °massu hair and beard; kappita-k°-m° (adjective) with h. and b. dressed Dīgha Nikāya I 104; Aṅguttara Nikāya IV 94; Jātaka VI 268. Especially frequent in form kesa-massuṁ ohāretvā kāsāyānivatthāni acchādetvā agārasmā anagāriyaṁ pabbajati "to shave off hair and beard, dress in yellow robes and leave the home for the homeless state," i.e. renounce the world and take up the life of a wanderer Dīgha Nikāya I 60, 115; III 60, 64, 76; Aṅguttara Nikāya I 107; III 386; Itivuttaka 75; past participle 57; similarly Aṅguttara Nikāya II 207 = past participle 56;
-sobha the splendour or beauty of the hair Peta Vatthu Commentary 46;
-hattha a tuft of hair Peta Vatthu Commentary 157; Vimāna Vatthu 167.

:: Kesara1 a mane, in °sīha a maned lion Jātaka II 244; Paramatthajotikā II 127.

:: Kesara2 [from kesa] filament of flowers, hairy structures of plants especially of the lotus; usually of kiñjakkha Peta Vatthu Commentary 77; Vimāna Vatthu 12; 111; — sa-kesarehi padumapattehi lotus leaves with their hairs Vimāna Vatthu 32; nicula-k° fibres of the Nicula tree Vimāna Vatthu 134.

-bhāra a sort of fan (cf. vāladhi and cāmara) Vimāna Vatthu 278.

:: Kesarin [from kesara1] having a mane, of a lion, also name of a battle-array (°saṅgāmo) Dīpavaṁsa I 7; cf. Avadāna-śataka I 56.

:: Kesava [from kesarin] of rich hair, of beautiful hair. Especially of King Vāsudeva (cf. kaṇha) Peta Vatthu II 62.

:: Kesayati see kisa.

:: Kesika (adjective) [from kesa] hairy, of mangoes Milindapañha 334.

:: Ketaka [etymology uncertain] name of a flower Jātaka IV 482.

:: Ketana sign etc., see saṇ°.

:: Ketu [Vedic ketu, °(s)qait, clear; cf. Latin caelum (= °caidlom), Old High German heitar, heit; Gothic haidus; English °hood, original appearance, form, like]
1. ray, beam of light, splendour, effulgence Theragāthā 64; which is a riddle on the various meanings of ketu.
2. flag, banner, sign, perhaps as token of splendour Theragāthā 64. dhamma-k° having the Doctrine as his banner Aṅguttara Nikāya I 109 = III 149; dhūma-k° having smoke as its splendour, of fire, Jātaka IV 26; Vimāna Vatthu 161 in explanation of dhūmasikha.

-kamyatā desire for prominence, self-advertisement (perhaps vainglory, arrogance) Visuddhimagga 469; Dhammasaṅgani 1116 (The Expositor 479), 1233 = Cullaniddesa §505; Mahāniddesa on Sutta-Nipāta 829 (= uṇṇama); — mālā "garland of rays" Vimāna Vatthu 323.

:: Ketuṁ see kayati.

:: Ketuvant (adjective) [from ketu] having flags, adorned with flags Vimāna Vatthu 50.

:: Keṭubha [derivation unknown] explained by Buddhaghosa Sumaṅgalavilāsinī I 247 as "the science which assists the officiating priests by laying down rules for the rites, or by leaving them to their discretion" (so Trenckner, JPTS, 1908, 116). In short, the ritual; the kalpa as it is called as one of the vedaṅgas. Only in a stock list of the subject a learned brahmin is supposed to have mastered Dīgha Nikāya I 88; Aṅguttara Nikāya I 163, 166; Sutta-Nipāta 1020; Milindapañha 10, 178. So in BHS; Avadāna-śataka II 19; Divyāvadāna 619.

:: Keṭubhin [derivation unknown] Papañcasūdanī I 152 (on Majjhima Nikāya I 32) has "trained deceivers (sikkhitā kerāṭkā); very deceitful, false all through"; Majjhima Nikāya III 6 = Aṅguttara Nikāya III 199.

:: Kevala (adjective-adverb) [cf. Latin caelebs = °caivilo-b- to live by oneself, i.e. to live in celibacy, perhaps also, Gothic hails, Old High German heil, English whole] expression of the concept of unity and totality: only, alone; whole, complete; adverb altogether or only
1. °ṁ (adverb)
(a) only = just: k. tvaṁ amhākaṁ vacanaṁ karohi "do all we tell you" Peta Vatthu Commentary 4; — only = but, with this difference: Vimāna Vatthu 203, 249; — k. ... vippalapati he only talks Peta Vatthu Commentary 93; and yet: "sakkā nu kiñci adatvā k. sagge nibbattituṁ?" is it possible not to give anything, and yet go to heaven? kevalaṁ mano-pasāda-mattena only by purity of mind Dhammapada I 33; kevalaṁ vacchake balava-piyacittatāya simply by the strong love towards the baby calf Visuddhimagga 313;
(b) alone: k. araññaṁ gamissāmi Vimāna Vatthu 260; — exclusive Milindapañha 247. — na k. ... atha kho not only ... but also Vimāna Vatthu 227.
2. whole, entire Sutta-Nipāta page 108; Cariyāpiṭaka I 10, 19; Peta Vatthu II 63 (= sakala Peta Vatthu Commentary 95); Visuddhimagga 528 (= asammissa, sakala). k. (entire), akevala (deficient) Majjhima Nikāya I 326. °ṁ entirely, thoroughly, all-round: k° obhāsenti Vimāna Vatthu 282.

-kappa a whole kappa Sutta-Nipāta pages 18, 45, 125; Paramatthajotikā I 115; Vimāna Vatthu 124, 255;
-paripuṇṇa fulfilled in its entirety (sakala Sumaṅgalavilāsinī I 177) of the Doctrine; explained also at Nettipakaraṇa 10.

:: Kevalin (adjective) [from kevala] one who is fully accomplished, an Arahant; often with mahesi and uttamapurisa. Definition sabbaguṇa-paripuṇṇa sabba-yoga-visaṁyutta Paramatthajotikā II 153. — ye suvimuttā te kevalino ye kevalino vaṭṭaṁ tesaṁ n'atthi paññāpanāya Saṁyutta Nikāya III 59f., i.e. "those who are thoroughly emancipated, these are the accomplished ... ."; kevalīnaṁ mahesiṁ khīṇāsavaṁ Sutta-Nipāta 82 = Saṁyutta Nikāya I 167; — k. vusitavā uttamapuriso Cullaniddesa on tiṇṇa = Aṅguttara Nikāya V 16. — with genitive: brahma-cariyassa k. "perfected in morality" Aṅguttara Nikāya II 23. — as especially of "brāhmaṇa" Sutta-Nipāta 519 = Cullaniddesa §464; of dhamma-cakka Aṅguttara Nikāya II 9; see also Sutta-Nipāta 490, 595. — akevalin not accomplished, not perfected Sutta-Nipāta 878, 891.

:: Kevaṭṭa [on ke- see kedāra] fisherman Dīgha Nikāya I 45 (in simile of dakkho k°) Aṅguttara Nikāya III 31 = 342, Cariyāpiṭaka IV 91; Udāna 24f.; Jātaka I 210; Dhammapada II 132; IV 41; Peta Vatthu Commentary 178 (°gāma, in which to be reborn, is punishment, fishermen being considered outcast); cf. Jātaka VI 399 name of a brahmin minister also Dīgha Nikāya I 411 name of Kevaḍḍha (?).

-dvāra name of one of the gates of Benares, and a village near by Vimāna Vatthu 197; Vimāna Vatthu 97.

:: Keyūra (neuter) a bracelet, bangle Dhammapada II 220 (varia lectio kāyura).

:: Keyūrin (adjective) wearing a bracelet Peta Vatthu Commentary 211 (= kāyūrin).

:: Keyya (gerund of kayati) for sale Jātaka VI 180 (= vikkiṇitabba).

-----[ Kh ]----- ☝

:: Kha syllable and ending, functioning also as root, meaning "void, empty" or as noun meaning "space"; explained by Buddhaghosa with reference to dukkha as "khaṁ saddo pana tucche; tucchaṁ hi ākāsaṁ khan ti vuccati" Visuddhimagga 494. — In meaning "space, sky" in compound khaga "sky-goer" (cf. vihaga of same meaning), i.e. bird Abhidhānappadīpikā 624; Abhidhammāvatāra 56.

:: Kha manatā (feminine) forbearance and a° intolerance, harshness both as synonym of khanti and akkhanti Dhammasaṅgani 1342, Vibhaṅga 360.

:: Khacita [past participle of khac as root explained at Dhātum. 518 by "bandhana"] inlaid, adorned with, usually with jewels e.g. Vimāna Vatthu 14, 277; maṇi-muttādikhacitā ghaṇṭā "bells inlaid with jewels, pearls, etc." Vimāna Vatthu 36; of a fan inlaid with ivory (danta-khacita) Vinaya III 287 (Sp). Suvaṇṇa-khacita-gajakattharaṇā "elephants' trappings interwoven with gold" Vimāna Vatthu 104; of a chair, inlaid with pearls Jātaka I 41; of a canopy embroidered with golden stars Jātaka I 57.

:: Khadira [Sanskrit khadira; Greek κίσσρος, ivy; Latin hedera, ivy] the tree Acacia catechu, in compounds
-aṅgārā (plural) embers of (burnt) acacia-wood Jātaka I 232; Peta Vatthu Commentary 152;
-ghaṭikā a piece of a.-wood Jātaka IV 88;
-tthambha a post of a.-wood Dhammapada III 206;
-patta a bowl made of a.-wood Jātaka V 389;
-vana a forest of acacias Jātaka II 162;
-sūla an impaling stake of a.-wood Jātaka IV 29.

:: Khagga [Sanskrit khaḍga; perhaps to Latin clades and gladius; cf. also kūṭa3]
1. a sword (often with dhanu, bow) at Dīgha Nikāya I 7 (Sumaṅgalavilāsinī I 89 = asi) as one of the forbidden articles of ornament (cf. Buddhist Hybrid Sanskrit khaḍgamaṇi Divyāvadāna 147, one of the royal insignia); — khaggaṁ bhandati to gird on one's sword Peta Vatthu Commentary 154, khaggaṁ sannayhati the same Dhammapada III 75; °gāhaka a sword-bearer Milindapañha 114; °tala sword-blade Mahāvaṁsa 25, 90.
2. a rhinoceros Jātaka V 406 (= gavaja), 416; VI 277 (°miga), 538. In compound °visāṇā (cf. Buddhist Hybrid Sanskrit khaḍgaviṣāṇa Divyāvadāna 294 = Sutta-Nipāta 36) the horn of arh. (khagga-visāṇaṁ nāma khagga-miga-siṅgaṁ Paramatthajotikā II 65) Sutta-Nipāta 35f. (N. of Sutta); Cullaniddesa §217 (khagga-visāṇa-kappa "like the horn of the rh." Especially of a Pacceka Buddha, (cf. Divyāvadāna 294, 582), also at Visuddhimagga 234.

:: Khajja (adjective/noun) [gerund of khajjati] to be eaten or chewed, eatable, solid food, usually in compound

-bhojja solid and other food, divided into four kinds, viz. asita, pīta, khāyita, sāyita Peta Vatthu I 52 (= Peta Vatthu Commentary 25) Jātaka I 58; Milindapañha 2;
-bhājaka a distributor of food (an office falling to the lot of a senior bhikkhu) Vinaya II 176 (= V 204); IV 38, 155.

:: Khajjaka (adjective) [from khajja] eatable, i.e. solid food (as °bhojjanāni opposed to yāgu Peta Vatthu Commentary 23); (neuter) Jātaka I 186 (of eighteen kinds, opposite yāgu); I 235 (the same); Milindapañha 294. — °bhājaka = khajja.

:: Khajjara caterpillar Pañca-g 48.

:: Khajjati (= khādiyati, passive of khādati; Dhātum 93 bhakkhaṇa)
1. to be eaten, chewed, eaten up, as by animals: upacikāhi Vinaya II 113; suṇakhehi Peta Vatthu III 78; puḷavehi Jātaka III 177; cf. Peta Vatthu IV 52 (cut in two)
2. to be itchy, to be irritated by itch (cf. English "itch" = Intensive of "eat") Jātaka V 198 (kh° kanduvāyati); Peta Vatthu II 39 (kacchuyā kh°)
3. to be devoured (figurative), to be consumed, to be a victim of: kāma-taṇhāhi Majjhima Nikāya I 504; rūpena Saṁyutta Nikāya III 87, 88 (khajjanīya-pariyāya, quoted Visuddhimagga 479). present participle khajjamāna Peta Vatthu II 15 (consumed by hunger and thirst).

:: Khajjopanaka [cf. Sanskrit khadyota] the firefly Majjhima Nikāya II 34 = 41; Jātaka II 415; VI 330, 441; Dhammapada III 178; also khajjūpanaka Visuddhimagga 412 (in simile). See Trenckner JPTS, 1908, 59 and 79.

:: Khala [cf. Sanskrit khala]
1. corn ready for threshing, the threshing floor Cullaniddesa §587; Visuddhimagga 120; Sumaṅgalavilāsinī I 203 (khalaṁ sodheti).
2. threshing, mash, in eka-maṁsa-khalaṁ karoti "to reduce to one mash of flesh" Dīgha Nikāya I 52 = Majjhima Nikāya I 377 (+ maṁsa-puñja; Sumaṅgalavilāsinī I 160 = maṁsa-rāsi).

-agga the best corn for threshing Dhammapada I 98; IV 98;
-kāla the time for threshing Dhammapada IV 98;
-bhaṇḍagga the best agricultural implement for threshing Dhammapada I 98; IV 98;
-bhaṇḍa-kāla the time for the application of the latter Dhammapada IV 98;
-maṇḍala a threshing-floor Visuddhimagga 123; Dhammapada I 266 (°matta, as large as ...).

:: Khalaṅka in °pāda at Jātaka VI 3 should probably be read kalaṅka° (q.v.).

:: Khalati [Dhatupāṭha 260: kampane; Dhātum 375: sañcalane; cf. Sanskrit skhalati, cf. Greek σϕύλλω to bring to fall, to fail] to stumble; gerund khalitvā Theragāthā 45; Milindapañha 187; past participle khalita q.v. cf. upa°, pa°.

:: Khaleti [Sanskrit kṣālayati of kṣal?] literally to wash (cf. pakkhāleti), slang for "to treat badly," "to give a rubbing" or threshing (exact meaning problematic); only at Jātaka IV 205 = 382: gale gahetvā kha layātha jammaṁ "take the rascal by the throat and thrash him" (commentary kha layātha khalīkāraṁ (i.e. a "rub," kind of punishment) pāpetvā niddhamatha = give him a thrashing and throw him out. varia lectio at both passages is galayātha).

:: Khali a paste Samantapāsādikā VI 1219 (piṭṭha-madda = kh.-m.).

:: Khalika (or khalikā feminine) a dice-board, in khalikāya kīḷanti to play at dice (see illustration in Rhys Davids Buddhist India page 77) Vinaya II 10; cf. Dīgha Nikāya I 6 (in enumeration of various amusements; explained at Sumaṅgalavilāsinī I 85 by jūta-khalika pāsaka-kīḷanaṁ). See also kali.

:: Khalita1 [Sanskrit khalati = Latin calvus, bald; cf. khallāṭa] bald-headed Aṅguttara Nikāya I 138 (+ vilūna); Therīgāthā 255 (= vilūnakesa Therīgāthā Commentary 210).

:: Khalita2 [past participle medium of khalati, cf. Dhatupāṭha 611; Dhātum 406 khala = soceyye] (adjective and noun)
1. faltering, stumbling, wrong-doing, failure Aṅguttara Nikāya I 198; Mahāniddesa 300; Therīgāthā 261; Dhammapada III 196 (of the voice; Therīgāthā Commentary 211 = pakkhalita); Jātaka I 78; Milindapañha 94, 408.
2. disturbed, treated badly Jātaka VI 375. — akhalita undisturbed Theragāthā 512.

:: Khallaka in kh.-baddhā upāhanāyo shoes with heel-coverings (?) Vinaya I 186 (see Samantapāsādikā 1084). Also as khalla-baddhādibhedaṁ upāhanaṁ at Peta Vatthu Commentary 127 in explanation of upāhana. Kern (Toevoegselen sub voce) sees in it a kind of stuff or material.

:: Khallāṭa [Sanskrit khalvāta, cf. khalita] bald, in °sīsa a bald head Dhammapada I 309. derived khallāṭiya baldness, in khallāṭiya Petī the bald-headed petī Peta Vatthu Commentary 46 (where spelled khalātiya) and 67.

:: Khallika only at Saṁyutta Nikāya V 421; cf. Saṁyutta Nikāya IV 330 (Dhammacakka-p-pavattana-sutta). It is a misreading. Read with Oldenberg, Vinaya I 10, kāmesu kāmasukhallikānuyoga (devotion to the passions, to the pleasures of sense). See kāmasukha and allika.

:: Khalu [indeclinable, usually contracted to kho, q.v.] either positive: indeed, surely, truly Dīgha Nikāya I 87; Sutta-Nipāta page 103; Jātaka IV 391 (as khaḷu); Mahāvaṁsa 7, 17; or negative: indeed not Visuddhimagga 60 (= paṭisedhanatthe nipāto).

-pacchābhattika (adjective) = na p°: a person who refuses food offered to him after the normal time Vinaya V 131 = 193; past participle 69; Visuddhimagga 61. See commentary quotation by Childers, page 310.

:: Khaluṅka [adjective from khala in causative sense of khaleti, to shake. In formation = khalaṅga > khalaṅka > khaluṅka, cf. kulūpaka for kulūpaga] only applied to a horse = shaking, a shaker, racer (especially as java Aṅguttara Nikāya I 287), figurative of purisa at Aṅguttara passages. Described as bold and hard to manage Aṅguttara Nikāya IV 190f.; as a horse which cannot be trusted and is inferior to an ājānīya (a thoroughbred) Aṅguttara Nikāya V 166. Three kinds at Aṅguttara Nikāya I 287f. = IV 397f. In explanation of vaḷavā (mare) at Jātaka I 180 = sindhavakule ajāto khaluṅkasso; as vaḷavā khaḷuṅkā Jātaka I 184. — derived khaluṅkatā in a°, not shaking, steadiness Vimāna Vatthu 278.

:: Khaḷopī [and khalopi, also kalopī, q.v. cf. Trenckner "Notes", page 60, possibly = karoṭi] a pot, usually with kumbhī: Dīgha Nikāya I 167 (-mukha + kumbhi-mukha); past participle 55; Milindapañha 107.

:: Khama (adjective) [from kṣam]
(a) patient, forgiving.
(b) enduring, bearing, hardened to (frost and heat, e.g.), fit for.
(a) kh. belongs to the lovable attributes of a bhikkhu (kh. rūpānaṁ, saddānaṁ, etc.; indulgent as regards sights, sounds, etc.) Aṅguttara Nikāya III 113 = 138; the same applied to the king's horse Aṅguttara Nikāya III 282. Khamā paṭipadā the way of gentleness (and opposite akkhamā), viz. akkosantaṁ na paccakosati "not to shout back at him who shouts at you" Aṅguttara Nikāya II 152f.; cf. Nettipakaraṇa 77; classified under the four paṭipadā at Dīgha Nikāya III 229. In combination with vacana of meek, gentle speech, in vattā vacana° a speaker of good and meek words Saṁyutta Nikāya I 63; II 282; Milindapañha 380; cf. suvaco khamo Aṅguttara Nikāya V 24f., forgiving: Milindapañha 207.
(b) khamo sītassa uṇhassa, etc., enduring frost and heat Aṅguttara Nikāya III 389 = V 132; addhāna° padhāna° (fit for) Aṅguttara Nikāya III 30; raṅga°, anuyoga°, vimajjana° Majjhima Nikāya I 385.
— akkhama (adjective) impatient, intolerant, in combination dubbaca dovacassa karaṇehi dhammehi samannāgata Saṁyutta Nikāya II 204f. = Aṅguttara Nikāya II 147f. With reference to rūpa, saddā, etc. (see also above), of an elephant Aṅguttara Nikāya III 156f. — Dīgha Nikāya III 229; Saddhammopāyana 95.

:: Khamana (neuter) long-suffering Milindapañha 351; bearing, suffering Saddhammopāyana 202; and a° intolerance Abhidhammāvatāra 24.

:: Khamati [Dhatupāṭha 218: sahane, cf. Sanskrit kṣamate, perhaps to Latin humus, cf. Sanskrit kṣāh, kṣāman soil; Greek λθών, χαμαι]
1. to be patient, to endure, to forgive (accusative of object and genitive of person): n'āhaṁ bhayā khamāmi Vepacittino (I do not forgive V. out of fear) Saṁyutta Nikāya I 221, 222; aparādhaṁ kh. to forgive a fault Jātaka III 394. khamatha forgive Dhammapada II 254; khamatha me pardon me Milindapañha 13; Dhammapada I 40.
2. (impersonal) to be fit, to seem good; especially in phrase yathā te khameyya "as may seem good to you; if you please" Dīgha Nikāya I 60, 108; Majjhima Nikāya I 487. sabbaṁ me na khamati "I do not approve of" Majjhima Nikāya I 497f.; na khamati "it is not right" Dīgha Nikāya II 67.
3. to be fit for, to indulge in, to approve of, in nijjhānaṁ kha manti Majjhima Nikāya I 133, 480; cf. diṭṭhi-nijjhāna-k-khanti Majjhima Nikāya I 480 and Aṅguttara Nikāya I 189. — present participle medium khamamāna Vinaya I 281 (uppaḍḍhakāsinaṁ kh°) fit for, allowing of, worth, cf. Samantapāsādikā 1119. — gerundive khamanīya to be allayed, becoming better (of a disease) Vinaya I 204; Dīgha Nikāya II 99. — causative khamāpeti to pacify, to Anglo-Saxon one's pardon, to apologize (to = accusative) Jātaka I 267; Peta Vatthu Commentary 123, 195; Dhammapada I 38, 39; II 75, 254. — to Anglo-Saxon permission or leave (i.e. to say good-bye) Dhammapada I 14.

:: Khamā (feminine) [from kṣam]
(a) patience, endurance.
(b) the earth (cf. chamā and see khamati) Jātaka IV 8 (varia lectio B. chamāya).

:: Khamāpanā (feminine) [abstract from khamāpeti, causative of khamati] asking for pardon Jātaka IV 389.

:: Khambha [Sanskrit khambha and sthambha]
1. prop, support, in °kata "making a prop," i.e. with his arms akimbo Vinaya II 213 = IV 188.
2. obstruction, stiffening, paralysis, in ūru° "stiffening of the thigh" Majjhima Nikāya I 237 (through pain); Jātaka V 23 (through fear). See also chambheti and thambha.

:: Khambheti [causative from preceding — Sanskrit skambh, skabhnāti]
1. to prop, to support Therīgāthā 28 (but explained at Therīgāthā Commentary 35 by vi°, obstruct)
2. to obstruct, to put out, in past participle khambhita (= vi°) Cullaniddesa §220, where it explains khitta. Gerund khambhiya: see vi°.

:: Khanati see khaṇati.

:: Khandati [skand] to jump, only in compound pakkhandati; given as root khand at Dhātum 196 with meaning "pakkhandana."

:: Khandha [Sanskrit skandha]
I. Crude meaning: bulk, massiveness (gross) substance.
A. Especially used
(a) of an elephant: the bulk of the body, i.e. its back Saṁyutta Nikāya I 95; vāraṇassa Jātaka III 392; hatthi-khandha-vara-gata on the back of the state elephant Jātaka I 325; Peta Vatthu Commentary 75. Also with reference to an elephant (hatthināga) sañjāta° "to whom has grown bulk = a large back" Sutta-Nipāta 53, explained Paramatthajotikā II 103 by susaṇṭhitakkhandho "well endowed with bulk."
(b) of a person: the shoulder or back: naṅgalaṁ khandhe karitvā Saṁyutta Nikāya I 115 applied to Māra; Visuddhimagga 100; Dhammapada IV 168 (ohita°-bhāra the load lifted off his shoulder).
(c) of a tree: the trunk, rukkhassa Peta Vatthu Commentary 114, also as rukkha° Jātaka I 324; tāla° the stem of a palm Peta Vatthu Commentary 56; nigrodhassa khandhaja (see compounds) Saṁyutta Nikāya I 207 = Sutta-Nipāta 272; mūlaṁ atikkamma kh°ṁ sāraṁ pariyesitabbaṁ "one must go beyond the root and search the trunk for sweetness" Saṁyutta Nikāya IV 94.
(d) as technical term in exegetical literature: section, chapter, literally material as collected into uniform bulk; frequent in postscripts to texts and commentaries. See also khandhaka.
B. More general as denoting bulk (—°); e.g. aggi° a great mass of fire Majjhima Nikāya II 34, 41; Jātaka IV 139; udaka° a mass of water (i.e. ocean) Aṅguttara Nikāya III 336; Saṁyutta Nikāya IV 179; Jātaka I 324; Peta Vatthu Commentary 62; puñña° a great accumulation of merit Aṅguttara Nikāya III 336 = Saṁyutta Nikāya V 400; bhoga° a store of wealth Aṅguttara Nikāya V 84; Jātaka I 6; maṇi° an extraordinarily large jewel (possessing magic power) Jātaka II 102f.
II. Applied meaning.
A. (—°) the body of, a collection of, mass, or parts of; in collective sense "all that is comprised under"; forming the substance of.
(a) dukkha° all that is comprised under "dukkha," all that goes to make up or forms the substance, the idea of "ill." Most prominent in phrase kevalassa dukkha-khandhassa samudaya and nirodha (the origin and destruction of all that is suffering) with reference to the paṭicca-samuppāda, the chain of causal existence (q.v.) Vinaya I 1; Saṁyutta Nikāya II 95; III 14; Aṅguttara Nikāya I 177; V 184 and passim. Similarly: samudaya Vibhaṅga 135f. nirodha Nettipakaraṇa 64; antakiriyā Aṅguttara Nikāya I 147; vyādhimaraṇatunnānaṁ dukkha-kkhandhaṁ vyapānudi Therīgāthā 162.
(b) lobha° dosa° moha° the three ingredients or integrations of greed, suffering and bewilderment, literally "the big bulk or mass of greed" (see also under padāleti), Saṁyutta Nikāya V 88 (nibbijjhati through the satta bojjhaṅgā).
(c) vayo° a division of age, part of age, as threefold: purima°, majjhima°, pacchima° Cullaniddesa in definition of sadā.
(d) sīla (etc.) kh° the three (or five) groups or parts which constitute the factors of right living (dhamma), viz.
(1) sīla° the group dealing with the practice of morality;
(2) samādhi° that dealing with the development of concentration;
(3) paññā° that dealing with the development of true wisdom. They are also known under the terms of sīla-sampadā, citta°, paññā° Dīgha Nikāya I 172f.; see sīla. — Dīgha Nikāya I 206; Nettipakaraṇa 64f.; 126. tīhi dhammehi samannāgato "possessed of the three qualities," viz. sīla-k-khandhesu, etc. Itivuttaka 51; cf. Aṅguttara Nikāya I 291; V 326. tīhi khandhehi ... aṭṭhaṅgiko maggo saṅgahito Majjhima Nikāya I 301; sīla-kkhandhaṁ, etc. paripūreti "to fulfil the sīla-group" Aṅguttara Nikāya I 125; II 20, III 15f. These 3 are completed to a set of five by
(4) vimutti° the group dealing with the attainment of emancipation and
(5) vimutti-ñāṇa-dassana° the group dealing with the realization of the achievement of emancipation. As 1-4 only at Dīgha Nikāya III 229 (misprint puñña for paññā); cf. Aṅguttara Nikāya I 125. As five at Saṁyutta Nikāya I 99 = Aṅguttara Nikāya I 162; Saṁyutta Nikāya V 162; Aṅguttara Nikāya III 134, 271; V 16 (all locative = Saṁyutta Nikāya I 99); Itivuttaka 107, 108; Cullaniddesa under sīla.
B. (absolute) in individual sense: constituent element, factor, substantiality. More especially as khandhā (plural) the elements or substrata of sensory existence, sensorial aggregates which condition the appearance of life in any form. Their character according to quality and value of life and body is evanescent, fraught with ills and leading to rebirth. Paraphrased by Buddhaghosa as rāsi, heap, e.g. As 141; Vibhaṅga a1f.; cf. Buddhist Manual of Psychological Ethics 42.
1. Unspecified. They are usually enumerated in the following stereotyped set of five: rūpa (material qualities), vedanā (feeling), saññā (perception), saṅkhārā (coefficients of consciousness), viññāṇa (consciousness). For further reference see rūpa; cf. also Mrs. Rhys Davids Buddhist Manual of Psychological Ethics 37-51. They are enumerated in a different order at Saṁyutta Nikāya I 112, viz. rūpaṁ vedayitaṁ saññaṁ viññāṇaṁ yañ ca saṅkhataṁ n'eso'ham asmi. Detailed discussions as to their nature see e.g. Saṁyutta Nikāya III 101 (= Vibhaṅga 1-61); Saṁyutta Nikāya III 47; III 86. As being comprised in each of the dhātus, viz. kama° rūpa° arūpa-dhātu Vibhaṅga 404f.; cf. Vetter 2000.
(a) as factors of existence (cf. bhava). Their rule as such is illustrated by the famous simile: "yathā hi aṅgasambhārā hoti saddo ratho iti evaṁ khandhesu santesu hoti satto ti sammuti" "just as it is by the condition precedent of the co-existence of its various parts, that the word "chariot" is used, just so it is that when the skandhas are there, we talk of a "being" " (Rhys Davids) (cf. Hardy, Man. Buddh. page 425) Saṁyutta Nikāya I 135 = Milindapañha 28. Their connotation "khandha" is discussed at Saṁyutta Nikāya III 101 = Majjhima Nikāya III 16: "kittāvatā nu kho khandhānaṁ khandhādhivacanaṁ? rūpaṁ (etc.) atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ," etc.: i.e. material qualities are equivalent terms for the kh. What causes the manifestation of each kh.? cattāro mahābhūtā ... paccayo rūpa-khandhassa paññāpanāya; phasso ... vedana°, saññā°, saṅkhārā°, etc.; nāmarūpaṁ ... viññāṇa°: the material elements are the cause of rūpa, touch is that of vedanā, saññā, saṅkhārā, name and shape that of viññāṇa (Saṁyutta Nikāya III 101); cf. Majjhima Nikāya I 138f., 234f. On the same principle rests their division in: rūpa-kāyo rūpa-k-khandho nāma-kāyo cattāro arūpino khandhā "the material body forms the material factor (of existence), the individualized body the four immaterial factors" Nettipakaraṇa 41; the rūpa-kkhandha only is kāma-dhātu-pariyāpanno: Vibhaṅga 409; the four arūpino kh° discussed at Paṭisambhidāmagga II 74, also at Vibhaṅga 230, 407f. (grouped with what is apariyāpanna) — Being the "substantial" factors of existence, birth and death depend on the khandhas. They appear in every new conjuncture of individuality concerning their function in this paṭisandhi-k-khaṇe; see Paṭisambhidāmagga II 72-76. Thus the various phases of life in new births are defined as
(jāti:) ya tesaṁ tesaṁ sattānaṁ tamhi tamhi satta-nikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho Cullaniddesa §257 on Sutta-Nipāta 1052; cf. jāti dvīhi khandhehi saṅgahitā ti Vimāna Vatthu 29; khandhānaṁ pātubhāvo jāti Saṁyutta Nikāya II 3; Nettipakaraṇa 29; khandhānaṁ nibbatti jāti Visuddhimagga 199. (maraṇaṁ:) yā tesaṁ tesaṁ sattānaṁ ... cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo Majjhima Nikāya I 49 = Vibhaṅga 137 = Saṁyutta Nikāya II 3, 42. — vivaṭṭa-kkhandha (adjective) one whose khandhas have revolved (passed away), i.e. dead Saṁyutta Nikāya I 121 = III 123. — kh°anaṁ udaya-vyaya (or udayabbaya) the rising and passing of the kh., rebirth Dhammapada 374 = Theragāthā 23, 379 = Itivuttaka 120 = Paramatthajotikā I 82; Paṭisambhidāmagga I 54f.
(b) Their relation to attachment and craving (kāma): sattisūlūpamā kāmā khandhānaṁ adhikuṭṭanā Saṁyutta Nikāya I 128 = Therīgāthā 58, 141 (Thig-a 65: n'atthi tesaṁ adhik°?); craving is their cause and soil: hetu-paṭicca sambhūtā kh. Saṁyutta Nikāya I 134; the four arūpino kh. Are based on lobha, dosa, moha Vibhaṅga 208.
(c) their annihlation: the kh. remain as long as the knowledge of their true character is not attained, i.e. of their cause and removal: yaṁ rūpaṁ, etc. ... n'etaṁ mama n'eso'haṁ asmi na m'eso attā ti; evaṁ etaṁ yathā-bhūtaṁ sammappaññāya passati; evaṁ kho jānato passato ... ahaṅkāra-mamaṅkāra-mānānusayā na hontī ti Saṁyutta Nikāya III 103; pañca-k-khandhe pariññāya Saṁyutta Nikāya III 83; pañca-k-khandhā pariññātā tiṭṭhanti chinnamūlakā Therīgāthā 106. See also Saṁyutta Nikāya I 134.
(d) their relation to dhātu (the physical elements) and āyatana (the elements of sense-perception) is close, since they are all dependent on sensory experience. The five khandhas are frequently mentioned with the 18 dhātuyo and the twelve āyatanāni: khandhā ca dh° cha ca āyatanā ime hetuṁ paṭicca sambhūtā hetu-bhangā nirujjhare Saṁyutta Nikāya I 134; kh°-dh°-āyatanaṁ saṅkhataṁ jātimūlaṁ Therīgāthā 472; dhammaṁ adesesi khandhāyatana-dhātuyo Therīgāthā 43 (cf. Therīgāthā Commentary 49). Enumerated under sabba-dhammā Paṭisambhidāmagga I 101 = II 230; under dhammā (states) Dhammasaṅgani 121, as lokuttara-k-khandhā, etc. Dhammasaṅgani 358, 528, 552. — khandhānaṁ khandhaṭṭho abhiññeyyo, dhātūnaṁ dhātuṭṭho, etc. Paṭisambhidāmagga I 17; Cariyāpiṭaka I 132; II 121, 157. In definition of kāmāvacarā bhūmi Paṭisambhidāmagga I 83. In definition of dukkha and its recognition Nettipakaraṇa 57. In definition of Arahanto khīṇāsavā Cullaniddesa on saṅkhāta-dhammā ("kh. saṅkhātā," etc.), on tiṇṇa ("khandha- (etc.) pariyante thitā"), and passim.
(e) their valuation and their bearing on the "soul"-conception is described in the terms of na mama (na tumhākaṁ), anattā, aniccaṁ and dukkhaṁ (cf. upādānakkh° infra and rūpa) rūpaṁ (etc.) ... aniccaṁ, dukkhaṁ, n'eso'ham asmi, n'eso me attā "material qualities (etc. kh. 2-5) are evanescent, bad, I am not this body, this body is not my soul" Vinaya I 14 = Saṁyutta Nikāya IV 382. n'eso'ham asmi na m'eso attā Saṁyutta Nikāya I 112; III 103, 130 and passim; cf. kāyo na tumhākaṁ (anattā rūpaṁ) Saṁyutta Nikāya II 65; Cullaniddesa 680; and rūpaṁ na tumhākaṁ Saṁyutta Nikāya III 33 Majjhima Nikāya I 140 = Cullaniddesa 680. — rūpaṁ, etc. As anattā: Vinaya I 13; Saṁyutta Nikāya III 78, 132-134; Aṅguttara Nikāya I 284 = II 171; 202; cf. Saṁyutta Nikāya III 101; Vinaya I 14. — as aniccaṁ: Saṁyutta Nikāya III 41, 52, 102, 122, 132f., 181f., 195f., 202-224, 227; Aṅguttara Nikāya IV 147 (aniccānupassī dukkhānupassī); anicca dukkha roga, etc., Paṭisambhidāmagga II 238f.; Vibhaṅga 324.
2. Specified as panc'upādāna-kkhandhā the factors of the fivefold clinging to existence. Defined and discussed in detail (rūpūpadāna-kkhandha, etc.) Saṁyutta Nikāya III 47; 86-88; also Vinaya I 10; Saṁyutta Nikāya III 127f. Specified Saṁyutta Nikāya III 58 = III 100 = Majjhima Nikāya III 16; Saṁyutta Nikāya III 114, 158f.; V 52, 60; Aṅguttara Nikāya IV 458; Visuddhimagga 443f. (in ch. xiv: khandha-niddesa), 611f. (judged aniccato, etc.). — Mentioned as a set exemplifying the number 5: Khuddakapāṭha III; Paṭisambhidāmagga I 22, 122. Enumerated in various connections Saṁyutta Nikāya I 112; Dīgha Nikāya III 233; Majjhima Nikāya I 190; Aṅguttara Nikāya V 52; Khuddakapāṭha IV (explained Paramatthajotikā I 82 = Aṅguttara Nikāya V 52); Milindapañha 12 (various references concerning the discussion of the kh. in the Abhidhamma). — What is said of the khandhas alone (see above 1 a-e) is equally applied to them in connection with upādāna.
(a) as regards their origin they are characterized as chanda-mūlakā "rooted in desire, or in wilful desire" Saṁyutta Nikāya III 100; cf. yo kho ... pañcas'upādāna-k-khandhesu chanda-rāgo taṁ tattha upādānaṁ ti Majjhima Nikāya I 300, 511. Therefore the following attributes are characteristic: kummo pañcann'etaṁ upād°-ānaṁ adhivacanaṁ Majjhima Nikāya I 144; bhārā have pañcakkh°ā Saṁyutta Nikāya III 26; pañca-vadhakā paccatthikā pañcann' ... adhivacanaṁ Saṁyutta Nikāya IV 174; pañc'upād° ... sakkāyo vutto Majjhima Nikāya I 299 = Saṁyutta Nikāya IV 259.
(b) their contemplation leads to the recognition of their character as dukkha, anicca, anattā: na kiñci attānaṁ vā attaniyaṁ vā pañcasu upādāna-k-khandhesu Saṁyutta Nikāya III 128; rogato, etc. ... manasikātabbā pañc° Saṁyutta Nikāya III 167; pañcasu upād°esu aniccānupassī "realizing the evanescence in the five aggregates of attachment" Aṅguttara Nikāya V 109; same with udayavyayānupassī Saṁyutta Nikāya III 130; Aṅguttara Nikāya II 45, 90; III 32; IV 153; and dhammānupassī Majjhima Nikāya I 61. Out of which realization follows their gradual destruction: pañc' ... khandhānaṁ samudayo atthaṅgamo assādo, etc. Saṁyutta Nikāya III 31, 160f.; Aṅguttara Nikāya II 45, 90; IV 153; Cullaniddesa under saṅkhārā. That they occupy a prominent position as determinants of dukkha is evident from their role in the exposition of dukkha as the first one of the noble truths: saṅkhittena pañcupādānakkhandhā pi dukkhā "in short, the five kh. Are associated with pain" Vinaya I 10 = Majjhima Nikāya I 48 = Aṅguttara Nikāya I 177 = Saṁyutta Nikāya V 421; Paṭisambhidāmagga I 37, 39; Vibhaṅga 101 and passim; cf. katamaṁ dukkham ariyasaccaṁ? pañcupād°ā ti'ssa vacanīyaṁ, seyyathīdaṁ ... Saṁyutta Nikāya III 158 = V 425; khandhādisā dukkhā Dhammapada 202 (and explanation Dhammapada III 261).
3. Separately mentioned: khandhā as tayo arūpino kh° (ved°, sañña°, saṅkh°) Dhammapada I 22; viññāṇa-kh° (the skandha of discriminative consciousness) in definition of manas: manindriyaṁ viññāṇaṁ viññ°-khandho tajjā mano-viññāṇa-dhātu Cullaniddesa §494 on Sutta-Nipāta 1142 = Dhammasaṅgani 68;

-ādhivacana having kh. As attribute (see above) Saṁyutta Nikāya III 101 = Majjhima Nikāya III 16;
-āvāra a camp, either
1. fortified (with niveseti) or
2. not (with bandhāpeti), especially in the latter meaning with reference to a halting place of a caravan
(1) Jātaka IV 151; V 162; Dhammapada I 193, 199.
(2) Jātaka I 101, 332; Peta Vatthu Commentary 113; Dhammapada II 79. Said of a hermitage Jātaka V 35.
— figurative in sīla-khandhāvāraṁ bandhitvā "to settle in the camp of good conduct" Sumaṅgalavilāsinī I 244;
-ja (adjective/noun) sprung from the trunk (of the tree), i.e. agrowth or para site Saṁyutta Nikāya I 207 = Sutta-Nipāta 272, explained at Paramatthajotikā II 304; khandhesu jātā khandha-jā, pārohānam etaṁ adhivacanaṁ;
-niddesa disquisition about the khandhas Visuddhimagga (ch. xiv especially) 482, 485, 492, 509, 558, 589;
-paṭipāṭi succession of khandhas Visuddhimagga 411f.
-paritta protective spell as regards the khandhas (As name of a suttanta) Visuddhimagga 414;
-bīja "trunk seed" as one kind of various seeds, with mūla° phaḷu° agga° bīja° at Vinaya V 132, and Dīgha Nikāya I 5, explained Sumaṅgalavilāsinī I 81: nāma assattho nigrodho pilakkho udumbaro kacchako ka pitthano ti evam-ādi;
-rasa taste of the stem, one of various tastes, as mūla° khandha° taca° patta° puppha°, etc. Dhammasaṅgani 629 = Cullaniddesa §540;
-loka the world of sensory aggregates, with dhātu- and āyatanaloka Paṭisambhidāmagga I 122;
-vibhaṅga division dealing with the khandhas (i.e. Vibh. 1f.) Milindapañha 12;
-santāna duration of the khandhas Visuddhimagga 414.

:: Khandhaka [from khandha] division, chapter, especially in the Vinaya (at end of each division we find usually the postscript: so and so khandhakaṁ niṭṭhitaṁ "here ends the chapter of ... ."); in compound °vatta, i.e. duties or observances specified in the v. khandha or chapter of the Vinaya which deals with these duties Visuddhimagga 12, 101 (cf. Vinaya II 231), 188.

:: Khandhiman (adjective) having a (big) trunk, of a tree Aṅguttara Nikāya III 43.

:: Khanittī (feminine) [to khan, cf. Sanskrit khanitra] a spade or hoe Vinaya I 270; Jātaka VI 520 = V 89 (+ aṅkusa).

:: Khantar [agent noun of Sanskrit kṣām] possessed of meekness or gentleness; docile, manageable. Said of an elephant Aṅguttara Nikāya II 116 = III 161f.

:: Khanti and Khantī feminine [Sanskrit kṣānti] patience, forbearance, forgiveness. Definition at Dhammasaṅgani 1341: khantī kha manatā adhivāsanatā acaṇḍikkaṁ anasuropo atta manatā cittassa. Most frequent combinations: with mettā (love) (see below); °titikkhā (forbearance): khantī paramaṁ tapo titikkhā Nibbānaṁ paramaṁ vadanti Buddhā Dhammapada 184 = Dīgha Nikāya II 49 = Visuddhimagga 295; khantiyā bhiyyo na vijjati, Saṁyutta Nikāya I 226; cf. Dhammapada III 237: titikkhā-saṅkhātā khantī; °avihiṁsā (tolerance): kh°, avihiṁsā, mettatā, anudayatā, Saṁyutta Nikāya V 169; akodhana (forbearing, gentle) Vimāna Vatthu 71; soraccaṁ (docility, tractableness) Dīgha Nikāya III 213 = Aṅguttara Nikāya I 94; also with maddava (gentleness) and s. As quality of a well-bred horse Aṅguttara Nikāya III 248, cf. Aṅguttara Nikāya II 113 and khantā; sovaccassatā (kind speech) Sutta-Nipāta 266 (cf. Paramatthajotikā I 148). See also compounds — Khantī is one of the ten paramitās Jātaka I 22, 23: cf. Aṅguttara Nikāya III 254, 255.
— In other connections: khantiyā upasamena upeta Saṁyutta Nikāya I 30; ativissuto Saddhammopāyana 473; anulomikāya kh°iyā samannāgata (being of gentle and forbearing disposition) Aṅguttara Nikāya III 437, 441; Paṭisambhidāmagga II 236f.; Vibhaṅga 340. See also Aṅguttara Nikāya III 372; Sutta-Nipāta 189, 292, 897, 944. In scholastic language frequently in combination diṭṭhi khanti ruci, in definition of idha (Vibhaṅga 245), tattha (Cullaniddesa II), diṭṭhi (Cullaniddesa II), cf. Cullaniddesa §151 and Vibhaṅga 325f.
— akkhanti intolerance Vinaya IV 241 (= kopa); Vibhaṅga 360 (in definition as opposite of khanti Dhammasaṅgani 1341. q.v. above), 378.

-bala (neuter) the force of forbearance; (adjective) one whose strength is patience: ... aduṭṭho yo titikkhati khantībalaṁ balānīkaṁ tam ahaṁ brūmi brāhmaṇaṁ Dhammapada 399 = Sutta-Nipāta 623; — Dhammapada IV 164; Paṭisambhidāmagga II 171, 176;
-mettā forbearing love, in phrase kh.-mettānuddaya-sampanna (adjective) one whose character is compassion and loving forbearance Jātaka I 151, 262; Peta Vatthu Commentary 66 (+ yuttakāra); Vimāna Vatthu 71 (in explanation of akodhana);
-suñña (neuter) the void of khanti Paṭisambhidāmagga II 183;
-soracca (neuter) gentleness and forbearance Saṁyutta Nikāya I 100, 222; Aṅguttara Nikāya II 68; Jātaka III 487; Dhammapada I 56; °e niviṭṭha "established in forbearance and meekness" Aṅguttara Nikāya III 46 = Dīgha Nikāya III 61.

:: Khantika (adjective) [from preceding] acquiescing in, of such and such a belief, in añña° belonging to another faith, combined with aññadiṭṭhika and aññarucika Dīgha Nikāya I 187; Majjhima Nikāya I 487.

:: Khaṇa1 (masculine) [derivation unknown.]
1. a (short), moment, wink of time; in phrase khaṇen'eva "in no time" Peta Vatthu Commentary 38, 117; Saddhammopāyana 584 (etc.). Saddhammopāyana 584; khaṇo ve mā upaccagā "let not the slightest time be wasted" Sutta-Nipāta 333 = Dhammapada 315; cf. Therīgāthā 5 (cf. khaṇātīta); n'atthi so kh° vā layo vā muhutto vā yaṁ (nadī) āramati "there is no moment, no inkling, no particle of time that the river stops flowing" Aṅguttara Nikāya IV 137 (as simile of eternal flow of happening, of unbroken continuity of change); Visuddhimagga 238 (jīvita°), 473; (khaṇa-vasena uppādādi-khaṇa-ttaya, viz. uppāda, ṭhiti, bhaṅga, cf. page 431); Jātaka IV 128; aṭṭha-kkhaṇa-vinimmutto kh° parama dullabho: one opportunity out of eight, very difficult to be obtained Saddhammopāyana 4, 16; cf. 45, 46.
2. moment as coincidence of two events: "at the same moment," especially in phrase taṁ khaṇaṁ yeva "all at once," simultaneously, with which synonym ṭhānaso Jātaka I 167, 253; III 276, Peta Vatthu Commentary 19, 27, 35; tasmiṁ khaṇe Jātaka II 154; Peta Vatthu Commentary 67; Saddhammopāyana 17.
3. the moment as something expected or appointed (cf. καιϙός), therefore the right moment, or the proper time. So with reference to birth, rebirth, fruit of action, attainment of Arahantship, presence on earth of a Buddha, etc., in compounds: cuti-kkhaṇo Abhidhammāvatāra 106; paṭisandhi° Paṭisambhidāmagga II 72f.; Abhidhammāvatāra 59, 77, 78; uppatti° Vibhaṅga 411f.; Sotāpattimagga° Paṭisambhidāmagga II 3; phala° Paṭisambhidāmagga I 26, Abhidhammāvatāra 80; nikanti° Paṭisambhidāmagga II 72f.; upacāra° Abhidhammāvatāra 94; citta° the same 38, 95. — khaṇe khaṇe from time to time Dhammapada 239 (= okāse okāse Dhammapada III 340, but cf. Cpd 161, note 5), Buddhuppāda°, Therīgāthā A, 12. akkhaṇa see seperate. Also akkhaṇavedhin.
— akkhaṇe at the wrong time, inopportune Peta Vatthu IV 140 (= akāle). On kh. laya, muhutta cf. Points of Controversy 296, note 5.

-ātīta having missed the opportunity Sutta-Nipāta 333 = Dhammapada 315 (= Dhammapada III 489);
-ññū knowing, realizing the opportunity Sutta-Nipāta 325 (cf. Paramatthajotikā II 333);
-paccuppanna arisen at the moment or momentarily Visuddhimagga 431 (one of the 3 kinds of paccuppanna: kh°., santati°, addhā°);
-paritta small as a moment Visuddhimagga 238.

:: Khaṇa2 [from khaṇ] digging Jātaka II 296. cf. atikhaṇa.

:: Khaṇana (neuter) [from khaṇ] digging Milindapañha 351 (pokkharaṇi°).

:: Khaṇati [from khan or khaṇ; Dhatupāṭha 179: anadāraṇe]
1. to dig (? better "destroy"; cf. Kern Toevoegselen sub voce), dig out, uproot Dhammapada 247, 337; Sutta-Nipāta page 101; Jātaka II 295; IV 371, 373: Saddhammopāyana 394. Also khanati and cf. abhikkhaṇati, palikkhaṇati.
2. [= Sanskrit kṣaṇati] to destroy Vinaya II 26 (attānaṁ); Majjhima Nikāya I 132 (the same), — past participle khata and khāta (cf. palikkhata).

:: Khaṇḍa [frequently spelled kaṇḍa (q.v.). cf. Sanskrit khaṇḍa; explained at Dhatupāṭha 105 as "chedana"]
1. (adjective) broken, usually of teeth; Therīgāthā 260 (= Therīgāthā Commentary 211); Milindapañha 342; Visuddhimagga 51.
2. (masculine neuter) a broken piece, a bit, camma° a strip of hide Vinaya II 122; coḷa° a bit of cloth Peta Vatthu Commentary 70; pilotika° bits of rags Peta Vatthu Commentary 171; pūva° a bit of cake Jātaka III 276; — akhaṇḍa unbroken, entire, whole, in °kārin (sikkhāya) fulfilling or practising the whole of (the commandments) Peta Vatthu IV 343 and °sīla observing fully the sīla-precepts Vimāna Vatthu 113; cf. Visuddhimagga 51 and Abhidhammāvatāra 89.

-ākhaṇḍa (reduplicated-iterative formation with distributive function) piece by piece, nothing but pieces, broken up into bits Visuddhimagga 115;
-ākhaṇḍika piece by piece, consisting of nothing but bits, in kh°ṁ chindati to break up into fragments Aṅguttara Nikāya I 204 (of māluvālatā); II 199 (of thūṇā); Saṁyutta Nikāya II 88 (of rukkha); cf. Vinaya III 43 (dārūni °ṁ chedāpetvā); Jātaka V 231 (°ṁ katvā);
-danta having broken teeth, as sign of old age in phrase kh° palitakesa, etc. "with broken teeth and grey hair" Aṅguttara Nikāya I 138 Jātaka I 59, 79 (the same);
-phulla [Samantapāsādikā 1221 on Vinaya II 160; khaṇḍa = bhinnokāso, phulla = phalitokāso.] broken and shattered portions; °ṁ paṭisaṅkharoti to repair dilapidations Vinaya II 160 (= navakammaṁ karoti) 286; III 287; Aṅguttara Nikāya III 263; cf. same expression at Divyāvadāna 22. A° unbroken and unimpaired figurative of sīla, the rule of conduct in its entirety, with nothing detracted Vimāna Vatthu 8316 = Peta Vatthu IV 176 (cf. akhaṇḍasīla) = Dhammapada I 32.

:: Khaṇḍati to break, Dhammapada IV 14; past participle khaṇḍita broken, Peta Vatthu Commentary 158 (°kaṇṇo = chinnakaṇṇo).

:: Khaṇḍeti [verb denominative from khaṇḍa] to renounce, to remit, in vetanaṁ °etvā Jātaka III 188.

:: Khaṇḍicca (neuter) the state of being broken (of teeth), having broken teeth, in phrase kh° pālicca, etc., as signs of old age (see above) Majjhima Nikāya I 49 = Dīgha Nikāya II 305; Aṅguttara Nikāya III 196; Dhammasaṅgani 644 = 736 = 869; Dhammapada III 123; in similar connection Visuddhimagga 449.

:: Khaṇḍikā (feminine) [from khaṇḍa] a broken bit, a stick, in ucchu° Vimāna Vatthu 3326 (= ucchu-yaṭṭhi Dhammapada III 315).

:: Khaṇika (adjective) [from khaṇa] unstable, momentary, temporary, evanescent, changeable; usually synonymous with ittara, e.g. Jātaka I 393; III 83; Peta Vatthu Commentary 60. — Visuddhimagga 626 (khaṇikato from the standpoint of the momentary). Khaṇikā pīti "momentary joy" is one of the five kinds of joy, viz. khuddikā, khaṇikā, okkantikā, ubbegā, pharaṇā (see pīti) Visuddhimagga 143, as 115.

-citta temporary or momentary thought Visuddhimagga 289;
-maraṇa sudden death Visuddhimagga 229;
-vassa momentary, i.e. sudden rain (-shower) Jātaka VI 486.

:: Khaṇikatta (neuter) [from khaṇika] evanescence, momentariness Visuddhimagga 301.

:: Khañja (adjective) [cf. Sanskrit khañja, Dhatupāṭha 81: khañja gativekalye] lame (either on one foot or both: Puggalapaññatti 227) Vinaya II 90 = Aṅguttara Nikāya I 107 = II 85 = past participle 51 (combined with kāṇa and kuṇi); Therīgāthā 438 (+ kāṇa); Dhammapada I 376 (+ kuṇi).

:: Khañjana (neuter) hobbling, walking lame Peta Vatthu Commentary 185.

:: Khañjati [from khañja] to be lame Peta Vatthu III 228.

:: Khara1 [cf. Sanskrit khara]
1. (adjective) rough, hard, sharp; painful Dīgha Nikāya II 127 (ābādha); Jātaka III 26 (vedanā) Milindapañha 26 (+ sakkhara-kaṭhala-vālikā), Peta Vatthu Commentary 152 (loma, shaggy hair; cf. Personal name Khara-loma-yakkha Visuddhimagga 208). — °ka = khara rough, stony Peta Vatthu Commentary 265 (= thaṇḍila).
2. (masculine) a donkey, a mule, in °putta, son of a donkey — donkey Jātaka III 278.
3. A saw Jātaka II 230 (= kakaca commentary); VI 261.

-ājina a rough skin, as garment of an ascetic Sutta-Nipāta 249 (= kharāni ajina-cammāni Paramatthajotikā II 291); past participle 56;
-gata of rough constitution Dhammasaṅgani 962; also as khari-gata Majjhima Nikāya I 185; Visuddhimagga 349 (= pharusa);
-mukha a conch Jātaka VI 580;
-ssara of rough sound Saṁyutta Nikāya II 128.

:: Khara2 [Sanskrit kṣara] water Jātaka III 282.

:: Kharatta (neuter) [from khara] roughness Aṅguttara Nikāya I 54; Peta Vatthu Commentary 90 (in explanation of pharusa).

:: Khata1 [past participle of khanati]
1. dug up, uprooted, figurative one whose foundation (of salvation) has been cut off; in combination with upahata Dīgha Nikāya I 86 (= Sumaṅgalavilāsinī I 237); khataṁ upahataṁ attānaṁ pariharati "he keeps himself uprooted and half-dead" i.e. he continues to lead a life of false ideas Aṅguttara Nikāya I 105 = II 4; opposite akkhataṁ anupahataṁ, etc. Aṅguttara Nikāya I 89.

:: Khata2 [past participle of kṣan, to wound] hurt, wounded; pādo kh° hoti sakalikāya "he grazed his foot" Saṁyutta Nikāya I 27 = Milindapañha 134, 179.
— akkhata unmolested, unhurt Vimāna Vatthu 8452 (= anupadduta Vimāna Vatthu 351). See also parikkhata.

:: Khataka [from khata2] damage, injury Vimāna Vatthu 206, khatakaṁ dāsiyā deti "she did harm to the servant, she struck the s." read khaṭaka "blow with a fist".

:: Khatta (neuter) [Sanskrit kṣatra, to kṣi, cf. Greek κτάομαι, κτῆμα, possession] rule, power, possession; only in compounds:

-dhamma the law of ruling, political science Jātaka V 490 (is it khattu° = khattā°?)
-vijjavādin a person who inculcates Macchiavellian tricks Jātaka V 228 (paraphrased: mātāpitaro pi māretvā attano va attho kāmetabbo ti "even at the expense of killing father and mother is wealth to be desired for oneself"), so also Jātaka V 240;
-vijjā polity Dīgha Nikāya I 9, condemned as a practice of heretics. Buddhaghosa at Sumaṅgalavilāsinī I 93 explains it as nīti-sattha, political science (= °dhamma), See Rhys Davids Dialogues of the Buddha I 18. °vijjācariya one who practises kh.-vijjā ibid.;
-vida (so read for °vidha) = °vijja (adjective) a tricky person, ibid. (varia lectio °vijja, better). cf. Sanskrit kṣātra-vidya.

:: Khattar [Sanskrit kṣattṛ from kṣatra] attendant, companion, charioteer, the king's minister and adviser (cf. Lüders, Kleine Schriften, 1973, 118f.) Dīgha Nikāya I 112 (= Sumaṅgalavilāsinī I 280, kh° vuccati pucchita-pucchita-pañhaṁ vyākaraṇa-samattho mahāmatto: "kh° is called the King's minister who is able to answer all his questions"); Buddhaghosa evidently connects it with katheti, to speak, respond = katthā; gādhaṁ k° Aṅguttara Nikāya II 107 = past participle 43 varia lectio for kattā (cf. Puggalapaññatti 225).

:: Khattiya [derivation from khatta = kṣatra "having possessions"; Sanskrit kṣatriya] plural nominative also khattiyāse Jātaka III 441. A shortened form is khatya Jātaka VI 397. — feminine khattiyā Aṅguttara Nikāya III 226-229, khattī Dīgha Nikāya I 193, and khattiyī. A member of one of the clans or tribes recognised as of Aryan descent. To be such was to belong to the highest social rank. The question of such social divisions in the Buddha's time is discussed in Dialogues of the Buddha I 97-107; and it is there shown that whenever they are referred to in lists the khattiyas always come first. Khattiyo seṭṭho jane tasmiṁ Dīgha Nikāya I 199 = II 97 = Majjhima Nikāya I 358 = Saṁyutta Nikāya I 153, II 284. This favourite verse is put into the mouth of a god; and he adds that whoever is perfect in wisdom and righteousness is the best of all. On the social prestige of the khattiyas see further Majjhima Nikāya II 150-157; III 169; Aṅguttara Nikāya II 86; Saṁyutta Nikāya I 71, 93; Vinaya IV 6-10. On the religious side of the question Dīgha Nikāya III 82; 93; Majjhima Nikāya I 149, 177; II 84; Saṁyutta Nikāya I 98. Wealth does not come into consideration at all. Only a very small percentage of the khattiyas were wealthy in the opinion of that time and place. Such are referred to at Saṁyutta Nikāya I 15. All kings and chieftains were khattiyas Dīgha Nikāya I 69, 136; III 44, 46, 61; Aṅguttara Nikāya I 106; III 299; IV 259. Khattiyas are called rājāno Dhammapada 294, quoted Netti 165.

-ābhiseka the inauguration of a king Aṅguttara Nikāya I 107, 108 (of the crown-prince) = Aṅguttara Nikāya II 87;
-kaññā a maid of khattiya birth Jātaka I 60; III 394;
-kula a khattiya clan, a princely house, Vinaya II 161 (with reference to Gotama's descent); III 80;
-parisā the assembly of the khattiyas; as one of the four parisās (kh°, brāhmaṇa°, gahapati°, samaṇa°) at Vinaya I 227; Aṅguttara Nikāya II 133; as the first one of the eight (1-4 as above, Cātummahārājika°, Tāvatiṁsa°, Māra°, Brahma°) at Majjhima Nikāya I 72 = Dīgha Nikāya III 260;
-mahāsāla "the wealthy khattiya" (see above II 1) Dīgha Nikāya III 258, etc.;
-māyā "the magic of the noble" Dhammapada I 166;
-vaṁsa aristocratic descent Sumaṅgalavilāsinī I 267;
-sukhumāla a tender, youthful prince (of the Tathāgata: Buddha°, kh°) Dhammapada I 5.

:: Khattiyī (feminine) a female khattiya, in series brāhmaṇī kh° vessī suddī caṇḍālī nesādī veṇī rathakārī pukkusī Aṅguttara Nikāya III 229; similarly Majjhima Nikāya II 33, 40.

:: Khattuṁ
-Khattuṁ [Sanskrit °kṛtvas, cf. °kad] in combination with numerals "times": dvikkhattuṁ, tikkhattuṁ, etc.; twice, three times, etc.

:: Khaṭakhaṭa (khāṭ-kata, making khāṭ; cf. kakkāreti) the noise of hawking or clearing one's throat:

-sadda Vinaya I 188; Dhammapada III 330; cf. khakkhaṭa (varia lectio khaṭkhaṭa) Divyāvadāna 518 = utkāśanaśabda.

:: Khaṭopikā (feminine) [perhaps connected with Sanskrit khaṭvā? uncertain] couch, bedstead Majjhima Nikāya I 450, 451 (vv.ll. ka°, khajj°).

:: Khaya [Sanskrit kṣaya to kṣi, kṣiṇoti and kṣiṇāti; cf. Latin situs withering, Greek ϕθίσις, ϕθίνω, φθίω wasting. See also khepeti under khipati] waste, destruction, consumption; decay, ruin, loss; of the passing away of night Vimāna Vatthu 52; mostly in applied meaning with reference to the extinction of passions and such elements as condition, life, and rebirth, e.g. āsavānaṁ kh. Itivuttaka 103f., especially in formula āsavānaṁ khayā anāsavaṁ ceto-vimuttiṁ upasampajja Aṅguttara Nikāya I 107 = 221 = Dīgha Nikāya III 78, 108, 132 = Itivuttaka 100 and passim. — rāgassa, dosassa, mohassa kh. Majjhima Nikāya I 5; Aṅguttara Nikāya I 299, cf. rāga°, dosa°, moha°, Aṅguttara Nikāya I 159; dosa° Saṁyutta Nikāya III 160, 191; IV 250. — taṇhānaṁ kh. Dhammapada 154; saṅkhārānaṁ kh. Dhammapada 383; sabba-maññitānaṁ, etc. Majjhima Nikāya I 486; āyu°, puñña° Visuddhimagga 502. — yo dukkhassa pajānāti idh'eva khayaṁ attano Sutta-Nipāta 626 = Dhammapada 402; khayaṁ virāgaṁ amataṁ paṇītaṁ Sutta-Nipāta 225. — In exegesis of rūpassa aniccatā: rūpassa khayo vayo bhedo Dhammasaṅgani 645 = 738 = 872. — See also khīṇa and the following compounds sub voce: āyu°, upadhi°, upādāna°, jāti°, jīvita°, taṇha°, dukkha°, puñña°, bhava°, loka°, saṁyojana°, sabbadhamma°, samudda°.

-ātīta (a) gone beyond, recovered from the waning period (of chanda, the moon = the new moon) Sutta-Nipāta 598;
-ānupassīn (a) realizing the fact of decay Aṅguttara Nikāya IV 146f. = V 359 (+ vayānupassīn);
-ñāṇa knowledge of the fact of decay Majjhima Nikāya II 38 = past participle 60; in the same sense khaye ñāṇa Nettipakaraṇa 15, 54, 59, 127, 191, cf. kvu 230f.;
-dhamma the law of decay Aṅguttara Nikāya III 54; Paṭisambhidāmagga I 53, 76, 78.

:: Khāda (neuter) eating, in °kāraṇa the reason of eating ... Peta Vatthu Commentary 37.

:: Khādaka (adjective) eating (neuter) Visuddhimagga 479; eating, living on (adjective —°), an eater Jātaka IV 307; Peta Vatthu Commentary 44; lohita °maṁsa° (of yakkhas) Jātaka I 133, 266; camma° Jātaka I 176; gūtha° (of a peta) Peta Vatthu Commentary 266.

:: Khādana (neuter) the act of eating (or being eaten) Peta Vatthu Commentary 158. — adjective feminine khādanī the eater Dīpavaṁsa 238; khādana at Jātaka II 405 is to be read as ni° (q.v.). cf. vi°.

:: Khādaniya [gerund of khādati; also as khādanīya] hard or solid food, opposed to and frequently combined with bhojaniya (q.v.). So at Dīgha Nikāya II 127; Jātaka I 90, 235; III 127; Snp. page 110; Milindapañha 9, 11. — Also in combination anna, pāna, kh° Sutta-Nipāta 924; II 49. By itself Jātaka III 276. — piṭṭha° pastry Vinaya I 248.

:: Khādati [Dhatupāṭha 155 "khāda bhakkhane"; cf. Sanskrit khādati, cf. Greek κνώδων the barbed hook of a javelin, i.e. "the biter"; Lithuanian kāndu to bite] to chew, bite, eat, devour (= German fressen); to destroy. — present Dhammapada 240; Jātaka I 152 (sassāni); III 26; Peta Vatthu I 63 (puttāni, of a Petī); I 94. — kaṭṭhaṁ kh° to use a toothpick Jātaka I 80, 282, dante kh° to gnash the teeth Jātaka I 161. — santakaṁ kh° to consume one's property as 135. — of beasts, e.g. Sutta-Nipāta 201, 675. — potential khādeyya Jātaka III 26. — imperative khāda Jātaka I 150 (maṁsaṁ); II 128 (khādaniyaṁ); VI 367. (pūvaṁ); Peta Vatthu Commentary 39, 78. — present participle khādanto Jātaka I 61; III 276. — future khādissati Jātaka I 221; II 129. — preterit khādiṁsu Peta Vatthu Commentary 20. — passive present participle khādiyamāna (cf. khajjati) Peta Vatthu Commentary 69 (taṇhāya) (explanation of khajjamāna). Infinitive khādituṁ Jātaka I 222; II 153; Dhammapada IV 226. — gerund khāditvā Jātaka I 266, 278 (phalāni); Peta Vatthu Commentary 5, 32 (devour); poetical khādiyā Jātaka V 464 (= khāditvā). — gerund khāditabba Jātaka III 52, and khādaniya (q.v.). cf. pali°.

:: Khādā (feminine) food, in rāja° royal food Sutta-Nipāta 831 (rājakhādāya puṭṭho = rājakhādanīyena rājabhojanīyena posito Mahāniddesa 171; where printed °khadāya throughout).

:: Khādāpana [from khādāpeti] causing to be eaten (kind of punishment) Milindapañha 197 (sunakhehi).
[BD.:] thrown to the dogs, pigs.

:: Khādāpeti (causative II of khādati] to make eat Jātaka III 370; VI 335.

:: Khādika = khādaka, in aññamañña° Saṁyutta Nikāya V 456.

:: Khādin , feminine khādinī = khādaka Peta Vatthu Commentary 31.

:: Khādita (adjective) [past participle medium and passive of khādati] eaten, or having eaten, eaten up, consumed Jātaka I 223; II 154; Peta Vatthu Commentary 5. — a twin form of khādita is khāyita, cf. sāyita, with which frequent combined (cf., however, Trenckner "Notes" 57; Lüders 1954, §112), e.g. past participle 59; Visuddhimagga 258; Peta Vatthu Commentary 25. Used as the poetical form Peta Vatthu I 1211 (explanation Peta Vatthu Commentary 158 = khādita). — derived khāditatta (neuter) the fact of being eaten Jātaka I 176.

-ṭṭhāna the eating place, place of feeding Jātaka V 447.

:: Khāhinti at Therīgāthā 509 is to be read kāhinti (= karissanti Therīgāthā Commentary 293).

:: Khāleti causative of khalati: see khaleti and vikkhāleti.

:: Khāṇu [also often spelled khānu; probably = Sanskrit sthāṇu, corrupted in etymology with khaṇati, cf. Trenckner, "Notes" 58, note 6] a stump (of a tree), a stake. Often used in description of uneven roads; together with kaṇṭaka, thorns Aṅguttara Nikāya I 35; III 389; Visuddhimagga 261 (°paharaṇaggi), 342 (°magga); Paramatthajotikā II 334. — jhāma° a burnt stump (as characteristic of kāḷaka) Saṁyutta Nikāya IV 193. — nikhāta° an uprooted trunk Sumaṅgalavilāsinī I 73. Khāṇu-kondañña name of a Thera Visuddhimagga 380; Dhammapada II 254.

:: Khāṇuka = khāṇu Saṁyutta Nikāya V 379 (avihata°): Jātaka II 18, 154; V 45 (loha-daṇḍa-kh° pins and stakes of brass); Milindapañha 187 (mūle vā khāṇuke vā ... khalitvā stumbling over roots and stumps); Visuddhimagga 381 = Dhammapada II 254 (with reference to the name of Khāṇu-kondañña who by robbers was mistaken for a tree stump); Vimāna Vatthu 338 (in a road = saṅkuka).

:: Khāra [Sanskrit kṣāra, pungent, saline, sharp to ksā, kṣāyati to burn, cf. Greek ξηρός, dry; Latin serenus, dry, clear, seresco to dry] any alkaline substance, potash, lye. In combination with ūsa (salt earth) at Saṁyutta Nikāya III 131 (-gandha); Aṅguttara Nikāya I 209. — Used as a caustic Peta Vatthu III 102; Saddhammopāyana 281. See also chārikā.

-āpatacchika a means of torturing, in enumeration of various tortures (under vividha-kamma-kāranā kārenti) Majjhima Nikāya I 87 = Aṅguttara Nikāya I 48 = II 122 = Cullaniddesa §604; Jātaka VI 17 (varia lectio °ṭicch°; commentary has āpatacchika, varia lectio paṭicchaka); Visuddhimagga 500; Milindapañha 197. Both a and Mahāniddesa have varia lectio kharāpaṭicchaka;
-odaka an alkaline solution Visuddhimagga 264, 420; Dhammapada I 189; Peta Vatthu Commentary 213; cf. khārodikā nadī (in Niraya) Saddhammopāyana 194.

:: Khāraka (adjective) [from khāra] sharp or dry, said of the buds of the Pāricchattaka Aṅguttara Nikāya IV 117f.

:: Khārī (feminine) [and khāri-] a certain measure of capacity (especially of grain, see below khārika). It is used of the eight requisites of an ascetic, and often in connection with his yoke (kāja): "a khārī-load."

-kāja Vinaya I 33 (cf. Vinaya Texts I 132); Jātaka V 204;
-bhaṇḍa Dhammapada III 243 (kahaṁ te kh.-bh°ṁ ko pabbajita-parikkhāro);
-bhāra a shoulder-yoke Saṁyutta Nikāya I 169; Jātaka III 83;
-vidha = °kāja Saṁyutta Nikāya I 78 = Udāna 65; Dīgha Nikāya I 101. At Udāna and Dīgha Nikāya passages it is read vividha, but Sumaṅgalavilāsinī I 269 makes it clear: khārī ti araṇi-kamaṇḍalu-sūcādayo tāpasa-parikkhārā; vidho ti kāco, tasmā khāribharitaṁ kācam ādāyā ti attho. As Kern (Toevoegselen sub voce) points out, °vidha is a distortion of vivadha, which is synonymous with kāja.

:: Khāta (adjective) [Sanskrit khāta; past participle of khan] dug Sumaṅgalavilāsinī I 274 (= ukkiṇṇa), a° not dug Milindapañha 351 (°taḷāka). cf. atikhāta Jātaka II 296.

:: Khāyati [passive = Sanskrit khyāyate, khyā] to seem to be, to appear like (viya) Jātaka I 279; preterit khāyiṁsu Jātaka I 61; present participle medium khāyamāna Jātaka IV 140; Peta Vatthu Commentary 251. cf. pakkhāyati.

:: Khāyita see khādita; cf. avakkhāyika.

:: Kheda (adjective) [Sanskrit kheda fatigue, khedati; perhaps to Latin caedo] subject to fatigue, tired Vimāna Vatthu 276. — as noun "fatigue" at Visuddhimagga 71.

:: Kheḷa [Sanskrit kheṭa, cf. kṣveḍa and śleṣma, Pāḷi silesuma. See also kilid and kilis, cf. ukkheṭita. On root kheḷa see keḷanā; it is given by Dhatupāṭha 279 in meaning "calana." The latter (khela) has of course nothing to do with kheḷa] phlegm, saliva, foam; usually with siṅghāṇikā ānikā mucus, sometimes in the sense of perspiration, sweat Aṅguttara Nikāya I 34; IV 137; Sutta-Nipāta 196 (+ siṅgh°); Khuddakapāṭha II = Milindapañha 26 (cf. Visuddhimagga 263 in detail, and Paramatthajotikā I 66); Jātaka I 61; IV 23; VI 367; Visuddhimagga 259, 343 (+ siṅghāṇikā), 362; Dhammapada III 181; IV 20, 170; Peta Vatthu II 23 as food for petas, cf. Avadāna-śataka I 279 (kheṭamūtropajīvinī; II 113: kheṭavad utsṛjya); Peta Vatthu Commentary 80 (= niṭṭhubhana).

-kilinna wet with exudation Jātaka I 164;
-mallaka a spitting box, a cuspidor Vinaya I 48; II 175, 209f.; [BD: spitoon]
-siṅghāṇikā phlegm and mucus Dhammapada I 50.

:: Kheḷāsaka (Vinaya [Ee °āpaka is a wrong reading]) and kheḷāsika (Dhp-a) an abusive term "eating phlegm" Vinaya II 188, cf. Vinaya Texts III 239; °vāda the use of the term "phlegm-eater," calling one by this name Vinaya II 189; Dhammapada 140.

:: Khema [Vedic kṣema to kṣi, cf. khetta]
1. (adjective) full of peace, safe; tranquil, calm Dīgha Nikāya I 73 (of a country); Saṁyutta Nikāya I 123 (of the path leading to the ambrosial, i.e. Nibbāna) 189 = Sutta-Nipāta 454 (of vācā Nibbāna-pattiyā); Majjhima Nikāya I 227 (vivaṭaṁ amata-dvāraṁ khemaṁ Nibbāna-pattiyā "opened is the door to the Immortal, leading to peace, for the attainment of Nibbāna") Aṅguttara Nikāya III 354 (of ñāna) Itivuttaka 32; Sutta-Nipāta 268 (= abhaya, nirupaddava Paramatthajotikā I 153); Dhammapada 189f.; Peta Vatthu IV 33 (of a road = nibbhaya Peta Vatthu Commentary 250); Vimāna Vatthu 85.
2. (neuter) shelter, place of security, tranquillity, home of peace, the serene (especially of Nibbāna). In general: Dīgha Nikāya I 11 (peace, opposite bhaya); Sutta-Nipāta 896 (+ avivādabhūmi); 953. — In particular of Nibbāna: Saṁyutta Nikāya IV 371; Aṅguttara Nikāya IV 455; Vimāna Vatthu 5320 (amataṁ khemaṁ); Paṭisambhidāmagga I 59. See also yoga. Ablative khemato, from the standpoint of the serene Saṁyutta Nikāya II 109; Sutta-Nipāta 414, 1098; Cullaniddesa sub voce (+ tāṇato, etc.).

-atta one who is at peace (+ viratta) Saṁyutta Nikāya I 112 (= khemībhūtaṁ attabhāvaṁ Spk I 178);
-anta security, in °bhūmi a peaceful country (opposite kantāra), a paradise (as especially of Nibbāna) Dīgha Nikāya I 73; Cullaniddesa §630 on Satthā; Visuddhimagga 303;
-ṭ-ṭhāna the place of shelter, the home of tranquillity Therīgāthā 350 (= Nibbāna Therīgāthā Commentary 242);
-ṭ-ṭhita peaceful, appeased, unmolested Dīgha Nikāya I 135;
-dassin looking upon the serene Sutta-Nipāta 809;
-p-patta having attained tranquillity (= abhayappatta, vesārajjappatta) Majjhima Nikāya I 72 = Aṅguttara Nikāya II 9.

:: Khemin (adjective) one who enjoys security or peace Saṁyutta Nikāya III 13; Sutta-Nipāta 145 (= abhaya Paramatthajotikā I 244); Dhammapada 258.

:: Khepa [cf. khipati] (—°) throwing, casting, Saddhammopāyana 42. Usually in citta-k-khepa loss of mind, perplexity Dhammapada 138. cf. vi°, saṇ°.

:: Khepana [cf. khepeti] — the passing of, applied to time: āyu° Vimāna Vatthu 311.

:: Khepeti see khipati.

:: Khepita [past participle of khepeti] destroyed, brought to waste, anniḥlated, khepitatta (neuter) the fact of being destroyed, destruction, annihilation, Dhammapada II 163 (kilesavaṭṭassa kh.).

:: Khetta (neuter) [Vedic kṣetra, to kṣi, kṣeti, kṣiti, dwelling-place, Greek κτίζω, Latin situs founded, situated, English site; cf. also Sanskrit kṣema "being settled," composure. See also khattiya. Dhammapāla connects khetta with kṣip and trā in his explanation at Peta Vatthu Commentary 7: khittaṁ vuttaṁ bījaṁ tāyati ... ti khettaṁ]
1. (literal) a field, a plot of land, arable land, a site, Dīgha Nikāya I 231; Saṁyutta Nikāya I 134 (bījaṁ khette virūhati; in simile); three kinds of fields at Saṁyutta Nikāya IV 315, viz. agga°, majjhima°, hīna° (in simile); Aṅguttara Nikāya I 229 = 239; IV 237 (the same); Sutta-Nipāta 524; Jātaka I 153 (sāli-yava°); Peta Vatthu II 968 = Dhammapada III 220 (khette bījaṁ ropitaṁ); Milindapañha 47; Peta Vatthu Commentary 62; Dhammapada I 98. Often as a mark of wealth = possession, e.g. Dīgha Nikāya III 93 in definition of khattiya: khettānaṁ patī ti khattiya. In the same sense connected with vatthu (field and farm cf. Haus und Hof), to denote objects of trade, etc. Dīgha Nikāya I 5 (explained at Sumaṅgalavilāsinī I 78: khettaṁ nāma yasmiṁ pubbaṇṇaṁ rūhati, vatthu nāma yasmiṁ aparaṇṇaṁ rūhati, "kh. is where the first crop grows and v. where the second" a similar explanation at Mahāniddesa 248, where khetta is divided into sāli°, vīhi°, mugga°, māsa°, yava°, godhūma°, tila°, i.e. the pubbaṇṇāni, and vatthu explained ghara°, koṭṭhaka°, pure°, pacchā°, ārāma°, vihāra° without reference to aṇṇa.) Saṁyutta Nikāya II 41; Sutta-Nipāta 769. Together with other earthly possessions as wealth (hirañña, suvaṇṇa) Sutta-Nipāta 858; Cullaniddesa on lepa, gahaṭṭha, etc. As example in definition of visible objects Dhammasaṅgani 597; Vibhaṅga 71f. — kasī° a tilled field, a field ready to bear Peta Vatthu I 12, cf. Peta Vatthu Commentary 8; jāti° "a region in which a Buddha may be born" (Hardy, after Childers see khetta) Peta Vatthu Commentary 138. cf. the threefold division of a Buddha-kkhetta at Visuddhimagga 414, viz. jāti°, āṇā°, visaya°.
2. figurative (of kamma) the soil of merit, the deposit of good deeds, which, like a fertile field, bears fruit to the advantage of the "giver" of gifts or the "doer" of good works. See dakkhiṇeyya°, puñña° (see detailed explanation at Visuddhimagga 220; khetta here = virūhana-ṭṭhāna), brahma°. — Aṅguttara Nikāya I 162, 223 (kammaṁ, khettaṁ, viññāṇaṁ bījaṁ); IV 237; Itivuttaka 98; Vimāna Vatthu 113. Akhetta barren soil Aṅguttara Nikāya III 384 (akhettaññu not finding a good soil); IV 418 (the same); Peta Vatthu Commentary 137. Sukhetta a good soil, fertile land Saṁyutta Nikāya I 21; Peta Vatthu Commentary 137; opposite dukkhetta Saṁyutta Nikāya V 379.

-ūpama to be likened to a (fruitful) field, especially of an Arahant Peta Vatthu I 11;
-kammanta work in the field Aṅguttara Nikāya III 77;
-gata turned into a field, of puññakamma "good work becoming a field of merit" Peta Vatthu Commentary 136, 191;
-gopaka a field watcher Jātaka III 52;
-ja "born on one's land," one of the four kinds of sons Mahāniddesa 247; Cullaniddesa §448; Jātaka I 135;
-jina one unsurpassed in the possession of a "field" Sutta-Nipāta 523, 524;
-pāla one who guards a field Jātaka III 54;
-mahantatā the supremeness of the field (of merit) Vimāna Vatthu 108;
-rakkhaka the guardian of a field Jātaka II 110;
-vatthu possession of land and goods (see above) Dīgha Nikāya III 164; Saṁyutta Nikāya V 473 = Aṅguttara Nikāya II 209; Aṅguttara Nikāya V 137; past participle 58; Peta Vatthu Commentary 3;
-sampatti the successful attainment of a field of (merit) Peta Vatthu Commentary 198; Vimāna Vatthu 102; see Vimāna Vatthu 30, 32 on the three sampattis, viz. khetta°, citta°, payoga°;
-sāmika the owner of the field Milindapañha 47; Vimāna Vatthu 311;
-sodhana the cleaning of the field (before it is ploughed) Dhammapada III 284.

:: Kheṭa [cf. Sanskrit kheṭaka] a shield: see kīṭa.

:: Khiḍḍā [Vedic krīḍā, cf. kīḷati] play, amusement, pleasure usually combined with rati, enjoyment. Various degrees of pleasures (bāla°, etc.) mentioned at Aṅguttara Nikāya V 203; various kinds of amusement enumerated at Cullaniddesa §219; as expounded at Dīgha Nikāya I 6 under jūta-pamādaṭṭhāna. Generally divided into kāyikā and vācasikā khiḍḍā (Cullaniddesa II §219; Paramatthajotikā II 86). Explained as kīḷanā Paramatthajotikā II 86, as hassādhippāya (means of mirth) Peta Vatthu Commentary 226; sahāyakādīhi keḷi Peta Vatthu Commentary 265. cf. Sutta-Nipāta 926; Peta Vatthu IV 121.

-dasaka "the decad of play," i.e. the second ten years of man's life, from 11-20 years of age Visuddhimagga 619;
-padosika corrupted by pleasures Dīgha Nikāya I 19, 20 = Sumaṅgalavilāsinī I 113 (varia lectio padūsika);
-rati play and enjoyment Sutta-Nipāta 41, 59; Vimāna Vatthu 1612, 327; Peta Vatthu IV 72; Visuddhimagga 619.

:: Khila (masculine neuter) [cf. Sanskrit khila] waste or fallow land Aṅguttara Nikāya III 248; figurative barrenness of mind, mental obstruction. There are five ceto-khilā enumerated in detail at Majjhima Nikāya I 101 = Aṅguttara Nikāya IV 460 = Dīgha Nikāya III 238 (see under ceto); mentioned Aṅguttara Nikāya V 17; Paramatthajotikā II 262. As three khilā, viz. rāga, dosa, moha at Saṁyutta Nikāya V 57; also with other qualities at Cullaniddesa §9. In combination with paligha Saṁyutta Nikāya I 27 (chetvā kh°ṁ); khilaṁ pabhindati to break up the fallowness (of one's heart) Saṁyutta Nikāya I 193; III 134; Sutta-Nipāta 973. — akhila (adjective) not fallow, unobstructed, open-hearted: cittaṁ susamāhitaṁ ... akhilaṁ sabbabhūtesu Dīgha Nikāya II 261; Saṁyutta Nikāya IV 118; in combination with anāsava Sutta-Nipāta 212; with akaṅkha Sutta-Nipāta 477, 1059; with vivattacchada Sutta-Nipāta 1147; cf. vigatakhila Sutta-Nipāta 19.

:: Khiḷa [cf. Sanskrit kiṇa] hard skin, callosity Jātaka V 204 (varia lectio kiṇa).

:: Khipa (neuter) [from kṣip] a throw, anything thrown over, as ajina° a cloak of antelope hide Dīgha Nikāya I 167; or thrown out, as a fishing net (= kumina) eel-basket Aṅguttara Nikāya I 33 = 287; Therīgāthā 357 (= Therīgāthā Commentary 243). cf. khippa and vikkhepika.

:: Khipana (neuter) the act of throwing or the state of being thrown Jātaka I 290 (pasaka- k°).

:: Khipanā (feminine) [from khipati] throwing up, provocation, mockery, slander Milindapañha 357; Vibhaṅga 352; cf. Visuddhimagga 29.

:: Khipati [Vedic kṣipati] to throw, to cast, to throw out or forth, to upset Sutta-Nipāta page 32 (cittaṁ); Jātaka I 223 (sīsaṁ). 290 (pāsake); II 3 (daḷhaṁ dalhassa: to pit force against force) — preterit khipi Saṁyutta Nikāya IV 2, 3 (khuracakkaṁ); Peta Vatthu Commentary 87 (= atthāresi). — gerund khipitvā Jātaka I 202. — 1st causative khepeti (perhaps to kṣi, see khaya) to throw in, to put in, to spend (of time): dīgham addhānaṁ khepetvā Jātaka I 137; Therīgāthā 168 (khepeti jātisaṁsāraṁ = pariyosāpeti Therīgāthā Commentary 159); Dhammapada I 102 (dvenavuti-kappe khepesuṁ); āyuṁ khepehi spend (the rest of) your life Peta Vatthu Commentary 148; gerund khepayitvāna (saṁsāraṁ) Peta Vatthu IV 332 (= khepetvā Peta Vatthu Commentary 254). In this sense Trenckner (Pāḷi Majjhima Nikāya 76) takes it as corresponding to Sanskrit kṣāpayati of kśi = to cause to waste. See also khepana. — 2nd causative khipāpeti to cause to be thrown Jātaka I 202; IV 139 (jalaṁ). Cariyāpiṭaka also khepa.

:: Khipita (neuter) [past participle of khipati = that which is thrown out; accusative to Trenckner "Notes" page 75 for khupita from kśu to sneeze; possibly a contamination of the two] sneezing, expectoration Peta Vatthu II 23 (explanation Peta Vatthu Commentary 80: mukhato nikkhantamala); Dhammapada I 314 (°roga + kāsa, coughing). [BD: pitui, spit, kachu, achu.]

-sadda the sound of expectorations Dīgha Nikāya I 50; Dhammapada I 250.

:: Khippa (adjective): [Vedic kṣipra to kṣip]
1. quick, literally in the way of throwing (cf. "like a shot") Sutta-Nipāta 350 (of vacana = lahu Paramatthajotikā II 349).
2. A sort of fishing net or eel-basket (cf. khipa and Sanskrit kṣepaṇī) Saṁyutta Nikāya I 74. — neuter adverb khippaṁ quickly Aṅguttara Nikāya II 118 = III 164; Sutta-Nipāta 413, 682, 998; Dhammapada 65, 137, 236, 289; Jātaka IV 142; Peta Vatthu II 84, 92, 1221, past participle 32. — cf. khippatara Sutta-Nipāta page 126.

-ābhiññā quick intuition (opposite dandh°) Dīgha Nikāya III 106; Dhammasaṅgani 177; Nettipakaraṇa 7, 24, 50, 77, 112f.; 123f.; Visuddhimagga 138;
-virāga quick to fade

:: Khippati [from kṣip] to ill-treat, in present participle khippamāna Vimāna Vatthu 8444, explained at Vimāna Vatthu 348 by vambhento, pīḷanto.

:: Khitta [past participle of khip, to throw Dhatupāṭha 479; peraṇe] thrown; cast, overthrown Dhammapada 34; rajo paṭivātaṁ kh°, dirt thrown against the wind Saṁyutta Nikāya I 13, 164 = Sutta-Nipāta 662 = Dhammapada 125 = Jātaka III 203; ratti-khittā sarā arrows shot in the night Dhammapada 304 = Nettipakaraṇa 11; acchi vātavegena khittā a flame overthrown by the power of the wind, blown out Sutta-Nipāta 1074 (explained Cullaniddesa §220 by ukkhittā nuṇṇā, khambhitā); in interpretation of khetta Peta Vatthu Commentary 7 said of sowing: khittaṁ vuttaṁ bījaṁ. — akkhitta not upset, not deranged, undisturbed, in qualities required of a brahmin with reference to his genea logy: yāva sattamā pitāmahāyugā akkhitto Dīgha Nikāya I 113 = Sutta-Nipāta page 115, etc. cf. vi°.

-citta (a) one whose mind is thrown over, upset, unhinged, usually combined with ummattaka, out of one's mind Vinaya I 131, 321; II 64, etc.; Saddhammopāyana 88. cf. citta-kkhepa.

:: Khīla [Sanskrit kīla and khīla] a stake, post, bolt, peg Vinaya II 116 (khīlaṁ nikha nitvā digging in or erecting a post); Saṁyutta Nikāya III 150 (kh° vā thambha vā); IV 200 (daḷha° a strong post, especially of satī); Mahāvaṁsa 29, 49. — ayo° an iron stake Aṅguttara Nikāya I 141; Saṁyutta Nikāya V 444; Cullaniddesa §304 III; Sutta-Nipāta 28 (nikhāta, erected); Paramatthajotikā II 479. cf. inda°.

-ṭṭhāyi-ṭhita standing like a post (of a stubborn horse) Aṅguttara Nikāya IV 192, 194.

:: Khīlaka (adjective) having sticks or stumps (as obstacles), in a° unobstructed Jātaka V 203 (= akāca nikkaṇṭaka 206).

:: Khīḷana [derivation from khīḷeti] scorn Milindapañha 357.

:: Khīḷeti [to kīḷ or to khila?] to scorn, deride, only in combination hīḷita khīḷita garahita (past participle) Milindapañha 229, 288; cf. khīḷana.

:: Khīṇa [past participle of khīyati, passive to khayati] destroyed, exhausted, removed, wasted, gone; in compounds °— often to be translated "without." It is mostly applied to the destruction of the passions (āsavā) and demerit (kamma). Khīṇā jāti "destroyed is the possibility of rebirth," in frequently occurring formula "kh. j. vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāya," denoting the attainment of Arahantship. (See Arahant II, formula A) Vinaya I 35; Dīgha Nikāya I 84, 177, 203; Majjhima Nikāya II 39; Sutta-Nipāta page 16; past participle 61 etc. See explained at Sumaṅgalavilāsinī I 225 = Paramatthajotikā II 138. — khīṇaṁ mayhaṁ kammaṁ Jātaka IV 3, similarly khīṇaṁ purāṇaṁ navaṁ n'atthi sambhavaṁ Sutta-Nipāta 235 (khīṇa = samucchinna Paramatthajotikā I 194); pāpakamme khīṇe Peta Vatthu Commentary 105. āsavakhīṇa one whose cravings are destroyed Sutta-Nipāta 370, cf. 162.

-āsava (adjective) whose mind is free from the four mental obsessions, especially of an Arahant Vinaya I 183; Majjhima Nikāya I 145; II 43; III 30; Dīgha Nikāya III 97, 133, 235; Itivuttaka 95; Sutta-Nipāta 82, 471, 539, 644; Dhammapada 89, 420; Peta Vatthu Commentary 7 (= Arahanto); cf. Buddhist Hybrid Sanskrit kṣīṇāśrava Divyāvadāna 542. — The seven powers of akh.-ā (khīṇāsava-balāni) discussed at Dīgha Nikāya III 283; Paṭisambhidāmagga I 35; ten powers at Paṭisambhidāmagga II 173, 176; cf. Visuddhimagga 144 (where akh. walks through the air);
-punabbhava one in whom the conditions of another existence have been destroyed (= khīṇāsava) Sutta-Nipāta 514, 656;
-bīja one who is without the seed (of renewed existence) (= preceding) Sutta-Nipāta 235 (= ucchinna-bīja Paramatthajotikā I 194);
-maccha without fish (of a lake) Dhammapada 155;
-vyappatha without the way of (evil) speech (vyapp° = vācāya patho; explained Paramatthajotikā II 204 as na pharusavāco) Sutta-Nipāta 158;
-sota with the stream gone, i.e. without water, in macche appodake kh° Sutta-Nipāta 777.

:: Khīṇatta (neuter) Sumaṅgalavilāsinī I 225 and khīṇatā (feminine) Dhammapada IV 228, the fact of being destroyed.

:: Khīra (neuter) [Sanskrit kṣīra] milk, milky fluid, milky juice Vinaya I 243; II 301; Majjhima Nikāya I 343f. = Aṅguttara Nikāya II 207 = past participle 56; Aṅguttara Nikāya II 95 (in simile with dadhi, navanīta, sappi, sappi-maṇḍa) = Dīgha Nikāya I 201; Dhammapada I 98; enumerated with dadhi, etc., as one constituent of material food (kaba linkāro ahāro) at Dhammasaṅgani 76 = 740 = 875; — Jātaka IV 138 (mātu kh°); 140; Dhammapada 71 = Nettipakaraṇa 161; Milindapañha 41; Peta Vatthu Commentary 198 (= sneha, milky juice); Vimāna Vatthu 75; Dhammapada I 98 (nirudaka kh°, milk without water). — duddha-khīra one who has milked Sutta-Nipāta 18.

-odaka (neuter) milk-water or milk and water literally Jātaka II 104, 106; figurative in simile khīrodakībhūtā for asamaggā parisā "a congregation at harmony as milk and water blend" Aṅguttara Nikāya I 70; Saṁyutta Nikāya IV 225 = Majjhima Nikāya I 207, 398 = Aṅguttara Nikāya III 67, 104;
-odana (neuter) milk-rice (boiled) Vv3324 (= Vimāna Vatthu 147);
-gandha the smell of milk Jātaka VI 357;
-ghaṭa a pot of milk Milindapañha 48;
-paka drinking milk; sucking (of a calf: vaccho mātari kh°) Dhammapada 284 (varia lectio khīra-pāna); Dhammapada III 424;
-paṇṇin (masculine) name of a tree the leaves of which contain a milky sap, Calotropis gigantea Majjhima Nikāya I 429;
-matta having had his fill of milk, happy (of a babe) Saṁyutta Nikāya I 108;
-mūla the price of milk; money with which to buy milk Dhammapada IV 217;
-sāmin master of the milk (+ dhīrasāmin) Abhidhammāvatāra 62.

:: Khīranikā (feminine) a milk-giving cow Saṁyutta Nikāya I 174.

:: Khīya [cf. khīyati] in °dhammaṁ āpajjati to fall into a state of mental depression Vinaya IV 151, 154; Aṅguttara Nikāya III 269; IV 374. See also remarks by Kern, Toevoegselen sub voce

:: Khīyanaka (a.) [derivation from khīya] in combination with pācittiya a "falling away" offence (legal term denoting the falling away from a consent once given) (see khīya) Vinaya II 94, 100; IV 38.

:: Khīyati [Sanskrit kṣīyate, passive to khayati] to be exhausted, to waste away, to become dejected, to fall away from Vinaya IV 152; Jātaka I 290 (dhana); Peta Vatthu II 942; 112; Paṭisambhidāmagga I 94, 96; II 31 (āsavā); Abhidhammāvatāra 80. — present participle khīyamāna Sutta-Nipāta 434; Abhidhammāvatāra 19. Preterit khīyi Dīgha Nikāya III 93; gerundive khīyitabba ibid. See also khāya and khīyanaka. In phrase "ujjhāyati khīyati vipāceti" it seems to correspond to jhāyati2 [Sanskrit kṣāyati] and the meaning is "to become chafed or heated, to become vexed, angry; to take offence"; as evidenced by the combination with quāsi-synonyms ujjhāyati and vipāceti, both referring to a heated state, figurative for anger (cf. kilissati). Thus at Vinaya II 259 and passim. See ujjhāyati for further references.

:: Kho [before vowels often khv'; contraction of khalu = Sanskrit khalu] an enclitic particle of affirmation and emphasis: indeed, really, surely; in narration: then, now (cf. kira); in question: then, perhaps, really. Definition as adhikārantara-nidassanatthe nipāto Paramatthajotikā I 113; as avadhāraṇaṁ (affirmative particle) Peta Vatthu Commentary 11, 18. — a few of its uses are as following: abhabbo kho Vinaya I 17; pasādā kho Dīgha Nikāya II 155. After pronoun: mayhaṁ kho Jātaka I 279; ete kho Vinaya I 10; idaṁ kho ibid.; so ca kho Jātaka I 51; yo kho Majjhima Nikāya I 428; — After a negation: na kho indeed not Jātaka II 111; no ca khvāssa Aṅguttara Nikāya V 195; mā kho Jātaka I 253; — Often combined with pana: na sakkhā kho pana "is it then not possible" Jātaka I 151; api ca kho pana Jātaka I 253; siyā kho pana Dīgha Nikāya II 154; — Following other particles. Especially in aoristic narration: atha kho (extremely frequent); tatra kho; tāpi kho; api ca kho; evaṁ bhante ti kho; evaṁ byā kho Vinaya IV 134; etc. — In interrogative sentences it often follows nu: kin nu kho Jātaka I 279; atthi na kho Jātaka III 52; kahan nu kho Jātaka I 255.

:: Khobha (masculine) [cf. Vedic kṣubh kṣobhayati, to shake = Gothic skiuban German schieben, to push, English shove] shaking, shock Visuddhimagga 31, 157; khobhaṁ karoti to shake Vimāna Vatthu 35, 36, 278; khobha-karaṇa shaking up, disturbance Visuddhimagga 474. See also akkhobbha.

:: Khoma [cf. Vedic kṣauma] adjective flaxen; neuter a linen cloth, linen garment, usually combined with kappāsika Vinaya I 58, 96, 281; Aṅguttara Nikāya IV 394; V 234 = 249 (°yuga); Jātaka VI 47, 500; Peta Vatthu II 117; Dhammapada I 417.

-pilotikā a linen cloth Vinaya I 296.

:: Khu (—°) is doubtful second part of iṅghāḷa- (q.v.).

:: Khubhati see saṇ° and khobha. The root is given at Dhatupāṭha 206 and 435 as "khubha = sañcalane."

:: Khudā [Sanskrit kṣudh and kṣudhā, also Buddhist Hybrid Sanskrit kṣud in kṣuttarṣa hunger and thirst Jātakamala page 30] hunger Sutta-Nipāta 52 (+ pipāsā: Cullaniddesa sub voce kh° vuccati chātako), 966; Peta Vatthu I 64 (= jighacchā) II 15 (+ taṇhā), 24; Peta Vatthu Commentary 72. See khuppipāsā.

:: Khudda (adjective) [Vedic kṣudra] small, inferior, low; trifling, insignificant; na khuddaṁ samācare kiñci "he shall not pursue anything trifling" Sutta-Nipāta 145 (= lāmakaṁ Paramatthajotikā I 243); kh° ca bālaṁ Sutta-Nipāta 318. opposed to strong Vimāna Vatthu 3210 (of migā = balavasena nihīnā Vimāna Vatthu 136).

-ānukhuddaka, in °āni sikkhāpadāni the minor observances of discipline, the lesser and minor precepts Vinaya II 287 = Dīgha Nikāya II 154; Vinaya IV 143; Aṅguttara Nikāya I 233; cf. Divyāvadāna 465;
-āvakāsa in akhuddāvakāso dassanāya not appearing inferior, one of the attributes of a well-bred brahmin (with brahmavaṇṇī) Dīgha Nikāya I 114, 120, etc;
-desa, in °issara ruler of a small district Saddhammopāyana 348.

:: Khuddaka = khudda; usually in compounds. In sequence khuddaka majjhima ... mahā Visuddhimagga 100. Of smaller sections or subdivisions of canonical books Vinaya V 145f. (with reference to the paññattis), see also below. °catuppade kh° ca ma hallake Sutta-Nipāta 603. Khuddaka (masculine) the little one, Milindapañha 40 (mātā °assa).

-nadī = kunnadī, a small river Peta Vatthu Commentary 154;
-nikāya name of a collection of canonical books, mostly short (the fifth of the five Nikāyas) comprising the following 15 books: Khuddaka-Pāṭha, Dhammapada, Udāna, Itivuttaka, Sutta-Nipāta, Vimāna-Vatthu, Peta-Vatthu, Thera- and Therī-gāthā, Jātaka (verses only), Niddesa, Paṭisambhidāmagga, Apadāna, Buddhavaṁsa, Cariyāpiṭaka. The name Khuddaka Nikāya is taken from the fact that it is a collection of short books — short, that is, as compared with the four Nikāyas. Anāgatavaṁsa page 35; Gv page 57; Peta Vatthu Commentary 2, etc;
-pāṭha name of the first book in the Khuddaka Nikāya;
-mañcaka a small or low bed Jātaka I 167;
-rājā an inferior king Jātaka V 37 (+ mahārājā); Paramatthajotikā II 121; cf. khujja and kuṭṭa;
-vaggulī (feminine) a small singing bird Dhammapada III 223;
-vatthuka belonging to or having smaller sections Vinaya V 114.

:: Khujja (adjective) [Sanskrit kubja. See also the variant kujja and cf. kuṭṭa2]
1. humpbacked Jātaka V 426 (+ piṭhasappī); Sumaṅgalavilāsinī I 148 (in combination with vāmana and kirāta); feminine Dhammapada I 194, 226.
2. small, inferior, in kh°-rājā a smaller, subordinate king Saddhammopāyana 453.

:: Khulukhulu-karakaṁ (neuter adverb) "so as to make the sound khulu, khulu," i.e. clattering or bumping about Majjhima Nikāya II 138. cf. ghuru-ghuru.

:: Khuṁseti [Dhatupāṭha 625: akkosane] to scold, to curse, to be angry at, to have spite against Dīgha Nikāya I 90, Sumaṅgalavilāsinī I 256 (= ghaṭṭeti); Vinaya IV 7; Paramatthajotikā II 357; Dhammapada IV 38, — past participle khuṁsita Dhammapada II 75.

:: Khuṇḍali at Peta Vatthu Commentary 162 (mā kh.) is to be read ukkaṇṭhi.

:: Khuppipāsā [cf. khudā] hunger and thirst: °āya mīyamāno Majjhima Nikāya I 85. Personified as belonging to the army of Māra Sutta-Nipāta 436 = Cullaniddesa on visenikatvā. To be tormented by hunger and thirst is the special lot of the petas: Peta Vatthu I 1110; II 22, Peta Vatthu Commentary 10, 32, 37, 58, etc.; Visuddhimagga 501; Saddhammopāyana 9, 101, 507.

:: Khura1 [Vedic khura] the hoof of an animal Vimāna Vatthu 6410 (of a horse = turagānaṁ khuranipāta, the clattering of a horse's hoof Vimāna Vatthu 279), cf. Sanskrit kṣura, a monkey's claw Avadāna-śataka I 236.

khura-kāse Majjhima Nikāya I 446, read (with Neumann, M.S.) for khura-kāye, "in the manner of dragging (kṛṣ) the hoofs."

:: Khura2 [Vedic kṣura, to kṣṇu, kṣṇoti to whet, kṣṇotra whetstone; cf. Greek χναύω scrape, ξύω shave, Latin novacula razor. The Pāḷi Dhatupāṭha (486) gives as meanings "chedana and vilekhana"] a razor Vinaya II 134; Saṁyutta Nikāya IV 169 (tiṇha a sharp r.) Dhammapada II 257.

-agga the hall of tonsure Peta Vatthu Commentary 53;
-appa a kind of arrow Dīgha Nikāya I 96; Majjhima Nikāya I 429 (+ vekaṇḍa); Visuddhimagga 381;
-kosa razor-sheath Visuddhimagga 251, 255;
-cakka a wheel, sharp as a razor Jātaka IV 3;
-dhāra
1. carrying razors, said of the Vetaraṇī whose waters are like razors Sutta-Nipāta 674 (+ tiṇha dhāra); Jātaka V 269; Visuddhimagga 163. 2. the haft of a razor, or its case Sutta-Nipāta 716 (°ūpama); Visuddhimagga 500; Dhammapada II 257;
-nāsa having a nose like a razor Jātaka IV 139;
-pariyanta a disk as sharp as a razor, a butcher's knife Dīgha Nikāya I 52 (= Sumaṅgalavilāsinī I 160; khura-nemi khura-sadisa-pariyanta), cf. °cakka;
-māla name of an ocean, in °samudda Jātaka IV 137;
-mālī (feminine) = preceding ibid.;
-muṇḍa close-shaven Vinaya I 344; Vimāna Vatthu 207. khuramuṇḍaṁ karoti to shave closely Dīgha Nikāya I 98; Saṁyutta Nikāya IV 344 = Aṅguttara Nikāya II 241;
-bhaṇḍa the outfit of a barber, viz. khura, khura-silā, khura-sipāṭikā, namataka Vinaya I 249; II 134, cf. Vinaya Texts III 138;
-silā a whetstone Vinaya II 134;
-sipāṭikā a powder prepared with s. gum to prevent razors from rusting Vinaya II 134.

:: Khv , see Kho.

:: Ki° 2nd stem of interrogative pronoun (cf. ka° ku°);
1. in oblique cases of ko (kaḥ, as genitive kissa. locative kismiṁ and kiṁhi.
2. in neuter kiṁ what? (cf. Greek τί, Latin quid; ending °m besides °d in kad, as Latin quom, tum besides quod, the same).
3. in primary derivations, as kittaka, kīva (= Sanskrit kiyant) which stands in same relation to °qṷi as Latin quantus to °qṷo; and in secondary derivations from kiṁ, as kiñci, kiñcakkha, kīdisa, etc.

:: Kibbisa (neuter) [Vedic kilbiṣa, according to Grassmann to *kil as in kilāsa, thus originally "stain, dirt". Buddhist Hybrid Sanskrit kilviṣa classed with aparādha at Mahāvyutpatti page 245 No. 903] wrongdoing, demerit, fault, usually with °ṁ karoti to do wrong Sutta-Nipāta 246; Saddhammopāyana 204; Jātaka III 135 or °ṁ pasavati Aṅguttara Nikāya V 75; Vinaya II 198. — kata° (adjective) having done wrong in akata-kalyāṇo, etc. Aṅguttara Nikāya II 174, etc see kalyāṇa and kata II 1 a); Majjhima Nikāya I 39; Peta Vatthu IV 77; Peta Vatthu Commentary 59.

-kāraka1 = next Jātaka III 14; °kārin, doing wrong Sutta-Nipāta 665f.; Peta Vatthu Commentary 58.

:: Kibbisaka = kibbisa Saddhammopāyana 290.

:: Kicca (neuter) [gerund of karoti = Sanskrit kṛtya]
1. (adjective) that which ought to be done, that which is to be performed; neuter something to do Dhammapada I 15. Defined as kātabban ti kiccaṁ, kiñcid eva karaṇīyan ti Paramatthajotikā I 218; kattabaṁ karaṇīyaṁ Dhammapada III 452.
2. (neuter)
(a) duty, obligation, service, attention; ceremony, performance. The singular is used collectively as plural — adjective (—°) one who is under an obligation, etc., or to whom an obligation, etc., is due Aṅguttara Nikāya II 67; Dhammapada 276, 293; Jātaka III 26; Dhammapada I 5. — kattabbak°-karaṇa "the performance of incumbent duties" Peta Vatthu Commentary 30; idaṁ me kiccaṁ akāsi "he has done me this service" Peta Vatthu Commentary 29. — In special sense of the duties to the dead: ahaṁ tava pitu °ṁ karomi "I will do the last duty to your father" Peta Vatthu Commentary 274. — a° that which is not (his) duty Aṅguttara Nikāya II 67; Dhammapada 292, 293.
(b) (as philosophical term) function; rasa (essence) is either kicca r. or sampatti ṛ, function or property. Compendium 13, 213, note l.; Visuddhimagga 162 (parivyatta° quite conspicuous feminine), 264 (abbhañjana° feminine of lucubrating), 338, 493 (indriyānaṁ kiccaṁ), 547 (tad-ārammaṇa°, bhavaṅga°, cuti°, etc.); kiccavasena by way of feminine Abhdh.-s V 8, cf. Buddhist Manual of Psychological Ethics 122, note 1 (with reference to as 264); kiccato Visuddhimagga 581. — appa° having few or no duties Sutta-Nipāta 144 (cf. Paramatthajotikā I 241). — ārāmika° duties of the ārāma Jātaka I 38. — udaka° water-performance, ablution Dīgha Nikāya II 15. — kata° one who has performed his duties or mission, i.e. an Arahant Sutta-Nipāta 1105; Vimāna Vatthu 531 (cf. Vimāna Vatthu 231. — bahu° having many obligations, being very busy Aṅguttara Nikāya III 116f. — bhatta° meal Sumaṅgalavilāsinī I 45f.; Peta Vatthu Commentary 76; frequent in formula kata° (see kata), cf. kat-annakicca Dāṭhāvaṁsa I 59. — mata° funeral rites Peta Vatthu Commentary 274. — sarīra° the duties of the body, i.e. funeral rites Peta Vatthu Commentary 74). Note: In combination with kud° (see sub voce ku°) kicca appears as kuk-kucca (q.v.).

-ākiccā plural (kicca + kicca, see Trenckner, "Notes" JPTS, 1908, 127; cf. ṭhānāṭhāna, bhavābhava maggāmagga, phalāphala, etc.) duties of all kinds, various duties: ativasā assu kiccākiccesu "they shall serve me in all duties" Dhammapada 74 (Dhammapada II 78 = khuddaka-mahantesu karaṇīyesu "in small and great duties"); °esu yutta-payutto māṇavo (cf. a maid "of all work") Vimāna Vatthu 298; °esu ussukā endeavouring to do all duties Sutta-Nipāta 298 (but explained at Paramatthajotikā II 319 as "zeal in what is to be done and what is not to be done," taken as kicca + akicca cf. akicca);
-ādhikaraṇa settlement of the agenda at formal meetings of a chapter Vinaya II 89 = III 164; III 168; V 101f.; 150f.; See Vinaya Texts III 45;
-kara doing one's duty Saṁyutta Nikāya I 91; Sutta-Nipāta 676;
-karaṇīyāni plural = kiccākicca, various duties Aṅguttara Nikāya IV 87;
-kārin = kiccakara Aṅguttara Nikāya III 443.

:: Kiccayatā (feminine) [abstract from last] duty Vinaya II 89 (k° karaṇīyatā); Milindapañha 42.

:: Kiccha [see kasira]
1. (adjective)
(a) distressed, in difficulty, poor, miserable, painful: kicchāvatāyaṁ idha vutti yaṁ jano passati kibbisakārī (miserable is the life of one who does wrong) Sutta-Nipāta 676 = parihīnattha, in poverty Peta Vatthu Commentary 220 (kicco = kiccho).
(b) difficult to obtain, hard, troublesome Dhammapada 182 (kiccho manussa-paṭilābho, Dhammapada 235 = dullabho).
2. (neuter) distress, misery, pain, suffering: kicchaṁ āpanno loko Dīgha Nikāya II 30; Saṁyutta Nikāya II 5; °ṁ vā so nigacchati "he gets into difficulties (i.e. becomes poor)" Jātaka V 330 (= dukkhaṁ nigacchati); Visuddhimagga 314; Dhammapada I 80. — Oblique cases used adverbially: instrumental kicchena with difficulty Jātaka I 147, 191 (paṭijaggita); V 331 (the same); ablative kicchā the same Jātaka V 330. — akiccha (°-) without difficulty, easily, in phrase akiccha-lābhin taking or sharing willingly (+ kasira-lābhin) Majjhima Nikāya I 33, 354 = Saṁyutta Nikāya II 278 = Aṅguttara Nikāya II 23, 36; III 31, 114.

-patta fallen into misery Peta Vatthu III 54 (= Peta Vatthu Commentary 199 dukkhappatta)
-vuttin living in misery, poor Peta Vatthu II 914 (= dukkhajīvita).

:: Kicchati [verb denominative from kiccha, cf. Sanskrit kṛcchrāyate] to be troubled, to be wearied, to suffer Theragāthā 962 (with accusative of object); usually with kilamati: k° kāyo kilamati Theragāthā 1073. Used in a play of words with vicikicchati by Buddhaghosa at as 354 as "ārammaṇaṁ nicchetuṁ asakkonto kicchati kilamati" and at Abhidhammāvatāra. 25 (on vicikicchā) as sabhāvaṁ vicinanto etāya kicchati kilamati.

:: Kikita (?) dense, thick (?) varia lectio at Saṁyutta Nikāya IV 289 (for kuṭṭhita), said of the heat.

:: Kikī [onomatopoetic to sound-root kṛ (see note on gala]), cf. Sanskrit kṛka-vāku cock, after the cry of the bird]
1. (masculine) the blue jay (Jātaka II 350 k. sakuṇo).
2. (feminine) a hen (or the female of the jay°), in simile from the Apadāna of a hen watching her egg Visuddhimagga 36 (aṇḍaṁ anurakkhamānā); Jātaka III 375 (rakkhati); cf. Paramatthajotikā II 317 (kikī sakuṇikā aṇḍassa upari seti).

:: Kila see kili (the sound click).

:: Kilama [spelled klama, from klam] fatigue Jātaka V 397 (= kilantabhāva).

:: Kilamatha [from klam, in formation cf. samatha] tiredness, fatigue, exhaustion Majjhima Nikāya I 168; Aṅguttara Nikāya II 199; Saṁyutta Nikāya I 136; as kāya°, citta° Saṁyutta Nikāya V 128; as daratha° Aṅguttara Nikāya III 238; Peta Vatthu Commentary 23; as niddā° Aṅguttara Nikāya II 48, 50.

:: Kilamati [Sanskrit klamati, a variation of śramati sri from sri to lean, cf. kilanta, as "sleepy," and Latin clīnāre, clemens. The k > ś cf. kaṇṇa > śṛṅga, kilissati > śliṣyati, etc. Dhatupāṭha (222) and Dhātum (316) paraphrase kilam by gilāne.]
1. to go short of, to be in want of (instrumental) Dhammapada II 79; na piṇḍakena kilamati does not go short of food Vinaya II 15, 87; IV 23f.
2. to weary, to be wearied, tired, fatigued; to be in trouble or in misery Peta Vatthu Commentary 215 (to be inconvenienced) 277 (be in distress); future kilamissāmi Peta Vatthu Commentary 76. cf. pari°, — past participle kilanta.

:: Kilameti [denominative from kilama] to be tired or fatigued Jātaka I 115; present participle kilamayanto Dīgha Nikāya I 52, — past participle kilamita.

:: Kilamita [past participle of kilameti] worn out, tired, fatigued Peta Vatthu II 83.

:: Kilanta [past participle of kilamati] tired, exhausted, weary, either with °kāya tired in body Peta Vatthu Commentary 43; Vimāna Vatthu 65 (indicating the falling asleep); or °citta tired in mind Dīgha Nikāya I 20 = III 32 (paduṭṭhacitta +, of the waning of the gods); or both °kāya-citta Peta Vatthu III 23; opposite akilanta-kāya-citta alert, vigorous; with sound body and mind

:: Kilañjā (feminine) a mat of fibre or rushes, matting Visuddhimagga 327; also a screen, a fascine, hurdle, faggots; a crate, crating: tassa gandhabbaṁ kilañjā-kaṇḍūvanaṁ viya hutvā ... Jātaka II 249; "his music was like the scraping of a mat"; suvaṇṇa-kilañjā a gilt mat Jātaka IV 212. As a fascine, used in making a road: Dhammapada I 442. As a screen (combined with chatta, fan) Peta Vatthu Commentary 127; as faggots: Jātaka I 158; Milindapañha 287; as a crate or basket, used by distillers: Majjhima Nikāya I 228 = 374 (soṇḍikā-kilañjā) (cf. the translation under soṇḍa in JPTS 1909); to which is likened the hood of a snake: Saṁyutta Nikāya I 106 (snake = māra).

:: Kilāsa [cf. Sanskrit kilāsa] a cutaneous disease, perhaps leprosy, enumerated under the various diseases (ābādhā) together with kuṭṭha gaṇḍa k° sosa Vinaya II 271; Aṅguttara Nikāya V 110; Cullaniddesa §304 (I) B.

:: Kilāsika and °iya (adjective) [from kilāsa] afflicted with a cutaneous disease, a leper, in same combination as kilāsa, Vinaya I 93; Kathāvatthu 31 (°iya).

:: Kilāsu [Lüders, Beobachtungen = glāsnu, glā, cf. gilāna] exhausted, tired of (with dative or infinitive) Vinaya III 8; a° untiring in (with dative or accusative) Saṁyutta Nikāya I 47; V 162; Jātaka I 109; Milindapañha 382.

:: Kilesa (and klesa) [from kilissati] stain, soil, impurity, figurative affliction; in a moral sense, depravity, lust. Its occurrence in the Piṭakas is rare; in later works, very frequent, where it is approximately tantamount to our terms lower, or unregenerate nature, sinful desires, vices, passions.
1. Kilesa as obstacle (see °āvaraṇa, °sampayutta, °vippayutta, °pahāna) Paṭisambhidāmagga I 33; Saddhammopāyana 455; bhikkhu bhinnakileso "one whose passions are broken up" Vibhaṅga 246, Peta Vatthu Commentary 51; upasanta kileso "one whose passions are calmed" Peta Vatthu Commentary 230; no ce pi jātu puriso kilese vāto yathā abbhaghanaṁ vihāne Sutta-Nipāta 348; pariyodapeyya attānaṁ citta-klesehi paṇḍito Saṁyutta Nikāya V 24 = Aṅguttara Nikāya V 232, 253 = Dhammapada 88.
2. Occurs in such combinations as kilesā ca khandhā ca abhisaṅkhārā ca Cullaniddesa §487; kilesa + khandha: Paṭisambhidāmagga I 69 72; II 36, 140; cf. Vibhaṅga 44, 68; kilesa + saṁsāra Peta Vatthu Commentary 7; kammaṁ kilesā hetu saṁsārassa Nettipakaraṇa 113, cf. 191.
3. Kilesa also occurs in a series explanatory of taṇhā, in the stereotype combination of t., diṭṭhi, kilesa "clinging to existence, false ideas and lust" (see Cullaniddesa sub voce taṇhā verse).
4. In the same function it stands with rāga, viz. rāga dosa moha kilesa, i.e. sensuality, bewilderment and lust (see Cullaniddesa sub voce rāga II), cf. Dhammasaṅgani 982, 1006. The grouping as dasa kilesa-vatthūni is: lobha dosa moha māna diṭṭhi vicikicchā thīnaṁ uddhaccaṁ ahirikaṁ anottappaṁ Dhammasaṅgani 1548 = Vibhaṅga 341; Visuddhimagga 683; mentioned at Paṭisambhidāmagga I 130. — These with the exception of the last two, are also grouped as aṭṭha k°-vatthūni at Vibhaṅga 385. — as three kilesas (past, future and present) at Paṭisambhidāmagga II 217.
5. The giving up of kilesa is one of the four essentials of perfection: the recognition of evil, the removal of its source (which is kilesa), the meditation on the Path, and the realization of the extinction of evil (see Cullaniddesa sub voce dukkha II). Kilesa in this connection interchanges with samudaya, as denoting the origin of evil; cf. samudayo kilesā Nettipakaraṇa 191.

-āvaraṇa the obstacle of lust Vibhaṅga 342 past participle 13; Visuddhimagga 177;
-āvaraṇatā the same Aṅguttara Nikāya III 436;
-kkhaya the destruction of lust Abhidhammāvatāra 81;
-paripantha danger of lust Jātaka VI 57;
-pahāna the giving up of worldly lust Vinaya III 92f., IV 25; Abhidhammāvatāra 129, 131;
-puñja the heap of lusts; consisting of ten qualities, viz. the four āhārā (etc. four of each:), vipallāsā, upādānāni, yogā, gandhā, āsavā, oghā, sallā, viññāṇaṭṭhitiyo, agatigamanāni. Nettipakaraṇa 113, 114; 116f.
-bhūmi the substratum or essence of lust Nettipakaraṇa 2, 192; there are four mentioned at Nettipakaraṇa 161: anusaya°, pariyuṭṭhāna°, saṁyojana°, upādāna°;
-māra death which is the consequence of sinful desire Dhammapada I 317 (in explanation of Māra);
-vatthūni (plural) the (ten) divisions of kilesa (see above) Dhammasaṅgani 1229, 1548; Visuddhimagga 20;
-vinaya the discipline of lust Nettipakaraṇa 22;
-vippayutta free from lust (dhamma principles, to which belongs Nibbāna) Dhammasaṅgani 1555;
-sampayutta connected or affected with lust Dhammasaṅgani 1554 (as twelve principles); Vibhaṅga 18 = 30 = 44 = 56, 68, 80, 96, 120, 323.

:: Kileseti [verb denominative from kilesa] to become soiled or stained (figurative): indriyāni kilesenti Saddhammopāyana 364.

:: Kili (sometimes kila) [onomatopoetic from sound-root kḷ]
1. indeclinable the sound "click," of the noise of a trap when shutting Jātaka I 243; II 363, 397 (as "kilī"). — Also repeated "kilikilī ti" click, click Jātaka I 70.
2. As noun feminine tinkling, clicking, ticking (cf. kiṇi), in kiliṁ karoti to tinkle Jātaka V 203.

:: Kilijjati [medium-passive of kilid = Sanskrit klid, to be wet. probably = śliṣ to stick to, and confused with svid, cf. also kelana and kheḷa. The meaning "to get wet, to be soiled" only in past participle kilinna. — Dhātum (199), however, explains k. by parideva lament, to be in trouble, which is not quite in harmony with the meaning; it is more likely that in Pāḷi we have a confusion between klid and kliś in a meaning which differs from Sanskrit] to become heated, to get into a state of inflammation, to fester (of wounds) Vinaya I 205 (vaṇo kilijjittha festered); Sutta-Nipāta 671 (gloss for kilissati, explained at Paramatthajotikā II 481 by pūti hoti), — past participle kilinna. See also ukkiledeti (to clean out a stain, to "disinfect").

:: Kilikilāyati [denominative from kili with reduplication] to tinkle Jātaka V 206; (frequent from kili or denominative from kilikilā; cf. kilakilā "shouting for joy" Avadāna-śataka I 48 and in compound hāhākārakilakilā "shouting hā-hā and hail-hail" ibid. I 67 Mahāvastu III 312 and Divyāvadāna 459). See also kiṇakiṇāyati. Note. °Kil is one of the variations of the sound-imitating qel, which otherwise appears as qal, qul in Greek κελ-αδος, Latin cal-are, Old High German hell-an (cf. Sanskrit krandati?) also Greek κλάζω, Latin clango, Gothic hlahjan ("laugh") and in Sanskrit kolāhala, kokila, cf. cuculus (cuckoo) and perhaps Sanskrit ululī, ulūka (owl), Greek ὀλολύζω, Latin ululare. See also the cognate qer under kitti.

:: Kilinna [past participle of kilijjati]
1. wet, usually with saliva and perspiration Vinaya III 37; Jātaka I 61 (lālā°), 164 (kheḷa°); Sumaṅgalavilāsinī I 284 (assu°); Vimāna Vatthu 67 (seda°).
2. The other meaning of kilid (to get inflamed) is to be found in kilinna-sarīra (adjective) with an inflamed body (i.e. suffering from a skin-disease), which is Buddhaghosa's explanation of okilinī: see under okiraṇa.

:: Kilissana (neuter) getting dirty, staining Jātaka I 8.

:: Kilissati [Sanskrit kliśyati = kliś or śliṣ to adhere, cf. Pāḷi kheḷa and silesuma or semha, Sanskrit śleṣma, slime. Same root as Greek λείμαξ snail; Anglo-Saxon slīm slime. Another, specifically Pāḷi, meaning is that of going bad, being vexed, with reference to a heated state. This lies at the bottom of Dhatupāṭha (445) and Dhātum. (686) explained by upatāpe.]
1. to get wet, soiled or stained, to dirty oneself, be impure Itivuttaka 76 (of clothes, in the passing away of a deva); Theragāthā 954 (kilisissanti, for kilissanti); Paṭisambhidāmagga I 130. Kilisseyya Dhammapada 158 (explained as nindaṁ labhati) to do wrong. cf. pari°.

:: Kiliṭṭha [past participle of kilissati]
1. soiled, stained, impure; of gatta, limbs Jātaka I 129; of cīvara, cloak Abhidhammāvatāra 92; of avttha, clothes Dhammapada II 261; of pāvāra-puppha, mango blossom Paramatthajotikā I 58 = Visuddhimagga 258.
2. unclean, lustful (morally) bad, in °kamma dirty pursuit, i.e. cohabitation Jātaka IV 190; Peta Vatthu Commentary 195 (of agaṇikā); together with kuthita Milindapañha 250.

:: Kiloma [= kilomak?] at Jātaka III 49 taken as synonym of loma, hair and used in sense of pharusa, shaggy, rough (in kiloma maṁsakhaṇḍa as simile for kiloma-vācā).

:: Kilomaka [= Sanskrit kloman, the right lung, cf. Greek πλεύμων, Latin pulmo] the pleura Majjhima Nikāya I 185 = Khuddakapāṭha III, Nettipakaraṇa 77 = Vibhaṅga 193; Jātaka IV 292; Milindapañha 26. Discussed in detail at Visuddhimagga 257, 357.

:: Kimi masculine [Vedic kṛmi] a worm, vermin: setā kimī kaṇhasīsā Aṅguttara Nikāya III 241; Milindapañha 272; Sumaṅgalavilāsinī I 199; — as animal of death and putrefaction Majjhima Nikāya I 507; Jātaka I 146; Sutta-Nipāta 201; especially with reference to the punishment of petas: Peta Vatthu I 31; Therīgāthā 439; Peta Vatthu Commentary 192; Saddhammopāyana 603. As glow-worm Majjhima Nikāya II 34; 41 (with khajjopanaka); sālaka° a very minute insect Milindapañha 312. In similes: Theragāthā 1175 (kimī va mīḷhasallitto); Visuddhimagga 500, 598. In compound kimi-kula the worm kind (genus worm) Milindapañha 100; Visuddhimagga 235; °gaṇa crowd of worms Visuddhimagga 314.

:: Kimina (adjective) [from kimi] covered with worms Jātaka V 270.

:: Kiṁ [neuter of relative pronoun ka]
1. As neuter substantive what? sotānaṁ kiṁ nivāraṇaṁ what is the obstruction? Sutta-Nipāta 1032; kiṁ tava patthanāya what is it about your wish, i.e. what good is your wish? Vimāna Vatthu 226; kim idaṁ this is what, that is why, therefore, Peta Vatthu Commentary 11; often with su in dubitative question: kiṁ sūdha vittaṁ purisassa seṭṭhaṁ what, then, is the best treasure of man in this world? Sutta-Nipāta 181; or with nu: kiṁ nu kho what is it then (in series evañ nu kho, na nu kho, kathaṁ nu kho) Cullaniddesa §186. — Genative kissa of what? Peta Vatthu I 91; II 940 (= kīdisassa) and in kissa hetu on the ground of what i.e. why? Sutta-Nipāta 1131; Peta Vatthu II 81 (= kiṁ nimittaṁ). — Instrumental kena by what or how is it that: kenassu nivuto loko Sutta-Nipāta 1032. — Accusative kiṁ: kiṁ kāhasi what will you do Sutta-Nipāta 428; kiṁ āgamma kiṁ ārabbha on what grounds and for what reason? Dīgha Nikāya I 13, 14, etc.; kiṁ nissita to what purpose Sutta-Nipāta 1043. — Locative, kismiṁ in what or what about: kismiṁ vivādo "what is the quarrel about?" Dīgha Nikāya I 237; or kimhi, e.g. kimhi sikkhamāno in what instructed? Dīgha Nikāya II 241 (corresponds to ettha = in this). The ṁ of kiṁ in sandhi is either elided or contracted or undergoes the usual sandhi changes; ki ha = kiṁ ha Paramatthajotikā I 78, kissa = kiṁ assa Sutta-Nipāta 1032; kīdisa (q.v.) = kiṁ-disa; kiñci (see below) = kiṁ cid; kiṁ va a little: see kittaka.
2. As interrogative particle, introducing a question = Latin nonne, Greek ἄν: kiṁ idāni pi dinne te labheyyuṁ? "Will they receive that which is given now?" Peta Vatthu Commentary 22. So as disjunctive particle in combination with udāhu (whether ... or): kiṁ ... udāhu what (about this) ... or is it (otherwise), is it so ... or is it not so? (cf. πύτερον-ἤ, Latin utrum-an): kim imasmiṁ attabhāve pitaraṁ pucchasi udāhu atīte? "do you enquire about your father in this existence, or in a past one?" Peta Vatthu Commentary 38; kiṁ nakkhattaṁ kīḷissasi udāhu bhatiṁ karissasi? "Will you take a holiday or will you work?" Vimāna Vatthu 63. — Very often modified and intensified by other exhortative particles: kiṁ aññatra (with ablative) unless (by), except for Sutta-Nipāta 206 (see aññatra) kin nu kho why, but why, why in the world? Dīgha Nikāya II 131; Jātaka II 159; Dhammapada II 91. As kimo in kimo nu why then? Jātaka III 373; V 479 (= kim eva); kimu Saddhammopāyana 137; kim pana = nonne: kim pana bhante addasa? "Have you not seen?" Dīgha Nikāya II 132; kim pana tvaṁ maññasi what then do you think = do you not think then, that? ... Jātaka I 171; kim aṅga how much more or less, i.e. far more, or far less Milindapañha 274 as kim aṅga pana why then? Majjhima Nikāya III 181; Milindapañha 23; Visuddhimagga 233; kin ti how then? Dīgha Nikāya II 74; kin ti te sutaṁ have you not heard? Dīgha Nikāya I 104; kintikaro = kathankaro q.v.; kiñca (cf. kiñcāpi under kiñci) = num-que, nonne; is it not that, rather Jātaka I 135 (explained in commentary by garahatte ca anuggahatthe nipāto). — kiñci in combination with yaṁ or yad: whatever; in other combinations positive: some, negative: na kiñci nothing; yad atthi kiñci whatever there is of ... Sutta-Nipāta 231; n'atthi kiñci there is nothing: see under atthi and kiñcana; kiñci n'atthi loke there is nothing in this world ... Sutta-Nipāta 1122. kiñcāpi whatever, however much: kiñcāpi te tattha yatā caranti "however much they endeavour in this" Sutta-Nipāta 1080; Jātaka I 147; Itivuttaka 114; Paramatthajotikā I 187, 190. Same as disjunctive conjunction with following pana: (= Latin quamvis) kiñcāpi hi ... pana although ... yet Dhammapada I 391; kiñcāpi with potential ... atha kho although ... yet; it may be that ... but Saṁyutta Nikāya I 72.
3. In composition (°-) often implying doubt, uncertainty ("what is it, that is so and so?"), or expressing strangeness (doubtful likeness), e.g. kinnara a kind of man (but not sure about it), a half-man; kimpakka odd-looking or doubtful (poisonous) fruit; kimpurisa a strange man (doubtful whether man or beast); cf. kiṁsuka.

-akkhāyin preaching what? in connection with kiṁ vādin saying what? i.e. holding what views? Aṅguttara Nikāya I 62;
-atthaṁ for what purpose Jātaka I 279;
-atthiya to what purpose Jātaka IV 239; Milindapañha 19; Vimāna Vatthu 230; to any purpose, of any use Saṁyutta Nikāya V 171;
-abhiñña having what name? Jātaka VI 126;
-kara doing whatever (his duty), a servant, in k.-k.-patissāvin an obedient servant Dīgha Nikāya I 60 (cf. explained at Sumaṅgalavilāsinī I 168) Aṅguttara Nikāya III 37; IV 265f.; Therīgāthā Commentary 252;
-karaṇīya business, occupation Aṅguttara Nikāya III 113, 116, 258; V 24, 90, 338;
-kāraṇā (ablative of kāraṇa) by reason of what, i.e. why? Peta Vatthu Commentary 25;
-kusalagavesin striving after that which is good Majjhima Nikāya I 163 = 240;
-jacca of what caste? Sutta-Nipāta page 80;
-nāma of what name? Milindapañha 15, 17; Dhammapada III 397 (both konāma and kiṁnāma);
-pakka strange or unknown (doubtful) fruit, in °rukkha a tree with odd fruit (i.e. poisonous fruit, cf. Rām. II 66, 6; Kern, Toevoegselen sub voce takes it to be Strychnos nux vomica) Jātaka I 368;
-purisa
1. a wild man of the woods Jātaka IV 254; VI 272, 497.
2. = kinnara (q.v.) Aṅguttara Nikāya I 77; Jātaka V 42, 416. feminine kimpurisī Jātaka V 215, 216;
-phala = °pakka, in °rukkha a tree with unknown (poisonous) fruit Jātaka I 271;
-rukkha what kind of tree Jātaka V 203;
-vādin holding what view? Aṅguttara Nikāya I 62;
-samācāra (a) of what conduct, in combination with;
-sīla of what character Sutta-Nipāta 324 (= Paramatthajotikā II 331).

:: Kiṁsuka [kiṁ + su + ka] name of a tree (creeper), literally "whatever-like," or "what do you call it," i.e. strange tree (see kiṁ su and kiṁ 3), popular name for the Butea frondosa Saṁyutta Nikāya IV 193 (parable of the k.); Jātaka II 265 (°opama-jātaka); V 405; VI 536. Perhaps. varia lectio at Paramatthajotikā II 284.

-puppha the (red) flower of the k. tree Visuddhimagga 252;
-vaṇṇa of the colour of the k. (flower) Jātaka I 73 (aṅgārā ashes).

:: Kinnara [kiṁ + nara, literally what-man, see kiṁ 3] a little bird with a head like a man's] Jātaka IV 106, 254, 438, V 47, 456; Milindapañha 267. Canda kinnara proper name Jātaka I 91, VI 283, VI 74. feminine Kinnarā name of a queen Jātaka V 437f., and kinnarī Therīgāthā 381 (cf. Therīgāthā Commentary 255), Jātaka II 121 (matta-kinnarī viya), 230; IV 432f. cf. kimpurisa.

:: Kinnāma see under kiṁ.

:: Kiṇakiṇāyati [= kinkiṇāyati, denominative from kiṅkiṇi, small bell] to tinkle; also spelled kiṇikiṇāyati Jātaka III 315. See also kilikilāyati and cf. Sanskrit kiṭikiṭāyati to grind (one's teeth) and Prākrit kiḍikiḍiya (chattering) Weber, Bhagavatī page 289; also Buddhist Hybrid Sanskrit kaṭakaṭāyati Lalitavistara 251. See taṭataṭayati and note on gala.

:: Kiṇāti [krī Vedic kriṇāti] to buy Visuddhimagga 318; potential kiṇe Jātaka V 375; gerund kiṇitvā Majjhima Nikāya I 384; Jātaka I 92, 94; infinitive kiṇituṁ Jātaka III 282.

:: Kiṇha (adjective) [see kaṇha; Sumaṅgalavilāsinī I 254 kiṇhā ti kaṇhā, kāḷakā ti attho] black; in the stock phrase muṇḍakā samaṇakā ibbhā k° bandhupādāpaccā Dīgha Nikāya I 90 = 116; Saṁyutta Nikāya IV 117; Majjhima Nikāya I 334; II 177; in a moral sense = bad, wicked, with nālam-ariyā dhammā Dīgha Nikāya I 163.

:: Kiṇi (indeclinable) a particle, expressing the sound of a small bell: "tink" Dhammapada I 339 (varia lectio kiri; see also kili and note on gala]).

:: Kiṇṇa1 [cf. Sanskrit kiṇva] ferment, yeast; Vinaya II 116; Vimāna Vatthu 73.

:: Kiṇṇa2 [past participle of kirati] strewn, scattered, covered; only in combination with prefixes: ā°, o°, ud°, upa°, pari°, saṇ°; see also appa°.

:: Kiṅkaṇika (masculine neuter) [= kiṅkiṇika] a small bell Jātaka IV 362; Vimāna Vatthu 12.

:: Kiṅkiṇika (masculine neuter) [onomatopoetic formation from sound particle kiṇi, see note on gala]] a small bell Jātaka IV 259, 413; (suvaṇṇa°); Vimāna Vatthu 781 (= kiṅkiṇi Vimāna Vatthu 303); Vinaya III 42 (kiṅkiṇikā saddo).

-jāla a net or fringe of tinkling bells Dīgha Nikāya II 183; Jātaka I 32; Dhammapada I 274.

:: Kiñcana (adjective/noun) [kiṁ + cana, equal to kiṁ + ci, indefinite pronoun] only in negative sentences: something, anything. From the frequent context in the older texts it has assumed the moral implication of something that sticks or adheres to the character of a man, and which he must get rid of, if he wants to attain to a higher moral condition. — Definition as the 3 impurities of character (rāga, dosa, moha) at Dīgha Nikāya III 217; Majjhima Nikāya I 298; Saṁyutta Nikāya IV 297; Vibhaṅga 368; Cullaniddesa §206b (adding māna, diṭṭhi, kilesa, duccarita); as obstruction (palibujjhana), consisting in rāga, etc. At Dhammapada III 258 (on Dhammapada 200). — Khīṇa-saṁsāro na c'atthi kiñcanaṁ "he has destroyed saṁsāra and there is no obstruction (for him)" Theragāthā 306. nāhaṁ kassaci kiñcanaṁ tasmiṁ na ca mama katthaci kiñcanaṁ n'atthi "I am not part of anything (i.e. associated with anything), and herein for me there is no attachment to anything" Aṅguttara Nikāya II 177.
— akiñcana (adjective) having nothing Milindapañha 220. — In special sense "being without a moral stain," definition at Cullaniddesa §5 as not having the above (three or seven) impurities. Thus frequent an attribute of an Arahant: "yassa pure ca pacchā ca majjhe ca n'atthi kiñcanaṁ akiñcanaṁ anādānaṁ tam ahaṁ brūmi brāhmaṇaṁ" Dhammapada 421 = Sutta-Nipāta 645, cf. Theragāthā 537; kāme akiñcano "not attached to kāma" as especially of akhīṇāsava Aṅguttara Nikāya V 232f. = 253f. Often combined with anādāna: Dhammapada 421; Sutta-Nipāta 620, 645, 1094. — akiñcano kāmabhave asatto "having nothing and not attached to the world of rebirths" Vinaya I 36; Sutta-Nipāta 176, 1059; — akiñcanaṁ nānupatanti dukkhā "ill does not befall him who has nothing" Saṁyutta Nikāya I 23. — sakiñcana (adjective) full of worldly attachment Sutta-Nipāta 620 = Sumaṅgalavilāsinī I 246.

:: Kiñci [DPL] (adv), a little, ... For the pronoun kiñci, "someting, anything," see koci.

:: Kiñcikkha (neuter) [E. Müller Pāḷi Grmmar page 35 explains kiñcid + ka] a trifle, a small thing: yaṁ vā taṁ vā appamattakaṁ Sutta-Nipāta 121; 131; Puggalapaññatti 210 (III 4). āmisa-kiñcikkha-hetu "for the sake of a little gain" Aṅguttara Nikāya I 128 = past participle 29; at Peta Vatthu II 83 as āmisa-kiñci-hetu (but all vv.ll. B. have °kiñcakkha°) "for some food" (explained at Peta Vatthu Commentary 107: kiñci āmisaṁ patthento); — katā kiñcikkhabāvanā at Saṁyutta Nikāya IV 118 is evidently corrupt (varia lectio °bhādhanā for bādhanā?).

-kamyatā in the desire for some little thing Sutta-Nipāta 121 (cf. Paramatthajotikā II 179: appamattake kismiñcid eva icchāya).

:: Kiñjakkha (masculine neuter) [cf. Sanskrit kiñjalka and remarks at Abhidh-r-m page 186] a filament, especially of the lotus Saṁyutta Nikāya III 130; Jātaka I 60, 183; V 39; Vimāna Vatthu 22; °vāri° Peta Vatthu II 120 (= kesara Peta Vatthu Commentary 77) in combination with kesara Vimāna Vatthu 12, 111, 175.

:: Kipillikā (feminine) and Kipillaka (neuter) [cf. Sanskrit pipīlikā, see Trenckner, "Notes", page 108] an ant Sutta-Nipāta 602 (kuntha°); Dhammapada I 360; Jātaka IV 142 (kuntha°); V 39 (tamba°-°āni); Milindapañha 272. — kipillaka Jātaka I 487 (varia lectio for pillaka); IV 375 (tamba°-puṭa); Dhammapada IV 134 (varia lectio for Text pillaka). — cf. kuntha and pipīlikā.

:: Kira (and Kila) [Vedic kila] adverb
1. emphatic: really, truly, surely. (Greek δή)
2. presumptive (with present or future): I should think one would expect.
3. narrative (with preterit): now, then, you know (Greek δέ, Latin at, G. aber). kirain continuous story is what "iti" is in direct or indirect speech. It connects new points in a narrative with something preceding, either as expected or guessed. It is aoristic in character (cf. Sanskrit sma). In questions it is dubitative, while in ordinary statements it gives the appearance of probability, rather than certainty, to the sentence. Therefore the definitions of commentators: "people say" or "I have heard": kirasaddo anussavane: "kira refers to a report by hearsay" Peta Vatthu Commentary 103; kira-saddo anussavatthe Jātaka I 158; Vimāna Vatthu 322 are conventional and one-sided, and in both cases do not give the meaning required at the specified passages. The same holds good for Jātaka I 158 and II 430 (kirā ti anussavatthe nipāto).
1. mahantaṁ kira Bārāṇasirajjaṁ "the kingdom of B. is truly great" Jātaka I 126; attā hi kira duddamo "self is difficult to subdue, we know" Dhammapada 159; amoghaṁ kira me puṭṭhaṁ Sutta-Nipāta 356. — na kira surely not Sutta-Nipāta 840; Jātaka I 158.
2. esā kira Visākhā nāma "that I présumé is the Visākhā" (of whom we have heard) Dhammapada I 399; petā hi kira jānanti "the petas, I should say, will know" Peta Vatthu II 710; evaṁ kira Uttare? "I suppose this is so, Uttarā" Vimāna Vatthu 69. evaṁ kira saggaṁ gamissatha "thus you will surely go to heaven" Vimāna Vatthu 828; "I hear" Dhammapada I 392.
3. Atīte kira with preterit once upon a time ... Peta Vatthu Commentary 46, etc.; so kira pubbe ... akāsi, at one time, you know, he had made ... Jātaka I 125; sā kira dāsī adāsi now the maid gave her ... Peta Vatthu Commentary 46; cf. Jātaka I 195, etc.

:: Kiraṇa1 (neuter) [from kṛ, karoti to do] an occupation, place of work, workshop Jātaka IV 223. cf. kita and kittima.

:: Kiraṇa2 [from kṛ, kirati to scatter, cf. past participle kiṇṇa] scattering, effusion (of sun rays), effulgence Vimāna Vatthu 169, 199.

:: Kirati [kīr] to scatter, strew; not found as separate word, only in compounds apa°, abbhuk°, abhi°, ava° (o°), pari°, vi°. See also past participle, kiṇṇa2.

:: Kirāsa (adjective) [a by-form of kirāṭa] false, fraudulent Jātaka IV 223 (= kerāṭika).

:: Kirāta (and kirāṭa) [probably dialect] a man of a tribe of junglemen, classed with dwarfs among the attendants of a chief Sumaṅgalavilāsinī I 148. See on the Kirāta as a mountain tribe Zimmer, Altindisches Leben page 34. cf. also apakiritūna and okirati 2, okiraṇa. — a secondary meaning of kirāṭa is that of a fraudulent merchant, a cheat (see kirāsa and kerāṭika).

:: Kiriya , Kiriyā and Kriyā [abstract from karoti]
1. (noun)
(a) (—°) action, performance, deed; the doing = fulfilment; cf. °karaṇa, anta°, making an end of, putting a stop to (dukkhassa) Saṁyutta Nikāya III 149; IV 93; Sutta-Nipāta 454, 725; — kāla° "fulfilment of one's time" i.e. death Saṁyutta Nikāya III 122; Peta Vatthu I 1012; Sutta-Nipāta 694; past participle 17; kusala° performance of good actions Saṁyutta Nikāya I 101; V 456; dāna° the bestowing of gifts Peta Vatthu Commentary 123; pāpa° commission of sin past participle 19 = 23; puñña° the performance of good works Saṁyutta Nikāya I 87 = 89 = Aṅguttara Nikāya III 48; a° Peta Vatthu Commentary 54 maṅgala° celebration of a festival Peta Vatthu Commentary 86; massu-kiriyā the dressing of the beard Jātaka III 314 (cf. m.-karaṇa and kappanā); sacchi k. realization, see sub voce — akiriyā the non-performance of, omission, abstaining from (a° akaraṇa = veramaṇī) Jātaka III 530; Vibhaṅga 285.
(b) an act in a special sense = promise, vow, dedication, intention, pledge: Peta Vatthu Commentary 18; justice: Milindapañha 171; kiriyaṁ bhindati to break one's vow Milindapañha 206.
(c) philosophically: action ineffective as to result, non-causative, an action which ends in itself (Mrs. Rhys Davids in Buddhist Manual of Psychological Ethics ci), inoperative (see Compendium 19). In this sense it is grouped with kamma. (cf. for relation to kamma: kiriyā = German sache: ursache). Thus is the theory of Makkhali: 'n'atthi kammaṁ, n'atthi kiriyaṁ n'atthi viriyan' ti = there is no karma, no after-effect and no vigour in this world Aṅguttara Nikāya I 286 (different at Dīgha Nikāya I 53); n'atthi kiriyā it does not matter Majjhima Nikāya I 405.
2. (adjective)
(a) making no difference, indefinite; of no result, as definition of avyākatā dhammā Vibhaṅga 106, 182 = 302 = Dhammasaṅgani 566 and 989 (manodhātu kiriyā n'evakusalā nākusalā na ca kamma-vipākā: indifferent, neither good nor bad and having no fruit of kamma), same of jhāna Vibhaṅga 268 = 281; as 388.
(b) indecisive, in akiriyaṁ vyākaroti to give an indecisive answer, to reply evasively Dīgha Nikāya I 53

-pada (technical term in grammar) the verb (i.e. that which supplies the action) Vimāna Vatthu 315;
-vāda (adjective) promulgating the (view of a) consequence of action, believing in merit and demerit, usually combined with kammavāda (q.v.) also °vādin: Dīgha Nikāya I 115 (of Gotama) Aṅguttara Nikāya I 62; Vinaya I 71; a° denying the difference between merit and demerit Aṅguttara Nikāya IV 174 = Vinaya I 234; 242, III 2; Aṅguttara Nikāya IV 180f.; Saṁyutta Nikāya III 73. (+ n'atthikavāda);
-vādin adjective to preceding Aṅguttara Nikāya I 62;
-hetu being a cause of discrimination Dhammasaṅgani 1424f.

:: Kiriyatā (feminine) [abstract from last] the performance of (—°), state of, etc. See sakkacca°, sacchi°, sātacca°.

:: Kiriyati [passive of kirati or karoti] to be affected or moved Visuddhimagga 318.

:: Kirīṭin (adjective) wearing a diadem Peta Vatthu III 91 (= veṭhitasīsa).

:: Kisa (adjective) [Sanskrit kṛśa, perhaps to Latin gracilis, slim] lean, haggard, emaciated, opposite thūla fat (Vimāna Vatthu 103). As especially of ascetics Sutta-Nipāta 165, Dhammapada 395 = Theragāthā 43; especially as epithet of petas: Peta Vatthu II 113; Sutta-Nipāta 426, 585; Saddhammopāyana 101; Milindapañha 303.

:: Kisaka = kisa Vinaya I 36 = Jātaka I 83; feminine kisikā Therīgāthā 27.

:: Kissati [denominative from kisa]
1. to get thin, to become exhausted, to waste, weary, worry Jātaka VI 495 (preterit mā kisittha = commentary mā kisā bhava).
2. [passive of kassati, kṛṣ] see pari°

:: Kissava in negative akissava at Saṁyutta Nikāya I 149 is doubtful in origin and meaning. The translation gives "without wisdom." according to commentary.

:: Kita [past participle of kṛ, with i for a, cf. kiraṇa for karaṇa. Dhatupāṭha explained by nivāsane]
1. Adorned: mālā° adorned with garlands Vinaya III 249.
2. soiled, only in compounds kaṇṇa° said of a wall, also of the ground at Vinaya I 48 = II 209; and paṁsu°, soiled with dust Vinaya II 121, 174.

:: Kitava and kitavā [= kaṭavā? cf. kaṭa] one who plays false; a cheat; adjective deceitful Saṁyutta Nikāya I 24; Jātaka V 116; 117 (a°); — kitavā at Dhammapada 252 (= Dhammapada III 375) in combination with saṭha also at Jātaka VI 228, where the connection with kaṭa is evident: kaṭaṁ aḷāto gaṇhāti kiṭavā sikkhito yathā = like one who is skilled in having the kaṭa, the lucky die. Explained at Dhammapada III 375 as taken from fowling: kitavāya attabhāvaṁ paṭicchādeti "he hides himself by means of a pretence" (behind sham branches).

:: Kittaka (pronoun interrogative) [from kīva, cf. ettaka and Buddhist Hybrid Sanskrit kettaka (Mahāvastu I 50); see Trenckner, "Notes" page 134] how much? how great? neuter as adverb: to what extent? plural: how many? Vinaya I 297; k°ṁ antovassaṁ avasiṭṭhaṁ "how much of the rainy season is left?" Vimāna Vatthu 66; kittakā pana vo bhante parivāra-bhikkhū? "How many bhikkhus are in your retinue?" Jātaka I 32. — as indefinite: a little; kittakaṁ jīvissāmi, Jātaka V 505; kittakaṁ addhānaṁ a short time Vimāna Vatthu 117 (= kiṁ va ciraṁ).

:: Kittana (neuter) [feminine kitteti] praise Peta Vatthu Commentary 31, 107.

:: Kittāvatā (adverb) to what extent? how far? in what respect? K° nu kho Mahāpurisa hoti "in what respect is a man a great man?" Saṁyutta Nikāya 5.47.11; Cullaniddesa §502 B; K° nu kho paññavā ti vuccati? Majjhima Nikāya I 292.

:: Kitteti [verb denominative from kitti]
1. to praise, extol Peta Vatthu Commentary 124, 162;
2. to proclaim, announce, relate, tell; present participle kittento praising Peta Vatthu Commentary 159. — future kittayissati in sense of preterit Vimāna Vatthu 345 (= katheti Vimāna Vatthu 151). — kittayissāmi I shall relate Sutta-Nipāta 1053, 1132. gerund: kittanīya to be praised Peta Vatthu Commentary 9. — preterit akittayi Sutta-Nipāta 875, 921, — past participle kittita.

:: Kitti and Kittī feminine [Vedic kīrti, °qer: cf. Greek καρκαίρϖ, Old High German hruod, hruom = German ruhm; °qār: cf. Sanskrit kāru poet; Greek κῆρνξ herald, Latin carmen hymn of praise. — The explanations of Dhatupāṭha (579) and Dhātum (812) are saṁsadde and saṁsaddane] fame, renown, glory, honour, yaso ca kittī ca Saṁyutta Nikāya I 25; kittiñ ca sukhañ ca Saṁyutta Nikāya I 187; consciousness Aṅguttara Nikāya II 32; yaso kittī ca "fame and renown" Sutta-Nipāta 817 (= Mahāniddesa 147, where applied to the religious perfection attained by a samaṇa); Sutta-Nipāta 185 (in the same sense); Vimāna Vatthu 68 (bāhira°-bhāva becoming known outside); yaso kitti Saddhammopāyana 234.

-sadda the sound of fame, praise, renown (thutighosa Sumaṅgalavilāsinī I 146) especially applied to the Buddha, whose fame is heralded before him: Bhagavantaṁ Gotamaṁ evaṁ kalyāṇo k°-saddo abbhuggato "the high reputation went forth over the world, concerning the Venerable Gotama": (such is this Exalted One, Arahant, etc.) Dīgha Nikāya I 49, 87, 115, 116, 236; Saṁyutta Nikāya IV 323, 374; V 352; Aṅguttara Nikāya I 57, 180; III 30, 39, 58, 253, 267; IV 80; etc. The same with reference to others: Milindapañha 284. Applied to the good reputation of a man (of akalyāṇamitta) at past participle 37; the opposite is pāpako kittisaddo, bad reputation: Aṅguttara Nikāya I 126; III 269; past participle 36;
-vaṇṇa praise, in °hara receiving or deserving praise Dīgha Nikāya III 191; cf. °bhatā Mahāniddesa 147.

:: Kittika (adjective) [from kitti] famous Vimāna Vatthu 200.

:: Kittima (adjective) [cf. Sanskrit kṛtrimā, derived from kṛti, karoti, in sense of kata I 2 (a)] made up, artificial; clever, skilful Therīgāthā Commentary 227; Dhammapada 391 (of nāma); Vimāna Vatthu 275 (of ratha: cleverly constructed). cf. also kutta, — feminine kittimā at Jātaka III 70; VI 508 is according to Kern, Toevoegselen sub voce a misspelling for tittima.

:: Kittita (past participle of kitteti] told Abhidhammāvatāra 124; su° well told Sutta-Nipāta 1057.

:: Kiṭaka [doubtful] only at Peta Vatthu I 92,4, of clothes which are changed into missā kiṭakā, which is explained at Peta Vatthu Commentary 44 by kiṭakāsadisāni lohapaṭṭasadisāni bhavanti "they become like (hot) copper plates."

:: Kiṭika at Vinaya II 153 of ālinda, a verandah, said to be saṁsaraṇa° ugghāṭana° (a movable screen or a curtain that can be drawn aside) Vinaya Texts III 174, 176.

:: Kiṭṭha [cf. Sanskrit kṛṣṭa kṛṣ] growing corn, the crop on the ground, a cornfield Aṅguttara Nikāya III 393 (in simile), cf. Saṁyutta Nikāya IV 195.

-āda eating corn Aṅguttara Nikāya III 393;
-ārakkha the guardian of the cornfield Saṁyutta Nikāya IV 196;
-sambādha "when the corn is thick," in °samaye near harvest-time Majjhima Nikāya I 115 (in simile); Jātaka I 143 (sassa-samaye + k.), 338.

:: Kīdisa (interrogative adjective) [cf. Sanskrit kīdṛś = kiṁ dṛśa] what like? of what kind? which? (cf. tādisa) Sutta-Nipāta 836, 1089 (= kiṁ saṇṭhita Cullaniddesa II; Peta Vatthu II 63; Peta Vatthu Commentary 50, 51; Vimāna Vatthu 76). — as proper name Saṁyutta Nikāya IV 193. — See also Kīrisa.

:: Kīla = a pin, a stake, see khīla.

:: Kīḷanaka [from kīḷati] a plaything, a toy Therīgāthā 384 (with reference to the moon).

:: Kīḷanā (feminine) [from kīḷati) playing, sport, amusement Nettipakaraṇa 18; Peta Vatthu Commentary 67; Dhammapada III 461 (nakkhatta° celebration).

:: Kīḷati [Sanskrit krīḍati] to play, sport, enjoy or amuse oneself Vinaya IV 112 (udake k. sport in the water); Peta Vatthu II 121 (= indriyāni paricarāmi Peta Vatthu Commentary 77) Dīgha Nikāya II 196; Jātaka V 38; Therīgāthā 147; Peta Vatthu Commentary 16, 67, 77, 189; — with accusative to celebrate: nakkhattaṁ Jātaka I 50; Vimāna Vatthu 63; Peta Vatthu Commentary 73; Therīgāthā Commentary 137; chaṇaṁ Dhammapada III 100, — past participle kīḷita. Causative II kīḷāpeti to make play, to train Jātaka II 267 (sappaṁ to train or tame a snake).

:: Kīḷā feminine [from kṛīḍ, cf. Sanskrit krīḍā] play, sport, enjoyment; udakakīḷaṁ kīḷantī enjoying herself on the water Peta Vatthu Commentary 189. — uyyāna° amusement in the park Dhammapada I 220; IV 3; nakkhatta-kīḷaṁ kīḷati to celebrate a festival (i.e. the full moon when standing in a certain nakkhatta) Vimāna Vatthu 109, Therīgāthā Commentary 137; sāla-kīḷā sport in the sāla woods Jātaka V 38; kīḷādhippāyena in play, for fun Peta Vatthu Commentary 215; — cf. kīḷikā.

-goḷa a ball to play with Visuddhimagga 254;
-goḷaka the same Visuddhimagga 256 (cf. Paramatthajotikā I 53); Therīgāthā Commentary 255;
-pasuta bent on play Jātaka I 58;
-bhaṇḍaka (neuter) toy Milindapañha 229 (= kīḷāpanaka Majjhima Nikāya I 266);
-maṇḍala play-circle, children's games, playground Jātaka VI 332; Dhammapada III 146;
-sālā playhouse Jātaka VI 332.

:: Kīḷāpanaka
1. (neuter) a plaything, toy Majjhima Nikāya I 266, 384; a list given at Aṅguttara Nikāya V 203.
2. (adjective) one who makes play Jātaka IV 308 (sappa° a snake-trainer, cf. sappaṁ kīḷāpeti Jātaka II 267).

:: Kīḷikā (feminine) play, sport, amusement; always °—°, like kumāra° Dīgha Nikāya II 196; uyyāna° (sport in the garden) Jātaka III 275; IV 23, 390; udaka° Therīgāthā Commentary 186.

:: Kīḷita [past participle of kīḷati] played or having played, playing, sporting; celebrated (of a festival) Aṅguttara Nikāya IV 55 (hasitala pita°); Peta Vatthu Commentary 76 (sādhu°). — (neuter) amusement, sport, celebration Majjhima Nikāya I 229 (kīḷita-jātaṁ kīḷati). cf. sahapaṁsu°; see also keḷi and khiḍḍā.

:: Kīra [cf. Sanskrit kīra] a parrot Abhidhānappadīpikā 640 (cf. cirīṭi).

:: Kīrisa = kīdisa Therīgāthā 385 (cf. Therīgāthā Commentary 256).

:: Kīta [past participle of kiṇāti] bought Jātaka I 224 (°dāsa a bought slave) II 185.

:: Kīṭa (neuter) [cf. Sanskrit kīṭa] a general term for insect Dhammapada I 187; usually in combination with paṭaṅga, beetle (moth?) Majjhima Nikāya III 168 (with puḷava); Sutta-Nipāta 602; Jātaka VI 208; Milindapañha 272 (°vaṇṇa); Peta Vatthu Commentary 67; Visuddhimagga 115. kīṭa at Jātaka V 373 means a kind of shield (= cāṭipāla?), the reading should probably be kheṭa.

:: Kīṭaka (neuter) one or all kinds of insects Vinaya I 188.

:: Kīvant and Kīva (interrogative adjective and adverb) [Sanskrit kiyant and kīvant; formed from interrogative stem ki] how great? how much? how many? and in later language how? (cf. relative yāva). As indefinite: Kīvanto tattha bheravā "however great the terrors" Sutta-Nipāta 959. — Kīva kaṭuka how painful? Peta Vatthu Commentary 226; k°-ciraṁ how long? Paramatthajotikā and Sutta-Nipāta 1004; k°-dīghaṁ same Sutta-Nipāta page 126; °k-dūre how far? Milindapañha 16; Dhammapada I 386; k°-mahantaṁ how big? Dhammapada I 29; Vimāna Vatthu 325; k°-bahuṁ how much? Dhammapada IV 193.

:: Kīvatika (interrogative adjective) [from kīvant] of number: how much? how many? Kīvatikā bhikkhū how many Bhikkhus? Vinaya I 117.

:: Ko see ka.

:: Koca [from kuc] see saṇ°.

:: Koccha1 (neuter) some kind of seat or settee, made of bark, grass or rushes Vinaya II 149; IV 40 (where the following definition is given: kocchaṁ nāma vāka-mayaṁ vā usīra-mayaṁ vā muñjamayaṁ vā babbaja-mayaṁ vā anto saṁveṭhetvā baddhaṁ hoti. cf. Vinaya Texts I 34; III 165); Jātaka V 407. Also in list of sixteen obstructions (palibodhā) at Milindapañha 11.

:: Koccha2 (neuter) a comb (for hair-dressing Vinaya II 107; Vimāna Vatthu 8446 (= Vimāna Vatthu 349); Therīgāthā 254, 411 (= Therīgāthā Commentary 267).

-kāra a comb-maker Milindapañha 331 (not in corresponding list of vocations at Dīgha Nikāya I 51).

:: Koci see ka.

:: Kodaṇḍa (neuter) [cf. Sanskrit kodaṇḍa] a cross-bow Majjhima Nikāya I 429 (as opposed to cāpa); Milindapañha 351 (dhanu and k°). °ka same Jātaka IV 433 (explained by dhanu).

:: Kodha [Vedic krodha from krudh, cf. kujjhati] anger. nearest synonyms are āghāta (Dhs. 1060 = Cullaniddesa §576, both expositions also of dosa), upanāha (always in chain rāga, dosa, moha, kodha, upanāha) and dhūma (cf. θυμόϛ, Middle High German toūm = anger). As pair k. and upanāha Aṅguttara Nikāya I 91, 95; in sequence kodha upanāha makkha paḷāsa, etc. Cullaniddesa rāga 1.; Vibhaṅga 357f.; Visuddhimagga 53, 107, 306; in formula abhijjhā byāpāda k. upanāha Majjhima Nikāya I 36; Aṅguttara Nikāya I 299 = IV 148; cf. Aṅguttara Nikāya IV 456 = V 209; V 39, 49f., 310, 361. As equivalent of āghāta Dhammasaṅgani 1060 = Cullaniddesa §576, cf. past participle 18. In other combination: with mada and thambha Sutta-Nipāta 245; kadariya Sutta-Nipāta 362; pesuniya Sutta-Nipāta 928; mosavajja Sutta-Nipāta 866, 868 (cf. Saṁyutta Nikāya I 169). Other passages, e.g. Aṅguttara Nikāya I 283; Saṁyutta Nikāya I 240; Sutta-Nipāta 537, (lobha°); Peta Vatthu II 37; Dhammapada I 52 (anattha-janano kodho); Peta Vatthu Commentary 55, 222. — kodha is one of the obstacles to Arahantship, and freedom from kodha is one of the fundamental virtues of a well-balanced mind — mā vo kodho ajjhabhavi "let not anger get the better of you" Saṁyutta Nikāya I 240; māno hi te brāhmaṇa khāribhāro kodho dhūmo bhasmani mosavajjaṁ, etc. "anger is the smoke (smouldering) in the ashes" Saṁyutta Nikāya I 169 = Cullaniddesa 576. — kodhaṁ chetvā cutting off anger Saṁyutta Nikāya I 41 = 47 = 161 = 237; kodhaṁ jahe vippajaheyya mānaṁ "give up anger, renounce conceit" Jātaka I 23 25 = Dhammapada 221; kodhaṁ pajahanti vipassino: "the wise give up anger" Itivuttaka 2 = 7; panuṇṇa-kodha (adjective) one who has driven out anger Sutta-Nipāta 469; akkodhena jine kodhaṁ conquer anger by meekness Dhammapada 223 = Jātaka II 4 = Vimāna Vatthu 69. Yo ye uppatitaṁ kodhaṁ rathaṁ bhantaṁ va dhāraye tam ahaṁ sārathiṁ brūmi — "He who restrains rising anger as he would a drifting cart, him I call a waggoner" Dhammapada 222, cf. Sutta-Nipāta 1. — akkodha freedom from anger, meekness, conciliation Majjhima Nikāya I 44; Saṁyutta Nikāya I 240 (with avihiṁsā tenderness, kindness); Aṅguttara Nikāya I 95; Dhammapada 223 = Jātaka II 4 = Vimāna Vatthu 69.

-ātimāna anger and conceit Sutta-Nipāta 968;
-upāyāsa companionship or association with anger, the state of being pervaded with anger (opposite akkodh°) Majjhima Nikāya I 360, 363; often compared with phenomena of nature suggesting swelling up, viz. "uddhumāyika " kodhupāyāsassa adhivacanaṁ Majjhima Nikāya I 144; "sa-ummī" Itivuttaka 114; "sobbho papāto" Saṁyutta Nikāya III 109;
-garu "having respect for" i.e. pursuing anger (opposite saddhammagaru) Aṅguttara Nikāya II 46f., 84;
-paññāṇa (adjective) knowing the true nature of anger Sutta-Nipāta 96 (cf. Paramatthajotikā II 170);
-bhakkha feeding on, i.e. fostering anger, especially of a yakkha Saṁyutta Nikāya I 238;
-vinaya the discipline or control of anger Aṅguttara Nikāya I 91; V 165, 167 (combined with upanāha vinaya).

:: Kodhana (adjective) [from kodha) having anger, angry, uncontrolled]; usually in combination with upanāhin, e.g. Vinaya II 89; Dīgha Nikāya III 45, 246; Aṅguttara Nikāya V 156, cf. Sutta-Nipāta 116; Saṁyutta Nikāya II 206; past participle 18. — k° kodhābhibhūta Aṅguttara Nikāya IV 94f.; k° kodhavinayassa na vaṇṇavādī Aṅguttara Nikāya V 165. — Used of caṇḍa Peta Vatthu Commentary 83. — cf. Saṁyutta Nikāya IV 240; Majjhima Nikāya I 42f., 95f.; Peta Vatthu Commentary 82. akkodhana friendly, well-disposed, loving Dīgha Nikāya III 159; Saṁyutta Nikāya II 207; iV 243; Majjhima Nikāya I 42f., 95f.; Sutta-Nipāta 19, 624, 80, 941; Vimāna Vatthu 155; Vimāna Vatthu 69.

:: Kodumbara see koṭumbara.

:: Kohañña (neuter) [from kuhana] hypocrisy, deceit Jātaka II 72; III 268; IV 304; Dhammapada I 141.

:: Koja mail armour Jātaka IV 296 (= kavaca).

:: Kojava a rug or cover with long hair, a fleecy counterpane Vinaya I 281; Dhammapada I 177; III 297 (pāvāra°); Dāṭhāvaṁsa V 36. Often in explanation of goṇaka (q.v.) as dīgha-lomaka mahākojava Sumaṅgalavilāsinī I 86; Peta Vatthu Commentary 157.

:: Koka1 [not = Sanskrit koka, cuckoo] awolf Jātaka VI 525; Mahāniddesa 13 = Cullaniddesa §420; Milindapañha 267 = Jātaka V 416. °vighāsa remainder of a wolf's meal Vinaya III 58.

:: Koka2 [cf. Sanskrit koka] name of a tree, Phoenix sylvestris: see keka.

:: Kokanada (neuter) [cf. Sanskrit kokanada] the (red) lotus Aṅguttara Nikāya III 239 = Jātaka I 116.

:: Kokāsika the red lotus in °jāta "like the red lotus," said of the flower of the Pāricchattaka tree Aṅguttara Nikāya IV 118.

:: Kokila [cf. Sanskrit koka a kind of goose, also cuckoo, with derivation kokila cuckoo; cf. Greek κόκκυξ, Latin cuculus, English cuckoo] the Indian cuckoo. Two kinds mentioned at Vimāna Vatthu 57: kāḷa° and phussa° black and speckled k. As citra° at Jātaka V 416. — Vimāna Vatthu 111, 588; Vimāna Vatthu 132, 163.

:: Kola (masculine neuter) [Abhidh-r-m II 71 gives kola in meaning of "hog," corrupted from kroḍa] the jujube fruit Majjhima Nikāya I 80; Aṅguttara Nikāya III 49 (sampanna-kolakaṁ sūkaramaṁsa "pork with jujube"); Jātaka III 22 (= badara); VI 578.

-mattiyo (plural) of the size of aj. truit, always combined with kolaṭṭhi-mattiyo, of boils Aṅguttara Nikāya V 170 = Sutta-Nipāta 125, cf. Saṁyutta Nikāya I 150;
-rukkha the j. tree Paramatthajotikā II 356; Sumaṅgalavilāsinī I 262;
-sampāka cooked with (the juice of) jujube Vimāna Vatthu 435 (= Vimāna Vatthu 186).

:: Kolamba (and koḷamba Vv-a) a pot or vessel in general. In Vinaya always together with ghaṭa, pitcher: Vinaya I 208, 213, 225, 286; Jātaka I 33; Sumaṅgalavilāsinī I 58; Vimāna Vatthu 36.

:: Kolaṅkola [derivation from kula] going from kula to kula (clan to clan) in saṁsāra (Samantapāsādikā 1016) Aṅguttara Nikāya I 233 = past participle 16; Saṁyutta Nikāya V 205; Nettipakaraṇa 189, cf. Aṅguttara Nikāya IV 381; Aṅguttara Nikāya V 120.

:: Kolañña (adjective) [from kula] born of (good) family (cf. kulaja); as —°, belonging to the family of ... Dīgha Nikāya I 89; Sumaṅgalavilāsinī I 252; Milindapañha 256.

-khīṇa-kolañña (adjective) one whose stature as a member of a good family is lost, one who has come down in the world Vinaya I 86.

:: Kolaputti at Aṅguttara Nikāya I 38 is composition form of kulaputta, and is to be combined with the following °vaṇṇa-pokkharatā, i.e. light colour as becoming a man of good family. Kern, Toevoegselen sub voce quite unnecessarily interprets it as "heron colour," comparing Sanskrit kolapuccha heron. A similar passage at Mahāniddesa 80 = Cullaniddesa §505 reads kolaputtikena vā vaṇṇapokkharatāya vā, thus taking kolaputtikaṁ as neuter, meaning a man of good virtue. The a passage may be corrupt and should then be read °puttikaṁ.

:: Kolaṭṭhi the kernel of the jujube, only in compound °mattiyo (plural) Saṁyutta Nikāya I 150 = Aṅguttara Nikāya V 170 = Sutta-Nipāta 125 (with kolamattiyo), and °mattā Therīgāthā 498 = Therīgāthā Commentary 289; Dhammapada I 319.

:: Kolāhala (neuter) (cf. also halāhala) shouting, uproar, excitement about (—°), tumult, foreboding, warning about something, hailing. There are five kolāhalāni enumerated at Paramatthajotikā I 120f. viz. kappa° (the announcement of the end of the world, cf. Visuddhimagga 415f.), cakkavatti° (of a world king), Buddha° (of a Buddha), maṅgala° (that a Buddha will pronounce [Ed.: the "ὐαγγέλιον" the word, the gospel,] his teachings), moneyya° (that a monk will enquire of the Lord after the highest wisdom, cf. Paramatthajotikā II 490). One may compare the 3 (mahā-)halāhalāni given at Jātaka I 48 as kappa-halāhala, Buddha° and cakkavatti°, eka-kolāhalaṁ one uproar Jātaka IV 404; VI 586; Dhammapada II 96. See also Vinaya II 165, 275, 280; Jātaka V 437; Dhammapada I 190; Peta Vatthu Commentary 4; Vimāna Vatthu 132.

:: Koleyyaka (adjective) of good breed, noble, applied to dogs Jātaka I 175; IV 437. cf. kolīniyā, and Divyāvadāna 165: kolikagadrabha a donkey of good breed.

:: Koliya (adjective) [from kola] of the fruit of the jujube tree Jātaka III 22, but wrongly explained as kula-dattika phala= given by a man of (good) family.

:: Kolīniyā (feminine) well-bred, of good family Jātaka II 348 (koleyyaka).

:: Koḷāpa (and kolāpa) (adjective)
1. dry, sapless; always applied to wood, frequent in similes Saṁyutta Nikāya IV 161, 185; Majjhima Nikāya I 242; III 95; Jātaka III 495; Milindapañha 151; Dhammapada II 51; IV 166.
2. hollow tree Cullaniddesa §40; Paramatthajotikā II 355 (where Weber, Index Streifen V 1862, page 429 suggests reading koṭara = Sanskrit koṭara hollow tree; unwarranted).

:: Koḷikā (or kolika?) (feminine) = adjective = kolaka, applied to boils, in pīḷikoḷikā (itthi) having boils of jujube size Therīgāthā 395 (explained at Therīgāthā Commentary 259; akkhidalesu nibbattanakā pīḷikā vuccati).

:: Komala see kamala; Mahābodhivaṁsa 29.

:: Komāra [from kumāra] (adjective) juvenile, belonging to a youth or maiden: feminine komārī a virgin Aṅguttara Nikāya IV 210.

-pati husband of a child-wife Jātaka II 120 cf. P. Thieme, Kleine Schriften, 1984, 426f.;
-brahmacariyā (°ṁ carati) to practise the vow of chastity or virginity Aṅguttara Nikāya III 224; Therīgāthā Commentary 99;
-bhacca proper name "master of the k°-science," i.e. of the medical treatment of infants (see note on Vinaya I 269 at Vinaya Texts II 174 and Samantapāsādikā 1119). As such it is the cognomen of Jīvaka Dīgha Nikāya I 47 (as Komārabhacca Sumaṅgalavilāsinī I 132); Vinaya I 71; Jātaka I 116; cf. Saddhammopāyana 351.

:: Komāraka (and °ika) = preceding. Aṅguttara Nikāya I 261; Jātaka II 180 (-dhamma virginity); of a young tree Saṁyutta Nikāya IV 160. — f. °ikā Jātaka III 266.

:: Komudī (feminine) [from kumuda the white waterlily, cf. Sanskrit kaumudī] moonlight; the full-moon day in the month Kattika, usually in phrase komudī catumāsinī Vinaya I 155, 176,f.; Dīgha Nikāya I 47 (explained at Sumaṅgalavilāsinī I 139 Anglo-Saxon tadā kira kumudāni supupphitāni honti) or in phrase Komudiyā puṇṇamāya Dhammapada III 461.

:: Konta a pennant, standard (cf. kunta) Jātaka VI 454; Sumaṅgalavilāsinī I 244; Paramatthajotikā II 317.

:: Kontīmant a (leather worker's) knife Jātaka VI 454.

:: Koṇa [cf. Sanskrit koṇa and also Pāḷi kaṇṇa]
1. a corner Vinaya II 137; catu° = catu-kaṇṇa Peta Vatthu Commentary 52; —°racchā crossroads Peta Vatthu Commentary 24.
2. A plectrum for a musical instrument Milindapañha 53.

:: Koṇḍa-damaka (?) [cf. kuṇḍa] Jātaka IV 389; also as varia lectio B at Jātaka II 209.

:: Koṇḍañña a well-known gotta Jātaka II 360.

:: Koṇṭa (varia lectio B. koṇḍa) (?) a man of dirty habits Jātaka II 209. 210, 212.

:: Koṇṭha a cripple Jātaka II 118.

:: Koñca1 [cf. Sanskrit krauñca and kruñc] the heron, often in combination with mayūra (peacock): Theragāthā 1113; Vimāna Vatthu 111, 358; Jātaka V 304; VI 272; or with haṁsa Peta Vatthu II 123. — Explained as sārasa Vimāna Vatthu 57; jiṇṇa° an old heron Dhammapada 155.

:: Koñca2 = abbreviation of koñca-nāda, trumpeting, in koñcaṁ karoti to trumpet (of elephants) Vinaya III 109; Jātaka VI 497.

-nāda the trumpeting of an elephant ("the heron's cry") [not with Morris, JPTS, 1887, 163f. to kruñc. (meaning to bend, cf. Latin crux, English ridge), but probably a contamination of krośa, from krus to crow, and kuñja = kuñjara, elephant (q.v.). Partly suggested at Divyāvadāna 251; see also explained at Vimāna Vatthu 35, where this connection is quite evident] Jātaka I 50; Milindapañha 76 (in etymological play with koñca); Vimāna Vatthu 35.
-rāva = preceding Dhammapada IV 70.
-vādikā a kind of bird Jātaka VI 538.

:: Kopa [from kup] ill-temper, anger, grudge Vinaya II 184 = Sutta-Nipāta 6; Dhammasaṅgani 1060; with appaccaya (mistrust) Majjhima Nikāya I 27; almost exclusively in phrase kopañ ca dosañ ca appaccayañ ca pātukaroti (pātvakāsi) "he shows forth ill-temper, malice and mistrust" (of a "codita" bhikkhu) Dīgha Nikāya III 159; Saṁyutta Nikāya IV 305; Majjhima Nikāya I 96f., 250, 442; Aṅguttara Nikāya I 124, 187; II 203; III 181f.; IV 168, 193; Jātaka I 301; Sutta-Nipāta page 92. akopa (adjective) friendly, without hatred, composed Sutta-Nipāta 499.

-antara (adjective) one who is under the power of ill temper Saṁyutta Nikāya I 24.

:: Kopaneyya (adjective) [from kopa] apt to arouse anger Jātaka VI 257.

:: Kopeti [causative of kuppati] to set into agitation, to shake, to disturb: rājadhamme akopetvā not disturbing the royal rules Peta Vatthu Commentary 161; Jātaka II 366 = Dhammapada IV 88; kammaṁ kopetuṁ Vinaya IV 153 to find fault with a lawful decision; kāyaṅgaṁ na kopeti not to move a limb of the body: see kāya. cf. paṭi°, pari°, vi°, saṇ°.

:: Kopīna (neuter) [cf. Sanskrit kaupīna] a loin-cloth Jātaka V 404; Peta Vatthu II 323; Peta Vatthu Commentary 172; Saddhammopāyana 106.

-niddaṁsanin "one who removes the loin-cloth," i.e. shameless, impure Dīgha Nikāya III 183.

:: Korabya [Sanskrit kauravya] proper name as cognomen: the descendant of Kuru Jātaka II 371 (of Dhanañjaya).

:: Korajika (adjective) [from ku + raj or rañj, cf. rāga] affected, excitable, infatuated Mahāniddesa 226 = Cullaniddesa §342 (varia lectio kocaraka) = Visuddhimagga 26 (varia lectio korañjika).

:: Koraka (masculine neuter) [cf. Sanskrit koraka]
1. A bud Jātaka II 265.
2. A sheath Jātaka III 282.

:: Korakita (adjective) [from koraka] full of buds Vimāna Vatthu 288.

:: Koraṇḍaka [= kuraṇḍaka] a shrub and its flower Jātaka V 473 (°dāma, so read for karaṇḍaka), VI 536; as name of place in Koraṇḍaka-vihāra Visuddhimagga 91.

:: Koriyā (feminine) a hen varia lectio (ti vā pāḷi) at Therīgāthā 381 for turiyā. See also Therīgāthā Commentary 255 (= kuñcakārakukkuṭī).

:: Kosa1 (masculine neuter) [cf. Sanskrit kośa and koṣa, cavity, box, vessel, cf. Gothic hūs, English house; related also kukśi = Pāḷi kucchi] any cavity or enclosure containing anything, viz.
1. a storeroom or storehouse, treasury or granary Aṅguttara Nikāya IV 95 (rāja°); Sutta-Nipāta 525; Jātaka IV 409 (= wealth, stores); Jātaka VI 81 (aḍḍhakosa only half a house) in compound — °koṭṭhāgāra, explained at Sumaṅgalavilāsinī I 295 as koso vuccati bhaṇḍāgāraṁ. Four kinds are mentioned: hatthī, assā, rathā, raṭṭhaṁ.
2. a sheath, in khura° Visuddhimagga 251, paṇṇa° Paramatthajotikā I 46.
3. a vessel or bowl for food: see kosaka.
4. a cocoon, see — °kāraka;
5. the foreskin, (the praeputium) Jātaka V 197. The commentary explains by sarīra-saṅkhāta k°. See compound kosohita. cf. also kosī.

-ārakkha the keeper of the king's treasury (or granary) Aṅguttara Nikāya III 57;
-ohita ensheathed, in phrase kosohitavatthaguyha "having the sexual organ in a bag." Only in the brahmin cosmogonic myth of the superman (mahā-purisa) Dīgha Nikāya III 143, 161. Applied as to this item, to the Buddha Dīgha Nikāya I 106 (in the commentary Sumaṅgalavilāsinī I 275, correct the misprint kesainto kosa) Dīgha Nikāya II 17; Sutta-Nipāta 1022 pages 106, 107; Milindapañha 167. For the myth see Dialogues of the Buddha III 132-136;
-kāraka the "cocoon-maker," i.e. the silk-worm, Vinaya III 224; Visuddhimagga 251;
-koṭṭhāgāra "treasury and granary" usually in phrase paripuṇṇa-k. °k. (adjective) "with stores of treasures and other wealth" Vinaya I 342; Dīgha Nikāya I 134; Saṁyutta Nikāya I 89; Milindapañha 2; and passim.

:: Kosa2 at Vimāna Vatthu 349 is marked by Hardy, Index and translated by scar or pock. It should be corrected to kesa, on evidence of corresponding passage in Therīgāthā Commentary 267 (cf. koccha).

:: Kosajja (neuter) [from kusīta] idleness, sloth, indolence; explained at Vibhaṅga 369. — Vinaya II 2; Saṁyutta Nikāya V 277-280; Aṅguttara Nikāya I 11, 16; II 218; III 375, 421; IV 195 (= Dhammapada 241); V 146f.; 159f.; Milindapañha 351; Visuddhimagga 132; Nettipakaraṇa 127; Dhammapada III 347; IV 85; as 146; Paramatthajotikā II 21.

:: Kosaka [from kosa]
1. a sheath for a needle Jātaka III 282;
2. a bowl, container, or vessel for food Jātaka I 349 (varia lectio kāsaka); Majjhima Nikāya II 6, 7, (-°āhāra adjective living on a bowl-full of food; also aḍḍha°) Visuddhimagga 263.
3. case for a key (kuñcikā°) Visuddhimagga 251.

:: Kosalla (neuter) [derivation from kusala] proficiency. There are 3 kinds mentioned at Dīgha Nikāya III 220, Vibhaṅga 325 and Visuddhimagga 439f., viz. āya°, apāya° and upāya°; at Dhammasaṅgani 16 = 20 = 292 = 555 = Cullaniddesa a d paññā it is classed between paṇḍicca and nepuñña. See also past participle 25; Visuddhimagga 128f. (appanā°), 241f. (uggaha° and manasikāra°), 248 (bojjhaṅga°); Peta Vatthu Commentary 63, 99 (upāya°).

:: Kosamattha = ka + samattha "who is able," i.e. able, fit Sumaṅgalavilāsinī I 27.

:: Kosātakī (feminine) [cf. Sanskrit kośātakī] a kind of creeper Vimāna Vatthu 474; Visuddhimagga 256, 260, 359; Vimāna Vatthu 200;
-bīja the seed of the k. Aṅguttara Nikāya I 32 = V 212.

:: Koseyya [derivation from kosa, cf. Sanskrit kauśeya silk-cloth and Pāḷi kosa-kāraka] silk; silken material Vinaya I 58 = Milindapañha 267; Vinaya I 192, 281; II 163, 169; Dīgha Nikāya I 7, cf. Aṅguttara Nikāya I 181 (see Sumaṅgalavilāsinī I 87); Aṅguttara Nikāya IV 394; Peta Vatthu II 117; Jātaka I 43; VI 47.

-pāvāra a silk garment Vinaya I 281;
-vattha a silk garment Dhammapada I 395.

:: Kosika = kosiya, an owl Jātaka V 120.

:: Kosiya an owl Jātaka II 353, cf. Personal name Kosiyāyana Jātaka I 496. Biḷārakosika (and °kosiya) Jātaka IV 69.

:: Kosī (feminine) a sheath Dīgha Nikāya I 77 = Majjhima Nikāya II 17.

:: Kotthalī (koṭṭhalī?) a sack (?) Vinaya III 189 = IV 269.

:: Kotthu [koṭṭhu Jātaka only: cf. Sanskrit kroṣṭu, of kruś] a jackal Dīgha Nikāya III 25, 26; Majjhima Nikāya I 334; Mahāniddesa 149 (spelled koṭṭhu); Jātaka VI 537 (°sunā: explained by sigāla-sunakhā, katthu-soṇā ti pi pāṭho).

:: Kotthuka (and koṭṭhuka) = preceding Saṁyutta Nikāya I 66 (where text has kutthaka) Jātaka II 108; Milindapañha 23.

:: Kotūhala (neuter) [on formation cf. kolāhala; see also kutūhala] excitement, tumult, festival, fair Dāṭhāvaṁsa II 80; especially in °maṅgalaṁ paccāgacchati he returns from the fair or show of ... Majjhima Nikāya I 265; Aṅguttara Nikāya III 439; °maṅgalika celebrating feasts, festive Aṅguttara Nikāya III 206; Jātaka I 373; Milindapañha 94 (cf. The Questions of King Milinda I 143 note: the native commentator refers it to erroneous views and discipline called kotūhala and maṅgalika)
(b) adjective: kotūhala excited, eager for, desirous of Milindapañha 4; Dhammapada I 330.

-sadda shout of excitement Milindapañha 301.

:: Koṭa [from kūṭa2] belonging to a peak, in compound °pabbata "peak-mountain," name of place Visuddhimagga 127 (write as K°), 292.

:: Koṭacikā female sexual organ (pudendum muliebre), in connection with kāṭa as a vile term of abuse Vinaya IV 7 (Samantapāsādikā 739 koṭacikā ti itthinimittaṁ ... hīno nāma akkoso). [BD]: as a term of abuse "female sexual organ" is a little weak. The common expression is "cunt" sometimes "pussy", Spanish Coño.

:: Koṭi (feminine) [cf. Sanskrit koṭi and kūṭa2] the end
(a) of space: the extreme part, top, summit, point (cf. anta to which it is opposed at Jātaka VI 371): dhanu-koṭiṁ nissāya "through the (curved) end of my bow," i.e. by means of hunting Jātaka II 200; aṭṭhi-koṭi the tip of the bone Jātaka III 26; cāpa° a bow Vimāna Vatthu 261; vema° the part of a loom that is moved Dhammapada III 175; khetta° the top (end) of the field Paramatthajotikā II 150; caṅka mana° the far end of the cloister Jātaka IV 30; Peta Vatthu Commentary 79.
(b) of time: a division of time, with reference either to the past or the future, in pubba° the past (cf. pubbanta), also as purima°; and pacchima° the future (cf. aparanta). These expressions are used only of saṁsāra: saṁsārassa purimā koṭi na paññāyati "the first end, i.e. the beginning of S. is not known" Cullaniddesa §664; as 11; of pacchimā koṭi ibid. — anamataggāyaṁ saṁsāro, pubba° na paññāyati s.'s end and beginning are unthinkable, its starting-point is not known (to beings obstructed by ignorance) [BD: the starting-point is not known of beings obstructed by ignorance] Saṁyutta Nikāya II 178 = III 149 = Cullaniddesa §664 = Kathāvatthu 29 = Peta Vatthu Commentary 166; cf. Abhidhammāvatāra 118 (p.k. na ñāyati). — koṭiyaṁ ṭhito bhāvo "my existence in the past" Jātaka I 167.
(c) of number: the "end" of the scale, i.e. extremely high, as numeral representing approximately the figure a hundred thousand (cf. Kirfel, Kosmographie der Inder. page 336). It follows on sata-sahassāni Cullaniddesa §664, and is often increased by sata° or sahassa°, especially in records of wealth (dhana) Sutta-Nipāta 677; Jātaka I 227, 230, 345 = Dhammapada I 367 (asīti°-vibhavo); Jātaka I 478; Peta Vatthu Commentary 3, 96; cf. also koṭisatā Arahanto Milindapañha 6, 18. — kahāpaṇa-koṭi-santhārena "for the price (literally by the spreading out) of ten million kahāpaṇas" Vinaya II 159 = Jātaka I 94 (reference to the buying of Jetavana by Anāthapiṇḍika).

-gata "gone to the end," having reached the end, i.e. perfection, Nibbāna. Cullaniddesa §436;
-ppatta = preceding Cullaniddesa §436; as "extreme" Jātaka I 67;
-simbalī name of a tree (in Avīci) Saddhammopāyana 194.

:: Koṭika (adjective) [from koṭi]
1. having a point or a top, with reference to the human teeth as eka°, dvi°, ti°, catu°, or teeth with one, two, etc., points Visuddhimagga 251.
2. having an end or climax Spk on pariyanta (see Kindred Sayings I page 320); āpāna° lasting till the end of life Milindapañha 397: Visuddhimagga 10.
3. referring to (both) ends (of saṁsāra), in ubhato° pañhā questions regarding past and future Majjhima Nikāya I 393f.

:: Koṭilla (neuter) [from kuṭila] crookedness Dhātum 526; Abhidhānappadīpikā 859. As koṭilya at Dhatupāṭha 472.

:: Koṭin (adjective) [from koṭi] aiming for an end or goal Jātaka VI 254 (cf. ākoṭana2).

:: Koṭṭa see asi-kottha. For °aṭṭhi at Visuddhimagga 254 read koṭṭh°.

:: Koṭṭana [from koṭṭeti]
1. grinding, crushing, pounding (grains) Jātaka I 475; °pacanādi pounding and cooking, etc. Dhammapada II 261.
2. hammering or cutting (?) in dāru° Jātaka II 18; VI 86 (maṁsa°, here "beating," Text spells ṭṭh). cf. adhikuṭṭanā.

:: Koṭṭeti [cf. Sanskrit kuṭ and kuṭṭa1. Explained one-sidedly by Dhatupāṭha (91 and 556) as "chedane" which is found only in 3 and adhikuṭṭanā. The meaning "beat" is attributed by Dhatupāṭha (557) and Dhātum (783) to root kuṭ3 (see kūṭa3) by explanation "akoṭane." cf. also kūṭa4, ākoṭeti and paṭikoṭeti]
1. to beat, smash, crush, pound Jātaka I 478; VI 366 (spelled ṭṭh); Dhammapada I 25 (suvaṇṇaṁ) 165.
2. to make even (the ground or floor) Vinaya II 291 (in making floors); Jātaka VI 332.
3. to cut, kill Paramatthajotikā II 178 (= hanti of Sutta-Nipāta 121); Dhammapada I 70 (pharasunā), — past participle koṭṭita. — causative koṭṭāpeti to cause to beat, to massage Vinaya II 266; Jātaka IV 37 (ṭṭ the only varia lectio; Text has ṭṭh).

:: Koṭṭha1 (masculine neuter) [Sanskrit koṣṭha abdomen, any cavity for holding food, cf. kuṣṭa groin, and also Greek κύτος cavity, κύσδος pudendum muliebre, κύστς bladder = English cyst, chest; Latin cunnus pudendum, German hode testicle] anything hollow and closed in (cf. gabbha for both meanings) as
1. the stomach or abdomen Milindapañha 265, Visuddhimagga 357; Saddhammopāyana 257.
2. A closet, a monk's cell, a storeroom, Majjhima Nikāya I 332; Therīgāthā 283 (?) = Thig-a, 219; Jātaka II 168.
3. A sheath, in asi° Vinaya IV 171.

-aṭṭhi a stomach bone or bone of the abdomen Visuddhimagga 254, 255;
-abbhantara the intestinal canal Milindapañha 67;
-āgāra (neuter) storehouse, granary, treasury: in connection with kosa (q.v.) in formula paripuṇṇa-kosa-koṭṭhāgāra (adjective) Dīgha Nikāya I 134, explained at Sumaṅgalavilāsinī I 295 as threefold, viz. dhana° dhañña° vattha°, treasury, granary, warehouse; Peta Vatthu Commentary 126, 133;
-āgārika a storehouse-keeper, one who hoards up wealth Vinaya I 209; Dhammapada I 101;
-āsa [= koṭṭha + aṁsa] share, division, part; °koṭṭhāsa (adjective) divided into, consisting of. K. is a prose word only and in all commentary passages is used to explain bhāga: Jātaka I 254; 266; VI 368; Milindapañha 324; Dhammapada IV; 108 (= pada), 154; Peta Vatthu Commentary 58, 111, 205 (kāma° = kāmaguṇā); Vimāna Vatthu 62; anekena k°-ena infinitely Peta Vatthu Commentary 221.

:: Koṭṭha2 a bird Jātaka VI 539 (woodpecker°).

:: Koṭṭha3 [cf. Sanskrit kuṭṭha] name of a plant, Costus speciosus (?) Jātaka V 420.

:: Koṭṭhaka1 (neuter) "a kind of koṭṭha," the stronghold over a gateway, used as a store-room for various things, a chamber, treasury, granary Vinaya II 153, 210; for the purpose of keeping water in it Vinaya II 121 = 142; 220; treasury Jātaka I 230; II 168; — storeroom Jātaka II 246; koṭṭhake pāturahosi appeared at the gateway, i.e. arrived at the mansion Vinaya I 291.; — udaka-k° a bathroom, bath cabinet Vinaya I 205 (cf. Samantapāsādikā 1091); so also nahāna-k° and piṭṭhi-k°, bathroom behind a hermitage Jātaka III 71; Dhammapada II 19; a gateway, Vinaya II 77; usually in compound dvāra-k° "door cavity," i.e. room over the gate: gharaṁ satta-dvāra-koṭṭhakapaṭimaṇḍitaṁ "a mansion adorned with seven gateways" Jātaka I 227 = 230, 290; Vimāna Vatthu 322. dvāra-koṭṭhakesu āsanāni paṭṭhapenti "they spread mats in the gateways" Vimāna Vatthu 6; especially with bahi: bahi-dvārakoṭṭhakā nikkhāmetvā "leading him out in front of the gateway" Aṅguttara Nikāya IV 206; °e thiṭa or nisinna standing or sitting in front of the gateway Saṁyutta Nikāya I 77; Majjhima Nikāya I 161, 382; Aṅguttara Nikāya III 30. — bala-k. A line of infantry Jātaka I 179. — koṭṭhaka-kamma or the occupation connected with a storehouse (or bathroom?) is mentioned as an example of a low occupation at Vinaya IV 6; Kern, Toevoegselen sub voce "someone who sweeps away dirt."

:: Koṭṭhaka2 [cf. Sanskrit koyaṣṭika] the paddy-bird, as rukkha° Jātaka III 25; II 163 (varia lectio ṭṭ).

:: Koṭṭheti at Jātaka II 424 the varia lectio khobheti (nāvaṁ) should be substituted. See also koṭṭeti.

:: Koṭṭhu see kotthu.

:: Koṭṭima a floor of pounded stones, or is it cloth? Dāṭhāvaṁsa IV 47.

:: Koṭṭita [past participle of kotteti] beaten down, made even Visuddhimagga 254, 255.

:: Koṭumbara (neuter) [cf. Buddhist Hybrid Sanskrit kauṭumba Divyāvadāna 559] a kind of cloth Jātaka VI 47 (coming from the kingdom of K.), five-hundred (spelled Kodumb°). —°ka k.-stuffs Milindapañha 2.

:: Kovida (adjective) [ku + vid] one who is in the possession of right wisdom, with reference either to dhamma, magga, or ariya-saccāni, closely related to medhāvin and paṇḍita. Saṁyutta Nikāya I 146, 194, 196 (ceto-pariyāya°); Aṅguttara Nikāya II 46; Majjhima Nikāya I 1, 7, 135, 300, 310, 433; Dhammapada 403 = Sutta-Nipāta 627; Sutta-Nipāta 484 (jāti-maraṇa°), 653 (kamma-vipāka°); Peta Vatthu I 1112; Vimāna Vatthu 159 (= Vimāna Vatthu 73), 6330 (= Vimāna Vatthu 269); Milindapañha 344; Saddhammopāyana 350.
— akovida ignorant of true wisdom (dhammassa) Saṁyutta Nikāya I 162; Sutta-Nipāta 763; Saṁyutta Nikāya IV 287 = Cullaniddesa on attānudiṭṭhi.

:: Koviḷāra [cf. Sanskrit kovidāra] Bauhinia variegata; a tree in the devaloka (pāricchattaka koviḷāra: k-blossom, called p. Vimāna Vatthu 174) Aṅguttara Nikāya IV 117f.; Sutta-Nipāta 44; Jātaka IV 29; Vimāna Vatthu 381; Dhammapada I 270.

-puppha the flower of the K. tree Paramatthajotikā II 354 (where the limbs of one afflicted with leprosy are compared with this flower).

:: Ku° (kud° and kum°) 3rd stem of interrogative pronoun ka (on form and meaning cf. kad; = Latin qṷu in (qṷ)ubi, like katara < (qṷ)uter; cf. also Vedic kū how? Sanskrit kutra, kutaḥ, kuha, kva) where? when? whither? whence? as adverb in compounds in disparaging sense of "what of?" i.e. nothing of, bad, wrong, little, e.g. kum-magga wrong path; kuk-kucca = kud-kicca doing wrong, troubling about little = worry. — kuṁ at Peta Vatthu Commentary 57 (in explanation of kuñjara) is interpreted as paṭhavi.
1. Kuto where from? whence? Dhammapada 62; k°bhayaṁ whence i.e. why fear? Dhammapada 212f.; Sutta-Nipāta 270, 862; Peta Vatthu II 69; how? Jātaka VI 330; with no whence or why then? Sutta-Nipāta 1049 (= kacci ssu Cullaniddesa sub voce). kut'ettha = kuto ettha Jātaka I 53. — nu kuto from nowhere Sutta-Nipāta 35, 919; a-kuto the same in akutobhaya "with nothing to fear from anywhere" i.e. with no reason for fear Saṁyutta Nikāya I 192; Theragāthā 510; Therīgāthā 333; Sutta-Nipāta 561 (modāmi akutobhayo); Peta Vatthu II 121 (the same); kuto-ja arisen from where? Sutta-Nipāta 270; °nidāna having its foundation or origin in what? Sutta-Nipāta 270, 864f.
2. Kudā at what time, when? (cf. kadā) past participle 27; indefinite kudācanaṁ: at any time, na k° never Sutta-Nipāta 221 (explained by soḷasim pi kalaṁ Paramatthajotikā II 277); Dhammapada 5, 210; Abhidhammāvatāra 125; ga manena na pattabbo lokass'anto k° "by walking, the end of the world can never be reached" Saṁyutta Nikāya I 62.
3. Kuva, kva, where? Sutta-Nipāta 970 (kuvaṁ and kuva) indefinite kvaci anywhere; with na: nowhere; yassa n'atthi upamā kvaci "of whom (i.e. of Gotama) there is no likeness anywhere" Sutta-Nipāta 1137; cf. 218, 395; explained by Cullaniddesa like kuhiñci. kuvaṁ at Dīgha Nikāya III 183.
4. Kutha (kudha) where? Jātaka V 485 (= kuhiṁ).
5. Kuhiṁ (= kuhaṁ, cf. Sanskrit kuha) where? whither? Often with future: k° bhikkhu gamissati Sutta-Nipāta 411; k° gacchasi where are you going? Peta Vatthu II 81; tvaṁ ettakaṁ divasaṁ k° gatā where have you been all these days? Peta Vatthu Commentary 6; 13; 42; indefinite kuhiñci, anywhere, with no k°: nowhere, or: not in anything, in: n'atthi taṇhā k° loke "he has no desire for anything in this world" Sutta-Nipāta 496, 783, 1048 see Mahāniddesa on 783 and 1048 = kimhici; Dhammapada 180.

:: Kubbanaka [from kuṁ-vana] brushwood or a small, and therefore unproductive, wood Sutta-Nipāta 1134 (explained Cullaniddesa §212 by rittavanaka appabhakkha appodaka).

:: Kubbara the pole of a carriage Aṅguttara Nikāya IV 191, 193; Vimāna Vatthu 269, 271, 275. ratha° Saṁyutta Nikāya I 109, Vimāna Vatthu 642 (= vedikā Vv-a). derived (vividha-) kubbaratā Vimāna Vatthu 276.

:: Kubbati , etc. see karoti II

:: Kucchi (feminine) [Sanskrit kukṣiḥ, cf. kośa] a cavity, especially the belly (Visuddhimagga 101) or the womb; aṇṇava° the interior of the ocean I 119, 227; Jātaka V 416; jāla° the hollow of the net Jātaka I 210. As womb frequent, e.g. mātu° Jātaka I 149; Sumaṅgalavilāsinī I 224; Peta Vatthu Commentary 19, 63, 111, 195; as pregnant womb containing gabbha Jātaka I 50; II 2; VI 482; Dhammapada II 261.

-ḍāha enteric fever Dhammapada I 182;
-parihārika sustaining, feeding the belly Dīgha Nikāya I 71 = past participle 58;
-roga abdominal trouble Jātaka I 243;
-vikāra disturbance of the bowels Vinaya I 301;
-vitthambhana stea dying the action of the bowels (digestion) Dhammasaṅgani 646 = 740 = 875.

:: Kucchimant (adjective) [from kucchi] pregnant Jātaka V 181.

:: Kucchita [Sanskrit kutsita, past participle of kutsāyati] contemptible, vile, bad, only in Comentaries Vimāna Vatthu 215; in definition of kāya Paramatthajotikā I 38; in definition of kusala as 39; Vimāna Vatthu 169; in definition of kukkucca Visuddhimagga 470; in definition of paṁsu-kūla Visuddhimagga 60.

:: Kudaṇḍaka a throng Jātaka III 204.

:: Kudassu (kud-assu) interjection to be sure, surely (with future) Aṅguttara Nikāya I 107; Nettipakaraṇa 87; Paramatthajotikā II 103.

:: Kudā see under ku°.

:: Kudāra (ku-dāra) a bad wife Peta Vatthu IV 147.

:: Kudārikā at Peta Vatthu IV 147 and Peta Vatthu Commentary 240 is spelling for kuṭhārikā.

:: Kuddāla a spade or a hoe (kanda-mūla-phalagahaṇ'-atthaṁ Sumaṅgalavilāsinī I 269) Vinaya III 144; Jātaka V 45; Dhammapada IV 218. Often in combination kuddāla-piṭaka "hoe and basket" Dīgha Nikāya I 101; Saṁyutta Nikāya II 88; V 53; Aṅguttara Nikāya I 204; II 199; Jātaka I 225, 336.

:: Kuddālaka = kuddāla Dhammapada I 266.

:: Kuddha (adjective) [past participle of kujjhati] angry Aṅguttara Nikāya IV 96 (and akkuddha IV 93); Peta Vatthu I 77; Jātaka II 352, 353; VI 517; Dhammapada II 44. Nominative plural kuddhāse Itivuttaka 2 = 7.

:: Kudiṭṭhi (feminine) [ku + diṭṭhi] wrong belief Saddhammopāyana 86.

:: Kudrūsa a kind of grain Milindapañha 267; also as kudrūsaka Vinaya IV 264; Dīgha Nikāya III 71; Cullaniddesa §314; Sumaṅgalavilāsinī I 78; as 331.

:: Kuḍḍa [to kṣud to grind, cf. cuṇṇa] a wall built of wattle and daub, in °nagaraka "a little wattle and daub town" Dīgha Nikāya II 146, 169 (cf. Rhys Davids on this in Buddhist Suttas page 99). Three such kinds of simply-built walls are mentioned at Vinaya IV 266, viz. iṭṭhakā° of tiles, silā° of stone, dāru° of wood. The explanation of kuḍḍa at Visuddhimagga 394 is "geha-bhittiyā etam adhivacanaṁ." Kuḍḍa-rājā see under kuṭṭa). Also in tirokuḍḍaṁ outside the wall Majjhima Nikāya I 34 = II 18; Aṅguttara Nikāya IV 55; Visuddhimagga 394, and tirokuḍḍesu Khuddakapāṭha VIII 1 = Peta Vatthu I 51. — parakuḍḍaṁ nissāya Jātaka II 431 (near another man's wall) is doubtful; vv.ll. S. kuḍḍhaṁ. B. kuṭaṁ and kuṭṭaṁ. (kuḍḍa°) pāda the lower part of a lath and plaster wall Vinaya II 152. Note: Kuḍḍa at Vinaya II 151 is to be read kuṭṭa.

:: Kuḍḍa-mūla a sort of root Vinaya III 15.

:: Kuḍḍaka in eka° and dvi° having single or double walls Jātaka I 92.

:: Kuḍumalaka [for kusuma°] an opening bud Aṅguttara Nikāya IV 117, 119.

:: Kuha (adjective) [Sanskrit kuha; °qeudh to conceal, cf. Greek κεύδω; Anglo Saxon hȳdan, English hide] deceitful, fraudulent, false, in phrase kuhā thaddhā lapā siṅgī Aṅguttara Nikāya II 26 = Theragāthā 959 = Itivuttaka 113.
— akuha honest, upright Majjhima Nikāya I 386; Sutta-Nipāta 957; Milindapañha 352.

:: Kuhaka [derivation from kuha] deceitful, cheating; a cheat, a fraud, combined with lapaka Dīgha Nikāya I 8; Aṅguttara Nikāya III 111. — Aṅguttara Nikāya V 159f.; Sutta-Nipāta 984, 987; Jātaka I 375 (°tāpasa); Dhammapada IV 152 (°brāhmaṇa); IV 153 (°cora); Milindapañha 310, 357; Peta Vatthu Commentary 13; Sumaṅgalavilāsinī I 91.

:: Kuhanā (feminine) [abstract from adjective kuhana = kuhaka]
1. deceit, fraud, hypocrisy, usually in combination kuhana-lapana "deceit and talking-over" = deceitful talk Dīgha Nikāya I 8; Aṅguttara Nikāya III 430; Sumaṅgalavilāsinī I 92; Milindapañha 383; Cullaniddesa on avajja. — Majjhima Nikāya I 465 = Itivuttaka 28, 29; Saṁyutta Nikāya IV 118; Aṅguttara Nikāya V 159f.; Visuddhimagga 23; Vibhaṅga 352; Saddhammopāyana 375.
2. menacing Paramatthajotikā II 582. — Opposite akuhaka Sutta-Nipāta 852. — Various commentator's derivations are kuhāyanā (from kuhanā) and kuhitattaṁ (from kuheti), to be found at Visuddhimagga 26.

-vatthūni (plural) cases or opportunities of deceit, three of which are discussed at Cullaniddesa on nikkuha, mentioned also at Visuddhimagga 24; Sumaṅgalavilāsinī I 91 and Paramatthajotikā II 107.

:: Kuhara (neuter) (derivative from kuha) a hole, a cavity; literally a hiding-place Dāṭhāvaṁsa I 62.

:: Kuheti [verb denominative from kuha] to deceive Sumaṅgalavilāsinī 91; gerund kuhitvā deceiving Jātaka VI 212.

:: Kuhilikā (plural) kuhali flowers attanugaluvaṁsa 216.

:: Kuhiṁ see under ku°.

:: Kuhīyati only in pahaṁsīyati + k° "he exults and rejoices" at Milindapañha 325 (cf. The Questions of King Milinda II 220, where printed kuhūyati).

:: Kujana (adjective) [from kujati] only negative a° not going crooked, in ratho akujano nāma Saṁyutta Nikāya I 33.

:: Kujati [or kujjati? see kujja] in kujantā dīnalocanā Saddhammopāyana 166: to be bent, crooked, humpbacked?

:: Kujja (adjective) [Sanskrit kubja, humpbacked; vqub, Latin cubare, Greek κνϕύς, Middle High German hogger, humpback] literally "bent," as neuter kujjaṁ in ajjhena-kujjaṁ Sutta-Nipāta 242 crookedness, deceit, fraud (cf. Paramatthajotikā II 286 kūṭa?). cf. kujati and khujja, see also ava°, uk°, nik°, paṭi°, pali°.

:: Kujjhana (adjective) [from kujjhati] angry = kodhana Vimāna Vatthu 71; Puggalapaññatti 215 (°bhāva). Kujjhanā (feminine) anger, irritation, together with kujjhitattaṁ in definition of kodha Dhammasaṅgani 1060 = past participle 18, 22.

:: Kujjhati [cf. Vedic krudhyate, from krudh] to be angry with (dative) Aṅguttara Nikāya I 283 = past participle 32, 48; Visuddhimagga 306; mā kujjhittha kujjhataṁ, "don't be angry" Saṁyutta Nikāya I 240; mā kujjhi Jātaka III 22; na kujjheyya Dhammapada 224; gerund kujjhitvā Peta Vatthu Commentary 117, gerundive kujjhitabba Peta Vatthu IV 111.

:: Kujjhāpana (neuter) [causative formation from kujjhati] being angry at Dhammapada IV 182.

:: Kukkāsa
1. the red powder of rice husks Vinaya II 280 (see Samantapāsādikā 1296: kukkusaṁ mattikaṁ = kuṇḍakañ c'eva mattikañ ca).
2. (adjective) variegated, spotted Jātaka VI 539 (= kaḷaka bara 540; varia lectio ukkusa).

:: Kukku [cf. Sanskrit kiṣku?] a measure of length Saṁyutta Nikāya V 445 = Aṅguttara Nikāya IV 404, and in kukkukata Vinaya I 255 = V 172 (cf. however Vinaya Texts I 154, on Buddhaghosa's note = temporary).

:: Kukkucca [kud-kicca Buddhist Hybrid Sanskrit kaukṛtya]
1. bad doing, misconduct, bad character. Definition kucchitaṁ kataṁ kukataṁ tassa bhāvo kukkuccaṁ Visuddhimagga 470 and Abhidhammāvatāra 24; — Various explanations in Cullaniddesa on Sutta-Nipāta 1106 = Dhammasaṅgani 1160, in its literal sense it is bad behaviour with hands and feet (hattha-pada°) Jātaka I 119 = Sumaṅgalavilāsinī I 42 (in combination with ukkāsita and khipitasadda); hattha° alone Jātaka II 142.
2. remorse, scruple, worry. In this sense often with vippaṭissāra; and in connection with uddhacca it is the fourth of the five nīvaraṇas (q.v.) Vinaya I 49; IV 70; Dīgha Nikāya I 246; Saṁyutta Nikāya I 99; Majjhima Nikāya I 437; Aṅguttara Nikāya I 134 = Sutta-Nipāta 1106; Aṅguttara Nikāya I 282; Sutta-Nipāta 925; Cullaniddesa §379; Dhammapada III 483; IV 88; Saddhammopāyana 459; Abhidhammāvatāra 96. — na kiñci k°ṁ na koci vippaṭissāreti "has nobody any remorse?" Saṁyutta Nikāya III 120 = IV 46. The dispelling of scrupulousness is one of the duties and virtues of a muni: k°ṁ vinodetuṁ Aṅguttara Nikāya V 72; k. pahāya Dīgha Nikāya I 71 = Aṅguttara Nikāya II 210 = past participle 59; chinnakukkucca (adjective) free from remorse Majjhima Nikāya I 108; khīṇāsava k°-vūpasanta Saṁyutta Nikāya I 167 = Sutta-Nipāta 82. — akukkucca (adjective) free from worry, having no remorse Sutta-Nipāta 850. Kukkuccaṁ kurute (with genitive) to be scrupulous about Jātaka I 377; kariṁsu Dhammapada IV 88; cf. kukkuccaṁ āpajjati (explained by saṅkati) Jātaka III 66.

:: Kukkuccaka (adjective) conscientious (too) scrupulous, "faithful in little" Jātaka I 376; Vimāna Vatthu 319.

:: Kukkuccāyati [denominative from kukkucca] to feel remorse, to worry Aṅguttara Nikāya I 85; past participle 26. derived are kukkuccāyanā and °āyitatta = kukkucca in definition at Dhammasaṅgani 1160 = Cullaniddesa sub voce

:: Kukkucciya = kukkucca Sutta-Nipāta 972.

:: Kukkuka [from kukku] "of the kukku-measure," to be measured by akukku. Of a stone-pillar, 16 k's high Saṁyutta Nikāya V 445 Aṅguttara Nikāya IV 404. — akukkuka-jāta without shoots? [Ed.: previous edition: of enormous height (of a tree)] Majjhima Nikāya I 233 = Saṁyutta Nikāya III 141 (text: akukkajāta) = IV 167; Aṅguttara Nikāya II 200 (text: akukkuccakajāta). Kern (Toevoegselen sub voce kukka) takes it to mean "grown crooked," a° the opposite.

:: Kukkuḷa [taken as variant of kukkuṭa by Morris, JPTS 1885, 39; occurs also in Buddhist Hybrid Sanskrit as name of a Hell, e.g. Mahāvastu I 6; III 369, 455. The Classical Sanskrit form is kukūla] hot ashes, embers Saṁyutta Nikāya III 177; Jātaka II 134; Kathāvatthu 208, cf. transitive 127; with reference to Hell Saṁyutta Nikāya I 209; Jātaka V 143 (°nāma Niraya); Saddhammopāyana 194; Pañca-g 24.

-vassa a shower of hot ashes Jātaka I 73; IV 389 (varia lectio).

:: Kukkura [Sanskrit kurkura, Bolée 2006) a dog, usually of a fierce character, a hound Aṅguttara Nikāya III 389; V 271; Jātaka I 175f.; 189; Peta Vatthu III 79; Saddhammopāyana 90. In similes: Saṁyutta Nikāya IV 198; Majjhima Nikāya I 364; Aṅguttara Nikāya IV 377. — feminine kukkurinī Milindapañha 67.

-vatika (adjective) imitating a dog, cynic Majjhima Nikāya I 387 (+ dukkara kāraka; also as k°-vata, °sīla, °citta, °ākappa); Dīgha Nikāya III 6, 7; Nettipakaraṇa 99 (+ govatika);
-saṅgha a pack of hounds Aṅguttara Nikāya III 75.

:: Kukkuṭa (Sanskrit kurkuṭa and kukkuṭa; onomatopoetic = Latin cucurio, German kikeriki) a cock Milindapañha 363; Jātaka IV 58; Vimāna Vatthu 163; feminine kukkuṭī a hen Dhammapada I 48; Therīgāthā Commentary 255; in simile Majjhima Nikāya I 104 = 357 = Aṅguttara Nikāya IV 125f., 176f. (cf. °potako).

-aṇḍa (kukkuṭ°) a hen's egg Visuddhimagga 261;
-patta the wing of a cock Aṅguttara Nikāya IV 47;
-potaka a chicken, in simile Majjhima Nikāya I 104 = 357 = Aṅguttara Nikāya IV 126 = 176;
-yuddha a cock fight Dīgha Nikāya I 6;
-lakkhaṇa divining by means of a cock Dīgha Nikāya I 9;
-sampātika a shower of hot ashes (cock as symbol of fire) Aṅguttara Nikāya I 159 = Dīgha Nikāya III 75, cf. Divyāvadāna 316 and see Morris, JPTS 1885, 38;
-sūkarā (plural) cocks and pigs Dīgha Nikāya I 5 = Aṅguttara Nikāya II 209 = past participle 58; Dīgha Nikāya I 141; Aṅguttara Nikāya II 42f.; Itivuttaka 36.

:: Kukutthaka (varia lectio kukkuṭhaka) a kind of bird Jātaka VI 539. Kern (Toevoegselen sub voce) takes it to be Sanskrit kukkuṭaka, Phasianus gallus.

:: Kula (neuter; but poetic plural kulā Peta Vatthu II 943 [Indo-Germanic °quel (revolve); see under kaṇṭha, cakka and carati]
clan, a high social grade, "good family," cf. Greek (doric) ϕνύ, Gothic kuni. a collection of cognates and agnates, in sense of Old High German sippa, clan; "house" in sense of line or descent (cf. House of Bourbon, Homeric γενέη). Buddhaghosa at Visuddhimagga 91 distinguishes 2 kinds of kulāni, viz. ñāti-kulaṁ and upaṭṭhāka-kulaṁ.
1. Aṅguttara Nikāya II 249 (on welfare and ill-luck of clans); Sutta-Nipāta 144; 711; Itivuttaka 109f. (sa brahmakāni, etc.); Dhammapada 193. — brāhmaṇa° a brahmanic family Aṅguttara Nikāya V 249; Jātaka IV 411, etc.; vāṇija° the household of a trader Jātaka III 82; kassaka° the same of a farmer Jātaka II 109; purāṇa Seṭṭhi° of a banker Jātaka VI 364; upaṭṭhāka° (Sāriputtassa) a family who devoted themselves to the service of S. Vinaya I 83; sindhava° Vimāna Vatthu 280. — uccākula of high descent Peta Vatthu III 116, opposite nīca° of mean birth Sutta-Nipāta 411 (cf. °kulīno); viz. caṇḍālakula, nesāda°, veṇa°, etc. Majjhima Nikāya II 152 = Aṅguttara Nikāya I 107 = II 85 = III 385 = past participle 51; sadisa° a descent of equal standing Peta Vatthu Commentary 82; kula-rūpa-sampanna endowed with "race" and beauty Peta Vatthu Commentary 3, 280.
2. household, in the sense of house; kulāni people Dhammapada I 388; parakulesu among other people Dhammapada 73; parakule the same. Vimāna Vatthu 66; kule kule appaṭibaddha-citto not in love with a particular family Sutta-Nipāta 65; cf. kule gaṇe āvāse (asatto or similar terms) Cullaniddesa on taṇhā IV — devakula temple Jātaka II 411; rāja° the king's household, palace Jātaka I 290; III 277; VI 368; kulāni ba hutthikāni (= bahuitthikāni, bahukitthī° Aṅguttara Nikāya IV 278) appapurisāni "communities in which there are many women but few men" Vinaya II 256 = Saṁyutta Nikāya II 264 = Aṅguttara Nikāya IV 278; ñāti-kula (my) home Vimāna Vatthu 3710 (pitugehaṁ sandhāya Vimāna Vatthu 171).

-aṅgāra "the charcoal of the family" i.e. one who brings a family to ruin, said of a squanderer Saṁyutta Nikāya IV 324 (text kulaṅgāroti: but vv.ll. show ti as superfluous); printed kulaṅguro (for kul-aṅkuro? varia lectio kulaṅgāro) kulapacchimako (should it be kulapacchijjako? cf. vv.ll. At Jātaka IV 69) dhanavināsako Jātaka VI 380. Also in kulapacchimako kulagaro pāpadhammo Jātaka IV 69. Both these refer to an avajāta putta. cf. also kulassa aṅgārabhūta Dhammapada III 350; Paramatthajotikā II 192 (of adujjāto putto), and kulagandhana;
-itthi a wife of good descent, together with kuladhītā, °kumārī, °suṇhā, °dāsī at Vinaya II 10; Aṅguttara Nikāya III 76; Visuddhimagga 18;
-ūpaka (also read as °upaka, °ūpaga; °upaga; for ūpaga, see Trenckner, "Notes" 62, note 16; cf. kulopaka Divyāvadāna 307) frequenting a family, dependent on a (or one and the same) family (for alms, etc.); a friend, an associate. Frequently in formula kulūpako hoti bahukāni kulāni upasaṅkamati, e.g. Vinaya III 131, 135; IV 20. — Vinaya I 192, 208; III 84, 237; V 132; Saṁyutta Nikāya II 200f.; Aṅguttara Nikāya III 136, 258f.; Peta Vatthu III 85; Visuddhimagga 28; Sumaṅgalavilāsinī I 142 (rāja°); Peta Vatthu Commentary 266. feminine kulūpikā (bhikkhunī) Vinaya II 268; IV 66;
-gandhana at Itivuttaka 64 and kule gandhina at Jātaka IV 34 occur in the same sense and context as kulaṅgārain Jātaka passages on avajāta-putta. The Itivuttaka mss either explain k.-gandhana by kulacchedaka or have vv.ll. kuladhaṁsana and kāsajantuno. Should it be read as kulaṅgāraka? cf. gandhina;
-geha clanhouse, i.e. father's house Dhammapada I 49;
-tanti in kulatanti-kulapaveṇi-rakkhako anujāto putto "one who keeps up the line and tradition of the family" Jātaka VI 380;
-dattika (and °dattiya) given by the family or clan Jātaka III 221 (°sāmika); IV 146 (where Dhammapada I 346 reads °santaka), 189 (°kambala); VI 348 (pati);
-dāsī a female slave in a respectable family Vinaya II 10; Vimāna Vatthu 196;
-dūsaka one who brings a family into bad repute Sutta-Nipāta 89; Dhammapada II 109;
-dvāra the door of a family Sutta-Nipāta 288;
-dhītā the daughter of a respectable family Vinaya II 10; Dhammapada III 172; Vimāna Vatthu 6; Peta Vatthu Commentary 112;
-pasāda the favour received by a family, °ka one who enjoys this favour Aṅguttara Nikāya I 25, cf. Paramatthajotikā II 165, opposite of kuladūsaka;
-putta a clansman, a (young) man of good family, fils de famille, cf. Low German haussohn; a gentleman, man of good birth. As 2nd characteristic of a brahman (with sujāto as 1st) in formula at Dīgha Nikāya I 93, 94; Vinaya I 15, 43, 185, 288, 350; Majjhima Nikāya I 85 (in kāmānaṁ ādīnavo passage), 192, 210, 463; Aṅguttara Nikāya II 249; Jātaka I 82; VI 71; Itivuttaka 89; Vimāna Vatthu 128; Peta Vatthu Commentary 12, 29;
-macchariya selfishness concerning one's family, touchiness about his clan Dīgha Nikāya III 234 (in list of five kinds of selfishness); also to be read at Dhammasaṅgani 1122 for kusala°;
-vaṁsa lineage, progeny Majjhima Nikāya II 181; Aṅguttara Nikāya III 43; IV 61; Sumaṅgalavilāsinī I 256; expressions for the keeping up of the lineage or its neglect are: °ṭhapana Dīgha Nikāya III 189; Peta Vatthu Commentary 5; nassati or nāseti Jātaka IV 69; Vimāna Vatthu 149; upacchindati Peta Vatthu Commentary 31, 82;
-santaka belonging to one's family, property of the clan Jātaka I 52; Dhammapada I 346 (where Jātaka IV 146 reads °dattika).

:: Kulala a vulture, hawk, falcon, either in combination with kāka or gijjha, or both. Kāka + k° Vinaya IV 40; Sutta-Nipāta 675 (= Paramatthajotikā II 250); gijjha + k° Peta Vatthu Commentary 198; gijjhā kākā k° Vinaya III 106; kākā k° gijjhā Majjhima Nikāya I 58; cf. gijjho kaṅko kulalo Majjhima Nikāya I 364, 429.

:: Kulaṅka °pādaka "buttresses of timber" (Vinaya Texts III 174) Vinaya II 152 (cf. Samantapāsādikā 1219 and also Morris, JPTS 1884 78).

:: Kulattha a kind of vetch Majjhima Nikāya I 245 (°yūsa): Milindapañha 267; Visuddhimagga 256 (°yūsa).

:: Kulāla a potter

-cakka a potter's wheel Jātaka I 63;
-bhājana a potter's vessel Dhammapada I 316; Peta Vatthu Commentary 274.

\

:: Kulāva
1. waste (?) Vinaya II 292: na kulāvaṁ gamenti "don't let anything go to waste." Reading doubtful.
2. a certain bird Jātaka VI 538.

:: Kulāvaka (neuter) a nest Dīgha Nikāya I 91 (= Sumaṅgalavilāsinī I 257 nivāsaṭṭhanaṁ); Saṁyutta Nikāya I 8; 224 = Jātaka I 203 (a brood of birds = supaṇṇa potakā); Jātaka III 74 (varia lectio), 431; VI 344; Dhammapada II 22.

:: Kulika (adjective) [from kula] belonging to a family, in agga° coming from a very good family Peta Vatthu Commentary 199.

:: Kulin = kulika, in akulino rājāno ignoble kings Anāgatavaṁsa introduction (see JPTS 1886, page 355, where akuliro which is conjectured as akulino by Andersen, A Pāḷi Reader, page 1024).

:: Kuliṅka a bird Jātaka III 541 (= sakuṇika 542). cf. kuluṅka.

:: Kulīna = preceding in abhijāta-kula-kulīna descendant of a recognized clan Milindapañha 359 (of a king); uccā° of noble birth, in uccākulīnatā descent from a high family Saṁyutta Nikāya I 87; Majjhima Nikāya III 37; Vimāna Vatthu 32; nīca° of mean birth Sutta-Nipāta 462.

:: Kulīra a crab, in kulīra-pādaka "a crab-footer," i.e. a (sort of) bedstead Vinaya II 149; IV 40 (kulira), cf. Samantapāsādikā 773f. on latter passage (kuḷira°): a bedstead with curved or carved legs; especially when carved to represent animal's feet (Vinaya Texts III 164).

:: Kulīraka a crab Jātaka VI 539 (= kakkaṭaka 540).

:: Kulla1 a raft (of basketwork) (original meaning "hollow shaft," cf. Sanskrit kulya, bone; Latin caulis stalk, Greek καυλός, Old High German hol, English hollow) Vinaya I 230; Dīgha Nikāya II 89 (kullaṁ bandhati); Majjhima Nikāya I 134 (kull'ūpama dhamma).

:: Kulla2 (adjective) [from kula, Sanskrit kaula and kaulya, *kulya] belonging to the family Jātaka IV 34 (°vatta family custom).

:: Kullaka crate, basket work, a kind of raft, a little basket Jātaka VI 64.

-vihāra (adjective) the state of being like one who has found a raft (?) Vinaya II 304 (cf. Samantapāsādikā VI 1298 uttāna vihāra and Vinaya Texts III 404: an easy life). More correct is Kern's explanation (Toevoegselen sub voce) which puts kullaka in this combination = kulla2 (Sanskrit kaulya), thus meaning well-bred, of good family, gentlemanly;
-saṇṭhāna consisting of stalks bound together, like a raft Jātaka II 406-408 (not correct Morris, JPTS 1884 78). cf. Kern, Toevoegselen I 154.

:: Kulunka a certain small bird Jātaka III 478. cf. kuliṅka.

:: Kuḷika in kata°-kalāpaka Vinaya II 315 is wrong reading for °guḷika-.

:: Kumati wrong thought, wrong view (cf. kudiṭṭhi) Abhidhammāvatāra 137.

:: Kumāra [Vedic kumāra] a young boy, son Sutta-Nipāta 685f. (kuhiṁ kumāro aham api daṭthukāmo: with reference to the child Gotama); Peta Vatthu III 52; Peta Vatthu Commentary 39, 41 (= māṇava); daharo kumāro Majjhima Nikāya II 24, 44. — a son of (—°) rāja° Peta Vatthu Commentary 163; khattiya°, brāhmaṇa° Abhidhammāvatāra 84; deva° Jātaka III 392 yakkha° Abhidhammāvatāra 84.

-kīḷā the amusement of a boy Jātaka I 137;
-pañhā questions suitable for a boy Khuddakapāṭha III;
-lakkhaṇa divination by means of a young male child (+ kumāri°) Dīgha Nikāya I 9.

:: Kumāraka
1. masculine a young boy, a youngster kumārakā vā kumāriyo boys and girls Saṁyutta Nikāya III 190.
2. neuter °ṁ a childish thing Aṅguttara Nikāya III 114. — feminine °ikā a young girl, a virgin Jātaka I 290, 411; II 180; IV 219 (thulla°); VI 64; Dhammapada III 171.

-vāda speech like a young boy's; Saṁyutta Nikāya II 219.

:: Kumārī (feminine) a young girl Vinaya II 10; V 129 (thulla°); Aṅguttara Nikāya III 76; Jātaka III 395 (daharī k°); past participle 66 (itthī vā k° vā).

-pañha obtaining oracular answers from a girl supposed to be possessed by a spirit Dīgha Nikāya I 11 (cf. Sumaṅgalavilāsinī I 97).

:: Kumbha [for etymology see kūpa and cf. Low German kump or kumme, a round pot]
1. a round jar, waterpot (= kulālabhājana earthenware Dhammapada I 317), frequent in similes, either as illustrating fragility or emptiness and fullness: Aṅguttara Nikāya I 130, 131 = past participle 32; Aṅguttara Nikāya V 337; Saṁyutta Nikāya II 83; Milindapañha 414. As uda° waterpot Dhammapada 121; Jātaka I 20; Peta Vatthu I 129.
2. one of the frontal globes of an elephant Vinaya II 195 (hatthissa); Vimāna Vatthu 182 (°ālaṅkārā ornaments for these).

-ūpama resembling a jar, of kāya Dhammapada 40 (= Dhammapada I 317); of various kinds of puggalā Aṅguttara Nikāya II 104 = past participle 45;
-kāra
1. a potter; enumerated with other occupations and trades at Dīgha Nikāya I 51 = Milindapañha 331. Vinaya IV 7. In similes, generally referring to his skill Dīgha Nikāya I 78 = Majjhima Nikāya II 18; Visuddhimagga 142, 376; Sutta-Nipāta 577; Dhammapada I 39 (°sālā). rāja° the king's potter Jātaka I 121.

2. a bird (Phasianus gallus? Hardy) Vimāna Vatthu 163.
— Compounds:

-antevāsin the potter's apprentice Dīgha Nikāya I 78 = Majjhima Nikāya II 18; -nivesana the dwelling of a potter Vinaya I 342, 344; Saṁyutta Nikāya III 119; -pāka the potter's oven Saṁyutta Nikāya II 83; Aṅguttara Nikāya IV 102; -putta son of a potter (cf. Dialogues of the Buddha I 100), a potter Vinaya III 41f.;
-kārikā a large earthen vessel (used as a hut to live in, Samantapāsādikā 1215) Vinaya II 143, cf. Vinaya Texts III 156;
-ṭṭhānakathā gossip at the well Dīgha Nikāya I 8 = III 36 = Aṅguttara Nikāya V 128 = Saṁyutta Nikāya V 419, explained at Sumaṅgalavilāsinī I 90 by udaka-ṭṭhānakathā, with variant udakatittha-kathā ti pi vuccati kumbha-dāsikathā vā;
-thūṇa a sort of drum Dīgha Nikāya I 6 (explained at Sumaṅgalavilāsinī I 84: caturassara-ammaṇakatāḷaṁ kumbhasaddan ti pi eke); Dīgha Nikāya III 183; Jātaka V 506 (pāṇissaraṁ + k.). — °ika one who plays that kind of drum Vinaya IV 285 = 302;
-(t)thenaka of cora, a thief, "who steals by means of a pot" (i.e. lights his candle under a pot (?) Samantapāsādikā 1291 on Vinaya II 256, cf. Vinaya Texts III 325 "robber burglars") only in simile Vinaya II 256 = Saṁyutta Nikāya II 264 = Aṅguttara Nikāya IV 278;
-dāsī a slave girl who brings the water from the well Dīgha Nikāya I 168; Milindapañha 331; Dhammapada I 401 (udakatitthato k° viya ānītā);
-dūhana milking into the pitchers, giving a pail of milk (of gāvo, cows) Sutta-Nipāta 309. cf. kuṇḍi;
-bhāramatta as much as a pot can hold Jātaka V 46;
-matta of the size of a pot, in kumbhamattarahassaṅgā mahodarā yakkhā, explanation of kumbhaṇḍā Jātaka III 147.

:: Kumbhaṇḍa
1. masculine a class of fairies or genii grouped with yakkhas, Rakkhasas and Asuras Saṁyutta Nikāya II 258 (k° puriso vehāsaṁ gacchanto); Jātaka I 204; III 147 (with definition); Milindapañha 267; Dhammapada I 280; Pañca-g 60.
2. neuter a kind of gourd Jātaka I 411 (lābu°); V 37; (elāḷuka-lābuka°); Sumaṅgalavilāsinī I 73 = Dhammapada I 309 (placed on the back of a horse, as symbol of instability); the same as feminine kumbhaṇḍī Visuddhimagga 183 (lābu + k.).

:: Kumbhī (feminine) a large round pot (often combined with kaḷopī,) Vinaya I 49, 52, 286; II 142, 210; Therīgāthā 283. loha° a copper (also as lohamaya k°Sutta-Nipāta670), in °pakkhepana, one of the ordeals in Niraya Peta Vatthu Commentary 221. Also a name for one of the Nirayas (see lohakumbhī). cf. nidhi°.

-mukha the rim of a pot (always with kaḷopi-mukha) Dīgha Nikāya I 166 (see kaḷopī); Visuddhimagga 328.

:: Kumbhīla (kuṁ + bhīra?) a crocodile (of the Ganges) Jātaka I 216, 278; Dhammapada I 201; III 362.

-bhaya the fear of the crocodile, in enumeration of several objects causing fear, at Majjhima Nikāya I 459f. = Aṅguttara Nikāya II 123f.; Milindapañha 196 = Cullaniddesa on bhaya. — Therīgāthā 502;
-rājā the king of the crocodiles Jātaka II 159.

:: Kumbhīlaka [from kumbhīla] a kind of bird ("little crocodile") Jātaka IV 347.

:: Kumina (neuter) a fish net Vinaya III 63; Theragāthā 297; Jātaka II 238; Therīgāthā Commentary 243.

:: Kumma [Vedic kūrma] a tortoise Saṁyutta Nikāya IV 177 (+ kacchapa); Majjhima Nikāya I 143; Jātaka V 489; Milindapañha 363, 408 (here as land-tortoise: cittaka-dhara°).

:: Kummagga (and kumagga) [kuṁ + magga] a wrong path (literal and figurative) Milindapañha 390 (+ kupatha); figurative (= micchāpatha) Dhammasaṅgani 381, 1003; past participle 22. Kummaggaṁ paṭipajjati to lose one's way, to go astray. literally Peta Vatthu IV 35; Peta Vatthu Commentary 44 (varia lectio); figurative Sutta-Nipāta 736; Itivuttaka 117; Therīgāthā 245.

:: Kummāsa [Vedic kulmāṣa] junket (curds and whey), usually with odana, boiled rice. In formula of kāya (cātu-m-mahā-bhūtika etc., see kāya) Dīgha Nikāya I 76 = Majjhima Nikāya II 17; in enumeration of material food (kabaḷinkārāhāra) Dhammasaṅgani 646, 740, 875. Vinaya III 15; Jātaka I 228; Vimāna Vatthu 14° (= Vimāna Vatthu 62 yava°); Vimāna Vatthu 98 (odana°). In combination with pūva (cake) Dhammapada I 367; Peta Vatthu Commentary 244.

:: Kummiga [kuṁ + miga] a small or insignificant animal Milindapañha 346.

:: Kumuda (neuter)
1. the white lotus Dhammapada 285; Vimāna Vatthu 354 (= Vimāna Vatthu 161); Jātaka V 37 (seta°); Visuddhimagga 174; Sumaṅgalavilāsinī I 139.
2. a high numeral, in vīsati kumudā Nirayā Aṅguttara Nikāya V 173 = Sutta-Nipāta page 126.

-naḷa a lotus-stalk Jātaka I 223;
-patta (-vaṇṇa) (having the colour of) white lotus petals Jātaka I 58 (especially of sindhavā, steeds);
-bhaṇḍikā a kind of corn Milindapañha 292;
-vaṇṇa (adjective) of the colour of white lotus (sindhavā) Peta Vatthu Commentary 74,
-vana a mass of white lotuses Jātaka V 37.

:: Kunda (neuter) the jasmine Dāṭhāvaṁsa V 28.

:: Kunnadī (feminine) (kuṁ-nadī) a small river, a rivulet Saṁyutta Nikāya I 109; II 32, 118; Aṅguttara Nikāya IV 100; Jātaka III 221; Visuddhimagga 231, 416; Sumaṅgalavilāsinī I 58.

:: Kunta [cf. Sanskrit kunta lance?] a kind of bird, otherwise called adāsa Jātaka IV 466.

:: Kuntanī (feminine) a curlew (koñca), used as homing bird Jātaka III 134.

:: Kuntha , only in combination kuntha-kipillaka (or °ikā) a sort of ant Jātaka I 439; IV 142; Sutta-Nipāta 602 (°ika); Visuddhimagga 408; Paramatthajotikā I 189. cf. kimi.

:: Kuṇa (adjective) [cf. kuṇi lame from °qer, to bend = Greek κνλλός crooked and lame, Latin curvus and coluber snake] distorted, bent, crooked, lame Peta Vatthu II 926 (varia lectio kuṇḍa; cf. Peta Vatthu Commentary 123 kuṇita paṭikuṇita an-ujubhūta); Dhammapada III 71 (kāṇa° blind and lame).

:: Kuṇalin in kuṇalīkata and kuṇalīmukha contracted, contorted Peta Vatthu II 926, 28 (Hardy, but Minayeff and Hardy's varia lectio kuṇḍalī°), explained Peta Vatthu Commentary 123 by mukhavikārena vikuṇitaṁ (or vikucitaṁ varia lectio) sakuṇitaṁ (better: saṅkucitaṁ) (cf. Sanskrit kuc or kuñc to shrink).

:: Kuṇapa [cf. Sanskrit kuṇapa] a corpse, carcase, Vinaya III 68 = Majjhima Nikāya I 73 = Aṅguttara Nikāya IV 377 (ahi°, kukkura°, manussa° pūti°); Aṅguttara Nikāya IV 198f.; Sutta-Nipāta 205; Jātaka I 61, 146; Peta Vatthu Commentary 15. Kaṇṭhe āsatto kuṇapo a corpse hanging round one's neck Majjhima Nikāya I 120; Jātaka I 5; also Vinaya III 68. — The above-mentioned list of corpses (ahi°, etc.) is amplified at Visuddhimagga 343 as follows: hatthi°, assa°, go°, mahiṁsa°, manussa°, ahi°, kukkura°. cf. kaḷebara.

-gandha smell of a rotting corpse Paramatthajotikā II 286; Peta Vatthu Commentary 32.

:: Kuṇāla name of a bird (the Indian cuckoo) Jātaka V 214f. (Kuṇāla-jātaka). Kuṇāla-daha "cuckoo-lake," name of one of the seven great lakes in the Himavant Visuddhimagga 416. W.B. Bollée, Kuṇāla-Jātaka, PTS, 1970.

:: Kuṇālaka [from kuṇāla] the cuckoo Jātaka V 406 (= kokila).

:: Kuṇḍa (a.) bent, crooked Sumaṅgalavilāsinī I 296 (°daṇḍaka); Peta Vatthu Commentary 181.

:: Kuṇḍaka the red powder of rice husks (cf. kukkusa) Vinaya II 151; 280; Jātaka II 289 (text has kuṇḍadaka) = Dhammapada III 325 (ibid. As ācāma°). Also used as toilet powder: Dhammapada II 261 (kuṇḍakena sarīraṁ makkhetvā). — sakuṇḍaka (-bhatta) (a meal) with husk powder-cake Jātaka V 383.

-aṅgārapūva pancake of rice powder Dhammapada III 324;
-kucchi in °sindhava potaka "the rice-(cake-)belly colt" Jātaka II 288;
-khādaka eating rice-powder Jātaka II 288; (cf. Dhammapada III 325); °dhūma, literally smoke of red rice powder, especially of the blood Jātaka III 542;
-pūva cake of husk-powder Jātaka I 422f.;
-muṭṭhi a handful of rice-powder Vimāna Vatthu 5; Dhammapada I 425;
-yāgu husk-powder gruel Jātaka II 288.

:: Kuṇḍala [cf. kuṇḍa, originally bending, i.e. winding] a ring especially earring Aṅguttara Nikāya I 254 = III 16; Jātaka IV 358 (su° with beautiful earrings); Dhammapada I 25. Frequent as maṇi°, a jewelled earring Vinaya II 156; Saṁyutta Nikāya I 77; Majjhima Nikāya I 366; Peta Vatthu II 950; sīha° or sīhamukha° an earring with a jewel called "lion's mouth" Jātaka V 205 (= kuñcita), 438. In sāgara° it means the ocean belt Milindapañha 220 = Jātaka III 32 (where explained as sāgaramajjhe dīpavasena ṭhitattā tassa kuṇḍalabhūtaṁ). cf. also rajju° a rope as belt Vimāna Vatthu 212. — kuṇḍalavatta turning, twisting round Dīgha Nikāya II 18 (of the hair of a Mahāpurisa).

:: Kuṇḍalin1 (adjective) [from kuṇḍala] wearing earrings Saṁyutta Nikāya IV 343; Jātaka V 136; VI 478. su° Vimāna Vatthu 731. cf. Maṭṭ(h)a° proper name Dhammapada I 25; Peta Vatthu II 5.

:: Kuṇḍalin2 in kuṇḍalī-kata contorted Peta Vatthu II 927. See kuṇalin and cf. Morris, JPTS 1893, 14.

:: Kuṇḍi (feminine) [= kuṇḍikā] a pail or pot, in phrase kuṇḍipaddhana giving a pailful of milk Jātaka VI 504 (Kern, Toevoegselen sub voce compares phrase Sanskrit kāṁsyopadohana and proposes reading kuṇḍ'opadohana. See also kaṁsupadhāraṇa).

:: Kuṇḍika [cf. kuṇḍa] bending, in ahi-kuṇḍika (?) a snake charmer (literal bender) Jātaka IV 308 (varia lectio guṇṭhika) see ahi; and catu-kuṇḍika bent as regards his four limbs, i.e. walking on all fours Majjhima Nikāya I 79; Peta Vatthu III 24 (explained at Peta Vatthu Commentary 181).

:: Kuṇḍikā (feminine) a water-pot Jātaka I 8, 9, II 73 (= kamaṇḍalu), 317; V 390; Dhammapada I 92 (cf. kuṭa).

:: Kuṇi (adjective) deformed, paralysed (originally bent, crooked, cf. kuṇa) only of the arm, according to Puggalapaññatti IV 19 either of one or both arms (hands) Jātaka I 353 (explanation kuṇṭhahattha) = Dhammapada I 376; past participle 51 (kāṇa, kuṇi, khañja); see khañja.

:: Kuṇita (or kuṇika) = kuṇa Peta Vatthu Commentary 123, 125 (or should it be kucita?). cf. paṭi°.

:: Kuṇṭha [cf. kuṇa and kuṇḍa]
1. bent, lame; blunt (of a sword) Dhammapada I 311 (°kuddāla); Puggalapaññatti I 34 (of asi, opposite tikkhina); °tiṇa a kind of grass Visuddhimagga 353.
2. a cripple Jātaka II 117.

:: Kuṇṭhita [a variant of guṇṭhita, as also found in compound palikuṇṭhita] Peta Vatthu II 38 and kuṇḍita Saṁyutta Nikāya I 197, both in phrase paṁsu°, according to Hardy, Peta Vatthu Commentary page 302 to be corrected to guṇṭhita covered with dust (see guṇṭheti). The varia lectio at both places is °kuṭṭhita. Also found as paṁsukuṇṭhita at Jātaka VI 559 (= °makkhita commentary; varia lectio BB kuṇḍita).

:: Kuṅkuma (neuter) [cf. Sanskrit kuṅkuma] saffron Milindapañha 382; Visuddhimagga 241.

:: Kuṅkumin (adjective) fidgety Jātaka V 435.

:: Kuṅkumiya (neuter) noise, tumult Jātaka V 437 (= kolāhala).

:: Kuñca (neuter) [kruñc, cf. Sanskrit krośati, Pāḷi koñca, Latin crocio, cornix, corvus; Greek κρώξω, κρανγή; all of crowing noise; from sound-root kṛ, see note on gala]] a crowing or trumpeting noise (in compounds only).

-kāra cackling (of a hen) Therīgāthā Commentary 255;
-nāda trumpeting (of an elephant) Jātaka III 114.

:: Kuñcikā (feminine) A key, Samantapāsādikā VI 1216 cf. tāla Vinaya II 148; Visuddhimagga 251 (°kosaka a case for a key); Sumaṅgalavilāsinī I 200, 207, 252; Dhammapada II 143.

:: Kuñcita (adjective) [past participle of kuñc or kruñc; cf. Sanskrit kruñcati, to be crooked, Latin crux, Old High German hrukki, also Sanskrit kuñcita bent] bent, crooked Jātaka I 89 (°kesa with wavy hair); V 202 (°agga: kaṇṇesu lambanti ca kuñcitaggā: explained on page 204 by sīhakuṇḍale sandhāya vadati, evidently taking kuñcita as a sort of earring); of petas, Saddhammopāyana 102.

:: Kuñja (masculine) a hollow, a glen, dell, used by Dhammapāla in explanation of kuñjara at Vimāna Vatthu 35 (kuñjaro ti kuñje giritale ramati) and Peta Vatthu Commentary 57 (kuṁ paṭhaviṁ jīrayati kuñjo suvāraṁ aticarati kuñjaro ti).

-nadī° a river glen Sumaṅgalavilāsinī I 209.

:: Kuñjara (masculine) [derivation unknown. The sound is not unlike an elephant's trumpeting and need not be Aryan, which has hasti. The Sanskrit of the epics and fables uses both h° and k°] an elephant Vinaya II 195; Majjhima Nikāya I 229, 375; Saṁyutta Nikāya I 157; Dhammapada 322, 324, 327; Jātaka V 336; Vimāna Vatthu 51; Peta Vatthu I 113; Dhammapada IV 4; Therīgāthā Commentary 252; Milindapañha 245. °deva° chief of the gods, especially of Sakka Vimāna Vatthu 477; Jātaka V 158.

-vara a state elephant Vimāna Vatthu 181;
-sālā an elephant's stable Dhammapada IV 203.

:: Kupatha (kuṁ + patha) wrong path (cf. kummagga) Milindapañha 390.

:: Kupe See Kūpa

:: Kupita (adjective) [past participle of kuppati]
1. shaken, disturbed Therīgāthā 504 (by fire = Therīgāthā Commentary 292); Jātaka III 344 (°indriya).
2. offended, angry Dīgha Nikāya III 238 = Majjhima Nikāya I 101 = Aṅguttara Nikāya IV 460 = V 18; Majjhima Nikāya I 27; Aṅguttara Nikāya III 196f.; Peta Vatthu I 67. Often combined with anatta mana "angry and displeased" Vinaya II 189; Dīgha Nikāya I 3, 90 (= Sumaṅgalavilāsinī I 255 kuddha). — as neuter kupitaṁ disturbance, in paccanta° adisturbance on the borderland Jātaka III 497; Milindapañha 314; Peta Vatthu Commentary 20.

:: Kuppa (adjective) [gerund of kuppati] shaking, unsteady, movable; Aṅguttara Nikāya III 128 (°dhammo, unsteady, of apāpa bhikkhu); Sutta-Nipāta 784; of akamma: a proceeding that can be qua shed Vinaya II 71 (also a°). neuter kuppaṁ anger Vinaya II 133 (karissāmi I shall pretend to be angry). — akuppa (adjective) and akuppaṁ (neuter) steadfast, not to be shaken, an epithet of Arahant and Nibbāna (cf. asaṅkuppa); akuppa-dhammo past participle 11 (see akuppa). akuppaṁ as freedom from anger at Vinaya II 251.

:: Kuppati [Sanskrit kupyate, °qup to be agitated, to shake = Latin cupio, cupidus, "to crave with agitation," cf. semantically Latin tremere > French craindre] to shake, to quiver, to be agitated, to be disturbed, to be angry. Preterit kuppi, past participle kupita, gerund kuppa, causative kopeti Aṅguttara Nikāya III 101; Sn. 826, 854; past participle 11, 12, 30. Of the wind Milindapañha 135; of childbirth udaravāto kuppi (or kupita) Jātaka II 393, 433; paccanto kuppi the border land was disturbed Jātaka IV 446 (cf. kupita).

:: Kuppila [?] a kind of flower Jātaka VI 218 (commentary: mantālakamakula).

:: Kuraṇḍaka [cf. Sanskrit kuraṇṭaka blossom of a species of Amaranth] a shrub and its flower Visuddhimagga 183 (see also kuravaka and koraṇḍaka). °leṇa name of place Visuddhimagga 38.

:: Kurara an osprey Jātaka IV 295, 397 (= ukkāsa); V 416; VI 539 (= seta°).

:: Kuravaka [= Sanskrit kuraṇṭaka Abhidh-r-m, cf. kuraṇḍaka] name of a tree, in ratta° Jātaka I 39 (= bimbijāla the red Amaranth tree).

:: Kurundī name of one of the lost commentaries on the Vinaya, used in Samantapāsādikā (cf. Vinaya Texts I 258; II 14; Handbook of Pāḷi Literature §210).

:: Kurunga [derivation unknown. The corresponding Sanskrit forms are kuluṅga and kulaṅga] a kind of antelope, in °miga the antelope deer Jātaka I 173 (k°-jatāka); II 153 (the same).

:: Kuruṭṭharū (varia lectio kururū) a badly festering sore Dīgha Nikāya II 242.

:: Kuruvindaka vermillion in °cuṇṇa, a bath-powder made from k. Jātaka III 282; and °suttī a string of beads covered with this powder Vinaya II 106 (cf. Samantapāsādikā 1200; Vinaya Texts III 67).

:: Kurūra (adjective) [Sanskrit krūra, cf. Latin cruor thick blood, Greek κρέας (raw) flesh, Sanskrit kravih; Old High German hro, English raw] bloody, raw, cruel, in °kammanta following a cruel (bloody) occupation (as hunting, fishing, bird killing, etc.) Aṅguttara Nikāya III 383 = past participle 56 (explained Puggalapaññatti 233 by dāruṇa°, also at Peta Vatthu Commentary 181).

:: Kurūrin = Kurūra Peta Vatthu III 23.

:: Kusa
1. the kusa grass (Poa cynosuroides) Dhammapada III 484: tikhiṇadhāraṁ tiṇaṁ antamaso tālapaṇṇam pi; Dhammapada 311; Jātaka I 190 (= tiṇa); IV 140.
2. a blade of grass used as a mark or a lot: pātite kuse "when the lot has been cast" Vinaya I 299; kāsaṁ saṅkāmetvā "having passed the lot on" Vinaya III 58.

-agga the point of a blade of grass Peta Vatthu Commentary 254 = Sumaṅgalavilāsinī I 164; Saddhammopāyana 349; kusaggena bhuñjati or pivati to eat or drink only (as little Anglo-Saxon with a blade of grass Dhammapada 70; Vimāna Vatthu 73;
-kaṇṭhaka = preceding Peta Vatthu III 228;
-cīra a garment of grass Vinaya I 305 = Dīgha Nikāya I 167 = Aṅguttara Nikāya I 240, 295 = II 206 = past participle 55;
-pāta the casting of a kusa lot Vinaya I 285;
-muṭṭhi a handful of grass Aṅguttara Nikāya V 234 = 249.

:: Kusaka = preceding Vimāna Vatthu 355 (= Vimāna Vatthu 162).

:: Kusala (adjective) [cf. Sanskrit kuśala]
1. (adjective) clever, skilful, expert; good, right, meritorious Majjhima Nikāya I 226; Dhammapada 44; Jātaka I 222. Especially applied in moral sense (= puñña), whereas a kusala is practically equivalent to pāpa. ekam pi ce pāṇaṁ aduṭṭha-citto mettāyati kusalo tena hoti Itivuttaka 21; sappañño paṇḍito kusalo naro Sutta-Nipāta 591, cf. 523; Peta Vatthu I 33 (= nipuṇa). With kamma = a meritorious action, in kammaṁ katvā kusalaṁ Dīgha Nikāya III 157; Vimāna Vatthu 307; Peta Vatthu I 1011 see compounds — ācāra-k° good in conduct Dhammapada 376; parappavāda° skilled in disputation Dīpavaṁsa IV 19; magga° (and opposite amagga°) one who is an expert as regards the Path (literal and figurative) Saṁyutta Nikāya III 108; samāpatti°, etc. Aṅguttara Nikāya V 156f.; sālittaka-payoge k° skilled in the art of throwing potsherds Peta Vatthu Commentary 282. — In derivation k. is explained by Dhammapāla and Buddhaghosa by kucchita and salana, viz. kucchita-salanādi atthena kusalaṁ Vimāna Vatthu 169; kucchite pāpadhamme sa layanti ca layanti kappenti viddhaṁsenti ti kusalā as 39; where four alternative derivations are given (cf. Mrs. Rhys Davids, Buddhist Manual of Psychological Ethics page xc).
2. (neuter) a good thing, good deeds, virtue, merit, good consciousness (citta omitted; cf. as 162, 200, etc.): yassa pāpaṁ kataṁ kammaṁ kusalena pithīyati, so imaṁ lokaṁ pabhāseti "he makes this world shine, who covers an evil deed with a good one" Majjhima Nikāya II 104 = Dhammapada 173 = Theragāthā 872; sukhañ ca k. pucchi (fitness) Sutta-Nipāta 981; Vimāna Vatthu 301 (= ārogyaṁ); Dīgha Nikāya I 24; Jātaka VI 367; Peta Vatthu I 13 (= puñña); Peta Vatthu Commentary 75; Milindapañha 25. — In special sense as ten kusalāni equivalent to the dasasīlaṁ (cf. sīla) Majjhima Nikāya I 47; Aṅguttara Nikāya V 241, 274. All good qualities (dhammā) which constitute right and meritorious conduct are comprised in the phrase kusalo sabba-dhammānaṁ Sutta-Nipāta 1039, explained in extenso Cullaniddesa sub voce kusala. See also compound °dhamma. — kusalaṁ karoti to do what is good and righteous, i.e. kāyena, vācāya, manasā Itivuttaka 78; cf. Dhammapada 53; sabba-pāpassa akaraṇaṁ kusalassa upasampadā sa-citta-pariyodapanaṁ etaṁ Buddhānusāsanaṁ Dīgha Nikāya II 49 = Dhammapada 183; cf. Nettipakaraṇa 43, 81, 171, 186. kusalaṁ bhāveti to pursue righteousness (together with a kusalaṁ pajahati to give up wrong habits) Aṅguttara Nikāya I 58; IV 109f.; Itivuttaka 9.
— a kusala adjective: improper, wrong, bad; neuter: demerit, evil deed Dīgha Nikāya I 37, 163; bālo + a kusalo Sutta-Nipāta 879, 887; = pāpa Peta Vatthu Commentary 60, cf. pāpapasuto akata kusalo Peta Vatthu Commentary 6. kusalaṁ and a kusalaṁ are discussed in detail (with reference to rūpāvacara° fivefold, to arūpāvacara° and lokuttara° fourfold, to kāmāvacara° eight and twelvefold) at Visuddhimagga 452-454.
— kusalākusala good and bad Majjhima Nikāya I 489; Saṁyutta Nikāya V 91; Milindapañha 25; Nettipakaraṇa 161, 192; Dhammasaṅgani 1124f. — sukusala (dhammānaṁ) highly skilled Dīgha Nikāya I 180 (cf. Majjhima Nikāya II 31).

-anuesin striving after righteousness Sutta-Nipāta 965; cf. kiṅkusalānuesin Dīgha Nikāya II 151 and kiṅkusala-gavesin Majjhima Nikāya I 163f.;
-abhisanda overflow of merit (+ puñña°) Aṅguttara Nikāya II 54f.; III 51; 337;
-kamma meritorious action, right conduct Aṅguttara Nikāya I 104; 292f.; Paṭisambhidāmagga I 85; II 72f.; Peta Vatthu Commentary 9, 26;
-cittā (plural) good thoughts Vibhaṅga 169-173, 184, 285f., 294f.;
-cetanā right volition Vibhaṅga 135;
-dhammā (plural) (all) points of righteousness, good qualities of character Saṁyutta Nikāya II 206; Majjhima Nikāya I 98; Aṅguttara Nikāya IV 11f.; V 90f.; 123f.; past participle 68, 71; Vibhaṅga 105; Paṭisambhidāmagga I 101, 132; II 15, 230; Vimāna Vatthu 74, 127;
-pakkha "the side of virtue," all that belongs to good character Majjhima Nikāya III 77 (and a°) with adjective °pakkhika Saṁyutta Nikāya V 91;
-macchariya Dhammasaṅgani 1122 is to be corrected to kula° instead of kusala° (meanness as regards family) cf. Cullaniddesa on veviccha;
-mūla the basis or root of goodness or merit; there are three: alobha, adosa, amoha Majjhima Nikāya I 47, 489 = Aṅguttara Nikāya I 203 = Nettipakaraṇa 183; Dīgha Nikāya III 214; Dhammasaṅgani 32, 313, 981; Vibhaṅga 169f., 210; Nettipakaraṇa 126. cf. °paccaya Vibhaṅga 169; °ropanā Nettipakaraṇa 50;
-vitakka good reasoning, of which there are three: nekkhamma°, avyāpāda°, avihiṁsā° Dīgha Nikāya III 215; Itivuttaka 82; Nettipakaraṇa 126;
-vipāka being a fruit of good kamma Dhammasaṅgani 454; Visuddhimagga 454 (twofold, viz. ahetuka and sahetuka);
-vedanā good, pure feeling Vibhaṅga 3f.; cf. °saññā and °saṅkhārā Vibhaṅga 6f.; Nettipakaraṇa 126 (three °saññā, same as under °vitakkā);
-sīla good, proper conduct of life Majjhima Nikāya II 25f.; adjective °sīlin Dīgha Nikāya I 115 (= Sumaṅgalavilāsinī I 286).

:: Kusalatā [femenine abstract from kusala] (only —°) skill, cleverness, accomplishment; good quality. — lakkhaṇa° skill in interpreting special signs Vimāna Vatthu 138; aparicita° neglect in acquiring good qualities Peta Vatthu Commentary 67. For following cf. Mrs. Rhys Davids Buddhist Manual of Psychological Ethics 321-323; āpatti° skill as to what is an offence; samāpatti° in the attainments; dhātu° in the elements; manasikāra° proficiency in attention; āyatana° skill in the spheres; paṭicca-samuppāda° skill in conditioned genesis; ṭhāna° and aṭṭhāna° skill in affirming (negating) causal conjuncture: all at Dīgha Nikāya III 212 and Dhammasaṅgani 1329-1338; cf. Aṅguttara Nikāya I 84, 94.

:: Kusi (neuter) one of the four cross seams of the robe of a bhikkhu Vinaya I 287; II 177; and aḍḍha° intermediate cross seam ibid. See Samantapāsādikā 1127.

:: Kusīta (adjective) [Sanskrit kusīda; cf. kosajja] indolent, inert, inactive. Explained by kāma-vitakkādīhi vitakkehi vītināmanaka-puggalo Dhammapada II 260; by nibbiriyo Dhammapada III 410; by alaso Peta Vatthu Commentary 175, Often combined with hīna-viriya, devoid of zeal; Itivuttaka 27, 116; Dhammapada 7, 112, 280; Milindapañha 300, 396. Also equivalent to alasa Dhammapada 112; combined with dussīla Milindapañha 300, 396; with duppañña Dīgha Nikāya III 252 = 282; Aṅguttara Nikāya II 227, 230; III 7, 183, 433. — In other connections: Majjhima Nikāya I 43, 471; Aṅguttara Nikāya III 7f., 127; V 95, 146, 153, 329f.; Saṁyutta Nikāya II 29, 159, 206; Itivuttaka 71, 102; Jātaka IV 131 (nibbiriya + k.); Visuddhimagga 132; Dhammapada I 69. The eight kusīta-vatthūni, occasions of indolence, are enumerated at Aṅguttara Nikāya IV 332; Dīgha Nikāya III 255; Vibhaṅga 385.
— akusīta alert, mindful, careful Sutta-Nipāta 68 (+ alīna-citto); Cullaniddesa sub voce; Saddhammopāyana 391.

:: Kusītatā (feminine) [abstract from kusīta] in a° alertness, brightness, keenness Vimāna Vatthu 138.

:: Kussubbha and kussobbha (neuter) [Sanskrit kuśvabhra] a small pond, usually combined with kunnadī and applied in similes: Saṁyutta Nikāya II 32 = Aṅguttara Nikāya I 243 = V 114; Saṁyutta Nikāya II 118; V 47, 63, 395; Aṅguttara Nikāya II 140; IV 100; Sutta-Nipāta 720; Peta Vatthu Commentary 29; Sumaṅgalavilāsinī I 58.

:: Kusuma (neuter) any flower Jātaka III 394 (°dāma); V 37; Peta Vatthu Commentary 157 (= puppha); Vimāna Vatthu 42; Dīpavaṁsa I 4; Saddhammopāyana 246, 595; Dāṭhāvaṁsa V 51 (°agghika), figurative vimutti° the flower of emancipation Theragāthā 100; Milindapañha 399.

:: Kusumbha (neuter) the safflower, Carthamus tinctorius, used for dying red Jātaka V 211 (°rattavattha); VI 264 (the same); Khuddasikkhā IV 2.

:: Kusumita (adjective) in flower, blooming Vimāna Vatthu 160, 162.

:: Kutha see under ku°.

:: Kuthana (neuter) [from kvath = kuth] digestion Visuddhimagga 345.

:: Kuthati [Sanskrit kvathati cf. kaṭhati, kaṭhita, kuṭṭhita, ukkaṭṭhita and upakūḷita] to cook, to boil: kuthanto (present participle) boiling (putrid, foul? So Kern, Toev, sub voce) Jātaka VI 105 (of Vetaraṇī, cf. kuṭṭhita). cf. IIJ 21 — past participle kuthita.

:: Kuthita [past participle of kuthati]
1. boiled, cooked Therīgāthā 504; Paramatthajotikā I 62; Visuddhimagga 259 = Paramatthajotikā I 58. cf. vikkuthita.
2. digested Visuddhimagga 345.
3. figurative tormented, distressed (perhaps: rotten, foul, cf. kilijjati = pūti hoti) Milindapañha 250 (+ kiliṭṭha). — cf. Samantapāsādikā 1091, 23, which reads kuṭṭhita.

:: Kuto see under ku°.

:: Kutta (neuter) [Derived from kattā = Sanskrit kṛtṛ as kṛttra = Pāḷi kutta, cf. Sanskrit kṛtrima artificial = Pāḷi kuttima, in causative — passive sense = kappita of kḷp)] "being made up."
1. Work. The beginning of things was the work of Brahmā. The use of kutta implies that the work was so easy as to be nearer play than work, and to have been carried out in a mood of graceful sport. Dīgha Nikāya III 28.
2. Behaviour, i.e. charming behaviour, coquetry Jātaka II 329, combined with līḷā (graceful carriage) Jātaka I 296, 433; and with vilāsa (charming behaviour) Jātaka II 127; IV 219, 472; itthi° and purisa° Aṅguttara Nikāya IV 57 = Dhammasaṅgani 633 (explained at as 321 by kiriyā). — as adjective in kuttavāla, well arranged, plaited tails Dīgha Nikāya I 105 (explained at Sumaṅgalavilāsinī I 274 as kappita-vāla; cf. kappita).

:: Kuttaka [derivation from kutta, that which is made up or "woven," with original meaning of karoti to weave]
1. neuter a woollen carpet (Sumaṅgalavilāsinī I 87 = as used for dancing-women), together with kaṭṭhissa and koseyya in list of forbidden articles of bedding Dīgha Nikāya I 7 = Aṅguttara Nikāya I 181 = Vinaya I 192 = II 163.
2. Adjective "made up," pretending, in samaṇa-k° a sham ascetic Vinaya III 68-71.

:: Kuttama in kāsi-kuttama Jātaka VI 49 should be read as kāsik'uttama.

:: Kutthaka Saṁyutta Nikāya I 66 should be replaced by varia lectio koṭṭhuka.

:: Kutti (feminine) [cf. kutta] arrangement, fitting, trapping, harnessing Vinaya II 108 (sara°: accuracy in sound, harmony); Jātaka III 314 (massu° beard-dressing explained by massu-kiriyā. Here corresponding to Sanskrit °kḷpti!); IV 352 (hattha°, elephant trappings, cf. kappanā); V 215 (= karaṇa, cf. Sanskrit kalpa).

:: Kutuka (adjective) eager, in sakutuka eagerness Dāṭhāvaṁsa IV 41.

:: Kutumbaka (-puppha) name of a flower Jātaka I 60.

:: Kutūhala (masculine neuter) tumult, excitement; Dāṭhāvaṁsa V 22; Dhammapada III 194 (varia lectio kot°). A° (adjective) unperturbed, not shamming Jātaka I 387 (explained by avikiṇṇa-vaco of straight speech). See also kotūhala.

-maṅgala afestivity, ceremony, Cullaniddesa §54 in explanation of anekarūpena Sutta-Nipāta 1079, 1082;
-sālā a hall for recreation, a common room Dīgha Nikāya I 179 = Saṁyutta Nikāya IV 398 = Majjhima Nikāya II 2, cf. Divyāvadāna 143.

:: Kuṭa a pitcher Vimāna Vatthu 509; Jātaka I 120; Dhammapada II 19, 261; III 18. Kuṭa is to be read at Jātaka I 145 for kūṭa (antokuṭe padīpo viya; cf. ghaṭa). Note: Kuṭa at as 263 stands for kūṭa3 sledgehammer.

:: Kuṭaja a kind of root (Wrightia antidysenterica or Nericum antidysentericum), used as a medicine Vinaya I 201 (cf. Vinaya Texts II 45).

:: Kuṭaka see kūṭaka.

:: Kuṭati see paṭi° and cf. kūṭa1, koṭṭeti and in different sense kuṭṭa1.

:: Kuṭava (varia lectio kū°; commentary kulāvaka) a nest Jātaka III 74; varia lectio at Dhammapada II 23 (for kuṭikā).

:: Kuṭhārī (feminine) [cf. Sanskrit kuṭhāra, axe = Latin culter, knife from °(s)qer, to cut, in Latin caro, etc] an axe, a hatchet Vinaya III 144; Saṁyutta Nikāya IV 160, 167; Majjhima Nikāya I 233 = Saṁyutta Nikāya III 141; Aṅguttara Nikāya I 141; II 201; IV 171; Jātaka I 431; Dhammapada III 59; Peta Vatthu Commentary 277. Purisassa hi jātassa kuthārī jāyate mukhe "when man is born, together with him is born an axe in his mouth (to cut evil speech)" Saṁyutta Nikāya I 149 = Sutta-Nipāta 657 = Aṅguttara Nikāya V 174.
[BD]: to 'Bite your tongue!'

:: Kuṭikā (feminine) from kuṭī [BHS kuṭikā Avadāna-śataka II 156] a little hut, usually made of sticks, grass and clay, poetical of an abode of a bhikkhu Vinaya III 35, 41, 42 = Vimāna Vatthu 10; Peta Vatthu Commentary 42, 81; Dhammapada II 23. cf. also tiṇa°, dāru°; arañña° a hut in the woods Saṁyutta Nikāya I 61; III 116; IV 380. Often figurative for body (see kāya). Theragāthā 1. — as adjective —°, e.g. aṭṭhakuṭiko gāmo a village of eight huts Sumaṅgalavilāsinī I 313.

:: Kuṭila (adjective) bent, crooked (cf. kuj and kuc, Morris JPTS 1893, 15) Jātaka III 112 (= jimha); Milindapañha 297 (°saṅkuṭila), 418 (of an arrow); neuter a bend, a crook Milindapañha 351. — a° straight Vimāna Vatthu 167 (°magga);
-bhāva crookedness of character Visuddhimagga 466; Peta Vatthu Commentary 51; Vimāna Vatthu 84. — a° uprightness Abhidhammāvatāra 20.

:: Kuṭilatā (feminine) [from kuṭila] crookedness, falseness, in a°, uprightness of character Dhammasaṅgani 50, 51; Dhammapada I 173.

:: Kuṭimbika (also kuṭumbika) a man of property, a landlord, the head of a family, Jātaka I 68, 126, 169, 225; II 423; Peta Vatthu Commentary 31, 38, 73, 82. Kutumbiya-putta proper name Visuddhimagga 48. — samaṇa° Spk III 33, IIJ 47 (2004), 312, n. 12.

:: Kuṭī (kuṭi°) (feminine) any single-roomed abode, a hut, cabin, cot, shed Vinaya III 144 (on vehāsa-kuṭī see vehāsa and Vinaya IV 46); Sutta-Nipāta 18, 19; Peta Vatthu II 28; Vimāna Vatthu 188, 256 (cīvara°, a cloak as tent). See also kappiya°, gandha°, paṇṇa°, vacca°.

-kāra the making of a hut, in °sikkhāpada, a rule in Pāt (a rule regarding the method of building a hut) Pāt 14, Jātaka II 282; III 78. 351;
-dūsaka destroying a hut or nest Dhammapada II 23;
-purisa a "hut man," a peasant Milindapañha 147.

:: Kuṭṭa1 [cf. koṭṭeti, kuṭ to crush, which is explained by Dhatupāṭha (90, 555) and Dhātum (115, 781) together with koṭṭ by chedana; it is there taken together with kuṭ of kūṭa1, which is explained as koṭilla] powder. Sāsapa° mustard powder Vinaya I 205; II 151 (at the latter passage to be read for °kuḍḍa, cf. Vinaya Texts III 171), 205.

:: Kuṭṭa2 [of doubtful origin and form, cf. various Buddhist Hybrid Sanskrit forms koṭṭa-rājā, koṭa° and koḍḍa°, e.g. Mahāvastu I 231] only found in compounds °dārūni sticks in a wattle and daub wall Visuddhimagga 354, and in kuṭṭa-rājā subordinate prince, possibly kuḍḍa° a wattle and daub prince Saṁyutta Nikāya III 156 (varia lectio kuḍḍa°); = V 44 (varia lectio kujja°); cf. kuḍḍa° Jātaka V 102f., where explained pāpa-rājā, with vv.ll. kuṭa and kūṭa. See also khujja and khuddaka-rājā.

:: Kuṭṭha1 (neuter) (cf. kuṣ; Sanskrit kuṣṭhā feminine) leprosy Jātaka V 69, 72, 89; VI 196, 383; Visuddhimagga 35 (+ gaṇḍa); Sumaṅgalavilāsinī I 260, 261, 272. The disease described at Dhammapada 161f. is probably leprosy. cf. kilāsa. On various kinds of leprosy see Jātaka V 69, IV 196.

:: Kuṭṭha2 a kind of fragrant plant (Costus speciosus) or spice Jātaka VI 537.

:: Kuṭṭhilikā the pericarp or envelope of a seed (phala°) Vimāna Vatthu 344 (= sipāṭikā).

:: Kuṭṭhin a leper Majjhima Nikāya I 506 (in simile); Theragāthā 1054; Jātaka V 413; VI 196; Udāna 49; Dhammapada III 255.

:: Kuṭṭhita hot, sweltering (of uṇha) Saṁyutta Nikāya IV 289 (varia lectio kikita); molten (of tamba, cf. uttatta) Pañca-g 33. See also kathati kuthati, ukkaṭṭhita and pakkuṭṭhita.

:: Kuṭukuñcaka see kaṭukañcuka.

:: Kuṭumba (neuter) family property and estates Jātaka I 122, 225; rāja° (and °kuṭumbaka) the king's property Jātaka I 369, 439.

-kuṭumbaṁ saṇṭhapeti to set up an establishment Jātaka I 225; II 423; III 376.

:: Kuṭumbika see kuṭimbika.

:: Kuva(ṁ) see ku-.

:: Kuva laya the (blue) water-lily, lotus, usually combined with kamala, q.v. Vimāna Vatthu 354; Sumaṅgalavilāsinī I 50; Vimāna Vatthu 161, 181; Peta Vatthu Commentary 23, 77.

:: Kuvilāra = koviḷāra Jātaka V 69 (varia lectio ko°).

:: Kuyyaka a kind of flower Jātaka I 60 (°puppha).

:: Kūjati [kuj, explained with guj at Dhatupāṭha 78 by "avyatte sadde"] to sing (of birds; cf. vikūjati) Jātaka II 439; IV 296; Dāṭhāvaṁsa V 51, — past participle kūjita see abhi°, upa°.

:: Kūla (neuter) [Dhatupāṭha 271: kūla āvaraṇe] a slope, a bank, an embankment. Usually of rivers: Saṁyutta Nikāya I 143 = Jātaka III 361; Aṅguttara Nikāya I 162; Sutta-Nipāta 977; Jātaka I 227; Milindapañha 36: udapāna° the facing of a well Vinaya II 122; vaccakūpassa k° the sides of a cesspool Vinaya II 141. See also paṁsu°, and cf. uk°, upa°, paṭi°.

:: Kūpa (masculine) [Vedic kūpa, original curvature viz.
(a) interior = cavity, cf. Latin cupa, Greek κύπελλον cup; also Greek κύμβη, Sanskrit kumbha;
(b) exterior = heap, cf. anglo-Saxon heap, Old High German heap, Sanskrit kūpa mast].
1. A pit, a cavity: akkhi° the socket of the eye Majjhima Nikāya I 80, 245; as 306; gūtha° a cesspool Dīgha Nikāya II 324; Sutta-Nipāta 279; Peta Vatthu II 316; past participle 36; miḷha° a pit for evacuations Pañca-g 24; loma° the root of the hair, a pore of the skin Sumaṅgalavilāsinī I 57; Visuddhimagga 262, 360; also in na loma-kūpa mattaṁ pi not even a hair root Jātaka I 31; III 55; vacca° = gūtha° Vinaya II 141, 222. As a tank or a well: Jātaka VI 213; Vimāna Vatthu 305.
2. the mast of a boat Jātaka III 126; Milindapañha 363, 378. See next.

-khaṇa one who digs a pit Jātaka VI 213;
-tala the floor of a pit Visuddhimagga 362.

:: Kūpaka = kūpa 1. Visuddhimagga 361 (akkhi°), 362 (nadītīra°), 449 (the same); = kūpa. 2. Jātaka II 112; IV 17.

:: Kūra (neuter) in sukkha° boiled rice (?) Vinaya IV 86; Dhammapada II 171.

:: Kūṭa1 (neuter) [Dhatupāṭha 472 and Dhātum 526 explain kuṭ of kūṭa1 by koṭille (koṭilye), cf. Sanskrit kūṭa trap, cf. Greek παλεύω to trap birds] a trap, a snare; figurative falsehood, deceit. As trap Jātaka I 143 (kūṭapāsādi); IV 416 (explained paṭicchannapāsa). As deceit, cheating in formula tulā° kaṁsa° māna° "cheating with weight, coin and measure" (Sumaṅgalavilāsinī I 78 = vañcana) Dīgha Nikāya I 5 = III 176 = Saṁyutta Nikāya V 473 = Majjhima Nikāya I 180 = Aṅguttara Nikāya II 209; V 205 = past participle 58. māna° Peta Vatthu Commentary 278. — as adjective false, deceitful, cheating, see compounds — Note: kūṭe Jātaka I 145 ought to be read kuṭe (antokuṭe padīpo viya, cf. ghaṭa).

-aṭṭa a false suit, in °kāra a false suitor Jātaka II 2; Dhammapada I 353;
-jaṭila a fraudulent ascetic Jātaka I 375; Dhammapada I 40;
-māna false measure Peta Vatthu Commentary 191;
-vāṇija a false-trader Peta Vatthu III 4°; Peta Vatthu Commentary 191;
-vinicchayikatā a lie (false discrimination) Peta Vatthu Commentary 210;
-vedin liar, calumniator Jātaka IV 177.

:: Kūṭa2 (masculine neuter) [Vedic kūṭa horn, bone of the forehead, prominence, point, °qele to jut forth, be prominent; cf. Latin celsus, collis, columen; Greek κολωνός κολοϕιύν; Anglo-Saxon holm, English hill]
(a) prominence, top (cf. koṭi), in abbha° ridge of the cloud Vimāna Vatthu I1 (= sikhara); aṁsa° shoulder, clavicle, Vimāna Vatthu 121, 123 pabbata° mountain peak Vinaya II 193; Jātaka I 73. cf. koṭa.
(b) the top of a house, roof, pinnacle Aṅguttara Nikāya I 261; Vimāna Vatthu 784 (= kaṇṇikā Vimāna Vatthu 304); gaha° Dhammapada 154; Peta Vatthu Commentary 55. cf. also kūṭāgāra.
(c) a heap, an accumulation, in saṅkāra° dustheap Majjhima Nikāya II 7; Peta Vatthu Commentary 144. — (d) the topmost point, in phrase desanāya kūṭaṁ gahetvā or desanākūtaṁ gaṇhanto "leading up to the climax of the instruction" Jātaka I 275, 393, 401; V 151; VI 478; Vimāna Vatthu 243. cf. arahattena kūṭaṁ gaṇhanto Jātaka I 114; Arahatta-phalena k. gaṇhiṁ Therīgāthā Commentary 99.

-aṅga the shoulder Vimāna Vatthu 158 (= Vimāna Vatthu 123);
-āgāra (neuter) a building with a peaked roof or pinnacles, possibly gabled; or with an upper storey Vinaya I 268; Saṁyutta Nikāya II 103 = V 218; III 156; IV 186; V 43, 75, 228; Aṅguttara Nikāya I 101, 261; III 10, 364; IV 231; V 21; Peta Vatthu III 17; 221; Vimāna Vatthu 82 (= ratanamayakaṇṇikāya bandhaketuvanto Vimāna Vatthu 50); Vimāna Vatthu 6 (upari°, with upper storey) varia lectio kuṭṭhāgāra; Peta Vatthu Commentary 282 (°dhaja with a flag on the summit); Dhammapada IV 186. In compounds: — °matta as big as an upper chamber Jātaka I 273; Milindapañha 67; °—°sālā a pavilion (see description of Maṇḍalamāḷa at Sumaṅgalavilāsinī I 43) Vinaya III 15, 68, 87; IV 75; Dīgha Nikāya I 150; Saṁyutta Nikāya II 103 = V 218; IV 186. °(ṇ)gama going towards the point (of the roof), converging to the summit Saṁyutta Nikāya II 263 = III 156 = V 43;
-ṭṭha standing erect, straight, immovable, in phrase vañjha k° esikaṭṭhāyin Dīgha Nikāya I 14 = 56 = Saṁyutta Nikāya III 211 = Majjhima Nikāya I 517 (explained Sumaṅgalavilāsinī I 105 by pabbatakūṭaṁ viya ṭhita);
-poṇa at Visuddhimagga 268 is to be read °goṇa: see kūṭa4.

:: Kūṭa3 (neuter) [°qolā to beat; cf. Latin clava; Greek κλάω, κόλος, and also Sanskrit khaḍga; Latin clades, procello; Greek κλαδαρός. The explanation of kuṭ3 at Dhatupāṭha 557 and Dhātum 783 is "ākoṭane"] a hammer, usually as aya° an iron sledgehammer Jātaka I 108; or ayo° Peta Vatthu Commentary 284; ayomaya° Sutta-Nipāta 669; kammāra° Visuddhimagga 254.

:: Kūṭa4 (adjective) [Sanskrit (lexicon) kūṭa, with broken horns; °(s)qer to cut, mutilate, curtail, cf. Latin caro, curtus; also Sanskrit kṛdhu maim The explanation of kuṭ as "chede," or "chedane" (cutting) at Dhatupāṭha 90, 555; Dhātum 115, 526, 781 may refer to this kūṭa. See also kuṭṭa] without horns, i.e. harmless, of goṇa a draught bullock Vinaya IV 5 = Jātaka I 192 (in play of words with kūṭa deceitful The Jataka or Stories of the Buddha's Former Births I 72 misses the point and translates "rascal"). These maimed oxen (cows and calves) are represented as practically useless and sluggish in similes at Visuddhimagga 268, 269: kūṭa-goṇa- (so read for °poṇa)-yutta-ratha a cart to which such a bullock is harnessed (uppathaṁ dhāvati runs the wrong way); kūṭa-dhenuyā khīraṁ pivitvā kūṭa-vaccho, etc., such a calf lies still at the post. — Kūṭa-danta as proper name should probably belong here, thus meaning "ox-tooth" (derisively) (Dīgha Nikāya I 127; Visuddhimagga 208), with which may be compared danta-kūṭa (see under danta).

:: Kūṭaka a cheat Pañca-g 12 (so read for kuṭaka). gāma-kūṭaka Saṁyutta Nikāya II 258.

:: Kūṭeyya (neuter) [derivation from °kūṭya of kūṭa1, cf. in formation sāṭheyya] fraud, deceit, in combination with sāṭheyya and vaṅkeyya Majjhima Nikāya I 340; Aṅguttara Nikāya V 167.

:: Kvaṇ (indeclinable) is together with kuṇ registerd as a particle of sound ("sadde") at Dhatupāṭha 118 and Dhātum 173.

-----[ L ]----- ☝

:: La syllable of abbreviation, corresponding to our "etc.": see peyyāla.

:: Labbhamānatta (neuter) [abstract from present participle medium of labhati] the fact of being taken Peta Vatthu Commentary 56.

:: Labbhā (indeclinable) [best to be taken, with Pischel, Prākrit Grammar §465, as an old optative 3rd singular, like sakkā which corresponds to Vedic śakyāt. Thus labbhā = *labhyāt, as in Māgadhī] allowable, possible (with infinitive); usually negative (thus = prohibitive!) Sutta-Nipāta 393 na l. phassetuṁ; Paramatthajotikā II page 376 explains by "sakkā"), 590; Peta Vatthu II 610; Jātaka I 64 (na l. tayā pabbajituṁ), 145 (the same), Peta Vatthu Commentary 96 (= laddhuṁ sakkā).

:: Labha (—°) (adjective) [a base-formation from labh] receiving, to be received, to get; only in dul° hard to get Sutta-Nipāta 75; Saṁyutta Nikāya I 101; Jātaka I 307; Puggalapaññatti 26; Milindapañha 16; Saddhammopāyana 17, 27; and su° easy to obtain Peta Vatthu II 319.

:: Labhana (neuter) [from labh] taking, receiving, gift, acquisition Dhammapada III 271 (°bhāva); Peta Vatthu Commentary 73 (°ṭṭhāna), 121 (the same).

:: Labhati [later Vedic labh for older rabh, cf. rabhate, rabha, rabhasa. Related are Greek λαμβάνω to get, λάϕυρον booty; Latin rabies = English rabies; Lithuanian lõbis wealth. — Dhatupāṭha (204) simply defines as "lābhe." On the Prākrit forms see Pischel, Prākrit Grammar §484. — See also rabhasa]
1. (the very frequent and ordinary meaning) to get, to receive, obtain, acquire.
2. (figurative) to obtain permission, to receive an opportunity, etc., as "pabbajituṁ sace lacchāmi" if I am allowed to receive the pabbajjā Mahāvaṁsa 18, 5; or "labhamāno niccam pi khāditu-kāmo 'mhi" if I get the chance I should always like to eat Jātaka I 478; and passim (cf. passive labbhati below). The paradigm of labhati shows a great variety of forms owing to its frequent occurrence (cf. English "get"). We have selected the most interesting ones. Present indicative labhati rare (late, e.g. Visuddhimagga 136); usually med labhate Theragāthā 35; Sutta-Nipāta 185, 439; 1st singular labhe Peta Vatthu I 64; 2nd singular labhase Jātaka II 220; 3rd plural labhare Saṁyutta Nikāya I 110. — present participle medium labhamāna Saṁyutta Nikāya I 122 (otāraṁ a°, cf IV 178; Majjhima Nikāya I 334); also in passive sense "getting taken" Peta Vatthu Commentary 71. — optative 3rd singular labhe Sutta-Nipāta 458, and (medium) labhetha Sutta-Nipāta 45, 46, 217; Peta Vatthu II 97; also (usual form) labheyya Peta Vatthu Commentary 115. 2nd singular medium labhetho (= Sanskrit °thāḥ) Sutta-Nipāta 833. — Imperative 2nd singular labha Itivuttaka 77; 3rd labhatu Peta Vatthu Commentary 112; medium 2nd singular labhassu Therīgāthā 432; 3rd singular labhataṁ Dīgha Nikāya II 150; 1st plural (as hortative) labhāmase Peta Vatthu I 55 (= labhāma Peta Vatthu Commentary 27); and labhāmhase Peta Vatthu III 224. — Future 3rd singular lacchasi (Sanskrit lapsyati) Saṁyutta Nikāya I 114; Peta Vatthu II 46; III 37; Jātaka II 60 (Māro otāraṁ l.), 258; Milindapañha 126; Dhammapada I 29; Paramatthajotikā II 405; Therīgāthā Commentary 69 (Ap.); 1st singular lacchāmi Majjhima Nikāya II 71; 2nd singular lacchasi Vimāna Vatthu 835; Peta Vatthu IV 160; 1st plural lacchāma Jātaka I 54; IV 292; and lacchāmase (medium) Vimāna Vatthu 329. Also (the commentary form) labhissati Peta Vatthu Commentary 190; Vimāna Vatthu 136. — Conditional 1st plural alabhissāma Jātaka III 35; medium 3rd singular alabhissatha Dīgha Nikāya II 63. — Preterit (and preterit)
(a) 3rd singular alattha Dīgha Nikāya I 176 (alattha pabbajjaṁ); Majjhima Nikāya II 49; Saṁyutta Nikāya IV 302; Jātaka IV 310; Vimāna Vatthu 66, 69; 1st singular alatthaṁ Dīgha Nikāya II 268; Vimāna Vatthu 8122; Theragāthā 747; Dhammapada III 313; 2nd singular alattha Saṁyutta Nikāya I 114; 1st plural alatthamha Majjhima Nikāya II 63; 3rd plural alatthuṁ Dīgha Nikāya II 274, and alatthaṁsu Saṁyutta Nikāya I 48.
(b) (prohibitive) mā laddhā (3rd singular medium) shall not receive (Sanskrit alabdha) Jātaka III 138.
(c) labhi Sutta-Nipāta 994; 1st singular labhiṁ Theragāthā 218; Therīgāthā 78; Jātaka II 154; Vimāna Vatthu 68; and alabhitthaṁ Theragāthā 217; 3rd singular alabhittha Peta Vatthu I 77 (spelled -bbh-); 1st plural labhimhā (for labhimha) Dīgha Nikāya II 147. — infinitive laddhuṁ Jātaka II 352; Dhammapada III 117; Peta Vatthu Commentary 96.
— Gerund laddhā (poetic) Sutta-Nipāta 306, 388, 766, 924; laddhāna (poetic) Sutta-Nipāta 67 (= laddhā, labhitvā Cullaniddesa §546); Itivuttaka 65; and (ordinary) labhitva Jātaka I 150; III 332; Peta Vatthu Commentary 95. gerund
(a): labbhiya (only negative alabbhiya what cannot be got) Jātaka IV 86; Peta Vatthu II 69; labbhaneyya (a°) (in commentary style as explanation of labbhanīya) Jātaka IV 86 (°ṭhāna); Peta Vatthu Commentary 65 (°vatthu), 96 (the same); and labbhanīya (as a°-ṭṭhānāni impossible things) Aṅguttara Nikāya III 54f. (five such items), 60f. (the same); Jātaka IV 59.
(b): laddhabba Jātaka III 332; Peta Vatthu Commentary 112, 252.
(c): laddheyya Peta Vatthu IV 325.
— causative labbheti (for *lābheti, a different formation from Sanskrit lambhayati, which is found in Pāḷi pa-lambheti) to make someone get, to procure, in 1st singular preterit alabbhesi Vinaya IV 5 = Jātaka I 193; Dhammapada III 213 (varia lectio labh°); and in present 3rd singular labbheti Jātaka III 353 (= adhigameti commentary). — passive labbhati (figurative) to be permitted, to be possible or proper; (or simply:) it is to be Mahāvaṁsa 30, 43; Paramatthajotikā I 192 (vattuṁ), 207 (the same), — past participle laddha. — cf. upa°, pati°, vi°.

:: Labuja [cf. Sanskrit labuja] the breadfruit tree, Artocarpus lacucha or incisa Dīgha Nikāya I 53; Jātaka IV 363; V 6, 417; Peta Vatthu Commentary 153 (sa°, read as salaḷa°, like Vimāna Vatthu 355, explained at Vimāna Vatthu 162).

:: Lacchati future of labhati (q.v.).

:: Laddha [past participle of labhati] (having) obtained, taken, received Sutta-Nipāta 106, 239; Jātaka V 171; Mahāvaṁsa 5, 133 (kiñci laddhaṁ); 10, 37 (kaññā laddhā); Peta Vatthu Commentary 5. — laddhatvaṁ at Jātaka IV 406. is to be corrected to uddhatvā. — cf. upa°, pa°.

-adhippāya one who obtains his wishes Cullaniddesa §542;
-assāsa getting one's breath again, coming to (out of a swoon) Jātaka IV 126;
-upasampada one who has obtained ordination Peta Vatthu Commentary 54;
-jaya victorious Mahāvaṁsa 25, 98;
-jīvika revived Peta Vatthu Commentary 40;
-nāma so-called Therīgāthā Commentary 292 (puthulomo laddhanāmo maccho); Peta Vatthu Commentary 33 (yamaloka l.-n. petaloka), 52 (Niraya l.-n. naraka), 57 (kuñjara l.-n. hatthi), 107 (sūcikā jighacchā), 119 (Purindada = sakka), 143 (Himavanto = pabbata-rājā), etc.

:: Laddhā is gerund and 3rd singular preterit; laddhāna gerund of labhati (q.v.).

:: Laddhi (feminine) [from labh] religious belief, view, theory, especially heretical view; a later term for the earlier diṭṭhi (cf. Points of Controversy introduction page xivii) Jātaka I 142 (Devadattassa), 425; III 487; V 411; Dāṭhāvaṁsa II 86 (dulladdhi wrong view); Sumaṅgalavilāsinī I 117; Peta Vatthu Commentary 254; Saddhammopāyana 65. cf. upa°.

:: Laddhika (—°) [from laddhi] having a (wrong) view or belief, schismatic Jātaka I 373 (evaṁ°); Dīpavaṁsa VII 35 (puthu°).

:: Lagana and Laggana (neuter) [from lag]
1. Adhering Jātaka I 46 (-g-; V 281); with -gg-: Jātaka III 202 (= saṅga); Cullaniddesa page 188 (sub voce nissita, in sequence
l. bandhana, palibodha); Milindapañha 105; Dhammapada III 433.
2. slinging round, making fast Vimāna Vatthu 212.

:: Lagati and Laggati [with variant laṅgati; the spelling with -gg- is the usual one. Root lag, as in Vedic lakāṣa etc.; Sanskrit lagati, past participle lagna (from the past participle lagga the double g has been generalized in Pāḷi: but see Geiger, Pāḷi Grammar §136); perhaps to Latin langueo, English languid, from meaning "to lag," but doubtful: see Walde, Latin Wörterbuch sub voce langueo. Dhatupāṭha 23 gives lag in meaning "saṅga," which is the customary synonym in the commentaries. cf. laṅgī] to adhere to, stick (fast) to (locative), to hang from Vinaya I 202; Jātaka III 120; Dhammapada I 131; III 298 (present participle alaggamāna); Sumaṅgalavilāsinī I 257 (for abhisajjati); preterit laggi Peta Vatthu Commentary 153 (tīre); gerund laggitva Jātaka III 19; Dhammapada IV 25; Peta Vatthu Commentary 280 (but better to be read laggetvā making fast; as varia lectio), — past participle lagga and laggita. — causative laggeti to make stick to, to fasten, tie, hang up Vinaya I 209; II 117, 152; Jātaka III 107; V 164, 175; Mahāvaṁsa 7, 9 (suttañ ca tesaṁ hatthesu laggetvā); Dhammapada I 138. Causative II laggāpeti to cause to fasten or stick, to make stick, to obstruct Jātaka III 241; Mahāvaṁsa 33, 11; 34, 48 (kalāpaṁ); Dhammapada IV 183. — cf. ālaggeti.

:: Lagga (adjective) [past participle of lag(g)ati] sticking; stuck, attached; obstructed, hindered Cullaniddesa §107; Milindapañha 346 (laggaṁ disvā mahiṁ); as 127 (alagga-bhāva); Dhammapada I 361 (°mānasa). Negative alagga unobstructed (literally not sticking or being stuck to), in phrase ākāso alaggo asatto apatiṭṭhito apalibuddho Milindapañha 388 and elsewhere. — cf. olagga.

:: Laggāpana (neuter) [from laggāpeti: see lagati] making stick, causing obstruction Jātaka III 241.

:: Laggita [past participle of lag(g)ati] stuck, adhering; obstructed Jātaka IV 11. Often in exegetical style in sequence lagga, laggita, palibuddha, e.g. Cullaniddesa § page 188 (sub voce nissita), cf. No. 107.

:: Laghima (laṅghima) in phrase aṇima-laghimādikaṁ is doubtful in reading and meaning at Paramatthajotikā I 108 = Visuddhimagga 211 (spelled laṅgh° here).

:: Laguḷa [cf. Sanskrit laguḍa, Marāthī lākūḍa, Hindī lakuṭa stick. The word is really a dialect word (Prākrit) and as such taken into Sanskrit where it ought to be *lakṛta = lakuṭa. Other etymology connections are Latin lacertus (arm), Greek λέκρανα, λάξ; Old Prussian alkunis elbow; and distantly related English leg. See Walde, Latin Wörterbuch sub voce lacertus. cf. Pāḷi bhuja 1 and ratana] a club, cudgel Vinaya III 77 (enumerated with various weapons of murder, like asi, satti, bheṇḍi, pāsāṇa etc.); Milindapañha 152, 351 (kodaṇḍa-laguḷa-muggara), 355 (kilesa°); Jātaka VI 394; Visuddhimagga 525 (°abhighāta).

:: Lahati to lick: see ullahaka, palahati, and lehati.

:: Lahu (adjective) [Sanskrit laghu and raghu: see etymology under laṅghati] light, quick Aṅguttara Nikāya I 10, 45. — lahuṁ karoti to make light, to be frivolous Jātaka II 451. — neuter lahuṁ (adverb) quickly Peta Vatthu IV 160; Dīpavaṁsa I 53; Mahāvaṁsa 4, 17. — Usually as lahuka (q.v.);

-citta light-minded Saṁyutta Nikāya I 201; Jātaka III 73; [BD: light-hearted]
-ṭ-ṭhāna lightness of body, bodily vigour, good health Majjhima Nikāya I 437, 473; Dīgha Nikāya I 204; Udāna 15; Milindapañha 14. [cf. Buddhist Hybrid Sanskrit laghūtthānatā Divyāvadāna 156.]
-parivatta quickly or easily changing Sammohavinodanī 408.

:: Lahukā (adjective) [lahu + ka]
1. light (opposite garuka); trifling Vinaya I 49; Aṅguttara Nikāya II 48 (āpatti); IV 137 (jīvitaṁ parittaṁ l.); Milindapañha 344 (āpatti).
2. light, buoyant Theragāthā 104 (kāyo); Dhammasaṅgani 648; Milindapañha 105; Peta Vatthu Commentary 280. atilahukaṁ (adverb) too soon Vinaya II 215.
3. (as technical term in grammar) light (of letters or syllables), opposite garuka Sumaṅgalavilāsinī I 177 (with reference to the tenfold vyañjana of the dhamma).

:: Lahusa (adjective) [from lahu] easily offended, touchy Dīgha Nikāya I 90; explained by Sumaṅgalavilāsinī I 256 as follows: "lahusā ti lahukā, appaken'eva tussanti vā russanti vā udaka-piṭṭhe lābukaṭāhaṁ viya appakena pi uppilavanti." cf. rabhasa.

:: Lahuso (adverb) [original ablative of lahu] quickly Aṅguttara Nikāya IV 247 (sabba°); Visuddhimagga 238.

:: Lahutā (feminine) [from lahu] lightness, buoyancy Dhammasaṅgani 42, 322, 585; Visuddhimagga 448.

:: Lajjana (neuter) [from lajj] being ashamed Dhatupāṭha 72.

:: Lajjanaka (neuter) [from lajjana] causing shame, humiliating, disgraceful Jātaka VI 395.

:: Lajjati [lajj; Dhatupāṭha 72: lajjane]
1. to be ashamed or abashed, to be modest or bashful Peta Vatthu Commentary 48 (for harāyati); present participle lajjamāna Dhammapada I 188; Peta Vatthu Commentary 88; future lajjissati Jātaka III 218; infinitive lajjituṁ Dhammapada I 72; gerund lajjitvā Jātaka I 208; gerundive lajjitabba (neuter) what one has to be ashamed of, something disgraceful Jātaka VI 395; also (an odd form) lajjitāya (so read: see Geiger, Pāḷi Grammar §203 against Trenckner, "Notes", 6627) Dhammapada 316.
2. to have regard of (genitive), to consider, to respect Jātaka IV 128. — causative II lajjāpeti to cause to be ashamed, to put to the blush Jātaka III 137; V 296, — past participle lajjita.

:: Lajjava (neuter) [from lajj] shamefacedness Dīgha Nikāya III 213 (where Dhammasaṅgani 1340 has maddava); cf. Aṅguttara Nikāya I 94.

:: Lajjā (feminine) [from lajj] shame, bashfullness, modesty Majjhima Nikāya I 414; Sumaṅgalavilāsinī I 70; Dhammapada II 90; instrumental lajjāya out of shame Peta Vatthu Commentary 47, 112, 283. cf. nillajja.

:: Lajjāpanikā (feminine) [from lajjāpeti, causative II of lajjati] making ashamed, putting to shame, disgracing Jātaka V 284 (kula° bringing disgrace on the clan).

:: Lajjin (adjective) [from lajj] feeling shame, modest, afraid, shy, conscientious (explained as "one who has hiri and ottappa" by commentary on Saṁyutta Nikāya I 73: see Kindred Sayings 320 and cf. Buddhist Manual of Psychological Ethics 18) Dīgha Nikāya I 4, 63; III 15; Saṁyutta Nikāya I 73: Aṅguttara Nikāya II 208; IV 249f.; Puggalapaññatti 57; Peta Vatthu II 915 (explained as one who is afraid of sin); Milindapañha 373; Sumaṅgalavilāsinī I 70. — plural lajjino Vinaya I 44.

-dhamma (lajji°) modesty, feeling of shame Vinaya II 53f.

:: Lajjita [past participle of lajjati] ashamed, bashful Saddhammopāyana 35. — feminine lajjitā as noun abstract "bashfullness" Dhammapada I 188.

:: Lajjitabbaka (neuter) [gerund of lajjati + ka] something to be ashamed of, a cause of shame, disgrace Jātaka VI 395.

:: Lak-aṭṭhika at Vimāna Vatthu 222 is doubtful; aṭṭhika means "kernel," lak° may be a misspelling for labujak° (?).

:: Lakanaka (neuter ?) [from lag, with k for g, as lakuṭa: laguḷa etc. Would correspond to Sanskrit lagnaka, cf. Trenckner, "Notes" 62; Geiger, Pāḷi Grammar §39.1] ship's anchor (nāvā°) Milindapañha 377 (varia lectio lagganaka), 378.

:: Lakāra [for alaṅkāra, literally "fitting up," cf. Hindī and Marāthī laṅgāra, Tamil ilaṅkaran "in meaning anchor."] a sail Jātaka II 112; Milindapañha 378; Dāṭhāvaṁsa IV 42; Visuddhimagga 137 (varia lectio laṅkāra).

:: Laketi [for laggeti, see lakanaka] to hold fast (literal to make adhere) Milindapañha 377.

:: Lakkha (neuter) [from lakṣ (see lakkhaṇa), or (after Grassmann) lag "to fix," i.e. to mark. cf. Vedic lakāsa price at gambling (Zimmer, Altind. Leben 287)]
1. A mark Milindapañha 102.
2. A target Milindapañha 418; Dhammapada I 52 (°yoggā target practice, i.e. shooting).
3. A stake at gambling Jātaka VI 271.
4. a high numeral, a lakh or one-hundred-thousand (but cf. Peta Vatthu Commentary 255, where lakkha of Peta Vatthu IV 338 is taken as a "period of time," equal to one-hundred koṭis); Dāṭhāvaṁsa V 66.

:: Lakkhaṇa (neuter) [Vedic lakṣman neuter sign; adjective lakṣmaṇa; later Sanskrit lakṣmaṇa neuter. In the definition of grammarians synonymous with aṅka brand, e.g. Dhatupāṭha 536 "aṅka lakkhaṇe lakkha dassane," or Dhātum 748 "lakkha = dassana-aṅke"; cf. Jātaka I 451 lakkhaṇena aṅketi to brand. The Sanskrit proper name Lakṣmaṇa appears also in Prākrit as Lakkhaṇa: Pischel, Prākrit Grammar §312]
1. sign, characteristic, mark; especially a sign as implying something extraordinary or pointing to the future, therefore a prognosticative mark (cf. talisman), a distinguishing mark or salient feature, property, quality (as Rhys Davids in Dialogues of the Buddha I 19 somewhat lengthily, after Buddhaghosa, translates lakkhaṇa by "signs of good and bad qualities in the following things and of the marks in them denoting the health or luck of their owners") Dīgha Nikāya I 9 (a long list, as forbidden practice of fortune-telling, like maṇi° from jewels, daṇḍa° from sticks, asi° from marks on swords etc.); Sutta-Nipāta 360 (plural lakkhaṇā, here as fortune-telling together with supina telling from dreams, cf. Paramatthajotikā II 362: daṇḍa°, vattha° etc. referring to Dīgha Nikāya I 9, 927 (with āthabbana, supina and nakkhatta, all kinds of secret sciences; explained at Paramatthajotikā II 564 as "maṇi-lakkhaṇādi") 1018 (gottaṁ brūhi sa° "with its distinguishing marks"); Jātaka VI 364 (sign of beauty); Milindapañha 171 (yathāva° just characterization); Mahāvaṁsa 35, 109 (itthi° auspicious signs in women); Peta Vatthu Commentary 161, 219; Paramatthajotikā II 386. a long enumeration of all sorts of (perfect) marks (tatha-lakkhaṇāni) is found at Sumaṅgalavilāsinī I 62f. cf. tādi-lakkhaṇa marks of such (a being), with reference to good luck etc. Jātaka III 98; Paramatthajotikā II 200; Vimāna Vatthu 95.
2. mark on the body, especially when serving a definition purpose, e.g. As the branding (of slaves), or the marks of a fortunate being, pointing towards his future greatness:
(a) brand Jātaka I 451, cf. compound °āhata.
(b) the (32) marks of a mahā-purisa or a great being, either destined to be a rājā cakkavatti, or a sammā-sambuddha. These are given at Sutta-Nipāta 1019 (plural lakkhanā), 1021, 1022 as only 3 (viz. mukhaṁ jivhāya chādeti, uṇṇassa bhamukantare, kos'ohitaṁ vattha-guyhaṁ with reference to his tongue, to the hair between the eyebrows and to the sexual organ) the 3 lakkhaṇas at Sutta-Nipāta 1022 refer to the brahmin Bāvari; more completely as thirty-two at Dīgha Nikāya II 16f.; III 142f. (the Lakkhaṇa Suttanta); referred to at Dīgha Nikāya I 88, 105; Jātaka I 56; Mahāvaṁsa 5, 91; cf. paripuṇṇa-kāya Sutta-Nipāta 548 (with explanation lakkhaṇehi puṇṇatāya at Paramatthajotikā II 452).
3. (in speculative sense:) pudendum, sexual organ Jātaka V 197 (subha°, the male member), 366.
4. (adjective) (—°) having the marks (of), characterized by, of such and such character Aṅguttara Nikāya I 102 (kamma°; bāla° and paṇḍita°, together with bāla- and paṇḍitanimitta); Milindapañha 111 (sata-puñña°, of the Buddha); Vimāna Vatthu 71 (para-sampatti-usuyyā-lakkhaṇā issā); Peta Vatthu Commentary 17, 120.
5. (as technical term in philosophy) specific attribute, characteristic (mark). In contrast to nimitta more a substantial attribute or primary characteristic (cf. Sammohavinodanī 261). Compared with other terms of definition we get the following: rasa essential property, paccupaṭṭhāna recurring phenomenon, padatṭhāna immediate occasion as 63 (translation Expositor I 84), cf. Compendium 13 (where padaṭṭhāna is translated as "proximate cause"). — Paṭisambhidāmagga I 54f. (khandhānaṁ); II 108 (saccānaṁ), Sammohavinodanī 85, 136 (with reference to the paṭicca-samuppāda, cf. Visuddhimagga 528), 261 (fourfold, of Kindred Sayings etc.); Visuddhimagga 278 (with reference to kammaṭṭhāna) 351 (4, of the dhātus: thaddha°, ābandhana°, paripācana°, vitthambhana°), 363f. (the same), 495 (ariya-saccānaṁ); Vimāna Vatthu 38 (compared with ārammaṇa with reference to jhāna). — The 3 properties (tilakkhaṇaṁ) of existing things or of the phenomenal world are anicca, dukkha, anatta, or impermanence, suffering, unreality: thus at Jātaka I 48 (dhamma-desanā ti-l-°muttā), 275; III 377 (through contemplating them arises vipassanā and pacceka-bodhi-ñāṇa). — ablative lakkhaṇato "by or qua characteristic," "in its essential qualification," often found in exegetical analysis in commentary style combined with various similar terms (atthato, kamato, nimittato etc.), e.g. Visuddhimagga 351, 363, 495, 528; Sammohavinodanī 46, 76, 83, 131, 261 (where Visuddhimagga 351 has paripācana for uṇhatta); Paramatthajotikā II 343. The 3 lakkhaṇas atSutta-Nipāta1022 refer to the brahman Bāvari. — cf. upa°, vi°, sa°.

-āhata affected with a mark (of punishment or disgrace), branded Vinaya I 76; Vimāna Vatthu 66;
-kusala clever at interpreting bodily marks or at fortune-telling from signs (cf. nemittaka) Majjhima Nikāya I 220; Jātaka I 272;
-kusalatā cleverness at (telling people's fortune by) signs Vimāna Vatthu 138;
-paṭiggāhaka one who reads the signs, a soothsayer, wise man Jātaka I 56;
-pāṭhaka an expert in (interpreting) signs, fortune-teller Jātaka I 455; II 194; V 211;
-manta the secret science of (bodily) marks Sutta-Nipāta 690 (but explained at Paramatthajotikā II 488 as "lakkhaṇāni ca vedā ca," thus taking it as dvandva); Dhammapada III 194;
-sampatti excellency of marks Jātaka I 54;
-sampanna endowed with (auspicious) signs Sutta-Nipāta 409; Jātaka I 455.

:: Lakkhañña (adjective) [from lakkhaṇa, cf. Buddhist Hybrid Sanskrit lakāṣaṇya diviner Divyāvadāna 474] connected with auspices, auspicious, in phrase "lakkhaññāvata bho dosinā ratti" (how grand a sign, friends, is the moonlight night! translation) Dīgha Nikāya I 47 = Jātaka I 509 (explained at Sumaṅgalavilāsinī I 141 as "divasa-māsādīnaṁ lakkhaṇaṁ bhavituṁ yuttā"); Jātaka V 370 (°sammata considered auspicious).

:: Lakkheti [denominative from lakkha] to mark, distinguish, characterize Nettipakaraṇa 30, — past participle lakkhita. — cf. upa°.

:: Lakkhika and °ya (adjective) [from lakkhī] belonging to auspices, favoured by good luck Saddhammopāyana 105 (°ya); usually negative alakkhika unlucky, unfortunate, ill-fated; either with appa-puñña of no merit, e.g. Saṁyutta Nikāya V 146 = Jātaka II 59; Vimāna Vatthu 508 (= nissirīka, kāḷakaṇṇi Vimāna Vatthu 212); or pāpa wicked Vinaya II 192 (of Devadatta).

:: Lakkhita [past participle of lakkheti] see abhi°.

:: Lakkhī (feminine) [Sanskrit lakṣmī]
1. luck, good fortune, success, personal welfare Jātaka III 443 (combined with sirī splendour; explained by parivāra-sampatti and paññā respectively); IV 281 (explained as "sirī pi puññam pi paññā pi").
2. splendour, power Dāṭhāvaṁsa I 6 (rajja° royal splendour); IV 38 (the same).
3. prosperity Dāṭhāvaṁsa V 35 (°nidhāna anurādhapura).

:: Lakuṇṭaka [dialectical] a dwarf Mahāvaṁsa 23, 50 (°sarīratta); Sammohavinodanī 26 (°pāda-purisa, compound with arūpa); Puggalapaññatti 227; Spk I on Saṁyutta Nikāya I 237.

:: Lakuṇṭakatta (neuter) [from lakuṇṭaka] dwarfishness Jātaka VI 337.

:: Lakuṭa [see laguḷa for etymology] a club, cudgel Milindapañha 255 (in sequence daṇḍa-leḍḍu-lakuṭa-muggara), 301, 367, 368. See also laguḷa.

:: Lalāṭa see nalāṭa (cf. laṅgula).

:: Laḷati [lal, onomatopoetic;. cf. Latin lallo "lull"; Sanskrit lalallā; Greek λάλος talkative; λαλέω talk; German lallen. Dhatupāṭha distinguishes 2 roots: lal (= icchā) and laḷ (= vilāsa and upasevā)] to dally, sport, sing Jātaka II 121 (present participle laḷamānā); Vimāna Vatthu 41 (laḷantī; with kīḷati), 57 (the same). — causative laḷeti Jātaka I 362 (present participle lāḷentā); Visuddhimagga 365; cf. upa° — past participle laḷita: see pa°.

:: Lamba (adjective) (—°) [from lamb] hanging down, drooping, pendulous Saṁyutta Nikāya IV 341, 342 (°cūḷakā bhaṭa hirelings with large or drooping top-knots); Jātaka II 185 (°tthana with hanging breasts); III 265 (°cūla-vihaṅgama); Dāṭhāvaṁsa II 61. — alamba not drooping, thick, short Jātaka V 302; VI 3 (°tthaniyo). — cf. ā°, vi° and ālambana.

:: Lambati [lamb; cf. Latin limbus "limb," which may be also in English limp, literally "hanging down." — Dhatupāṭha defines the root as "ramba lamba avasaṁsane" (No. 199), as does Dhātum 284] to hang down, to droop, fall Mahāvaṁsa 32, 70 (laggāni lambiṁsu), 71 (ākāse lambamānāni). Future lambahīti (poetic) Jātaka V 302 (= lambissati). — causative lambeti to cause to hang up or to be suspended, to hang up Mahāvaṁsa 34, 48. — causative II lambāpeti the same Mahāvaṁsa 21, 15, — past participle lambita. — cf. abhi°, pa°, vi°.

:: Lambheti [causative of labh, for which usually labbheti (q.v. under labhati). The Sanskrit form is lambhayati. — Dhātum (840) puts it down as a special root, although it occurs only in compound pa° in this special meaning: "labhi vañcane"] see palambheti (to deceive, dupe). It may be possibie that reading lampetvā at Aṅguttara Nikāya II 77 (varia lectio lambitvā) is to be corrected to lambhetvā (combined with hāpetvā). — alambhavissa at Saṁyutta Nikāya V 146 is to be read alam abhavissa, as at Jātaka II 59.

:: Lambila (adjective) [reading not quite certain, cf. ambila] sour, acrid, astringent (of taste) Mahāniddesa 240; Cullaniddesa §540; Dhammasaṅgani 629; as 320 (reads lapila, varia lectio lampila; explained as "badara-sāḷava-kapiṭṭha-sāḷavādi"); Milindapañha 56 (reads ambila).

:: Lambin (adjective) [from lamb] hanging down, able to hang or bend down (with reference to the membrum virile male sexual organ) Vinaya III 35 ("tassa bhikkhussa aṅgajātaṁ dīghaṁ hoti lambati, tasmā lambī ti vutto" Samantapāsādikā I 278).

:: Lambita [past participle of lambeti] hanging down, suspended Mahāvaṁsa 27, 38; 30, 67.

:: Landhati see nandhati and pilandhana. Concerning l > n cf. laṅgula.

:: Laṇḍa (neuter) [cf. Sanskrit laṇḍa (dialect). Dhātum under No. 155 gives a root laḍ in meaning "jigucchana," i.e. disgust] excrement, dung of animals, dirt; mostly used with reference to elephants (haṭṭhi°), e.g. At Jātaka II 19; Dhammapada I 163, 192; IV 156 (here also as assa° horse dung.) cf. laṇḍikā.

:: Laṇḍikā (feminine) [from laṇḍa], only in aja° goat's dirt, pellet of goat's dung Jātaka I 419; Peta Vatthu Commentary 283.

:: Laṅghaka [from laṅgh] a jumper, tumbler, acrobat Jātaka II 142; Milindapañha 34, 191, 331. feminine laṅghikā Vinaya IV 285 (with naṭakā and sokajjhāyikā).

:: Laṅghamayā (plural) at Jātaka V 408 is problematic. We should expect something like laṅghiyo or laṅghimayā in meaning "deer," as it is combined with eṇeyyaka. The commentary reads laṅghimayā ("like deer; jumping"°) and explained by nānā-ratana-mayā "made of various jewels," rather strange.

:: Laṅghana (neuter) [from laṅgh] jumping, hopping Jātaka I 430 (°naṭaka a tumbler, jumper, acrobat, cf. Fick, Soziale Gliederung 188, 190, 192); II 363, 431. cf. ullaṅghanā, olaṅghanā.

:: Laṅghati [laṅgh, a by-form of lagh, as in laghu (see lahu) light, quick; Indo-Germanic °legh and °lengh, with meanings of both "quick" and "light" (or "little") from the movement of jumping. Here belong Greek ελαχύς little, ἐλαϕρός quick; Latin levis (from °leghṷis), Gothic leihto = English light; Old High German lungar quick, German ge-lingen to succeed. Further Latin limen threshold. Perhaps also the words for "lungs," viz. German lunge, English lights etc. — Dhatupāṭha 33 defines lagh (laṅgh) by "gati-sosanesu"]
1. to jump over (accusative) step over, to hop Jātaka III 272; V 472 (laṅghamāno yāti); Milindapañha 85.
2. to make light of, disregard, neglect, transgress Peta Vatthu Commentary 15; Vimāna Vatthu 138. — cf. abhilaṅghati, ullaṅghati. — causative laṅgheti (= laṅghati) to jump over (accusative), literally to make jump Jātaka V 472 (vatiṁ); Therīgāthā 384 (Meruṁ laṅghetuṁ icchasi); Milindapañha 85. — gerund laṅghayitvā Therīgāthā Commentary 255, and (poetic) laṅghayitvāna Jātaka I 431 (= attānaṁ laṅghitvā commentary); Mahāvaṁsa 25, 44 (pākāraṁ). cf. olaṅgheti.

:: Laṅghāpana (neuter) [from causative of laṅgh] making jump, raising lifting Visuddhimagga 143 ("launching").

:: Laṅghi (Laṅghī) (feminine) [from laṅgh]
1. a kind of deer (?) Jātaka VI 537.
2. doubtful of meaning and origin in phrase laṅghī-pitāmahā at Jātaka II 363 = III 226: "whose grandfather was a deer, or a jumper" (?); used in disparagingly addressing a crane. The commentary to Jātaka II 363 explains rather strangely as follows: laṅghī vuccati ākāse laṅghanato megho "(a) jumping deer is called the cloud because of its jumping in the air," balākā ca nāma megha-saddena gabbhaṁ gaṇhantī ti "the cranes conceive by the sound of the cloud," meghasaddo balākānaṁ pitā megho pitāmaho ti "the sound of the cloud is the father of the cranes and the cloud the grandfather."

:: Laṅgī (feminine) [from lag] bolt, bar, barrier, obstruction, only metaphorically with reference to avijjā Majjhima Nikāya I 142, 144; Puggalapaññatti 21; Dhammasaṅgani 390; Sammohavinodanī 141.

:: Laṅgula (neuter) [cf. Sanskrit lāṅgula and lāṅgūla; also the ordinary Pāḷi forms naṅgula and naṅguṭṭha, to lag] the tail of an animal Mahāvaṁsa 6, 6 (lāḷento laṅgulaṁ; varia lectio naṅgulaṁ). See also naṅgula and (concerning l > n) landhati (= nandhati); nalāṭa (for laḷāta).

:: Laṅkāra see lakāra.

:: Lañca [cf. Sanskrit lañca] a present, a bribe Jātaka I 201; II 186; V 184; VI 408 (gahita, bribes received); Dhammapada I 269 (°ṁ adāsi); IV 1; Peta Vatthu Commentary 209. The word is one peculiar to the "Jātaka" literature.

-khādaka "eater of bribes," one who feeds on bribes Jātaka II 196; V 1;
-ggāha taking of bribes Jātaka V 109;
-daṇḍaka a staff given as a present (?) Jātaka VI 450 (varia lectio volañjanaka°);
-dāna gift of bribes, bribery Jātaka III 205;
-vittaka one who gets rich through bribes Jātaka I 339.

:: Lañcaka Hardy in editor of Netti, page 278 suggests writing lañjaka and translating "making known," "exposition" (cf. Sanskrit lañj to declare], found only at Milindapañha 137 and 217 in compound Saṁyutta-nikāya-vara-lañcaka (translated by Rhys Davids as "most excellent"); at Milindapañha 242 and 258 in Majjhimanikāya-vara°; at Milindapañha 362 in Ekuttara-nikāya-vara°; and at Nettipakaraṇa 2 in compound nayalañjaka. Trenckner (Miln editor page 424) translates it as "excellent gift (to mankind)."

:: Lañcana in "kārāpesi tilañcanaṁ" at Dīpavaṁsa XX 10 is not clear. We may have to correct reading into lañchanaṁ or lañchakaṁ. Oldenberg in his translation (p. 211) leaves the word out and remarks: "Probably this passage refers to the three pupphayāna mentioned in the Mahāvaṁsa (33, 22, where Geiger reads "pupphādhānāni tīṇi," with translation "3 stone terraces for offerings of flowers"), though I do not know how to explain or to correct the word used here (tilañcanaṁ)."

:: Lañcha [from lañch] a mark, an imprint Jātaka II 425; Sammohavinodanī 52.

:: Lañchaka [from lañcha; doubtful] one who makes marks (explained by commentary as "lakkhaṇa-kāraka") Jātaka IV 364, 366 (ti°, so explained by commentary varia lectio ni°). See nillañchaka and cf. lañcana (ti°).

:: Lañchana (neuter) [from lañch]
1. stamp, mark, imprint Vimāna Vatthu 89 (sasa°, of the moon); Dāṭhāvaṁsa II 23 (pada°).
2. the seal (of a letter or edict) Paramatthajotikā II 172. — cf. lañcana.

:: Lañchati [lañch Dhatupāṭha 54 "lakkhaṇe"] to stamp, to seal Dhammapada I 35 (sāsanaṁ rāja-muddāya lañchanto). — causative lañcheti.
1. to seal Jātaka I 452 (spelled lañjetvā); II 326; VI 385; Paramatthajotikā II 577 (rāja-muddikāya); Dhammapada I 21.
2. to mark, paint, smear Vinaya II 107 = 266 (mukhaṁ). Causative II lañchāpeti to have marked or sealed (by king's command) Visuddhimagga 38 ("had his seal put to this order"; translation). — cf. nillaccheti.

:: Lañchita [past participle of lañcheti] sealed Jātaka I 227 (pihita-lañchitā vā loha-cātiyo).

:: Lañjaka [see lañcaka] in dīpa° stands as equivalent of dīpavaṁsa thus "story of the island" Dīpavaṁsa xvIII 2. Oldenberg (translation page 204) translates "the island of Laṅkā."

:: Lañjeti see lañchati and valañjeti.

:: Lapa (adjective/noun) [from lap: see lapati] talkative, talking, prattling; a talker, tattler, prattler, chatterer Aṅguttara Nikāya II 26; Theragāthā 959 = Itivuttaka 112; Visuddhimagga 26 (doubled: lapa-lapa) = Mahāniddesa 226 (as lapaka-lapaka).

:: Lapaka [from lap] one who mutters, a droner out (of holy words for pay) Dīgha Nikāya I 8 (cf. Dialogues of the Buddha I 15); Aṅguttara Nikāya III 111; Jātaka III 349; Milindapañha 228; Sumaṅgalavilāsinī I 91.

:: Lapana (neuter) and lapanā (feminine)
1. talking, muttering; especially prattling or uttering indistinct words for the sake of begging, patter Dīgha Nikāya I 8; Aṅguttara Nikāya II 26; III 430; Mahāniddesa 389; Nettipakaraṇa 94; Milindapañha 383. As feminine lapanā at Vibhaṅga 352; Visuddhimagga 23 and 27 (definition); Sammohavinodanī 482.
2. the mouth, in compound lapana-ja "mouth born," i.e. tooth Jātaka VI 218 (= mukhaja commentary). cf. ālapana, ālapanatā, ullapana.

:: Lapati [lap, cf. Russian lepet talk, Cymraeg (Welsh) llēf voice. Dhatupāṭha 188 and 599 define lap with "vacana"] to talk, prattle, mutter Sutta-Nipāta 776; Itivuttaka 122; Peta Vatthu I 81; II 63. — cf. ullapati, palapati, samullapati. — causative lapeti (and lāpeti, metri causā°) to talk to, to accost, beg Saṁyutta Nikāya I 31 (here meaning "declare"); Sutta-Nipāta 929 (janaṁ na lāpayeyya = na lapayeyya lapanaṁ pajaheyya Mahāniddesa 389); Dhammapada II 157. Infinative la petave (only in Gāthā language cf. Geiger, Pāḷi Grammar §204) Udāna 21, — past participle l a pita. — causative II lapāpeti Dhammapada II 157.

:: Lapāpana (neuter) [from causative II lapāpeti of lap] causing to speak, speaking Therīgāthā Commentary 78.

:: Lapila see lambila.

:: Lapita [past participle of lapati] talked, uttered, muttered Itivuttaka 98.

:: Lasagata (hattha) at Aṅguttara Nikāya II 165 is to be read (with varia lectio) as lepagata, i.e. sticky (opposite suddha).

:: Lasati [represents las to gleam, shine; sport, play; as well as laṣ to desire, long for cf. Latin lascivus; Greek λιλαίομαι; Gothic lustus = Early German lust etc. — Dhatupāṭha 324 defines las as "kanti"] to desire, long; to dance, play, sport; to shine; to sound forth. See lāsana, abhilāsa, upaḷāseti, alasa, vilāsa. — causative lāseti to sport, to amuse (oneself) Vinaya II 10 (with vādeti, gāyati, naccati).

:: Lasikā (feminine) [cf. Sanskrit lasikā] the fluid which lubricates the joints, synovic fluid Vinaya I 202; Dīgha Nikāya II 293; Majjhima Nikāya III 90; Saṁyutta Nikāya IV 111; Sutta-Nipāta 196; Jātaka I 146; Milindapañha 382. In detail at Visuddhimagga 264, 362; Sammohavinodanī 247.

:: Lasī (feminine) [etymology?] brains Jātaka I 493 (= matthaluṅga commentary) = Dhammapada I 145.

:: Lasuṇa and Lasuna (neuter) [cf. Sanskrit laśuna] garlic Vinaya II 140; IV 258; Jātaka I 474; Vimāna Vatthu 436; Vimāna Vatthu 186.

:: Latā (feminine) [cf. Sanskrit latā, connected with Latin lentus flexible; Old High German lindi soft, English lithe; also Old High German lintea lime tree; Greek ἐλάτη fir tree]
1. A slender tree, a creeping plant, creeper Aṅguttara Nikāya I 202 (māluvā°); Vimāna Vatthu 355 (= vallī Vimāna Vatthu 162); 474 (kosātakī l.); Jātaka I 464 (rukkha°, here perhaps better "branch"); Dhammapada I 392 (°pasādhana: see under mahā°); Milindapañha 253, 351; Vimāna Vatthu 12 (kappa°); Peta Vatthu Commentary 51, 121; Visuddhimagga 183 (where the following kinds are given: lābu, kumbhaṇḍī, sāmā, kāḷavallī, pūtilatā). — nāga° the iron wood tree: see under nāga; pūti° a sort of creeper (q.v.). On latā in similes see JPTS, 1907, 130.
2. (figurative) an epithet of taṇhā (greed), as much as it strangles its victim Dhammasaṅgani 1059, 1136; Nettipakaraṇa 24, 121.
3. (figurative) streak, flash, in vijjul-latā flash of lightning Jātaka I 103.

-kamma creeper-work (combined with mālā-kamma) Vinaya II 117, 152.

:: Laṭṭhaka (adjective) [Kern, Toevoegselen sub voce compares Sanskrit laṭaha, laḍaha, dialectical] beautiful, auspicious, lovely Jātaka III 464, 493; IV 1, 477; Sumaṅgalavilāsinī I 284.

:: Laṭṭhi (feminine) [Sanskrit yaṣṭi, with l for y; also in Prākrit see Pischel, Prākrit Grammar §255 and cf. Geiger, Pāḷi Grammar §46.3. The doublet yaṭṭhi also in Pāḷi]
1. A staff, stick Dīgha Nikāya I 105 (patoda° goad), 126 (the same); Vimāna Vatthu 64 (the same); Jātaka IV 310 (laṭṭhī hata = laṭṭhiyā hata commentary); V 280; Milindapañha 27.
2. stick of sugar cane (ucchu°) Peta Vatthu Commentary 257.
3. sprout of a plant, offshoot Jātaka III 161 (in simile); usually —°, as in aṅga° sprout Therīgāthā Commentary 226; dālika° of the d. creeper Therīgāthā 297; beḷuva° of the Vilva tree Paramatthajotikā I 118; sala° of the Sal tree Aṅguttara Nikāya II 200. Found also in names of places, as Laṭṭhivana (Jātaka I 83 etc.).

-madhu(ka) "cane-honey," i.e. liquorice Jātaka IV 537; Dhammapada IV 171 (°ka).

:: Laṭṭhikā (feminine) = laṭṭhi, only in name of place as —° (cf. laṭṭhi 3), e.g. amba° the grove of mango sprouts Sumaṅgalavilāsinī I 41.

:: Laṭukikā (feminine) [diminutive from laṭvāka; dialect] the Indian quail, Perdix chinensis Dīgha Nikāya I 91; Majjhima Nikāya I 449 (l. sakuṇikā); Jātaka III 44, 174f. (quoted at Paramatthajotikā II 358 and Dhammapada I 55); V 121; Milindapañha 202; Sumaṅgalavilāsinī I 257. — cf. Cunningham, Bharhut Tope, page 58.

:: Lava [from lū] a small particle, a drop Vimāna Vatthu 253 (lavaṅka a small mark); Saddhammopāyana 105 (°odaka).

:: Lavaka [from lū] a cutter, reaper Paramatthajotikā II 148 (varia lectio lāvaka). See lāvaka.

:: Lavana (neuter) [from lunāti] cutting, reaping Milindapañha 360.

:: Lavaṇa (neuter) [cf. late Vedic lavaṇa, cf. Zimmer, Altind. Leben 54] salt, lotion Milindapañha 112; Saddhammopāyana 158. See loṇa.

:: Lavāpeti causative of lunāti (q.v.).

:: Laya [cf. Sanskrit laya: see līyati]
1. A brief measure of time, usually combined with other expressions denoting a short moment, especially frequent as khaṇa laya muhutta Vinaya I 12; III 92; Aṅguttara Nikāya IV 137; cf. Dīpavaṁsa I 16 (khaṇe khaṇe laye Buddho sabbalokaṁ avekkhati). — Visuddhimagga 136 (īsakam pi layaṁ yantaṁ paggaṇheth'eva mānasaṁ).
2. time in music, equal time, rhythm Dāṭhāvaṁsa IV 50; Vimāna Vatthu 183 (dvādasannaṁ laya-bhedānaṁ vasena pabheda).

:: Lābha [from labh] receiving, getting, acquisition, gain, possession; plural possessions Dīgha Nikāya I 8; II 58, 61; Majjhima Nikāya I 508 (ārogya-paramā lābhā); III 39; Aṅguttara Nikāya I 74; IV 157f., 160 (lābhena abhibhūto pariyādinnacitto Devadatto, cf. Jātaka I 185f.); Sutta-Nipāta 31, 438, 828, 854, 1014, 1046 (cf. Cullaniddesa §548); Itivuttaka 67 (vitta°); Jātaka III 516 (yasa°, dhana°); Visuddhimagga 93, 136 (°ṁ labhati), 150 (°assa bhāgin getting riches); Peta Vatthu Commentary 113, 280. — a dative singular lābhā (for lābhāya) is used adverbially with following genitive in meaning of "for my (our) gain," "it is profitable," "good for me that" etc.; e.g. Milindapañha 17 (lābhā no tāta, suladdhaṁ no tāta), 232 (lābhāvata tāsaṁ devatānaṁ); Aṅguttara Nikāya III 313 (lābhā vata me suladdhaṁ vata me), explained at Visuddhimagga 223; Dhammapada I 98 (lābhā vata me, elliptically); II 95 (l. vata no ye mayaṁ ... upaṭṭhahimha).

-agga highest gain Jātaka III 125; Milindapañha 21;
-āsā desire for gain Aṅguttara Nikāya I 86;
-kamyā (ablative out of desire for gain Sutta-Nipāta 854, 929 (= lābha-hetu Mahāniddesa 389);
-taṇhā craving for possession Dhammapada IV 38;
-macchariya selfishness in acquisitions Aṅguttara Nikāya III 273; Dīgha Nikāya III 234; Puggalapaññatti 19, 23; Dhammasaṅgani 1122;
-mada pride of gain Sammohavinodanī 466;
-sakkāra gain and honour, usually combined with °siloka fame; the two first e.g. At Vinaya II 196; Itivuttaka 73; Jātaka I 185, 186; V 75; the three combined e.g. At Majjhima Nikāya I 192; Saṁyutta Nikāya II 227, 237; Aṅguttara Nikāya II 73; III 343f., 377; Vibhaṅga 352f.; lābha-siloka alone at Visuddhimagga 67.

:: Lābhaka (adjective neuter) [from lābha] one who receives; reception; a° not getting, non-receiving Vinaya III 77.

:: Lābhā see under lābha.

:: Lābhin (adjective) (—°) [from labha] receiving, getting, having, possessed of Majjhima Nikāya III 39 (as noun "a receiver, recipient"); Aṅguttara Nikāya I 24; II 85; IV 400; Puggalapaññatti 51; Vibhaṅga 332 (nikāma°); Jātaka I 140.
2. one who has intuition either in reasoning (or logical argument) or psychically, and who may therefore take certain premises for granted (opposite alābhin a denier) Sumaṅgalavilāsinī I 106, 120.

:: Lābu (feminine) and Lābuka = lāpu (alābu) gourd or pumpkin, often used as receptacle Jātaka I 158 (°ka), 411 (°kumbhaṇḍa vessel made of the gourd); V 37 (°ka), 155 (addha-lābu-samā thanā); Dhammapada II 59 (°ka); Paramatthajotikā II 227 (lābumhi catumadhuraṁ pūretukāmo).

-kaṭāha a gourd as receptacle Visuddhimagga 255, 359; Sammohavinodanī 63.

:: Lāja and Lājā (feminine) [cf. Vedic lāja: Zimmer, Altind. Leben 269]
1. fried grain, parched corn: occurring only in combination madhu-lāja fried grain with honey, sweet corn Jātaka III 538; IV 214, 281.
2. the flower of Dalbergia arborea, used for scattering in bunches (with other flowers making five kinds or colours) as a sign of welcome and greeting, usually in phrase lāja-pañcamāni pupphāni ("a cluster of flowers with lāja as the fifth") Dhammapada I 112; Vimāna Vatthu 31; Jātaka I 55 (°pañcamakāni p.); cf. Jātaka II 240 (vippakiṇṇa-lāja-kusuma-maṇḍita-talā); VI 42 (vippakiṇṇa-lāja-kusuma-vāsa-dhūpandhakāra); Dhammapada I 140 (vippakiṇṇa-valikaṁ pañcavaṇṇa-kusuma-lāja-puṇṇaghaṭa-paṭimaṇḍita).

:: Lājeti [from lāja] to fry or have fried Jātaka VI 341 (varia lectio lañc°, lañj°), 385 (lañchetvā; varia lectio lañci°, lañje°).

:: Lākhā (feminine) [cf. Sanskrit dākṣā] lac; lac-dye; enumerated with other colourings at Majjhima Nikāya I 127 = Saṁyutta Nikāya II 101 = Aṅguttara Nikāya III 230. — Paramatthajotikā II 577; Visuddhimagga 261 (as colour of blood).

-ācariya expert in lac-dyeing Paramatthajotikā II 577;
-guḷaka a ball of lac Paramatthajotikā II 80;
-goḷaka the same Paramatthajotikā II 577;
-tamba copper coloured with lac Therīgāthā 440 (= lākhā-rasarattehi viya tambehi lomehi samannāgata Therīgāthā Commentary 270);
-rasa essence of lac, used for dyeing; lac-colouring Jātaka V 215 (°ratta-succhavi); VI 269 (the same); Paramatthajotikā I 62, 63; Therīgāthā Commentary 270.

:: Lāla (adjective) [from lal, see laḷati] talking without sense, silly, foolish Jātaka VI 360, 417 (-ḷ-). cf. alālā.

:: Lālaka [lala + ka] a wag, silly person, fool Jātaka I 205; IV 210.

:: Lāla(p)pana (neuter) and °ā (feminine) = lālappa, together with lāla(p)pitatta (neuter) in exegesis of parideva at Cullaniddesa §416; Vibhaṅga 100, 138; Sammohavinodanī 104; Sumaṅgalavilāsinī I 121.

:: Lālapati and Lālappati [intensive of lapati] to talk much, to talk silly, to lament, wail Sutta-Nipāta 580; Peta Vatthu IV 52 (= vilapati Peta Vatthu Commentary 260); Jātaka III 217; Milindapañha 148, 275; Mahāvaṁsa 32, 68. Past participle lālappita.

:: Lālappa [from lālappati] talking much, excited or empty talk, wailing Vibhaṅga 100, 138; Paṭisambhidāmagga I 38; Nettipakaraṇa 29; Sammohavinodanī 104 (= punappunaṁ lapanaṁ).

:: Lālappita [past participle of lālappati]
1. talking much, wailing Milindapañha 148 (paridevita-l.-mukha).
2. (neuter) much talk, excited talk, talking Jātaka VI 498.

:: Lālā (feminine) [cf. laḷati] saliva Jātaka I 61, 248; VI 357; Visuddhimagga 259; Dhammapada I 307 (mukhato lālā galati).

:: Lāḷana (neuter) [from lal] swaying, dalliance, sport Sumaṅgalavilāsinī I 197; Saddhammopāyana 387; as lāḷanā at Therīgāthā Commentary 243.

:: Lāḷeti see laḷati.

:: Lāmajjaka (lāmañjaka) (neuter) [cf. Sanskrit lāmajjaka] the root of Andropogon muricatus Vimāna Vatthu 436 (varia lectio °añc°); Vimāna Vatthu 186, (°añj°) 187.

:: Lāmaka (adjective) [seems to be a specific Pāḷi word. It is essentially a commentary word and probably of dialectical origin. Has it anything to do with omaka?] insignificant, poor, inferior, bad, sinful. The usual synonym is pāpa. — Vinaya II 76; Visuddhimagga 268 (= pāpaka); as 45; Paramatthajotikā I 243 (= khudda); Puggalapaññatti 229 (nīca lāmaka = oṇata); Paramatthajotikā I 150 (°desanā, cf. ukkaṭṭha); Dhammapada II 77; IV 44 (°bhāva); Vimāna Vatthu 116; Peta Vatthu Commentary 15 (for pāpa); 103 (= pāpaka), 125 (°purisa = kāpurisa); Saddhammopāyana 28, 253, 426, 526 (opposite ukkaṭṭha). — feminine lāmikā Jātaka I 285; II 346 (for itarā); Dhammapada II 61 (pāpikā l. diṭṭhi). — cf. Buddhist Manual of Psychological Ethics 1025.

:: Lāpa1 [from lap] talk: see compounds abhi°, pa°, sal°.

:: Lāpa2 [also from lap, literally "talker," cf. similar semantics of English quail > German quaken, quicken; English quack. The Pāḷi form rests on popular etymology, as in Sanskrit we find corresponding name as lāba] a sort of quail, Perdix chinensis Saṁyutta Nikāya V 146 = Jātaka II 59. As lāpaka-sakuṇa also at Jātaka II 59. — Another name for quail is vaṭṭaka.

:: Lāpana (neuter) [from lāpeti, causative of lap] muttering, utterance, speech Itivuttaka 98; Aṅguttara Nikāya I 165 (lapita°). Perhaps also to be read at Therīgāthā 73. — cf. upa°.

:: Lāpeti see lapati and cf. upalāpeti.

:: Lāpin (—°) (adjective) [from lap] talking (silly) Saṁyutta Nikāya III 143 (bāla°).

:: Lāpu (feminine) [short for alāpu or alābu, cf. Geiger, Pāḷi Grmmar §39.6] a kind of cucumber Jātaka I 336, 341. See also lābuka.

-latā the cucumber creeper or plant Milindapañha 374.

:: Lāsa [of las] sporting, dancing: see abhi°, vi°.

:: Lāseti see lasati.

:: Lāsikā (feminine) [from las] a dancer, Milindapañha 331.

:: Lāvaka [from lāvati] a cutter, reaper Milindapañha 33 (yava°); Mahāvaṁsa 10, 31; Paramatthajotikā II 148 (varia lectio for lavaka).

:: Lāvati and Lāveti [the latter the usual form, as causative of lunāti. lāvati is the simple Pāḷi formation from lū. Another causative II is lavāpeti (q.v.). See also lāyati] to cut, to mow Peta Vatthu Commentary 40 (lāvitvā), Mahāvaṁsa 10, 30 (lāvayati).

:: Lāyaka (—°) [from lāyati] cutter, reaper Aṅguttara Nikāya III 365 = Saṁyutta Nikāya III 155 (read babbaja°).

:: Lāyana (neuter) [from lāyati] cutting Jātaka V 45 (tiṇa-lāyana asi, sickle); Dhammapada III 285 (varia lectio for dāyana).

:: Lāyati [for *lāvati, lū, for which the ordinary form is lunāti (q.v.), y for v as frequent in Pāḷi: see Geiger, Pāḷi Grammar §46.2. — Dhatupāṭha has a root lā in meaning "ādāna" (No. 370)] to cut (off), mow, reap; gerund lāyitvā Aṅguttara Nikāya III 365; Jātaka I 215; III 226; Vinaya III 64; Peta Vatthu I 81 (= lāvitvā Peta Vatthu Commentary 40), — past participle lāyita.

:: Lāyita [past participle of lāyati, lāyeti] cut, reaped Jātaka III 130 (tiṇaṁ na lāyita-pubbaṁ); Visuddhimagga 419 (°ṭṭhāna place where one has reaped).

:: Leḍḍu [dialect Sanskrit leṣṭu > *leṭṭhu > *leṭṭu > leḍḍu; also Prākrit leḍu and leṭṭhu: Pischel, Prākrit Grammar §304; cf. Geiger, Pāḷi Grammar §62] a clod of earth Saṁyutta Nikāya V 146 = Jātaka II 59 (°ṭṭhāna); Jātaka I 19, 175; III 16; VI 405; Milindapañha 255; Paramatthajotikā II 222 (ākāse khitta, in simile); Visuddhimagga 28 (translation "stone"), 360 (°khaṇḍādīni), 366 (containing gold), 419; Sammohavinodanī 66 (°khaṇḍā); Vimāna Vatthu 141; Peta Vatthu Commentary 284. — The throwing of clods (stones?) is a standing item in the infliction of punishments, where it is grouped with daṇḍa (stick) and sattha (sword), or as leḍḍu-daṇḍādi, e.g. At Majjhima Nikāya I 123; Dīgha Nikāya II 336, 338 (varia lectio leṇḍu); Jātaka II 77; III 16; VI 350; Visuddhimagga 419; Dhammapada I 399 (varia lectio leṇḍu); III 41; IV 77; Vimāna Vatthu 141.
Note: leḍḍūpaka in cuṇṇaṁ vā telaṁ vā leḍḍūpakena etc. At as 115 read as vālaṇḍupakena, as at Visuddhimagga 142.

-pāta "throw of a clod," a certain measure of (not too far) a distance Vinaya IV 40; Visuddhimagga 72; as 315 (translation "a stone's throw").

:: Leḍḍuka = leḍḍu; Visuddhimagga 28.

:: Lehati see lihati.

:: Lekha [from likh, cf. Sanskrit lekha and lekhā]
1. writing, inscription, letter, epistle Jātaka VI 595 (silā° inscription on rock); Mahāvaṁsa 5, 177 (lekhe sutvā); 27, 6; 33, 40 (°ṁ vissajjayi); Dāṭhāvaṁsa 5, 67 (cāritta°); Milindapañha 42; Paramatthajotikā II 164 (°vācaka reciting), 577.
2. chips, shavings Vinaya II 110 (varia lectio likha).

:: Lekhaka [from lekha] one who knows the art of writing, a scribe, secretary Vinaya IV 8 (as a profession); IV 10 (= muddikā and gaṇakā, plural); Milindapañha 42.

:: Lekhana (neuter) [from likh] scratching, drawing, writing Dhatupāṭha 467.

:: Lekhaṇī (feminine) [from likh; cf. Epic Sanskrit lekhaṇī stencil MBh 1, 78] an instrument for scratching lines or writing, a stencil, pencil Aṅguttara Nikāya II 200; Jātaka I 230.

:: Lekhā (feminine) [from likh; Vedic lekhā. See also rekhā and lekha]
1. streak, line Vimāna Vatthu 277 (= rāji); canda° crescent moon [cf. Epic Sanskrit candralekhā MBh 3, 1831] Visuddhimagga 168; as 151.
2. A scratch, line Aṅguttara Nikāya I 283; Puggalapaññatti 32; Jātaka VI 56 (lekhaṁ kaḍḍhati).
3. writing, inscription, letter Vinaya III 76 (°ṁ chindati destroy the letter); Jātaka I 451 (on aphalaka); Milindapañha 349 (°ācariya teacher of writing); Peta Vatthu Commentary 20 (°paṇṇa, letter so read for likhā°).
4. the art of writing or drawing [= lipi he-anek], writing as an art. It is classed as a respectable (ukkaṭṭha) profession (sippa) Vinaya IV 7; and mentioned by the side of muddā and gaṇanā Vinaya IV 7, 128 = I 77; cf. Vinaya IV 305.

:: Lekheti [causative of likhati or denominative of lekha] to (make a) scratch Jātaka IV 402, — past participle lekhita.

:: Lekhita [past participle of lekheti] drawn (of lines), pencilled Therīgāthā 256.

:: Leṇa and Lena (neuter) [Sanskrit layana, from lī in meaning "to hide," cf. Prākrit leṇa]
1. a cave (in a rock), a mountain cave, used by ascetics (or bhikkhus) as a hermitage or place of shelter, a rock cell. Often enumerated with kuṭi and guhā, e.g. Vinaya IV 48; Milindapañha 151; Vibhaṅga 251 (noun). At Vinaya II 146 it is given as collective name for five kinds of hermitages, viz. vihāra, aḍḍhayoga, pāsāda, hammiya, guhā. The explanation of leṇa at Sammohavinodanī 366 runs as follows: "pabbataṁ khaṇitvā vā pabbhārassa appahonakaṭṭhāne kuḍḍaṁ uṭṭhāpetvā vā katasenāsanaṁ," i.e. opportunity for sitting and lying made by digging (a cave) in a mountain or by erecting a wall where the cave is insufficient (so as to make the rest of it habitable). cf. Vinaya I 206 = III 248 (pabbhāraṁ sodhāpeti leṇaṁ kattukāmo) Mahāvaṁsa 16, 12; 28, 31f. (noun); Milindapañha 200 (mahā°).
2. refuge, shelter, (figurative) salvation (sometimes in sense of Nibbāna). In this meaning often combined with tāṇa and saraṇa, e.g. At Dīgha Nikāya I 95; Saṁyutta Nikāya IV 315 (maṁ-leṇa refuge with me + maṁtāṇa); IV 372 (= Nibbāna); Aṅguttara Nikāya I 155f. (noun); Jātaka II 253; Sumaṅgalavilāsinī I 232. cf. Vinaya III 155. leṇ'atthaṁ for refuge Vinaya II 164 (noun); Jātaka I 94. — aleṇa without a refuge Paṭisambhidāmagga I 127; II 238; Peta Vatthu II 25 (= asaraṇa Peta Vatthu Commentary 80);

-gavesin seeking shelter or refuge Jātaka II 407 = IV 346;
-guhā a mountain cave Jātaka III 511;
-dvāra the door of the (rock) hermitage Visuddhimagga 38; Dhammapada III 39;
-pabbhāra "cave-slope," cave in a mountain Dhammapada IV 170.

:: Lepa [from lip, see limpati; cf. Classical Sanskrit lepa stain, dirt]
1. smearing, plasterng, coating over Vinaya IV 303 (bāhira°); Jātaka II 25 (mattikā°).
2. (figurative) plaster i.e. that which sticks, affection, attachment, etc., in taṇhā° the stain of craving, and diṭṭhi° of speculation Mahāniddesa 55; Cullaniddesa §271 III
Note: lasagata at Aṅguttara Nikāya II 165 read with varia lectio as lepa-gata, i.e. sticky. — cf. ā°, pa°.

:: Lepana (neuter) [from lip] smearing, plasterng, anointing Vinaya II 172 (kuḍḍa°); Aṅguttara Nikāya IV 107 (vāsana°), 111 (the same); Jātaka II 117. cf. abhi°, ā°, pa°.

:: Lepeti see limpati.

:: Lesa [cf. Sanskrit leśa particle; as Kern, Toevoegselen sub voce points out, it occurs in Sanskrit also in the Pāḷi meaning at MBh V 33, 5 although this is not given in BR. — as "particle" only at Dhatupāṭha 444 in definition of lisati] sham, pretext, trick Vinaya III 169 (where ten lesas are enumerated, viz. jāti°, nāma°, gotta°, liṅga°, āpatti°, patta°, cīvara°, upajjhāya°, ācariya°, senāsana°); Jātaka II 11; VI 402. — lesa-kappa pretext Vinaya II 166; Vimāna Vatthu 8443 (= kappiya-lesa Vimāna Vatthu 348); Theragāthā 941; Sumaṅgalavilāsinī I 103.

:: Leyya (adjective neuter) [gerund of lih: see lihati] to be licked or sipped; neuter mucilaginous food (opposite peyya liquid) Aṅguttara Nikāya IV 394 (+ peyya); Milindapañha 2 (the same).

:: Lihati [lih, Sanskrit leḍhi or līḍhe, also lihati. cf. Latin lingo, Greek λείχω; Gothic bilaigōn, Anglo-Saxon liccian = English lick, German lecken. — Dhatupāṭha 335 explains lih by "assādane," i.e. taste] to lick; present lehati Jātaka II 44; preterit lehayiṁsu Peta Vatthu Commentary 198 (varia lectio for palahiṁsu). cf. parilehisaṁ Vimāna Vatthu 8121; Vimāna Vatthu 316; gerund lehitvā Sumaṅgalavilāsinī I 136 (sarīraṁ); Vimāna Vatthu 314. Past participle līḷha (?). cf. leyya.

:: Likhana (neuter) [cf. late Sanskrit likhana; from likh] scratching, cutting, writing Jātaka V 59 (a golden tablet for writing on). cf. ullikhana.

:: Likhati [likh; Vedic likhati, also rikh in Vedic ārikhati (ṛgvedav VI 53, 7), cf. with palatal riśati, liśati. Connected with Greek ἐρείκω to tear; Lithuanian r~ëkti to cut bread, to plough; Old High German rīga = Anglo-Saxon rāw = English row. — Dhatupāṭha 467 simply explains by "lekhane"]
1. to scratch; to cut, carve; write, inscribe Majjhima Nikāya I 127 (rūpāni); Jātaka II 372 (suvaṇṇa-patte); IV 257 (the same), 488, 489 (jāti-hiṅgulakena); Dhammapada I 182; Peta Vatthu Commentary 145 (nāmaṁ likhi wrote his name). — paṇṇaṁ
l. to write a letter Jātaka II 174; VI 369 (paṇṇe on a leaf).
2. to shave (off), plane Vinaya II 112 (infinitive likhituṁ).
— past participle likhita. — cf. vi.° — causative I lekheti (q.v.). Causative II likhāpeti to cause to be cut or carved [cf. Buddhist Hybrid Sanskrit likhāpayati Divyāvadāna 547] Vinaya II 110; Paramatthajotikā II 577; to cause to be written Milindapañha 42.

:: Likhā in likhā-paṇṇa at Peta Vatthu Commentary 20 is faulty for lekhā° (lekha°) letter, cf. lekha-pattra letter Mālatīm 172, 7.

:: Likhita [past participle of likhati]
1. carved, cut, worked (in ivory etc.), in compound saṅkha° brahmacariya the moral life, like a polished shell Dīgha Nikāya I 63; Saṁyutta Nikāya II 219, explained at Sumaṅgalavilāsinī I 181 as "likhita-saṅkha-sadisa dhota-saṅkha-sappaṭibhāga."
2. written, inscribed Jātaka IV 7 (likhitāni akkharāni); Milindapañha 42 (lekha l.).
3. made smooth, shaved Jātaka VI 482 (cāpa).
4. marked, proscribed, made an outlaw Vinaya I 75. cf. ullikhita.

:: Likhitaka (adjective) [likhita + qualifying ending ka] one who has been proscribed, an outlaw Vinaya I 75 (cora).

:: Likkhā (feminine) [Sanskrit likṣā egg of a louse, as measure equal to eight trasareṇu (BR). — Connected with Latin ricinus a kind of vermin (see Walde, Latin Wörterbuch sub voce)] a kind of measure Sammohavinodanī 343 (thirty-six rattareṇus equal to one likkhā, seven likkhās equal to 1 ūkā); Paramatthajotikā I 43 (°matta).

:: Limpana (neuter) [from lip] soiling, smearing Dhatupāṭha 385.

:: Limpati [lip, cf. repa stain, lepa ointment, stain; Greek λίπος grease, fat, λιπαρός fat, ἀλείϕω to anoint; Latin lippus; Lithuanian limpū to stick, Gothic bi-leiban, Old High German bilīban to stay behind, to stay, English leave and live, German leben. Dhatupāṭha (385) simply explains by "limpana "] to smear, plaster stain; usually in passive (or medium) sense "to get soiled, to dirty oneself" Therīgāthā 388; Peta Vatthu Commentary 215. Doubtful in Sutta-Nipāta passages, where both limpati and lippati are found as readings, e.g. Sutta-Nipāta 778 in Text lippati, but Niddesa reading limpati (Mahāniddesa I 55); Sutta-Nipāta 811 lipp°, Mahāniddesa 133 limp°; Sutta-Nipāta 1040, 1042 lipp°, Cullaniddesa §549 limp.° — passive lippati to be soiled (by), to get stained (in character) Sutta-Nipāta 250, 547, 625, 778, 913, 1040; cf. Sutta-Nipāta 71 (alippamāna present participle), — past participle litta: see ava°, ul°, vi.° — cf. also ālimpeti, palimpeti, vilimpati. — causative I lepeti to cause to be plasterd Jātaka VI 432. — causative II limpāpeti to cause to be plasterd or anointed Mahāvaṁsa 34, 42 (cetiyaṁ °āpetvāna).

:: Liṅga (neuter) [from liṅg; late Vedic and (pre-eminently) Classical Sanskrit liṅga]
1. characteristic, sign, attribute, mark, feature Majjhima Nikāya I 360; Saṁyutta Nikāya V 278; Sutta-Nipāta 601f. (= saṇṭhāna Paramatthajotikā II 464); Vinaya IV 7 (two: hīna and ukkaṭṭha); Jātaka I 18; IV 114 (gihi°), 130; Milindapañha 133 (sāsana°), 162 (dve samaṇassa lingāni), 405 (liṅgato ca nimittato ca etc.); Visuddhimagga 184; as 64 (= saṇṭhāna tīkā: Expositor 288).
2. mark of sex, sexual characteristic, pudendum sexual organ (male as well as female, as neither masculine nor feminine) Vinaya III 35 (purisa°); Jātaka V 197 (°saṇṭhāna); Paramatthajotikā I 110 (itthi°); Paramatthajotikā II 48 (°sampatti), 51 (the same), 300 (itthi°); as 321f. (itthi°).
3. (in grammar) mark of sex, (characteristic) ending, gender Paramatthajotikā II 397.

-vipallāsa change or substitution of gender Peta Vatthu Commentary 7, 33, 58, 87, 157.

:: Liṅgāla [cf. Sanskrit liṅgālikā a kind of mouse] antelope (?) Pañca-g 10.

:: Liṅgeti [denominative from liṅg]
1. to embrace, in poetic gerund liṅgiya (as if from liṅgati) Therīgāthā 398 (= āliṅgetvā Therīgāthā Commentary 260). See ā°.
2. to characterize: see ul°.

:: Liṅgika (adjective) [from liṅga] having or being a characteristic Visuddhimagga 210 (of nāma); Paramatthajotikā I 107 (the same).

:: Lipi [from lip; late Sanskrit lipi] the alphabet; a letter of the alphabet; writing Milindapañha 79.

:: Lisati [cf. dialect Sanskrit liśate = Vedic riśate] to break off, tear off, pull; only at Dhatupāṭha 444 explained by "lesa."

:: Līlā and Līḷā (feminine) [cf. Epic Sanskrit līlā or *līḍā] play, sport, dalliance; probably for līḷhā at Jātaka V 5 and 157, both times combined with vilāsa.

-aravinda a lotus serviceable for sport Vimāna Vatthu 43 (līḷ°).

:: Līḷhā (feminine) [abstract of līḷha, Sanskrit līḍha, past participle of lih, literally being polished, cf. ullīḍha polished] grace, ease, charm, adroitness; always used with reference to the Buddha (Buddhalīḷhā), e.g. Jātaka I 155; Dhammapada I 33; III 79. So in phrase Buddhalīḷhāya dhammaṁ deseti "to expound the Doctrine with the Buddha's mastery" Jātaka I 152, 155; III 289; Vimāna Vatthu 217 (spelling wrongly līḷāya). Of the B's gait: Jātaka I 93, 149; Dhammapada II 41. The combination with vilāsa, as mentioned by Childers, applies to līlā (q.v.), which may stand for līḷhā at the passages mentioned, although not used of the Buddha.

:: Līna [past participle of līyati] clinging, sticking; slow, sluggish; shy, reserved, dull, Aṅguttara Nikāya I 3; Visuddhimagga 125. Definitions at Vibhaṅga 352, 373; Dhammasaṅgani 1156, 1236; Saṁyutta Nikāya V 277, 279 (ati°). Often combined with uddhata as "sluggish or shy" and "unbalanced," e.g. At Saṁyutta Nikāya V 112; Visuddhimagga 136; Sammohavinodanī 310. alīna active, open, sincere Sutta-Nipāta 68 (°citta), 717 (the same); Jātaka I 22 (verse 148; °viriya sīha).

:: Līnatā (feminine) [abstract formation from līna instead of līy°] = līyanā Visuddhimagga 469. alīnatā open-mindedness, sincerity Jātaka I 366; Paramatthajotikā II 122.

:: Līnatta (neuter) [abstract from līna] sluggishness, shyness; only in phrase cetaso līnattaṁ immobility of mind Saṁyutta Nikāya V 64, 103; Aṅguttara Nikāya I 3 = IV 32; V 145f.; Nettipakaraṇa 86, 108; Sammohavinodanī 272 (= cittassa līnākāra).

:: Līyana (neuter) [from līyati] sticking to, adhering, resting Saddhammopāyana 190 (°ṭṭhāna resting-place).

:: Līyanā (feminine) = līyana; cleaving to, sluggishness, shyness Dhammasaṅgani 1156.

:: Līyati [lī, Vedic līyati; °lei to stick to or cleave: see Walde, Latin Wörterbuch sub voce lino, which he separates in meaning from °lei to smear, polish] to stick. Dhatupāṭha evidently favours the separation when interpreting lī by "silesana-dravīkaraṇa," i.e. to make slip or run (Dhatupāṭha 441; Dhātum 681)]
1. to stick, adhere, cling to: see compounds a°, o°, ni°, paṭisa°.
2. to melt, slip: see compound pavi° (to dissolve), — past participle līna.

:: Līyitatta (neuter) [abstract formation after similar synonymical chains, like bhāvitatta] = līyanā Dhammasaṅgani 1156.

:: Lobha [cf. Vedic and Epic Skanskrit lobha; from lubh: see lubbhati] covetousness, greed. Defined at Visuddhimagga 468 as "lubbhanti tena, sayaṁ vā lubbhati, lubbhana-mattam eva vā taṁ," with several comparisons following. Often found in triad of lobha, dosa, moha (greed, anger, bewilderment, forming the three principles of demerit: see kusala-mūla), e.g. At Aṅguttara Nikāya IV 96; Itivuttaka 83, 84; Visuddhimagga 116; Dukapaṭṭhāna 9, 18f. See dosa and moha. — Dīgha Nikāya III 214, 275; Saṁyutta Nikāya I 16, 43, 63, 123 (bhavaº); V 88; Aṅguttara Nikāya I 64 (ºkkhaya), 160 (visamaº), cf. Dīgha Nikāya III 70f.; II 67;Sutta-Nipāta367, 371, 537 (ºkodha), 663, 706, 864, 941 (ºpapa); Mahāniddesa 15, 16, 261; Jātaka IV 11 (kodha, dosa, 1.); Dhammasaṅgani 982, 1059; Vibhaṅga 208, 341, 381, 402; Nettipakaraṇa 13, 27; Visuddhimagga 103; Sammohavinodanī 18; Peta Vatthu Commentary 7, 13, 17, 89 (+ dosa), 102; Vimāna Vatthu 14; Saddhammopāyana 52 (ºmoha), 266. - alobha disinterestedness Dīgha Nikāya III 214; Dhammasaṅgani 32.

-dhammā (plural) affection of greed, things belonging to greed; (adjective) (of) greedy character Majjhima Nikāya I 91; III 37; Dīgha Nikāya I 224, 230; Saṁyutta Nikāya IV 111; Aṅguttara Nikāya III 350; Jātaka IV 11;
-mūla the root of greed Visuddhimagga 454 (eightfold; with dosa-mūla and moha-mūla).

:: Lobhana (nt.) [fr. lobha] being greedy Therīgāthā 343 (= lobh'uppāda Therīgāthā Commentary 240).

:: Lobhaniya (°īya, °eyya) (adjective) [gerundive formation from lobha]
1. belonging to greed "of the nature of greed" causing greed Itivuttaka 84 (°eyya). See rajaniya.
2. desirable Milindapañha 361 (paduma).

:: Locaka (adjective) [from locative causative of luñc; cf. Sanskrit luñcaka] one who pulls out Dīgha Nikāya I 167 (kesa-massu°, habit of certain ascetics); Majjhima Nikāya I 308 (the same).

:: Locana1 [from loc or lok to see; Dhatupāṭha 532 and Dhātum 766: loc = dassana] the eye; adjective (—°) having eyes. (of ...) Peta Vatthu I 115 (miga-manda°); Peta Vatthu Commentary 57, 90 (piṅgala°).

:: Locana2 (neuter) [from loc causative of luñcati] pulling, tearing out Dīgha Nikāya I 167 (kesa-massu°); Aṅguttara Nikāya I 296; Puggalapaññatti 55.

:: Loceti see luñcati.

:: Lodda [cf. Sanskrit rodhra; on sound changes see Geiger, Pāḷi Grammar 44, 62.2] name of a tree Jātaka V 405; VI 497.

:: Loha (neuter) [cf. Vedic loha, of Indo-Germanic °(e)reudh "red"; see also rohita and lohita] metal, especially copper, brass or bronze. It is often used as a general term and the individual application is not always sharply defined. Its comprehensiveness is evident from the classification of loha at Sammohavinodanī 63, where it is said lohan ti jāti-lohaṁ, vijāti°, kittima°, pisāca° or natural metal, produced metal, artificial (i.e. alloys), and metal from the Pisāca district. Each is subdivided as follows: jāti° = ayo, sajjhaṁ, suvaṇṇaṁ, tipu, sīsaṇ, tambalohaṁ, vekaṇṭakalohaṁ; vijāti° = nāga-nāsika°; kittima° = kaṁsalohaṁ, vaṭṭa°, ārakūṭaṁ; pisāca° = morakkhakaṁ, puthukaṁ, malinakaṁ, capalakaṁ, seḷakaṁ, āṭakaṁ, bhallakaṁ, dūsilohaṁ. The description ends "tesu pañca jātilohāni pāḷiyaṁ visuṁ vuttān'eva (i.e. the first category are severally spoken of in the canon). Tambalohaṁ vekaṇtakan ti imehi pana dvīhi jātilohehi saddhiṁ sesaṁ sabbam pi idha lohan ti veditabbaṁ." — On loha in similes see JPTS, 1907, 131. cf. Aṅguttara Nikāya III 16 = Saṁyutta Nikāya V 92 (five alloys of gold: ayo, loha, tipu, sīsaṁ, sajjhaṁ); Jātaka V 45 (asi°); Milindapañha 161 (suvaṇṇam pi jātivantaṁ lohena bhijjati); Peta Vatthu Commentary 44, 95 (tamba° = loha), 221 (tatta-loha-secanaṁ pouring out of boiling metal, one of the five ordeals in Niraya).

-kaṭāha a copper (brass) receptacle Vinaya II 170;
-kāra a metal worker, coppersmith, blacksmith Milindapañha 331;
-kumbhī an iron cauldron Vinaya II 170. Also name of a Hell Jātaka III 22, 43; IV 493; V 268; Paramatthajotikā II 59, 480; Saddhammopāyana 195;
-guḷa an iron (or metal) ball Aṅguttara Nikāya IV 131; Dhammapada 371 (mā °ṁ gilī pamatto; cf. Dhammapada IV 109);
-jāla a copper (i.e. wire) netting Peta Vatthu Commentary 153;
-thālaka a copper bowl Mahāniddesa 226;
-thāli a bronze kettle Dhammapada I 126;
-pāsāda "copper terrace," brazen palace, name of a famous monastery at Anurādhapura in Ceylon Visuddhimagga 97; Sumaṅgalavilāsinī I 131; Mahāvaṁsa passim;
-piṇḍa an iron ball Paramatthajotikā II 225;
-bhaṇḍa copper (brass) ware Vinaya II 135;
-maya made of copper, brazen Sutta-Nipāta 670; Peta Vatthu II 64;
-māsa a copper bean Mahāniddesa 448 (suvaṇṇa-channa);
-māsaka a small copper coin Paramatthajotikā I 37 (jatu-māsaka, dāru-māsaka + l.); as 318;
-rūpa a bronze statue Mahāvaṁsa 36, 31;
-salākā a bronze gong-stick Visuddhimagga 283.

:: Lohatā (feminine) [abstract from loha] being a metal, in (suvaṇṇassa) aggalohatā the fact of gold being the best metal Vimāna Vatthu 13.

:: Lohita (adjective-neuter) [cf. Vedic lohita and rohita; see also Pāḷi rohita "red"]
1. (adjective) red: rarely by itself (e.g. Majjhima Nikāya II 17), usually in compounds e.g. °abhijāti the red species (q.v.) Aṅguttara Nikāya III 383; °kasiṇa the artifice of red Dīgha Nikāya III 268; Aṅguttara Nikāya I 41; Dhammasaṅgani 203; Visuddhimagga 173; °candana red sandal (unguent) Milindapañha 191. Otherwise rohita.
2. (neuter) blood; described in detail as one of the thirty-two ākāras at Paramatthajotikā I 54f.; Visuddhimagga 261, 360; Sammohavinodanī 245. — Vinaya I 203 (āmaka°), 205 (°ṁ mocetuṁ); Aṅguttara Nikāya IV 135 (saṭṭhi-mattānaṁ bhikkhūnaṁ uṇhaṁ l. mukhato uggañchi; cf. the similar passage at Milindapañha 165); Sutta-Nipāta 433; Peta Vatthu I 67; I 91 (explained as ruhira Peta Vatthu Commentary 44); Visuddhimagga 261 (two kinds; sannicita° and saṁsaraṇa°), 409 (the colour of the heartblood in relation to states of mind); Sammohavinodanī 66; Peta Vatthu Commentary 56, 78, 110.

-akkha having red (blood-shot) eyes (of snakes and yakkhas) Vimāna Vatthu 522 (cf. Vimāna Vatthu 224: ratta-nayanā; yakkhānaṁ hi nettāni ati-lohitāni honti); Jātaka VI 180;
-uppāda (the crime of) wounding a Tathāgata, one of the anantariya-kammas Sammohavinodanī 427; cf. Tathāgatassa lohitaṁ uppādeti Milindapañha 214;
-uppādaka one who sheds the blood of an Arahant Vinaya I 89, 136, 320; V 222.
-kumbhi a receptacle for blood Udāna 17 (with reference to the womb);
-doṇi a bloody trough Visuddhimagga 358; Sammohavinodanī 62;
-pakkhandikā (or °pakkhandikābādha) bloody diarrhoea, dysentery Majjhima Nikāya I 316; Dīgha Nikāya II 127; Udāna 82; Jātaka II 213; Milindapañha 134, 175; Dhammapada III 269;
-homa a sacrifice of blood Dīgha Nikāya I 9; Sumaṅgalavilāsinī I 93.

:: Lohitaka (adjective) [from lohita]
1. red Majjhima Nikāya II 14; Aṅguttara Nikāya IV 306, 349; Apadāna 1; Dhammasaṅgani 247, 617. — upadhāna a red pillow Dīgha Nikāya I 7; Aṅguttara Nikāya I 137; III 50; IV 94, 231, 394; °sāli red rice Milindapañha 252.
2. bloody Peta Vatthu I 78 (pūti° gabbha); Visuddhimagga 179, 194.

:: Lohitaṅka [lohita + aṅka] a ruby Aṅguttara Nikāya IV 199, 203; Apadāna 2; Vimāna Vatthu 363; Vimāna Vatthu 304. See masāragalla for further references.
Note: The word is not found in Vedic and Classical Sanskrit; a later term for "ruby" is lohitaka. In the older language lohitāṅga denotes the planet Mars.

:: Loka [cf. Vedic loka in its oldest meaning "space, open space." For etymology see rocati. To the etymological feeling of the Pāḷi hearer loka is closely related in quality to ruppati (as in popular etymology of rūpa) and rujati. As regards the latter the etymology runs "lujjati kho loko ti vuccati" Saṁyutta Nikāya IV 52, cf. Cullaniddesa §550, and loka = lujjana as 47, 308: see lujjana. Dhatupāṭha 531 gives root lok (locative) in sense of dassana] world, primarily "visible world," then in general as "space or sphere of creation," with various degrees of substantiality. Often (unspecified) in the comprehensive sense of "universe." Sometimes the term is applied collectively to the creatures inhabiting this or various other worlds, thus, "man, mankind, people, beings." — Loka is not a fixed and definitive term. It comprises immateriality as well as materiality and emphasizes either one or the other meaning according to the view applied to the object or category in question. Thus a translation of "sphere, plane, division, order" interchanges with "world." Whenever the spatial element prevails we speak of its "regional" meaning as contrasted with "applied" meaning. The fundamental notion however is that of substantiality, to which is closely related the specific Buddhist notion of impermanence (loka = lujjati).
1. Universe: the distinctions between the universe (cf. cakkavāḷa) as a larger whole and the world as a smaller unit are fluctuating and not definite. A somewhat wider sphere is perhaps indicated by sabba-loka (e.g. Saṁyutta Nikāya I 12; IV 127, 312; V 132; Itivuttaka 122; Mahāvaṁsa 1, 44; cf. sabbāvanta loka Dīgha Nikāya I 251; III 224), otherwise even the smaller loka comprises various realms of creation. Another larger division is that of loka as sadevaka, samāraka, sa brahmaka, or the world with its devas, its Māra and its Brahmā, e.g. Saṁyutta Nikāya I 160, 168, 207; II 170; III 28, 59; IV 158; V 204; Aṅguttara Nikāya I 259f.; II 24f.; III 341; IV 56, 173; V 50; Itivuttaka 121; Mahāniddesa 447 (on Sutta-Nipāta 956), to which is usually added sassamaṇa-brāhmaṇī pajā (e.g. Dīgha Nikāya I 250, see references sub voce pajā). With this cf. Dhammapada 45, where the divisions are paṭhavī, Yamaloka, sadevaka (loka), which are explained at Dhammapada I 334 by paṭhavī = attabhāva; Yamaloka = ca tubbidha apāyaloka; sadevaka = manussaloka devalokena saddhiṁ. — The universe has its evolutional periods: saṁvaṭṭati and vivaṭṭati Dīgha Nikāya II 109f. The Buddha has mastered it by his enlightenment: loko Tathāgatena abhisambuddho Itivuttaka 121. On loka, loka-dhātu (= cosmos) and cakkavāḷa cf. Kirfel, Kosmographie der Inder pages 180, 181.
2. Regional meaning. in general. Referring to this world, the character of evanescence is inherent in it; referring to the universe in a wider sense, it implies infinity, though not in definite terms. There is mention of the different metaphysical theories as regards cosmogony at many places of the canon. The antānantikā (contending for the finitude or otherwise of the world) are mentioned as a sect at Dīgha Nikāya I 22f. Discussions as to whether loka is sassata or antavā are found e.g. At Majjhima Nikāya I 426, 484; II 233; Saṁyutta Nikāya III 182, 204; IV 286f.; Aṅguttara Nikāya II 41; V 31, 186f.; Paṭisambhidāmagga I 123, 151f.; Vibhaṅga 340; Dhammasaṅgani 1117. Views on consistency of the world (eternal or finite; created or evolved etc.) at Dīgha Nikāya III 137; cf. Saṁyutta Nikāya II 19f. cf. also the long and interesting discussion of loka as suñña at Saṁyutta Nikāya IV 54f.; Paṭisambhidāmagga II 177f.; Cullaniddesa §680; — as well as Majjhima Nikāya II 68 (upanīyati loko addhuvo, and "attāṇo loko, assakoloko" etc.); "lokassa anto" is literally unattainable: Aṅguttara Nikāya II 50 = Saṁyutta Nikāya I 62; IV 93; but the Arahant is "lokantagū," cf. Aṅguttara Nikāya IV 430. — as regards their order in space (or "plane") there are various groupings of various worlds, the evidently popular one being that the world of the devas is above and the Nirayas below the world of man (which is "tiriyaṁ va-pi majjhe"): Cullaniddesa §550. The world of men is as ayaṁ loko contrasted with the beyond, or paro loko: Dīgha Nikāya III 181; Saṁyutta Nikāya IV 348f.; Aṅguttara Nikāya I 269; IV 226; Sutta-Nipāta 779 (nāsiṁsati lokaṁ imaṁ parañ ca); or as idhaloka Dīgha Nikāya III 105. The definition of ayaṁ loko at Mahāniddesa 60 is given Anglo-Saxon sakattabhāva, saka-rūpa-vedanā etc., ajjhattāyatanāni, manussa-loka, kāmadhātu; with which is contrasted paro loko Anglo-Saxon parattabhāva, para-rūpa-vedanā, bāhirāyatanāni, deva-loka, rūpa- and arūpadhātu. — The rise and decay of this world is referred to as samudaya and atthaṅgama at Saṁyutta Nikāya II 73; III 135; IV 86; Aṅguttara Nikāya V 107. — cf. Dīgha Nikāya III 33 (attā ca loko ca); Mahāvaṁsa 1, 5 (lokaṁ dukkhā pamocetuṁ); 28, 4 (loko'yaṁ pīḷito); Peta Vatthu Commentary 1 (vijjā-caraṇa-sampannaṁ yena nīyanti lokato). — Other divisions of various kinds of "planes" are e.g. deva° Aṅguttara Nikāya I 115, 153; III 414f.; Brahma° Vibhaṅga 421; Mahāvaṁsa 19, 45; Yama° Dhammapada 44; Saṁyutta Nikāya I 34; nara° Mahāvaṁsa 5, 282. See also each seperate headword, also peta° and manussa°. The division at Mahāniddesa 550 is as follows: Niraya°, tiracchāna°, pittivisaya°, manussa°, deva° (= material); upon which follow khandha°, dhātu°, āyatana° (= immaterial). Similarly at Mahāniddesa 29, where apāya° takes the place of Niraya°, tiracchāna°, pittivisaya°. — Another threefold division is saṅkhāra°, satta°, okāsa° at Visuddhimagga 204, with explanations: "sabbe sattā āhāra-ṭṭhitikā" ti = saṅkhāra-loka; "sassato loko ti vā asassato loko" ti = sattaloka; "yāvatā candima-suriyā pariharanti disā 'bhanti virocamānā" etc. (= Majjhima Nikāya I 328; Aṅguttara Nikāya I 227; cf. Jātaka I 132) = okusaloka. The same explanation in detail at Paramatthajotikā II 442. — Another as kāma°, rūpa°, arūpa°: see under rūpa; another as kilesa°, bhava°, indriya° at Nettipakaraṇa 11, 19. cf. saṅkhāra-loka Sammohavinodanī 456; dasa loka-dhātuyo (see below) Saṁyutta Nikāya I 26.
3. Ordinary and applied meaning.
(a) division of the world, worldly things Saṁyutta Nikāya I 1, 24 (loke visattikā attachment to this world; opposite sabba-loke anabhirati Saṁyutta Nikāya V 132). — loke in this world, among men, here Dīgha Nikāya III 196 (ye nibbutā loke); Itivuttaka 78 (loke uppajjati); Sumaṅgalavilāsinī I 173 (the same); Vibhaṅga 101 (yaṁ loke piya-rūpaṁ etc.); Peta Vatthu II 113 (= idaṁ commentary); Paramatthajotikā I 15, 215. See also the different definitions of loke at Cullaniddesa §552. — loka collectively "one, man": kicchaṁ loko āpanno jāyati ca jīyati ca, etc. Dīgha Nikāya II 30. Also "people": Laṅka-loka people of Ceylon Mahāvaṁsa 19, 85; cf. jana in similar meaning. Derived from this meaning is the use in compounds (—°) as "usual, every day, popular, common": see e.g. °āyata, °vajja, °vohāra.
(b) "thing of the world," material element, physical or worldly quality, sphere or category (of "materiality"). This category of loka is referred to at Vibhaṅga 193, which is explained at Sammohavinodanī 220 as follows: "ettha yo ayaṁ ajjhattādi bhedo kāyo pariggahīto, so eva idha-loko nāma." In this sense thirteen groups are classified according to the number of constituents in each group (1-12 and No. 18); they are given at Cullaniddesa §551 (under lokantagū Sutta-Nipāta 1133) as follows:
(1) bhavaloka;
(2) sampatti bhavaloka, vipatti bhavaloka;
(3) vedanā;
(4) āhārā;
(5) upādāna-kkhandhā;
(6) ajjhattikāni āyatanāni (their rise and decay as "lokassa samudaya and atthaṅgama" at Saṁyutta Nikāya IV 87);
(7) viññāṇaṭṭhitiyo;
(8) loka-dhammā;
(9) sattāvāsā;
(10) upakkilesā;
(11) kāmabhavā;
(12) āyatanāni;
(18) dhātuyo.
They are repeated at Paṭisambhidāmagga I 122 = 174, with
(1) as "sabbe sattā āhāraṭṭhitikā;
(2) nāmañ ca rūpañ ca; and the remainder the same. Also at Visuddhimagga 205 and at Paramatthajotikā II 442 as at Paṭisambhidāmagga I 122. cf. the similar view at Saṁyutta Nikāya IV 95: one perceives the world ("materiality": loka-saññin and loka-mānin, proud of the world) with the six senses. This is called the "loka " in the logic (vinaya) of the ariyā. — a few similes with loka see JPTS, 1907, 131.

-akkhāyikā (feminine, scilicet kathā) talk or speculation about (origin etc. of) the world, popular philosophy (see lokāyata and cf. Dialogues of the Buddha I 14) Vinaya I 188; Dīgha Nikāya I 8; Majjhima Nikāya I 513; Milindapañha 316; Sumaṅgalavilāsinī I 90;
-agga chief of the world. Especially of the Buddha Therīgāthā Commentary 69 (Apadāna verse 11);
-anta the end (spatial) of the world Aṅguttara Nikāya II 49 (na ca appatvā lokantaṁ dukkhā atthi pamocanaṁ);
-antagū one who has reached the end of the world (and of all things worldly), especially of an Arahant Aṅguttara Nikāya II 6, 49f.; Itivuttaka 115, Sutta-Nipāta 1133; Cullaniddesa §551;
-antara the space between the single worlds Jātaka I 44 (Ap-a 49: Avīcimhi n'uppajjanti, tathā lokantaresu ca);
-antarika (scilicet Niraya) a group of Nirayas or Hells situated in the lokantara (i.e. cakkavālantaresu Jātaka I 76), 8,000 yojanas in extent, pitch dark, which were filled with light when Gotama became the Buddha Jātaka I 76; Sammohavinodanī 4; Visuddhimagga 207 (lokantariya°); Paramatthajotikā II 59 (°vāsa life in the l. Niraya); cf. Buddhist Hybrid Sanskrit lokāntarikā Divyāvadāna 204 (andhās tamaso'ndhakāra-tamisrā);
-ādhipa lord or ruler of the world Aṅguttara Nikāya I 150;
-ādhipateyya "rule of the world," dependence on public opinion, influence of material things on man, one of the 3 ādhipateyyas (atta°, loka°, dhamma°) Dīgha Nikāya III 220; Visuddhimagga 14;
-ānukampā sympathy with the world of men [cf. Buddhist Hybrid Sanskrit lokānugraha Divyāvadāna 124f.] Dīgha Nikāya III 211; Itivuttaka 79;
-āmisa worldly gain, bait of the flesh Majjhima Nikāya I 156; II 253; Therīgāthā 356;
-āyata what pertains to the ordinary view (of the world), common or popular philosophy, or as Rhys Davids (Dialogues of the Buddha I 171) puts it: "name of a branch of brahman learning, probably Nature-lore"; later worked into a quasi-system of "casuistry, sophistry." Franke, Dīgha translation page 19, translates as "logisch beweisende Naturerklärung" (see the long note on this page, and cf. Dialogues of the Buddha I 166-172 for detail of lokāyata). It is much the same as lokakkhāy(ika) or popular philosophy. Dīgha Nikāya I 11, 88; Vinaya II 139; Sutta-Nipāta page 105 (= vitaṇḍa-vāda-sattha Paramatthajotikā II 447, as at Sumaṅgalavilāsinī I 247); Milindapañha 4, 10, 178; Aṅguttara Nikāya I 163, 166; III 223. cf. Buddhist Hybrid Sanskrit lokāyata Divyāvadāna 630, 633, and lokāyatika ibid. 619. See also Kern's remarks at Toevoegselen sub voce
-āyatika (brāhmaṇa) one who holds the view of lokāyata or popular philosophy Saṁyutta Nikāya II 77 (translation Kindred Sayings 53: a brahmin "wise in world-lore"); Milindapañha 178; Jātaka VI 486 (na seve lokāyatikaṁ; explained as "anatthanissitaṁ ... vitaṇḍa-sallāpaṁ lokāyatika-vādaṁ na seveyya," thus more like "sophistry" or casuistry);
-issara lord of the world Saddhammopāyana 348;
-uttara see under lokiya;
-cintā thinking about the world, world philosophy or speculation Saṁyutta Nikāya V 447; Aṅguttara Nikāya II 80 (as one of the four acinteyyāni or thoughts not to be thought out: Buddha-visaya, jhāna-visaya, kamma-vipāka, l.-c.). cf. Buddhist Hybrid Sanskrit laukika citta Divyāvadāna 63, 77 etc;
-dhammā (plural) common practice, things of the world, worldly conditions Saṁyutta Nikāya III 139f.; Sutta-Nipāta 268 (explanation loke dhammā; yāva lokappa vatti tāva-anivattikā dhammā ti vuttaṁ hoti Paramatthajotikā I 153, cf. Jātaka III 468); Milindapañha 146. Usually comprising a set of eight, viz. lābha, alābha, yaso, ayaso, nindā, pasaṁsā, sukhaṁ, dukkhaṁ Dīgha Nikāya III 260; Aṅguttara Nikāya IV 156f.; V 53; Cullaniddesa §55; Paṭisambhidāmagga I 22, 122; Vibhaṅga 387; Nettipakaraṇa 162; Dhammapada II 157;
-dhātu constituent or unit of the Universe, "world-element"; a world, sphere; another name for cakkavāḷa. Dasa-sahassi-loka-dhātu the system of the 10,000 worlds Vinaya I 12; Aṅguttara Nikāya I 227. — Dīgha Nikāya III 114; Peta Vatthu II 961; Kathāvatthu 476; Visuddhimagga 206f.; Vibhaṅga 336; Mahāniddesa 356 (with the stages from one to fifty loka-dhātus, upon which follow: sahassī cūḷanikā l-dh.; dvisahassī majjhimikā; tisahassī; mahāsahassī); Jātaka I 63, 212; Milindapañha 237; Sammohavinodanī 430, 436. See also cūḷanikā;
-nātha saviour of the world, epithet of the Buddha Sutta-Nipāta 995; Visuddhimagga 201, 234; Vimāna Vatthu 165; Peta Vatthu Commentary 42, 287;
-nāyaka guide or leader of the world (said of the Buddha) Sutta-Nipāta 991; Apadāna 20; Mahāvaṁsa 7, 1; Milindapañha 222;
-nirodha destruction of the world Itivuttaka 121 (opposite °samudaya);
-pāla (°devatā) guardian (governor) of the world, which are usually sepcified as four, viz. Kuvera (= Vessavaṇa), Dhataraṭṭha, Virūpakkha, Virūḷhaka, alias the four Mahārājāno Peta Vatthu I 42; Jātaka I 48 (announce the future birth of a Buddha);
-byūha "world-array," plural byūhā (devā) name of a class of devas Jātaka I 47; Visuddhimagga 415 (kāmāvacara-devas);
-mariyādā the boundary of the world Vimāna Vatthu 72;
-vajja common sins Milindapañha 266; Paramatthajotikā I 190;
-vaṭṭa "world-round," i.e. saṁsāra (opposite vivaṭṭa = Nibbāna) Nettipakaraṇa 113, 119. See also vaṭṭa;
-vidu knowing the universe, epithet of the Buddha Dīgha Nikāya III 76; Saṁyutta Nikāya I 62; V 197, 343; Aṅguttara Nikāya II 48; Sutta-Nipāta page 103; Vimāna Vatthu 3426; Puggalapaññatti 57; explained in full at Paramatthajotikā II 442 and Visuddhimagga 204f.
-vivaraṇa unveiling of the universe, apocalypse, revelation Visuddhimagga 392 (when humans see the devas etc.);
-vohāra common or general distinction, popular logic, ordinary way of speaking Paramatthajotikā II 383, 466; Sammohavinodanī 164.

:: Lokiya and Lokika (adjective) [from loka; cf. Vedic laukika in meaning "worldly, usual"]
1. (ordinarily) "belonging to the world," i.e.
(a) worldwide, covering the whole world, famed, widely known Theragāthā 554; Jātaka VI 198.
(b) (—°) belonging to the world of, an inhabitant of (as lokika) Peta Vatthu I 62 (Yama°).
(c) common, general, worldly Visuddhimagga 89 (samādhi); Dhammapada IV 3 (°mahājana) Peta Vatthu Commentary 131 (°parikkhaka), 207 (sukha), 220 (°sabhāva). See also below 3.
2. (special meaning) worldly, mundane, when opposed to lokuttara. The term lokuttara has two meanings viz.
(a) in ordinary sense: the highest of the world, best, sublime (like lokagga, etc.), often applied to Arahantship, e.g. lokuttaradāyajja inheritance of Arahantship Jātaka I 91; Dhammapada I 117; ideal: lokuttara dhamma (like parama dhamma) the ideal state, viz. Nibbāna Majjhima Nikāya II 181; plural l. dhammā Majjhima Nikāya III 115.
(b) (in later canonical literature) beyond these worlds, supramundane, transcendental, spiritual. In this meaning it is applied to the group of nava lokuttarā dhammā (viz. the four stages of the Path: Sotāpatti etc., with the four phala's, and the addition of Nibbāna), e.g. Dhammasaṅgani 1094. Mrs. Rhys Davids tries to compromise between the two meanings by giving lokuttara the translation "engaged upon the higher ideal" (Buddhist Manual of Psychological Ethics Introduction page xlviii), since meaning (b) has too much of a one-sided philosophical appearance. On term cf. Compendium 913.
3. lokiya (in meaning "mundane") is contrasted with lokuttara ("transcendental") at many passages of the Abhidhamma and later texts, e.g. At Paṭisambhidāmagga II 166; Dhammasaṅgani 505, 1093, 1446; Vibhaṅga 17f., 93, 106, 128, 229f., 271, 322; Kathāvatthu 222, 515, 602; Puggalapaññatti 62; Tikapaṭṭhāna 41f., 52f., 275; Dukapaṭṭhāna 304, 324; Nettipakaraṇa 10, 54, 67, 77, 111, 161f., 189f.; Milindapañha 236, 294 (lokika), 390; Visuddhimagga 10, 85, 438; Sumaṅgalavilāsinī I 331; as 47f., 213; Sammohavinodanī 128, 373; Dhammapada I 76 (lokika); II 150; III 272; IV 35.

:: Lola and Loḷa (adjective) [from luḷ: see luḷati; cf. Epic and Classical Sanskrit lola] wavering, unsteady, agitated; longing, eager, greedy Saṁyutta Nikāya IV 111; Sutta-Nipāta 22, 922; Jātaka I 49 (Buddha-mātā lolā na hoti), 111, 210, 339 (dhana-loḷa); II 319 (°manussa); III 7; Puggalapaññatti 65; Mahāniddesa 366; Dāṭhāvaṁsa IV 44; Milindapañha 300.
— alola not greedy, not distracted (by desire), self-controlled Saṁyutta Nikāya V 148; Sutta-Nipāta 65.

-bhava greediness, covetousness Therīgāthā Commentary 16.

:: Lolatā (feminine) [from lola] longing, eagerness, greed Milindapañha 93; Paramatthajotikā II 35 (āhāra°).

:: Loleti [causative from luḷ, see luḷati] to make shake or unsteady Aṅguttara Nikāya III 188 (khobheti + l.), — past participle lolita.

:: Lolita [past participle of loleti] agitated, shaken Therīgāthā 373 (= ālolita Therīgāthā Commentary 252).

:: Lolupa (adjective) [from lup, a base of lumpati but influenced by lubh, probably also by lola. See lumpati] covetous, greedy, self-indulgent Dāṭhāvaṁsa II 73. — a° not greedy, temperate Sutta-Nipāta 165. cf. nil°. — feminine lolupā as name of a plant at Jātaka VI 537.

:: Loluppa (neuter) [abstract from lolupa] greediness, covetousness, self-indulgence, desire; in the language of the Abhidhamma often synonymous with jappā or taṇhā. At as 365 loluppa is treated as an adjective and explained as "punappuna visaye lumpati ākaḍḍhatī ti," i.e. one who tears again and again at the object (or as Expositor II 470: repeated plundering, hauling along in the fields of sense). — Jātaka I 340, 429; as 365; Visuddhimagga 61; and with exegetical synonyms loluppāyanā and loluppāyitattaṁ at Dhammasaṅgani 1059, 1136.

:: Loḷī see āloḷi.

:: Loma (neuter) [cf. Vedic roman. The (restored) late Pāḷi form roma only at Jātaka V 430; Abhidhānappadīpikā 175, 259; Saddhammopāyana 119] the hair of the body (whereas kesa is the hair of the head only) Dīgha Nikāya II 18 (ekeka°, uddhagga°, in characteristics of a Mahāpurisa); Saṁyutta Nikāya II 257 (asi°, usu°, satti° etc.); Aṅguttara Nikāya II 114; Vinaya III 106 (usu° etc.); Sutta-Nipāta 385; Jātaka I 273 (khaggo lomesu allīyi); Sammohavinodanī 57; Dhammapada I 126; II 17 (°gaṇanā); Therīgāthā Commentary 199; Vimāna Vatthu 324 (sūkara°); Peta Vatthu Commentary 152, 157; Saddhammopāyana 104. a detailed description of loma as one of the thirty-two ākāras of the body (Khp III; plural lomā) is found at Visuddhimagga 250, 353; Sammohavinodanī 233; Paramatthajotikā I 42, 43. — aloma hairless Jātaka VI 457; puthu° having broad hair or fins, name of a fish Jātaka IV 466; Vimāna Vatthu 4411. haṭṭha° with hairs erect, excited Mahāvaṁsa 15, 33. — On loma in similes see JPTS, 1907, 131. °lomaṁ pāteti to let one's hair drop, as a sign of subduedness or modesty, opposed to horripilation [pāteti formed from pat after wrong etymology of panna in panna-loma "with drooping hairs," which was taken as a by-form of patita: see panna-loma]: Vinaya II 5 (= pannalomo hoti commentary); III 183; Majjhima Nikāya I 442. cf. anu°, paṭi°, vi°.

-kūpa a pore of the skin Jātaka I 67; Paramatthajotikā I 51, 63; Paramatthajotikā II 155 (where given as ninety-nine-thousand) Visuddhimagga 195 (the same);
-padmaka a kind of plant Jātaka VI 497 (reading uncertain; varia lectio lodda°);
-sundarī (feminine) beautiful with hairs (on her body) Jātaka V 424 (kuraṅgavī l.; explained on page 430 as "roma-rājiyā maṇḍita udarā");
-haṁsa horripilation, excitement with fear or wonder, thrill Dīgha Nikāya I 49; Aṅguttara Nikāya IV 311f. (sa°); Sutta-Nipāta 270; Vibhaṅga 367; Milindapañha 22; Visuddhimagga 143; Sumaṅgalavilāsinī I 150;
-haṁsana causing horripilation, astounding, stupendous Sutta-Nipāta 681; Jātaka IV 355 (abbhuta + l.); Peta Vatthu III 93; IV 35; Milindapañha 1; Mahāvaṁsa 17, 55 (abbhuta + l.);
-haṭṭha having the hair standing on end, horrified, thunderstruck, astounded Dīgha Nikāya I 95; Saṁyutta Nikāya V 270; Sutta-Nipāta page 15; Milindapañha 23; Paramatthajotikā II 155; cf. haṭṭha-loma above.

:: Lomaka (—°) (adjective) [from loma] having hair, in compound caturaṅga° having fourfold hair (i.e. on the different parts of the body?) Vinaya IV 173. It may refer to the five dermatoid constituents of the body (see pañcaka) and thus be characteristic of outward appearance. We do not exactly see how the term caturaṅga is used here. — cf. anulomika.

:: Lomasa (adjective) [cf. Vedic romaśa] hairy, covered with hair, downy, soft Majjhima Nikāya I 305; Peta Vatthu I 92. At Jātaka IV 296 lomasā is explained as pakkhino, i.e. birds; reading however doubtful (vv.ll. lomahaṁsa and lomassā).

:: Lomin (—°) (adjective) [from loma] having hair, in compounds ekanta° and uddha°, of (couch-) covers or (bed)spreads: being made of hair altogether or having hair only on top Vinaya I 192 = II 163; Dīgha Nikāya I 7; cf. Sumaṅgalavilāsinī I 87.
[BD]: fur

:: Loṇa (neuter) [cf. Sanskrit lavaṇa, for which see also lavaṇa. The Prākrit form is loṇa] salt; as adjective, salty, of salt, alkaline. — Vinaya I 202 (loṇāni bhesajjāni alkaline medicine, among which are given sāmuddaṁ kāḷaloṇaṁ sindhavaṁ ubbhidaṁ bilaṁ as various kinds of salt), 220 = 243 (as flavouring, with tela, taṇḍula and khādaniya); Aṅguttara Nikāya I 210, 250; IV 108; Milindapañha 63; Dhammapada IV 176 (in simile see below); Vimāna Vatthu 98, 100, 184 (aloṇa sukkha-kummāsa, unsalted). On loṇa in similes cf. JPTS, 1907, 131.

-ambila acid and salt Jātaka I 505; II 171, 394;
-odaka salt water Jātaka VI 37; Vimāna Vatthu 99 (°udaka);
-kāra salt-maker Vinaya I 350 (°gāma); Aṅguttara Nikāya II 182 (°dāraka); Jātaka VI 206 (-kara); Milindapañha 331;
-ghaṭa a pitcher with salt Saṁyutta Nikāya II 276. See also appendix to Paramatthajotikā I 68 (in Sutta-Nipāta Index 870, 871) on Visuddhimagga passage with loṇaghaṭaka;
-dhūpana salt-spicing Sammohavinodanī 311 (viya sabba vyañjanesu; i.e. the strongest among all flavourings);
-phala a crystal of (natural) salt [phala for phaṭa = °sphaṭa, cf. phalaka] Aṅguttara Nikāya I 250 (in simile);
-rasa alkaline taste Aṅguttara Nikāya IV 199, 203;
-sakkhara a salt crystal (cf. °phala), a (solid) piece of (natural) salt Saṁyutta Nikāya II 276 (in simile, cf. Aṅguttara Nikāya I 250); Paramatthajotikā II 222 (aggimhi pakkhitta l-s., in the same simile at Dhammapada IV 176: uddhane pakkhitta-loṇa);
-sakkharikā a piece of salt-crystal, used as a caustic for healing wounds Vinaya I 206;
-sovīraka salted sour gruel Vinaya I 210; Vimāna Vatthu 99.

:: Loṇika and Loṇiya (adjective) [from loṇa] salty, alkaline Dhammasaṅgani 629. °loṇiya-teliya prepared with salt and oil Jātaka III 522; IV 71. °aloṇika unsalted 426 (°aka); Vimāna Vatthu 184; Jātaka I 228; III 409.

:: Lopa [from lup: see lumpati] taking away, cutting off; as technical term gramatical apocope, elision (of the final letter) Sammohavinodanī 164 (sabba-loka-vohāra°); Paramatthajotikā II 12, 303, 508; Vimāna Vatthu 79; often in anunāsika° dropping of (final) ṁ Paramatthajotikā II 410; Vimāna Vatthu 154, 275. At Saṁyutta Nikāya V 342 read piṇḍiy'ālopena for piṇḍiyā lopena. — cf. ālopa, nillopa, vilopa, vilopiya.

:: Loṭana (neuter) [luṭ, cf. Sanskrit lolana and Pāḷi viloḷana] shaking, upsetting Dhātum 117. cf. vi°.

:: Lubbhana (neuter) [from lubh] being greedy, greediness, a scholastic word, only found in exegesis of word lobha, e.g. At Dhammasaṅgani 32 (where also the enlarged abstract formation lubbhitatta) and Visuddhimagga 465, 468 (lubbhana-mattaṁ lobha).

:: Lubbhati [Vedic lubhyate, lubh, cf. Latin lubet and libet it pleases, libido longing; Gothic liufs = German lieb and lob; English love, etc. — Dhatupāṭha 434: lobhe] to be lustful or greedy, to covet, long for, desire Itivuttaka 84 (lobhaneyye na lubbhati); Visuddhimagga 465, 468. — gerund lubbha (?) in olubbha is to be referred to lamb rather than lubh. A gerundive formation in lobhaneyya or lobhanīya (q.v.), — past participle luddha.

:: Ludda (adjective) [the usual Pāḷi form of rudda, corresponding to Sanskrit raudra]
1. fierce, terrible; cruel, gruesome Saṁyutta Nikāya I 143; Aṅguttara Nikāya II 174 (pāpa, l., kibbisa); V 149; Puggalapaññatti 56; Vimāna Vatthu 845 (= dāruṇā pisācādino Vimāna Vatthu 335); Jātaka V 243 (ṭhānaṁ = Niraya); Saddhammopāyana 286. The spelling ludra occurs at Jātaka IV 46 = VI 306, which is ludda at Jātaka V 146.
2. a hunter, sportsman Sutta-Nipāta 247 (dussīla°; Paramatthajotikā II 289: luddā ca kurūra-kammantā lohita-pāṇitāya, macchaghātaka-miga bandhaka-sākuṇikādayo idha adhippetā); Vimāna Vatthu 631; Jātaka II 154 (°putta = luddaka); III 432 (Bharata by name); Puggalapaññatti 56 (māgavika, sākuṇika, l., macchaghātaka etc.; explained by dāruṇa kakkhaḷa at Puggalapaññatti 233); Visuddhimagga 245 = Sammohavinodanī 259; Sammohavinodanī 228.

:: Luddaka = ludda 2, i.e. hunter Vinaya I 220; Jātaka IV 416; Peta Vatthu III 72 (miga°; explained as "dāruṇa" Peta Vatthu Commentary 206); Milindapañha 222; Sammohavinodanī 266 (miga°, in simile); Peta Vatthu Commentary 34, 168. cf. Fick, Soziale Gliederung 143, 207.
Note: The expression sunakha-luddako at as 273 is not quite clear ("doghunter"?°). It applies to a female and Maung Tin (Expositor II 361) reads "luddhikā" (sic), with translation "dog-mistress," remarking that Pyī Sadaw reads luddako "hunter-dog" (?).

:: Luddha [past participle of lubbhati] greedy, covetous Aṅguttara Nikāya III 433 (with pharusa-vāca and samphappalāpin); Itivuttaka 84; Milindapañha 92 (duṭṭha, mūḷha, l.); Jātaka I 124.

:: Lugga [past participle of rujati; corresponding to Sanskrit rugṇa] broken (up), rugged (of a path) Milindapañha 217, 218. cf. vi°.

:: Lujjana (neuter) [from lujjati; a word peculiar to Pāḷi dogmatics] breaking up, crumbling away, dissolution as 47 (in etymology of loka = lujjana-palujjanaṭṭhena vaṭṭaṁ), 308 (the same); Visuddhimagga 427 (the same).

:: Lujjati [passive of ruj, corresponding to Sanskrit rujyate. Dhatupāṭha 400 gives luj as seperate root with meaning vināsa. See rujati] to be broken up, to break (up), to be destroyed; to go asunder, to fall a part Aṅguttara Nikāya I 283 = Puggalapaññatti 32 (here equal to "be wiped out," but it is unnecessary to assume, as Kern, Toevoegselen sub voce lujjati does, a by-form of luc, luñcati. Puggalapaññatti 215 explains by "nassati"); Vinaya I 297; II 123; Saṁyutta Nikāya IV 52 (in etymologizing interpretation of loka: "lujjati kho loko ti vuccati"; quoted at Cullaniddesa §550 on Sutta-Nipāta 1119); Theragāthā 929. — cf. olujjati, palujjati, — past participle lugga.

:: Luḷati and Luṭati [cf. Epic Sanskrit loṭh to move and dialect luḍ, loḍayati, to stir, agitate, which is a by-form of lul, lolati to move, causative lolayati to set in motion. Etymology connected with Slavonic ljuljati to rock, Anglo-Saxon lācrāl a (flexible) rod, rood; root due to onomatopoetic formation. Another form is luṭhati. Dhātum (117) explains luṭ by "loṭane" (cf. viloṭana and viloḷana), and luḷ (510) by "manthane"] to stir, shake, agitate, upset; intransitive to be in motion, to be stirred Milindapañha 259 (calati khubbhati l. āvilati), — past participle luḷita.

:: Luḷita [past participle of luḷati] stirred, moved, disturbed; lively; turbid (of water) Saṁyutta Nikāya V 123 = Aṅguttara Nikāya III 233; (udapatta āvila l.); Dīgha Nikāya II 128 = Udāna 83 (udakaṁ parittaṁ luḷitaṁ āvilaṁ); Jātaka VI 63; Mahāniddesa 488 (āvila + l.); Milindapañha 35, 177, 220 (°citta), 383 (a°); as 328 (indriyāni paripakkāni aluḷitāni avisadāni).

:: Lumpati [lup, Epic Sanskrit lumpati, found also as rup in Pāḷi: see ruppati. Connected with Latin lugeo to be sorry (cf. rujati, roga; Greek λύπη sorrow) and rumpo to break. Definitions at Dhatupāṭha 386 and 433 (chedana) and at Dhātum 618 and 669 (cheda, vināsa)] to break, harm, injure; to attack, plunder; with a strong touch of affection (sympathy or desire) lubh in it [cf. lup: Greek λύπη; ruj: roga], which is still more evident in intensive loluppa (q.v.). — as 365 (in explanation of loluppa), — past participle lutta. — cf. ullumpana, ullopa, lopa, vilumpati, vilopa.

:: Lunana (neuter) [for lūna(na), cf. lavana] cutting, severing Paramatthajotikā II 148 (niddānan ti chedanaṁ lunanaṁ uppāṭanaṁ).

:: Lunāti [lū, given as lu at Dhatupāṭha 504 ("chedana") and Dhātum 728 ("paccheda"). For etymology cf. Greek λύω to loosen, Latin luo to pay a fine, Gothic fraliusan to lose; German los, English lose and loose] to cut, cut off, mow, reap Milindapañha 33 (yavalāvakā yavaṁ lunanti); as 39, — past participle lūna (and luta). — Caus I lāvayati Mahāvaṁsa 10, 30; causative II lavāpeti to cause to mow Vinaya II 180. — a passive lūyati [from lu] is found at Dīgha Nikāya I 141 (preterit lūyiṁsu) and at corresponding passage Puggalapaññatti 56 (imperative lūyantu, where dubbā is to be corrected to dabbhā). — See lava, lavaka, lavana, lāyati, lavati.

:: Luñcati [Vedic luñcati, luc or luñc, to Latin runco to pull up weeds; Greek ῥυκάνη plane. Dhatupāṭha 43 explains by apanayana] to pull out, pluck (a bird), tear, peel Jātaka I 244, 476; II 97, 363; III 314; IV 191; V 463; Mahāvaṁsa 23, 46 (preterit aluñci); 28, 26 (gerund luñcitvā); Visuddhimagga 248 (kese). — causative II luñcāpeti Dhammapada II 53 (kese), and loceti Theragāthā 283 (kesa massuṁ alocayiṁ), — past participle luñcita.

:: Luñcita [past participle of luñcati] plucked, pulled Milindapañha 240 (i.e. combed, of wool; Rhys Davids translates "pressed"; Nyānatiloka "cut"); Peta Vatthu Commentary 47 (vilūna-kesa + l.).

:: Luta seems to be a legitimate spelling representing either lutta or lūna, in meaning "cut, cut off" [cf. lu for lū under lunāti]. Thus at Saṁyutta Nikāya I 5 (nalo va harito luto) = 126 = Jātaka VI 25; and at Sutta-Nipāta 532 (lutāni bandhanāni; vv.ll. lūtāni and lunāni; explained as "chinnāni padālitāni" at Paramatthajotikā II 432).

:: Lutta [cf. Epic Sanskrit lupta; past participle of lumpati] broken, cut off; as technical term in grammar "elided" Vimāna Vatthu 13 (of ca), 111 (of iti), 122 (the same).

:: Luṭhati [cf. later Sanskrit luṭhati to plunder, which is one of the dialect variants luṭh, luṇṭh, loṭh of lul to shake. Dhatupāṭha (474) and Dhātum (136) both give ruṭh and luṭh with meaning "upaghāte"] to rob, plunder.

:: Lūka [apocope form of ulūka, arisen through wrong syllable-division] owl Jātaka VI 497 (= ulūka commentary).

:: Lūkha (adjective) [Vedic rūkṣa; Prākrit lūha and lukkha; Buddhist Hybrid Sanskrit lūha, e.g. Divyāvadāna 13 (praheṇaka), 81 (°cīvara), 425, 427]
1. rough, coarse, unpleasant; poor, bad (usually applied to dress or food); mediocre, meagre, wretched. Opposite paṇīta (e.g. Vinaya I 212; Saṁyutta Nikāya II 153; Aṅguttara Nikāya IV 10; Jātaka I 228; Vimāna Vatthu 64). — Saṁyutta Nikāya IV 337f.; Aṅguttara Nikāya IV 232f.; Vinaya I 55; Theragāthā 923; Jātaka I 228 (cittasmiṁ paṇīte ... dānaṁ lūkhaṁ na hoti); Cullaniddesa §342 (page 182, in exegesis of nikkuha, where practices of ascetics are referred to as "lūkhaṁ cīvaraṁ dhāreti, l. piṇḍapātaṁ bhuñjati, l. senāsanaṁ paṭisevati" etc.); Vimāna Vatthu 298, 335f.; Peta Vatthu Commentary 180.
2. (of men) low, wretched, rough, miserable, offensive Vinaya I 199; III 110 (kisa l. dubbaṇṇa); Saṁyutta Nikāya I 175 (= jiṇṇa commentary, see Kindred Sayings 320; translation "looking worn"); Majjhima Nikāya I 77 = Jātaka I 390. °lūkhapuggala a miserable, offensive character (opposite siniddhapuggala) Visuddhimagga 132; Sammohavinodanī 282.

-ājīvin leading a hard or rough life Dīgha Nikāya I 161; III 44, 47; Saṁyutta Nikāya II 200; Aṅguttara Nikāya V 190;
-cīvara (adjective) wearing a shabby robe, badly clad Vinaya III 263; Milindapañha 342 (cf. cīvara lūkha bad condition of clothes Aṅguttara Nikāya II 71 = Puggalapaññatti 53; lūkha-cīvara-dhara Aṅguttara Nikāya I 25);
-ppamāṇa (and °ika) taking unpleasantness or misery as one's standard Aṅguttara Nikāya II 71 = Puggalapaññatti 53 (cf. Puggalapaññatti 229); Dhammapada III 114; Paramatthajotikā II 242; cf. rūpa-ppamāṇa;
-ppasanna believing in shabbiness or mediocrity, having (bodily) wretchedness as one's faith Vinaya II 197; Aṅguttara Nikāya II 71 = Puggalapaññatti 53;
-pāpuraṇa miserably clad Saṁyutta Nikāya I 175; Dhammapada IV 8, 9.

:: Lūkhasa (adjective) [from lūkha] rough, harsh; miserable, self-mortifying Sutta-Nipāta 244 (= nīrasa atta-kila mathānuyutta Paramatthajotikā II 287).

:: Lūkhatā (feminine) [from lūkha] unpleasantness, wretchedness, poorness, misery Puggalapaññatti 229.

:: Lūna [past participle of lunāti] cut, mowed, reaped Therīgāthā 107 (°kesī); Jātaka II 365; Dāṭhāvaṁsa I 32. cf. vi°.

:: Lūtā (feminine) [Sanskrit lūtā] spider Abhidhānappadīpikā 621.

:: Lūyati passive of lunāti (q.v.).

-----[ Ḷ ]-----

:: Ḷīyati is given at Dhatupāṭha 361 as a variant of ḍī to fly (see ḍeti), and explained as "ākāsa-ga mana." Similarly at Dhātum 586 as "vehāsa-gamana."

-----[ M ]----- ☝

:: M -M- euphonic consonant inserted between two vowels to avoid hiatus, as agga-m-agga the best of all Vinaya IV 232; aṅga-m-aṅgāni limb by limb Vinaya III 119; Vimāna Vatthu 382, etc. See also Saṁyutta Nikāya III 254 (yena-m-idh'ekacco); Dhammapada 34 (oka-mokata ubbhato); Sutta-Nipāta 765 (aññatra-m-ariyehi); Mahāniddesa 269 (dvaye-m-eva); Jātaka I 29 (asīti-hattha-m-ubbedha, for hatth'ubbedha); III 387 (katattho-m-anubujjhati); V 72 (orena-m-āgama); VI 266 (pacchā-m-anutappati); Paramatthajotikā II 309 (rāgādi-m-anekappakāraṁ). — On wrong syllable division through sandhi -m-, and thus origin of specific Pāḷi forms see māsati.

:: Ma (-kāra) the letter or sound m. Jātaka III 273 (sandhi-vasena vutta put in for the sake of euphony); V 375 (ma-kāro sandhikaro); Paramatthajotikā I 155, 224; Paramatthajotikā II 181, 383, 404.

:: Macca (adjective/noun) [original gerund of marati, mṛ corresponding to Sanskrit martya. A diæretic form exists in Pāḷi mātiya (q.v.)] mortal; (masculine) man, a mortal Saṁyutta Nikāya I 55; Sutta-Nipāta 249, 577, 580, 766; Jātaka III 154; IV 248; V 393; Dhammapada 53, 141, 182; Vimāna Vatthu 6312; Kathāvatthu 351. — See also references under jāta.

:: Maccha [cf. Vedic matsya] fish Aṅguttara Nikāya III 301; Sutta-Nipāta 605, 777, 936; Jātaka I 210, 211; V 266 (in simile); VI 113 (phandanti macchā, on dry land); Puggalapaññatti 55; Saddhammopāyana 610. °maccha is given at Cullaniddesa §91 as synonym of ambucār in °pūti° rotten fish Majjhima Nikāya III 168; and in simile at Itivuttaka 68 = Jātaka IV 435 = VI 236 = Paramatthajotikā I 127. cf. JPTS 1906, 201. bahu° rich in fish Jātaka III 430. loṇa° salt fish Visuddhimagga 28. Rohita° the species Cyprinus rohita Jātaka II 433; III 333; Dhammapada II 132. On maccha in simile see JPTS, 1907, 121. Of names of fishes several are given in the Jātaka tales; viz. Ānanda (as the king of the fishes or a Leviathan) Jātaka I 207; II 352; V 462; Timanda and Timirapiṅgala Jātaka V 462; Mitacintin Jātaka I 427; Bahucintin Jātaka I 427.

-maṁsa the flesh of fishes Sutta-Nipāta 249;
-bandha one who sets net to catch fish, a fisherman Aṅguttara Nikāya III 301; Visuddhimagga 379;
-bhatta food for fishes, devoured by fishes Jātaka V 75;
-vālaka a garment made in a particular fashion (forbidden to bhikkhus) Vinaya II 137;
-sakalika "a bit of fish" (fish-bone?) in description of constitution of the fingernails at Visuddhimagga 250 = Paramatthajotikā I 43 = Sammohavinodanī 233.

:: Macchara (adjective) [Vedic matsara and matsarin enjoyable; later period also "envious," cf. maccharin] niggardly, envious, selfish Pañca-g II 49. — maccharaṁ (neuter) avarice, envy Aṅguttara Nikāya IV 285; Sutta-Nipāta 811, 862, 954 (vīta-macchara, adjective).

:: Maccharāyanā (feminine) and Maccharāyitatta (neuter) the condition of selfishness, both expressions in definition of macchariya at Dhammasaṅgani 1122; Puggalapaññatti 19, 23; as 375.

:: Maccharāyati [denominitive from macchariya] to be selfish, greedy or envious Jātaka VI 334; Dhammapada II 45, 89.

:: Maccharin (adjective) [cf. Vedic matsarin, from mat + sṛ, i.e. "reflecting to me"] selfish, envious, greedy (cf. Buddhist Manual of Psychological Ethics page 320, note 2); Aṅguttara Nikāya II 82; III 139, 258, 265; Dīgha Nikāya III 45, 246; Dhammapada 263; Sutta-Nipāta 136, 663; Mahāniddesa 36; Jātaka I 345; V 391; Vimāna Vatthu 5226; Puggalapaññatti 20; as 394; Dhammapada II 89; Saddhammopāyana 89, 97. — a° unselfish Dīgha Nikāya III 47; Aṅguttara Nikāya IV 2; Sutta-Nipāta 852, 860; Itivuttaka 102.

:: Macchariya and Macchera (neuter) [cf. Epic Sanskrit mātsarya] avarice, stinginess, selfishness, envy; one of the principal evil passions and the main cause of rebirth in the Petaloka.
1. macchariya: Aṅguttara Nikāya I 95, 299; III 272; Dhammapada III 44 (issā°), 289; Sutta-Nipāta 863 (°yutta), 928; Puggalapaññatti 19, 23; Vibhaṅga 357, 389, 391. — Five sorts of selfishness are mentioned: āvāsa°, kula°, lābha°, vaṇṇa°, dhamma° Dīgha Nikāya III 234; Mahāniddesa 118, 227; Aṅguttara Nikāya IV 456; Dhammasaṅgani 1122 (cf. Buddhist Manual of Psychological Ethics page 276); Visuddhimagga 683; as 373, 374. Selfishness is one of the evil conditions which have to be renounced as habits of mind by force of intelligence Aṅguttara Nikāya V 40, 209; Milindapañha 289; Peta Vatthu Commentary 87, 124.
2. macchera Aṅguttara Nikāya I 105 (°mala), 281; Dhammapada 242; Itivuttaka 18; Mahāniddesa 260; Saddhammopāyana 313, 510. At Aṅguttara Nikāya II 58 and elsewhere the state called vigata-mala-macchera "with the stain of avarice vanished," is frequently mentioned as a feature of the blameless life and a preparation for Arahantship.
Note: The (etymological) explanation of macchariya at Sammohavinodanī 513 is rather interesting: "idaṁ acchariyaṁ mayhaṁ eva hotu, mā aññassa acchariyaṁ hotū ti pavattattā macchariyan ti vuccati" (from the Purāṇas?).

:: Macchera see macchariya.

:: Macchika [from maccha] a fish-catcher, fisherman Aṅguttara Nikāya III 301; Jātaka V 270; VI 111; Milindapañha 331.

:: Macchī (feminine) [of maccha] a female fish Jātaka II 178.

:: Maccu [in form = Vedic mṛtyu, from mṛ; in meaning differentiated, the Vedic-Sanskrit meaning "death" only] the god of death, the Buddhist Māra, or sometimes equivalent to Yama Saṁyutta Nikāya I 156; Sutta-Nipāta 357 (genitive maccuno), 581 (instrumental maccunā), 587; Theragāthā 411; Dhammapada 21, 47, 128, 135, 150, 287; Sammohavinodanī 100; Paramatthajotikā II 397; Dhammapada III 49; Saddhammopāyana 295, 304.

-tara one who crosses or overcomes death Sutta-Nipāta 1119 (= maraṇaṁ tareyya Cullaniddesa §486);
-dheyya the realm of Māra, the sphere of Death Saṁyutta Nikāya I 4; adjective belonging to death or subject to death (= māradheyya, maraṇadheyya Cullaniddesa §487 b). — Sutta-Nipāta 358, 1104 (with explanation "m. vuccanti kilesā ca khandhā ca abhisaṅkhārā ca" Cullaniddesa §487 a), 1146 (°pāra-maccudheyyassa pāraṁ vuccati amataṁ Nibbānaṁ Cullaniddesa §487); Therīgāthā 10 (= maccu ettha dhīyati Therīgāthā Commentary 13); Dhammapada 86; Dhammapada II 161;
-parāyaṇa surmounting death Sutta-Nipāta 578;
-pareta the same Sutta-Nipāta 579;
-pāsa the sling or snare of Māra Sutta-Nipāta 166; Jātaka V 367;
-bhaya the fear of death Mahāvaṁsa 32, 68;
-maraṇa dying in death Majjhima Nikāya I 49 (cf. Papañcasūdanī 216: maccu-maraṇan ti maccu-saṅkhātaṁ maraṇaṁ tena samuccheda-maraṇādīni nisedheti. — See also definition of maraṇa sub voce);
-mukha the mouth of death Sutta-Nipāta 776; Mahāniddesa 48;
-rājā the king of death Sutta-Nipāta 332, 1118 (= Maro pi Maccurājā maraṇaṁ pi Cullaniddesa §488); Dhammapada 46, 170; Paramatthajotikā I 83;
-vasa the power of death Saṁyutta Nikāya I 52: Sutta-Nipāta 587, 1100 (where maccu is explained by maraṇa and Māra);
-hāyin leaving death behind, victorious over death Itivuttaka 46 = Sutta-Nipāta 755; Theragāthā 129.

:: Mada [Vedic mada, mad (see majjati), Indo-Germanic °mad, as in Avesta mata intoxication, drink, mad, to get intoxicated original meaning "drip, be full of liquid or fat"; cf. Greek μαδάω dissolve, μαστός breast μαζός > Amazone), Latin madeo to be wet, Old High German mast fattening, Sanskrit meda grease, fat, Greek μέζεα; μεστός full; Gothic mats eatables, Anglo-Saxon mos, Old High German muos = gemuse, etc. Perhaps connected with °med in Latin medeor to heal. For further relations see Walde, Latin Wörterbuch sub voce madeo. — Dhatupāṭha (412) and Dhātum (642) explain mad by "ummāde" Dhātum 210 also by "muda, mada = santose"]
1. intoxication, sensual excess, in formula davāya madāya maṇḍanāya (for purposes of sport, excess, personal charm etc.) Majjhima Nikāya I 355 = Aṅguttara Nikāya II 40 = Mahāniddesa 496 = Cullaniddesa §540 = Puggalapaññatti 21 = Dhammasaṅgani 1346, 1348. The commentator's explanations bearing directly or indirectly on this passage distinguish several kinds of mada, viz. māna-mada and purisa-mada (at as 403; Visuddhimagga 293), or muṭṭhika-mallādayo viya madatthaṁ bala-mada-nimittaṁ porisa-mada-nimittañ cā ti vuttaṁ (at Visuddhimagga 31). Sutta-Nipāta 218 (mada-pamāda on which passage Paramatthajotikā II 273 comments on mada with jāti-madādi-bhedā madā).
2. (as mental state or habit) pride, conceit Milindapañha 289 (māna, m., pamāda); Vibhaṅga 345 (where twenty-seven such states are given, beginning with jāti°, gotta°, ārogya°, yobbana°, jīvita-mada), 350 (where mada is paraphrased by majjanā majjitattaṁ māno ... uṇṇati ... dhajo sampaggāho ketukamyatā cittassa: same formula, as concluding exegesis of māna at Cullaniddesa §505 and Dhammasaṅgani 1116); sometimes more definitively characterised with phrase mada-matta elated with the pride or intoxication of ... (—°). e.g. Aṅguttara Nikāya I 147 (yobbana°, ārogya°, jīvita°); Peta Vatthu Commentary 86 (māna°), 280 (bhoga°). — The traditional exegesis distinguishes only 3 madas, viz. ārogya-mada the pride of health, yobbana° of youth, jīvita° of life: Dīgha Nikāya III 220; Aṅguttara Nikāya I 146.

-nimmadana" disintoxication from intoxication," freedom from pride or conceit Aṅguttara Nikāya II 34; Buddhavaṁsa I 81; Visuddhimagga 293.

:: Madana (neuter) [from mad] literally making drunk, intoxication Cullaniddesa §540 commentary (in formula davāya madāya madanāya, instead of maṇḍanāya: see under mada 1); in compound °yutaintoxicated, a name for the yakkhas Jātaka I 204. cf. nimmadana.

:: Madanīya (adjective neuter) [original gerund of madati]
1. intoxicating Dīgha Nikāya II 185 (sadda vaggu rajanīya kāmanīya m.).
2. intoxication Vimāna Vatthu 73.

:: Madda
1. [from mṛd, Sanskrit marda] crushing etc.; kneading, paste, in piṭṭha paste of flower Vinaya II 151; Jātaka III 226 (piṭṭhi°).
2. [dialectical, cf. Sanskrit madra] name of a country and its inhabitants, in °raṭṭha Paramatthajotikā II 68f.; °rājakula Paramatthajotikā I 73.

-viṇā a sort of girdle Vinaya II 136.

:: Maddana (neuter) [cf. Epic Sanskrit mardana, from mṛd]
1. crushing, grinding, destroying Jātaka IV 26; Milindapañha 21 (adjective, + mathana); Saddhammopāyana 449; Dhatupāṭha 156.
2. threshing Milindapañha 360. — See also nimmaddana, pamaddana, parimaddana.

:: Maddarī (feminine) [?] a species of bird, in compound ambaka° Aṅguttara Nikāya I 188.

:: Maddati [cf. Vedic mṛd to crush: see etymology under mattikā]
1. to tread on, trample on (accusative), crush Jātaka III 245, 372 (present participle maddamāna); Dhammapada II 66.
2. to defeat, destroy Sutta-Nipāta 770 (= abhibhavati Mahāniddesa 12); Cullaniddesa §85 (madditvā = abhibhuyya); Paramatthajotikā II 450; Mahāvaṁsa 1, 41. — figurative to crush a heresy: vādaṁ m. Mahāvaṁsa 36, 41.
3. to neglect (an advice), spurn Jātaka III 211 (ovādaṁ).
4. to mix up, knead, jumble together Dhammapada II 155.
5. to thrash Jātaka I 215.
6. to break down, upset Jātaka I 500 (vatiṁ, a fence).
7. to draw together (a net) Jātaka I 208. — causative I maddeti to cause to be trampled on Mahāvaṁsa 29. 4 (preterit maddayi). — causative II maddāpeti to cause to be threshed Vinaya II 180, — past participle maddita. See also pari°.

:: Maddava (adjective neuter) [from mṛdu, cf. Epic Sanskrit mārdava]
1. mild, gentle, soft, suave Dhammasaṅgani 1340; Vibhaṅga 359; Milindapañha 229 (cittaṁ mudukaṁ m. siniddhaṁ), 313 (mudu°), 361 (among the thirty best virtues, with siniddha and mudu).
2. (from madda) as proper name name of a king, reigning in Sāgala, the capital of Madda.
3. withered Dhammapada 377 (= milāta Dhammapada IV 112). — neuter maddavaṁ mildness, softness, gentleness Sutta-Nipāta 250 (ajjava + m.), 292 (the same); Jātaka III 274 (as one of the ten rāja-dhammā); V 347 (= metta-cittaṁ); as 151. See also sūkara°.

:: Maddavatā (feminine) [abstract from maddava] gentleness, softness, suavity Dhammasaṅgani 44, 1340; as 151.

:: Maddālaka [etymology?] a kind of bird Jātaka VI 538.

:: Maddhita [of mṛdh] see pari°.

:: Maddin (adjective) [from mṛd, cf. Sanskrit mardin = mardana] crushing, destroying Saddhammopāyana 218. cf. pamaddin.

:: Maddita [past participle of maddeti, see maddati]
1. kneaded, mixed, in su° Visuddhimagga 124.
2. crushed, defeated, in su° Milindapañha 284. — cf. pa°, pari°.

:: Madhu [cf. Vedic madhu, Greek μθέυ wine, Lithuanian medùs honey, midùs wine, Old High German metu = German met wine. Most likely to root °med to be full of juice: see under madati] honey Jātaka I 157f.; IV 117; Dhammapada 69 (madhū vā read as madhuvā); Mahāvaṁsa 5, 53; as 330; Dhammapada II 197 (alla° fresh honey). — plural madhūni Mahāvaṁsa 5, 31. — The Abhidhānappadīpikā (533) also gives "wine from the blossom of Bassia latifolia" as meaning. — On madhu in similes see JPTS, 1907, 121.

-atthika (madh°) at Jātaka III 493 is with varia lectio to be read madhu-tthika (q.v. below). The proposal of Kern's (Toevoegselen sub voce) to read madhaṭṭhika "with sweet kernels" cannot be accepted. The commentary explains rightly by "madhura-phalesu pakkhitta-madhu viya, madhura-phalo hutvā."
-atthika (madhu°) desirous of honey, seeking honey Jātaka IV 205; Mahāvaṁsa 5, 50;
-āpaṇa (madhv°) honey shop Mahāvaṁsa 5, 52;
-āsava (madhv°) honey extract, wine from the flower of Bassia latifolia Vimāna Vatthu 73 (as one of the five kinds of intoxicating liquors);
-kara "honey-maker," bee Jātaka IV 265; Visuddhimagga 136 (in simile); Dhammapada I 374;
-gaṇḍa honey-comb Mahāvaṁsa 22, 42; 34, 52;
-tthika [madhu + thika, which latter stands for thīya, from styā to congeal, drip; see thika, thīna, and theva] dripping with honey, full of honey Jātaka III 493 (so read for madh-atthika); VI 529 (= madhuṁ paggharanto commentary). Kern, Toevoegselen sub voce unnecessarily reads as °atthika which he takes = °aṭṭhika;
-da giving honey, liberal Mahāvaṁsa 5, 60 (Asoka);
-paṭala honey-comb Jātaka I 262; Dhammapada I 59; III 323;
-piṇḍikā a ball of honey (to eat), honey-food, a meal with honey Vinaya I 4; Majjhima Nikāya I 114;
-pīta having drunk honey, drunk with honey Saṁyutta Nikāya I 212;
-(b)bata "courting honey," a bee Dāṭhāvaṁsa III 65;
-bindu a drop of honey Visuddhimagga 531; Sammohavinodanī 146 (°giddha, in comparison);
-makkhitā smeared with honey Jātaka I 158;
-madhuka dripping with honey, full of honey Jātaka VI 529;
-mehika referring to a particular disease madhumeha ("honey-urine," diabetes?) Vinaya IV 8;
-laṭṭhikā liquorice (no reference?); cf. Laṭṭhi-madhukavana Jātaka I 68;
-lāja sweet corn Jātaka IV 214, 281;
-vāṇija honey seller Mahāvaṁsa 5, 49;
-ssava flowing with honey Peta Vatthu II 911.

:: Madhuka (adjective/noun) [from madhu] connected with honey.
1. (noun) the tree Bassia latifolia (literal honey tree) Vinaya I 246; Jātaka V 324, 405; VI 529; Milindapañha 165.
2. the fruit of that tree Jātaka IV 434.
3. (adjective) (—°) full of honey Jātaka VI 529 (madhu° containing honey).
4. connected with an intoxicating drink, given to the drink of (—°) Jātaka IV 117 (surā-meraya°).

-aṭṭhika the kernel (of the fruit) of Bassia latifolia Visuddhimagga 353 = Paramatthajotikā I 43 (which latter reads madhukaphalaṭṭhi; in the description of the finger nails);
-puppha the flower of Bassia latifolia from which honey is extracted for liquor Vinaya I 246 (°rasa liquorice juice); Jātaka I 430.

:: Madhukā (feminine) [from madhuka] honey drink, sweet drink, liquor Mahāvaṁsa 5, 52.

:: Madhura (adjective) [from madhu]
1. sweet Sutta-Nipāta 50; Jātaka III 493; V 324; Peta Vatthu II 67; Peta Vatthu Commentary 119, 147.
2. of intoxicating sweetness, liquor-like, intoxicating Jātaka IV 117.
3. (neuter) sweetness, sweet drink Dhammapada 363; Jātaka I 271 (catu° the four sweet drinks, used as cure after poison); Dhammasaṅgani 629; as 320.
4. (neuter) flattery, praise Paramatthajotikā II 287 (opposite avaṇṇa).

-rasa sweet (i.e. honey°) juice, sweet liquor Dhammapada II 50; Peta Vatthu Commentary 119;
-ssara sweet-sounding Vimāna Vatthu 57; Peta Vatthu Commentary 151; Mahāvaṁsa 5, 32.

:: Madhuraka (adjective) [from madhura, cf. similarly madhuka < madhu] full of sweet drink, intoxicated, in phrase madhuraka-jāto kāyo viya "like an intoxicated body," i.e. without control, weak. The usual translation has been "become languid or weak" ("erschlafft" German). Franke, Dīgha translation page 202 (where more literature) translates: "Ich fühlte mich schwach, wie ein zartes Pflänzchen", hardly justifiable. — Dīgha Nikāya II 99; Majjhima Nikāya I 334; Saṁyutta Nikāya III 106, Aṅguttara Nikāya III 69. The description refers to a state of swooning, like one in a condition of losing consciousness through intoxication. Rhys Davids (Dialogues of the Buddha II 107) translates "my body became weak as a creeper," hardly correct.
Taken as noun also by Winternitz (Rel. gesch. Lesebuch 301): "wohl eine zarte Pflanze mit schwachen Stengel." F. L. Woodward follows me in discarding translation "creeper" and assuming one like "intoxicated" (so also Ud-a, 246): see his note on Saṁyutta Nikāya III 106 translation (Kindred Sayings III 90).

:: Madhuratā (feminine) [abstract from madhura] sweetness Jātaka I 68.

:: Madhuratta (neuter) [abstract from madhura] sweetness Mahāvaṁsa 2, 13.

:: Madirā (feminine) [of adjective Vedic madira intoxicating] intoxicating drink, spirit Jātaka V 425; as 48.

:: Maga [another form of miga = Sanskrit mṛga, cf. Geiger, Pāḷi Grammar 12.4]
1. Animal for hunting, deer, antelope Majjhima Nikāya I 173 (in simile); Saṁyutta Nikāya I 199 (the same); Aṅguttara Nikāya I 70; II 23; Theragāthā 958, 989; Sutta-Nipāta 275, 763, 880; Jātaka V 267.
2. A stupid person Jātaka VI 206, 371.

:: Magga [cf. Epic Sanskrit mārga, from m.rg to track, trace]
1. a road (usually high road), way, footpath Visuddhimagga 708 (maggaṁ agata-pubba-purisa, simile of); Sammohavinodanī 256 (tiyojana°, simile of a man travelling); Dhammapada I 229. — addhāna° high road Vinaya IV 62; Majjhima Nikāya III 158; see under addhāna; antāra-magge on the road Milindapañha 16; ujuka° a straight way Saṁyutta Nikāya I 33; Dhammapada I 18; ummagga
(a) a conduit;
(b) a devious way: see ummagga, to which add references Jātaka V 260; Therīgāthā 94; kummagga a wrong path: see kum°, to which add Saṁyutta Nikāya IV 195; Theragāthā 1174. passāva° and vacca° defecation and urination Vinaya III 127; visama° a bad road Saṁyutta Nikāya I 48.
2. the road of moral and good living, the path of righteousness, with reference to the moral standard (cf. the ten commandments) and the way to salvation. The exegetic (edifying) etymology of maggain this meaning is "Nibbānatthikehi maggīyati (traced by those who are looking for N.), Nibbānaṁ vā maggeti, kilese vā mārento gacchatī ti maggo" (Sammohavinodanī 114). Usually designated
(a) the "Ariya aṭṭhaṅgika Magga" or the "Noble Eightfold Path" (see aṭṭhaṅgika). It is mentioned at many places, and forms the cornerstone of the Buddha's teaching as to the means of escaping "dukkha" or the ills of life. It consists of eight constituents, viz. sammā-diṭṭhi, sammā-saṅkappa, °vācā, °kammanta, °ājīva, °vāyāma, °sati, °samādhi, or right views, right aspirations, right speech, right conduct, right livelihood, right effort, right mindfullness, right rapture. The seven first constituents are at Dīgha Nikāya II 216 and Majjhima Nikāya III 71 enumerated as requisites for sammā-samādhi. The name of this table of ethical injunctions is given as "maggam uttamaṁ" at Sutta-Nipāta 1130, i.e. the Highest Path. See for reference e.g. Vinaya III 93; IV 26; Dīgha Nikāya II 353; III 102, 128, 284, 286; Itivuttaka 18; Mahāniddesa 292; Cullaniddesa §485; Vibhaṅga 104f. 235f., Sammohavinodanī 114f. (its constituents in detail), 121, 216; Visuddhimagga 509f. (where the eight constituents are discussed).
(b) as ariya magga: Majjhima Nikāya III 72; Puggalapaññatti 17; Sumaṅgalavilāsinī I 176f., 225f., 233; Sammohavinodanī 373f.; Therīgāthā Commentary 205.
(c) as pañcaṅgika or the Path of five constituents (the above first 2 and last 3): Dhammasaṅgani 89; Vibhaṅga 110f., 237f.
(d) other expressions of same import: dhamma° Milindapañha 21; magga alone; Saṁyutta Nikāya I 191 (Bhagavā maggassa uppādetā etc.) = Majjhima Nikāya III 9 = Saṁyutta Nikāya III 66; Sutta-Nipāta 429, 441, 724f., 1130; Dhammapada 57, 273f., Itivuttaka 106; Sammohavinodanī 53, 73. As the first condition and initial stage to the attainment of Arahantship (Nibbāna) it is often found in sequence of either magga, phala, nirodha (e.g. Visuddhimagga 217, cf. Cullaniddesa under dukkha II. page 168), or magga, phala, Nibbāna (e.g. Tikapaṭṭhāna 155f., 158; Sammohavinodanī 43, 316, 488). — magga as entrance to Arahantship is the final stage in the recognition (ñāṇa, pariññā, paññā) of the truth of the causal chain, which realizes the origin of "ill," the possibility of its removal and the "way" to the removal. These stages are described as dukkhe ñāṇaṁ, samudaye ñāṇaṁ, nirodhe ñāṇaṁ and magge ñāṇaṁ at Dīgha Nikāya III 227, Paṭisambhidāmagga I 118. At the latter passage the following chapter (I 86) gives dukkha-nirodha-gāminī paṭipadā as identical with magga.
Note: On the term see Compendium 41f., 66f., 175, 186; Buddhist Manual of Psychological Ethics 58, 299f., 362f.; Expositor 216, 354n. On passages with aṭṭhaṅgika magga and others where magga is used in similes see Mrs. Rhys Davids in JPTS, 1907, pages 119, 120.
3. Stage of righteousness, with reference to the various conditions of Arahantship divided into four stages, viz. Sotāpatti-magga, Sakadāgāmi°, Anāgāmi°, Arahatta°, or the stage of entering the stream (of salvation), that of returning once, that of the never-returner, that of Arahantship. — At Dhammapada I 110 magga-phala "the fruit of the Path" (i.e. the attainment of the foundation or first step of Arahantship) is identical with Sotāpattiphala on page 113
(a) in general: Arahatta° Saṁyutta Nikāya I 78; Aṅguttara Nikāya III 391; Sumaṅgalavilāsinī I 224.
(b) in particular as the four paths: Cullaniddesa §612 A; Vibhaṅga 322f., 328, 335; Visuddhimagga 453, 672-678; Dhammapada IV 30; Sammohavinodanī 301.
4. In the Tikapaṭṭhāna (under magga-paccaya-niddesa page 52) 12 constituents of magga are enumerated; viz. paññā, vitakka, sammā-vācā, sammā-kammanta, sammā-ājīva, viriya, sati, samādhi, micchā-diṭṭhi, micchā-vācā, micchā-kammanta, micchā-ājīva.

-aṅgāni the constituents of the Ariyan Path Sammohavinodanī 120;
-āmagga which is the (right) road and which is not Majjhima Nikāya I 147; Visuddhimagga ch. xx (°ssa kovida) = Sutta-Nipāta 627; Saṁyutta Nikāya III 108 (the same); Dhammapada IV 169 (the same); Aṅguttara Nikāya V 47 (°ssa ñāṇa-dassana); Dhammapada 403;
-udaka water found on the road Visuddhimagga 338 (simile);
-kilanta wearied by the road Jātaka I 129;
-kusala one who is clever as regards the road, one who knows the road well Saṁyutta Nikāya III 108; Mahāniddesa 171; Sammohavinodanī 332 (in simile); Paramatthajotikā I 70, 126;
-kovida = °kusala Mahāniddesa 446;
-kkhāyin (should be °akkhāyin) one who tells the (right) way Majjhima Nikāya III 5; Mahāniddesa 33;
-jina Conqueror of the paths Sutta-Nipāta 84 sq;
-jīvin who lives in the right path Sutta-Nipāta 88;
-jjhāyin reflecting over the path Sutta-Nipāta 85;
-ñāṇa knowledge of the path Sammohavinodanī 416;
-ññū knows the path Mahāniddesa 446;
-ṭṭhāna one who stands in the path, attains the path see Compendium 23, 50;
-ttaya the triad of the paths (i.e. the first 3 of the four paths as given above under 3) Dhammapada IV 109;
-dūsin highway robber Sutta-Nipāta 84;
-desaka one who points out the way, a guide Sutta-Nipāta 84; Jātaka IV 257; as °desika at Dhammapada II 246;
-desin = °desaka Sutta-Nipāta 87;
-dhamma the rule of the path, i.e. righteous living Sutta-Nipāta 763;
-dhīra wise as regards the path Mahāniddesa 45;
-paṭipanna
1. one on the road, i.e. wandering, tramping Dhammapada I 233.
2. one who has entered the path Peta Vatthu IV 349.
-parissaya danger of the road Vimāna Vatthu 200;
-bhāvanā cultivation of the path (i.e. righteousness) Mahāniddesa 323;
-mūḷha one who has lost the way Vimāna Vatthu 332;
-vaṇṇa praise of the path Dhammapada I 115;
-vidū one who knows the path Mahāniddesa 446;
-sacca the truth concerning the path Sammohavinodanī 114, 124;
-sira name of a month Sumaṅgalavilāsinī I 241.

:: Maggana (neuter) and Magganā (feminine) [from magg] tracking, search for, covetousness Visuddhimagga 29 (synonym for nijigiṁsanatā and gaveṭṭhi); Dhatupāṭha 298 (and gavesana).

:: Maggati and (spurious) Mageti [denominative from magga, cf. Sanskrit margayati. Dhatupāṭha gives both mag and magg in meaning "anvesana," i.e. tracking, following up; see Dhatupāṭha Nos. 21, 540, 541] to track, hunt for, trace out, follow, seek Majjhima Nikāya I 334 (present participle magaya mana); Saṁyutta Nikāya II 270 (present participle maggayamāna); Therīgāthā 384 (cf. Therīgāthā Commentary 255 = pattheti); Jātaka V 102 (where Text reads maggheyya, which is explained by commentary as vijjheyya to pierce, hurt, and which is doubtful in meaning, although Kern, Toevoegselen sub voce defends it. The varia lectio reads magg°. Same on page 265 where one ought to read phasseyya in commentary instead of passeyya. The form past participle magga (?) on page 102 must belong to the same root); as 162 (= gavesati). — causative II maggāpeti Peta Vatthu Commentary 112. — passive maggīyati Sammohavinodanī 114.

:: Magghati see maggeti.

:: Maggika [from magga] wayfarer, tramp Dhammapada I 233.

:: Maghavant [cf. Epic Sanskrit maghavā, on etymology see Walde, Latin Wörterbuch sub voce Maia] name of Indra, or another angel (devaputta) Saṁyutta Nikāya I 221 (vocative maghavā; so read for mathavā), 229; Dhammapada 30.

:: Maghā (feminine) [cf. Sanskrit maghā] name of a Nakkhatta, in compound °deva Paramatthajotikā II 352 (cf. Majjhima Nikāya II 74, note 6, where spelling Makkādeva; we also find Makhadeva at Śata pathabrāhmana XIV I. 1).

:: Maha (masculine and neuter) [from mah, see mahati and cf. Vedic neuter mahas]
1. worthiness, venerableness Milindapañha 357.
2. A (religious) festival (in honour of a saint, as an act of worship) Mahāvaṁsa 33, 26 (vihārassa mahamhi, locative); Vimāna Vatthu 170 (thūpe ca mahe kate), 200 (the same). mahā° a great festival Mahāvaṁsa 5, 94. bodhi° festival of the Bo tree Jātaka IV 229. vihāra° festival held on the building of a monastery Jātaka I 94; Vimāna Vatthu 188. hatthi° a festival called the elephant feminine Jātaka IV 95.

:: Mahallaka (adjective/noun) [a distorted mah-ariyaka > ayyaka > allaka; cf. ayyaka] old, venerable, of great age; an old man Dīgha Nikāya I 90 (opposite taruṇa), 94, 114, 247; Sutta-Nipāta 313, 603; Cullaniddesa §261 (vuḍḍha m. andhagata etc.) Jātaka IV 482 (opposite dahara young); Vimāna Vatthu 461 (= mahanto Vimāna Vatthu 199); Dhammapada I 7, 278; II 4, 55, 91; Paramatthajotikā II 313. compare mahallakatara Dhammapada II 18. — feminine mahallikā an old woman Milindapañha 16; Mahāvaṁsa 21, 27; Vimāna Vatthu 105; Peta Vatthu Commentary 149 (= addhagata). — [The Buddhist Hybrid Sanskrit form is mahalla, e.g. Divyāvadāna 329, 520.]

:: Mahanīya (adjective) [gerund of mahati] praiseworthy Vimāna Vatthu 97.

:: Mahanīya (adjective) [gerund of mahati] praiseworthy Vimāna Vatthu 97.

:: Mahant (adjective) [Vedic mahant, which by Grassmann is taken as present participle to mah, but in all probability the n is an original suffix. — cf. Avesta mazant, Sanskrit comparative mahīyān; Greek μέγας (comparative μείζων), Latin magnus, Gothic mikils = Old High German mihhil = English much] great, extensive, big; important, venerable. — nominative mahā Sutta-Nipāta 1008; Mahāvaṁsa 22, 27. Shortened to maha in compound pitāmaha (following a- declention) (paternal) grandfather Peta Vatthu Commentary 41; and mātāmaha (maternal) grandfather (q.v.). — instrumental mahatā Sutta-Nipāta 1027. — plural nominative mahantā Sutta-Nipāta 578 (opposite daharā). — locative mahati Milindapañha 254. — feminine mahī.
1. one of the five great rivers (proper name).
2. the earth. See separately. — neuter mahantaṁ used as adverb, meaning "very much, greatly" Jātaka V 170; Dhammapada IV 232. Also in compound mahantabhāva greatness, loftiness, sublimity as 44. — compare mahantatara Dhammapada II 63, and with diminutive suffix °ka Jātaka III 237. — The regular paraphrase of mahā in the Niddesa is "agga, seṭṭha, visiṭṭha, pāmokkha, uttama, pavara," see Cullaniddesa §502.
Note on mahā and compounds
A. In certain compounds the combination with mahā (mah°) has become so established and customary (often through politeness in using mahā° for the simple term), that the compound is felt as an inseparable unity and a sort of "antique" word, in which the 2nd part either does not occur any more by itself or only very rarely, as mahaṇṇava, which is more frequent than aṇṇava; mahābhisakka, where abhisakka does not occur by itself; cf. mahānubhāva, mahiddhika, mahaggha; or is obscured in its derivation through constant use with mahā, like mahesī [mah + esī, or īsī], mahesakkha [mah + esakkha]; mahallaka [mah + *ariyaka]; mahāmatta. cf. English great-coat, Greek ἁρχ° in ἁρχ-ιατρός = German arzt. Only a limited selection of compound-words is given, consisting of more frequent or idiomatic terms. Practically any word may be enlarged and emphasized in meaning by prefixing mahā. Sometimes a mahā° lends to special events a standard (historical) significance, so changing the common word into a noun proper, e.g. Mah-ābhinikkhammana, Mahāpavāraṇa.
B. Mahā occurs in compounds in
(a) an elided form mah before a and i;
(b) shortened to maha° before g, d, p, b with doubling of these consonants;
(c) in the regular form mahā°: usually before consonants, sometimes before vowels. This form is contracted with following i to e and following u to o. In the following list of compounds we have arranged the material according to these bases.
mah°:
-aggha very costly, precious Puggalapaññatti 34; Mahāvaṁsa 27, 35; Peta Vatthu Commentary 77, 87; Saddhammopāyana 18;
-agghatā costliness, great value Puggalapaññatti 34, Saddhammopāyana 26;
-aṇṇava the (great) ocean Mahāvaṁsa 19, 17;
-atthiya (for °atthika) of great importance or use, very useful, profitable Jātaka III 368;
-andhakāra deep darkness Visuddhimagga 417;
-assāsin fully refreshed, very comfortable Saṁyutta Nikāya I 81. maha°:
-ggata "become great," enlarged, extensive, figurative lofty, very great Majjhima Nikāya I 263; II 122; Aṅguttara Nikāya II 63, 184; III 18; Vimāna Vatthu 155; Jātaka V 113; Dhammasaṅgani 1020 (translation: "having a wider scope") Vibhaṅga 16, 24, 62, 74, 126, 270, 326; Tikapaṭṭhāna 45; Visuddhimagga 410, 430f. (°ārammaṇa); Sammohavinodanī 154 (the same), 159 (°citta); as 44. See on term Compendium 4, 12, 55, 1014; [cf. Buddhist Hybrid Sanskrit mahadgata Divyāvadāna 227];
-gghasa eating much, greedy, gluttonous Aṅguttara Nikāya IV 92; P III 111 (= bahubhojana Peta Vatthu Commentary 175); Milindapañha 288; Dhammapada 325 (cf. Dhammapada IV 16);
-ddhana having great riches (often combined with mahābhoga) Dhammapada 123; Jātaka IV 15, 22;
-pphala much fruit; adjective bearing much fruit, rich in result Aṅguttara Nikāya IV 60, 237f.; Sutta-Nipāta 191, 486; Dhammapada 312, 356f.
-bbala
(a) a strong force, a great army Mahāvaṁsa 10, 68 (varia lectio, Text has mahā-bala);
(b) of great strength, mighty, powerful Jātaka III 114; Mahāvaṁsa 23, 92; 25, 9;
-bbhaya great fear, terror Saṁyutta Nikāya I 37; Sutta-Nipāta 753, 1032, 1092, compare Cullaniddesa §501.
mahā°:
-anas kitchen Mahāvaṁsa 5, 27 (spurious stanza);
-anasa kitchen Jātaka II 361; III 314; V 368; VI 349; Dhammapada III 309; Therīgāthā Commentary 5;
-anila a gale Mahāvaṁsa 3, 42;
-ānisaṁsa deserving great praise (see sub voce), [cf. Buddhist Hybrid Sanskrit mahānuśaṁsa Mahāvastu III 221];
-ānubhāva majesty, adjective wonderful, splendid Jātaka I 194; VI 331; Peta Vatthu III 31; Peta Vatthu Commentary 117, 136, 145, 272;
-aparādhika very guilty Jātaka I 114;
-abhinikkhamaṇa the great renunciation Dhammapada I 85;
-abhisakka [abhi + śak] very powerful Theragāthā 1111;
-amacca chief minister Mahāvaṁsa 19, 12;
-araha costly Mahāvaṁsa 3, 21; 5, 75; 27, 39; Peta Vatthu Commentary 77, 141, 160.
-alasa great sloth Dhammapada III 410;
-avīci the great Hell Avīci, frequent
-isi in poetry for mahesi at Jātaka V 321;
-upaṭṭhāna great stateroom (of a king) Paramatthajotikā II 84;
-upāsikā a great female follower (of the Buddha) Vimāna Vatthu 5;
-karuṇā great compassion Dhammapada I 106, 367;
-kāya a great body Milindapañha 16;
-gaṇa a great crowd or community Dhammapada I 154;
-gaṇḍa a large tumour Sammohavinodanī 104;
-gedha great greed Sutta-Nipāta 819; Mahāniddesa 151;
-cāga great liberality, adjective munificent Mahāvaṁsa 27, 47. As °paricāga at Paramatthajotikā II 295 (= mahādāna);
-jana a great crowd, collectively for "the people," a multitude Peta Vatthu Commentary 6, 19, 78; Mahāvaṁsa 3, 13;
-taṇha (adjective) very thirsty Jātaka II 441;
-tala "great surface," the large flat roof on the top of a palace (= upari-pāsāda-tala) Jātaka VI 40;
-dāna (see under dāna) the great gift (to the bhikkhus) a special great offering of food and presents given by laymen to the Buddha and his followers as a meritorious deed, usually lasting for a week or more Mahāvaṁsa 27, 46; Peta Vatthu Commentary 111, 112;
-dhana (having) great wealth Peta Vatthu Commentary 3, 78;
-naraka (a) great Hell, see naraka;
-nāga a great elephant Dhammapada 312; Dhammapada IV 4;
-nāma name of a plant Vinaya I 185; II 267;
-niddā deep sleep Peta Vatthu Commentary 47;
-Nibbāna the great N. Dhammapada IV 110;
-Niraya (a) great hell Paramatthajotikā II 309, 480; Peta Vatthu Commentary 52. See Niraya and cf. Kirfel, Kosmographie der Inder 199, 200;
-nīla sapphire Vimāna Vatthu 111;
-pañña very wise Dīgha Nikāya III 158; Aṅguttara Nikāya III 244; Dhammapada 352; Dhammapada IV 71;
-patha high road Dīgha Nikāya I 102; Sutta-Nipāta 139; Dhammapada 58; Visuddhimagga 235; Dhammapada I 445;
-paduma a great lotus Jātaka V 39; also a vast number and hence a name of a Hell, cf. Divyāvadāna 67; Kirfel, Kosmographie der Inder 205;
-pitā grandfather Peta Vatthu Commentary 107;
-purisa a great man, a hero, a man born to greatness, a man destined by fate to be a ruler or a{472} Saviour of the World. a being thus favoured by fate possesses (32) marks (lakkhaṇāni) by which people recognise his vocation or prophesy his greatness. a detailed list of these thirty-two marks (which probably date back to mythological origin and were originally attributed to Devas) is found at Dīgha Nikāya II 17, 19, passim. — Dīgha Nikāya III 287; Sutta-Nipāta 1040f.; Dhammapada 352; Milindapañha 10; Paramatthajotikā II 184, 187f., 223, 258, 357, 384f.; °lakkhaṇāni: Dīgha Nikāya I 88, 105, 116; Sutta-Nipāta 549, 1000f.; Visuddhimagga 234; Vimāna Vatthu 315; Dhammapada II 41;
-bhūta usually in plural °bhūta(ni) (cattāro) the four great elements (see bhūta), being paṭhavī, āpo, tejo, vāyo, Dīgha Nikāya I 76; Mahāniddesa 266; Vibhaṅga 13, 70f.; Visuddhimagga 366f.; Tikapaṭṭhāna 39, 56f., 74f., 248f.; Sammohavinodanī 42, 169, 253. — See Compendium 154, 268f., and cf. dhātu 1;
-bhoga great wealth, adjective wealthy Peta Vatthu Commentary 3, 78;
-maccha a great fish, sea monster Jātaka I 483;
-mati very wise, clever Mahāvaṁsa 14, 22; 19, 84 (feminine °ī); 33, 100 (plural °ī);
-matta [cf. Sanskrit mahāmātra] a king's chief minister alias Prime Minister "who was the highest Officer-of-State and real Head of the Executive" (Banerjea, Public Administration in Ancient India, 1916). His position is of such importance, that he even ranks as a rājā or king: Vinaya III 47 (rājā ... akkhadassā mahāmattā ye vā pana chejjabhejjaṁ anusāsanti ete rājāno nāma).
Note: An accusative singular mahā-mattānaṁ we find at Aṅguttara Nikāya I 154 (formed after the preceding rājānaṁ). — Vinaya I 74 (where two ranks are given: senā-nāyakā m.-mattā the m. of defence, and vohārikā m.-m. those of law); Dīgha Nikāya I 7; II 88; III 64 (here with epithet khattiya); Aṅguttara Nikāya I 154, 252, 279; III 128; Vinaya IV 224; Visuddhimagga 121; Sammohavinodanī 312 (in simile of two m.), 340; Peta Vatthu Commentary 169. cf. Fick. Soziale Gliederung 92, 99, 101;
-muni great seer Sutta-Nipāta 31;
-megha a big cloud, thunder cloud Majjhima Nikāya II 117; Sutta-Nipāta 30; Visuddhimagga 417;
-yañña the great sacrifice Dīgha Nikāya I 138f., 141 (cf. Aṅguttara Nikāya II 207);
-yasa great fame Vimāna Vatthu 216; Mahāvaṁsa 5, 22;
-raṅga [cf. Sanskrit m.-rajana], safflower, used for dyeing Vinaya I 185 (sandals); II 267 (cloaks);
-rājā great king, king, very frequent: see rājā;
-rukkha a great tree Visuddhimagga 413 (literally); Milindapañha 254 (the same), otherwise the plant Euphorbia tortilis (cf. Zimmer, Altind. Leben 129);
-lātā (°pasādhana) a lady's parure called "great creeper" Dhammapada I 392; Vimāna Vatthu 165 (°pilandhana); same Paramatthajotikā II 520;
-vātapāna main window Dhammapada IV 203;
-vīṇā a great lute Visuddhimagga 354; Sammohavinodanī 58;
-vīra (great) hero Sutta-Nipāta 543, 562;
-satta "the great being" or a Bodhisatta Vimāna Vatthu 137 (varia lectio Bodhisatta). [cf. Buddhist Hybrid Sanskrit mahāsattva, e.g. Jātakamala 32];
-samudda the sea, the occean Mahāvaṁsa 19, 18; Visuddhimagga 403; Paramatthajotikā II 30, 371; Peta Vatthu Commentary 47;
-sara a great lake; usually as satta-mahāsarā the seven great lakes of the Himavant (see sara), enumerated e.g. At Visuddhimagga 416;
-sāra (of) great sap, i.e. great wealth, adjective very rich Jātaka I 463 (°kula, perhaps to be read mahāsāla-kula);
-sāla (adjective) having great halls, especially of rich people (especially brāhmaṇas) Dīgha Nikāya I 136, 235; III 16, 20; Jātaka II 272 (°kula); IV 237 (the same), 325 (the same); V 227 (the same); Puggalapaññatti 56; Sammohavinodanī 519; Dhammapada III 193;
-sāvaka [cf. Buddhist Hybrid Sanskrit mahāśrāvaka Divyāvadāna 489] a great disciple Visuddhimagga 98 (asīti °ā); Dhammapada II 93;
-senagutta title of a high official (Chancellor of the Exchequer?) Jātaka V 115; VI 2;
-hatthi a large elephant Majjhima Nikāya I 184 (°pada elephant's foot, as the largest of all animal feet), referred to as simile (°opama) at Visuddhimagga 243, 347, 348.
mahi° [mah'i°]:
-iccha full of desire, lustful, greedy Aṅguttara Nikāya IV 229; Theragāthā 898; Itivuttaka 91; Jātaka I 8; II 441;
-icchatā arrogance, ostentatiousness Aṅguttara Nikāya IV 280; Sammohavinodanī 472;
-iddhika [mahā + iddhi + ka] of great power, always combined with mah-ānubhāva to denote great influence, high position and majesty Vinaya I 31; II 193; III 101; Dīgha Nikāya I 78, 180 (devatā), 213; Saṁyutta Nikāya I 145f.; II 155, 274f., 284f.; IV 323; V 265, 271f., 288f.; Aṅguttara Nikāya V 129; Jātaka VI 483 (said of the Ocean); Peta Vatthu Commentary 6, 136, 145;
-inda (ghosa) literally the roar of the Great Indra, Indra here to be taken in his function as sky (rain) god, thus: the thunder of the rain-god Theragāthā 1108. [cf. Buddhist Hybrid Sanskrit ma hendra in °bhavana " the abode of the Great Indra," and vaṛṣa "the rain of the Great Indra" (here as rain-god), both at Avadāna-śataka I 210];
-issāsa [Sanskrit maheṣvāsa] great in the art of the bow, a great archer Saṁyutta Nikāya I 185; Dhammapada I 358. mahe° [mahā + i]:
-esakkha [mahā + īsa + khyaṁ; from īś] possessing great power or authority Aṅguttara Nikāya II 204; III 244; Cullaniddesa §503 2; Visuddhimagga 419; Saddhammopāyana 511. The Buddhist Hybrid Sanskrit form is maheṣākhya evidently differing in its etymology. The Pāḷi etymology rests on the same grounds as esitatta mahesi Dhammapada IV 232;
-esi [mahā + isi; Sanskrit maharṣi] a great sage Aṅguttara Nikāya II 26; Sutta-Nipāta 208, 481, 646, 915, 1057, 1061; Theragāthā 1132; Therīgāthā 149; Dhammapada 422 (explained at Dhammapada IV 232 as "mahantaṁ sīla-kkhandhādīnaṁ esitattā m." cf. the similar explanation at Cullaniddesa §503); Mahāniddesa 343; Visuddhimagga 505; Sammohavinodanī 110; Peta Vatthu Commentary 1;
-esiyā = mahesī Jātaka VI 483;
-esī [in Pāḷi to be taken as mah + iś, as feminine to īsa, but in Sanskrit (Vedic) as feminine of mahiṣa, buffalo] chief queen, king's first wife, king's consort; also the wife of a great personage Jātaka II 410; V 45; VI 425; Puggalapaññatti 56; Mahāvaṁsa 2, 22 (plural mahesiyo); Vimāna Vatthu 184 (sixteen). Usually as agga-mahesī, e.g. Jātaka I 262; III 187, 393; V 88;
-esitta state of chief consort, queenship Jātaka V 443; Peta Vatthu II 1310; Therīgāthā Commentary 37; Vimāna Vatthu 102;
-eseyya = °esitta Jātaka V 91.
maho [mahā + u, or + o]:
-ogha the great flood (see ogha) Sutta-Nipāta 4, 945; Dhammapada 47, 287; Dhammapada III 433;
-odadhi the (great) ocean, the sea Sutta-Nipāta 720, 1134; Milindapañha 224; Mahāvaṁsa 18, 8;
-odara big belly Jātaka VI 358 (addressing a king's minister
-odika full of water, having much water; deep, full (of a river) Sutta-Nipāta 319; Jātaka II 159; Milindapañha 346;
-oraga [m. + uraga] a great snake Jātaka V 165.

:: Mahantatā (feminine) [from mahant°] greatness Dhammapada II 62. At Majjhima Nikāya III 24 the spelling is mahattatā (technical term misread for nt?), at Majjhima Nikāya I 184 however mahantatta (neuter).

:: Mahati [mah; explained by Dhatupāṭha 331 as "pūjāyaṁ"] to honour, revere Vimāna Vatthu 4711 (potential medium 1 plural mahemase, cf. Geiger, Pāḷi Grammar §129; explained as "mahāmase pūjāmase" at Vimāna Vatthu 203). Causative mahāyati in same sense: gerund mahāyitvāna (poetical) Jātaka IV 236. — passive mahīyati Vimāna Vatthu 621 (= pūjīyati Vimāna Vatthu 258); 6422 (present participle mahīyamāna = pūjiyamāna Vimāna Vatthu 282). Past participle mahita.

:: Mahatta (neuter) [from mahat° cf. Sanskrit mahattva] greatness Jātaka V 331 (= seṭṭhatta commentary); Visuddhimagga 132, 232f.; Sammohavinodanī 278 (Satthu°, jāti°, sa brahmacārī°); Sumaṅgalavilāsinī I 35; Vimāna Vatthu 191.

:: Mahikā (feminine) [cf. Sanskrit mahikā] fog, frost, cold (= himaṁ as 317) Vinaya II 295 = Milindapañha 273; Sutta-Nipāta 669; Milindapañha 299; Vimāna Vatthu 134 (fog). — as mahiyā at Aṅguttara Nikāya II 53.

:: Mahilā (feminine) [Sanskrit mahilā] woman, female Vinaya II 281 (°titthe at the women's bathing place); Jātaka I 188; Dīpavaṁsa IX 4; Therīgāthā Commentary 271.

:: Mahisa , Mahīsa, Mahiṁsa [cf. Vedic mahiṣa, an enlarged form of mahā; the Pāḷi etymology evidently to be connected with mahā + īś, because of mahīsa > mahiṁsa] a buffalo. — mahisa: Dīgha Nikāya I 6 (°yuddha b.-fight), 9; Jātaka III 26 (vana° wild b.); Mahāvaṁsa 25, 36 (Text māhisaṁ). — mahīsa Jātaka VI 110. — mahiṁsa Visuddhimagga 191, and in proper name mahiṁsaka-maṇḍala the Andhra country Jātaka I 356, cf. Mahiṁsaka-raṭṭha Sammohavinodanī 4; as Mahisa-maṇḍala at Mahāvaṁsa 12, 29.
Note: The Pāḷi popular etymology is propounded by Buddhaghosa as "mahiyaṁ setī ti mahiso" (he lies on the ground, that is why he is a buffalo) as 62.

:: Mahita [past participle of mahati or mahīyati] honoured, revered Majjhima Nikāya II 110; Milindapañha 278; Saddhammopāyana 276.

:: Mahī (feminine) [feminine of mah, base of mahant, Vedic mahī] the earth (literal Great One) Mahāvaṁsa 5, 266; Saddhammopāyana 424, 472; locative mahiyā Milindapañha 128; mahiyaṁ as 62.
Note: as mahī is only found in very late Pāḷi literature, it must have been re-introduced from Sanskrit sources, and is not a direct correspondent of Vedic mahī;

-tala the ground (of the earth) Mahāvaṁsa 5, 54;
-dhara mountain Milindapañha 343; Mahāvaṁsa 14, 3; 28, 22 (varia lectio mahin°);
-pa king (of the earth) Mahāvaṁsa 14, 22;
-pati king Mahāvaṁsa 5, 48; 33, 32;
-pāla king Mahāvaṁsa 4, 38; 5, 265;
-ruha tree ("growing out of the earth") Mahāvaṁsa 14, 18, 19.

:: Majja (neuter) [from mad, cf. Vedic mada and madya]
1. intoxicant, intoxicating drink, wine, spirits Vinaya I 205; Dīgha Nikāya III 62, 63; Sutta-Nipāta 398 (+ pāna = majjapāna); Vimāna Vatthu 73 (= surā ca merayañ ca); Saddhammopāyana 267.
2. drinking place Jātaka IV 223 (= pānāgāra).

-pa one who drinks strong drink, a drunkard Aṅguttara Nikāya IV 261; Sutta-Nipāta 400; Peta Vatthu IV 176 (a°); Therīgāthā Commentary 38;
-pāna drinking of intoxicating liquors Vimāna Vatthu 158; Vimāna Vatthu 73; Saddhammopāyana 87;
-pāyaka = majjapa Jātaka II 192 (a°);
-pāyin = °pāyaka Saddhammopāyana 88;
-vikkaya sale of spirits Jātaka IV 115.

:: Majjati1 [majj to immerse, submerge, cf. Latin mergo] is represented in Pāḷi by mujjati, as found especially in compounds ummujjati and nimujjati.
[BD]: 'dunk'?

:: Majjati2 [m.rj to clean, polish; connected with either Latin mergo (cf. Greek ἀμέργω) or Latin mulgeo to wipe, stroke, milk (cf. Greek ἀμέλγω, Middle Irish mlich = milk etc.) — Dhatupāṭha 71 gives root majj with meaning "saṁsuddhiyaṁ"] to wipe, polish, clean Vimāna Vatthu 165. — cf. sam°, — past participle majjita and maṭṭha.

:: Majjati3 [mad, Sanskrit mādyati; Vedic madati; see mada for etymology] to be intoxicated; to be exultant, to be immensely enjoyed or elated Saṁyutta Nikāya I 73, 203; Aṅguttara Nikāya IV 294; Sutta-Nipāta 366 (potential majje = majjeyya Paramatthajotikā II (Suttanipāta Cty) II 364), 676 (the same, Text reads na ca majje, Paramatthajotikā II 482 reads na pamajje); Jātaka II 97; III 87 (majjeyya). Preterit majji in compound pamajji Mahāvaṁsa 17, 15, — past participle matta.

:: Majjāra [cf. Epic Sanskrit mārjāra; dialectical] a cat Milindapañha 23. — feminine majjārī (majjāri°) Vinaya I 186 (°camma cat's skin); Dhammapada I 48; Pañca-g 49.

:: Majjha (adjective) [Vedic madhya, cf. Latin medius, Greek μέσσος, Gothic midjis = Old High German mitti, English middle] middle, viz.
1. of space: of moderate height Dīgha Nikāya I 243 (contrasted with ucca and nīca).
2. of time: of middle age Sutta-Nipāta 216 (contrasted with dahara young and thera old).
3. often used adverbially in locative majjhe in the middle; i.e.
(a) as preposition in between, among (—° or with genitive) Peta Vatthu I 111, 114; Jātaka I 207 (sakuṇānaṁ); Dhammapada I 182 (vasana-gāmassa); Peta Vatthu Commentary 11 (parisā°). majjhe chetvā cutting in half Jātaka V 387.
(b) in special dogmatic sense "in the present state of existence," contrasted with past and future existences (the latter combined as "ubho antā" at Sutta-Nipāta 1040). The explanation of majjhe in this sense is at Mahāniddesa 434: "majjhaṁ vuccati paccuppannā rūpā" etc. (similarly at Cullaniddesa §490). — Sutta-Nipāta 949 (in sequence pubbe majjhe pacchā), 1099 (the same); Dhammapada 348 (pure majjhe pacchato; i.e. paccuppannesu khandhesu Dhammapada IV 63).
4. (neuter) majjhaṁ the middle Dhammapada I 184 (tassa uramajjhaṁ ghaṁsentī).

:: Majjhaka (adjective) (—°) [from majjha] lying or being in the midst of ...., in pācīna-yava° (dakkhiṇa°, pacchima°, uttara°) nigama, a market-place lying in the midst of the eastern corn fields (the southern etc.): designation of four nigamas situated near Mithilā Jātaka VI 330.

:: Majjhantika [majjha + anta + ika] midday, noon; used either absolutely Vinaya IV 273; Saṁyutta Nikāya IV 240; Jātaka V 213 (yāva upakaṭṭha — majjhantikā); V 291 (read majjhantikātikammāgami); Visuddhimagga 236; Milindapañha 3; or as apposition with kāla and samaya Saṁyutta Nikāya I 7 (kāla); Peta Vatthu IV 32 (the same); Cullaniddesa §977 (samaya); Sumaṅgalavilāsinī I 251 (the same).

:: Majjhatta (adjective/noun) [for majjha-ṭṭha, which we find in Prākrit as majjhattha: Pischel, Prākrit Grammar §214; majjha + sthā]
1. (adjective) "standing in the middle," umpire, neutral, impartial, indifferent Jātaka I 300; II 359 (parama°, + upekkhā-pārāmī); VI 8; Milindapañha 403; Visuddhimagga 230; Mahāvaṁsa 21, 14.
2. indifference, balance of mind, equanimity; almost synonymous with upekkhā: Visuddhimagga 134, 296; Sammohavinodanī 283 (°payogatā); Dhammapada II 214 (°upekkhā); Peta Vatthu Commentary 38 (so read for majjhattha). See also majjhattatā.
Note: a similar term is found in Buddhist Hybrid Sanskrit as mṛdu-madhyā kṣānti "state of spiritual calm" Divyāvadāna 271; see Yoga Sūtra II 34.

:: Majjhattatā (feminine) [abstract from majjhatta] impartiality, indifference, balance of mind Cullaniddesa §166 (in explanation of upekkhā, with synonym passeddhatā); Vibhaṅga 230; Visuddhimagga 134; Sammohavinodanī 285 (satta° and saṅkhāra°), 317 (definition); as 133.

:: Majjhāru [etymology doubtful] a certain kind of plant Vinaya I 196 (varia lectio majjāru); doubtful whether designation (like Sanskrit mārjāra) of Plumbago rosea.

:: Majjhima (adjective) [Vedic madhyama, with sound change °ama > °ima after Geiger, Pāḷi Grammar 19.1, or after analogy with pacchima, with which often contrasted]
1. middle, medium, mediocre, secondary, moderate. — Applied almost exclusively in contrast pairs with terms of more or less, in triplets like "small-medium-big," or "first-middle-last" (cf. majjha 3b); viz.
(a) of degree: hīna-m-paṇīta Dīgha Nikāya III 215 (tisso dhātuyo); Dhammasaṅgani 1025-1027 (dhammā); Visuddhimagga 11 (sīlaṁ); h. m. ukkaṭṭha Visuddhimagga 308; omaka m. ukkaṭṭha Vinaya IV 243; khuddaka m. mahā Visuddhimagga 100; lāmaka m. paṇīta (i.e. lokuttara) as 45 (dhammā); paritta-m-uḷāra Saddhammopāyana 260.
(b) of time: paṭhame yāme majjhima° pacchima° Jātaka I 75; the same with vaye Peta Vatthu Commentary 5.
2. (neuter) majjhimaṁ the waist, in compound su-majjhimā (feminine) a woman with beautiful waist V 4.

:: Majjika [from majja] a dealer in strong drink. A tavern keeper Milindapañha 331.

:: Majjita [past participle of majjati2] cleaned, polished Vimāna Vatthu 340 (suṭṭhu masculine for sumaṭṭha Vimāna Vatthu 8417). See also maṭṭha.

:: Makaci [etymology?] a kind of cloth, material, fibre Dhammapada III 68 (vākakhaṇḍa).

-pilotikā rough cloth (used for straining) Jātaka II 96; Dhammapada II 155. cf. makkhi-vāla;
-vāka masculine bark Visuddhimagga 249 (+ akkavāka); Sammohavinodanī 232.

:: Makara [cf. Epic Sanskrit makara] a mythical fish or sea monster Leviathan (cf. Zimmer, Altind. Leben 97) Jātaka II 442; III 188; Milindapañha 131, 377; Therīgāthā Commentary 204. — feminine makarinī Milindapañha 67.

-dantaka the tooth of a sword fish, used as a pin Vinaya II 113, cf. Samantapāsādikā 1200. — as a design in painting or carving Vinaya II 117. 121, 152; IV 47. In these latter passages it occurs combined with latākamma and pañcapaṭṭhika (q.v.). The meaning is not quite clear.

:: Makaranda [cf. Classical Sanskrit makaranda] the nectar of a flower Jātaka VI 530.

:: Makāsa [from Vedic maśaka via° *masaka > makasa: see Geiger, Pāḷi Grammar §47.2] mosquito Vinaya II 119; Saṁyutta Nikāya I 52 (a° free from m.); Aṅguttara Nikāya II 117; Sutta-Nipāta 20; Jātaka I 246; Saddhammopāyana 50. See also compound ḍaṁsa°.

-kuṭikā mosquito net or curtain Vinaya II 119, 130;
-vījanī mosquito fan Vinaya II 130.

:: Makkaṭa [cf. Epic Sanskrit markaṭa]
1. a monkey Jātaka I 385; II 267; Dhammapada II 22; Sammohavinodanī 408 (°niddā, a m.'s sleep, said to be quickly changing); Paramatthajotikā I 73 (in simile); Paramatthajotikā II 522 (cf. Sutta-Nipāta 791). Names of monkeys famous in Jātaka tales: Sālaka Jātaka II 268; Kālabāhu Jātaka III 98f.; on the monkey as a figure in similes see JPTS, 1907, 119, to which additional Sammohavinodanī 228 and 259 (tālavana°), cf. Visuddhimagga 245.
2. a spider: see °sutta.

-chāpaka the young of a monkey Majjhima Nikāya I 385; Jātaka I 218;
-sutta spider's thread Jātaka V 47; Visuddhimagga 136 (in simile); Dhammapada I 304.

:: Makkaṭaka [cf. Sanskrit markaṭaka; derived from markaṭa = makkaṭa] a spider (see on similes JPTS, 1907, 119) Dhammapada 347 (cf. Dhammapada IV 58); Jātaka II 147 (= uṇṇanābhi); IV 484 (aptly called Uṇṇanābhi); V 47, 469; Milindapañha 364, 407 (pantha° road spider, at both passages).

-°sutta spider's thread Visuddhimagga 285.

:: Makkaṭiya (neuter) [from makkhaṭa + ya] monkey grimace Jātaka II 448 (mukha°). The same as mukha-makkaṭika at Jātaka II 70.

:: Makkaṭī (feminine) [of makkaṭa] a female monkey Vinaya III 33, 34; Jātaka I 385; Dhammapada I 119.

:: Makkha1 [from mṛkṣ, literally smearing over. cf. Buddhist Hybrid Sanskrit mrakṣa Śikṣāsamuccaya 198. 8, in compound māna-mada-mrakṣa-paridāha etc.] hypocrisy; usually combined with paḷāsa (see also palāsa) Majjhima Nikāya I 15; Aṅguttara Nikāya I 95, 100, 299; IV 148, 456; V 39, 156, 209, 310, 361; Itivuttaka 3; Sutta-Nipāta 56, 437, 631, 1132 (cf. Cullaniddesa §484 = makkhāyanā makkhāyitattaṁ niṭṭhuriya-kammaṁ, i.e. hardness, mercilessness); Dhammapada 150, 407; Jātaka V 141; Vibhaṅga 357, 380, 389; Puggalapaññatti 18, 22; Milindapañha 289, 380; Dhammapada III 118; VI 181.

-vinaya restraining from hypocrisy Saṁyutta Nikāya II 282; Aṅguttara Nikāya V 165f.

{459}

:: Makkha2 [probably = makkha1, but Buddhist Hybrid Sanskrit differentiates with mrakṣya Divyāvadāna 622, translation index "ill-feeling"? BR: mrakṣya "wohlgefühl"] anger, rage Vinaya I 25.

:: Makkhaṇa (neuter) [from mṛkṣ, cf. Sanskrit mrakṣaṇa] smearing, oil Jātaka III 120; Milindapañha 11 (tela°); Dhatupāṭha 538.

:: Makkhāyanā (feminine) and makkhāyitatta (neuter) [abstract from makkha] the fact of concealment, hypocrisy: in exegesis of makkha at Cullaniddesa §484; Puggalapaññatti 18, 22.

:: Makkheti [causative of mṛkṣ; Dhatupāṭha 538: makkhaṇa] to smear, paste, soil, anoint Jātaka III 225, 314; Puggalapaññatti 36; Milindapañha 268; Visuddhimagga 344; Dhammapada II 65. — passive makkhīyati Milindapañha 74. Causative II makkhāpeti to cause to be anointed Jātaka I 486; Dhammapada I 400, — past participle makkhita.

:: Makkhi-vāla [cf. makaci-pilotikā] a cloth of hair for straining Jātaka II 97.

:: Makkhikā (feminine) [cf. Vedic makṣika and makṣikā] a fly Majjhima Nikāya III 148; Mahāniddesa 484; Jātaka II 275 (nīla°); III 263 (piṅgala° gadfly), 402; Paramatthajotikā II 33 (piṅgala°), 572 (the same); Dhammapada IV 58; Saddhammopāyana 396, 529.

:: Makkhin (adjective) [from makkha] concealing, hypocritical; harsh, merciless; often combined with palāsin (e.g. At Vinaya II 89; Jātaka III 259) Dīgha Nikāya III 45, 246. a° (+ apalāsin) Dīgha Nikāya III 47; Aṅguttara Nikāya III 111; Sutta-Nipāta 116; Puggalapaññatti 22.

:: Makkhita [past participle of makkheti] smeared with (—°), soiled; anointed Majjhima Nikāya I 364 (lohita°); Jātaka I 158 (madhu°); III 226 (piṭṭhi-maddena); V 71 (ruhira°); VI 391.

:: Makula -ḷa [cf. Sanskrit makula]
1. A bud (Hardy in index to Vimāna Vatthu gives Mimusops elengi after Sanskrit-Wörterbuch) Therīgāthā 260; Vimāna Vatthu 4526; Jātaka I 273; II 33; IV 333; V 207 (makuḷa), 416; Visuddhimagga 230 (ḷ); 256 (paduma°); Vimāna Vatthu 177 (kaṇavīra°), 194 (makuḷa), 197 (the same); Sammohavinodanī 228, 239 (where Visuddhimagga 256 has makulita, and Paramatthajotikā I 53 mukulita).
2. A knob Jātaka I 31; II 90; Visuddhimagga 253 (kandala°).
3. varia lectio at Cullaniddesa §485 B for pakulla (= pakuṭa).

:: Makuṭa (feminine) [cf. Buddhist Hybrid Sanskrit makuṭa Divyāvadāna 411] a crest Abhidhānappadīpikā 283 (kirīṭa + i.e. adornment).

:: Mala (neuter) [Vedic mala, see etymology under malina. Dhātum (395) only knows of one root mal or mall in meaning "dhāraṇa " supporting, thus thinking of māḷaka] anything impure, stain (literal and figurative), dirt. In the canon mostly figurative of impurities. On mala in similes see JPTS, 1907, 122. — Saṁyutta Nikāya I 38 (itthi malaṁ brahmacariyassa), 43 (the same); Aṅguttara Nikāya I 105 (issā°); Sutta-Nipāta 378, 469, 962, 1132 (= rāgo malaṁ etc. Cullaniddesa §500); Mahāniddesa 15, 478f.; Dhammapada 239f.; Vibhaṅga 368 (tīṇi malāni), 389 (nava purisa-malāni); Peta Vatthu II 334 (macchera°); Peta Vatthu Commentary 45 (the same), 80 (the same), 17 (citta°); Saddhammopāyana 220. — compare malatara a greater stain Aṅguttara Nikāya IV 195 = Dhammapada 243. — See also māla.

-ābhibhū overcoming one's sordidness Saṁyutta Nikāya I 18; Jātaka IV 64;
-majjana "dirt wiper," a barber Vinaya IV 308 (kasāvaṭa m. nihīnajacca); Jātaka III 452; IV 365.

:: Malina (adjective) [from mal, *mel to make dirty, to which belongs mala. — cf. Latin mulleus reddish, purple; Greek μέλας black, μολύνω to stain, μέλτος reddish; Lithuanian mulvas yellowish, melynas blue; Old High German māl stain] dirty, stained, impure, usually literally — Jātaka I 467; Milindapañha 324; Dhammapada I 233; Vimāna Vatthu 156; Peta Vatthu Commentary 226; Sammohavinodanī 498.

:: Malinaka (adjective) [malina + ka] dirty; with reference to loha, a kind of copper, in the group of copper belonging to Pisāca Sammohavinodanī 63.

:: Malla [cf. Sanskrit malla, perhaps a local term, cf. Cānura] a wrestler Vinaya II 105 (°muṭṭhika) Jātaka IV 81 (two, named Cānura and Muṭṭhika "fister"); Visuddhimagga 31 (muṭṭhika +, i.e. boxing and wrestling as amusements: see mada 1). Perhaps as "porter" see Samantapāsādikā 1212 on Vinaya II §29.5. At Milindapañha 191 the mallā are mentioned as a group or company; their designation might here refer to the Mallas, a tribe, as other tribes are given at the same passage (e.g. Atoṇā, Pisācā). cf. Bhallaka.

-gaṇa troop of professional wrestlers Milindapañha 331;
-muṭṭhika boxer Vinaya II 105;
-yuddha wrestling contest Milindapañha 232; Dhammapada II 154; Sumaṅgalavilāsinī I 85;
-yuddhaka a professional wrestler Jātaka IV 81.

:: Mallaka [cf. Sanskrit mallaka and mallika]
1. a bowl, a vessel (?) used in bathing Vinaya II 106 (mallakena nahāyati; or is it a kind of scrubber? Samantapāsādikā 1200 is not quite clear; mallakaṁ nāma makara-dantike chinditvā mūllakamūla-saṇṭhānena kata-mallakaṁ vuccati ... akata° nāma makaradante achinditvā kataṁ). It may bear some reference to malla on page 105 (see malla) and to mallika-makula (see below mallikā).
2. a cup, drinking vessel Aṅguttara Nikāya I 250 (udaka°).
3. a bowl Jātaka III 21 (kaṁsa° = taṭṭaka).
4. in kheḷa° a spittoon Vinaya I 48; II 175.
Note: W. Printz in Bhāsa's Prākrit, page 45, compares Śaurasenī maḷḷaa, Hindī maḷḷ(a) "cup," maliyā "a small vessel (of wood or cocoanut-shell) for holding the oil used in unction," mālā "cocoanut-shell," and adds: probably a Dravidian word.

:: Mallikā (feminine) [cf. Epic Sanskrit mallikā, Abhidh-r-m 2, 51; Daṇḍin 2, 214] Arabian jasmine Dhammapada 54 (tagara°); Jātaka I 62; III 291; V 420; Milindapañha 333, 338; as 14; Paramatthajotikā I 44. mallika-makula opening bud of the jasmine Visuddhimagga 251 = Sammohavinodanī 234 (°saṇṭhāna, in description, of shape of the four canine teeth). — See also mālikā.

:: Malya (neuter) [for *mālya, from māla] flower, garland of flowers Vimāna Vatthu 11 (°dhara); 21; Jātaka V 188 (puppha°), 420. The reading at Peta Vatthu III 33 (pahūta°, adjective having many rows of flowers) is mālya.

:: Maḷorikā (feminine) [probably dialectical for māḷaka: cf. mallaka] a stand, (tripod) for a bowl, formed of sticks Vinaya II 124 (= daṇḍādhāraka Samantapāsādikā 1208).

:: Mama genitive dative of personal pronoun ahaṁ (q.v.) used quasi independently (as substitute for our "self-") in phrase mama-y-idaṁ Sutta-Nipāta 806 thought of "this is mine," cf. Saṁyutta Nikāya I 14, i.e. egoism, belief in a real personal entity, explained at Mahāniddesa 124 by maññanā conceit, illusion. Also in various phrases with kṛ in form mamaṁ°, viz. mamaṅkāra etc. — as adjective "self-like, selfish" only negative amama unselfish Sutta-Nipāta 220 (= ma matta-virahita Paramatthajotikā II 276); Peta Vatthu IV 134 (= mamaṅkāra-virahita Peta Vatthu Commentary 230); Jātaka IV 372; VI 259. See also amama, cf. māmaka.

:: Mamaṅkāra [mamaṁ (= mama + kāra, cf. ahaṁ + kāra)] selfish attachment, self-interest, selfishness Peta Vatthu Commentary 230. In canonic books only in combination with ahaṅkāra and mānānusaya (belief in an ego and bias of conceit), e.g. At Majjhima Nikāya III 18, 32; Saṁyutta Nikāya III 80, 103, 136, 169; IV 41, 197, 202; Aṅguttara Nikāya I 132f.; III 444. See also mamiṅkāra.

:: Mamaṅkāraṇa (neuter) [from mamaṁ + kṛ] treating with tenderness, solicitude, fondness Jātaka V 331.

:: Mamatta (neuter) [from mama] selfishness, self-love, egoism; conceit, pride in (—°), attachment to (—°). Sutta-Nipāta 806, 871, 951; Theragāthā 717; Mahāniddesa 49 (two: taṇhā and diṭṭhi°); Cullaniddesa §499 (the same but as masculine); Paramatthajotikā II 276; as 199; Peta Vatthu Commentary 19.

:: Mamāyanā (feminine) = mamatta (selfishness) Jātaka VI 259 (°taṇhārahita in explanation of amama).

:: Mamāyati [denominative from mama, cf. Sanskrit mamāyate in same meaning (not with BR: envy) at MBh XII 8051 and Aṣṭa-Prajñā-p 254] to be attached to, to be fond of, to cherish, tend, foster love Majjhima Nikāya I 260; Saṁyutta Nikāya III 190; Theragāthā 1150; Sutta-Nipāta 922 (mamāyetha); Mahāniddesa 125 (Bhagavantaṁ); Jātaka IV 359 (= piyāyati commentary); Milindapañha 73; Sammohavinodanī 107 (mamāyatī ti mātā: in popular etymology of mātā); Dhammapada I 11; Paramatthajotikā II 534; Mahāvaṁsa 20, 4, — past participle mamāyita.

:: Mamāyita [past participle of mamāyati] cherished, beloved; as noun neuter attachment, fondness of, pride. — (adjective or past participle) Saṁyutta Nikāya II 94 (etaṁ ajjhositaṁ, m., parāmaṭṭhaṁ); Sutta-Nipāta 119; Dhammapada I 11. — (neuter:) Sutta-Nipāta 466, 777, 805, 950 = Dhammapada 367 (explained Anglo-Saxon yassa "ahan" ti vā "ma man" ti vā gāho n'atthi Dhammapada IV 100); Sutta-Nipāta 1056 (cf. Cullaniddesa §499).

:: Mamiṅkaroti [mama(ṁ) + kṛ "to make one's own"] to be fond of, to cherish, tend, foster Jātaka V 330.

:: Mamiṅkāra [for ma man°, cf. Geiger, Pāḷi Grammar §19] self-love, self-interest, egoism Majjhima Nikāya I 486; III 32 (at both places also ahiṅkāra for ahaṅkāra).

:: Mamma (neuter) [Vedic marman, from mṛd] soft spot of the body, a vital spot (in the Vedas chiefly between the ribs near the heart), joint. a popular etymology and explanation of the word is given at Expositor 132, note 3 (on as 100). — Jātaka II 228; III 209; as 396.

-ghaṭṭana hitting a vital spot (of speech, i.e. backbiting. cf. piṭṭhi-maṁsika) Dhammapada IV 182;
-chedaka breaking the joints (or ribs), violent (figurative of hard speech) Dhammapada I 75; as 100.

:: Mammana (adjective) [onomatopoetic cf. babbhara. With Sanskrit marmara rustling to Latin fremo to roar = Greek βρέμω to thud, βροντή thunder, German brummen. cf. also Sanskrit murmura = Pāḷi mummura and muramurā, Latin murmur] stammering, stuttering Vinaya II 90 (one of the properties of bad or faulty speech, combined with dubbaca and eḷagalavāca).

:: Maṁ see ahaṁ. and just below.

:: Maṁsa (neuter) [cf. Vedic māṁsa, from Indo-Germanic °memsro°, as in Greek μηρός thigh, Latin membrum limb ("member"); Gothic mims flesh; Old Irish mīr bite, bit (of flesh)] flesh, meat Saṁyutta Nikāya II 97 (putta°); Dhammapada 152; Jātaka III 184; Puggalapaññatti 55; Visuddhimagga 258, 357 (in comparative); Dhammapada I 375 (putta°); II 51 (alla° living flesh); Sammohavinodanī 58, 61 (pilotika-paliveṭhita). Described and defined in detail as one of the thirty-two ākāras or constituents of the human body at Visuddhimagga 252, 354; Paramatthajotikā I 46; Sammohavinodanī 235.

-ūpasecana sauce for meat Jātaka III 144 = VI 24; Dhammapada I 344;
-kalyāṇa beauty of flesh, one of the five beauties of a girl (see kalyāṇa) Jātaka I 394; Dhammapada I 387;
-khādaka flesh-eater Jātaka VI 530;
-cakkhu the bodily eye, one of the five kinds of the sense of sight (see cakkhu III) Dīgha Nikāya III 219; Mahāniddesa 100, 354;
-dhovanī-odaka water for washing meat Paramatthajotikā I 54;
-piṇḍika a meat-ball, lump of flesh Visuddhimagga 256;
-puñja a heap of flesh Visuddhimagga 361 (in compound); Sammohavinodanī 67;
-pesi a piece of flesh or meat (see on simile JPTS, 1907, 122) Vinaya II 25; III 105 (°ṁ vehāsaṁ gacchantiṁ addasaṁ); Majjhima Nikāya I 143; Aṅguttara Nikāya III 97; Milindapañha 280; Visuddhimagga 195, 252, 468; Dhammapada I 164; Sammohavinodanī 235;
-lohita flesh and blood Dhammapada 150.

:: Maṁsi (feminine) [cf. Sanskrit māṁsī] a certain plant Nardostychus jata mansi Jātaka VI 535.

:: Maṁsika [from maṁsa; cf. Sanskrit māṁsika]
1. A dealer in meat, meat-seller Milindapañha 331.
2. in piṭṭhi° the °ka belongs to the whole compound, thus: one who is a backbiter, a slanderer Sutta-Nipāta 244 (= piṭṭhi-maṁsa-khādaka Paramatthajotikā II 287). Similarly piṭṭhi-maṁsikatā (q.v.) Cullaniddesa §391.

:: Manaṁ (adverb) [cf. Classical Sanskrit manāk, "a little (of something)" probably derived from Vedic manā feminine a gold weight = Greek μνᾶ] "by a certain weight," i.e. a little, somewhat, almost, well-nigh, nearly. Combined with vata in exclamation: Majjhima Nikāya II 123 (m. v. bho anassāma); Dhammapada III 147 (m. v. therī nāsitā). Often in phrase manamhi (with past participle). "I nearly was so and so," e.g. Vinaya I 109 (vuḷho); Jātaka I 405 (upakūḷito); III 435 (matā), 531 (mārāpito). cf. Buddhist Hybrid Sanskrit manāsmi khāditā Mahāvastu II 450.

:: Manasa (adjective) [the —° form of mano, an enlarged form, for which usually either °mana or °mānasa] having a mind, with such and such a mind Sutta-Nipāta 942 (Nibbāna° "a Nibbāna mind," one who is intent upon N., cf. explanation at Paramatthajotikā II 567); Peta Vatthu I 66 (paduṭṭha-manasā f., maybe °mānasā; but Peta Vatthu Commentary 34 explains "paduṭṭha-cittā paduṭṭhena vā manasā"). See also adhimanasa under adhimana.

:: Manassa (neuter) [*manasyaṁ, abstract derived from mana(s)] of a mind, only in compounds do° and so° (q.v.).

:: Manatā (feminine) [abstract from mano] mentality as 143 (in explanation of atta manatā).

:: Manāpa (adjective) [cf. Buddhist Hybrid Sanskrit manāpa] pleasing pleasant, charming Sutta-Nipāta 22, 759; Dhammapada 339 (°ssavana); Vimāna Vatthu 71; Peta Vatthu Commentary 3, 9. Often in combination piya manāpa, e.g. Dīgha Nikāya II 19; III 167; Jātaka II 155; IV 132. — Opposite a°, e.g. Puggalapaññatti 32.

:: Manāpika = manāpa, Vibhaṅga 380; Milindapañha 362.

:: Manāti [cf. Sanskrit mṛṇāti, mṛ2] to crush, destroy; only in commentator's fanciful etymological analysis of veramaṇī at as 218 (veraṁ manāti (sic) vināsetī ti v.) and Paramatthajotikā I 24 (veraṁ maṇātī ti v., veraṁ pajahati vinodeti etc.).

:: Manda (adjective) [cf. late-Vedic and Epic manda]
1. slow, lazy, indolent; mostly with reference to the intellectual faculties, therefore: dull, stupid, slow of grasp, ignorant, foolish Majjhima Nikāya I 520 (+ momuha); Sutta-Nipāta 666, 820 (= momūha Mahāniddesa 153), 1051 (= mohā avidvā etc. Cullaniddesa §498); Dhammapada 325 (= amanasi-kārā manda-pañña Dhammapada IV 17); Jātaka IV 221; Puggalapaññatti 65, 69; Paramatthajotikā I 53, 54.
2. slow, yielding little result, unprofitable (of udaka, water, with respect to fish; and gocara, feeding on fishes) Jātaka I 221.
3. [in this meaning probably = Vedic mandra "pleasant, pleasing", although Abhidh-r-m gives mandākṣa as "bashful"] soft, tender (with reference to eyes), lovely, in compounds °akkhin having lovely (soft) eyes Jātaka III 190; and °locana the same Therīgāthā 375 (kinnari-manda° = manda-puthu-vilocana Therīgāthā Commentary 253); Peta Vatthu I 115 (miga-manda° = migī viya mandakkhī Peta Vatthu Commentary 57); Vimāna Vatthu 6411 (miga-m° = miga-cchāpikānaṁ viya mudu siniddha-diṭṭhi-nipāta).
4. In compound picu (or puci°) manda the Nimb tree, it means "tree" (?) see picu-manda and puci-manda.
5. In composition with bhū it assumes the form mandī°, e.g. mandībhūta slowed down, enfeebled, diminished Jātaka I 228; Sammohavinodanī 157.

-valāhakā a class of fairies or demi-gods Dīgha Nikāya II 259 ("fragile spirits of the clouds" translation).

:: Mandaka [?] according to Kern, Toevoegselen sub voce = *mandra (of sound: deep, bass) + ka; a sort of drum Jātaka VI 580.

:: Mandatā (feminine) = mandatta Saddhammopāyana 19.

:: Mandatta (neuter) [from manda] stupidity Majjhima Nikāya I 520; Puggalapaññatti 69.

:: Mandākinī (feminine) name of one of the seven great lakes in the Himavant, enumerated at Aṅguttara Nikāya IV 101; Jātaka V 415; Visuddhimagga 416; Paramatthajotikā II 407; Sumaṅgalavilāsinī I 164. (Abhidh-r-m 3, 51 gives M as a name for the Ganges.)

:: Mandālaka [etymology?] a water-plant (kind of lotus) Jātaka IV 539; VI 47, 279, 564.

:: Mandāmukhi (feminine) [dialectical? reading a little doubtful] a coal-pan, a vessel for holding embers for the sake of heating Vinaya I 32 (= aggi-bhājana commentary); Vimāna Vatthu 147 (mandamukhī, stands for aṅgāra-kapalla page 142 in explanation of hattha-patāpaka Vimāna Vatthu 3332).

:: Mandārava [cf. Sanskrit mandāra] the coral tree, Erythrina fulgens (considered also as one of the five celestial trees). The blossoms mentioned Dīgha Nikāya II 137 fall from the next world. — Dīgha Nikāya II 137; Vimāna Vatthu 222 (cf. Vimāna Vatthu 111); Jātaka I 13, 39; Milindapañha 13, 18 (dibbāni m.-pupphāni abhippavassiṁsu).

:: Mandira (neuter) [cf. late Sanskrit mandira] a house, edifice, palace Sutta-Nipāta 996, 1012; Jātaka V 480; VI 269, 270; Dāṭhāvaṁsa II 67 (dhātu° shrine).

:: Mandiya (neuter) [cf. Sanskrit māndya]
1. laziness, slackness Saṁyutta Nikāya I 110.
2. dullness of mind, stupidity Jātaka III 38 (= manda-bhāva).

:: Mandī° see manda 5.

:: Manesikā (feminine) [mano + esikā2] "mind-searching," i.e. guessing the thoughts of others, mind-reading; a practice forbidden to bhikkhus [BD: that is 'guessing' not 'reading by knowing one's own heart the hearts of others'] Dīgha Nikāya I 7 (= M nāma manasā cintita-jānana-kīḷā Sumaṅgalavilāsinī I 86); Vinaya II 10.

:: Mano and Mana(s) (neuter) [Vedic manaḥ, see etymology under maññati]
I. Declension. Like all other nouns of old s-stems mano has partly retained the s forms (cf. cetaḥ > ceto) and partly follows the a-declension. The form mano is found throughout in compounds as mano°, the other mana at the end of compounds as °mana. From stem manas an adjective manasa is formed and the derived mānasa and manassa (—°). — nominative mano frequent; and manaṁ Dhammapada 96, accusative mano Sutta-Nipāta 270, 388; Paramatthajotikā II 11, and frequent; also manaṁ Sutta-Nipāta 659 = Aṅguttara Nikāya II 3; V 171 = Nettipakaraṇa 132; Sutta-Nipāta 678; Cariyāpiṭaka I 8, 5; Visuddhimagga 466; genitive dative manaso Sutta-Nipāta 470, 967; Dhammapada 390 (manaso piya); Peta Vatthu II 111 (manaso piya = manasā piya Peta Vatthu Commentary 71); instrumental manasā Sutta-Nipāta 330, 365, 834 (m. cintayanto), 1030; Majjhima Nikāya III 179; Dhammapada 1; Peta Vatthu II 97 (m. pi cetaye); also manena Dhammapada I 42; as 72; ablative manato Saṁyutta Nikāya IV 65; Dhammapada I 23; Visuddhimagga 466; locative manasmiṁ Saṁyutta Nikāya IV 65; manamhi Visuddhimagga 466; also mane Dhammapada I 23, and manasi (see this in combination manasi karoti, below).
II. Meaning: mind, thought Dīgha Nikāya III 96, 102, 206, 226, 244, 269, 281; Saṁyutta Nikāya I 16, 172; II 94; Majjhima Nikāya III 55; Aṅguttara Nikāya III 443; V 171; Sutta-Nipāta 77, 424, 829, 873; Dhammapada 116, 300; Saddhammopāyana 369.
1. Mano represents the intellectual functioning of consciousness, while viñnāṇa represents the field of sense and sense-reaction ("perception"), and citta the subjective aspect of consciousness (cf. Mrs. Rhys Davids Buddhist Psychology page 19) — The rendering with "mind" covers most of the connotation; sometimes it may be translated "thought." as "mind" it embodies the rational faculty of man, which, as the subjective side in our relation to the objective world, may be regarded as a special sense, acting on the world, a sense adapted to the rationality (reasonableness, dhamma) of the phenomena, as our eye is adapted to the visibility of the latter. Thus it ranges as the sixth sense in the classification of the senses and their respective spheres (the āyatanāni or relations of subject and object, the ajjhattikāni and the bāhirāni: see āyatana 3). These are:
(1) cakkhu (eye) which deals with the sight of form (rūpa);
(2) sota (ear) dealing with the hearing of sound (sadda);
(3) ghāna (nose) with the smelling of smells (gandha);
(4) jivhā (tongue), with the tasting of tastes (rasa);
(5) kāya (touch), with the touching of tangible objects (phoṭṭhabba);
(6) mano, with the sensing (viññāya) of rational objects or cognisables (dhamma). Thus it is the sensus communis (Mrs. Rhys Davids Buddhist Psychology 140, 163) which recognises the world as a"mundus sensibilis" (dhamma). Both sides are an inseparable unity: the mind fits the world as the eye fits the light, or in other words: mano is the counterpart of dhammā, the subjective dh. Dhamma in this sense is the rationality or lawfullness of the Universe (see dhamma B. 1), cosmic order, natural law. It may even be taken quite generally as the "empirical world" (as Geiger, e.g. interprets it in his Pāḷi Dhamma page 80-82, pointing out the substitution of vatthu for dhamma at Kathāvatthu 126f. i.e. the material world), as the world of "things," of phenomena in general without specification as regards sound, sight, smell, etc. — dhamma as counterpart of mano is rather an abstract (pluralistic) representation of the world, i.e. the phenomena as such with a certain inherent rationality; manas is the receiver of these phenomena in their abstract meaning, it is the abstract sense, so to speak. Of course, to explain manas and its function one has to resort to terms of materiality, and thus it happens that the term vijānāti, used of manas, is also used of the fifth sense, that of touch (to which mano is closely related, cf. our English expressions of touch as denoting rational, abstract processes: warm and cold used figuratively; to grasp anything; terror-stricken; deeply moved feeling cf. Latin palpare to palpitate, etc.). We might say of the mind "sensing" that manas "senses" (as a refined sense of touch) the "sensibility" (dhamma) of the objects, or as Compendium 183 expresses it "cognizable objects." See also kāya II.; and phassa.
2. In Buddhist psychological logic the concept mano is often more definitely circumscribed by the addition of the terms (man-)āyatana, (man-)indriya and (mano-)dhātu, which are practically all the same as mano (and its objective correspondent dhammā). cf. also below No. 3. The additional terms try to give it the rank of a category of thought. On mano-dhātu and m-āyatana see also the discourse by S.Z. Aung. Compendium 256-59, with Mrs. Rhys Davids's apt remarks on page 259. — The position of manas among the six āyatanas (or indriyas) is one of control over the other five (pure and simple senses). This is expressed e.g. At Majjhima Nikāya I 295 (commented on at as 72) and Saṁyutta Nikāya V 217 (mano nesaṁ gocara-visayaṁ paccanubhoti: mano enjoys the function-spheres of the other senses; cf. Geiger, Pāḷi Dhamma 81; as in the Sāṅkhya: Garbe, Sāṅkhya Philosophie 252f.). cf. Vinaya I 36; "ettha ca te mano na ramittha rūpesu saddesu atho rasesu."
3. As regards the relation of manas to citta, it may be stated, that citta is more substantial (as indicated by translation "heart"), more elemental as the seat of emotion, whereas manas is the finer element, a subtler feeling or thinking as such. See also citta2 I and on relative to viññāṇa and citta see citta2 IV. 2b. In the more popular opinion and general phraseology however manas is almost synonymous with citta as opposed to body, cittaṁ iti pi mano iti pi Saṁyutta Nikāya II 94. So in the triad "thought (i.e. intention) speech and action" manas interchanges with citta: see kāya III — The formula runs kāyena vācāya manasā, e.g. Majjhima Nikāya III 178 (sucaritaṁ caritvā); Dhammapada 391 (n'atthi dukkaṭaṁ), cf. Dhammapada 96; santaṁ tassa manaṁ, santā vācā ca kamma ca. Besides with citta: kāyena vācāya uda cetasā Saṁyutta Nikāya I 93, 102; Aṅguttara Nikāya I 63. rakkhitena k. vācāya cittena Saṁyutta Nikāya II 231; IV 112. — It is further combined with citta in the scholastic (popular) definition of manas, found in identical words at all commentary passages: "mano" is "cittaṁ mano mānasaṁ hadayaṁ, paṇḍaraṁ, man-āyatanaṁ ... mano-viññāna-dhātu" (mind sensibility). Thus e.g. At Mahāniddesa 3 (for mano), 176 (the same); Cullaniddesa §494 (which however leaves out cittaṁ in exegesis of Sutta-Nipāta 1142, 1413, but has it in No. 495 in exegesis of Sutta-Nipāta 1039); Dhammasaṅgani 6 (in definition of citta), 17 (of man-indriyaṁ), 65 (of man-āyatanaṁ), 68 (of mano-viññāṇa-dhātu). The close relation between the two appears further from their combination in the formula of the ādesanā-pāṭihāriyaṁ (wonder of manifestation, i.e. the discovery of other peoples' thoughts and intentions), viz. evam pi te mano ittham pi te mano iti pi te cittaṁ: "so and so is in your mind ... so and so are your emotions"; Dīgha Nikāya I 213 = III 103 = Aṅguttara Nikāya I 170. — At Saṁyutta Nikāya I 53 both are mutually influenced in their state of unsteadiness and fear: niccaṁ utrastaṁ idaṁ cittaṁ (heart), niccaṁ ubbiggaṁ idaṁ mano (mind). The same relation (citta as instrument or manifestation of mano) is evident from Jātaka I 36, where the passage runs: sīho cittaṁ pasādesi. Satthā tassa manaṁ oloketva vyākāsi ... At Peta Vatthu Commentary 264 mano (of Peta Vatthu IV 71) is explained by cittaṁ; pīti mano of Sutta-Nipāta 766 (glad of heart) explained at Paramatthajotikā II 512 by santuṭṭha-citto; Nibbāna manaso of Sutta-Nipāta 942 at Paramatthajotikā II 567 by Nibbāna-ninna-citto. In the phrase yathā-manena "from his heart," i.e. sincerely, voluntarily Dhammapada I 42, mano clearly acts as citta.
4. phrases: manaṁ uppādeti to make up one's mind, to resolve Dhammapada II 140 (cf. citt'-uppāda); manaṁ karoti:
(a) to fix one's mind upon, to give thought to, find pleasure or to delight in (locative) Jātaka IV 223 (rūpe na manaṁ kare = itthi-rūpe nimittaṁ na gaṇheyyāsi commentary. cf. the similar and usual manasi-karoti in same sense); VI 45 (passive gīte karute mano);
(b) to make up one's mind Dhammapada II 87; manaṁ gaṇhāti to "take the mind," take the fancy, to please, to win approval Jātaka IV 132; Dhammapada II 48.
III. °mana: dhamm-uddhacca-viggahita° Aṅguttara Nikāya II 157 (read °mano for °manā); saṅkiliṭṭha-manā narā Therīgāthā 344; atta° (q.v.) pleased; gedhita° greedy Peta Vatthu II 82; dum° depressed in mind, sad or sick at heart Dīgha Nikāya II 148; Saṁyutta Nikāya I 103; Vinaya I 21; Aṅguttara Nikāya II 59, 61, 198; Therīgāthā 484; Jātaka I 189; opposite sumana elated, joyful Peta Vatthu II 948 (= somanassajāta Peta Vatthu Commentary 132); pīti° glad or joyful of heart Sutta-Nipāta 766 (explained by tuṭṭha-mano, haṭṭha-mano, atta-mano etc. At Mahāniddesa 3; by santuṭṭha-citto at Paramatthajotikā II 512).
IV. manasi-karoti (etc.) to fix the mind intently, to bear in mind, take to heart, ponder, think upon, consider, recognise.
1. (verb) present 1st plural °karoma Vinaya I 103; imperative 2nd singular °karohi, often in formula "suṇāhi sādhukaṁ m.-k." "harken and pay attention" Dīgha Nikāya I 124, 157, 249; cf. Majjhima Nikāya I 7; Aṅguttara Nikāya I 227; plural 2nd °karotha Aṅguttara Nikāya I 171; Dīgha Nikāya I 214 (+ vitakketha); potential °kareyyātha Dīgha Nikāya I 90 (taṁ atthaṁ sādhukaṁ m.-k.); present participle °karonto as 207; gerund °katvā Aṅguttara Nikāya II 116 (aṭṭhikatvā + ... ohitasoto suṇāti); Peta Vatthu III 25 (a° = anāvajjetvā Peta Vatthu Commentary 181); Vimāna Vatthu 87, 92; Peta Vatthu Commentary 62; gerundive °kātabba Visuddhimagga 244, 278; as 205; preterit manas-ākāsi Majjhima Nikāya II 61; 2nd plural (prohibitive) (mā) manasākattha Dīgha Nikāya I 214; Aṅguttara Nikāya I 171. passive manasi-karīyati Visuddhimagga 284.
2. (noun) manasikāra attention, pondering, fixed thought (cf. Compendium 12, 28, 40, 282) Dīgha Nikāya III 104, 108f., 112, 227 (yoniso), 273 (ayoniso); Majjhima Nikāya I 296; Saṁyutta Nikāya II 3 (cetanā phasso m.); IV 297 (sabba-nimittānaṁ a° inattention to all outward signs of allurement); Mahāniddesa 501 (ayoniso); Vibhaṅga 320, 325, 373 (yoniso), 425; Visuddhimagga 241 (paṭikūla°); Sammohavinodanī 148 (ayoniso), 248f. (as regards the thirty-two ākāras), 251 (paṭikkūla°), 255 (nātisīghato etc.), 270 (ayoniso), 500; Dhammapada II 87 (paṭikkula°); as 133. — sammā manasikāraṁ anvāya by careful pondering Dīgha Nikāya I 13, 18. As adjective (thoughtful) at Therīgāthā Commentary 273. — The definition of M at Visuddhimagga 466 runs as follows: "kiriyā-kāro, manamhi kāro M purima-manato visadisaṁ manaṁ karotī ti pi M Svāyaṁ: ārammaṇa-paṭipādako vīthi-paṭipādako javana-p.° ti ti-ppakāro."
— Compounds:

-kusalatā proficiency in attention Dīgha Nikāya III 211;
-kosalla the same Sammohavinodanī 56 (in detail), 224, 226f.; Visuddhimagga 241 (tenfold), 243 (the same, viz. Anupubbato, nātisīghato, nātisāṇikato etc.); Peta Vatthu Commentary 63 (yoniso°);
-vidhāna arrangement of attention Sammohavinodanī 69, 71;
-vidhi rule or form of attention Visuddhimagga 278 (eightfold, viz. gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakhaṇā, vivaṭṭanā, pārisuddhi, tesañ ca paṭipassanā ti).
The composition form of manas is mano°, except before vowels, when man' takes its place (as man-āyatana Sammohavinodanī 46f.).

-aṅgaṇa (man°) sphere of ideation (Buddhist Manual of Psychological Ethics 58) Dīgha Nikāya III 243, 280 and passim;
-āvajjana representative cognition: Compendium 59;
-indriya (man°) mind-faculty, category of mind, faculty of ideation (cf. Buddhist Manual of Psychological Ethics 17; Compendium pages 183, 184) Dīgha Nikāya I 70 (with other senses cakkh'-undriyaṁ etc.) III 226, and passim;
-kamma work of the mind, mental action, associated with kāya-kamma (bodily action) and vacī° (vocal action) Aṅguttara Nikāya I 32, 104; Puggalapaññatti 41; Dhammasaṅgani 981 (where omitted in text);
-java [cf. Vedic manojava] swift as thought Vimāna Vatthu 6329; Peta Vatthu Commentary 216 (assājāniya);
-daṇḍa "mind-punishment" (?) corresponding to kāya° and vacī-daṇḍa, Majjhima Nikāya I 372f. (Neumann, M.S. "Streich in Gedanken");
-duccarita sin of the mind or thoughts Dhammapada 233; Mahāniddesa 386; Puggalapaññatti 60;
-dosa blemish of mind Aṅguttara Nikāya I 112;
-dvāra door of the mind, threshold of consciousness Sammohavinodanī 41; as 425, cf. Buddhist Manual of Psychological Ethics 3 (2nd ed., page 2); Compendium 10;
-dhātu element of apprehension, the ideational faculty (cf. Buddhist Manual of Psychological Ethics 129, 2nd ed., page 119, 120; and 2nd ed., pages lxxxvf.) Dhammasaṅgani 457f.; Vibhaṅga 14, 71, 87f., 144, 302; Visuddhimagga 488; Sammohavinodanī 80, 81, 239 (physiological foundation), 405; as 263, 425; Paramatthajotikā I 53;
-padosa anger in mind, ill-will Dīgha Nikāya III 72; Majjhima Nikāya I 377; Sutta-Nipāta 702; Jātaka IV 29; Dhammasaṅgani 1060 (cf. as 367: manaṁ padussayamāno uppajjatī ti, i.e. to set one's heart at anger);
-padosika (adjective) debauched in mind (by envy and ill-will), name of a class of gods Dīgha Nikāya I 20; Sammohavinodanī 498, 519. cf. Kirfel, Kosmographie der Inder, page 193 and Kern (Toevoegselen I 163), slightly different: from looking at each other too long;
-pasāda tranquillity of the mind, devotional feeling (towards the Buddha) Dhammapada I 28;
-pubbaṅgama directed by mind, dominated by thought (see pubba2) Dhammapada 1, 2; cf. Dhammapada I 21, 35;
-bhāvanīya of right mind-culture, self-composed Saṁyutta Nikāya III 1; Majjhima Nikāya III 261; Vimāna Vatthu 3413 (cf. Vimāna Vatthu 152: mana-vaḍḍhanaka); Milindapañha 129. Kern, Toevoegselen I 163 translates "to be kept in mind with honour";
-mattaka, in phrase mana-mattakena (adverb) "by mere mind," consisting of mind only, i.e. memorial, as a matter of mind Jātaka IV 228;
-maya made of mind, consisting of mind, i.e. formed by the magic power of the mind, magically formed, explained at Visuddhimagga 405 as "adhiṭṭhāna-manena nimmitattā m."; at Sumaṅgalavilāsinī I 120 as "jhāna-manena nibbatta"; at Dhammapada I 23 as "manato nipphanna"; at Vimāna Vatthu 10 as "bāhirena paccayena vinā manasā va nibbatta." — Dhammapada 1, 2; Jātaka VI 265 (manomayaṁ sindhavaṁ abhiruyha); Saddhammopāyana 259; as quality of iddhi: Visuddhimagga 379, 406. — Sometimes a body of this matter can be created by great holiness or knowledge; human beings or gods may be endowed with this power Dīgha Nikāya I 17 (+ pītibhakkha, of the Ābhassaras), 34 (attā dibbo rūpī m. sabbaṅga-paccaṅgī etc.), 77 (the same), 186 (the same); Vinaya II 185 (Koliya-putto kālaṁ kato aññataraṁ mano-mayaṁ kāyaṁ upapanno); Majjhima Nikāya I 410 (devā rūpino m.); Saṁyutta Nikāya IV 71; Aṅguttara Nikāya I 24; III 122, 192; IV 235; V 60;
-ratha desired object (literal what pleases the mind), wish Visuddhimagga 506 (°vighāta + icchā-vighāta); °ṁ pūreti to fulfil one's wish Mahāvaṁsa 8, 27 (puṇṇa-sabba manoratha). Manoratha-pūraṇī (feminine) "the wish fulfiller" is the name of the commentary on the Aṅguttara Nikāya;
-rama pleasing to the mind, lovely, delightful Sutta-Nipāta 50, 337, 1013; Dhammapada 58; Peta Vatthu II 958 (phoṭṭhabba), Mahāvaṁsa 18, 48; Vimāna Vatthu 340;
-viññāṇa representative cognition, rationality Visuddhimagga 489; Sammohavinodanī 150 (twenty-two-fold); as 304, cf. Buddhist Manual of Psychological Ethics 157, note 5; -dhātu (element of) representative intellection, mind cognition, the sixth of the viññāṇa-dhātus or series of cognitional elements corresponding to and based on the twelve simple dhātus, which are the external and internal sense-relations (= āyatanāni) Dhammasaṅgani 58; Vibhaṅga 14, 71, 87, 89, 144, 176 and passim. See also above II. 3 and discussions at Buddhist Manual of Psychological Ethics 132, note 1, and introduction page 53f.; Compendium 1232, 184;
-viññeyya to be comprehended by the mind (cf. Dialogues of the Buddha II 281 n.) Dīgha Nikāya II 281; Majjhima Nikāya III 55, 57; Jātaka IV 195;
-vitakka a thought (of mind) Saṁyutta Nikāya I 207 = Sutta-Nipāta 270 (mano is in commentary on this passage explained as "kusala-citta" Paramatthajotikā II 303);
-sañcetanāhāra "nutriment of representative cogitation" (Buddhist Manual of Psychological Ethics 28) Saṁyutta Nikāya II 11, 13, 99; Dhammasaṅgani 72; Visuddhimagga 341;
-satta "with mind attached," name of certain gods, among whom are reborn those who died with minds absorbed in some attachment Majjhima Nikāya I 376;
-samācāra conduct, observance, habit of thought or mind (associated with kāya° and vacī°) Majjhima Nikāya II 114; III 45, 49;
-silā (cf. Sanskrit manaḥ-śila) red arsenic, often used as a powder for dying and other purposes; the red colour is frequently found in later (commentary) literature, e.g. Jātaka V 416 (+ haritāla yellow ointment); Visuddhimagga 485; Dhammapada IV 113 (the same as cuṇṇa); Therīgāthā Commentary 70 (Apadāna verse 20); Mahāvaṁsa 29, 12; Paramatthajotikā II 59 (°piṇḍa in simile); Dhammapada II 43 (°rasa); Vimāna Vatthu 288 (°cuṇṇa-piñjara-vaṇṇa, of ripe mango fruit); Peta Vatthu Commentary 274 (°vaṇṇāni ambaphalāni);
-tala a flat rock, platform (= silātala) Paramatthajotikā II 93, 104; as the platform on which the seat of the Buddha is placed and whence he sends forth the lion's roar: Jātaka II 219; VI 399; Vimāna Vatthu 217; as a district of the Himavant: Jātaka VI 432; Paramatthajotikā II 358;
-hara charming, captivating, beautiful Mahāvaṁsa 18, 49; name of a special gem (the wishing gem?) Milindapañha 118, 354.

:: Manta [cf. Vedic mantra, from mantray] originally a divine saying or decision, hence a secret plan [cf. definition of mant at Dhatupāṭha 578 by "gutta-bhāsane"], counsel; hence magic charm, spell. In particular a secret religious code or doctrine, especially the brahmanic texts or the Vedas, regarded as such (i.e. as the code of a sect) by the Buddhists.
1. with reference to the Vedas usually in the plural mantā (the scriptures, hymns, incantations): Dīgha Nikāya I 96; Majjhima Nikāya II 166 (brahme mante adhiyitvā; mante vāceti); Sutta-Nipāta 249 (= devā Paramatthajotikā II 291), 302 (mante ganthetvā, criticized by Buddhaghosa as brahmanic (heretic) work in contrast with the ancient Vedas as follows: "vede bhinditvā dhammayutte porāṇa-mante nāsetvā adhamma-yutte kūṭa-mante ganthetvā" Paramatthajotikā II 320), 1000 (with reference to the thirty-two signs of a Mahāpurisa), 1018; Dhammapada 241 (holy studies); Jātaka II 100; III 28 (maybe to be classed under 2), 537. — Sometimes in singular: mantaṁ parivattenti brahma-cintitaṁ Peta Vatthu II 613 (= veda Peta Vatthu Commentary 97) = Vimāna Vatthu 6316 (= veda Vimāna Vatthu 265); — noun plural also mantāni, meaning "Vedas": Milindapañha 10.
2. (doubtful, perhaps as sub group to No. 3) holy scriptures in general, sacred text, secret doctrine Saṁyutta Nikāya I 57 (mantā dhīra "firm in doctrine" Kindred Sayings thus taking mantā as instrumental; it may better be taken as mantar); Sutta-Nipāta 1042 (where Cullaniddesa §497 explains as paññā etc.); Mahāvaṁsa 5, 109 (Buddha° the "mantra" of the B.), 147 (the same).
3. divine utterance, a word with supernatural power, a charm, spell, magic art, witchcraft Milindapañha 11 (see about manta in the Jātakas: Fick, Soziale Gliederung pages 152, 153). At Peta Vatthu Commentary 117 m. is combined with yoga and a scribed to the devas, while y. is referred to men. — Jātaka I 200 (+ paritta); III 511 (°ṁ karoti to utter a charm, cast a spell); Dhammapada IV 227. There are several special charms mentioned at various places in the Jātakas, e.g. one called Vedabbha, by means of which under a certain constellation one is able to produce a shower of gems from the air Jātaka I 253 (nakkhatta-yoge laddhe taṁ mantaṁ parivattetvā ākāse ulloki, tato ākāsato satta-ratana-vassaṁ vassati). Others are: paṭhavī-jaya m. (by means of which one conquers the earth) Jātaka II 243; sabba-rāva-jānana° (of knowing all sounds, of animals) III 415; nidhi-uddharana° (of finding secret treasures) III 116; catukaṇṇa° (four-cornered) VI 392, etc.
4. Advice, counsel, plan, design Vinaya IV 308 (°ṁ saṁharati to foil a plan); Jātaka VI 438.
5. (adjective) (—°) parivattana° a charm that can be said, an effective charm Jātaka I 200; bahu° knowing many charms, very tricky Dhammapada II 4; bhinna° one who has neglected an advice Jātaka VI 437, 438.

-ajjhāyaka one who studies the mantras or holy scriptures (of the brahmins) Jātaka I 167; Dhammapada III 361 (tinnaṁ vedānaṁ pāragū m.-a. brāhmaṇo);
-ajjhena study of the Vedas Paramatthajotikā II 314;
-pada = manta 1. Dīgha Nikāya I 104 (= veda-saṅkhāta m. Sumaṅgalavilāsinī I 273;
-pāraga one who masters the Vedas; in Buddhist sense: one who excels in wisdom Sutta-Nipāta 997. manta in this sense is by the commentaries always explained by paññā, e.g., Cullaniddesa §497 (as mantā feminine); Dhammapada IV 93 (the same), Paramatthajotikā II 549 (mantāya pariggahetvā);
-pāragū one who is accomplished in the Vedas Sutta-Nipāta 251 (= vedapāragū Paramatthajotikā II 293), 690 (= vedānaṁ pāragata Paramatthajotikā II 488), 976;
-bandhava one acquainted with the Mantras Sutta-Nipāta 140 (= veda bandhū Paramatthajotikā II 192); Mahāniddesa 11 (where Cullaniddesa §455 in same connection reads mitta° for manta°: see under bandhu);
-bhāṇin reciter of the Holy Ths (or charms) Therīgāthā 281; figurative a clever speaker Sutta-Nipāta 850 (but Mahāniddesa 219 reads manta°; see mantar) Dhammapada 363 (cf. Dhammapada IV 93; paññāya bhaṇana-sīla);
-yuddka a weird fight, a bewitched battle Mahāvaṁsa 25, 49 ("cunningly planned b." Geiger translation; "diplomatic stratagem," Turnour).

:: Mantanaka (adjective) [from mantanā] plotting Jātaka V 437.

:: Mantanā feminine (and °ṇā) [from mant] counsel, consultation, deliberation, advice, command Dīgha Nikāya I 104; Aṅguttara Nikāya I 199; Vinaya V 164; Jātaka VI 437, 438; Milindapañha 3 (ṇ); Sumaṅgalavilāsinī I 273.

:: Mantar [agent noun of mant, cf. Sanskrit mantṛ a thinker] a sage, seer, wise man, usually appositionally nominative mantā "as a sage," "like a thinker," a form which looks like a feminine and is mostly explained as such by the commentaries. Mantā has also erroneously been taken as instrumental of manta, or as a so-called gerund of manteti, in which latter two functions it has been explained at "jānitvā." The form has evidently puzzled the old commentators, as early as the Niddesa; through the Abhidhānappadīpikā (153, 979) it has come down at mantā "wisdom" to Childers. Kern, Toevoegselen sub voce hesitates and only comes half near the truth. The index to Paramatthajotikā marks the word with ?; Saṁyutta Nikāya I 57 (+ dhīra; translation "firm in doctrine"); Sutta-Nipāta 159 ("in truth," opposed to musā; Paramatthajotikā II 204 explains m. = paññā; tāya paricchinditvā bhāsati), 916 (mantā asmī ti, explained at Paramatthajotikā II 562 by "mantāya"), 1040 = 1042 (= Cullaniddesa §497 mantā vuccati paññā etc.); Vimāna Vatthu 636 (explained as jānitvā paññāya paricchinditvā Vimāna Vatthu 262). — Besides this form we have a shortened manta (nominative) at Sutta-Nipāta 455 (akiñcano + m.), which is explained at Paramatthajotikā II 402 as nmantā jāitvā. It is to be noted that for manta-bhāṇin at Sutta-Nipāta 850 Mahāniddesa 219 reads mantā and explains customarily by "mantāya pariggahetvā vācaṁ bhāsati."

:: Manteti [cf. Vedic mantrayati; mant is given at Dhatupāṭha in meaning of gutta-bhāsana, i.e. "secret talk"] to pronounce in an important (because secret) manner (like a mantra), i.e.
1. to take counsel (with = instrumental or saddhiṁ) Dīgha Nikāya I 94, 104 (mantanaṁ manteyya to discuss) 122 (2nd plural imperative mantavho, as compared with mantayavho Jātaka II 107 besides mantavho ibid. cf. Geiger, Pāḷi Grammar §126); II 87, 239; Vinaya IV 308 (mantesuṁ preterit; perhaps "plotted"); Sutta-Nipāta page 107 (= talk privately to); 379; Jātaka I 144; VI 525 (mantayitvāna gerund); Sumaṅgalavilāsinī I 263 (imperative mantayatha); Peta Vatthu Commentary 74 (preterit mantayiṁsu).
2. to consider, to think over, to be of opinion Aṅguttara Nikāya I 199 (potential mantaye); Milindapañha 91 (gerundive mantayitabba and infinitive mantayituṁ).
3. to announce, advise; pronounce, advise Sutta-Nipāta 126; Peta Vatthu IV 120 (= kathemi kittayāmi Peta Vatthu Commentary 225); Paramatthajotikā II 169, — past participle mantita. — cf. ā°.

:: Mantha [from math] a churning stick, a sort of rice-cake (= satthu) Vinaya I 4, [cf. Vedic mantha "Rührtrank" = Homeric κυκεών "Gerstenmehl in Milch verrührt," Zimmer, Altind. Leben 268].

:: Mantin (adjective/noun) [from manta]
1. (adjective) giving or observing counsel Saṁyutta Nikāya I 236.
2. (noun) counsellor, minister Jātaka VI 437 (paṇḍita m.).

:: Mantita [past participle of manteti]
1. considered Theragāthā 9; Milindapañha 91.
2. Advised, given as counsel Jātaka VI 438; Sumaṅgalavilāsinī I 273.

:: Manuja [manu + ja, i.e. sprung from Manu, cf. etymology of manussa sub voce] human being; man Aṅguttara Nikāya IV 159; Sutta-Nipāta 458, 661, 1043f.; Dhammapada 306, 334. Cullaniddesa §496 (explains as "manussa" and "satta").

-ādhipa lord of men Mahāvaṁsa 19, 32;
-inda king of men, great king Sutta-Nipāta 553; Jātaka VI 98.

:: Manuñña (adjective) [cf. Classical Sanskrit manojña] pleasing delightful, beautiful Vimāna Vatthu 8417 (= manorama Vimāna Vatthu 340); Jātaka I 207; II 331; Peta Vatthu II 122; IV 121; Milindapañha 175, 398; Vimāna Vatthu 11, 36; Peta Vatthu Commentary 251; adverb °ṁ pleasantly, delightfully Jātaka IV 252. Opposite a° unpleasant Jātaka VI 207.

:: Manussa [from manus, cf. Vedic manuṣya. Connected etymology with Gothic manna = man] a human being, man. The popular etymology connects M with Manu(s), the ancestor of men, e.g. Paramatthajotikā I 123: "ma nuno apaccā ti manussā, porāṇā pana bhaṇanti "mana-ussannatāyamanussa "; te Jambudīpakā, Aparagoyānikā, Uttarakurukā, Pubbavidehakā ti ca tubbidhā." Similarly with the other view of connecting it with "mind" Vimāna Vatthu 18: "manassa ussannatāya manussā" etc. cf. also Vimāna Vatthu 23, where manussa-nerayika, °peta, °tiracchāna are distinguished. — Sutta-Nipāta 75, 307, 333f., 611f.; Dhammapada 85, 188, 197f., 321; Mahāniddesa 97 (as gati), 340, 484 (°phassa of Sutta-Nipāta 964); Visuddhimagga 312; Sammohavinodanī 455 (various clans); Dhammapada I 364. — amanussa not human, a deva, a ghost, a spirit; in compounds "haunted," like °kantāra Jātaka I 395, °ṭṭhāna Vimāna Vatthu 843 (cf. Vimāna Vatthu 334 where explained); °sadda Dhammapada I 315. See also separately amanussa.

-attabhāva human existence Peta Vatthu Commentary 71, 87, 122;
-itthi a human woman Peta Vatthu Commentary 48, 154;
-inda lord of men Saṁyutta Nikāya I 69; Mahāvaṁsa 19, 33;
-khādaka man eater, cannibal (usually applied to yakkhas) Sammohavinodanī 451;
-deva
(a) "god of men," i.e. king Peta Vatthu II 811; (b) men and gods (?) Vimāna Vatthu 321 (Hardy, in note takes it as "gods of men," i.e. brāhmaṇā);
-dhamma condition of man, human state Vimāna Vatthu 24. See also uttari-manussa dhamma;
-bhūta as a human, in human form Peta Vatthu I 112; II 112;
-loka the world of men Sutta-Nipāta 683.

:: Manussatta (neuter) [abstract from manussa] human existence, state of men Itivuttaka 19; Vimāna Vatthu 3416; Paramatthajotikā II 48, 51; Saddhammopāyana 17f.

:: Manussika (adjective) [from manussa] see under a°.

:: Manute [Medium form of maññati] to think, discern, understand as 123.

:: Maṇḍa [later Sanskrit maṇḍa, perhaps dialect from °mranda, cf. Sanskrit vi-mradati to soften. Attempts at etymology see Walde, Latin Wörterbuch sub voce mollis, cf. also mattikā] the top part, best part of milk or butter, etc. i.e. cream, scum; figurative essence of, the pick of, finest part of anything. parisā° the cream of a gathering, the pick of the congregation, excellent congregation Aṅguttara Nikāya I 72 (or for °maṇḍala?); bodhi° essence of enlightenment, highest state of enlightenment; in later literature objectively "the best place of enlightenment, the Throne of Enlightenment or of the Buddha " (does it stand for °maṇḍala in this meaning?) Jātaka IV 233 (cf. puthavi-maṇḍa ibid. and puthavi-maṇḍala Sutta-Nipāta 990); Dhammapada I 86; II 69; IV 72. sappi° "cream of butter," the finest ghee (cf. Avadāna-śataka I 1513 sarpimaṇḍa) Dīgha Nikāya I 201; Aṅguttara Nikāya II 95; Puggalapaññatti 70; Milindapañha 322. — maṇḍaṁ karoti to put into the best condition, to make pleasant Paramatthajotikā II 81. — manda at as 100 is to be read baddha (varia lectio). cf. Expositor 132n.

-khetta best soil, fertile ground Milindapañha 255;
-peyya to be drunk like cream, i.e. of the finest quality, first-class Saṁyutta Nikāya II 20 (°ṁ idaṁ brahmacariyaṁ).

:: Maṇḍaka [from maṇḍa]
1. the cream of the milk, whey, in dadhi° whey Saṁyutta Nikāya II 111.
2. the scum of stagnant water, i.e. anything that floats on the surface and dirties the water, water-weeds, moss etc. Jātaka II 304 (gloss sevāla).

:: Maṇḍala [cf. Vedic maṇḍala]
1. circle Dīgha Nikāya I 134 (paṭhavi°, cf. puthavi° Sutta-Nipāta 990); Visuddhimagga 143 (°ṁ karoti to draw a circle, in simile), 174 (tipu° and rajata° lead° and silver circle, in kasiṇa practice); Vimāna Vatthu 147 (of a fan = tālapattehi kata°-vījanī).
2. the disk of the sun or moon; suriya° Vimāna Vatthu 224, 271 (divasa-kara°); canda° Visuddhimagga 174; Peta Vatthu Commentary 65.
3. a round, flat surface, e.g. jānu° the disk of the knee, i.e. the knee Peta Vatthu Commentary 179; naḷāta° the (whole of the) forehead Dīgha Nikāya I 106; Sutta-Nipāta page 108.
4. An enclosed part of space in which something happens, a circus ring; e.g. Majjhima Nikāya I 446 (circus, race-ring); assa° horse-circus, raceground, Visuddhimagga 308; āpāna° drinking circle, i.e. hall; kīḷa° play-circle, i.e. games Jātaka VI 332, 333; Dhammapada III 146; keḷi° dice board (?) Jātaka I 379; gā° Theragāthā 1143, cf. Psalms of the Brethren ibid. note 3; go° ox-round Sutta-Nipāta 301; jūta° dicing table Jātaka I 293; yuddha° fighting ring Visuddhimagga 190; raṅga° play-house Vimāna Vatthu 139; vāta° tornado Jātaka I 73.
5. Anything comprised within certain limits or boundaries, a group Jātaka V 418 (chāpa° litter of young animals).
6. border as part of a bhikkhu's dress, hem, gusset Vinaya I 287; II 177.

-agga [cf. Sanskrit maṇḍalāgra Abhidh-r-m 2, 317 at op. cit. page 301] a circular sword or sabre Milindapañha 339;
-māla (sometimes māḷa) a circular hall with a peaked roof, a pavilion Dīgha Nikāya I 2, 50 (ḷ); Milindapañha 16 (ḷ); Sutta-Nipāta page 104; Paramatthajotikā II 132 (Name of place); Vimāna Vatthu 175.

:: Maṇḍalika (adjective/noun) [from maṇḍala, cf. maṇḍalaka-rājā "the king of a small country" Mahāvyutpatti 94] a district officer, king's deputy Vinaya III 47f.. maṇḍalikā = maṇḍala 4, i.e. circus, ring, round, in assa° race court Vinaya III 6.

:: Maṇḍalin (adjective) [from maṇḍala]
1. circular Theragāthā 863 (maṇḍali-pākāra).
2. having a disk, orbed (of the sun) Saṁyutta Nikāya I 51 = Vimāna Vatthu 116.

:: Maṇḍana (neuter) [from maṇḍ] ornament, adornment, finery Dīgha Nikāya I 5, 7; Jātaka VI 64; Puggalapaññatti 21, 58; Vibhaṅga 351; Sammohavinodanī 477; Dhātum 13. See under mada.

-ānuyoga practice of ornamenting, fondness of finery Vinaya I 190;
-jātika of an ornament(-loving) nature, fond of dressing Dīgha Nikāya I 80 = Vinaya II 255 = Majjhima Nikāya II 19, 32.
[BD]: Dandy, fop, dude

:: Maṇḍapa [cf. late Sanskrit maṇḍapa] a temporary shed or hall erected on special or festive occasions, an awning, tent Vinaya I 125; Visuddhimagga 96, 300 (dhamma-savaṇa°), 339f. (in simile); Dhammapada I 112; II 45; III 206 (°kāraka); Peta Vatthu Commentary 74, 171, 194; Vimāna Vatthu 173.

:: Maṇḍeti [maṇḍ to adorn, related to Latin mundus world, cf. in meaning Greek κόσμος = ornament Dhatupāṭha 103 bhūsane, 566: bhūsāyaṁ] to adorn, embellish, beautify Jātaka III 138; Dhammapada II 86, — past participle maṇḍita.

:: Maṇḍita [past participle of maṇḍeti] adorned, embellished, dressed up Saddhammopāyana 244, 540. In compound °pasādhita beautifully adorned at Jātaka I 489; II 48; VI 219. — cf. abhi°.

:: Maṇḍūka [Vedic maṇḍūka] a frog Vimāna Vatthu 512; Jātaka IV 247; V 307; VI 164; Paramatthajotikā I 46; Vimāna Vatthu 217, 218; Saddhammopāyana 292. feminine mandūkī Jātaka I 341. — Maṇdūka is the name of an angel (devaputta) at Visuddhimagga 208.

-chāpī a young (female) frog Jātaka VI 192;
-bhakkha eating frogs, frog eater (i.e. a snake) Jātaka III 16.

:: Maṇi [cf. Vedic maṇi. The connection with Latin monile (pendant), proposed by Fick and Grassmann, is doubted by Walde, Latin Wörterbuch sub voce monile, where see other suggestions. For further characterization of maṇi cf. Zimmer, Altindisches Leben pages 53, 263]
1. a gem, jewel. At several places one may interpret as "crystal." Dīgha Nikāya I 7 (as ornament); Dhammapada 161; Jātaka VI 265 (agghiya, precious). In simile at Dīgha Nikāya I 76 (maṇi veḷuriyo). On maṇi in similes see JPTS, 1907, 121. — udaka-pasādaka maṇi a precious stone (crystal?) having the property of making water clear Milindapañha 35 (cf. below Visuddhimagga 366 passage); cintā° a "thought-jewel," magic stone (crystal?) Jātaka III 504; Vimāna Vatthu 32; cūḷā° a jewelled crest or diadem, the crown-jewel Jātaka V 441f.; jāti° a genuine precious stone Jātaka II 417; Visuddhimagga 216 (in comparison); tārā° (-vitāna) (canopy) of jewelled stars Visuddhimagga 76; nīla° a dark blue jewel Jātaka II 112; IV 140; Dhammapada III 254. The passage "amaṇiṁ udakaṁ maṇiṁ katvā" at Visuddhimagga 366 (+ asuvaṇṇaṁ leḍḍuṁ suvaṇṇaṁ katvā) refers clearly to meaning "jewel" (that the water is without a jewel or crystal, but is made as clear as crystal; a conjuror's trick, cf. Milindapañha 35). Whether meaning "waterpot" (as given at Abhidhānappadīpikā 1113 and found in derivation maṇika) is referred to here, is not to be decided.
2. a crystal used as burning-glass Milindapañha 54.

-kāra a jeweller Milindapañha 331; Dhammapada II 152;
-kuṇḍala a jewelled earring, adjective wearing an (ear) ornament of jewels Vinaya II 156 (āmutta° adorned with ...); Vimāna Vatthu 208 (the same); 438 (the same); Peta Vatthu II 951 (the same); Theragāthā 187; Dhammapada 345 (maṇi-kuṇḍalesu = manīsu ca kuṇḍalesu ca maṇicittesu vā kuṇḍalesu, i.e. with gem-studded earrings Dhammapada IV 56);
-kuṭṭima at Vimāna Vatthu 188 is probably to be read as °kuṇḍala (varia lectio °kundima);
-khandha "jewel-bulk," i.e. a tremendous jewel, large gem, functioning in tales almost like a magic jewel Jātaka III 187; V 37 (°vaṇṇaṁ udakaṁ water as clear as a large block of crystal), 183 (°pilandhana);
-guhā a jewelled cave, cave of crystal Jātaka II 417 (where pigs live); Paramatthajotikā II 66 (one of three, viz. suvaṇṇa-guhā, m.°, rajata°. At the entrance of it there grows the Mañjūsaka tree);
-canda "the jewelled moon," i.e. with a crest like the (glittering) moon Vimāna Vatthu 646 (= maṇi-maya-maṇḍalānuviddha-candamaṇḍala-sadisa maṇi VbA 277);
-cchāyā reflection of a jewel Jātaka VI 345.
-thūṇā, a jewelled pillar, adjective with jewelled pillars Vimāna Vatthu 541, 671;
-pabbata mountain of gems Paramatthajotikā II 358;
-pallaṅka a jewelled pallanquin Dhammapada I 274;
-bandha (place for) binding the jewel(led) bracelet, the wrist Visuddhimagga 255 = Sammohavinodanī 238 = Paramatthajotikā I 50 (°aṭṭhi);
-bhadda name of one of twenty classes of people mentioned Milindapañha 191; translated by Rhys Davids The Questions of King Milinda I 266 by "tumblers." The term occurs also at Mahāniddesa 89 and 92. cf. Sanskrit Maṇibhadra, name of a brother of Kuvera and prince of the Yakāṣas;
-maya made of, consisting of, or caused by jewels Peta Vatthu II 64; Vimāna Vatthu 280; Dhammapada I 29;
-ratana a precious stone or mineral, which is a gem (jewel); i.e. maṇi as a kind of ratana, of which there are seven Visuddhimagga 189 (in simile); Milindapañha 218;
-rūpaka a jewelled image Dhammapada I 370;
-lakkhaṇa fortune-telling from jewels Dīgha Nikāya I 9; Paramatthajotikā II 564;
-vaṇṇa the colour or appearance of crystal; i.e. as clear as crystal (of water) Jātaka II 304 (pasanna + m.);
-sappa a kind of poisonous snake (i.e. a mysterous, magic snake) Sumaṅgalavilāsinī I 197.

:: Maṇika [cf. Classical Sanskrit maṇika] a waterpot Majjhima Nikāya II 39. Usually in compound udaka° Vinaya I 277; Majjhima Nikāya I 354; Saṁyutta Nikāya IV 316; Aṅguttara Nikāya III 27; Milindapañha 28; Dhammapada I 79. Whether this is an original meaning of the word remains doubtful; the connection with maṇi jewel must have been prevalent at one time.

:: Maṇila [cf. Sanskrit maṇila dewlap?] a kind of tree Visuddhimagga 313.

:: Maṇīkā (feminine) [feminine of maṇika, adjective from maṇi] name of a charm, the Jewel-charm, by means of which one can read other people's minds Dīgha Nikāya I 214 (m. iddhi-vijjā), cf. Dialogues of the Buddha I 278, note 3.).

:: Maṅgala (adjective) [cf. Vedic maṅgala. Explained by Dhatupāṭha 24 with root maṅg, i.e. lucky; see also mañju] auspicious, prosperous, lucky, festive Mahāniddesa 87, 88; Paramatthajotikā I 118f.; Paramatthajotikā II 273, 595; Saddhammopāyana 551. — neuter maṅgalaṁ good omen, auspices, festivity Sutta-Nipāta 258; Vinaya II 129; Peta Vatthu Commentary 17. A curious popular etymology is put forth by Buddhaghosa at Paramatthajotikā I 123, viz. "maṁ galanti imehi sattā ti maṅgalāni. — maṅgalaṁ karoti literally to make an auspicious ceremony, i.e. to besprinkle with grains etc. for luck (see on this Peta Vatthu Commentary 198), to get married Dhammapada I 182; maṅgalaṁ vadati to bless one Jātaka IV 299; Dhammapada I 115. Three (auspicious) wedding-ceremonies at Dhammapada I 115 viz. abhiseka° consecration, geha-ppavesana° entering the house, vivāha° wedding. — certain other general signs of good luck or omens κατ'ἐξοχήν are given at Jātaka IV 72, 73 and Paramatthajotikā I 118f. (see also maṅgalika). — Several ceremonious festivities are mentioned at Dhammapada II 87 with regard to the bringing up of a child, viz. nāma-karaṇa-maṅgala the ceremony of giving a name; āhāra-pa ribhoga° of taking solid food; kaṇṇa-vijjhana° of piercing the ears; dussa-gahaṇa° of taking up the robe: cūḷā-karaṇa° of making the top-knot. — cf. abhi°.

-usabha an auspicious bull Paramatthajotikā II 323;
-chaṇa a merry time, fair Jātaka II 48; Dhammapada I 392;
-kicca auspicious function, festivity Paramatthajotikā II 175, 323;
-kiriyā festivity, wedding Paramatthajotikā II 69; finding good omens Jātaka IV 72;
-kolāhala the lucky, or most auspicious, foreboding, one of the five kolāhalas (q.v.) Paramatthajotikā I 121;
-pañha see maṅgalika;
-divasa a lucky day Jātaka IV 210; Dhammapada III 467;
-vappa ploughing festival Paramatthajotikā II 137. cf. vappa-maṅgala;
-sindhava state horse Jātaka I 59;
-silāpaṭṭa auspicious slab (of stone) Jātaka I 59; VI 37; Peta Vatthu Commentary 74;
-supina lucky dream Jātaka VI 330;
-hatthi state elephant Mahāvaṁsa 35, 21; Dhammapada I 389.

:: Maṅgalika (adjective) (—°) [from maṅgala]
1. one who is feasting in, one whose auspices are such and such; fond of; only in kotūhala° fond of excitement Jātaka I 372; Milindapañha 94 (apagata°, without passion for excitement).
2. superstitious, looking out for lucky signs Vinaya II 129 (gihī), 140 (the same). At Jātaka IV 72, 73; three sets of people are exemplified, who believe in omens as either diṭṭhaṁ (seen) or sutaṁ (heard) or mutaṁ (sensed); they are called diṭṭha-maṅgalikā, suta-maṅgalikā and muta-maṅgalikā respectively. The same group is more explicitly dealt with in the Maṅgala-sutta Paramatthajotikā I 118f. (cf. Mahāniddesa 89); diṭṭha-maṅgalika pañha "a question concerning visible omens" Jātaka IV 73 (correct meaning given under diṭṭha1) 390 (?). The proper name Diṭṭha-maṅgalikā at Jātaka IV 376f.

:: Maṅgalya (neuter) [from maṅgala] auspiciousness, good luck, fortune Dhatupāṭha 24.

:: Maṅgula (adjective) [cf. maṅgura] sallow; feminine maṅgulī woman of sallow complexion Saṁyutta Nikāya II 260 = Vinaya III 107; Vinaya III 100.

:: Maṅgura (adjective) [etymology? or = maṅgula? See Journal Royal Asiatic Society 1903, page 186 the corresponding passage to Majjhima Nikāya I 246 in Lalitavistara 320 has madgura.] golden; in compound °cchavi of golden colour, feminine °cchavī Dīgha Nikāya I 193, 242; Majjhima Nikāya I 246, 429; II 33; Visuddhimagga 184.

:: Maṅkati is given as root maṅk (preterit maki) at Dhātum 13, in meaning maṇḍana, i.e. adornment. Is it meant to be an explanation of maṅkato?

:: Maṅkato (adverb) [for Sanskrit mat-kṛte, cf. Müller P.Gram. 12] on my account, for me Milindapañha 384.

:: Maṅku (adjective) [cf. Vedic maṅku; see on meaning Hardy in preface to Aṅguttara V page vi] staggering, confused, troubled, discontented Vinaya II 118; Saṁyutta Nikāya V 74; Dhammapada 249; Mahāniddesa 150; Dhammapada III 41, 359 (with locative). — feminine plural maṅkū Vinaya I 93.

-dummaṅku "staggering in a disagreeable manner," evil-minded Aṅguttara Nikāya I 98; IV 97 (read line as "dummaṅku'yaṁ padusseti dhūmaggamhi va pāvako" he, staggering badly, is spoilt like the fire on the crest of smoke); V 70; Vinaya II 196; III 21; IV 213; Saṁyutta Nikāya II 218; Nettipakaraṇa 50;
-bhāva discontent, moral weakness Jātaka IV 49; Milindapañha 227; Dhammapada III 359;
-bhūta discontented, troubled, confused Vinaya II 19; Dīgha Nikāya II 85; Aṅguttara Nikāya I 186; Dhammapada 263; Jātaka V 211; VI 362; Dhammapada II 76; a° self-possessed Aṅguttara Nikāya III 40; Milindapañha 21, 339.

:: Maṅkuna (and °ṇa) [cf. late Sanskrit matkuṇa, see Geiger, Pāḷi Grammar §63] an insect, bug or flea Jātaka I 10; III 423; Visuddhimagga 109 (where kīla-maṅkula ought to be read as kīṭamaṅkuna); Dhammapada II 12.

:: Mañca [cf. Epic Sanskrit mañca stand, scaffolding, platform] a couch, bed Vinaya IV 39, 40 (where four kinds are mentioned, which also apply to the definition of pīṭha, viz. masāraka, bundikābaddha, kuḷīra-pādaka, āhacca-pādaka; same definition at Sammohavinodanī 365); Sutta-Nipāta 401; Jātaka III 423; Dhammapada I 89 (°ṁ bandhati to tie a bed or two together), 130; IV 16; Sammohavinodanī 20; Vimāna Vatthu 291; Peta Vatthu Commentary 93. — heṭṭhā mañce underneath the bed Jātaka I 197 (as place where domestic pigs lie); II 419 (the same); II 275 (where a love-sick youth lies down in the park).

-atimañca bed upon bed, i.e. beds placed on top of each other serving as grand stands at a fair or festival Jātaka III 456; VI 277; Dhammapada IV 59;
-parāyaṇa ending in bed, kept in bed Peta Vatthu II 25 (nīla°, figurative for being buried); Dhammapada I 183 (with varia lectio maccu°, just as likely, but see maccuparāyaṇa);
-pīṭha couch and chair Vinaya II 270f.; Aṅguttara Nikāya III 51; Vimāna Vatthu 9, 220, 295;
-vāna stuffing of a couch Dhammapada I 234.

:: Mañcaka [from mañca] bed, couch, bedstead Vinaya I 271; Saṁyutta Nikāya I 121 = III 123; Jātaka I 91; III 423; Therīgāthā 115; Milindapañha 10; Dhammapada II 53.

:: Mañjari (feminine) [cf. Epic and Classical Sanskrit mañjarī] a branching flower-stalk, a sprout Jātaka V 400, 416.

:: Mañjarikā (feminine) = mañjari, Vinaya III 180.

:: Mañjarita (adjective) [from mañjari] with (full-grown) pedicles, i.e. in open flower Milindapañha 308 (°patta in full bloom).

:: Mañjeṭṭha (adjective) [cf. Sanskrit mañjiṣṭhā Indian madder] light (bright) red, crimson, usually enumerated in set of five principal colours with nīla, pīta, lohitaka, odāta; e.g. At Vinaya I 25; Saṁyutta Nikāya II 101 (feminine mañjeṭṭhā); Vimāna Vatthu 221 (Hardy in Vimāna Vatthu reads mañjaṭṭha, as twice at Vimāna Vatthu 111, with vv.ll. °jiṭṭha and °jeṭṭha, cf. Corrections and Additions on page 372); Milindapañha 61.

:: Mañjeṭṭhaka (adjective) [from mañjeṭṭha, after lohita + ka] crimson, bright red, figurative shining Vimāna Vatthu 391 (cf. definition at Vimāna Vatthu 177: like the tree Vitex negundo, sindhavāra, or the colour of the Kaṇavīra-bud; same definition at as 317, with Sinduvāra for Sindha°); usually in sequence nīla, pīta, mañjeṭṭhaka, lohitaka, odāta as the five fundamental colours: Majjhima Nikāya I 509 (has °eṭṭhika in Text but varia lectio °eṭṭhaka); Jātaka VI 185; Dhammasaṅgani 617. — feminine mañjeṭṭhikā a disease of sugar cane Vinaya II 256.

:: Mañjeṭṭhī (feminine) [= Sanskrit mañjiṣṭhā] Bengal madder Sumaṅgalavilāsinī I 85.

:: Mañjīra [cf. late Sanskrit mañjīra neuter] an anklet, foot-bangle Abhidhānappadīpikā 228.

:: Mañju (adjective) [cf. Classical Sanskrit mañju, also maṅgala, cf. Greek μάγγανον means of deceiving, Latin mango a dealer making up his wares for sale. See further cognates at Walde, Latin Wörterbuch sub voce mango] pleasant, charming, sweet, lovely (only with reference to the voice) Dīgha Nikāya II 211, 227 (one of the eight characteristics of Brahmā's and the Buddha's voice: see bindu and aṭṭhaṅga); Jātaka II 150. — (neuter) a sweet note Jātaka VI 591 (of the deer in the forest); Vimāna Vatthu 219 (karavīka ruta°).

-bhāṇaka sweet-voiced, speaking sweetly Jātaka II 150 = Dhammapada I 144; feminine bhāṇikā Jātaka VI 418, 420;
-bhāṇin the same Jātaka II 150.

:: Mañjuka (adjective) [mañju + ka] sweet-voiced Vinaya I 249; Jātaka II 350; III 266; VI 412, 496.

:: Mañjūsaka (-rukkha) [from mañjūsa] name of a celestial tree, famed for its fragrancy Vimāna Vatthu 386; Paramatthajotikā II 52, 66, 95, 98; Vimāna Vatthu 175.

:: Mañjūsā (feminine) [cf. Epic Sanskrit mañjūṣā] a casket; used for keeping important documents in Jātaka II 36 (suvaṇṇapaṭṭaṁ mañjūsāya nikkhipāpesi); IV 335 (suvaṇṇapaṭṭaṁ sāra-mañjūsāyaṁ ṭhapetvā kālam akāsi).

:: Maññanā (feminine) [from man] conceit Mahāniddesa 124 (taṇhā°, diṭṭhi°, māna°, kilesa° etc.); Dhammasaṅgani 1116 1233; Nettipakaraṇa 24; Visuddhimagga 265 (for mañcanā?).

:: Maññati [man, Vedic manyate and manute, Avesta mainyeite; Indo-Germanic °men, cf. Greek μένος mood, anger = Sanskrit manah mind; μέμονα to think of, wish to, Latin memini to think of, mens > mind, meneo; Gothic munan to think, muns opinion; Old Icelandic man, Anglo-Saxon mon; Old High German minna love, Ags, myne intention. Dhatupāṭha 427: man = ñāṇe, 524 = bodhane]
1. to think, to be of opinion, to imagine, to deem Sutta-Nipāta 199 (sīsaṁ ... subhato naṁ maññati bālo), 588 (yena yena hi maññanti, tato taṁ hoti aññathā); Jātaka II 258 (maññāmi ciraṁ carissati: I imagine he will have to wander a long time). — With (double) accusative: to take for, to consider Anglo-Saxon na taṁ maññāmi mānusiṁ I deem you are not human Peta Vatthu II 41; yassa dāni kālaṁ maññati for this now may he think it time (in a phrase of departure), let him do what he thinks fit, we wait the Buddha's pleasure, i.e. let it be time to go [so also Buddhist Hybrid Sanskrit manyate kālaṁ, e.g. Divyāvadāna 50, 64 etc.] Dīgha Nikāya I 189. Especially in phrase taṁ kiṁ maññasi (maññatha 2nd plural) what do you think of this? (the following), what is your opinion about this? Dīgha Nikāya I 60; Saṁyutta Nikāya III 104 and passim. — potential 1st singular maññeyyaṁ I should think Peta Vatthu Commentary 40; 3rd singular maññeyya Saṁyutta Nikāya III 103, and maññe Sutta-Nipāta 206. The short form 1st singular maññe is used like an adverb as affirmative particle and is inserted without influencing the grammatical or syntactical construction of the sentence; meaning: methinks, for certain, surely, indeed, I guess, presumably. E.g. Dīgha Nikāya I 137 (patapati m. paccatthike yasasā); Saṁyutta Nikāya I 181 (m.'haṁ); IV 289 (paveliyamānena m. kāyena); Jātaka II 275; Milindapañha 21; Visuddhimagga 90, 92 (mato me m. putto); Dhammapada I 107; II 51; Peta Vatthu Commentary 40 (m. goṇo samuṭṭhahe), 65 (tasmā m. sumuttā). — na maññe surely not Dhammapada II 84; Peta Vatthu Commentary 75 (noun m. puññavā rājā).
2. to know, to be convinced, to be sure Sutta-Nipāta 840 (= jānāti Mahāniddesa 192), 1049, 1142; Cullaniddesa §491 (= jānāti); Dhammapada I 29 (maññāmi tuvaṁ marissasi).
3. to imagine, to be proud (of), to be conceited, to boast Sutta-Nipāta 382 (present participle maññamāna), 806, 813, 855 (maññate); Jātaka III 530 (preterit maññi'haṁ, perhaps maññe'haṁ? commentary explains by maññāmi), — past participle mata.
Note: Another present form is munāti (q.v.), of which the past participle is muta.

:: Maññita (neuter) [past participle of maññati] illusion, imagination Majjhima Nikāya I 486. Nine maññitāni (the same list is applied to the phanditāni, the papañcitāni and saṅkhatāni) at Vibhaṅga 390: asmi, ayam aham asmi, bhavissaṁ, na bhavissaṁ, rūpī bhavissaṁ, arūpī bh., saññī bh., asaññī bh., n'evasaññī-nāsaññī-bh.

:: Maññitatta (neuter) [from maññita] self-conceit, pride Dhammasaṅgani 1116; as 372.

:: Mara (adjective) [from mṛ] dying; only negative amara not dying, immortal, in phrase a jarāmara free from decay and death Therīgāthā 512; Peta Vatthu II 611. See also amara.

:: Maraṇa (neuter) [from mṛ] death, as ending this (visible) existence, physical death, in a narrower meaning than kālakiriyā; dying, in compounds death. — The customary stock definition of maraṇa runs; yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā satta-nikāyā cuti cavanatā bhedo antaradhānaṁ, maccu maraṇaṁ kālakiriyā, khandhānaṁ bhedo, kaḷebarassa nikkhepo Majjhima Nikāya I 49; Mahāniddesa 123, 124 (adds "jīvit'indriyass'upacchedo"). cf. similar definitions of birth and old age under jāti and jarā. — Saṁyutta Nikāya I 121; Dīgha Nikāya III 52, 111f., 135f., 146f., 235, 258f.; Sutta-Nipāta 32, 318, 426f., 575f., 742, 806; Cullaniddesa §254 (= maccu); Puggalapaññatti 60; Vibhaṅga 99f.; Sammohavinodanī 100 (definition and exegesis in detail, cf. Visuddhimagga 502), 101 (various kinds of, cf. Visuddhimagga 229), 156 (lahuka), 157; Dhammapada III 434; Peta Vatthu Commentary 5, 18, 54, 64, 76, 96; Saddhammopāyana 292, 293. — kāla° timely death (opposite akāla°); khaṇika° sudden death Visuddhimagga 229;

-anta having death as its end (of jīvita) Dhammapada 148 (cf. Dhammapada II 366: maraṇa-saṅkhāto antako);
-ānussati mindfullness of death Visuddhimagga 197, 230f. (under eight aspects);
-cetanā intention of death Dhammapada I 20;
-dhamma subject to death Peta Vatthu Commentary 41;
-pariyosana ending in death (of jīvita, life) Dhammapada III 111, 170;
-pāra "the other side of death," proper name at Mahāniddesa 154 (vv.ll. purāpuraṁ; parammukhaṁ);
-bhaya the fear of death Jātaka I 203; VI 398; Vibhaṅga 367;
-bhojana food given before death, the last meal Jātaka I 197; II 420;
-mañca deathbed Visuddhimagga 47, 549; °ka Jātaka IV 132;
-mukha the mouth of d. Peta Vatthu Commentary 97 (or should we read °dukkha?);
-sati the thought (or mindfullness) of death, meditation on death Paramatthajotikā II 54; Dhammapada III 171; Peta Vatthu Commentary 61, 66;
-samaya the time of death Sammohavinodanī 157-159 (in various conditions as regards paṭisandhi).

:: Marati [mṛ = Indo-Germanic °mer, Vedic mriyate and marate; cf. Avesta miryeite, Sanskrit marta = Greek βροτός mortal, man; māra death; Gothic maurϸr = Anglo-Saxon mort = German mord; Lithuanian miŕti to die; Latin morior to die, mors death. The root is identical with that of mṛṇāti to crush: see maṇāti, and mṛdnāti (mardati) same: see mattikā. — Dhatupāṭha (No. 245) defines mṛ by "pāṇa-cāge," i.e. giving up breathing] to die. — present marati Mahāvaṁsa spur. vv. After 5, 27; 36, 83; potential mareyyaṁ Jātaka VI 498; 2nd mareyyāsi Jātaka III 276. present participle maramāna Mahāvaṁsa 36, 76. — preterit amarā Jātaka III 389 (= mata commentary; with gloss amari). — amari Mahāvaṁsa 36, 96. — Future marissati Jātaka III 214. — future participle marissaṁ Jātaka III 214 (for *mariṣyanta). — infinitive marituṁ Dīgha Nikāya II 330 (amaritu-kāma not willing to die); Visuddhimagga 297 (the same); Vimāna Vatthu 207 (positive); and marituye Therīgāthā 426. The form miyyati (mīyati) see separately. — Causative I māreti to kill, murder Mahāvaṁsa 37, 27; Peta Vatthu Commentary 4. passive māriyati Peta Vatthu Commentary 5 (present participle māriyamāna); Saddhammopāyana 139 (read mār° for marīy°). — causative II mārāpeti to cause to be killed Jātaka III 178; Mahāvaṁsa 37, 28. cf. pamāreti.

:: Marica (neuter) [cf. scientific Sanskrit marica] black pepper Vinaya I 201 (allowed as medicine to the bhikkhus); Milindapañha 63.

-gaccha the M.-shrub Jātaka V 12;
-cuṇṇa powdered pepper, fine pepper Jātaka I 455.

:: Mariyādā (feminine) [cf. Vedic maryādā; perhaps related to Latin mare sea; s. Walde, Latin Wörterbuch under mare]
1. boundary, limit, shore, embankment Vinaya III 50; Aṅguttara Nikāya III 227 (brāhmaṇānaṁ); Dīgha Nikāya III 92 = Visuddhimagga 419; Jātaka V 325; VI 536 (tīra°); Mahāvaṁsa 34, 70; 36, 59 (vāpi°); Milindapañha 416.
2. strictly defined relation, rule, control Jātaka II 215; Visuddhimagga 15. — adjective keeping to the lines (or boundaries), observing strict rules Aṅguttara Nikāya III 227 (quoted Paramatthajotikā II 318, 325). °bandha keeping in control Vinaya I 287. — cf. vimariyādi.

:: Marīci (feminine) [Vedic marīci; cf. Greek μαρμαίρω to shimmer, glitter, μαῖρα dog star, ἀμαρύσσω sparkle; Latin merus clear, pure; perhaps also mariyādā to be taken here]
1. a ray of light Vimāna Vatthu 166.
2. A mirage Jātaka VI 209; Visuddhimagga 496; Sammohavinodanī 34, 85; often combined with māyā (q.v.), e.g. Cullaniddesa §680 a4n; Jātaka II 330.

-kammaṭṭhāna the "mirage" station of exercise Dhammapada III 165;
-dhamma like a mirage, unsubstantial Jātaka VI 206; Dhammapada 46; Dhammapada I 337.

:: Marīcikā (feminine) = marīci 2; Saṁyutta Nikāya III 141; Visuddhimagga 479 (in compound); Dhammapada 170 (= māyā Dhammapada III 166).

:: Maru1 [cf. Epic Sanskrit maru] a region destitute of water, a desert. Always combined with °kantāra: Mahāniddesa 155 (as name); Jātaka I 107; Sammohavinodanī 6; Vimāna Vatthu 332; Peta Vatthu Commentary 99, 112.

:: Maru2 [Vedic marut, always in plural marutaḥ, the gods of the thunder-storm]
1. plural marū the genii, spirits of the air Sutta-Nipāta 681, 688; Milindapañha 278 (nāga-yakkha-nara-marū; perhaps in meaning 2); Mahāvaṁsa 5, 27.
2. gods in general (°—) Mahāvaṁsa 15, 211 (°gaṇā hosts of gods); 18, 68 (°narā gods and men). — cf. māruta and māluta.

:: Marumba [etymology?] a sort of (sweet-scented) earth or sand Vinaya II 121, 142, 153 (at these passages used for besprinkling a damp living-cell); IV 33 (pāsāṇā, sakkharā, kaṭhalā, marumbā, vālikā); Mahāvaṁsa 29, 8; Dīpavaṁsa XIX 2; Milindapañha 197 (pāsāṇa, sakkhara, khara, m.).

:: Maruvā (feminine) [cf. Sanskrit mūrvā, perhaps connected with Latin malva] a species of hemp (Sanseveria roxburghiana) Majjhima Nikāya I 429. At Jātaka II 115 we find reading marūdvā and marucavāka (commentary), of uncertain meaning?

:: Masa in line "āsadañ ca masañ jaṭaṁ" at Jātaka VI 528 is to be combined with ca, and read as camasañ, i.e. a ladle for sacrificing (commentary: aggi-dahanaṁ).

:: Masati [mṛś] to touch: only in compound āmasati. The root is explained at Dhatupāṭha 305 as "āmasana." Another root masu [mṛś?] is at Dhātum 444 given in meaning "macchera." Does this refer to Sanskrit mṛṣā (= Pāḷi micchā)? cf. māsati, māsana etc.

:: Masāṇa (neuter) [etymology? probably provincial and local] a coarse cloth of interwoven hemp and other materials Dīgha Nikāya I 166; Majjhima Nikāya I 308, 345; Aṅguttara Nikāya I 241, 295; Puggalapaññatti 55. At all passages as a dress worn by certain ascetics.

:: Masāragalla (m. and neuter) [cf. Sanskrit masāra emerald + galva crystal and musāragalva] a precious stone, cat's eye; also called kabara-maṇi (e.g. Vimāna Vatthu 304). It occurs in stereotyped enumeration of gems at Vinaya II 238 (where it is said to be found in the Ocean) = Milindapañha 267; and at Milindapañha 118, where it always stands next to lohitaṅka. The same combination (with lohit.) is found at Vimāna Vatthu 363; 783 = 813; 8415.

:: Masāraka [from masāra?] a kind of couch (mañca) or long-chair; enumerated under the four kinds of mañcā at Vinaya IV 40. — See also Vinaya II 149; Samantapāsādikā 773 (where explained Anglo-Saxon mañcapāde vijjhitvā tattha aṭṭaniyo pavesetvā kato: made by boring a hole into the feet of the bed and putting through a notched end); Vimāna Vatthu 8, 9.

:: Masi [cf. Classical Sanskrit maṣi and masi]
1. the fine particles of ashes, in aṅgāra° charcoal dust Vimāna Vatthu 67 = Dhammapada III 309; (agginā) masiṁ karoti to reduce to powder (by fire), to burn to ashes, turn to dust Saṁyutta Nikāya II 88 = IV 197 = Aṅguttara Nikāya I 204 = II 199.
2. soot Jātaka I 483 (ukkhali° soot on a pot).

:: Massu [Vedic śmaśru] the beard Dīgha Nikāya II 42; Puggalapaññatti 55; Jātaka IV 159.

-parūḷha° with long-grown beard Sumaṅgalavilāsinī I 263; bahala° thick-bearded Jātaka V 42;
-kamma beard-dressing Jātaka III 114; Dhammapada I 253;
-karaṇa shaving Dhammapada I 253; Sumaṅgalavilāsinī I 137;
-kutti [m. + *kḷpti] beard-trimming Jātaka III 314 (commentary = °kiriyā).

:: Massuka (adjective) [from massu] bearded; a° beardless (of a woman) Jātaka II 185.

:: Masūraka [connected with masāraka] a bolster Jātaka IV 87; VI 185.

:: Mata1 [past participle of maññati] thought, understood, considered (as = —°), only late in use Vibhaṅga 2 (hīna° paṇīta°, doubtful reading); Saddhammopāyana 55; Mahāvaṁsa 25, 55 (tassā matena according to her opinion); 25, 110 (pasu-samāmatā, plural considered like beasts). — cf. sam°.
Note: Does mata-sāyika at Theragāthā 501 (= Milindapañha 367) belong under this mata? Then mata would have to be taken as neuter meaning "thought, thinking," but the phrase is not without objection both semantically and syntactically. Mrs. Rhys Davids (Psalms of the Brethren, page 240) translates "nesting-place of thought."

:: Mata2 [past participle of marati, mṛ] dead Majjhima Nikāya I 88 (ekāha° dead one day); III 159 (matam eyya would go to die); Sutta-Nipāta 200, 440; Jātaka V 480. Negative amata see separate article.
Note: mata at Peta Vatthu Commentary 110 is to be corrected into cuta.

-kicca duty towards the dead, rites for the dead Peta Vatthu Commentary 274.

:: Mataka [from mata2] dead, one who is dead Dhammapada II 274.

-ākāra condition of one who is dead Jātaka I 164 (°ṁ dassati pretends to be dead);
-bhatta a meal for the dead, food offered to the manes Jātaka IV 151; Dhammapada I 326 (= petakicca page 328); III 25.

:: Mathana (adjective neuter) [from math] shaking up, crushing, harassing confusing Milindapañha 21 (+ maddana); Dhammapada I 312; Peta Vatthu Commentary 265.

:: Mathati [Vedic math, manth to twirl, shake about, stir etc.; cf. Latin mamphur part of the lathe = German mandel ("mangle"), English mandrel; Lithuanian meneutersris churning stick, Greek μόθος tumult μόθουρα shaft of rudder. Dhatupāṭha (126) gives both roots (math and manth) and explaines by "viḷolana," as does Dhātum (183) by "viḷoṭana"] to churn, to shake, disturb, upset. Only in causative matheti to agitate, crush, harass, upset (cittaṁ) Saṁyutta Nikāya IV 210; Sutta-Nipāta 50 (= tāseti hāpeti Cullaniddesa §492); Peta Vatthu IV 71 (kammānaṁ vipāko mathaye manaṁ; Peta Vatthu Commentary 263: abhibhaveyya); Milindapañha 385 (vāyu pādape mathayati; ... kilesā mathayitabbā), — past participle mathita. See also abhimatthati (sic) and nimmatheti.

:: Mathita [past participle of matheti]
1. (churned) buttermilk Vinaya II 301 (amathita-kappa).
2. upset, mentally unbalanced state, disturbance of mind through passion, conceit, etc. Majjhima Nikāya I 486 (maññita + m.). Neumann M.S. "Vermutung" i.e. speculation, guessing (varia lectio matth°).

:: Mati (feminine) [Vedic mati, from man: cf. Avesta maitiš, Latin mens, mentem (cf. English mental); Gothic ga-munds, gaminpi, Old High German gi-munt, English mind] mind, opinion, thought; thinking of, hankering after, love or wish for Vinaya III 138 (purisa° thought of a man); Mahāvaṁsa 3, 42 (padīpa lamp of knowledge); 15, 214 (amala° pure-minded); Peta Vatthu Commentary 151 (kāma + m.). °su° (adjective) wise, clever Mahāvaṁsa 15, 214; opposite du° (adjective) foolish Jātaka III 83 (= duppañña commentary); Peta Vatthu I 82 (= nippañña Peta Vatthu Commentary 40); Saddhammopāyana 292.

:: Matikata (adjective) [cf. Sanskrit matī-kṛta, from matya, neuter, harrow = Latin mateola, Old High German medela plough] in su° well-harrowed (field) Aṅguttara Nikāya I 229, 239 (khetta).

:: Matimant (adjective) [mati + mant] sensible, intelligent, wise, metri causā as matīmā (from matimanto, plural) at Sutta-Nipāta 881 (= matimā paṇḍitā Mahāniddesa 289).

:: Matta1 (—°) (adjective) [i.e. mattā used as adjective] "by measure," measured, as far as the measure goes, i.e.
1. consisting of, measuring (with numerals or similar expressions): appamatto kali Sutta-Nipāta 659; pañca-mattā sata 500 Sumaṅgalavilāsinī I 35; saṭṭhimatte saṭṭhimatte katvā Paramatthajotikā II 510; māsamattaṁ Peta Vatthu Commentary 55; ekādasa° the same 20; dvādasa° 42; satta° 47; tiṁsamattehi bhikkhūhi saddhiṁ 53.
2. (negative) as much Anglo-Saxon i.e. only, a mere, even as little Anglo-Saxon the mere fact (of), not even (one), not any: aṇumattena pi puññena Sutta-Nipāta 431; kaṭacchumattaṁ (not) even a spoonful Milindapañha 8; ekapaṇṇa° Peta Vatthu Commentary 115; citta °ṁ pi (not) even as much as one thought the same 3; nāma° a mere name Milindapañha 25; phandana °ṁ not even one throb Jātaka VI 7; phandita° the mere fact of ... Majjhima Nikāya II 24, bindu° only one drop Peta Vatthu Commentary 100; rodita° Majjhima Nikāya II 24.
3. (positive) as much Anglo-Saxon so much, some, enough (of); vibhava° riches enough Jātaka V 40; kā pi assāsa-mattā laddhā found some relief? Peta Vatthu Commentary 104 (may be = mattā feminine).
4. like, just as what is called, one may say (often untranslateable): sita°-kāraṇā just because he smiled Vimāna Vatthu 68; bhesajja-mattā pītā I have taken medicine Dīgha Nikāya I 205 (= mattā f.?) okāsa-°ṁ (neuter) permission Sutta-Nipāta page 94; putta° like children Aṅguttara Nikāya II 124; maraṇa° (almost) dead Majjhima Nikāya I 86; attano nattumatte vandanto Dhammapada IV 178. feminine mattī (= mattin?) see mātu°.
5. As adverb (usually in oblique cases): even at, as soon Anglo-Saxon because of, often with other particles, like api, eva, pi, yeva: vutta matte eva as soon as said Dhammapada I 330; cintita matte at the mere thought Dhammapada I 326; naṁ jāta mattaṁ yeva as soon as he was born Peta Vatthu Commentary 195; anumodana-mattena because of being pleased Peta Vatthu Commentary 121; upanīta mattam eva as soon as it was bought Peta Vatthu Commentary 192; nimujjana-matte yeva as soon as she ducked her head under Peta Vatthu Commentary 47. — na mattena ... eva not only ... but even Peta Vatthu Commentary 18 (noun masculine nipphalā, attano dānaphalassa bhāgino eva honti).

:: Matta2 [past participle of madati] intoxicated (with), full of joy about (—°), proud of, conceited Sutta-Nipāta 889 (mānena m.); Jātaka IV 4 (vedanā°, full of pain, perhaps better with varia lectio °patta for °matta); Vimāna Vatthu 158 (hatthi matto elephant in rut); Dhammapada IV 24 (the same); Peta Vatthu Commentary 47 (surā°), 86 (māna-mada°), 280 (bhoga-mada°).

-kāsinī see matthakāsinī.

:: Mattaka (adjective) [from matta1]
1. of the size of Saddhammopāyana 238 (pāṇi°).
2. only as much Anglo-Saxon mere Dīgha Nikāya I 12 (appa°, ora°, sīla°); Jātaka IV 228 (mana°); Dhammapada IV 178 (pitumattakaṁ gahetvā).

:: Mattatta (neuter) [abstract from matta] (the fact of) consisting of, or being only ... Peta Vatthu Commentary 199 (maṁsa-pesi°).

:: Mattā (feminine) [Vedic mātrā, of mā] measure, quantity, right measure, moderation Sutta-Nipāta 971 (mattaṁ so jaññā); Dhammapada I 35 (mattā ti pamāṇaṁ vuccati). — Ablative mattaso in °kārin doing in moderation, doing moderately Puggalapaññatti 37 (= pamānena padesa-mattam eva karontī ti). In compounds shortened to matta°;

-aṭṭhiya (mattaṭṭhiya = °atthika) desirous of moderation, moderate Theragāthā 922;
-ññu knowing the right measure, moderate, temperate (bhojane or bhojanamhi in eating) Aṅguttara Nikāya II 40; Sutta-Nipāta 338; Puggalapaññatti 25; Dhammapada 8. cf. jāgariyā;
-ññutā moderation (in eating) Dīgha Nikāya III 213; Mahāniddesa 483; Dhammapada 185; Puggalapaññatti 25; Vibhaṅga 249, 360; Dhammasaṅgani 1348; Dhammapada II 238;
-sukha (metri causa: mattā-sukha) measured happiness, i.e. small happiness Dhammapada 290 (cf. Dhammapada III 449).

:: Matteyya and Metteyya (adjective) [from mātā, *mātreyya > *matteyya] reverential towards one's mother, mother-loving Dīgha Nikāya III 74; Peta Vatthu II 718 (= mātu hita Peta Vatthu Commentary 104; varia lectio mett°). Spelling at Dīgha Nikāya III 72 is metteyya. It is difficult to decide about correct spelling, as metteyya is no doubt influenced by the following petteyya, with which it is always combined.

:: Matteyyatā and Mett° (feminine) [abstract from matteyya] filial love towards one's mother; always combined with petteyyatā Dīgha Nikāya III 145 (varia lectio mett°); Cullaniddesa §294 (mett°), Dhammapada 332; Dhammapada IV 33.

:: Mattha [cf. Vedic masta(ka) skull, head, Vedic mastiṣka brains; perhaps to Latin mentum chin, Cymraeg (Welsh) mant jawbone; indirectly also to Latin mons mountain] the head, etc. Only in compound mattha-luṅga [cf. Sanskrit mastuluṅga] the brain Vinaya I 274; Sutta-Nipāta 199; Khuddakapāṭha III ; Jātaka I 493; Paramatthajotikā I 60; Visuddhimagga 260 (in detail) 264, 359; Sammohavinodanī 63, 243, 249; Dhammapada II 68; Peta Vatthu Commentary 78, 80. — See also matthaka.

:: Matthaka [cf. mattha] the head, figurative top, summit Jātaka III 206 = IV 4; IV 173, 457; V 478; Sumaṅgalavilāsinī I 226 (pabbata°); Peta Vatthu IV 163; Dhammapada I 184. matthaka-matthakena (from end to end) Jātaka I 202; III 304. Locative matthake as adverb
(1) at the head Dhammapada I 109;
(2) at the distance of (—°) Dhammapada I 367;
(3) on top of (—°) Jātaka V 163 (vammīka°); Mahāvaṁsa 23, 80 (sīsa°); Yugandhara° Milindapañha 6; Dhammapada II 3 (uddhana°).

-āsin sitting on top (of the mountain) Jātaka VI 497 (= pabbata-matthake nisinna commentary; gloss matta-kāsin i.e. wildly in love, explained by kāma-mada-matta). The reading is not clear;
-tela oil for the head Paramatthajotikā I 64 (= muddhani tela Visuddhimagga 262).

:: Matti (-sambhava) [for *māti° = mātu° = *mātṛ, after pitti° = pitu° = °pitṛ] born (from a mother) Sutta-Nipāta 620 (= mātari sambhūta Paramatthajotikā II 466) = Dhammapada 396 (= mātu santike udarasmiṁ sambhūta Dhammapada IV 158).

:: Mattika (adjective) (°—) [from mattikā] made of clay, clay-; only in compounds:

-kuṇḍala clay earring Saṁyutta Nikāya I 79 (varia lectio mattikā°);
-bhājana clay or earthenware vessel Sutta-Nipāta 577; Visuddhimagga 231 (in comparison); Dhammapada I 130;
-vāka clay fibre as 321 (varia lectio °takka, perhaps gloss = takku spindle, see takka1).

:: Mattikā (feminine) [cf. Vedic mṛttikā, derived from Vedic mṛt (mṛd) soil, earth, clay; with Pāḷi maṇḍa, Sanskrit vimradati. Greek βλαδαρός soft, Old Icelandic mylsna dust, Gothic mulda, Anglo-Saxon molde (English mould, mole = mouldwarp), to same root mṛd as in Sanskrit mṛdu = Latin mollis soft, Greek ἀμαλδύνω to weaken, Sanskrit mardati and mṛdnāti to crush, powder, causative mardayati; also in cognate °mḷd as appearing in Greek μέλδω to melt = Anglo Saxon meltan, Old High German smelzan]
1. clay Jātaka VI 372; Mahāvaṁsa 29, 5f. — tamba° red clay Dhammapada IV 106; Peta Vatthu Commentary 191. mattikā plural kinds of clay (used in cosmetics, like Fuller's earth) Jātaka V 89 (nānā-cunṇāni + mattikā; see also cuṇṇa).
2. loam, mud Majjhima Nikāya III 94 (alla° fresh loam or mud); Visuddhimagga 123 (aruṇa-vaṇṇā); Paramatthajotikā I 59 (paṇḍu); Vimāna Vatthu 65; Peta Vatthu Commentary 216 (aruṇa-vaṇṇā).

-thāla bowl of clay Dhammapada IV 67;
-piṇḍa a lump of clay or loam Sumaṅgalavilāsinī I 289; same trope at Peta Vatthu Commentary 175.

:: Maṭaja (neuter) [doubtful] a certain weapon Majjhima Nikāya I 281 (°ṁ nāma āvudhajātaṁ; Neumann M.S. "Mordwaffe").

:: Maṭāhaka (adjective) [doubtful spelling and meaning] short (?) Vinaya II 138 (ati° = atikhuddaka commentary).

:: Maṭṭa and Maṭṭha [past participle of mṛj, see majjati2] wiped, polished, clean, pure.
(a) maṭṭa: Dīgha Nikāya II 133 (yugaṁ maṭṭaṁ dhāraṇīyaṁ: "pair of robes of burnished cloth of gold and ready for wear" translation); Visuddhimagga 258 (varia lectio maṭṭha). cf. sam.°
(b) maṭṭha: Vimāna Vatthu 8417 (su°); Milindapañha 248; Dhammapada I 25 (°kuṇḍalī having burnished earrings); Vimāna Vatthu 6 (°vattha). cf. vi°.

-sāṭaka a tunic of fine cloth Jātaka I 304; II 274; III 498; Visuddhimagga 284 (ṭṭh).

:: Maya (adjective) (—° only) [Vedic maya] made of, consisting of. — An interesting analysis (interesting for judging the views and sense of etymology of an ancient commentator) of maya is given by Dhammapāla at Vimāna Vatthu 10, where he distinguishes six meanings of the word, viz.
1. Asma-d-atthe, i.e. "myself" (as representing mayaṁ!).
2. paññatti "regulation" (same as 1. According to example given, but constructed syntectically quite differently by Dhammapāla).
3. nibbatti "origin" (arising from, with example mano-maya "produced by mind").
4. manomaya "spiritually" (same as 3).
5. vikāratthe "alteration" (? more like product, consistency, substance), with example "sabbe-maṭṭikāmaya-kuṭikā."
6. pada-pūraṇa-matte to make up a foot of the verse (or add a syllable for the sake of completeness, with example "dānamaya, sīlamaya" (= dana; sīla).
1. made of: aṭṭhi° of bone Vinaya II 115; ayo° of iron Sutta-Nipāta 669; Peta Vatthu I 104; Jātaka IV 492; udum-bara° of ud. wood Mahāvaṁsa 23, 87; dāru° of wood, Vimāna Vatthu 8; loha° of copper Sutta-Nipāta 670; veḷuriya° of jewels Vimāna Vatthu 21.
2. consisting in: dāna° giving alms Peta Vatthu Commentary 8, 9; dussa° clothes Vimāna Vatthu 467; dhamma° righteousness Saṁyutta Nikāya I 137.
3. (more as apposition, in the sense as given by Dhammapāla above under 6) something like, a likeness of, i.e. ingredient, substance, stuff; in āhāra° food-stuff, food Jātaka III 523; utu° something like a (change in) season Visuddhimagga 395; sīla° character, having sīla as substance (or simply-consisting of) Itivuttaka 51 (dāna°, sīla°, bhāvanā°).

:: Mayaṁ [1st plural of ahaṁ, for vayaṁ after mayā etc. See ahaṁ] we Vinaya II 270; Sutta-Nipāta 31, 91, 167; Dhammapada 6; Paramatthajotikā I 210.

:: Mayūkha [Vedic mayūkha in different meaning, viz. a peg for fastening a weft etc., Zimmer Altind. Leben 254] a ray of light Abhidhānappadīpikā 64; Dhammapada III 166.

:: Mayūra [Vedic mayūra] a peacock Dīgha Nikāya III 201; Saṁyutta Nikāya II 279; Theragāthā 1113; Jātaka II 144, 150 (°gīva) = Dhammapada I 144; Jātaka IV 211 (°nacca); V 304; VI 172, 272, 483; Vimāna Vatthu 111, 358 (= sikhaṇḍin Vimāna Vatthu 163); Vimāna Vatthu 27 (°gīva-vaṇṇa); Saddhammopāyana 92. The form mayūra occurs nearly always in the Gāthās and is the older form of the two M and mora. The latter contracted form is found in prose only and is often used to explain the old form, e.g. at Vimāna Vatthu 57. See also mora.

:: Mā (indeclinable) [cf. Vedic mā, Greek μή] prohibition particle: not, do not, let us hope not, I wish that ... not [cf. Latin utinam and ne]. Constructed with various tenses, e.g.
1. with preterit (prohibitive tense): mā evaṁ akattha do not thus Dhammapada I 7; mā abhaṇi speak not Peta Vatthu I 33; mā cintayittha do not worry Dhammapada I 12; mā parihāyi I hope he will ot go short (or be deprived) of ... Majjhima Nikāya I 444; mā bhāyi fear not Jātaka II 159; mā mariṁsu I hope they will not die Jātaka III 55; mā (te) rucci may it not please (you), i.e. please do not Vinaya II 198; mā evaṁ ruccittha the same Dhammapada I 13.
2. with imperative: mā gaccha Jātaka I 152; mā detha Jātaka III 275. mā ghāta do not kill: see māghāta.
3. with potential: mā anuyuñjetha Dhammapada 27; mā bhuñjetha let him not eat Mahāvaṁsa 25, 113; mā vadetha Jātaka VI 364.
4. with indicative present: mā paṭilabhati Aṅguttara Nikāya V 194. — a peculiar use is found in phrase ānemi mā ānemi shall I bring it or not? Jātaka VI 334.
5. mā = na (simple negation) in māsakkhimhā we could not Vinaya III 23.

:: Mā -Mā [the short form of māsa, direct derivation from mā: see mināti] see puṇṇa-mā.

:: Mādisa (adjective) [Epic and Classical Sanskrit mādṛś and mādṛśa, maṁ + dṛś] one like me Sutta-Nipāta 482; Mahāvaṁsa 5, 193; Vimāna Vatthu 207; Dhammapada I 284; Peta Vatthu Commentary 76, 123.

:: Māgadha [from Magadha] scent seller, (literal "from Magadha") Peta Vatthu II 937 (= gandhin Peta Vatthu Commentary 127).

:: Māgadhaka (neuter) [Māgadha + ka, literally "from Magadha"] garlic Vinaya IV 259 (lasuṇaṁ nāma māgadhakaṁ vuccati).

:: Māgavika [guṇa- form to *mṛga = Pāḷi miga; Sanskrit mārgavika] a deer-stalker, huntsman Aṅguttara Nikāya II 207; Puggalapaññatti 56; Milindapañha 364, 412; Peta Vatthu Commentary 207.

:: Māghāta (neuter) [literally mā ghāta "kill not"] the injunction not to kill, non-killing order (with reference to the killing of animals Jātaka III 428 (°bheri, the drum announcing this order); IV 115; VI 346 (uposatha°).

:: Māla and Māḷa (?)
1. mud [is it mis-spelling of mala?], in pakka-m-kalala (boiling mud) Jātaka VI 400. Kern, Toevoegselen sub voce believes to see the same word in phrase mālā-kacavara at Jātaka II 416 (but very doubtful).
2. perhaps = froth, dirty surface, in pheṇa° Milindapañha 117 (cf. mālin 2), where it may however be māla ("wreaths of foam").

:: Mālaka and Māḷaka [from māla or māḷa] a circular (consecrated) enclosure, round, yard (cf. Mahāvaṁsa translation 99: "m. is a space marked off and usually terraced, within which sacred functions were carried out. In the Mahāvihāra (Tissārāma) at Anurādhapura there were thirty-two mālakas; Dīpavaṁsa XIV 78; Mahāvaṁsa 15, 192. The sacred Bodhi-tree e.g. was surrounded by a malaka"). — The word is peculiar to the late (Jātaka) literature, and is not found in the older texts. — Jātaka I 449 (vikkama°); IV 306; V 49 (visāla°), 138 (the same, spelling maḷaka); Mahāvaṁsa 15, 36 (Mahā-mucala°); 16, 15; 32, 58 (saṅghassa kamma°, enclitic for ceremonial acts of the S., cf. 15, 29); Dhammapada IV 115 (°sīmā); Visuddhimagga 342 (vitakka°).

:: Mālatī (feminine) [from mālā] the great-flowered jasmine Abhidhānappadīpikā 576. cf. mālikā.

:: Mālā (feminine) [cf. Epic Sanskrit mālā] garland, wreath, chaplet; collectively = flowers; figurative row, line Sutta-Nipāta 401; Puggalapaññatti 56; Visuddhimagga 265 (in simile); Peta Vatthu II 316 (gandha, m., vilepana, as a "lady's" toilet outfit); II 49 (as one of the eight or ten standard gifts to a bhikkhu: see dāna, deyyadhamma and yañña); Peta Vatthu Commentary 4 = Jātaka III 59 (ratta-kaṇavera° a wreath of red K. flowers on his head: apparel of a criminal to be executed. cf. ratta-māla-dhara wearing a red garland Jātaka III 179, an ensign of the executioner); Peta Vatthu Commentary 51, 62. — asi° the sword-garland [torture] Jātaka III 178; -kamma the same Dāṭhāvaṁsa III 35; dīpa° festoons of lamps Mahāvaṁsa 5, 181; 34, 77 (°samujjota); nakkhatta° the garland of stars Vimāna Vatthu 167; puppha° a garland or wreath of flowers Mahāvaṁsa 5, 181. — On mālā in similes see JPTS, 1907, 123. In compound māla° sometimes stands for mālā°;

-kamma garland-work, garlands, festoons Vimāna Vatthu 188;
-kāra garland-maker, florist, gardener (cf. Fick, Soziale Gliederung 38, 182) Jātaka V 292; Milindapañha 331; Dhammapada I 208, 334; Vimāna Vatthu 170, 253 (°vīthi);
-kita adorned with garlands, wreathed Vinaya I 208;
-guṇa "garland-string," garlands, a cluster of garlands Dhammapada 53 (= mālā-nikaṭi "makeup" garlands Dhammapada I 419; i.e. a whole line of garlands made as "ekato-vaṇṭika-mālā" and "ubhato-v.-m.," one and two stalked g., cf. Vinaya III 180). mālā guṇaparikkhittā one adorned with a string of gs., i.e. a marriageable woman or a courtesan Majjhima Nikāya I 286 = Aṅguttara Nikāya V 264;
-guḷa a cluster of gs., a bouquet Vinaya III 139; Paramatthajotikā II 224; Vimāna Vatthu 32, 111 (varia lectio guṇa);
-cumbaṭaka a cushion of garlands, a chaplet of flowers Dhammapada I 72;
-dāma a wreath of flowers Jātaka II 104;
-dhara wearing a wreath Jātaka III 179 (ratta°, see also above);
-dhārin wearing a garland or wreath (on the head) Peta Vatthu III 11 (kusuma°; v.l; °bhārin); Peta Vatthu Commentary 169 (v.l; °bhārin); feminine dhārinī Vimāna Vatthu 323 (uppala°, of a Petī. See also bhārin);
-puṭa a basket for flowers Dhammapada III 212;
-bhārin wearing a wreath (chaplet) [the reading changes between °bhārin and °dhārin; the Buddhist Hybrid Sanskrit prefers °dhārin, e.g. Mahāvastu I 124 and °dhāra at Divyāvadāna 218] Jātaka IV 60, 82; V 45; Peta Vatthu Commentary 211 (v.l; °dhārin); f. °bhārinī Jātaka III 530; Vimāna Vatthu 12; and bhārī Theragāthā 459 (as varia lectio; Text reads °dhārī). cf. °dhārin;
-vaccha [vaccha here = vṛkṣa] a small flowering tree or plant, an orna mental plant Vinaya II 12; III 179; Visuddhimagga 172 (v.l; °gaccha); Dhammapada II 109 (q.v. for explanation: taruṇarukkha-puppha).

:: Mālika1 (neuter) [from mālā or mala?] name of a dice Jātaka VI 281.

:: Mālika2 [from mālā] a gardener, florist Abhidhānappadīpikā 507.

:: Mālikā (feminine) [from mālā] double jasmine Dāṭhāvaṁsa 5, 49.; AN 2.01.
DPL: a garland; double jasmine, ATT 194

:: Mālin (adjective) [from mālā]
1. wearing a garland (or row) of flowers (etc.) Peta Vatthu III 91 (= mālābhārin Peta Vatthu Commentary 211); feminine mālinī Vimāna Vatthu 362 (nānā-ratana°); Mahāvaṁsa 18, 30 (vividhadhaja° mahābodhi).
2. (perhaps to māla) bearing a stain of, muddy, in pheṇa° with a surface (or is it garland?) of scum Milindapañha 260.
3. what does it mean in pañca°, said at Jātaka VI 497 of a wild animal? (commentary not clear with explanation "pañcaṅgika-turiya-saddo viya").

:: Māluka (masculine or feminine?) [of uncertain origin] a kind of vessel, only in camma° leather bag (?) Jātaka VI 431 (where varia lectio reads camma-pasibbakāhi vālukādīhi), 432 (gloss c. pasibbaka).

:: Māluta [the proper Pāḷi form for māruta, the a-stem form of maru2 = Vedic marut or māruta] wind, air, breeze Saṁyutta Nikāya IV 218; Theragāthā 2; Therīgāthā 372; Jātaka I 167; IV 222; V 328; VI 189; Milindapañha 319; Visuddhimagga 172 (= vāyu); Vimāna Vatthu 174, 178.

-īrita (contracted to māluterita) moved by the wind, fanned by the breeze Theragāthā 754; II 372; Vimāna Vatthu 4412 = 816; Peta Vatthu II 123. See similar expressions under īrita.

:: Māluvā (feminine) [cf. Buddhist Hybrid Sanskrit mālu] a (long) creeper Majjhima Nikāya I 306; Saṁyutta Nikāya I 207; Aṅguttara Nikāya I 202f.; Sutta-Nipāta 272; Dhammapada 162, 334; Jātaka III 389; V 205, 215, 389; VI 528 (phandana°); Dhammapada III 152; IV 43. — On maluvā in similes see JPTS, 1907, 123.

:: Mālūra [late Sanskrit] the tree Aegle marmelos Abhidhānappadīpikā 556.

:: Mālya see malya.

:: Māḷa (and Māla) [non-Aryan, cf. Tamil māḍam house, hall] a sort of pavilion, a hall Dīgha Nikāya I 2 (maṇḍala°, same at Sutta-Nipāta page 104, which passage Paramatthajotikā II 447 explains as "savitānaṁ maṇḍapaṁ"); Vinaya I 140 (aṭṭa, māla, pāsāda; explained at Vinaya III 201. In the same sequence of Vibhaṅga 251 explained at Sammohavinodanī 366 as "bhojana-sālā-sadiso maṇḍala-māḷo; Vinayaṭṭha-kathāyaṁ pana eka-kūṭasaṅgahito caturassa-pāsādo ti vuttaṁ"); Milindapañha 46, 47. — cf. mālaka.° [The Buddhist Hybrid Sanskrit form is either māla, e.g. Mahāvastu II 274, or māḍa, e.g. Mahāvyutpatti 226, 43.]

:: Māḷaka [a non-Aryan word, although Dhātum 395 gives roots mal and mall in meaning "dhāraṇa" (see under mala). cf. malorika] a stand, viz. for alms-bowl (patta°) Vinaya II 114, or for drinking vessel (pānīya°) Jātaka VI 85.

:: Māmaka (adjective) [from mama] literally "mine," one who shows affection (not only for himself), making one's own, i.e. devoted to, loving Sutta-Nipāta 806 (= Buddha°, Dhamma°, Saṅgha° Mahāniddesa 125; = mamāyamāna Paramatthajotikā II 534), 927 (same explained at Mahāniddesa 382); Milindapañha 184 (ahiṁsayaṁ paraṁ loke piyo hohisi māmako ti), — Buddha° devoted to the B. Jātaka I 299; Dhammapada I 206. feminine °māmikā Jātaka III 182. In vocative feminine māmike at Therīgāthā 207 (cf. Therīgāthā Commentary 172) "mother," we may perhaps have an allusion to mā "mother" [cf. Sanskrit māma uncle, Latin mamma mother, and mātā]. — amāmaka see seperate; this may also be taken as "not loving."

:: Māna1 [late Vedic and Epic Skanskrit māna, from man, original meaning perhaps "high opinions" (i.e. No. 2); hence "pride" (No. 1). Definition of root see partly under māneti, partly under mināti]
1. pride, conceit, arrogance (cittassa uṇṇati Mahāniddesa 80; Vibhaṅga 350). Māna is one of the Saṁyojanas. It is one of the principal obstacles to Arahantship. a detailed analysis of māna in tenfold aspect is given at Mahāniddesa 80 = Cullaniddesa §505; ending with definition "māno maññanā ... ketukamyatā" etc. (cf. Vibhaṅga 350 and see under mada). On term see also Dhammasaṅgani 1116; Buddhist Manual of Psychological Ethics 275f., — Dīgha Nikāya III 234; Saṁyutta Nikāya I 4; Sutta-Nipāta 132, 370; 469, 537, 786, 889, 943, Dhammapada 74, 150, 407; Mahāniddesa 298; Puggalapaññatti 18; Vibhaṅga 345f., 353f., 383 (sevenfold), 389 (nine-fold); Sammohavinodanī 486f. ("seyyo'ham asmī ti" etc.); Tikapaṭṭhāna 166, 278; Dhammapada III 118, 252; Saddhammopāyana 500, 539. — asmi° pride of self, as real egoism Dīgha Nikāya III 273.
2. honour, respect Jātaka V 331 (+ pūjā). Usually in compound bahumāna great respect Mahāvaṁsa 20, 46; Peta Vatthu Commentary 50. Also as māni° in combination with karoti: see mānikata. cf. vi°, sam°

-ātimāna pride and conceit, very great (self-) pride. or all kinds of conceit (see tenfold māna at Mahāniddesa 80 = Cullaniddesa §505) Dīgha Nikāya III 86; Sutta-Nipāta 245, 830, 862; Mahāniddesa 170, 257.
-atthe at Theragāthā 214 read mānatthe = mā anatthe.
-ānusaya the predisposition or bad tendency of pride Majjhima Nikāya I 486; Dīgha Nikāya III 254, 282; Sutta-Nipāta 342. cf. mamaṅkāra;
-ābhisamaya full grasp (i.e. understanding) of pride (with sammā°) Majjhima Nikāya I 122 (which Kern. Toevoegselen sub voce interprets wrongly as "waanvoorstelling"); Saṁyutta Nikāya IV 205f., 399; Sutta-Nipāta 342 (= mānassa abhisamayo khayo vayo pahānaṁ Paramatthajotikā II 344);
-jātika proud by nature Jātaka I 88;
-thaddha stubborn in pride, stiff-necked Jātaka I 88, 224;
-da inspiring respect Mahāvaṁsa 33, 82;
-mada (°matta) (drunk with) the intoxicating draught of pride Jātaka II 259; Peta Vatthu Commentary 86;
-saṁyojana the fetter of pride or arrogance Dīgha Nikāya III 254; Dhammasaṅgani 1116 = 1233. See under saṁyojana and cf. formulæ under mada 2;
-satta cleaving to conceit Sutta-Nipāta 473;
-salla the sting or dart of pride Mahāniddesa 59 (one of the seven sallāni, viz. rāga, dosa, moha etc., explained in detail on page 413. See other series with similar terms and māna at Cullaniddesa page 237 sub voce rāga).

:: Māna2 (neuter) [from mā: see mināti; Vedic māna has 2 meanings, viz. "measure," and "building" (cf. māpeti)]
1. measure Vinaya III 149 (abbhantarima inner, bāhirima outer); Sumaṅgalavilāsinī I 140; -°kūṭa cheating in measure, false measure Puggalapaññatti 58; Peta Vatthu Commentary 278.
2. a certain measure, a Māna (cf. mānikā and manaṁ) Jātaka I 468 (aḍḍha° half aM., according to commentary equal to eight nāḷis).

:: Mānana (neuter) and Mānanā (feminine) [from māna1] paying honour or respect; reverence, respect Saṁyutta Nikāya I 66; Jātaka II 138; Puggalapaññatti 19, 22; Milindapañha 377 (with sakkāra, vandana, pūjana and apaciti); Dhammasaṅgani 1121; as 373. — cf. vi°, sam°.

:: Mānasa (neuter) [a secondary formation from manas = mano, already Vedic literally "belonging to mind"] intention, purpose, mind (as active force), mental action. Almost equivalent to mano Dhammasaṅgani 6. In later language mānasa is quite synonymous with hadaya. The word, used absolutely, is more a technical term in philosophy than a living part of the language. It is more frequent as —° in adjective use, where its connection with mano is still more felt. Its absolute use probably originated from the latter use. — as 140 (= mano); Vibhaṅga 144f. (in definition of viññāṇa as cittaṁ, mano, mānasaṁ, hadayaṁ etc.: see mano II 3); Dhammapada II 12 (paradāre mānasaṁ na bandhissāmi "shall have no intention towards another's wife," i.e. shall not desire another's wife); Mahāvaṁsa 4, 6 (sabbesaṁ hita-mānasā with the intention of common welfare); 32, 56 (rañño hāsesi mānasaṁ gladdened the heart of the king). — as adjective (—°): being of such and such a mind, having a... mind, with a... heart; like: ādīna° with his mind in danger Saṁyutta Nikāya V 74 (+ apatiṭṭhitacitta); uggata° lofty-minded Vimāna Vatthu 217; pasanna° with settled (peaceful) mind Sutta-Nipāta 402 and frequently; mūḷha° infatuated Mahāvaṁsa 5, 239; rata° Peta Vatthu Commentary 19; sañcodita° urged (in her heart) Peta Vatthu Commentary 68; soka-santatta° with a heart burning with grief Peta Vatthu Commentary 38.

:: Mānasāna (adjective) [from mānasa, secondary formation] = mānasa in adjective use Sutta-Nipāta 63 (rakkhita°).

:: Mānassin (adjective/noun) [probably from manassin (*manasvin) under influence of māna. cf. similar formation mānavant] proud Vinaya II 183 (explained at Samantapāsādikā VI 1275 in a popular way as "mana-ssayino māna-nissitā"). The corresponding passage at Jātaka I 88 reads māna-jātikā māna-tthaddhā.

:: Mānatta (neuter) [a doubtful word, probably corrupted out of something else, maybe omānatta, if taken as derived from māna1. If however taken as belonging to māna2 as an abstract der., it might be explained as "measuring, taking measures," which suits the context better. The Buddhist Hybrid Sanskrit form is still more puzzling, viz. mānāpya "something pleasant": Mahāvyutpatti §265] a sort of penance, attached to the commission of a saṅghādisesa offence as 399 (+ parivāsa). °ṁ deti to inflict penance on somebody Vinaya II 7 (+ parivāsaṁ deti); IV 225. mānattāraha deserving penance Vinaya II 55, 162 (parivāsika + m.). See on term Vinaya Texts II 397.

:: Mānava see Māṇava.

:: Mānavant (adjective) [from māna1] possessed of pride, full of conceit; negative a° not proud Theragāthā 1222.

:: Māneti [cf. Sanskrit mānayati, Latin moneo to admonish. German mahnen, Anglo-Saxon manian. Dhatupāṭha 593 gives root as mān in meaning "pūjā"] to honour, revere, think highly of Peta Vatthu Commentary 54 (preterit mānesuṁ, + garukariṁsu + pūjesuṁ), — past participle mānita.

:: Mānikata [past participle of averb māni-karoti, which stands for māna-karoti, and is substituted for mānita after analogy of pura-k-khata, of same meaning] literally "held in high opinion," i.e. honoured, worshipped Saṁyutta Nikāya II 119 (garukata m. pūjita).

:: Mānikā (feminine) [cf. māna2 2] a weight, equal to four Doṇas Paramatthajotikā II 476 (catudoṇaṁ mānikā). cf. Buddhist Hybrid Sanskrit mānikā, e.g. Divyāvadāna 293f.

:: Mānin (adjective) (—°) [from māna1] proud (of) Sutta-Nipāta 282 (samaṇa°), 889 (paripuṇṇa°); Dhammapada 63 (paṇḍita° proud of his cleverness, cf. Dhammapada II 30); Jātaka I 454 (atireka°); III 357 (paṇḍita°); Saddhammopāyana 389, 417. — feminine māninī Mahāvaṁsa 20, 4 (rūpa° proud of her beauty).

:: Mānita [past participle of māneti] revered, honoured Udāna 73 (sakkata M. pūjita apacita). — a rather singular by-form is mānikata (q.v.).

:: Mānusa (adjective/noun) [cf. Vedic mānuṣa; from same base (manus) as manussa]
1. (adjective) human Sutta-Nipāta 301 (bhoga); Itivuttaka 94 (kāmā dibbā ca mānusā); Peta Vatthu II 921 (m. deha); 956 (the same). — amānusa divine Vimāna Vatthu 356; Peta Vatthu II 1220; ghostly (= superhuman) Peta Vatthu IV 36; feminine amānusī Peta Vatthu III 79
2. (noun masculine) a human being, a man Mahāvaṁsa 15, 64; feminine mānusī a (human) woman Jātaka IV 231; Peta Vatthu II 41.
-amānusa a superhuman being Peta Vatthu IV 157. — plural mānusā men Sutta-Nipāta 361, 644; Peta Vatthu II 117. As neuter in collective sense = mankind Peta Vatthu II 113 (varia lectio mānussaṁ; commentary = manussaloka).

:: Mānusaka = mānusa, viz.
1. (adjective) human: Aṅguttara Nikāya I 213 (sukhaṁ); Sutta-Nipāta 524 (brahma-khettaṁ); Dhammapada 417 (yogaṁ = m. kāyaṁ Dhammapada IV 225); Vimāna Vatthu 356; Jātaka I 138 (kāmā). — feminine manusikā Visuddhimagga 407.
2. A human being, man Peta Vatthu IV 157. Also neuter (collectively) plural mānusakāni human beings, men Dhammapada I 233.

:: Māṇava [cf. Sanskrit māṇava] a youth, young man, especially a young brahmin Sutta-Nipāta 1022, 1027, 1028; Jātaka IV 391 (brāhmaṇa°); Sumaṅgalavilāsinī I 36 = satto pi coro pi taruṇo pi; Dhammapada I 89. plural māṇavā men Therīgāthā 112. — The spelling mānava occurs at Sutta-Nipāta 456, 589, and Peta Vatthu I 87 (= men Therīgāthā 112; kumāra Peta Vatthu Commentary 41).

:: Māṇavaka [from māṇava] a young man, youth a brahmin Milindapañha 101; in general: young, e.g. nāga° a young serpent Jātaka III 276; feminine °ikā a brahmin girl Jātaka I 290; Milindapañha 101; nāga° a young female serpent Jātaka III 275; Dhammapada III 232.

:: Māṅgalya (adjective) [from maṅgala] auspicious, fortunate, bringing about fulfilment of wishes Jātaka VI 179.

:: Māpaka (—°) (adjective/noun) [from māpeti] one who measures, only in doṇa° (a minister measuring the d. revenue (of rice) Jātaka II 367, 381; Dhammapada IV 88; and in dhañña° measuring corn or grain Jātaka III 542 (°kamma, the process of ...); Visuddhimagga 278 (in comparison).

:: Māpeti [causative of mā, see mināti. The simplex mimīte has the meaning of "erect, build" already in Vedic Sanskrit]
1. to build, construct Saṁyutta Nikāya II 106 (nagaraṁ); Mahāvaṁsa 6, 35 (the same); Vimāna Vatthu 8453; Vimāna Vatthu 260.
2. to create, bring about, make or cause to appear by supernatural power (in folkoristic literature, cf. nimmināti in same sense) Jātaka II 111 (sarīraṁ nāvaṁ katvā māpesi transformed into a ship); IV 274; Mahāvaṁsa 28, 31 (maggaṁ caused a road to appear).
3. to measure out (?), to declare (?), in a doubtful passage Jātaka IV 302, where a misreading is probable, as indicated by varia lectio (samāpassiṁsu for Text tena amāpayiṁsu). Perhaps we should read tena-māsayiṁsu.

:: Māra [from mṛ, later Vedic, māra killing, destroying, bringing death, pestilence, cf. Latin mors death, morbus illness, Lithuanian māras death, pestilence] death; usually personified as proper name Death, the Evil one, the Tempter (the Buddhist Devil or Principle of Destruction). Sometimes the term māra is applied to the whole of the worldly existence, or the realm of rebirth, as opposed to Nibbāna. Thus the definition of m. at Cullaniddesa §506 gives "kammābhisaṅkhāra-vasena paṭisandhiko khandhamāro, dhātu°, āyatana°. — Other general epithets of m. (quasi twin-embodiments) are given with Kaṇha, Adhipati, Antaka, Namuci, Pamatta bandhu at Mahāniddesa 489 = Cullaniddesa §507; the two last ones also at Mahāniddesa 455. The usual standing epithet is pāpimā "the evil one," e.g. Saṁyutta Nikāya I 103f. (the famous Māra-Saṁyutta: see Windisch, Māra and Buddha); Mahāniddesa 439; Dhammapada IV 71 (Māra vatthu) and frequent — See e.g. Sutta-Nipāta 32, 422, 429f., 1095, 1103; Dhammapada 7, 40, 46, 57, 105, 175, 274; Mahāniddesa 475; Visuddhimagga 79, 228, 376; Paramatthajotikā I 105; Paramatthajotikā II 37, 44f., 225, 350f., 386f.; Saddhammopāyana 318, 449, 609. Further references and details see DPPN.

-ābhibhū overcoming M. or death Sutta-Nipāta 545 = 571;
-kāyika a class of gods Milindapañha 285; Kv-a 54;
-dhītaro the daughters of M. Paramatthajotikā II 544;
-dheyya being under the sway of M.; the realm or kingdom of Māra Aṅguttara Nikāya IV 228; Sutta-Nipāta 764; Dhammapada 34 (= kilesa-vaṭṭa Dhammapada I 289);
-bandhana the fetter of death Dhammapada 37, 276, 350 (= tebhūmaka-vaṭṭasaṅkhātaṁ Dhammapada IV 69);
-senā the army of M. Sutta-Nipāta 561, 563; Paramatthajotikā II 528.

:: Māraka (—°) [from māreti] one who kills or destroys, as manussa° man-killer Jātaka II 182; hatthi° elephant-killer Dhammapada I 80. — m. in phrase samāraka (where the -ka belongs to the whole compound) see under samāraka.

:: Māraṇa (neuter) [from causative māreti] killing, slaughter, death Dīgha Nikāya II 128; Saddhammopāyana 295, 569.

:: Māratta (neuter) [*Māra-tvaṁ] state of, or existence as a Māra god, Māraship Vibhaṅga 337.

:: Mārāpeti [causative II of mṛ]: see marati, — past participle mārāpita.

:: Mārāpita [past participle of mārāpeti] killed Jātaka II 417; III 531.

:: Mārāpitatta (neuter) [abstract from mārāpita] being incited to kill Dhammapada I 141.

:: Māretar [agent noun to māreti] one who kills, slayer, destroyer Saṁyutta Nikāya III 189.

:: Māreti [causative of mṛ] to kill: see under marati, — past participle mārita.

:: Mārisa (adjective) [perhaps identical with mādisa] only in vocative as respectful term of address, something like "Sir," plural "Sirs." In singular mārisa Majjhima Nikāya I 327; Aṅguttara Nikāya III 332; Sutta-Nipāta 814, 1036, 1038, 1045 etc.; Mahāniddesa 140 = Cullaniddesa §508 (here explained by same formula as āyasmā, viz. piya-vacanaṁ garu-vacanaṁ etc.); Jātaka V 140; Peta Vatthu II 133; Mahāvaṁsa 1, 27. — plural mārisā Sutta-Nipāta 682; Jātaka I 47, 49; Visuddhimagga 415; Peta Vatthu Commentary 75. Explained by Buddhaghosa to mean niddukkha Kindred Sayings I 2 n.

:: Mārita [past participle of māreti] killed Saṁyutta Nikāya I 66; Vinaya III 72; Jātaka II 417 (aññehi m.-bhāvaṁ jānātha).

:: Māruta [for the usual māluta] the wind Saṁyutta Nikāya I 127; Mahābodhivaṁsa 8.

:: Māsa1 [cf. Vedic māsa, and mās; Greek μήν (Ionic μείς); Avesta māh (moon and month); Latin mensis; Old-Irish mī; Gothic mena = moon; Old High German māno, mānōt month. French °mē to measure: see mināti] a month, as the 12th part of the year. The twelve months are (beginning with what chronologically corresponds to our middle of March): Citta (Citra), Vesākha, Jeṭṭha, Āsāḷha, Sāvaṇa, Poṭṭhapāda, Assayuja, Kattika, Māgasira, Phussa, Māgha, Phagguna. As to the names cf. nakkhatta. Usually in accusative, used adverbially; nominative rare, e.g. aḍḍha-māso half-month Vimāna Vatthu 66; Āsāḷhi-māsa Vimāna Vatthu 307 (= gimhānaṁ pacchima māsa); plural dve māsā Peta Vatthu Commentary 34 (read māse); cattāro gimhāna-māsā Paramatthajotikā I 192 (of which the 1st is Citra, otherwise called Paṭhama-gimha "1st summer" and Bāla-vasanta "premature spring"). — Instrumental plural catūhi māsehi Miln. 82; Peta Vatthu I 1012. — accusative plural as adverb: dasamāse ten months Jātaka I 52; bahu-māse Peta Vatthu Commentary 135; also neuter chammāsāni six months Saṁyutta Nikāya III 155. Frequently accusative singular collectively: a period of ..., e.g. temāsaṁ 3 months as 15; Peta Vatthu Commentary 20; catu° Sumaṅgalavilāsinī I 83; Peta Vatthu Commentary 96; satta° Peta Vatthu Commentary 20; dasa° Peta Vatthu Commentary 63; aḍḍha° a fortnight Vinaya IV 117. — On māsa (and feminine māsī), as well as shortened form °ma see puṇṇa.

-puṇṇatā fullness or completion of the month Sumaṅgalavilāsinī I 140;
-mattaṁ (adverb) for the duration of a month Peta Vatthu Commentary 19.

:: Māsa2 [Vedic māṣa, Phaseolus indica, closely related to another species: mudga Phaseolus mungo] a bean (Phaseolus indica or radiata); usually combined with mugga, e.g. Vinaya III 64; Milindapañha 267, 341; Sumaṅgalavilāsinī I 83. Also used as a weight (or measure?) in dhañña-māsa, which is said to be equal to seven likkhās: Sammohavinodanī 343. — plural māse Vimāna Vatthu 806 (= māsa-sassāni Vimāna Vatthu 310).

-odaka bean-water Paramatthajotikā I 237;
-khetta a field of beans Vimāna Vatthu 808; Vimāna Vatthu 308;
-bīja bean-seed Dhammapada III 212;
-vana plantation Jātaka V 37 (+ mugga°).

:: Māsa3 [identical with māsa2] a small coin (= māsaka) Jātaka II 425 (satta māsā = s. māsakā commentary).

:: Māsaka [from māsa2 + ka = māsa3] literally a small bean, used as a standard of weight and value; hence a small coin of very low value. Of copper, wood and lac (Atthasālinī 318; cf. Paramatthajotikā I 37; jatu°, dāru°, loha°); the suvaṇṇa° (golden m.) at Jātaka IV 107 reminds of the "gold" in fairy tales. That its worth is next to nothing is seen from the descending progression of coins at Dhammapada III 108 = Vimāna Vatthu 77, which, beginning with kahāpaṇa, aḍḍha-pāda, places māsaka and kāhaṇikā next to mudhā "gratis." It only "counts" when it amounts to five māsakas. — Vinaya III 47, 67; IV 226 (pañca°); Jātaka I 112 (aḍḍha-māsakaṁ na agghati is worth nothing); IV 107; V 135 (first a rain of flowers, then of māsakas, then kahāpaṇas); Dhammapada II 29 (pañca-m.-mattaṁ asum of five m.); Peta Vatthu Commentary 282 (m. + aḍḍha° halfpennies and farthings, as children's pocket-money).

:: Māsakkhimhā at Vinaya III 23 is for mā asakkhimhā "we could not"; mā here stands for na.

:: Māsalu [reading uncertain] only instrumental māsalunā Milindapañha 292, Trenckner says (note page 428): "m. is otherwise unknown, it must mean a period shorter than five months. cf. Sanskrit māsala." — Rhys Davids (The Questions of King Milinda II 148) translates "got in a month," following the Sinhalese gloss. The period seems to be only a little shorter than five months; there may be a connection with catu in the word.

:: Māsati , Māsana, Māsin [from mṛṣ, for massati etc.; see masati| touch, touching, etc. in sense of eating or taking in. So is probably to be read for āsati etc. in the following passages, where m. precedes this ā in all cases. Otherwise we have to refer them to a root ās = as (to eat) and consider the m. as partly euphonic. — dumapakkāni-māsita Jātaka II 446 (commentary reads māsita and explains by asita, dhāta); visa-māsita Milindapañha 302 (Text reads visamāsita) having taken in poison; visa-māsan-ūpatāpa (the same) Visuddhimagga 166; tiṇa-māsin eating grass Jātaka VI 354 (= tiṇakhādaka commentary). — a similar case where sandhi -m- has led to a wrong partition of syllables and has thus been lost through syncope may be Pāḷi eḷaka1, as compared with Sanskrit methi (cf. Prākrit meḍhi), pillar, post.

:: Māsācita [māsa1 + ācita] filled by the (say six or more) month(s), i.e. heavy (alluding to the womb in advanced pregnancy), heaped full Majjhima Nikāya I 332 (kucchi garu-garu viya māsācitaṁ maññe ti; Neumann M.S. "wie ein Sack voll Bohnen," thus taking m. = māsa2, and ācita as "heap" which however is not justified). This passage has given rise to a gloss at Vibhaṅga 386, where māsācitaṁ maññe was added to kāyo garuko akammañño, in meaning "heavy, languid." The other enumerations of the eight kusīta-vatthūni (Aṅguttara Nikāya IV 332; Dīgha Nikāya III 255) do not give m.. It may be that the resemblance between akammañño and maññe has played a part in reminding the commentator of this phrase. The fact that Buddhaghosa comments on this passage in the Sammohavinodanī (p. 510) shows, that the reading of Vibhaṅga 386 is a very old one. Buddhaghosa takes māsa in the sense of māsa2 and explains māsācita as "wet bean" (tintamāso), thus omitting explanation of ācita. The passage at Sammohavinodanī 510 runs: "ettha pana māsācitaṁ nāma tintamāso, yathā tintamāso garuko hoti, evaṁ garuko ti adhippāyo."

:: Māsika (adjective) [from māsa1]
1. of a month, i.e. a month old Milindapañha 302.
2. of a month, i.e. consisting of months, so many months (old) (—°), as aḍḍha° at intervals of half a month Dīgha Nikāya I 166; Majjhima Nikāya I 238, 343; Puggalapaññatti 55; dve° two months old Peta Vatthu I 67.
3. monthly, i.e. once a month Theragāthā 283 (bhatta). — cf. māsiya.

:: Māsiya (adjective) [= māsika] consisting of months Dīgha Nikāya II 327 (dvādasa° saṁvacchara the year of twelve months).

:: Mātaṅga [cf. Epic Sanskrit mātaṅga, dialect]
1. An elephant Dhammapada 329, 330 (here as epithet of nāga); Jātaka III 389; VI 47; Vimāna Vatthu 439; Milindapañha 368.
2. A man of a low class [cf. Buddhist Hybrid Sanskrit mātaṅgī Divyāvadāna 397] Paramatthajotikā II 185f. (as proper name).

:: Mātar (feminine) [Vedic mātā, stem mātar°, Avesta mātar°, Greek μήτηρ (Doric μάτηρ) Latin māter, Old-Irish māthir, Old High German muoter, Anglo-Saxon modor = mother; cf. further Greek μήτρα uterus, Latin mātrix the same, Sanskrit mātṛkā mother, grandmother, German mieder corset. From Indo-Germanic °ma, onomatopoetic particle, cf. "mamma"] mother.
Cases: nominative singular mātā Sutta-Nipāta 296; Dhammapada 43; Jātaka IV 463; V 83; VI 117; Cullaniddesa §504 (definition as janikā); genitive mātu Theragāthā 473; Vinaya I 17; Jātaka I 52; mātuyā Jātaka I 53; Mahāvaṁsa 10, 80; Peta Vatthu Commentary 31; and mātāya Jātaka I 62; dative mātu Mahāvaṁsa 9, 19; accusative mātaraṁ Sutta-Nipāta 60, 124; Dhammapada 294; instrumental mātarā Therīgāthā 212; locative mātari Dhammapada 284 — plural does not occur. In combination with pitā father, mātā always precedes the former, thus mātā-pitaro (plural) "mother and father" (see below). — mātito (ablative-adverb) from the mother's side (cf. pitito) Dīgha Nikāya I 113; Aṅguttara Nikāya III 151; Peta Vatthu Commentary 29. — On mātā in simile see JPTS, 1907, 122; cf. Visuddhimagga 321 (simile of a mother's solicitude for her children). Similarly the popular etymology of mātā is given, with "mamāyatī ti mātā" at Sammohavinodanī 107. — The four bases of m. in compounds are: mātā°, māti°, mātu°, and matti-.
1. mātā°:

-pitaro mother and father Dīgha Nikāya III 66, 188f.; Sutta-Nipāta 404; Milindapañha 12. See also pitā;
-pitika having mother and father Dhammapada II 2;
-pitiṭṭhāna place of mother and father Dhammapada II 95;
-pettika having mother and father of mother and father Cullaniddesa §385 (nāma-gotta);
-petti-bhāra supporting one's mother and father Saṁyutta Nikāya I 228; Jātaka I 202; VI 498;
-maha maternal grandfather Jātaka IV 146; Dhammapada I 346.

2. māti°:

-devatā protector or guardian of one's mother Jātaka III 422 (gloss: mātu-devatā viya);
-pakkha the mother's side Dhammapada I 4 (+ pitipakkha);
-posaka supporting one's m. Jātaka III 422 (varia lectio mātu°).

3. mātu°:

-upaṭṭhāna (spelled mātupaṭṭh°) reverence towards one's m. Dhammapada IV 14;
-kucchi m.'s womb Dīgha Nikāya II 12; Visuddhimagga 560 (°gata); Sammohavinodanī 96; Dhammapada I 127;
-gāma "genex feminarum," womanfolk, women (collectively cf. German frauen-zimmer) Aṅguttara Nikāya II 126; Vinaya IV 175; Majjhima Nikāya I 448, 462; III 126; Saṁyutta Nikāya IV 239f.; Jātaka I 201; III 90, 530. (plural °gāmā page 531); Puggalapaññatti 68; Paramatthajotikā II 355; Peta Vatthu Commentary 271; Vimāna Vatthu 77;
-ghāta and (usually) °ka a matricide (+ pitu-ghātaka; see abhiṭhāna) Vinaya I 168, 320; Milindapañha 310; Tikapaṭṭhāna 167f.; Sammohavinodanī 425;
-ghātikamma matricide Tikapaṭṭhāna 281;
-bhūta having been his mother Peta Vatthu Commentary 78;
-mattin (see matta1 4) whatever is a mother Saṁyutta Nikāya IV 110 (°īsu mātucittaṁ upaṭṭhapeti foster the thought of mother towards whatever is a mother, where in sequence with bhaginī-mattin and dhītumattin);
-hadaya a mother's heart Peta Vatthu Commentary 63.

4. matti°: see matti-sambhava.

:: Mātika -Mātika (adjective) [from mātā, Sanskrit mātṛka] — mother; in mata° one whose mother is dead, literally a "dead-mother-ed," Jātaka II 131; III 213. Also negative amātika without a mother Jātaka V 251.

:: Mātikā (feminine) [Sanskrit mātṛkā]
1. a water course Visuddhimagga 554 (°ātikkamaka); Mahāvaṁsa 35, 96; 37, 50; Paramatthajotikā II 500 (= sobbha); Dhammapada II 141 (its purpose: "ito c'ito ca udakaṁ haritvā attano sassa-kammaṁ sampādenti"); Vimāna Vatthu 301.
2. tabulation, register tabulated summary, condensed contents, especially of philosophical parts of the canonical books in the Abhidhamma; used in Vinaya in place of Abhidhamma Piṭaka; probably the original form of that (later) Piṭaka Vinaya I 119, 337; II 8 [cf. semantically in similar sense Latin mātrix = English matric, i.e. register. In Buddhist Hybrid Sanskrit mātrikā Divyāvadāna 18, 333] Aṅguttara Nikāya I 117 (Dhamma-dhara, Vinaya-dhara, Mātikā-dhara; here equivalent to abhidhamma); Visuddhimagga 312 (so pañcavasso hutvā dve mātikā paguṇaṁ katvā pavāretvā); Paramatthajotikā II 15; Paramatthajotikā I 37, 99, 117.

-nikkhepa putting down of a summary, tabulation Visuddhimagga 536, 540. The summary itself is sometimes called nikkhepa, e.g. the 4th part of the Atthasālinī (As Puggalapaññatti 343-409) is called nikkhepa-kaṇḍa or chapter of the summary; similarly m.-nikkhepa vāra at Tikapaṭṭhāna 11.

:: Mātiya (adjective/noun) [the diæretic form of macca, used in verse, cf. Sanskrit martya and Vedic (poetical) martia] (a) mortal Jātaka VI 100 (commentary macca; gloss māṇava).

:: Mātu° see mātā.

:: Mātucchā (feminine) [Sanskrit mātṛ-ṣvasā] mother's sister maternal aunt Vinaya II 254, 256; Jātaka IV 390; Milindapañha 240. — putta aunt's son, male first cousin (from mother's sisters side) Saṁyutta Nikāya II 281; Udāna 24; Dhammapada I 119. cf. mātula-dhītā.

:: Mātuka (neuter) [cf. Sanskrit māṭṛka, from mātṛ = mātar] "genetrix," matrix, origin, cause Theragāthā 612.

:: Mātula [cf. Epic Sanskrit mātula and semantically Latin matruus, i.e. one who belongs to the mother] a mother's brother, an uncle Jātaka I 225; Dhammapada I 15; Peta Vatthu Commentary 58, 60.

-dhītā (the complement of mātucchā-putta) uncle's daughter, female first cousin (from mother's brother's side) Jātaka II 119; Dhammapada III 290; Peta Vatthu Commentary 55.

:: Mātulaka = mātula Dhammapada I 182.

:: Mātulānī (feminine) [Sanskrit mātulānī, semantically cf. Latin mater tera] a mother's brother's wife, an aunt Jātaka I 387; IV 184; Peta Vatthu Commentary 55, 58.

:: Mātuluṅga (neuter) [cf. Classical Sanskrit mātuluṅga; dialectical?] a citron Jātaka III 319 (= mella; varia lectio bella).

:: Māyā (feminine) [cf. Vedic māyā. Suggestions as to etymology see Walde, Latin Wörterbuch sub voce manticulor]
1. deceptive appearance, fraud, deceit, hypocrisy Sutta-Nipāta 245, 328 (°kata deceit), 469, 537, 786, 941 (māyā vuccati vañcanikā cariyā Mahāniddesa 422); Vibhaṅga 357, 361, 389; Milindapañha 289; Visuddhimagga 106 (+ sātheyya, māna, pāpicchatā etc.), 479 (māyā viya viññāṇaṁ); Sammohavinodanī 34 (in detail), 85, 493 (definition). Is not used in Pāḷi Abhidhamma in a philosophical sense.
2. mystic formula, magic, trick Majjhima Nikāya I 381 (āvaṭṭanī m.). khattiya° the mystic formula of a kh. Jātaka VI 375; Milindapañha 190; Dhammapada I 166. In the sense of "illusion" often combined with marīci, e.g. At Jātaka II 330; V 367; Cullaniddesa §680 aII.
3. jugglery, conjuring Milindapañha 3. — On māyā in similes see JPTS, 1907, 122; on term in general Buddhist Manual of Psychological Ethics 255 ("ilḷusion"); Expositor 333, 468n. — as adjective in amāya (q.v.) and in bahu-māye rich in deceit Paramatthajotikā II 351.
Note: In the word maṁ at Paramatthajotikā I 123 (in popular etymology of maṇ-gala) the editor of the text sees an accusative of mā which he takes to be a contracted form of māyā (= iddhi).

-kāra a conjurer, magician Saṁyutta Nikāya III 142; Visuddhimagga 366 (in comparison); Sammohavinodanī 196.

:: Māyāvin (adjective) [from māyā, cf. Vedic māyāvin] deceitful, hypocritical Dīgha Nikāya III 45, 246; Sutta-Nipāta 89, 116, 357; Puggalapaññatti 19, 23; Peta Vatthu Commentary 13. See also amāyāvin.

:: Māyu [Sanskrit māyu] bile, gall Abhidhānappadīpikā 281.

:: Me is enclitic form of ahaṁ in various cases of the singular. See under ahaṁ.

:: Mecaka (adjective) [cf. Vedic mecaka] black, dark blue as 13.

:: Meda [Vedic medas (neuter) from mid, see etymology under mada] fat Saṁyutta Nikāya I 124; Sutta-Nipāta 196; Jātaka III 484 (ajakaraṁ medaṁ = ajakara-medaṁ commentary); Khuddakapāṭha III (explained at Visuddhimagga 262 as "thīna sineha" thick or coagulated fluid or gelatine); Visuddhimagga 361; Sammohavinodanī 66, 225, 245, 249.

-kathālika a cooking pot or saucepan for frying fat Aṅguttara Nikāya IV 377 (in simile with kāya); Dhammapada II 179 (similar); Visuddhimagga 195 (in comparative);
-gaṇṭhi (as medo-gaṇṭhi, Sanskrit influence!) an abscess of fat, fatty knot or tumour, mentioned as a disease at Milindapañha 149;
-vaṇṇa fat-coloured; in compound °pāsāṇa a stone of the (golden) colour of fat found in the Himālaya mountains Sutta-Nipāta 447 (= medapiṇḍa-sadisa Paramatthajotikā II 393); Mahāvaṁsa 1, 39; 30, 57f., 96; 31, 121; see Geiger's note Mahāvaṁsa (PTS ed.) page 355, who puts it beyond doubt, that meda° is the correct reading for the varia lectio megha° at all places.

:: Medaka [meda + ka] in go° a precious stone of light-red (or golden) colour (cf. meda-vaṇṇa-pāsāṇa) Vimāna Vatthu 111.

:: Medeti [denominative from meda] to become fat Majjhima Nikāya I 238.

:: Medha [Vedic medha, in aśva°, go°, puruṣa° etc.] sacrifice only in assa° horse-sacrifice and purisa° human s. (q.v.). e.g. At Aṅguttara Nikāya IV 151; Sutta-Nipāta 303. — cf. mejjha.

:: Medhaga (and °ka) [cf. Sanskrit methana abusive speech; Vedic methati from mith to scold] quarrel, strife Vinaya II 88 (°ka); Therīgāthā 344; Sutta-Nipāta 893, 894 (= kalaha, bhaṇḍana, viggaha, vivāda Mahāniddesa 302, 303), 935 (Text °ka; Mahāniddesa 402 and 406 °ga. with varia lectio °ka); Dhammapada 6; Jātaka III 334 (°ka; commentary = kalaha), 488 (°ga; commentary °ka explains kalaha); Dhammapada I 65.

:: Medhasa (adjective) [= Vedic medhas, as a-base] having wisdom or intelligence, wise, only in compounds bhūri° of great wisdom Sutta-Nipāta 1131; and su° [Vedic sumedhas] very wise Vimāna Vatthu 222 (= sundara-pañña Vimāna Vatthu 111); Peta Vatthu III 77 (both combined as bhūri-su-medhasa, hardly correct; varia lectio m. bhūrimedhasa Peta Vatthu Commentary 205).

:: Medhā (feminine) [Vedic medhā and medhas, perhaps to Greek μαθ° in μανθάνω ("mathematics")] wisdom, intelligence, sagacity Mahāniddesa sub voce (m. vuccati paññā); Puggalapaññatti 25; Dhammasaṅgani 16, as 148; Peta Vatthu Commentary 40 (= paññā). — adjective sumedha wise, clever, intelligent Sutta-Nipāta 177; opposite dum° stupid Peta Vatthu I 82.

-khīṇa-medha one whose intelligence has been impaired, stupefied Jātaka VI 295 (= khīṇa-pañña).

:: Medhāvin (adjective)(Medhāvi) [medhā + in = *medhāyin > medhāvin; already Vedic, cf. medhasa] intelligent, wise, often combined with paṇḍita and bahussuta: Dīgha Nikāya I 120; Saṁyutta Nikāya IV 375; Aṅguttara Nikāya IV 244; Vinaya IV 10, 13, 141; Sutta-Nipāta 323 (accusative medhāvinaṁ + bahussutaṁ) 627, 1008 (epithet of Mogha rājā), 1125 (the same); Cullaniddesa §259 (sub voce jātimā, with various other synonyms); Dhammapada 36; Jātaka VI 294; Milindapañha 21; Dhammapada I 257; II 108; IV 169; Vimāna Vatthu 131; Peta Vatthu Commentary 41.

:: Medhāvitā (feminine) [abstract from medhāvin] cleverness, intelligence Vimāna Vatthu 229.

:: Medhi (feminine) [Vedic methī pillar, post (to bind cattle to); Buddhist Hybrid Sanskrit medhi Divyāvadāna 244; Prākrit meḍhi Pischel, Prākrit Grammar §221. See for etymology Walde, Latin Wörterbuch sub voce meta] pillar, part of a stūpa [not in the canon?].

:: Medhin (adjective/noun) = medha in adjective use; only in compound dummedhin (= dum-medha) foolish, ignorant Dhammapada 26 (bālā dummedhino janā; = nippaññā Dhammapada I 257).

:: Medinī (feminine) [of adjective medin, from meda fat, but cf. Vedic medin an associate or companion from mid in meaning to be friendly] the earth (also later Sanskrit) Mahāvaṁsa 5, 185; 15, 47; Visuddhimagga 125.

:: Megha [Vedic megha; not to mih, mehati (see mīḷha), but to Indo-Germanic °meigh°, fog, rain; cf. Sanskrit mih. mist; Avesta maega cloud; Greek ὀμίχλη fog, Lithuanian mighā fog, Dutch miggelen to drizzle, also Anglo-Saxon mist = Old Icelandic mistr "mist"] a cloud Peta Vatthu II 945; Visuddhimagga 126; especially a thundercloud, storm, Saṁyutta Nikāya I 100 (thaneti), 154; Theragāthā 307 (as kāḷa); Itivuttaka 66; Jātaka I 332 (pajjunna vuccati megha); Dhammapada I 19; Paramatthajotikā II 27 (°thanita-sadda). In this capacity often called mahā-megha, e.g. Sutta-Nipāta 30; Dhammapada I 165; Paramatthajotikā I 21; Peta Vatthu Commentary 132. — On megha in similes see JPTS, 1907, 124, 125.

-nātha having clouds as protectors (said with reference to grass-eating animals) Jātaka IV 253;
-maṇḍala cloud-circle, a circle of clouds Paramatthajotikā II 27;
-vaṇṇa cloud-coloured Jātaka V 321 (commentary for megha-sannibha); °pāsāṇa a sort of orna mental building stone Mahāvaṁsa 30, 59 (varia lectio, Text meda°; translated fat-coloured stones). See meda°.

:: Mejjati [cf. Vedic midyati, to mid, see meda Dhatupāṭha 160, 413 and Dhātum 641 give mid with meaning "snehane"] to be fat, to be full of fat; figurative to be in love with or attracted by, to feel affection (this meaning only as a"petitio principii" to explain mettā) as 192 (varia lectio mijjati; = siniyhati).

:: Mejjha (adjective-neuter) [*medhya; from medha]
1. (adjective) [to medha] fit for sacrifice, pure; negative a° impure Saddhammopāyana 363.
2. (neuter) [to medha and medhāvin] in dum° foolishness Puggalapaññatti 21 = Dhammasaṅgani 390 (explained at as 254 by "yaṁ ... citta-santānaṁ mejjhaṁ bhaveyya suci-vodānaṁ taṁ duṭṭhaṁ mejjhaṁ iminā ti dummejjhaṁ").

:: Mekhalā (feminine) [cf. Vedic mekhalā] a girdle Jātaka V 202, 294 (su°, adjective); VI 456; Therīgāthā Commentary 35; Paramatthajotikā I 109; Dhammapada I 39; Peta Vatthu Commentary 46.

:: Mekhalikā (feminine) [from mekhalā] a girdle Vinaya II 185 (ahi°, consisting of a snake).

:: Mella [dialect or uncertain reading?] citron (= mātuluṅga) Jātaka III 319 (gloss bella).

:: Meṇḍa [dialect, cf. Prākrit mÏṇṭha and miṇṭha: Pischel, Prākrit Grammar §293. Dhātum (156) gives a root meṇḍ (meḍ) in meaning of "koṭilla," i.e. crookedness. The Vedic (Sanskrit) word for ram is meṣa]
1. A ram Dīgha Nikāya I 9; Jātaka IV 250, 353 (°visāṇa-dhanu, a bow consisting of a ram's horn).
-°patha name of place "ram's road" Mahāniddesa 155 = 415.
-°yuddha ram fight Dīgha Nikāya I 6.
2. a groom, elephant-driver in compound hatthi° elephants' keeper Jātaka III 431; V 287; VI 489.

:: Meṇḍaka (adjective) [from meṇḍa]
1. made of ram(s) horn, said of a (very strong) bow Jātaka II 88 (°dhanu); V 128 (°singadhanu).
2. belonging to a ram, in meṇḍaka-pañha "question about the ram" Milindapañha 90 alluding to the story of a ram in the Ummagga-jātaka (Jātaka VI 353-55), which is told in form of a question, so difficult and puzzling that nobody "from hell to heaven" (Jātaka VI 354) can answer it except the Bodhisatta. cf. Trenckner's remark Milindapañha 422.

:: Meraya (neuter) [Epic Sanskrit maireya, cf. Abhidh-r-m 2, 175 (op. cit. page 314); probably dialect] a sort of intoxicating liquor, spirits, rum, usually combined with surā. Dīgha Nikāya I 146 166; Majjhima Nikāya I 238; Puggalapaññatti 55; Dhammapada 247; Jātaka IV 117 (pupphāsav-ādi, i.e. made from flowers, cf. definition dhātakī-puṣpaguḍa-dhāny-āmla-saṁskṛtaṁ by Mādhava, Halāy, page 314). Five kinds are given by Dhammapāla at Vimāna Vatthu 73, viz. pupphāsava, phalāsava, madhv°, guḷ°, sambhārasaṁyutta.

:: Merita in bhayamerita Jātaka IV 424 = V 359 is to be read as bhaya-m-erita driven by fear; there is no need to change it with Kern, Toevoegselen to perita.

:: Methuna (adjective-neuter) [from Vedic mithuna pair, derived from mithu. cf. micchā]
1. (adjective) relating to sexual intercourse, sexual, usually with dhamma, sex intercourse, in phrase °ṁ dhammaṁ paṭisevati to cohabit Vinaya I 96; Dīgha Nikāya II 133; Sutta-Nipāta 291, 704; Mahāniddesa 139; Visuddhimagga 418; Paramatthajotikā II 536. — (masculine) an associate Jātaka VI 294 (na rājā hoti methuno).
2. (neuter) sexual intercourse [Vedic maithuna] Dīgha Nikāya I 4; III 9, 88f., 133; Sutta-Nipāta 400, 609, 814, 835 = Dhammapada I 202; Mahāniddesa 139, 145; Puggalapaññatti 67; Visuddhimagga 51.

:: Methunaka [from methuna]
1. one concerned with (illicit) sexual intercourse, a fornicator Mahāniddesa 139 (in a wider sense).
2. An associate Vinaya III 66.
3. (neuter) coitus Jātaka II 360 (= methuna-dhamma commentary).

:: Metta (adjective neuter) [cf. Vedic maitra "belonging to Mitra"; Epic Sanskrit maitra "friendly," from mitra] friendly, benevolent, kind as adjective at Dīgha Nikāya III 191 (mettena kāya-kammena etc.), 245 (°ṁ vacī-kammaṁ); as neuter for mettā in compounds of mettā (cf. mettaṁsa) and by itself at Dīgha Nikāya I 227 (mettaṁ + cittaṁ), perhaps also at Sutta-Nipāta 507.

:: Mettā (feminine) [abstract from mitra = mitta, cf. Vedic maitraṁ. According to AS 192 (cf. Expositor 258) derived from mid to love, to be fat: "mejjati mettā siniyhatī ti attho"] love, amity, sympathy, friendliness, active interest in others. There are various definitions and explanations of mettā: the stereotype "metti mettāyanā mettāyitattaṁ mettā cetovimutti" Vibhaṅga 86 = 272; occurring as "metti mettāyanā mettāyitattaṁ anudā anudāyana anudāyitattaṁ hitesitā anukampā abyāpādo ... kusalamūlaṁ" at Mahāniddesa 488 and Dhammasaṅgani 1056 (where Text mettaṁ for metti, but see Buddhist Manual of Psychological Ethics 253). By Buddhaghosa at Paramatthajotikā II 128 explained in distinction from karuṇā (which is "ahita-dukkh-āpanaya kāmatā") as "hita-sukh-ūpanaya-kāmatā," i.e. desire of bringing welfare and good to one's fellow-men. cf. definition of mettā at Visuddhimagga 317. — Sutta-Nipāta 73 (see Cullaniddesa page 232), 967; Dīgha Nikāya III 247f., 279; Visuddhimagga 111, 321f.; Paramatthajotikā II 54; Peta Vatthu Commentary 66 (khanti, m., anudaya); Saddhammopāyana 484, 487. Phrases occurring frequently: mettā ceto-vimutti Dīgha Nikāya I 251; Saṁyutta Nikāya II 265; Aṅguttara Nikāya IV 150; Itivuttaka 20; Vibhaṅga 86 and passim. mettā-saha gatena cetasā with a heart full of love Dīgha Nikāya I 250; II 186; III 49f., 78, 223f.; Saṁyutta Nikāya V 115; Aṅguttara Nikāya I 183; II 129; IV 390; V 299, 344; explained in detail at Visuddhimagga 308. mettaṁ karoti (locative) to be friendly or sympathize with Mahāvaṁsa 12, 23. — In compounds usually mettā°, but shortened to metta° in metta-cittaṁ kindly thought, a heart full of love Dīgha Nikāya I 167; III 237; Sutta-Nipāta 507; Peta Vatthu II 1317; Jātaka VI 71; and metta-jhāna love-meditation, as explanation of m.-citta at Paramatthajotikā II 417; Peta Vatthu Commentary 167.

-aṁsa (mettaṁsa) sympathetic, showing love towards Itivuttaka 22 (varia lectio °āsa); Jātaka IV 71 (= metta-koṭṭhāsa mettacitta commentary).
-kammaṭṭhāna the k. of sympathy Dhammapada IV 108.
-bhāvanā cultivation or development of friendliness (towards all living beings) Jātaka I 176; III 45; Milindapañha 199; Visuddhimagga 295.
-vihārin abiding in kindliness Dhammapada 368; Dhammapada IV 108; Nettipakaraṇa 25; Visuddhimagga 324; Peta Vatthu Commentary 230.

:: Mettāyanā (feminine) and Mettāyitatta (neuter) [abstract formations from mettā]: see definition of mettā.

:: Mettāyati [denominative from mettā] to feel friendly, to show love, to be benevolent Aṅguttara Nikāya IV 151; as 194; Sammohavinodanī 75. With locative to show friendship or be affectionate towards Jātaka I 365; III 96; Dāṭhāvaṁsa III 34.

:: Metteyyattā (feminine) is occasional spelling for matteyyatā (q.v.), in analogy to petteyyatā; e.g. Cullaniddesa §294.

:: Metti and Mettī (feminine) [cf. Epic Sanskrit maitrī] love, friendship Jātaka III 79; V 208; Sammohavinodanī 75. See also definition of mettā.

:: Micchatta (neuter) [abstract from micchā] item of wrong, wrongness. There are eight items of wrong, viz. the eight wrong qualities as enumerated under (an-)ariya-magga (see micchā), forming the contrary to the sammatta or righteousness of the Ariyan Path. These eight at Dīgha Nikāya II 353; III 254; Aṅguttara Nikāya II 221; IV 237; Vibhaṅga 387; Visuddhimagga 683. Besides these there is a set of 10, consisting of the above eight plus micchā-ñāṇa and °vimutti wrong knowledge and wrong emancipation: Dīgha Nikāya III 290; Vibhaṅga 391; Visuddhimagga 683 (where °ñāṇa and °viratti for vimutti). — See further Dīgha Nikāya III 217 (°niyata); Puggalapaññatti 22; Dhammasaṅgani 1028 (cf. Buddhist Manual of Psychological Ethics 1028); Vibhaṅga 145; Tikapaṭṭhāna 32 (°niyata-citta), 325 (°tika), 354 (the same).

:: Micchā (adverb) [Sanskrit mithyā, cf. Vedic mithaḥ interchanging, separate, opposite, contrary (opposite samyak together: see sammā); mithū wrongly; see also mithu] wrongly, in a wrong way, wrong-, false Sutta-Nipāta 438 (laddho yaso), 815 (paṭipajjati leads a wrong course of life, almost synonymous with anariyaṁ. Illustrated by "pāṇaṁ hanati, adinnaṁ ādiyati, sandhiṁ chindati, nillopaṁ harati, ekāgārikaṁ karoti, paripanthe tiṭṭhati, paradāraṁ gacchati, musā bhaṇati" at Mahāniddesa 144); Sammohavinodanī 513 (°ñāṇa, °vimutti). — micchā° often in same combinations as sammā°, with which contrasted, e.g. with the eight parts of (an-)ariya-magga, viz. °diṭṭhi (wrong) views Dīgha Nikāya III 52, 70f., 76, 111, 246, 269, 287, 290, Dhammapada 167, 316f.; Puggalapaññatti 39; Visuddhimagga 469 (definition) Peta Vatthu Commentary 27, 42, 54, 67; cf. °ka one who holds wrong views Dīgha Nikāya III 45, 48, 264; Visuddhimagga 426); °saṅkappa aspiration Dīgha Nikāya III 254, 287, 290f., Dhammapada 11; °vācā speech (ibid); °kammanta conduct (ibid); °ājīva living Dīgha Nikāya III 176f., 254, 290; Aṅguttara Nikāya II 53, 240, 270, IV 82; °vāyāma effort Dīgha Nikāya III 254, 287, 290f.; °sati mindfullness (ibid); °samādhi concentration (ibid); see magga 2, and cf. the following:
-gahaṇa wrong conception, mistake Jātaka III 304.

-cāra wrong behaviour Puggalapaññatti 39 (and adjective cārin); Sammohavinodanī 383 (various degrees).

-paṭipadā wrong path (of life) Puggalapaññatti 49 (and adjective: °paṭipanna, living wrongly).

-paṇihita (citta) wrongly directed mind Dhammapada 42 = Udāna 39 [cf. Buddhist Hybrid Sanskrit mithyāpraṇidhāna Divyāvadāna 14].

-patha wrong road, wrong course Vibhaṅga 145 (literal and figurative; in exegesis of diṭṭhi, cf. Cullaniddesa taṇhā III; Dhammasaṅgani 381; as 253).

:: Middha (neuter) [original past participle perhaps to Vedic mid (?) to be fat = medh, as Atthasālinī 378 gives "medhatī ti middhaṁ." — More likely however connected with Sanskrit methi (pillar = Latin meta), cf. Prākrit medhi. The meaning is more to the point too, viz. "stiff." Thus semantically identical with thīna. — Buddhist Hybrid Sanskrit also middha, e.g. Divyāvadāna 555] torpor, stupidity, sluggishness Dīgha Nikāya I 71 (thīna°); Sutta-Nipāta 437; Aṅguttara Nikāya V 18; Dhammasaṅgani 1157; Milindapañha 299, 412 (appa° not slothful, i.e. diligent, alert); Visuddhimagga 450 (°rūpa; + roga-rūpa, jāti-rūpa, etc., in definition of rūpa); Sumaṅgalavilāsinī I 211 (explained as cetasika gelañña: see on this passage Buddhist Manual of Psychological Ethics 1155); Saddhammopāyana 459. — See thīna.

:: Middhin (adjective) [from middha] torpid, drowsy, sluggish Dhammapada 325 (= thīna-middhābhibhūta Dhammapada IV 16).

:: Midha [does it refer to mī2 as in mināti2, or to middha?] is given as root in meaning "hiṁsana," to hurt at Dhātum 536 (with various vv.ll.), not sure.

:: Miga [Vedic mṛga, to mṛj, cf. magga, meaning, when characterised by another attribute "wild animal" in general, animal of the forest; when uncharacterised usually antelope]
1. A wild animal, an animal in its natural state (see compounds).
2. a deer, antelope, gazelle. Various kinds are mentioned at Jātaka V 416; two are given at Cullaniddesa §509, viz. eṇi (antelope) and sarabha (red deer): see under eṇi and sarabha. — Sutta-Nipāta 39, 72; Jātaka I 154; III 270 (called Nandiya); Peta Vatthu Commentary 62, 157. On miga in similes see JPTS, 1907, 123, where more references are given.

-ādhibhū king of beasts (i.e. the lion) Sutta-Nipāta 684;
-inda king of beasts (the same) Saddhammopāyana 593;
-chāpaka young of a deer Vimāna Vatthu 279;
-dāya deer park Jātaka IV 430 (Maddakucchi); Vimāna Vatthu 86 (Isipatana);
-dhenu a hind Jātaka I 152; Dhammapada III 148;
-bhūta (having become) like a wild animal, Majjhima Nikāya I 450 (°bhūtena cetasā);
-mandalocana the soft eye of the deer Vimāna Vatthu 6411; Peta Vatthu I 115. See under manda;
-rājā king of the beasts (the lion) Dīgha Nikāya III 23 sq.
-luddaka deer hunter Jātaka I 372; III 49, 184; Dhammapada II 82; Sammohavinodanī 266 (in simile);
-vadha deer-slaying Jātaka I 149.

-vittaka, a mateur of hunting Jātaka IV 267;
-visāna a deer's horn Puggalapaññatti 56;
-vīthi deer road Jātaka I 372.
[BD]: -bhūta living like a wild animal,

:: Migavā (feminine) [= Sanskrit mṛgayā, cf. Geiger, Pāḷi Grammar §46.1] hunt, hunting, deer-stalking Peta Vatthu Commentary 154 (°padesa). Usually in devasikaṁ migavaṁ gacchati to go out for a day's hunting Jātaka IV 267; or as past participle ekadivasaṁ migavaṁ gata Vimāna Vatthu 260; ekāhaṁ m. g. Mahāvaṁsa 5, 154.

:: Migī (feminine) [feminine of miga, cf. Epic Sanskrit mṛgī] a doe Theragāthā 109; Jātaka V 215; VI 549; Dhammapada I 48.

:: Mihati is given as root mih in 2 meanings at Dhātup, viz.
(1) īsa-hasana (No. 328), i.e. a kind of laugh, for smi, as in mihita.
(2) secana (No. 342).

:: Mihita (neuter) [past participle of smi; this is the inverted-diæretic (Pāḷi) form (smita > *hmita > *mhita > mihita) for the other (Sanskrit) form smita (q.v.). Dhatupāṭha (328) puts root down as mih] a smile Jātaka III 419; V 452; VI 504. — mihita-pubba with smiles Theragāthā 460 (spelled mhita°); Jātaka VI 221 (= sita commentary). — cf. vimhaya, vimhāpaka, vimhita.

:: Milakkha [cf. Vedic Sanskrit mleccha barbarian, root mlecch, onomatopoetic after the strange sounds of a foreign tongue, cf. babbhara and mammana] a barbarian, foreigner, outcaste, hillman Saṁyutta Nikāya V 466; Jātaka VI 207; Sumaṅgalavilāsinī I 176; Paramatthajotikā II 236 (°mahātissa-thera proper name), 397 (°bhāsā foreign dialect). The word occurs also in form milakkhu (q.v.).

:: Milakkhu [the Prākrit form (Ardha-Māgadhī, cf. Pischel, Prākrit Grammar 105, 233) for Pāḷi milakkha] non-Aryan Dīgha Nikāya III 264; Theragāthā 965 (°rajana "of foreign dye" translation; Kern, Toevoegselen sub voce translates "vermiljoen kleurig"). As milakkhuka at Vinaya III 28, where Buddhaghosa explains by "Andha-Damilādi." (Samantapāsādikā 255)

:: Milāca [by-form to milakkha, via *milaccha > *milacca > milāca: Geiger, Pāḷi Grammar 62.2; Kern, Toevoegselen sub voce] a wild man of the woods, non-Aryan, barbarian Jātaka IV 291 (not with commentary = janapadā), cf. luddā m. ibid., and milāca-puttā Jātaka V 165 (where commentary also explains by bhojaputta, i.e. son of a villager).

:: Milāta [past participle of milāyati] faded, withered, dried up Jātaka I 479; V 473; Visuddhimagga 254 (°sappa-piṭṭhi, where Paramatthajotikā I 49 in same passage reads "milāta-dham(m)ani-piṭṭhi"); Dhammapada I 335; IV 8 (sarīra), 112; Paramatthajotikā II 69 (°mālā, in simile); Mahāvaṁsa 22, 46 (a°); Saddhammopāyana 161.

:: Milātatā (feminine) [abstract from milāta] only negative a° the (fact of) not being withered Jātaka V 156.

:: Milāyati [Vedic mlā, to become soft; ldg. °melā and °mlei, as in Greek βλαξ, βλακεύω to languish; Latin flaccus withered (= flaccid); Lithuanian blakà weak spot; also Greek βληχρός weak. — Dhatupāṭha 440: "milā = gatta-vimāne" (i.e. from the bent limbs); Dhātum 679 the same] to relax, languish, fade, wither Saṁyutta Nikāya I 126; Itivuttaka 76; Jātaka I 329; V 90. — causative milāpeti [Sanskrit mlāpayati] to make dry, to cause to wither Jātaka I 340 (sassaṁ); figurative to assuage, suppress, stifle Jātaka III 414 (taṇhaṁ), — past participle milāta.

:: Millikā at Peta Vatthu Commentary 144 in passage paṁsukūlaṁ dhovitvābhisiñcimillikañ ca katvā adāsi is to be read either as "abhisiñci cimillikañ ca k." or "abhisiñcitvā mudukañ ca k."

:: Miḷhakā at Saṁyutta Nikāya II 228 is to be read mīḷhakā (q.v.).

:: Minana (neuter) [from mi to measure, fix, construct] measuring, surveying Sumaṅgalavilāsinī I 79; as 123.

:: Mināti1 [roots (Vedic) mā and mi; present minūte and minoti; Indo-Germanic °me, cf. Sanskrit mātra measure, māna; Avesta mā°, mitiḥ measure; Greek μάτιον small measure, μῆτις counsel Latin; metior, mensis, modus; Gothic mela bushel; Anglo-Saxon maed measure (cf. English mete, meet = fitting); Lithuanian mẽtas year. — Dhātum 726 gives mi in meaning "pamāṇa"] to measure Sammohavinodanī 108 (see etymology of mitta); potential mine Jātaka V 468 (= mineyya commentary); future minissati Saddhammopāyana 585. gerund minitvā Visuddhimagga 72; gerundive minitabba Jātaka V 90. — passive mīyati: see anu°, — past participle mita. — cf. anu°, abhi°, ni°, pa°, vi°. Causative māpeti (q.v.).

:: Mināti2 [Vedic mināti, mī2 (or mi), to diminish; cf. Greek μινύω diminish; Latin minor = English minor; Gothic mins (little), compar, minniza, superlative minnists = German mindest. — Dhatupāṭha 502 gives mi with "hiṁsā," Dhātum 725 with "hiṁsana." It applies the same interpretation to a root midh (Dhātum 536), which is probably abstracted from passive mīyati] to diminish; also: to hurt, injure. Very rare, only in some preposition combinations — See also mīyati.
[BD: minimize}

:: Miñja (neuter) and Miñjā (feminine) [Vedic majjan (from majj?); on form see Geiger Pāḷi Grmmar §91, and cf. Pischel, Prākrit Grammar §§ 74, 101] marrow, pith, kernel Vinaya I 25 (in sequence chavi, camma, maṁsa, nahāru, aṭṭhi-miñjā); Visuddhimagga 235 (the same); Khuddakapāṭha III (aṭṭhi°, feminine cf. Paramatthajotikā I 52, neuter); Jātaka IV 402 (tāla° pith of the palm); Mahāvaṁsa 28, 28 (panasa°, f., kernels of the seeds of the jak-fruit).

-rāsi heap of marrow Visuddhimagga 260 (= matthaluṅga).

:: Miñjaka = miñja, only in tela° inner kernels of tila-seed, made into a cake Peta Vatthu Commentary 51. See doṇī2.

:: Misati [miṣ, Vedic miṣati, root given as misa at Dhātum 479, with explanation "mīlane"] to wink (one's eyes): see ni°.

:: Missa (adjective) [original past participle of miś, cf. Vedic miśra. Sanskrit miśrayati, mekṣayati; Greek μίγνυμι and μίσγω; Latin misceo, mixtus; Anglo-Saxon miscian = mix; Old High German miskan. — Dhatupāṭha 631 "sammissa"]
1. mixed (with: —°); various Vinaya I 33 (kāsa°, jatā° etc. = a mixture of, various); Theragāthā 143; Jātaka III 95, 144 (udaka-paṇṇa° yāgu); Peta Vatthu I 92 (missā kiṭakā). neuter missaṁ as adverb "in a mixed way" Visuddhimagga 552 = Sammohavinodanī 161 (+ dvidhā).
2. Accompanied by (—°), having company or a retinue, a title of honour in names, also as polite address [cf. Sanskrit miśra and ārya miśra] Jātaka V 153 (vocative feminine misse), 154 (feminine missā).
3. missa° is changed to missī in combination with kṛ and bhū (like Sanskrit), thus in missī-bhāva (sexual) intercourse, literally mixed state, union Jātaka II 330; IV 471; V 86; Sammohavinodanī 107; and missī-bhūta mixed, coupled, united Jātaka V 86 (= hatthena hatthaṁ gahetvā kāya-missībhāvaṁ upagata commentary). cf. sam.°

-kesī (feminine) "mixed hair," epithet of a heavenly maiden or Apsaras Vimāna Vatthu 6014 (explained at Vimāna Vatthu 280 as "ratta-mālādīhi missita-kāsavaṭṭī"). The m. missa-kesa occurs as a term for ascetics (with muṇḍa) at Visuddhimagga 389.

:: Missaka (adjective/noun) [from missa]
1. mixed, combined Jātaka II 8 (phalika° rajata-pabbata mountain of silver mixed with crystal); Sammohavinodanī 16 (lokiya-lokuttara°); usually °— , like °āhāra mixed food Dhammapada II 101; °uppāda mixed portents, a main chapter of the art of prognosticating (cf. Bṛhat-Saṁhitā ch. 86: miśrakādhyāya) Milindapañha 178; °bhatta = °āhāra Paramatthajotikā II 97; Mahābodhivaṁsa 27.
2. (masculine) an attendant, follower; feminine missikā Dhammapada I 211 (Sāmāvati°).
3. (neuter) name of a pleasure grove in heaven (literal the grove of bodily union), one of the 3: Nandana, M., Phārusaka Jātaka VI 278; Visuddhimagga 424.
4. (plural missakā) a group of devas, mentioned at Dīgha Nikāya II 260 in list of popular gods (cf. missa 2 and missakesī).

:: Missakatta (neuter) [abstract from missaka] mixing, mixture, combination with (—°) Tikapaṭṭhāna 291.

:: Missana (neuter) [from misseti] mixing Dhatupāṭha 338.

:: Misseti [causative of miś, Vedic miśrayati]
1. to mix Milindapañha 126 (mayaṁ missayissāma); Peta Vatthu Commentary 191 (palāse sālīhi saddhiṁ).
2. to bring together in cohabitation, to couple Jātaka V 154 (commentary: kilesena misseti), — past participle missita.

:: Missita [past participle of misseti] mixed, intermingled Sutta-Nipāta 243; Jātaka V 460; Peta Vatthu Commentary 198 (dhañña sāsapa-tela°); Vimāna Vatthu 280 (see under missa-kesī).

:: Mita [Vedic mita, past participle of mā, mināti, to measure; also in meaning "moderate, measured," cf. in same sense Greek μέτριος] measured, in measure Dīgha Nikāya I 54 (doṇa° adoṇa measure full [BD: measured to measure]); Sutta-Nipāta 300 (bhāgaso m. measured in harmonious proportions, i.e. stately); Peta Vatthu I 1013 (the same); Jātaka III 541. — amita unlimited, without measure, boundless, in epithet amit-ābha of boundless lustre Saddhammopāyana 255. Also name of a Buddha;
-āhāra measured, i.e. limited food Sutta-Nipāta 707;
-bhāṇin speaking measuredly, i.e. in moderation Dhammapada 227; Jātaka IV 252.

:: Mithu (adverb) [cf. Vedic mithū and Pāḷi micchā; mith, cf. mithah. Alternately, Avesta miqo wrongly; Gothic misso one another, missa-leiks different; German English prefix mis° i.e. wrongly: German missetat wrong doing = misdeed; Latin mūto to change, mutuus reciprocal; Gothic maipms present = Anglo-Saxon mapum; mith in Vedic Sanskrit is "to be opposed to each other," whereas in Vedic mithuna the notion of "pair" prevails. See also methuna] opposite, reciprocally, contrary Sutta-Nipāta 825, 882 (taken by Mahāniddesa 163 and 290, on both passages identically, as noun plural of adjective instead of adverb, and explained by "dve janā dve kalaha-kāraka" etc.).

-bheda [evidently in meaning of mitta-bheda "break of friendship," although mithu means "adversary," thus perhaps "breaking, so as to cause opposition"] breaking of alliance, enmity Dīgha Nikāya II 76; Jātaka IV 184 (here with varia lectio mitta°); Kathāvatthu 314.

:: Mitta (masculine neuter) [cf. Vedic mitra, masculine and neuter, friend; Avesta miϸro, friend] friend. Usually m., although neuter occurs in meaning "friend," in singular (Nettipakaraṇa 164) and plural (Sutta-Nipāta 185, 187); in meaning "friendship" at Jātaka VI 375 (= mittabhāva commentary). The half-scientific, half-popular etymology of mitta, as given at Sammohavinodanī 108, is "mettāyantī ti mittā, minantī ti vā m.; sabba-guyhesu anto pakkhipantī ti attho" (the latter: "they enclose in all that is hidden"). — Two kinds of friends are distinguished at Cullaniddesa §510 (in exegesis of Sutta-Nipāta 37 and 75), viz. āgārika° (a house- or lay-friend) and anāgārika° (a homeless° or clerical friend). The former is possessed of all ordinary qualities of kindness and love, the latter of special virtues of mind and heart — a friend who acts as a sort of Mentor, or spiritual adviser, is called akalyāṇa-mitta (see under kalyāṇa). — Mitta is often combined with similar terms, denoting relationship or friendship, e.g. with amaccā colleagues and ñāti-sālohita° blood-relations, in stereotype phrase at Vinaya II 126; Aṅguttara Nikāya I 222; Sutta-Nipāta page 104; Peta Vatthu Commentary 28; cf. ñāti-mittā relatives and friends Peta Vatthu I 59; suhada° ("dear heart") Dīgha Nikāya III 187 (four types, cf. m. paṭirūpaka); °suhajja one who is dear to one's heart Peta Vatthu Commentary 191; sahāya companion Peta Vatthu Commentary 86. The neuter form occurs for kind things Dīgha Nikāya III 188; Saṁyutta Nikāya I 37. — Opposite sapatta enemy Peta Vatthu Commentary 13; amitta a sham friend or enemy Sutta-Nipāta 561 (= paccatthika Paramatthajotikā II 455); Dīgha Nikāya III 185. pāpa-mitta bad friend Peta Vatthu Commentary 5. — For references. see e.g. Sutta-Nipāta 58, 255, 296, 338; Dhammapada 78, 375.

-ābhirādhin one who pleases his friends Jātaka IV 274 (= mittesu adubbhamāno commentary)
-ddu [cf. Sanskrit mitra-druha] one who injures or betrays his friends Saṁyutta Nikāya I 225; Sutta-Nipāta 244; Jātaka IV 260; also in the following forms: °dubbha Peta Vatthu II 93 (same passage at Jātaka IV 352; V 240; VI 310, 375); °dūbha Jātaka IV 352; VI 310; °dūbhin [cf. Sanskrit °drohin] Jātaka IV 257; V 97 (°kamma); VI 375; Dhammapada II 23;
-paṭirūpaka a false friend, one pretending to be a friend Dīgha Nikāya III 185 (four types: añña-d-atthu-hara, vacī-parama, anuppiyabhāṇin, apāya-sahāya, i.e. one who takes anything, one who is a great talker, one who flatters, one who is a spendthrift companion.)
-bandhava a relation in friendship, one who is one's relative as a friend Cullaniddesa §455 (where Mahāniddesa 11 has manta-bandhava);
-bheda see mithu-bheda
-vaṇṇa pretence of friendship, a sham friendship Peta Vatthu IV 86 (= mitta-rūpa, m.-paṭirūpatā Peta Vatthu Commentary 268).

:: Mittatā (feminine) (—°) [abstract from mitta] state of being a friend, friendship, in kalyāṇa° being a good friend, friendship as a helper (see kalyāṇa) Dīgha Nikāya III 274; Visuddhimagga 107.

:: Mitti (feminine) [a by-form of metti] friendship Jātaka I 468 (= metti commentary).

:: Miyyati (and Mīyati) [corresponding to Vedic mriyate, from mṛ, via° *mīryate > miyyati. See marati] to die.
(a) miyyati: Sutta-Nipāta 804; Nettipakaraṇa 23. medium 3rd plural miyyare Sutta-Nipāta 575; potential miyye Jātaka VI 498; present participle miyyamāna Majjhima Nikāya III 246; Visuddhimagga 49; future miyyissati Majjhima Nikāya III 246.
(b) mīyati (influenced in form by jīyati and mīyati of mināti2): Majjhima Nikāya III 168 (jāyati jīyati mīyati); Jātaka III 189; Dhammapada 21; potential mīyetha Dīgha Nikāya II 63. present participle mīyamāna Saṁyutta Nikāya I 96, — past participle mata.

:: Mīlati [mīl, given at Dhatupāṭha 267 and 614 with "nimīlane"] to wink, only in compound nimīlati to close the eyes (opposite um°).

:: Mīḷha [past participle of mih, Vedic mehati to excrete water, i.e. urine, only with reference to the liquid; Sanskrit mīḍha = Latin mictus, past participle of mingo, to urinate. cf. Avesta maezaiti to urinate, mez urine; Greek ὀμιχεῖν and ὄμιχμα the same; Anglo-Saxon mīgan to uṛ; in Old High German mist and Anglo-Saxon miox the notion refers more to the solid excrement, as in Pāḷi. — a related root °meigh to shed water is found in megha, cloud (watershedder), q.v. for further cognates] excrement Majjhima Nikāya I 454 = III 236 (°sukhaṁ vile pleasure); Aṅguttara Nikāya III 241, 242; Theragāthā 1152; Jātaka II 11; VI 112; Vimāna Vatthu 5211 (with reference to the gūtha-Niraya); Peta Vatthu III 45 (= gūtha Peta Vatthu Commentary 194); Dhammapada II 53 (°ṁ khādituṁ).

-kāsu cesspool Pañca-g 23;
-kūpa pit of excrement, cesspool Pañca-g 22.

:: Mīḷhakā (feminine) [from mīḷha; cf. Buddhist Hybrid Sanskrit mīḍha-ghaṭa] cesspool Saṁyutta Nikāya II 228 (so read for Text piḷhakā; varia lectio miḷhakā). See also piḷhakā. The translation (Kindred Sayings II 155) gives "dung beetle."

:: Mīyati see miyyati (passive of marati).

:: Moca1 [cf. Sanskrit moca and mocā] the plantain or banana tree' Musa sapientum Vinaya I 246 (°pāna drink made from m. s.; one of the eight permitted drinks); Jātaka IV 181; V 405, 465.

:: Moca2 [root-noun of moc, causative of muc] delivery, setting free Dhātum 631, 751, where Dhatupāṭha in same context reads mocana.

:: Mocana (neuter) [from moceti]
1. setting free, delivering Dhammapada III 199 (parissayā°); Dhatupāṭha 376, 539; Dhātum 609. cf. moca2.
2. letting loose, discharging, in assu° shedding tears Peta Vatthu Commentary 18. cf. vi°.

:: Mocaya (adjective) [quasi-gerundive formation from moceti] to be freed, able to escape, in dum° difficult to obtain freedom Jātaka VI 234.

:: Mocāpana (neuter) [from causative II mocāpeti] causing one's freedom, deliverance Jātaka VI 134.

:: Mocetar [ag. from moceti] one who sets free, a deliverer Mahāniddesa 32.

:: Moceti [causative of muñcati]
1. to deliver, set free, release, cause one's release or deliverance from (ablative). Imperative present mocehi Peta Vatthu II 16 (duggatiyā); Peta Vatthu Commentary 12; preterit mocesi Peta Vatthu Commentary 112 (dāsavyato); gerund mocetvā Peta Vatthu Commentary 8, 77; infinitive mocetuṁ Peta Vatthu Commentary 45 (petalokato).
2. to discharge, emit (semen in coitu) Vinaya III 36, 39 (as caus II), 110.
3. to let loose, set into motion, stir: padaṁ m. to run Jātaka III 33.
4. to discharge, fulfil: paṭiññaṁ one's promise Dhammapada I 93.
5. to unharness Dhammapada I 67.
6. to detach Saṁyutta Nikāya I 44. — causative II mocāpeti to cause to be freed, to give freedom, to let loose Vinaya IV 316 (opposite bandhāpeti).

:: Modaka [cf. Epic Sanskrit modaka in meaning 1]
1. A sort of sweetmeat Saṁyutta Nikāya I 148; Aṅguttara Nikāya I 130; III 76; Puggalapaññatti 32; Peta Vatthu Commentary 4.
2. receptacle for a letter, an envelope, wrapper or such like Jātaka VI 385 (paṇṇaṁ °assa anto pakkhipitvā). May, however, be same as 1.

:: Modana (neuter) [from mud] satisfaction, rejoicing Saddhammopāyana 229. — cf. sam°.

:: Modanā (feminine) [from mud] blending (?); commentary explanation at as 143 of term āmodanā.

:: Modara In modara at Jātaka V 54 (of elephant's teeth) Kern, Toevoegselen sub voce sees a miswriting for medura (full of, beset with), which however does not occur in Pāḷi. The commentary explanation is "sa mantato obhāsento," i.e. shining.

:: Modati [mud, cf. Vedic moda joy Dhatupāṭha 146: tose] to rejoice, to enjoy oneself, to be happy Aṅguttara Nikāya III 40; Sutta-Nipāta 561; Peta Vatthu I 54; II 121, — past participle mudita (q.v.). For mohayamāna at Dhammapada I 275 the better reading is modayamāna rejoicing, a present participle medium.

:: Mogha (adjective) [the Vedic mogha for the later Sanskrit moha, which is the Pāḷi noun moha; from muh. Buddhist Hybrid Sanskrit mohapuruṣa e.g. At Avadāna-śataka II 177; Mahāvastu III 440] empty, vain, useless, stupid, foolish Dīgha Nikāya I 187 (as opposed to sacca), 199; Sutta-Nipāta 354; Dhammapada 260 (°jiṇṇa grown old in vain; commentary explains as tuccha-jiṇṇa Dhammapada III 388); Dhammapada I 110 (patthanā a futile wish); Peta Vatthu Commentary 194. — Opposite amogha Saṁyutta Nikāya I 232; Jātaka VI 26; Dhammapada II 34 (°ṁ tassa jīvitaṁ: not in vain).

-purisa a stupid or dense fellow Vinaya IV 126, 144.

:: Moha [from muh, see muyhati; cf. Sanskrit moha and Vedic mogha] stupidity, dullness of mind and soul, delusion, bewilderment, infatuation Dīgha Nikāya III 146, 175, 182, 214, 270; Vinaya IV 144, 145; Sutta-Nipāta 56, 74, 160, 638, 847; Vibhaṅga 208, 341, 391, 402; Puggalapaññatti 16; Tikapaṭṭhāna 108, 122, 259. — Defined as "dukkhe aññāṇaṁ etc., moha pamoha, sammoha, avijj'ogha etc.," by Cullaniddesa §99 and Vibhaṅga 362; as "muyhanti tena, sayaṁ vā muyhati, muyhana-mattaṁ eva vā tan ti moho" and "cittassa andha-bhāva-lakkhaṇo, aññāṇalakkhaṇo vā" at Visuddhimagga 468. — Often coupled with rāga and dosa as one of the 3 cardinal affects of citta, making a man unable to grasp the higher truths and to enter the Path: see under rāga (and Cullaniddesa page 237, sub voce rāga where the wide range of application of this set is to be seen). cf. the 3 fires: rāg'aggi, dos'aggi, moh'aggi Itivuttaka 92; Dīgha Nikāya III 217 also rāga-kkhaya, dosa°, moha° Sammohavinodanī 31f. — On combination with rāga, lobha and dosa see dosa2 and lobha. — On term see also Buddhist Manual of Psychological Ethics 33, 362, 441; Compendium 16, 18, 41, 113, 146. — See further Dīgha Nikāya I 80 (samoha-cittaṁ); Mahāniddesa 15, 16 (with lobha and dosa); Vimāna Vatthu 14; Peta Vatthu Commentary 3.
— amoha absence of bewilderment Vibhaṅga 210 (+ alobha, adosa; as the 3 kusala-mūlāni: cf. mūla 3), 402 (the same, as kusala-hetu). — cf. pa°, sam°.

-antara (personal) quality of bewilderment (literal having m. inside) Sutta-Nipāta 478 (taken by commentary as "cause of m.," i.e. °kāraṇa, °paccaya Paramatthajotikā II 411; cf. antara = kāraṇa under antara I 2 b.);
-ussada quality of dullness Mahāniddesa 72, 413;
-kkhaya destruction of infatuation Vibhaṅga 73; Sammohavinodanī 51;
-carita one whose habit is infatuation Nettipakaraṇa 90 (+ rāgacarita and dosacarita);
-tama the darkness of bewilderment Papañcasūdanī I 1;
-dhamma anything that is bewildering or infatuating Sutta-Nipāta 276;
-pāruta covered or obstructed by delusion Peta Vatthu IV 334;
-magga being on the road of infatuation Sutta-Nipāta 347;
-salla the sting of bewilderment Mahāniddesa 59.

:: Mohana (neuter) [from muh as causative formation] making dull or stupid, infatuation, enticement, allurement Sutta-Nipāta 399, 772 (= mohanā vuccanti pañca kāmaguṇā Mahāniddesa 26). The Sanskrit meaning is also "sexual intercourse" (cf. Abhidh-r-m page 315), which may apply to the Sutta-Nipāta passages Paramatthajotikā II 517 (on Sutta-Nipāta 772) explains "mohanaṁ vuccati kāmaguṇā, ettha hi deva-manussā muyhanti."

:: Mohanaka (adjective) [from mohana] leading astray, bewildering, leading into error Vinaya IV 144.

:: Mohaneyya and Mohanīya (adjective) [gerundive formation from moha] leading to infatuation Aṅguttara Nikāya II 120; III 110; Jātaka III 499.

:: Mohatta (neuter) [abstract from moha] infatuation, bewilderment Aṅguttara Nikāya II 120; III 376.

:: Moheti [causative from muh, see muyhati and cf. moha] to deceive, to befool, to take in, surprise, delude, preterit 2nd singular amohayi Sutta-Nipāta 352; 3rd singular amohayi Saṁyutta Nikāya IV 158 = Itivuttaka 58 (maccu-rājan; vv.ll. asamohayi and asamohari); reading somewhat doubtful, cf. similar context Sutta-Nipāta 1076 with "sabbesu dhammesu samūhatesu" (varia lectio samoha°). — 3rd singular (poetic) also amohayittha Sutta-Nipāta 332 (mā vo pamatte viññāya maccurājā amohayittha vasānuge, cf. Sutta-Nipāta editor page 58). — On mohayamāna Dhammapada I 275 see modati.

:: Mokkha1 [late Vedic and Epic Skanskrit mokṣa, from muc, see muñcati. Dhatupāṭha 539 mokkha = mocana; Dhātum 751 = moca]
1. (literal) release, freedom from, in bandhanā m. Dīgha Nikāya I 73 = Majjhima Nikāya I 276.
2. (figurative) release, deliverance, salvation Vibhaṅga 426 (jarā-maraṇa° from old age and death); Dhammapada I 4 (°magga + sagga-magga, the way to heaven and salvation), 89, 90 (°dhamma = salvation) Mahāvaṁsa 5, 61.
3. (literal) (active) letting loose, emission, uttering (of speech) Jātaka I 375.
4. it may (and probably ought to) be taken as adjective (= *mokṣya, gerund of causative of muc) at Sutta-Nipāta 773 (añña°, either = 1, as "deliverance for others," or = 4, as "to be delivered by others." Buddhaghosa at Paramatthajotikā II 516 gives both explanations: aññe mocetuṁ (na) sakkonti, kāraṇa-vacanaṁ vā etaṁ: aññena mocetabbā (na) honti).

:: Mokkha2 (adjective) [from mukha 6; Vṛddhi form = *maukhya] the headmost, first, foremost, in series aggo seṭṭho m. uttamo Aṅguttara Nikāya II 95, where the customary tradition reads pāmokkha (see under mahā and cf. Cullaniddesa §502 A).

:: Mokkhacika (masculine or °ā feminine) [see on attempt at etymology Morris in JPTS 1885, 49 who takes mokkha as from muc "tumbling" and cika = "turning" from cak = cik. The word remains obscure, it must be a dialectical expression, distorted by popular analogy and taken perhaps from a designation of a place where these feats or toys had their origin. More probable than Morris' etymology is an analysis of the word (if it is Aryan) as mokkha = mokkha2, in meaning "head, top," so that it may mean "head over," top-first" and we have to separate *mokkhac-ika the °ika representing °iya "in the manner of, like" and -ac being the adverb of direction as contained in Sanskrit prāñc = pra-añc.] tumbling, turning somersaults, an acrobatic feat; in list of forbidden amusements at Dīgha Nikāya I 6 (cf. Sumaṅgalavilāsinī I 86; samparivattaka-kīḷanaṁ, i.e. playing with something that rolls along, continuously turning? The following sentence however seems to imply turning head over heels: "ākāse vā daṇḍaṁ gahetvā bhūmiyaṁ vā sīsaṁ ṭhapetvā heṭṭh-upariya (so read!) -bhāvena parivattana-kīḷanaṁ"; i.e. trapeze-performing. cf. Dialogues of the Buddha I 10 and Vinaya Texts II 184). The list re-occurs at Vinaya II 10 (°āya: f.! kīḷanti); III 180; Majjhima Nikāya I 266 and Aṅguttara Nikāya V 203 (with important varia lectio mokkhaṭika, which would imply mokkha and ending tiya, and not °cika at all. The commentary on this passage explains Anglo-Saxon daṇḍakaṁ gahetvā heṭṭh-uppariya (sic. as Sumaṅgalavilāsinī I 86; correct to upariya?) -bhāvena parivattana-kīḷanaṁ). The word is found also at Vinaya I 275, where the boy of a Seṭṭhi in Bārāṇasī contracts injuries to his intestines by "mokkhacikāya kīḷanto," playing (with a) m. — According to its use with kīḷati and in instrumental mokkhacikena (Cullaniddesa II §219) may be either a sort of game or an instrument (toy), with which children play.

:: Mokkhaka = mokkha2; thus we should read at Jātaka I 441 for mukkhaka.

:: Mokkhati see under muñcati.

:: Moli (masculine and feminine) [cf. Epic Sanskrit mauli, from mūla] a chignon; crest, turban Jātaka I 64; V 431; Mahāvaṁsa 11, 28; Sumaṅgalavilāsinī I 136 (varia lectio moḷi). Also found (as molin, adjective?) in proper name Yama-moli: see under yakkha 5.

-galla (?) fat Vinaya I 85 (explained by thūla-sarīra; vv.ll. moḷi° and mukalla);
-baddha one who has his hair tied into a top-knot Milindapañha 128, 243, 348.

:: Momūha (adjective) [intensative-reduplicated formation from moha and muh] dull, silly, stupid, infatuated, bewildered (cf. Compendium 833) Dīgha Nikāya I 27; Aṅguttara Nikāya III 164f.; Sutta-Nipāta 840, 841, 1120; Mahāniddesa 153 (= manda), 192; Cullaniddesa §521 (= avidvā etc.); Puggalapaññatti 65.

:: Momūhatta (neuter) [abstract from momūha] silliness, foolishness, bewilderment of the mind Majjhima Nikāya I 520; Aṅguttara Nikāya III 119, 191, 219 (= mandatta); Puggalapaññatti 69.

:: Mona (neuter) [from muni, equal to *maunya taken by Mahāniddesa as root of moneyya] wisdom, character, self-possession Sutta-Nipāta 540 (°patha = ñāṇa-patha Paramatthajotikā II 435), 718, 723; Mahāniddesa 57; Cullaniddesa §514 a (= ñāṇa and paññā); Theragāthā 168 (what is monissaṁ? future 1st singular of ?).

:: Moneyya (neuter) [from muni, cf. Vedic moneya] state of a muni, muni-hood; good character, moral perfection. This is always represented as threefold, viz. kāya°, vacī°, mano° (see under muni), e.g. At Dīgha Nikāya III 220; Aṅguttara Nikāya I 273; Mahāniddesa 57; Cullaniddesa §514 a (where also used as adjective: moneyyā dhammā properties of a perfect character). cf. also Sutta-Nipāta 484, 698, 700f. On moneyya-kolāhala (forebodings of the highest wisdom) see the latter.

:: Mora [the contracted, regular Pāḷi form of Sanskrit mayūra, via *ma-ūra > mora. See also Geiger, Pāḷi Grammar §27 and Pischel, Prākrit Grammar §166. — Vedic only mayūrī feminine peahen] a peacock Jātaka II 275 (°upasevin, see commentary on this passage); VI 218, 497; Peta Vatthu Commentary 142; Dhammapada I 394. a peacock's tail (sometimes used as a fan) is denoted in various terms in compounds, as mora-kalāpa Dhammapada I 387; -piccha Vinaya I 186; -piñcha Vinaya II 130; -pīñja Peta Vatthu Commentary 142, 176; Vimāna Vatthu 147; -sikali (?) Paramatthajotikā I 49; -hattha Vimāna Vatthu 3344 (= mayūra-piñjehi kataṁ makāsa-vījaniṁ); Peta Vatthu III 117. Perhaps also as morakkha "a peacock's eye" at Sammohavinodanī 63 (morakkhaka loha, a kind of copper, grouped with pisācaloha). It is more likely however that morakkha is distorted from *mauryaka, patronymic of mura, a local (tribal) designation (cf. murala), then by popular etymology connected with mora peacock. With this cf. Sanskrit moraka "a kind of steel" BR.

:: Moragu [cf. (scientific) Sanskrit mayūraka] a tender grass (Achyranthes aspera) Vinaya I 196.

:: Morinī (feminine) [from mora] a peahen Milindapañha 67.

:: Mosa (°—) (adjective/neuter) [the guṇa (combined) form of musā] belonging to an untruth, false; only in compounds -dhamma of a deceitful nature, false, Aṅguttara Nikāya V 84 (kāma); Sutta-Nipāta 739, 757; and -vajja [from musā-vāda] false-speaking, lie, untruth Saṁyutta Nikāya I 169; Sutta-Nipāta 819, 866, 943; Mahāniddesa 152, 265; Cullaniddesa §515; Vimāna Vatthu 126.

:: Mosalla (adjective) [from musala] worthy of being slain (with clubs), punishable Aṅguttara Nikāya II 241.

:: Motar [agent noun from munāti, more likely directly derived from muta, past participle of man, q.v.] one who feels (or senses) that which can be felt (or sensed), in phrase "mutaṁ na maññati motabbaṁ (so read) na maññati motāraṁ" he does not identify what is sensed with that which is not sensed, nor with what is to be sensed (motabba) nor with him who senses Aṅguttara Nikāya II 25; where motar and motabba correspond to sotar and sotabba and daṭṭhar and daṭṭhabba. The word does not occur in the similar passage Majjhima Nikāya I 3.

:: Moṭa [BHS moṭa, Prākrit moḍa: Pischel §§166, 238] see mutoḷī.

:: Mucala occurs as simplex only in proper name Mahā-mucala-mālaka Mahāvaṁsa 15, 36. It refers to the tree mucalinda, of which it may be a short formation On the other hand mucal-inda appears to the speaker of Pāḷi a compound noun, viz. king of the mucala(s) (trees). Its (late°) Sanskrit correspondent is mucilinda, of which the Pāḷi form may be the regular representative (cf. Geiger Pāḷi Grmmar §34).
1. the tree Barringtonia acutangula (Nicula*, of which it may be a dialectical distortion: *Abh 563 nicula > *mucula > *mucala) Vinaya I 3; Jātaka V 405 (°ketakā, dvandva); VI 269 (the same).
2. Name of anāga (serpent) king Vinaya I 3.
3. Name of a great lake Jātaka VI 534, 535.

:: Mucchanā (feminine) [from mucchati 2] swelling or rising in tone, increase of sound Jātaka II 249 (vīṇaṁ uttama-mucchanāya mucchetvā vādesi).
[BD]: raise the voice; a sign of anger or warning of danger.

:: Mucchañcikatā (°añji°) is probably the correct reading for puñcikatā. — We find puñcikatā at Dhammasaṅgani 1136, 1230; Vibhaṅga 351, 361 (varia lectio pucchañji°); as 365; mucchañci° at Mahāniddesa 8 and Cullaniddesa page 152; pucchañji° at Sammohavinodanī 477. The meaning is "agitation," as seen from explanation of term at as 365 ("wagging of a dog's tail," pucchaṁ cāleti), and Sammohavinodanī 477 ("lābhanālābhanaka-ṭhāne vedhanā kampanā nīcavuttatā"). — The etymological explanation is difficult; we may take it as a (misunderstood) corruption of *mucch-aṅgi-kata i.e. mucchā + aṅga + kṛ "being made stiff-of-limbs," or "swoon." Psychologically we may take "swoon" as the climax of agitation, almost like "hysterics." A similar case of a similar term of swooning being interpreted by Buddhaghosa as "wavering" (cal) is chambhitatta "paralysis," explained as "sakalasarīra calanaṁ" at Sumaṅgalavilāsinī I 50. — The expression mucchañcikatā reminds us of the term kaṭukañcukatā.

:: Mucchati [mūrch, an enlargement of Vedic mūr to get stiff (as in mūra stupid, dull, cf. Greek μωρός; Sanskrit mūrakha foolish). Used in 2 senses, viz.
(a) to become stiff and
(b) (causative) to harden, increase in tone, make louder.
From (a) a figurative meaning is derived in the sense of to become dulled or stupid, viz. infatuated, possessed. See also Lüders in [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen XLII 194 a. How far we are justified to connect Dhatupāṭha 216 mū and 503 mu ("bandhane") with this root is a different question. These 2 roots seem to be without connections. — mūrch itself is at Dhatupāṭha 50 defined with "mohe"]
1. (spelled muccati) to become stiff, congeal, coagulate, curdle Dhammapada 71; Dhammapada II 67.
2. to become infatuated Dīgha Nikāya III 43 (majjati + m.).
3. only in causative muccheti to make sound, to increase in tone Jātaka II 249 (vīṇaṁ); III 188 (the same), — past participle mucchita.

:: Mucchā [from mūrch]
1. fainting, swoon Peta Vatthu Commentary 174.
2. infatuation Aṅguttara Nikāya II 10 (kāma°). Sutta-Nipāta 328; Dhammasaṅgani 1059.

:: Mucchita [past participle of mucchati]
1. fainted, swooning, in a faint Jātaka I 243; Dhammapada II 112; Peta Vatthu Commentary 62, 174, 258.
2. distraught, infatuated Saṁyutta Nikāya I 61, 204; Aṅguttara Nikāya I 274; Dīgha Nikāya III 46 (a°); Itivuttaka 92; Jātaka III 432; V 274 (commentary for pagiddha and gadhita). Cf. pa°.

:: Mudati [for modati?] in exegetical explanation of "muti" at Sammohavinodanī 412: mudatī ti muti. See muti.

:: Mudayantī (feminine) [cf. Sanskrit modayantī] a certain plant, perhaps Ptychotis ajowan Jātaka VI 536.

:: Mudā (feminine) [from mud, see modati] joy, pleasure Dīgha Nikāya II 214 (varia lectio pamudā); Saddhammopāyana 306, 308.

:: Muddā (feminine) [cf. (late?) Sanskrit mudrā]
1. a seal, stamp, impression; — rāja° the royal seal Dhammapada I 21. Also with reference to the State Seal at Milindapañha 280, 281 in compounds mudda kāma (amacca) and mudda-paṭilābha.
2. the art of calculation mentioned as a noble craft (ukkaṭṭhaṁ sippaṁ) at Vinaya IV 7 (with gaṇanā and lekhā), as the first of the sippāni (with gaṇanā) at Majjhima Nikāya I 85 = Cullaniddesa §199. Further at Milindapañha 3, 59, 78f., 178. cf. Buddhist Hybrid Sanskrit mudrā in same sense (e.g. at Divyāvadāna 3, 26, 58 in set lipyā, saṅkhyā, gaṇanā, m.). Buddhaghosa's explanation of muddā Dīgha Nikāya I 11 m. + gaṇanā (see Sumaṅgalavilāsinī I 95) as "hattha-muddā-gaṇanā" is doubtful; since at Milindapañha 78f. muddā and gaṇanā are two quite different things. See also Franke, Dīgha translation page 18, with note (he marks muddā "Finger-rechnen" with?); and cf. Kern, Toevoegselen I 166 sub voce muddā. The Dialogues of the Buddha I 21 translates "counting on the fingers" (see Dialogues of the Buddha I 21, 22 with literature and more references). — hattha° is sign language, gesture (literally hand-arithmetic), a means of communicating (question and answer) by signs, as clearly evident from Jātaka VI 364 (hattha-muddāya naṁ pucchissāmi ... muṭṭhiṁ akāsi, sā "ayaṁ me ... pucchati" ti ñatvā hatthaṁ vikāsesi, so ñatvā ...; he then asks by word of mouth); — hattha-muddaṁ karoti to make a sign, to beckon Jātaka III 528; cf. Vinaya V 163: na hatthavikāro kātabbo, na hattha-muddā dassetabbā;

-ādhikaraṇa the office of the keeper of the Privy Seal, Chancellorship Milindapañha 281.

:: Muddha1 [past participle of muh, for the usual mūḷha, corresponds to Sanskrit mugdha. Not = mṛddha (of mṛdh to neglect) which in Pāḷi is maddhita: see pari°; nor = mṛdhra disdained] infatuated, bewildered, foolish Jātaka V 436.

-dhātuka bewildered in one's nature, foolish(ly) Jātaka IV 391 (varia lectio luddha°); Dhammapada III 120 (varia lectio danta° and mūḷa°).

:: Muddha2 and Muddhā [Vedic mūrdhan, the Pāḷi word shows a mixture of a- and n- stem] the head; top, summit. m. singular muddhā Sutta-Nipāta 983, 1026, and muddhaṁ Sutta-Nipāta 989; accusative muddhaṁ Dīgha Nikāya I 95; Sutta-Nipāta 987f., 1004, 1025; Dhammapada 72 (= paññāy'etaṁ nāmaṁ Dhammapada II 73); and muddhānaṁ Majjhima Nikāya I 243; III 259 = Saṁyutta Nikāya IV 56; instrumental muddhanā Mahāvaṁsa 19, 30; locative muddhani Sutta-Nipāta 689, 987; Majjhima Nikāya I 168; Visuddhimagga 262; Mahāvaṁsa 36, 66, in meaning "on the top of (a mountain)": Vinaya I 5 (here spelled pabbata-muddhini) = Saṁyutta Nikāya I 137; Jātaka IV 265 (Yugandhara°); Peta Vatthu II 961 (Naga° = Sineru° Peta Vatthu Commentary 138); Visuddhimagga 304 (vammika° on top of an ant-hill). — Frequently in phrase muddhā (me, or no, or te) sattadhā phaleyya, as an oath or exclamation of desecration or warning: "(your) head shall split into seven pieces," intransitive spelled both phal° and phāl° at Jātaka V 92 (te s. phal°); Milindapañha 157; Dhammapada I 17 (me ... phāl°), 41 (te phalatu s.), 42 (ācariyassa m. s. phalissati); IV 125 (no ... phāleyya); Vimāna Vatthu 68 (me s. phal°). — In compounds muddha°.

-(n)aṭṭhi (muddhan-aṭṭhi) bone of the head Paramatthajotikā I 51;
-ādhipāta head-splitting, battering of the head Sutta-Nipāta 988f., 1004, 1025;
-ādhipātin head-splitting (adjective) Sutta-Nipāta 1026;
-āra head (top) spoke Paramatthajotikā I 172;
-āvasitta "head-anointed" a properly anointed or crowned king Dīgha Nikāya III 60f., 69; Puggalapaññatti 56; Milindapañha 234;
-pāta = °ādhipāta.

:: Muddhatā (feminine) [from muddha1] foolishness, stupidity, infatuation Jātaka V 433 (varia lectio muṭhatā, muddatā).

:: Muddika (adjective/noun) [from muddā] one who practises muddā (i.e. knowledge of signs) Dīgha Nikāya I 51 (in list of occupations, combined with gaṇaka and translated Dialogues of the Buddha I 68 by "accountant"; cf. Franke, Dīgha translation page 53, "Finger-rechner"?) Vinaya IV 8 (m., gaṇaka, lekhaka); Saṁyutta Nikāya IV 376 (gaṇaka, m., saṅkhāyaka).

:: Muddikā1 (feminine) [from muddā] a seal ring, signet-ring, finger-ring Jātaka I 134; III 416; IV 439; Dhammapada I 394; II 4 (a ring given by the king to the keeper of the city gates as a sign of authority, and withdrawn when the gates are closed at night); IV 222. aṅguli° finger-ring, signet-ring Vinaya II 106; Jātaka IV 498; V 467. — Similarly as at Dhammapada II 4 (muddikaṁ āharāpeti) muddikā is figurative used in meaning of "authority," command; in phrase muddikaṁ deti to give the order, to command Milindapañha 379 (with reference to the captain of a ship).

:: Muddikā2 (feminine) [from mudu, cf. Sanskrit mṛdvīkā] a vine or bunch of grapes, grape, grape wine Vinaya I 246 (°pāna); Jātaka IV 529; Dhammapada II 155.

:: Mudhā (adverb) [Classical Sanskrit mudhā] for nothing, gratis Vimāna Vatthu 77.

:: Mudiṅga see mutiṅga.

:: Mudita [past participle of mud, modati] pleased, glad, satisfied, only in compound °mana (adjective) with gladdened heart, pleased in mind Sutta-Nipāta 680 (+ udagga); Vimāna Vatthu 8315 (+ pasanna-citta). cf. pa°.

:: Muditā (feminine) [abstract from mudu, for the usual mudutā, which in Pāḷi is only used in ordinary sense, whilst muditā is in pregnant sense. Its semantic relation to mudita (past participle of mud) has led to an etymological relation in the same sense in the opinion of Pāḷi commentators and the feeling of the Buddhist teachers. That is why Childers also derives it from mud, as does Buddhaghosa — Buddhist Hybrid Sanskrit after the Pāḷi: muditā Divyāvadāna 483] soft-heartedness, kindliness, sympathy. Often in triad mettā ("active love" Paramatthajotikā II 128), karuṇā ("preventive love," ibid), muditā ("disinterested love": modantivata bho sattā modanti sādhu sutthū ti ādinā mayena hita-sukhāvippayoga kāmatā muditā Paramatthajotikā II 128); e.g. At Dīgha Nikāya I 251; Saṁyutta Nikāya V 118; Aṅguttara Nikāya I 196 etc. (see karuṇā). — cf. also Sutta-Nipāta 73; Dīgha Nikāya III 50, 224, 248; Milindapañha 332 (°saññā; + mettā°, karuṇā°); Visuddhimagga 318 (where defined as "modanti tāya, taṁ-samaṅgino, sayaṁ vā modati etc."); as 192. See on term Buddhist Manual of Psychological Ethics 251 (where equalled to συγχαιροσύνη); Compendium 24 (called sympathetic and appreciative), 97 (called "congratulatory and benevolent attitude"); Expositor 200 (interpretation here refers to mudutā as 151 "plasticity").

:: Mudu (adjective) [Vedic mṛdu, from mṛd: see maddati; cf. Latin mollis (from °mold°is); Greek ἀμαλδύνω to weaken, Cymraeg (Welsh) blydd soft] soft, mild, weak, tender Dīgha Nikāya II 17 = III 143 (+ taluṇa); Aṅguttara Nikāya II 151 (pañcindriyāni mudūni, soft, blunt, weak: opposite tikkha); Saṁyutta Nikāya II 268 (°taluṇa-hatthapādā); Sutta-Nipāta 447 (= muduka Paramatthajotikā II 393); Theragāthā 460 (= loving); Peta Vatthu I 92; Visuddhimagga 64; Peta Vatthu Commentary 46, 230. cf. mudutara Saṁyutta Nikāya V 201.

-indriya (mud°) weak, slow minded, of dull senses Papañcasūdanī II 179; Visuddhimagga 87;
-citta a tender heart Peta Vatthu Commentary 54;
-cittatā kind (soft) heartedness Dhammapada I 234;
-piṭṭhika having a soft (i.e. pliable) back Vinaya III 35;
-bhūta supple, malleable Dīgha Nikāya I 76 (+ kammaniya); Puggalapaññatti 68;
-maddava soft and tender (said of food taken by young women to preserve their good looks) as 403;
-hadaya tender-hearted Dhammapada II 5.

:: Muduka (adjective) [from mudu] = mudu.
1. flexible, pliable, soft Saṁyutta Nikāya II 221 (saṅghāṭi); Visuddhimagga 66 (giving in easily, compared with ukkaṭṭha and majjhima); Paramatthajotikā I 49 (°aṭṭhikāni soft bones); Mahāvaṁsa 25, 102 (sayana); bhūmi Milindapañha 34.
2. soft, mild, gentle, kindly, tender-hearted Jātaka V 83 (m. hadaya), 155; Milindapañha 229 (cittaṁ m.); Paramatthajotikā II 84 (°jātika), 393; Dhammapada I 249 (citta); Peta Vatthu Commentary 243.
3. soft, weak, pampered, spoilt Saṁyutta Nikāya II 268 (of the Licchavi princes). — See also maddava, and cf. ati°.

:: Mudutā (feminine) [cf. Sanskrit mṛdutā; abstract from mudu. See also muditā] softness, impressibility, plasticity Aṅguttara Nikāya I 9; Dīgha Nikāya III 153 (translated "loveliness"); Dhammasaṅgani 44 (+ maddavatā); 1340 (the same); Visuddhimagga 463f.; as 151 (= mudubhāva); cf. Buddhist Manual of Psychological Ethics 1340.

:: Mugga [Vedic mudga, cf. Zimmer, Altind. Leben 240] a kind of kidney-bean, Phaseolus mungo, frequently combined with māsa2 (q.v.). On its size (larger than sāsapa, smaller than kalāya) see Aṅguttara Nikāya V 170 and cf. kalāya. — Dīgha Nikāya II 293; Majjhima Nikāya I 57 (+ māsa); Saṁyutta Nikāya I 150; Jātaka I 274, 429; III 55; VI 355 (°māsā); Milindapañha 267, 341; Paramatthajotikā II 283.

-sūpa bean-soup Visuddhimagga 27;
-sūpyatā "bean-soup-character," or as Path 32 has it "bean-curry-talk"; figurative denoting a faulty character, i.e. a man who behaves like bean-soup. The metaphor is not quite transparent; it is explained by Buddhaghosa as meaning a man speaking half-truths, as in a soup of beans some are only half-boiled. The explanation is forced, and is stereotype, as well as is the combination in which it occurs. Its origin remains to be elucidated. Anyhow it refers to an unevenness in character, a flaw of character. The passage (with various spellings) is always the following: cāṭukamyatā (pātu° Cullaniddesa II; °kammatā Miln; pāṭu° Vibhaṅga) mugga-sūpyatā (°sūpatā Cullaniddesa II; °suppatā Milindapañha and Paramatthajotikā I 236; °sūpatā and suppatā Vibhaṅga and Sammohavinodanī 338; supyatā Visuddhimagga) pāribhaṭṭatā (°bhatyatā Vism.; °bhaṭṭakatā Miln; °bhaṭyatā and °bbhaṭṭatā Vibhaṅga). At Cullaniddesa §391 it is used to explain sāvajja-bhogin, at Visuddhimagga 17 and Vibhaṅga 246 anācāra; at Vibhaṅga 352 lapanā; at Milindapañha 370 it is used generally (cf. The Questions of King Milinda II 287). The commentary explanation of the Vibhaṅga passage, as given at (Sammohavinodanī 483) Visuddhimagga 17 runs as follows: "mugga-sūpa-samānāya saccālikena jīvita kappanatāy'etaṁ adhivacanaṁ. Yathā hi muggasūpe paccante bahū muggā pākaṁ gacchanti, thokā na gacchanti, evam eva saccālikena jīvita kappake puggale bahuṁ alikaṁ hoti, appakaṁ saccaṁ." The text at Sammohavinodanī 483 is slightly different, although the sense is the same. Similarly at Visuddhimagga 27.
[BD: In England they have the expression "pea-soup fog" here in the U.S. we have the expression (of fog) "Thick and pea soup". So "low visibility" "unclear".]

:: Muggara [cf. Sanskrit mudgara] a club, hammer, mallet Jātaka I 113; II 196, 382; V 47; VI 358; Milindapañha 351; Visuddhimagga 231; Dhammapada I 126; II 21; Peta Vatthu Commentary 4, 55 (ayo°), 56 (°pahāra), 66, 192. The word is specifically peculiar to the so-called Jātaka style.

:: Muggatiya (neuter°) [from mugga?] a plant, according to commentary a species of bean Jātaka VI 536.

:: Muhutta (masculine and neuter) [Vedic muhūrta, from muhur suddenly] a moment, a very short period of time, an inkling, as we should say "a second" — Its duration may be seen from descending series of time-connotations at Peta Vatthu Commentary 198 (under jātakamma, prophesy by astrologers at the birth of a child): rāsi, nakkhatta, tithi, m.; and from definition at Cullaniddesa §516 by "khaṇaṁ, layaṁ, vassaṁ, atthaṁ." Usually in oblique cases: muhuttena in a short time, in a twinkling of an eye Peta Vatthu Commentary 55; muhuttaṁ (accusative) a moment, even a second Sutta-Nipāta 1138 (m. api); Dhammapada 65 (the same), 106; Peta Vatthu Commentary 43.

:: Muhuttika (adjective) [from muhutta] only for a moment; °ā (feminine) a temporary wife, in enumeration of several kinds of wives at Vinaya III 139 and Vimāna Vatthu 73. Synonym taṇ-khaṇikā.

:: Mujjati [The Pāḷi form of the Sanskrit majj] to sink, dive, be submerged Dhatupāṭha 70 (mujja = mujjana). Only in compounds um° and ni°.

:: Mukha (neuter) [Vedic mukha, from Indo-Germanic °mu, onomatopoetic, cf. Latin mu facere, Greek μυκάομαι, Middle High German mūgen, Latin mūgio to moo (of cows), to make the sound "moo"; Old High German māwen to cry, muckazzen to talk softly; also Greek μϋθος word, "myth"; Old High German mūla = German maul; Anglo-Saxon mule snout, etc. Vedic mūka silent, dumb = Latin mutus = English mute]
1. the mouth Sutta-Nipāta 608, 1022 (with reference to the long tongue, pahūta-jivha, of the Buddha or Mahāpurisa); Jātaka II 7; Sumaṅgalavilāsinī I 287 (uttāna° clear mouthed, i.e. easy to understand, cf. Dīgha Nikāya I 116); Peta Vatthu Commentary 11, 12 (pūti°), 264 (mukhena).
2. the face Jātaka VI 218 (uṇṇaja m.); Peta Vatthu Commentary 74, 75, 77; °ṁ karoti to make a face (i.e. grimace) Visuddhimagga 343. — adho° face downward Vinaya II 78; opposite upari° (q.v.); assu° with tearful face Dhammapada 67; Peta Vatthu Commentary 39; see assu. — dum° (adjective) sad or unfriendly looking Jātaka II 393; VI 343; scurrilous Jātaka V 78; bhadra° bright-faced Peta Vatthu Commentary 149; ruda° crying Peta Vatthu I 112.
3. entrance, mouth (of a river) Mahāvaṁsa 8, 12; āya° entrance (literal opening), i.e. cause or means of income Sumaṅgalavilāsinī I 218; ukkā° the opening of a furnace, a goldsmith's smelting pot Aṅguttara Nikāya I 257; Sutta-Nipāta 686; Jātaka VI 217; 574. ubhato-mukha having 2 openings Majjhima Nikāya I 57. sandhi° opening of the cleft Peta Vatthu Commentary 4. Hence:
4. cause, ways, means, reason, by way of Jātaka III 55 by way of a gift (dāna-mukhe); IV 266 (bahūhi mukhehi). — apāya° cause of ruin or loss Aṅguttara Nikāya II 166; IV 283.
5. front part, front, top, in īsā° of the carriage pole Saṁyutta Nikāya I 224 = Jātaka I 203. Hence:
6. the top of anything, front, head, best part; adjective topmost, foremost Sutta-Nipāta 568 (aggihutta-mukhā yaññā), 569 (nakkhattānaṁ mukhaṁ cando; cf. Vinaya I 246); Sammohavinodanī 332 (= uttamaṁ, mukha-bhūtaṁ vā). — derived adjective mokkha and pāmokkha (q.v.).
Note: a poetical instrumental singular mukhasā is found at Peta Vatthu I 23 and I 32, as if the nominative were mukho (s-stem).
— The ablative mukhā is used as adverb "in front of, before," in compound sam° and param°, e.g. Peta Vatthu Commentary 13. See each seperately.

-ādhāna
(1) the bit of a bridle Majjhima Nikāya I 446;
(2) setting of the mouth, i.e. mouth-enclosure, rim of the m.; in m. siliṭṭhaṁ a well-connected, well-defined mouth-contour as 15 (not with translation "opens lightly," but better with note "is well adjusted," see Expositor 19, where write °ādhāna for °ādāna).
-āsiya (? cf. āsita1) to be eaten by the mouth as 330 (mukhena asitabba);
-ullokana looking into a person's face, i.e. cheerful, bright, perhaps also flattering Dhammapada II 193 (as °olokana);
-ullokika flattering (cf. above) Mahāniddesa 249 (puthu satthārānaṁ m. puthujjana); Peta Vatthu Commentary 219;
-odaka water for rinsing the mouth Cullaniddesa §391 = Milindapañha 370; Vimāna Vatthu 65; Dhammapada II 19; IV 28;
-ja born in (or from) the mouth, i.e. a tooth Jātaka VI 219;
-tuṇḍa a beak Vimāna Vatthu 227 [cf. Buddhist Hybrid Sanskrit mukhatuṇḍaka Divyāvadāna 387];
-dugga one whose mouth is a difficult road, i.e. one who uses his mouth (speech) badly Sutta-Nipāta 664 (varia lectio °dukkha);
-dūsi blemishes of the face, a rash on the face Sumaṅgalavilāsinī I 223 (m.-dosa ibid);
-dvāra mouth opening Peta Vatthu Commentary 180;
-dhovana-ṭṭhāna place for rinsing the mouth, "la vatory" Dhammapada II 184;
-puñchana wiping one's mouth Vinaya I 297;
-pūra filling the mouth, a mouthful, i.e. as much as to fill the mouth Jātaka VI 350;
-pūraka mouth-filling Visuddhimagga 106;
-bheri a musical instrument, "mouth-drum," mouth organ (?) Cullaniddesa §219 B; Paramatthajotikā II 86;
-makkaṭika a grimace (like that of a monkey) of the face Jātaka II 70, 448 (Text makkaṭiya);
-vaṭṭi "opening-circumference," i.e. brim, edge, rim Dhammapada II 5 (of the Lohakumbhi Hell, cf. Jātaka III 43 lohakumbha-mukhavaṭṭi); Dhammapada III 58 (of a gong);
-vaṇṇa the features Peta Vatthu Commentary 122, 124;
-vikāra contortion of the mouth Jātaka II 448;
-vikūṇa (= vikāra) grimace Paramatthajotikā II 30;
-saṅkocana distortion or contraction of the mouth, as a sign of displeasure Dhammapada II 270; cf. mukha-saṅkoca Visuddhimagga 26;
-saññata controlling one's mouth (i.e. speech) Dhammapada 363, cf. Dhammapada IV 93.

:: Mukhara (adjective) [cf. Sanskrit mukhara; from mukha] garrulous, noisy, scurrilous Saṁyutta Nikāya I 203; V 269; Aṅguttara Nikāya I 70; III 199, 355; Theragāthā 955; Sutta-Nipāta 275; Jātaka III 103; Dhammapada II 70 (ati°); Peta Vatthu Commentary 11. — opposite amukhara Majjhima Nikāya I 470; Theragāthā 926; Puggalapaññatti 35; Milindapañha 414.

:: Mukharatā (feminine) [from mukhara] talkativeness, garrulousness, noisiness Dhammapada II 70.

:: Mukka [past participle of muc, Sanskrit mukta, for the usual Pāḷi mutta; cf. Prākrit mukka, Pischel, Prākrit Grammar §566] only in um° and paṭi° (q.v.), and as varia lectio at Majjhima Nikāya III 61.

:: Mukkhaka at Jātaka I 441 should be read as mokkhaka, meaning "first, principal, foremost"; cf. mokkha2.

:: Mukula [cf. Sanskrit mukula] a bud; see makula (where also see mukulita). — Abhidhānappadīpikā 811, 1116.

:: Muḷāla and Muḷālī (feminine) [cf. Vedic mulālin. Zimmer, Altind Leben 70 mentions Bisa, Śāluka and Mulālin as edible roots of lotus kinds. — Geiger, Pāḷi Grammar 12 and 43 puts muḷāla = Sanskrit mṛṇāla] the stalk of the lotus: muḷālī Vinaya I 215 (bhisa + m.); muḷāli Jātaka VI 530 (= muḷālaka commentary); muḷālikā Vinaya I 215 (bhisa + m.); bhisa-muḷālaṁ (neuter) (collective compound) fibre and stalks Vinaya II 201 = Saṁyutta Nikāya II 269; IV 94; V 39; Visuddhimagga 361; Sammohavinodanī 66. — muḷāli-puppha a lotus Theragāthā 1089.

:: Mummura [Sanskrit murmura, literally crackling, rustling; cf. Latin murmur = English murmur, Greek μορμύρω to rustle, Old High German murmuron and murmulon = German murmeln; all to Indo-Germanic °mrem, to which Sanskrit marmara: see Pāḷi mammara and cf. murumurā] crackling fire, hot ashes, burning chaff Jātaka II 134.

:: Munana (neuter) [from munāti, almost equal to mona] fathoming, recognising, knowing; a commentary word to explain "muni," used by Dhammapāla at Vimāna Vatthu 114 (mahā-isibhūtaṁ ... mahanten'eva ñāṇena munanato paricchindanato mahā muniṁ), and 231 (anavasesassa ñeyyassa munanato muni).

:: Munāti [= manyate, probably corresponding to Sanskrit medium manute, with inversion *munati and analogy formation after jānāti as munāti, may be in allusion to Sanskrit mṛṇāti of mṛ to crush, or also mā mināti to measure out or fathom. Dhātum 589 gives as root mun in meaning "ñāṇa." The word is more a commentary word than anything else, formed from muni and in order to explain It] to be a wise man or muni, to think, ponder, to know Dhammapada 269 (yo munāti ubho loke munī tena pavuccati), which is explained at Dhammapada III 396 as follows: "yo puggalo ... tulaṁ āropetvā minanto viya ime ajjhattikā khandhā ime bāhirā ti ādinā nayena ime ubho pi atthe mināti munī tena pavuccati."
Note: The word occurs also in Māgadhī (Prākrit) as muṇaï which as Pischel (Prākrit Grammar §489) remarks, is usually taken to man, but against this speaks its meaning "to know" and Pāḷi munāti. He compares maṇai with Vedic mūta in kāma-mūta (driven by kāma; mūta = past participle of mū = mīv) and Sanskrit muni. cf. animo movere.

:: Muni [cf. Vedic muni, originally one who has made the vow of silence. cf. Ch. Up. VIII 5, 2; Psalms of the Brethren 132 note. Connected with mūka: see under mukha. This etymology preferred by Aufrecht: Abhidh-r-m page 311. Another, as favoured by Pischel (see under munāti) is "inspired, moved by the spirit." Pāḷi explanations (popular etymology) are given by Dhammapāla at Vimāna Vatthu 114 and 231: see munana] a holy man, a sage, wise man.
I. The term which was specialised in Brahmanism has acquired a general meaning in Buddhism and is applied by the Buddha to any man attaining perfection in self-restraint and insight. So the word is capable of many-sided application and occurs frequently in the oldest poetic anthologies, e.g. Sutta-Nipāta 207-221 (the famous Muni-sutta, mentioned Divyāvadāna 20, 35; Paramatthajotikā II 518; explained Paramatthajotikā II 254-277), 414, 462, 523f., 708f., 811f., 838, 844f., 912f., 946, 1074 and passim (see Pj. index page 749); Dhammapada 49, 225, 268f., 423. — cf. general passages and explanations at Peta Vatthu II 113; II 133 (explained at Peta Vatthu Commentary 163 by "attahitañ ca parahitañ ca munāti jānātī ti muni"); Milindapañha 90 (munibhāva "munihood," meditation, self-denial, abrogation); Dhammapada III 521 (munayo = moneyya-paṭipadāya maggaphalaṁ pattā asekha-munayo), 395 (here explained with reference to original meaning tuṇhībhāva "state of silence" = mona).
II. The commentary and Abhidhamma literature have produced several schedules of muni-qualities, especially based on the threefold division of character as revealed in action, speech and thought (kāya°, vacī°, mano°). Just as these 3 are in general exhibited in good or bad ways of living (°sucaritaṁ and -duccaritaṁ), they are applied to a deeper quality of saintship in kāya-moneyya, vacī-moneyya, mano-moneyya; or Muni-hood in action, speech and thought; and the muni himself is characterised as akāya-muni, vacī° and mano°. Thus runs the long exegesis of muni at Cullaniddesa §514a = Mahāniddesa 57. Besides this the same chapter (514b) gives a division of six munis, viz. Agāra-muni, anagāra° (the bhikkhus), sekha°, asekha° (the Arahants), pacceka° (the pacceka Buddhas), muni° (the Tathāgatas). — The parallel passage to Cullaniddesa §514a at Aṅguttara Nikāya I 273 gives amuni as kāya-muni, vācā° and ceto° (under the 3 moneyyāni).

:: Muṇḍa (adjective) [cf. Buddhist Hybrid Sanskrit muṇḍa] bald, shaven; a shaven, (bald-headed) ascetic, either a samaṇa, or a bhikkhu or (feminine) bhikkhunī Saṁyutta Nikāya I 175 (m. saṅghāṭi-pāruta); Vinaya IV 265 (feminine); Sutta-Nipāta page eighty (= muṇḍita-sīsa Paramatthajotikā II 402). — kaṇṇa° with cropped or shorn ears (applied to a dog) Peta Vatthu II 1210, cf. muṇḍaka.

-pabbataka a bare mountain Jātaka I 303 (Hatthimatta); Vimāna Vatthu 302 (varia lectio for Text muṇḍika-pabbata).

-vaṭṭin "shaven hireling" (?), a king's servant, probably porter Vinaya II 137. The explanation given by Buddhaghosa at Samantapāsādikā 1212f. (on CV verse 29. 5) is twofold: malla-kamma-karādayo viya kacchaṁ banditvā nivāsenti; and muṇḍa-vaṭṭī ti yathā rañño kuhiñci gacchanto parikkhāra-bhaṇḍavahana-manussā ti adhippāyo. Maybe the reading veṭi is more correct.

-sira shaven head Dhammapada II 125.

:: Muṇḍaka = muṇḍa; cf. Buddhist Hybrid Sanskrit muṇḍaka Divyāvadāna 13. — Sutta-Nipāta page 80; Dhammapada 264 (= sīsa-muṇḍana-matta Dhammapada III 391, qualification of a shaveling); Vimāna Vatthu 67 (°samaṇā, dvandva). — aḍḍha° shaven over one half the head (sign of loss of freedom) Mahāvaṁsa 6, 42.
-kaṇṇa° "with blunt corners," name of one of the seven great lakes: see under kaṇṇa.
-paṭisīsaka the chignon of a shaveling, in phrase: kāsāyaṁ nivāsetvā muṇḍaka-paṭisīsakaṁ sīse paṭimuñcitvā fastening the (imitation) top-knot of a shaveling to his head Milindapañha 90; cf. Jātaka II 197 (pacceka Buddha-vesaṁ gaṇhitvā paṭisīsakaṁ paṭimuñcitvā), similarly Jātaka V 49.

:: Muṇḍana (neuter) [from muṇḍa] shaving, tonsure Dhammapada III 391

:: Muṇḍatta (neuter) [abstract from muṇḍa] the fact of being shaven or shorn Peta Vatthu Commentary 106.

:: Muṇḍeti [denominative-causative from muṇḍa] to shave Mahābodhivaṁsa 103, — past participle muṇḍita. — The Buddhist Hybrid Sanskrit has only causative II muṇḍāpayati, at Divyāvadāna 261. Should Dhatupāṭha 106 "muṇḍ = khaṇḍha" be the definition of muṇḍati? — At Jātaka III 368 we find muṇḍati for muṇḍeti (kuṇṭha-satthena muṇḍanto viya), which should probably be read muṇḍento.

:: Muṇḍika (-pabbata) bare (mountain), uncertain Text reading at Vimāna Vatthu 302 for varia lectio muṇḍa-pabbata (q.v.).

:: Muṇḍita [past participle of muṇḍeti] shaven Paramatthajotikā II 402 (°sīsa).

:: Muṇḍiya [abstract from muṇḍa] baldness, shaven condition (of ascetics and bhikkhus) Majjhima Nikāya I 515; Sutta-Nipāta 249; Kathāvatthu I 95; Saddhammopāyana 374.

:: Muñcana and Muccana (neuter) [abstract from muc]
1. release, being freed, deliverance Jātaka IV 478 (mucc°); °ākāra (muñc°) means of deliverance (dukkhato from ill) Dhammapada I 267; °kāla time of release (dukkhā from suffering) Dhammapada II 11 (mucc°, varia lectio muñc°).
2. letting loose, emitting, giving, bestowing Sammohavinodanī 249 (speaking, shouting out; Visuddhimagga reading page 265 is to be corrected from mañcana!); Peta Vatthu Commentary 132 (varia lectio dāna).

:: Muñcanaka (adjective) [from muñcana] sending out or forth, emitting Vimāna Vatthu 303 (pabhā°).

:: Muñcati [Vedic muñcati; muc, to release, loosen; with original meaning "strip off, get rid of," hence also "glide" as in Lithuanian mūkti to escape, Anglo-Saxon smūgan to creep, German schmiegen to rub against. See further connections in Walde, Latin Wörterbuch, sub voce emungo. Dhatupāṭha 376 explains by mocane, Dhātum 609 the same; 631: moce; 765: pamocane]
I. Forms. The 2 bases muñc° and mucc° are differentiated in such away, that muñc° is the active base, and mucc° the passive. There are however cases where the active forms (muñc°) are used for the passive ones (mucc°), which may be due simply to a misspelling, ñc and cc being very similar.
A. Active. present muñcati Jātaka I 375; IV 272; V 453; Vimāna Vatthu 6418; potential muñcetha Dhammapada 389; imperative muñca Dhammapada 348; present participle muñcanto Sutta-Nipāta 791; preterit muñci Jātaka V 289; Mahāvaṁsa 19, 44; plural muñciṁsu Jātaka IV 142; gerund muñciya Mahāvaṁsa 25, 67; mutvā Jātaka I 375; and muñcitvā ibid.; Peta Vatthu Commentary 43; infinitive muñcituṁ Dīgha Nikāya I 96. — causative II muñcāpeti Dīgha Nikāya I 148.
B. passive. present muccati Sutta-Nipāta 508; present participle muccanto Jātaka I 118; imperative, singular muccassu Therīgāthā 2; plural muccatha Dhammapada II 92; potential muñceyya Peta Vatthu II 26; Peta Vatthu Commentary 104; Dhammapada 127; future muccissati Jātaka I 434 (where also muñcissati in same sense); Dhammapada I 105; III 242; Peta Vatthu Commentary 53, 105; also mokkhasi Vinaya I 21 = Saṁyutta Nikāya I 111; plural mokkhanti Dhammapada 37; preterit mucci(ṁsu) Saṁyutta Nikāya III 132; IV 20; Jātaka II 66; infinitive muccituṁ Theragāthā 253; Dhammapada I 297. — causative moceti and mocāpeti (q.v.), — past participle mutta.
II. Meanings.
1. to release, deliver (from = ablative), set free (opposite bandhati) Sutta-Nipāta 508 (sujjhati, m., bajjhati); Saṁyutta Nikāya III 132 (cittāni mucciṁsu their hearts were cleansed), Therīgāthā 2 (muccassu); Dhammapada 127 (pāpakammā, quoted at Peta Vatthu Commentary 104); Peta Vatthu II 26; Peta Vatthu Commentary 53 (nirayūpapattito muccissati), 105; Dhammapada I 297 (dukkhā muccitu-kāma desirous of being delivered from unpleasantness; varia lectio muñc°); II 92 (dukkhā).
2. to send off, let loose, drop, give Jātaka IV 272 (saraṁ an arrow); Visuddhimagga 313 (dhenu vacchakassa khīra-dhāraṁ m.); Mahāvaṁsa 25, 63 (phalakaṁ).
3. to let out of the yoke, to unharness, set free Dīgha Nikāya I 148 (satta usabhasatāni muñcāpeti); Peta Vatthu Commentary 43 (yoggāni muñcitvā).
4. to let go, emit, send forth (light) Jātaka V 289 (obhāsaṁ muñci); Mahāvaṁsa 19, 44 (rasmiyo).
5. to send forth (sound); to utter, emit (words etc.) Jātaka I 375 (vācaṁ); Vimāna Vatthu 6418 (mālā m. ghosaṁ = vissajjenti Vimāna Vatthu 281).
6. (from 4 and 5 in general) to undertake, to bestow, send forth, let loose on Dhammapada 389: "na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo," where Dhammapada IV 148 supplements veran na muñcetha (i.e. kopaṁ na kareyya). In this case veraṁ muñcati would be the same as the usual veraṁ bandhati, thus opposite notions being used complementarily. The interpretation "give up" (enmity) instead of "undertake" is possible from a mere grammatical point of view. L. v. Sohroeder (Worte der Wahrheit) translates "noch stürzt der Priester auf den Feind"!
7. to abandon, give up, leave behind Dhammapada 348 (muñca, viz. taṇhaṁ Dhammapada IV 63); Jātaka V 453 (peta-rāja-visayaṁ).
8. An idiomatic (late) use of the gerund muñciya (with accusative) is in the sense of an adverb (or preposition), meaning "except, besides," e.g. maṁ m. Mahāvaṁsa 25, 67; imaṁ m. (besides this Mahāvaṁsa 14, 17). — cf. pa°, paṭi°, vi°.
Note: At Dhammapada 71 muccati stands for mucchati (= Sanskrit mūrchati) to become stiff, coagulate, curdle; cf. Dhammapada II 67.

:: Muñja [Vedic muñja, cf. Zimmer, Altind. Leben 72]
1. A sort of grass (reed) Saccharum munja Roxb. Sutta-Nipāta 440. °kesa having a dark mane (like m. grass) Dīgha Nikāya II 174. °pādukā slipper made of m. grass Dhammapada III 451; °maya made of m. grass Sutta-Nipāta 28. — The reed itself is called isīkā (q.v.).
2. A sort of fish Jātaka IV 70 (+ rohita, taken as dvandva by commentary); VI 278 (the same).

:: Muraja [cf. Epic. and Classical Sanskrit muraja, Prākrit murava: Pischel, Prākrit Grammar §254]
1. A small drum, tambourine Jātaka V 390; Vimāna Vatthu 353 (= bheri Vimāna Vatthu 161); 8418 (= mudiṅga Vimāna Vatthu 340); Paramatthajotikā II 370.
2. a kind of girdle Vinaya II 136.

:: Murumurā (indeclinable) [onomatopoetic to sound root mṛ, see mammara and mummura] the grinding, crackling sound of the teeth when biting bones, "crack"; in phrase m. ti khādati to eat or bite up to bits Jātaka I 342; V 21 (of a Yakkhinī, eating a baby).

:: Murumurāpeti = murumurāyati Jātaka II 127; III 134; V 196 (°etvā khādati).

:: Murumurāyati [denominative from murumurā] to munch, chew, bite up with a cracking sound Jātaka IV 491.

:: Musala (masculine neuter) [cf. Vedic musala. The etymology is probably to be connected with m.rd (see maddati)]
1. A pestle (whilst udukkhala is "mortar," cf. Jātaka II 428 and see udukkhala) Dīgha Nikāya I 166 = Puggalapaññatti 55; Dhammapada II 131 (+ suppa).
2. A club Aṅguttara Nikāya II 241; Vimāna Vatthu 121.
3. a crowbar Jātaka I 199; Peta Vatthu Commentary 258 (°daṇḍa).

:: Musalaka (neuter) [from musala] a little pestle, a toy for little girls as 321.

:: Musalika only in compound danta° (an ascetic) who uses his teeth as a pestle Jātaka IV 8 (an aggi-pakkaṁ khādati, eats food uncooked, only crushed by his teeth).

:: Musati [in this connection = mṛṣ in an active sense, as quasi denominative from musā. Not to muṣ to steal, which is given at Dhatupāṭha 491 with "theyya "] to betray, beguile, bewilder, dazzle, in cakkhūni m. Dīgha Nikāya II 183 (but translation "destructive to the eyes"); musati'va nayanaṁ Vimāna Vatthu 353 (cf. Vimāna Vatthu 161).

:: Musā (adverb) [Vedic mṛṣā, from mṛṣ, literally "neglectfully"] falsely, wrongly; usually with verbs vadati, bhaṇati, bhāsati and brūti to speak falsely, to tell a lie. — Aṅguttara Nikāya I 149 (opposite saccaṁ); Sutta-Nipāta 122, 158, 397, 400, 757, 883, 967, 1131; Mahāniddesa 291; Peta Vatthu I 33; Vimāna Vatthu 72 (= abhūtaṁ atacchaṁ); Paramatthajotikā II 19; Peta Vatthu Commentary 16, 152.

-vāda lying, a falsehood, a lie Dīgha Nikāya I 4, 25; III 68f.; 92f., 106, 170, 195, 232, 269; Majjhima Nikāya I 414; Sutta-Nipāta 129, 242 (cf. Dīgha Nikāya II 174); Dhammapada 246; Puggalapaññatti 57; Mahāniddesa 268; Vimāna Vatthu 158; Peta Vatthu I 68; Sammohavinodanī 383 (various degrees); Peta Vatthu Commentary 16; Saddhammopāyana 65; explicitly at Mahāniddesa 152, 394; Cullaniddesa §515. cf. mosavajja;
-vādin speaking falsely, lying Dīgha Nikāya I 138; III 15, 82; Dhammapada 176; Puggalapaññatti 29, 38.

:: Mussati [= mṛś, mṛṣyati; to which musā "wrongly," quite different in origin from micchā: mṛṣā < mithyā. Dhātum 437 defines by "sammose," i.e. forgetfullness] verb intransitive: to forget, to pass into oblivion, to become bewildered, to become careless Dīgha Nikāya I 19 (sati m.); Jātaka V 369 (the same); Sutta-Nipāta 815 (= nassati Paramatthajotikā II 536; = parimussati, paribāhiro hoti Mahāniddesa 144), — past participle muṭṭha. cf. pa°, pari°.

:: Muta [for mata, cf. Geiger Pāḷi Grmmar §18] thought, supposed, imagined (i.e. received by other vaguer sense impressions than by sight and hearing) Majjhima Nikāya I 3; Sutta-Nipāta 714 (= phusanarahaṁ Paramatthajotikā II 498), 812; Jātaka V 398 (= anumata commentary); Vibhaṅga 14, 429f. — Often in set diṭṭha suta muta what is seen, heard and thought (? more likely "felt," cf. Cullaniddesa §298: diṭṭha = cakkhunā d., sutaṁ = sotena s., mutaṁ = ghānena ghāyitaṁ, jivhāya sāyitaṁ, kāyena phuṭṭhaṁ, and viññātaṁ = manasā v.; so that from the interpretation it follows that ditṭha suta muta viññāta refer to the action (perception) of the six senses, where muta covers the 3 of taste, smell and touch, and viññāta the function of the manas) Saṁyutta Nikāya I 186 (Kindred Sayings I 237 note); IV 73; Theragāthā 1216. Similarly the psychological analysis of the senses at Dhammasaṅgani 961: rūpāyatanaṁ diṭṭhaṁ; sadd-āyat. sutaṁ; gandh°, ras°, phoṭṭhabb° mutaṁ; sabbaṁ rūpaṁ manasā viññātaṁ. See on this passage Buddhist Manual of Psychological Ethics 961 note. In the same sense as 388 (see Expositor, II 439). — Dīgha Nikāya III 232; Sutta-Nipāta 790 (cf. Mahāniddesa 87f. in extenso) 793, 798, 812, 887, 901, 914, 1086, 1122. Thus quite a main tenet of the old (popular) psychology.

-maṅgalika one who prophesies from, or derives lucky auspices from impressions (of sense; as compared with diṭṭha-maṅgalika visible-omen-hunter, and suta-m. sound-augur) Jātaka IV 73 (where commentary clearly explains by "touch"); Paramatthajotikā I 119 (the same explanation in more detail);
-visuddhika of great purity, i.e. orthodox, successful, in matters of touch Mahāniddesa 89, 90;
-suddhi purity in matter of touch Mahāniddesa 104, 105.

:: Muti (feminine) [for mati, cf. muta] sense-perception, experience, understanding, intelligence Sutta-Nipāta 864; Mahāniddesa 205 (on Sutta-Nipāta 846 = hearsay, what is thought); Vibhaṅga 325 (diṭṭhi, ruci, muti, where muti is explained at Sammohavinodanī 412 as "mudatī ti muti"!) 328; Saddhammopāyana 221. — cf. sam°.

:: Mutimant (adjective) [from muti] sensible, intelligent, wise Sutta-Nipāta 539; as mutīmā at Sutta-Nipāta 61, 321, 385; plural 881; Jātaka IV 76 (as mutīmā and mutimā); Cullaniddesa §511 = 259. cf. matimant.

:: Mutiṅga [Sanskrit mṛdaṅga on d. > t. cf. Geiger, Pāḷi Grammar §23] a small drum, tabour Dīgha Nikāya I 79; Vinaya I 15; Saṁyutta Nikāya II 266f. (a famous mythological drum, called Ānaka; same also at Jātaka II 344); Jātaka IV 395 (bheri + m.); Paramatthajotikā I 49. Spelling mudiṅga at Saṁyutta Nikāya II 266; Jātaka IV 395; Visuddhimagga 250; Sammohavinodanī 232; Vimāna Vatthu 210 (varia lectio mutiṅga), 340 (the same).

-sadda sound of the drum Jātaka I 3 (one of the ten sounds, hatthi°, assa° etc.).

:: Mutoḷī [?] a doubtful word occurring only in one stock phrase, viz. "ubhato-mukhā m. pūrā nānā-vihitassa dhaññassa" at Majjhima Nikāya I 57 (vv.ll. putoḷi, mūṭolī) = III 90 (mūtoḷī) = Dīgha Nikāya II 293 (Text mutoli, varia lectio muṭoli; gloss pūtolī). The Dialogues of the Buddha II 330 translation "sample bag" (see note on this passage; with remark "spelling uncertain"). Neumann, M.S. I 101 translates "Sack". Kern, Toevoegselen sub voce mutoḷī tries to connect it with Buddhist Hybrid Sanskrit moṭa (Hindi moṭh), bundle, which (with vv.ll. mūḍha, muṭa, mūṭa) occurs only in one stock phrase "bharaiḥ motaiḥ piṭakaiḥ" at Divyāvadāna 5, 332, 501, 524. The more likely solution, however, is that mutoḷī is a distortion of puṭosā (puṭosa), which is found as varia lectio to puṭaṁsa at all passages concerned (see puṭaṁsa). Thus the meaning is "bag, provision-bag." The Buddhist Hybrid Sanskrit moṭa (muṭa) remains to be elucidated. The same meaning "provision-bag" fits at Visuddhimagga 328 in compound yāna°, where spelling is Text °paṭṭoli, varia lectio °putoḷi, but which is clearly identical with our term. We should thus prefer to read yāna-puṭosi "carriage-bag for provisions."

:: Mutta1 [past participle of muñcati; Sanskrit mukta]
1. released, set free, freed; as —° free from Sutta-Nipāta 687 (abbhā° free from the stain of a cloud); Dhammapada 172 (the same), 382 (the same). — Dhammapada 344; Peta Vatthu IV 134; Peta Vatthu Commentary 65 (su°).
2. given up or out, emitted, sacrificed Vinaya III 97 = IV 27 (catta, vanta, m.) Aṅguttara Nikāya III 50 (catta + m.). cf. vi°.
3. unsystematised. Compendium 9, 137 (vīthi°).

-ācāra of loose habits Dīgha Nikāya I 166 = III 40 = Puggalapaññatti 55 (where explained at Puggalapaññatti 231, as follows: vissatthācāro. Uccārakammādīsu lokiya-kulaputtācārena virahito ṭhitako va uccāraṁ karoti passāvaṁ karoti khādati bhuñjati);
-paṭibhāna of loose intelligence, or immoderate promptitude (opposite yutta°), quick-tempered Puggalapaññatti 42 (cf. Puggalapaññatti 223); Paramatthajotikā II 110, 111;
-saddha given up to faith Sutta-Nipāta 1146 (= saddhādhimutta Cullaniddesa §512);
-sirā (plural) with loose (i.e. confused) heads Paramatthajotikā I 120 = Visuddhimagga 415.

:: Mutta2 (neuter) [cf. Vedic mūtra; Indo-Germanic °meud to be wet, as in Greek μύζω to suck, μυδάω to be wet; Middle High German smuz (= German schmutz), English smut and mud, Old-Irish muad cloud (= Sanskrit mudira cloud); Avesta muϸrem impurity, Middle Irish mūn urine; Greek μιαίνω to make dirty] urine Vinaya IV 266 (passāvo muttaṁ vuccati); Peta Vatthu I 91 (gūthañ ca m.); Peta Vatthu Commentary 43, 78. Enumerated under the thirty-two constituents of the body (the dvattiṁs-ākāraṁ) at Khuddakapāṭha III (cf. Paramatthajotikā I 68 in detail on mutta; the same Visuddhimagga 264, 362; Sammohavinodanī 68, 225, 248f.) = Majjhima Nikāya III 90 = Dīgha Nikāya II 293 etc.

-ācāra see mutta1;
-karaṇa "urine-making," i.e. pudendum muliebre, cunnus female sexual organ Vinaya IV 260;
-karīsa urine and fæces, i.e. excrements Vinaya I 301; Saṁyutta Nikāya III 85; Aṅguttara Nikāya II 33; Sutta-Nipāta 835; Mahāniddesa 181; Jātaka VI 111; Visuddhimagga 259, 305, 342, 418 (origin of);
-gata what has become urine as 247 (gūtha° + m.);
-vatthi the bladder Visuddhimagga 345.

:: Muttaka (adjective) [mutta1 + ka] only in compound antarā° one who is released in the meantime Vinaya II 167.

:: Muttakā (feminine) = muttā; °maya made of pearls Mahāvaṁsa 27, 33.

:: Muttatā (feminine) [abstract from mutta1] state of being liberated, freedom Jātaka V 480.

:: Muttā (feminine) [cf. Sanskrit muktā] a pearl Vimāna Vatthu 377 (°ācita); Peta Vatthu II 75 (+ veḷuriya); Mahāvaṁsa 30, 66. Eight sorts of pearls are enumerated at Mahāvaṁsa 11, 14, viz. haya-gaja-rathāmalakā va layaṅguli-veṭhakā kakudha-phala-pākatikā, i.e. horse-, elephant-, waggon-, myrobalaṁ-, bracelet-, ring-, kakudha fruit-, and common pearls.

-āhāra a string or necklace of pearls Jātaka I 383; VI 489; Dhammapada I 85; Paramatthajotikā II 78 (simile); Visuddhimagga 312;
-jāla a string (net) of pearls Jātaka IV 120; Mahāvaṁsa 27, 31; Vimāna Vatthu 198;
-dāma garland or wreath of p. Mahāvaṁsa 30, 67 (so Text for v.l; °maya);
-vali string of pearls Vimāna Vatthu 169;
-sikkā string of pearls Vimāna Vatthu 244.

:: Mutti (feminine) [from muc, cf. Sanskrit mukti] release, freedom, emancipation Sutta-Nipāta 344 (muty-apekho); Mahāniddesa 88, 89 (+ vimutti and parimutti); Peta Vatthu Commentary 35, 46; Saddhammopāyana 492. — cf. vi°.

:: Muttika [from muttā] a pearl vendor, dealer in pearls Milindapañha 262.

:: Muṭa see mutoḷī. Otherwise occurring in proper name Muṭa-siva at Mahāvaṁsa 11, 4.

:: Muṭṭha [past participle of mussati, mṛṣ] having forgotten, one who forgets; only in two compounds, viz. °sacca [derivation from following: muṭṭha + sati + ya] forgetfullness, literally forgotten-mindedness, usually combined with asampajañña, Dīgha Nikāya III 213; Aṅguttara Nikāya V 149; Puggalapaññatti 21; Dhammasaṅgani 1349 (where read: yā asati ananussati ... adhāraṇatā pilāpanatā sammussanatā); Vibhaṅga 360, 373; Visuddhimagga 21; Dhammapada IV 85; and °sati(n) (adjective) "forgetful in mindfullness," i.e. forgetful, careless, bewildered [cf. Buddhist Hybrid Sanskrit amuṣitasmṛti Lalitavistara 562, to all appearance (wrongly) derived from Pāḷi musati to rob, muṣ, muṣṇāti] Dīgha Nikāya III 252, 282; Saṁyutta Nikāya I 61 (+ asampajāna); Puggalapaññatti 21, 35 (neither passage explained in Pp-a!); Jātaka III 488; Sammohavinodanī 275. As °satika at Milindapañha 79.
Note: muṭṭhasati with various (unsuccessful) etymologies is discussed in detail also by Morris, JPTS 1884 Puggalapaññatti 92-94.

:: Muṭṭhi (feminine) [Vedic muṣṭi, m. feminine. Does definition "muṭ = maddane" at Dhātum 125 refer to muṭṭhi?] the fist Vimāna Vatthu 206. muṭṭhī katvā gaṇhāti to take by making a fist, i.e. clutch tightly, clenching one's fist Jātaka VI 331. — muṭṭhiṁ akāsi he made a fist (as sign) Jātaka VI 364. As —° often meaning "handful." °ācariya-muṭṭhi close-fistedness in teaching, keeping things back from the pupil Dīgha Nikāya II 100; Saṁyutta Nikāya V 153; Jātaka II 221, 250; Vimāna Vatthu 138; Paramatthajotikā II 180, 368. kuṇḍaka° handful of rice powder Vimāna Vatthu 5; Dhammapada I 425. taṇḍula° handful of rice Peta Vatthu Commentary 131. tila° the same of tila seeds Jātaka II 278. paṁsu° the same of soil Jātaka VI 405. ritta° an empty fist Paramatthajotikā II 306 = Dhammapada IV 38 (°sadisa alluding to ignorance).

-yuddha fist-fight, boxing Dīgha Nikāya I 6;
-sammuñjanī "fistbroom" a short broom Dhammapada II 184
[BD]: muṭṭhī katvā gaṇhāti: grab; -sammuñjanī whisk-broom

:: Muṭṭhika [from muṭṭhi]
1. A fist-fighter, wrestler, boxer Vinaya II 105 (malla°); Jātaka IV 81 (proper name); VI 277; Visuddhimagga 31 (+ malla).
2. A sort of hammer Jātaka V 45.
[BD]: 2. mallet

:: Muyhana (neuter) [from muyhati] bewilderment, stupefaction, infatuation Sumaṅgalavilāsinī I 195 (rajjana-dussana-m.).

:: Muyhati [Vedic muhyati, muh; definition Dhatupāṭha 343: mucchāyaṁ; 460: vecitte; cf. moha and momuha] to get bewildered, to be infatuated, to become dull in one's senses, to be stupified. Just as rāga, dosa and moha form a set, so do the verbs rajjati, dussati, muyhati, e.g. Milindapañha 386 (rajjasi rajjanīyesu, dussanīyesu dussasi, muyhase mohaniyesu). Otherwise rare as finite verb; only as 254 (in definition of moha) and Saddhammopāyana 282, 605 (so read for mayhate), — past participle mūḷha and muddha1.

:: Mū is given as root as Dhatupāṭha 216 in meaning "bandhana."

:: Mūga (adjective) [Vedic mūka; see etymology under mukha] dumb Vinaya I 91 (andha, m., badhira); Sutta-Nipāta 713; Dhammapada II 102 (andha, m., badhira); Paramatthajotikā II 51 (in simile); Saddhammopāyana 12. Frequently combined with eḷa, deaf (q.v.).

:: Mūla (neuter) [Vedic mūra and mūla. The root is given as mūl in 2 meanings, viz. literally "rohane" Dhātum 859, and figurative "patiṭṭhāyaṁ" Dhātum 391]
1. (literal) root Aṅguttara Nikāya II 200 = Majjhima Nikāya I 233; Dhammapada I 270; IV 200 (opposite patti); Visuddhimagga 270 (rukkha° = rukkha-samīpaṁ); Peta Vatthu II 96 (sa° with the root); Peta Vatthu Commentary 43 (rukkhassa mūle at the foot of).
2. foot, bottom Vinaya II 269 (patta°); Peta Vatthu Commentary 73 (pāda°), 76 (the same). rukkha° foot of a tree: see under rukkha for special meaning.
3. (Applied) ground for, reason, cause, condition, defined as "hetu, nidāna, sambhava" etc. At Cullaniddesa sub voce; Sutta-Nipāta 14 = 369 (a kusalā mūlā noun plural = ākāra or patiṭṭhā Paramatthajotikā II 23); Peta Vatthu II 333 (sa° with its cause); Dukapaṭṭhāna 272, 297, 312, 320; Milindapañha 12 (and Khandha-yamaka, with reference to the Yamaka). Very frequent in this sense as referring to the three lobha, dosa, moha as conditioning akusala (and absence of them = kusala), e.g. At Dīgha Nikāya III 214, 275; Aṅguttara Nikāya I 201; 203; Vibhaṅga 106f., 169, 361; Yamaka I 1; Visuddhimagga 454; cf. Cullaniddesa §517; Sammohavinodanī 382.
4. origin, source, foundation, root (figurative) Vinaya I 231 = Dīgha Nikāya II 91 (dukkhassa); Vinaya II 304; Sutta-Nipāta 916, 968 (cf. Mahāniddesa 344, 490); Theragāthā 1027 (brahmacariyassa); Dhammapada 247, 337. Frequently in formula (may be taken to number 1) [pahīna] ucchinna-mūla tāla-vatthukata etc. with reference to the origin of saṁsāra, e.g. At Saṁyutta Nikāya II 62, 88; III 10, 27, 161, 193; IV 253, 292, 376. See Cullaniddesa page 205 sub voce pahīna, in extenso.
5. beginning, base, in mūladivasa the initial day Sumaṅgalavilāsinī I 311; also in phrase mūlakāraṇato right from the beginning Vimāna Vatthu 132 (cf. Buddhist Hybrid Sanskrit mūlaṁ kramataś ca the same Divyāvadāna 491).
6. "substance," foundation, i.e. worth, money, capital, price, remuneration Milindapañha 334 (kamma°); Dhammapada I 270 (?); Peta Vatthu Commentary 273; Mahāvaṁsa 27, 23. amūla unpaid Mahāvaṁsa 30, 17 (kamma labour).

-iṇa° borrowed capital Dīgha Nikāya I 71;
-kanda eatable tuber Dhammapada III 130; IV 78 (mūlaka°). See also kanda;
-kammaṭṭhāna fundamental k. or k. of causes Paramatthajotikā II 54;
-ghacca radically extirpated Dhammapada 250, 263;
-ṭṭha one who is the cause of something, an instigator Vinaya III 75;
-dassāvin knowing the cause or reason Sutta-Nipāta 1043, cf. Cullaniddesa §517;
-phala (eatable) fruit, consisting of roots; roots as fruit Sutta-Nipāta 239;
-bandhana fundamental bond (?) or set of causes (?) Sutta-Nipāta 524f., 530f., cf. Paramatthajotikā II 429-431;
-bīja having seeds in roots, i.e. propagated by roots, one of the classes of plants enumerated under bījagāma (q.v.);
-rasa taste of roots, or juice made from roots Sammohavinodanī 69; see under rasa.

:: Mūlaka (adjective neuter) [from mūla]
1. (adjective)
(a) (—°) being caused by, having its reason through or from, conditioned by, originating in Vibhaṅga 390 (taṇhā° dhammā); Tikapaṭṭhāna 233f., 252f., 288f. and passim; Sammohavinodanī 200f., 207f. (saṅkhāra°, avijjā° etc. with reference to the constituents of the paṭicca-samuppāda); Peta Vatthu Commentary 19.
(b) having a certain worth, price, being paid so much, dear Mahāvaṁsa 27, 23 (a°ṁ kammaṁ unpaid labour); Dhammapada I 398 (nahāna-cuṇṇa°ṁ catu-paṇṇāsa-koṭi dhanaṁ, as price); II 154 (pattha-pattha-mūlakā bhikkhā); III 296 (kiṁ mūlakaṁ how dear?).
2. (neuter) = mūla, i.e. root, bulb, radish, only in compound mūlaka-kanda radish (°root) Jātaka IV 88, 491; Dhammapada IV 78. — See also pulaka.

:: Mūlika (adjective/noun) [from mūla]
1. (masculine) root-vendor Milindapañha 331.
2. (adjective —°) belonging to the feet (pāda°), a footman, lackey Jātaka I 122, 438; II 300f. (name of the king of Janasandha, Gāmaṇi-caṇḍa); III 417; V 128; VI 30.
3. in rukkha° one who lives at the foot of a tree: see under rukkha, where also °mūlikatta.

:: Mūḷha [Vedic mūḍha, past participle of muh; cf. also muddha1 = Vedic mugdha]
1. gone astray, erring, having lost one's way (magga°) Dīgha Nikāya I 85 °ssa maggaṁ ācikkhati); Peta Vatthu IV 148 (the same with pāvadati); Peta Vatthu Commentary 112 (magga°).
2. confused, infatuated, blinded, erring, foolish Dīgha Nikāya I 59; Peta Vatthu IV 334 (sa°, better to be written sam°).

-gabbhā (feminine) a woman whose "fœtus in utero" has gone astray, i.e. cannot be delivered properly, a woman difficult to be delivered Jātaka I 407 = Dhammapada IV 192; Milindapañha 169; Sammohavinodanī 96;
-rūpa foolish Dhammapada 268; Dhammapada III 395.

:: Mūsika (masculine) and Mūsikā (feminine) [Vedic mūṣikā, from mūṣ] a mouse Dīgha Nikāya II 107 = Puggalapaññatti 43 (feminine); Visuddhimagga 109 (masculine), 252 = Paramatthajotikā I 46 (masculine); Mahāvaṁsa 5, 30 (masculine); Sammohavinodanī 235.

-cchinna (auguries from the marks on cloth (gnawed by mice) Dīgha Nikāya I 9 (mūsikā°; Sumaṅgalavilāsinī I 92 mūsika° = undurakhāyitaṁ; cf. Dialogues of the Buddha I 17);
-darī a mouse-hole Jātaka I 462 (mūsikā°, so read for musikā°);
-patha "Mouse-road" name of a road Mahāniddesa 155, 415 (here mūsikā°);
-potikā the young of a mouse Jātaka IV 188 (mūsika°);
-vijjā mouse craft Dīgha Nikāya I 9 (cf. Sumaṅgalavilāsinī I 93).

:: Mūsī (feminine) [Vedic mūṣ and mūḥ mouse or rat; cf. Latin mūs Greek μῦς, Old High German mūs = English mouse. Not to muṣ to steal, but to same root as Latin moveo, to move] a mouse Saṁyutta Nikāya II 270 (mudu° a tender, little m.).

:: Myāyam = me ayaṁ

-----[ N ]----- ☝

:: Na1 [Sanskrit na (in cana) and nā (in nānā, vi-nā) Indo-Germanic pronoun base °no, cf. Greek νή, ναι; Latin nē, nae surely, also enclitic in ego-ne and in question utruṁne, nam; fuller form *eno, as in Sanskrit anā (adverb) anena, anayā (instrumental pronoun 3rd); Greek ἔνη "that day"; Latin enim] expletive-emphatic particle, often used in comparative-indefinite sense: just so, like this, as if, as (see cana and canaṁ) Jātaka V 339 (commentary ettha na-kāro upamāne). Also as naṁ (cf. cana > canaṁ) Vinaya II 81, 186 (kathaṁ naṁ = kathaṁ nu); Jātaka II 416; V 302; VI 213 (commentary page 216: ettha eko na-karo pucchanattho hoti); Theragāthā 1204; Milindapañha 177. Perhaps at Sutta-Nipāta 148 (kattha-ci naṁ, varia lectio na; but commentary Paramatthajotikā I 247 = etaṁ). To this na belongs na3; see also nu and nanu.

:: Na2 [Vedic na = Indo-Germanic *ně; Latin ne in n'unquam etc., Gothic ni; Sanskrit na ca = Latin neque = Gothic nih. Also Sanskrit nā = Indo-Germanic *nē, cf. Latin Gothic nē] negātive and adversative particle "not" (Cullaniddesa II §326: paṭikkhepa; Paramatthajotikā I 170: paṭisedhe)
1. often apostrophe n': n'atthi, n'etaṁ etc.; or contracted: nāhaṁ, nāpi etc., or with euphonic consonant y: nayidaṁ (It 29, Jātaka IV 3), nayidha (It 36, 37), nayimaṁ (It 15) etc. As double negation implying emphatic affirmation: na kiñci na all, everything Jātaka I 295.
2. In disjunctive clauses: na ... na neither ... nor, so ... or not so. In question: karoti na karoti ("or not") Jātaka II 133. cf. mā in same use. Often with added pi (Api) in second part: na ... nāpi neither ... nor ("not ... but also not") Saṁyutta Nikāya II 65; Majjhima Nikāya I 246; Peta Vatthu I 119.
3. In syntactic context mostly emphasized by various negative and adversative particles, viz. nāpi (see under 2); n'eva indeed not, not for all that Jātaka III 55; or not Paramatthajotikā I 219; n'eva ... na neither ... nor Dīgha Nikāya I 33, 35; Majjhima Nikāya I 486; Aṅguttara Nikāya V 193; Jātaka I 207, 279; Vinaya II 185; Dhammapada I 328; II 65; Sumaṅgalavilāsinī I 186, 188; n'eva-na pana the same Dīgha Nikāya I 24; na kho not indeed Jātaka II 134; na ca but not (= this rather than that) Jātaka I 153; na tāva = na kho Vimāna Vatthu 3713; na nu (in question = none) is it not? Peta Vatthu Commentary 74, 136; na no surely not Sutta-Nipāta 224; na hi [cf. Greek ούχί not at all; ναιχι certainly] certainly not Dhammapada 5, 184; Sutta-Nipāta 666; Khuddakapāṭha VII 6; na hi jātu the same Sutta-Nipāta 152. — See also nu, nū, no.
4, na is also used in the function of the negative prefix a- (an-) in cases where the word-negation was isolated out of a sentence-negation or where a negated verb was substantified, e.g.
(a) nacira (= acira) short, napparūpa abundant, napuṁsaka neuter, neka (= aneka) several;
(b) n'atthi, natthika etc. (quod vide).

:: Na3 [identical with na1] base of demonstrative pronoun 3rd personal (= ta°), only in following cases: accusative singular naṁ (mostly enclitic), fuller form enaṁ him, her, that one etc. Sutta-Nipāta 139, 201, 385, 418, 980, 1076; Itivuttaka 32; Dhammapada 42, 230; Jātaka I 152, 172, 222; III 281; Paramatthajotikā I 220; Dhammapada I 181; III 173; Peta Vatthu Commentary 3, 68, 73.
— accusative plural ne them Itivuttaka 110 (varia lectio te);Sutta-Nipāta223 (= te manusse Paramatthajotikā I 169); Jātaka II 417; III 204; V 458; Dhammapada I 8, 13, 61, 101, 390; Vimāna Vatthu 299. — genitive dative plural nesaṁ Dīgha Nikāya I 175, 191; Itivuttaka 63; Jātaka I 153; Dhammapada IV 41; Vimāna Vatthu 37, 136.; Peta Vatthu Commentary 54, 201, 207. See also ena; cf. nava2.

:: Nabbho = nābhiyo, nominative plural of nābhi (q.v.).

:: Nabha (neuter) and Nabhas (in oblique cases) [Sanskrit nabhas; Greek νέϕος and νεϕέλη, Latin nebula, Old-Irish nel, Anglo-Saxon nifol (darkness), Old High German nebul. See also abbha] mist, vapour, clouds, sky Aṅguttara Nikāya I 242; II 50 (nabhā), III 240, Sutta-Nipāta 687 (nabhasi-gama, of the moon); Vimāna Vatthu 323, 352 (= ākāsa Vimāna Vatthu 161), 534 (the same 236), 6327 (the same 268); Peta Vatthu Commentary 65; Mahāvaṁsa 7, 9 (nabhasā instrumental).

:: Nacca (neuter) [Vedic nṛtya = Anglo-Indian nautch, etymology uncertain, cf. naccati and naṭati] (pantomimic) dancing; usually combined with singing (gīta, q.v.) and instrumental music (vādita). — nacca: Aṅguttara Nikāya I 261; Dīgha Nikāya III 183; Jātaka I 61, 207; Sumaṅgalavilāsinī I 77; Peta Vatthu Commentary 231. — nacca-gīta: Jātaka I 61; Peta Vatthu IV 72; Dhammapada III 129; Vimāna Vatthu 131, 135. — nacca-gīta-vādita (+ visūkadassana): Vinaya I 83; Dīgha Nikāya I 5, 6; Paramatthajotikā I 36; cf. Vimāna Vatthu 8110 (naccagīte suvādite).

:: Naccaka [Sanskrit nṛtyaka, distinguished from but ultimately identical with naṭaka, q.v.] a dancer, (pantomimic) actor Milindapañha 191, 331, 359 (naṭa°). — feminine naccakī Vinaya II 12.

:: Naccana (neuter) [Vedic *nṛtyana, cf. naṭana] dance, dancing Vimāna Vatthu 282, 315.

:: Naccati [Vedic nṛtyati nṛt, cf. nacca and naṭati] to dance, play Vinaya II 10; Jātaka I 292; Vimāna Vatthu 501 (= naṭati Vimāna Vatthu 210); 6421. Past participle naccento Dīgha Nikāya I 135; future naccissati Vinaya II 12; preterit nacci Jātaka III 127; infinitive naccituṁ Jātaka I 207. — causative naccāpeti to make play Visuddhimagga 305 (so read for nacch°).

:: Nacira (adjective) [Sanskrit nacira = na + cira] not of long duration, short Sutta-Nipāta 694; genative nacirass'eva after a short time, shortly Sutta-Nipāta page 16; Jātaka IV 2, 392; Milindapañha 250.

:: Nadana (neuter) [cf. Sanskrit nadanu] roaring Jātaka I 19 (sīhanāda° the sound of a lion's roar).

:: Nadati [Vedic nadati, nad of unknown etymology] to roar, cry, make a noise (nadaṁ nadati frequent) Sutta-Nipāta 552 (sīha), 684 (the same), 1015; Jātaka I 50, 150; II 110; preterit nadi Jātaka III 55 and anādisuṁ Jātaka IV 349. Causative nadāpeti to make roar Jātaka II 244. See also nadī and nāda, and cf. onadati.

:: Naddha [Sanskrit naddha past participle of nah, see nayhati] tied, bound, fastened, put on Jātaka I 175 (rathavarattaṁ); Buddhavaṁsa I 31 (camma°, of a drum); Mahāvaṁsa 7, 16 (°pañcāyudha); Milindapañha 117 (yuga°); as 131. cf. onaddha, vi°, san°.

:: Nadita (neuter) [cf. Sanskrit nādita, past participle of causative nadayati] roar, noise Jātaka II 110.

:: Nadī (feminine) [Vedic nadī, from nadati = "the roaring," cf. also nandati] a river; often characterised as mahā° in opposition to kun° rivulet; plural nadiyo also collective "the waters." — Dīgha Nikāya I 244 (aciravatī nadī); Saṁyutta Nikāya II 32, 118, 135; V 390; Aṅguttara Nikāya I 33, 136, 243 (mahā°); II 55, 140 (mahā°); III 52; IV 101 (m°), 137; Sutta-Nipāta 425, 433, 568, 720; Dhammapada 251; Jātaka I 296; II 102; III 51; 91 (kebukā); V 269 (vetaraṇī°); VI 518 (ketu-matī); Peta Vatthu IV 354; Visuddhimagga 468 (sīghasotā); Peta Vatthu Commentary 256 (m°); Saddhammopāyana 21, 194, 574. — genitive singular nadiyā Jātaka I 278; Itivuttaka 113; instrumental nadiyā Jātaka I 278; Peta Vatthu Commentary 46; plural nominative nadiyo Milindapañha 114 (na tā n. dhuva-salilā), najjo Peta Vatthu Commentary 29 (mahā°); and najjāyo Jātaka VI 278; genative nadīnaṁ Vinaya I 246 = Sutta-Nipāta 569 (n. sāgaro mukhaṁ). — kunnadī a small river Saṁyutta Nikāya I 109; II 32, 118; V 47, 63; Aṅguttara Nikāya II 140; IV 100; V 114f. — On n. in similes see JPTS 1906, 100.

-kuñja a river glen Sumaṅgalavilāsinī I 209;
-kūla the bank of a river Cariyāpiṭaka III 71;
-tīra = °kūla Jātaka I 278;
-dugga a difficult ford in a river Saṁyutta Nikāya II 198;
-vidugga = °dugga Aṅguttara Nikāya I 35; III 128.

:: Naga [Sanskrit naga tree and mountain, referred by Fausbøll and Uhlenbeck to na + gacchati, i.e. immovable (= sthāvara), more probably however with Liden (see Walde under nāvis) to Old High German nahho, Anglo-Saxon naca "boat = tree"; semantically mountain = trees, i.e. forest] mountain Saṁyutta Nikāya I 195 = Cullaniddesa §136 a (nagassa passe āsīna, of the Buddha); Sutta-Nipāta 180 (= devapabbata royal mountain Paramatthajotikā II 216; or should it mean "forest"?); Theragāthā 41 (°vivara), 525; Peta Vatthu II 961 (°muddhani on top of the Mount, i.e. Mt. Sineru Peta Vatthu Commentary 138; the Buddha was thought to reside there); Milindapañha 327 (the same); Vimāna Vatthu 166 (°antare in between the (five) mountains, see Vimāna Vatthu 82).

:: Nagara (neuter) [Vedic nagara, Non-aryan? Connection with agāra is very problematic] a stronghold, citadel, fortress; a (fortified) town, city. As seat of the government and as important centre of trade contrasted with gāma and nigama (village and market-place or township) Vinaya III 47 (°bandhana), 184; cf. gāma 3 b. deva° deva city Jātaka I 3, 168, 202; Dhammapada I 280 etc.; cf. yakkha° Jātaka II 127. — Vinaya I 277, 342, 344; II 155, 184; Dīgha Nikāya II 7; Saṁyutta Nikāya II 105f.; IV 194 (kāyassa adhivacanaṁ); V 160; Aṅguttara Nikāya I 168, 178; IV 106f. (paccantima); V 194 (the same) Dhammapada 150 (aṭṭhīnaṁ); Sutta-Nipāta 414, 1013 (Bhoga°); Jātaka I 3, 50 (Kapila vatthu°); II 5; III 188; VI 368 etc.; past participle 56; Dhammapada IV 2; Peta Vatthu Commentary 3, 39, 73; Dīpavaṁsa XIV 51 (+ pura). cf. nāgara.

-ūpakārikā a town fortified with a wall covered with cement at its base Dīgha Nikāya I 105, cf. Sumaṅgalavilāsinī I 274;
-ūpama like a citadel (of citta) Dhammapada 40, cf. Dhammapada I 317 and Nagaropama Sūtra Divyāvadāna 340;
-kathā town-gossip Dīgha Nikāya I 7;
-guttika superintendent of the city police Jātaka III 30, 436; IV 279; Milindapañha 345 (dhammanagare n-g.), Dhammapada IV 55. cf. Kern, Toevoegselen page 167;
-vara the noble town (of Rājagaha) Vimāna Vatthu 166, cf. Vimāna Vatthu 82;
-vīthi a city street Jātaka II 416;
-sobhinī the city belle, a town courtesan Jātaka II 367 (°anā); III 435 (Sulasā), 475 (°anī); Dhammapada I 174; II 201; Peta Vatthu Commentary 4 (Sulasā); Milindapañha 350.

:: Nagaraka (neuter) a small city Dīgha Nikāya I 146 = 169, quoted Jātaka I 391.

:: Nagga (adjective) [Vedic nagna = Latin nudus (from °nogṷedhos) Gothic naqaps = Old High German naccot, Anglo-Saxon nacod = naked; Old-Irish nocht; perhaps Greek γυμνός] naked, nude Vinaya II 121; Jātaka I 307; Peta Vatthu I 61 (= niccola Peta Vatthu Commentary 32); II 15; 81; Peta Vatthu Commentary 68, 106.

-cariyā going naked Dhammapada 141; Dhammapada III 78; cf. Sanskrit nagnacaryā Divyāvadāna 339;
-bhogga one whose goods are nakedness, an ascetic Jātaka IV 160; V 75; VI 225.

:: Naggatta (neuter) [Sanskrit nagnatva] = naggiya nakedness Peta Vatthu Commentary 106.

:: Naggiya (neuter) [Sanskrit nagnyaṁ] naked state, nudity Vinaya I 292, 305; Saṁyutta Nikāya IV 300; Sutta-Nipāta 249.

:: Naggiyā (adjective feminine) [Sanskrit nagnikā] = naggā, naked Peta Vatthu II 312.

:: Nahāmin (adjective/noun) [= nahāpaka; Kern, Toevoegselen asks: should it be nahāpin?] a barber, a low-class individual Peta Vatthu III 114 (= kappaka-jātika Peta Vatthu Commentary 176).

:: Nahāna (neuter) [Sanskrit snāna] bathing, a bath Vinaya I 47, 51 = II 224; I 196 (dhuva° constant bathing), 197; Saṁyutta Nikāya I 183; V 390 (figurative); Jātaka I 265; Peta Vatthu Commentary 50; Visuddhimagga 27.

-kāla bathing time Peta Vatthu Commentary 46;
-koṭṭhaka bathroom Dhammapada III 88;
-garuka fond of bathing Vinaya I 196;
-cuṇṇa bath powder (cf. nahāniya°) Dhammapada I 398;
-tittha a shallow place for bathing Dhammapada I 3; III 79.

:: Nahāniya (adjective) belonging to a bath, bath-; in °cuṇṇa bath-powder Peta Vatthu Commentary 46.

:: Nahāpaka [Sanskrit snāpaka, from causative nahāpeti; cf. nahāpita] a barber, bath attendant Dīgha Nikāya I 74; Aṅguttara Nikāya III 25; Sumaṅgalavilāsinī I 157 (= ye nahāpenti); Peta Vatthu Commentary 127 (= kappaka).

:: Nahāpana (neuter) bathing, washing (transitive) Dīgha Nikāya I 7, 12; Aṅguttara Nikāya I 62, 132; II 70; IV 54; Itivuttaka 111 (ucchādana + n.); Vimāna Vatthu 305 (udakadāna + n.).

:: Nahāpeti [Sanskrit snāpayati, causative of nahāyati] to wash, to give a bath, bathe Jātaka I 166; Peta Vatthu Commentary 49; Vimāna Vatthu 68, 305.

:: Nahāpita [Sanskrit only snāpaka (see nahāpaka); new formation from causative nahāpeti as agent noun with a- theme instead of ar-, cf. sallakatta for sallakattar] a barber, who has also the business of preparing and giving baths (cf. German "Bader") a bath-attendant (see kappaka). Barbers ranked as a low class socially, and rebirth in a barber's family was considered unfortunate. Vinaya I 249 (°pubba who had formerly been a barber); Dīgha Nikāya I 225; Jātaka I 137; II 5; III 451; IV 138 (eight kahāpaṇas as a barber's fee); Sumaṅgalavilāsinī I 157 (= kappaka); Vimāna Vatthu 207 (°sālā a barber's shop).

:: Nahāru and Nhāru [Sanskrit snāyu, Indo-Germanic *snē to sew, cf. Greek νέω, νήθω, νῆμα (thread); Old High German nājan; also Greek μεῦρον (= Latin nervus); Anglo-Saxon sinu (= sinew); Old High German senawa; Gothic nepla = Anglo-Saxon naedl (= needle); Old-Irish snātha (thread); Old High German snuor (cord) = Anglo-Saxon snod] sinew, tendon, muscle. In the anatomy of the body n. occupies the place between maṁsa (flesh, soft flesh) and aṭṭhi (bone), as is seen from stereotype sequence chavi, camma, maṁsa, nahāru, aṭṭhi, aṭṭhi-miñja (e.g. At Vinaya I 25; Jātaka III 84). See also definition in detail at Paramatthajotikā II 246f. and Paramatthajotikā I 47. Vinaya I 25 (nh°); Majjhima Nikāya I 429 (used for bow strings); Aṅguttara Nikāya I 50; III 324; IV 47f. (°daddula), 129; Khuddakapāṭha 111.; Sutta-Nipāta 194 (aṭṭhi°) Cullaniddesa §97 (nh°); Dhammapada III 118; Therīgāthā Commentary 257 (nh°); Peta Vatthu Commentary 68 (aṭṭhi-camma°), 80 (camma-maṁsa°); Saddhammopāyana 46, 103.

:: Nahāta [Sanskrit snāta, see nahāyati] one who has bathed Vinaya II 221; Jātaka I 266; Dhammapada IV 232 (°kilesatā washed off moral stain).

:: Nahātaka [Vedic snātaka, cf. nahāta and nahāyati] "one who has bathed," a brahmin who has finished the studies Majjhima Nikāya I 280; Aṅguttara Nikāya IV 144; Dhammapada 422 (explained at Dhammapada IV 232 with reference to perfection in the Buddha's teaching: catusacca Buddhatāya Buddha); cf. Sutta-Nipāta 521 (one who has washed away all sin), 646.

:: Nahāyati and (rarely) nhāyati [Vedic snāti and snāyati, snā = Greek νήχω (to swim), νσρός, Νηρεύς (Nereid), νῇσος (island); Latin nare (to swim); cf. also Sanskrit snauti, Greek νάω, νέω; Gothic sniwan] to bathe (transitive and intransitive), to wash, to perform an ablution (especially at the end of religious studentship or after the lapse of a lustrative period) Vinaya II 280; Jātaka I 265; VI 336; Peta Vatthu Commentary 93. present participle nahāyanto (Peta Vatthu Commentary (= Paramatthadīpanī IV) 83) and nahāyamāna (Vinaya II 105); infinitive nahāyituṁ (Vinaya I 47; Peta Vatthu Commentary 144); gerund nahāyitvā (Jātaka I 50; VI 367; Peta Vatthu Commentary 42) and nahātvā (Jātaka I 265; III 277; Dhammapada III 88; Peta Vatthu Commentary 23, 62) (after mourning), 82; gerundive nahāyitabba (Vinaya II 220, 280).

:: Nahuta (neuter) [Sanskrit niyuta (masculine plural) of unknown etymology is it the same as navuti? The corresponding v > y > h is frequent, as to meaning cf. nava 3] a vast number, a myriad Sutta-Nipāta 677; Jātaka I 25, 83; Peta Vatthu IV 17; Dhammapada I 88; Peta Vatthu Commentary 22, 265.
[BD]: One followed by 28 zeros —
10,000,000,000,000,000,000,000,000,000.

:: Najjā see nadi

:: Najjuha [Sanskrit dātyūha] a kind of cock or hen Jātaka VI 528, 538.

:: Nakha [Vedic nakha, cf. Sanskrit aṅghri foot; Greek ὄννξ (claw, nail), Latin unguis = Old-Irish inga; Old High German nagal = English nail] a nail of finger or toe, a claw Vinaya II 133; Sutta-Nipāta 610 (na aṅgulīhi nakhehi vā); Jātaka V 489 (pañcanakhā sattā five-nailed or °toed beings); Khuddakapāṭha II = Milindapañha 26, cf. taca (pañcatacakaṁ); Paramatthajotikā I 43; Vimāna Vatthu seven (dasa-nakhasamodhāna putting the ten fingers together); Peta Vatthu Commentary 152, 192; Saddhammopāyana 104.

:: Nakhaka (adjective) belonging to, consisting of or resembling a claw, in hatthi° like elephants' claws, especially of a castle (pāsāda) Vinaya II 169 (Samantapāsādikā 1236: hatthikumbhe patiṭṭhitaṁ, evaṁ katassa kir'etaṁ nāmaṁ).

:: Nakhin (adjective) having nails Jātaka VI 290 (tamba° with copper-coloured nails).

:: Nakkhatta (neuter) [Vedic nakṣatra collective formation from naktiḥ and naktā = Greek νύξ, Latin nox, Gothic nahts, English night = the nightly sky, the heavenly bodies of the night, as opposed to the Sun: ādicco tapataṁ mukhaṁ Vinaya I 246] the stars or constellations, a conjunction of the moon with different constellations, a lunar mansion or the constellations of the lunar zodiac, figuring also as names of months and determinant factors of horoscopic and other astrological observation; further a celebration of the beginning of a new month, hence any kind of festival or festivity. — The recognised number of such lunar mansions is twenty-seven, the names of which as given in Sanskrit sources are the same in Pāḷi, with the exception of 2 variations (Assayuja for Aśvinī, Satabhisaja for Śatatāraka). Enumerated at Abhidhānappadīpikā 58-60 as follows: Assayuja [Sanskrit Aśvinī] Bharaṇī, Kattikā, Rohiṇī, Magasiraṁ [Sanskrit Mṛgaśīrṣa] Addā [Sanskrit Ārdrā], Punabbasu, Phussa [Sanskrit Puṣya], Asilesā, Maghā, Pubba-phaggunī [Sanskrit Pūrva-phalgunī). Uttara°, Hattha, Cittā [Sanskrit Chaitra], Sāti [Svātī], Visākhā, Anurādhā, Jeṭṭhā, Mūlaṁ, Pubbāsāḷha [°āṣāḍha], Uttar°, Savaṇa, Dhaniṭṭhā, Satabhisaja [Śatatāraka], Pubba-bhaddapadā, Uttara°, Revatī. — It is to be pointed out that the Niddesa speaks of twenty-eight names instead of twenty-seven (Mahāniddesa I 382: aṭṭhavīsati nakkhattāni), a discrepancy which may be accounted by the fact that one name (the Orion) bore 2 names, viz. Mṛgaśīrṣa and Agrahayanī (see Plunkett, Ancient Calendars etc. page 227f.). — Some of these names are more familiar and important than others, and are mentioned more frequently, e.g. Āsāḷha (Āsālhi°) Jātaka I 50 and Uttarāsāḷha Jātaka I 63, 82; Kattikā and Rohiṇī Paramatthajotikā II 456. — nakkhattaṁ ādisati to augur from the stars, to set the horoscope Mahāniddesa 382; oloketi to read the stars, to scan the constellations Jātaka I 108, 253; ghoseti to proclaim (shout out) the new month (cf. Latin calaṁdae from cālāre to call out, scilicet mensem), and thereby announce the festivity to be celebrated Jātaka I 250; n. ghuṭṭhaṁ Jātaka I 50, 433; saṅghuṭṭhaṁ Peta Vatthu Commentary 73; ghositaṁ Vimāna Vatthu 31; kīḷati to celebrate a (nakkhatta-) festival Jātaka I 50, 250; Vimāna Vatthu 63; Dhammapada I 393 (cf. °kīḷā below). na ositaṁ the festival at an end Jātaka I 433. — nakkhatta (singular) a constellation Sutta-Nipāta 927; collective the stars Vimāna Vatthu 811 (cando n.-parivārito). nakkhattāni (plural) the stars: nakkhattānaṁ mukhaṁ chando (the moon is the most prominent of the lights of night) Therīgāthā 143; Vinaya I 246 = Sutta-Nipāta 569 (but cf. explanation at Paramatthajotikā II 456: candayogavasena "ajja Kattikā, ajja Rohiṇī" ti paññāṇato āloka-kāraṇato sommabhāvato ca nakkhattānaṁ mukhaṁ cando ti vutto); Dīgha Nikāya I 10 (nakkhattānaṁ patha-ga manaṁ and uppatha-ga manaṁ a right or wrong course, i.e. a straight ascension or deviation of the stars or planets); II 259; III 85, 90; Aṅguttara Nikāya IV 86; Therīgāthā 143 (nakkhattāni na massantā bālā).

-kīḷana = kīḷā Dhammapada III 461;
-kīḷā the celebration of a festival, making merry, taking a holiday Jātaka I 50; Therīgāthā Commentary 137; Vimāna Vatthu 109;
-ggāha the seizure of a star (by a demon: see gāha), the disappearance of a planet (transit?) Dīgha Nikāya I 10 (explained at Sumaṅgalavilāsinī I 95 as nakkhattasa aṅgārakādi-gahasamāyoga);
-patha "the course of the stars," i.e. the nocturnal sky Dhammapada 208;
-pada a constellation Vinaya II 217;
-pāṭhaka an astrologer, soothsayer, augur Mahāniddesa 382;
-pīḷana the failing or obscuration of a star (as a sign of death in horoscopy) Dhammapada I 166;
-mālā a garland of stars Vimāna Vatthu 167;
-yoga a conjunction of the planets, a constellation in its meaning for the horoscope Jātaka I 82 253; Dhammapada I 174 (+ tithi-karaṇa); °ṁ oloketi to set the horoscope Dhammapada I 166, °ṁ uggaṇhāti the same Peta Vatthu III 54;
-rājā the king of the nakkhattas (i.e. the moon) Jātaka III 348.

:: Nakula [Vedic nakula, cf. nakra crocodile] a mungoose, viverra ichneumon Aṅguttara Nikāya V 289f.; Jātaka II 53; VI 538; Milindapañha 118, 394.

:: Nala and Naḷa [Vedic naḍa and Sanskrit naḷa, with dialect ḍ (ḷ)] a species of reed; reed in general Vinaya IV 35; Aṅguttara Nikāya II 73; Dhammapada 337; Cullaniddesa §680 II; Jātaka I 223; IV 141, 396 (n. va chinno); Peta Vatthu I 116 (the same); Dhammapada III 156; IV 43. See also nāḷa, nāḷī and nāḷikā.

-āgāra a house built of reeds Saṁyutta Nikāya I 156; IV 185 (+ tiṇāgāra); Aṅguttara Nikāya I 101 (+ tiṇāgāra); Cullaniddesa §40 Dīgha Nikāya (the same), Milindapañha 245; cf. Avadāna-śataka Index II 228 (naḍāgāra);
-aggi a fire of reeds Jātaka VI 100 (°vaṇṇaṁ pabbataṁ);
-kalāpī a bundle of r. Saṁyutta Nikāya II 114;
-kāra a worker in reeds, basket-maker; Dīgha Nikāya I 51 (+ pesakāra and kumbhakāra); Jātaka V 291; Therīgāthā Commentary 28; Peta Vatthu Commentary 175 (+ vilīvakāra); Dhammapada I 177;
-daṇḍaka a shaft of r. Jātaka I 170;
-maya made of r. Vinaya II 115;
-vana a thicket of reeds Jātaka IV 140; Milindapañha 342;
-sannibha reed-coloured Jātaka VI 537 (commentary: naḷa-puppha-vaṇṇa rukkha-sunakha);
-setu a bridge of reeds Sutta-Nipāta 4.

:: Nalāṭa (neuter) [Vedic lalāṭa = rarāṭa; on n > l cf. naṅgala] the forehead Saṁyutta Nikāya I 118; Jātaka III 393; IV 417 (nalāṭena maccuṁ ādāya: by his forelock); Visuddhimagga 185; Dhammapada I 253.

-anta the side of the forehead Jātaka VI 331;
-maṇḍala the round of the feminine Dīgha Nikāya I 106; Sutta-Nipāta page 108.

:: Nalāṭikā (feminine) [Sanskrit lalāṭikā] "belonging to the forehead," a frown Vinaya II 10 (nalāṭikaṁ deti to give a frown).

:: Nalinī (feminine) [Sanskrit nalinī] a pond Jātaka IV 90; Visuddhimagga 84, 17.

:: Naḷapin a water-animal Jātaka VI 537.

:: Namana (neuter) [a philosophical term constructed by Buddhaghosa from nāma, cf. ruppanarūpa] naming, giving a name Paramatthajotikā I 78; as 52 (see nāma2); Visuddhimagga 528.

:: Namanā (feminine) [abstract to namati, cf. Sanskrit namana neuter] bent, application, industry Vibhaṅga 352.

:: Namassana (neuter) (?) veneration Jātaka I 1.

:: Namassati [Vedic namasyati, denominative from namo] to pay honour to, to venerate, honour, do homage to (often with pañjalika and añjaliṁ katvā) Sutta-Nipāta 236, 485, 598, 1058, 1063; Cullaniddesa §334; Jātaka III 83; Peta Vatthu II 1220; Paramatthajotikā I 196; potential namasseyya Itivuttaka 110; Dhammapada 392, 1st plural namassemu Sutta-Nipāta 995; present participle namassaṁ Sutta-Nipāta 334, 934; namassanto Paramatthajotikā II 565, and (usually) namassamāna Sutta-Nipāta 192, 1142; Mahāniddesa 400; Jātaka II 73; Vimāna Vatthu 7. — preterit namassiṁsu Sutta-Nipāta 287. — gerund namassitvā Jātaka I 1. — gerundive (as adjective) namassaniya (venerable), Milindapañha 278.

:: Namassiyā (namassā) (feminine) [Sanskrit namasyā] worship, veneration Milindapañha 140.

:: Namataka (neuter) [word and etymology doubtful; cf. nantaka and Samantapāsādikā 1205; mamatakan ti satthakaveṭhanakaṁ pilotikakhaṇḍaṁ] a piece of cloth Vinaya II 115 (satthaka), 123, 267 (°ṁ dhāreti).

:: Namati [Vedic namati, Indo-Germanic °nem to bend; also to share out, cf. Greek νέμω, Gothic niman = German nehmen. See cognates in Walde loc. cit. under nemus] to bend, bend down (transitive and instrumental) direct, apply Saṁyutta Nikāya I 137 (cittaṁ); Sutta-Nipāta 806; Jātaka I 61 (preterit nami, cittaṁ). — causative nameti (not nāmeti, Fausbøll to Sutta-Nipāta 1143 nāmenti, which is to be corrected to nāpenti) to bend, to wield Dhammapada 80 = 145 (namayati). As nāmeti at Jātaka VI 349. Past participle namita (q.v.).

:: Namita [past participle nameti] bent on, disposed to (—°), able or capable of Jātaka III 392 (pabbajjāya-namita-citta); Milindapañha 308 (phalabhāra°).

:: Namo (neuter) and Nama (neuter) [Vedic namas, cf. Avesta nəmo prayer; Greek νέμος, Latin nemus (see namati)] homage, veneration, especially used as an exclamation of adoration at the beginning of a book (namo tassa Bhagavato Arahato Sammā-sambuddhassa) Sutta-Nipāta 540, 544; Peta Vatthu Commentary 1, 67.

:: Namuci (name of person) a name of Māra.

:: Nanandar (feminine) [Sanskrit nanāndṛ and nanāndā, to nanā "mother"] husband's sister Jātaka V 269 (= sāmikassa bhaginī page 275).

:: Nanda at Peta Vatthu II 67 used either as interjection (= nanu, q.v.) or as vocative in the sense of "dear"; the first explanation to be preferred and n. probably to be read as nanu (varia lectio nuna) or handa (in which case nanu would be gloss).

:: Nandaka (adjective) [Sanskrit nandikā] giving pleasure, pleasing full of joy; feminine nandikā Jātaka IV 396 (+ khiḍḍā), either as adjective or feminine abstract pleasure, rejoicing (= abhindandanā commentary).

:: Nandanā (feminine) [Sanskrit nandanā] rejoicing, delight, pleasure Saṁyutta Nikāya I 6 = Sutta-Nipāta 33.

:: Nandati [Vedic nandati, nand = nad (cf. vind < vid etc.) originally to utter sounds of joy] to be glad, to rejoice, find delight in, be proud of (with instrumental) Saṁyutta Nikāya I 110; Aṅguttara Nikāya IV 94f.; Sutta-Nipāta 33; Dhammapada 18. — causative nandeti to please, to do a favour Jātaka IV 107 (nandaya = tosehi commentary); Peta Vatthu Commentary 139 (= toseti). — present participle nandayanto Jātaka VI 588. — cf. ānandati.

:: Nandha see yuga°.

:: Nandhati *Nandhati [for nayhati, derived from naddha after analogy of baddha > bandhati] meaning not so much "to bind" as "to cover": see apiḷandhati, upanandhati, onandhati, pariyonandhati.

:: Nandhi (feminine) (usually spelled nandi) [Sanskrit naddhrī to naddha, past participle of nah to bind] a strap, thong Jātaka I 175 (rathassa cammañ ca nandiñ ca); Sutta-Nipāta 622 = Dhammapada 398 (+ varatta); Paramatthajotikā II 400; Dhammapada I 44, IV 160.

:: Nandi1 and (frequent) Nandī (feminine) [Sanskrit nandi, but cf. Buddhist Hybrid Sanskrit nandī Divyāvadāna 37]
1. joy, enjoyment, pleasure, delight in (with locative) Saṁyutta Nikāya I 16, 39, 54; II 101f. (āhāre); III 14 (= upādāna); IV 36f.; Aṅguttara Nikāya II 10 (kāma°, bhava°, diṭṭhi°), III 246; IV 423f. (dhamma°); Sutta-Nipāta 1055 (+ nivesana); Cullaniddesa §330 (= taṇhā); past participle 57; Dhammasaṅgani 1059 (in definition of taṇhā); Vibhaṅga 145, 356, 361; as 363; Therīgāthā Commentary 65, 167. — For nandī at Milindapañha 289 read tandī.
2. a musical instrument: joy-drum [Sanskrit nandī] Vinaya III 108 (= vijayabheri). cf. ā°.

-(y)āvatta "turning auspiciously" (i.e. turning to the right: see dakkhiṇāvatta), auspicious, good Nettipakaraṇa 2, 4, 7, 113 (always attribute of naya);
-ūpasecana (rāgasalla) sprinkled over with joy, having joy as its sauce Nettipakaraṇa 116, 117; cf. maṁsūpasecana (odana) Jātaka III 144 = VI 24;
-kkhaya the destruction of (finding) delight Saṁyutta Nikāya III 51;
-(ṁ)jaha giving up or abandoning joy Sutta-Nipāta 1101 (+ okañjaha and kappañjaha); Cullaniddesa §331;
-bhava existence of joy, being full of joy, in °parikkhīṇa one in whom joy is extinct (i.e. an Arahant), explained however by commentary as one who has rid himself of the craving for rebirth (tīsu bhavesu parikkhīnataṇha Dhammapada IV 192 = Paramatthajotikā II 469) Saṁyutta Nikāya I 2, 53; Sutta-Nipāta 175, 637 = Dhammapada 413;
-mukhī (adjective-feminine) "joy-faced," showing a merry face, epithet of the night (especially the eve of the uposatha) Vinaya I 288 (ratti); II 236 (the same);
-rāga pleasure and lust, passionate delight Saṁyutta Nikāya II 227; III 51; IV 142, 174, 180; Majjhima Nikāya I 145; Dhammasaṅgani 1059, 1136; especially as attribute of taṇhā in phrase n-r-sahagata-taṇhā (cf. Mahāvastu III 332: nandīrāgasahagatā tṛṣṇā) Vinaya I 10; Saṁyutta Nikāya III 158; V 425f.; Paṭisambhidāmagga II 137; Nettipakaraṇa 72;
-saṁyojana the fetter of finding delight in anything Sutta-Nipāta 1109, 1115; Cullaniddesa §332;
-samudaya the rise or origin of delight Majjhima Nikāya III 267.

:: Nandi2 = nandhi.

:: Nandin (adjective) [Sanskrit nandin] finding or giving delight, delighting in, pleasurable, gladdening Saṁyutta Nikāya II 53 (vedanā); Aṅguttara Nikāya II 59, 61; Itivuttaka 112.

:: Nanikāma (adjective) [na + nikāma = anikāma] disagreeable, unpleasant Dhammapada 309 (°seyyā an uncomfortable bed).

:: Nantaka (neuter) [a contamination of namataka (Kern, Toevoegselen page 169), maybe Sanskrit naktaka "cover for nakedness" (Trenckner, "Notes" 811), unless it be non-Aryan] a shred, rag, worn-out cloth, usually explained by jiṇṇa pilotika (Jātaka III 22) or khaṇḍabhūtā pilotikā (Peta Vatthu Commentary (= Paramatthadīpanī IV) 185) or pilotika only (Vimāna Vatthu 311). — Saṁyutta Nikāya V 342; Aṅguttara Nikāya III 187; IV 376 (°vāsin as varia lectio; text has nantikavāsin); Vimāna Vatthu 807 (anantaka); Peta Vatthu III 214; Jātaka III 22 (°vāsin clad in rags).

:: Nanu (indeclinable) [Vedic nanu]
1. particle of affirmation (cf. na1): surely, certainly Peta Vatthu II 67 (so to be read for nanda? varia lectio nuna); Manorathapūraṇi V 64 on Aṅguttara Nikāya V 194 (Andersen A Pāḷi Reader 91).
2. particle of interrogation (= Latin nonne) "is it not" (cf. na2): Jātaka I 151; III 393; Dhammapada I 33.

:: Naṅgala (neuter) [Vedic lāṅgala; naṅgala by dissimilation through subsequent nasal, cf. Milinda > Menandros; Etymology unknown, probably dialectical (already in ṛgvedav IV 574), because unconnected with other Aryan words for plough. cf. balūcī nangār] a plough Saṁyutta Nikāya I 115; III 155; Aṅguttara Nikāya III 64; Sutta-Nipāta 77 (yuga° yoke and plough); Sutta-Nipāta page 13; Jātaka I 57; Therīgāthā 441 (= sīra Therīgāthā Commentary 270); Paramatthajotikā II 146; Vimāna Vatthu 63, 65; Peta Vatthu Commentary 133 (dun° hard to plough); Dhammapada I 223 (aya°); III 67 (the same).

-īsā the beam of a plough Saṁyutta Nikāya I 104 (of an elephant's trunk);
-kaṭṭhakaraṇa ploughing Saṁyutta Nikāya V 146 = Jātaka II 59;
-phāla [modern Indian phār] ploughshare (to be understood as dvandva) Dhammapada I 395.

:: Naṅgalin (adjective/noun) having or using a plough, ploughman, in mukha° "using the mouth as plough" Theragāthā 101 (maulvergnügt, Neumann Die Lieder der Mönche und Nonnen) (Mrs. Rhys Davids harsh of speech).

:: Naṅgula (neuter) [Sanskrit lāṅgū̆la to laṅga and lagati (q.v.). cf. Greek λαγγάζω Latin langueo] a tail Theragāthā 113 = 601 (go°).

:: Naṅguṭṭha (neuter) [dialect for *naṅgūlya > *naṅguḷhya?] = naṅgula Aṅguttara Nikāya II 245; Jātaka I 194 (of a bull); II 19 (of an elephant); III 16 (sūci°), 480 (panther); IV 256 (of a deer); Dhammapada I 275 (of a fish); II 64.

:: Napuṁsaka (adjective) [Vedic napuṁsaka = na + puṁs "not male"] of no sex; literally Visuddhimagga 548, 553; Therīgāthā Commentary 260; Vibhaṅga 417; in grammar of the neuter gender Kaccāyana 50; Peta Vatthu Commentary 266 (is reading correct?)

:: Nara [Vedic nara, cf. nṛtu; Indo-Germanic °ner to be strong or valiant = Greek ἀνήρ, ἀγ-ήνωρ (valiant), δρώψ (°νρώψ); Latin neriosus (muscuḷar), Nero (Sabinian, cf. Oscan (BD: an extinct Southern Italian language c. 400-001 BC) ner = Latin vir); Old-Irish nert] man (in poetry especially a brave, strong, heroic man), plural either "men" or "people" (the latter e.g. At Sutta-Nipāta 776, 1082; Peta Vatthu I 1112). — Aṅguttara Nikāya I 130; II 5; III 53; Sutta-Nipāta 39, 96, 116, 329, 591, 676, 865 etc.; Dhammapada 47, 48, 262, 309, 341; Jātaka III 295; Mahāniddesa 12 = Cullaniddesa §335 (definition); Vimāna Vatthu 42 (popular etymology: narati netī ti naro puriso, i.e. a "leading" man); Peta Vatthu Commentary 116 = Dhammapada 125.

-ādhama vilest of men Sutta-Nipāta 246;
-āsabha "man bull," i.e. lord of men Sutta-Nipāta 684, 996;
-inda "man lord," i.e. king Sutta-Nipāta 836; Jātaka I 151;
-uttama best of men (epithet of the Buddha) Saṁyutta Nikāya I 23; Dīgha Nikāya III 147; Sutta-Nipāta 1021;
-deva god-man or man-god (plural) gods, also epithet of the Buddha "king of men" Saṁyutta Nikāya I 5; Peta Vatthu IV 350;
-nārī (plural) men and women, applied to male and female angelic servants (of the yakkhas) Vimāna Vatthu 324, 337, 538; Peta Vatthu II 112;
-vīra a hero (?), a skilled man (?) Theragāthā 736 (naravīrakata "by human skill and wit" Mrs. Rhys Davids);
-sīha lion of men Jātaka I 89.

:: Narada (neuter) [Sanskrit nalada, Greek νάρδος, of Semitic origin, cf. Hebrew nīrd] nard, ointment Jātaka VI 537.

:: Naraka [Sanskrit naraka; etymology doubtful, problematic whether to Greek νέρτερος (= inferus), Anglo-Saxon nord = north as region of the underworld]
1. A pit Dīgha Nikāya I 234; Theragāthā 869; Jātaka IV 268 (°āvāṭa Peta Vatthu Commentary 225).
2. a name for Niraya, i.e. Hell; a place of torment for the deceased (see Niraya and cf. list of narakas at Divyāvadāna 67) Saṁyutta Nikāya I 209; Sutta-Nipāta 706; Peta Vatthu Commentary 52; Saddhammopāyana 492 (saṁsāraghora°), 612.

-aṅgāra the ashes of Hell Saddhammopāyana 32.

:: Nassana (neuter) [cf. Sanskrit naśana] disappearance, loss, destruction Aṅguttara Nikāya III 54 (°dhamma adjective doomed to perish).

:: Nassati (verb intransitive) [Vedic naś; naśyati and naśati, cf. Greek νέκυς, νεκρός (corpse), νέκταρ ("overcoming death" = nec + tṛ, cf. tarati); Latin neco, noceo, noxius] to perish, to be lost or destroyed, to disappear, come to an end Sutta-Nipāta 666 (na hi nassati kassaci kammaṁ); Itivuttaka 90; Jātaka I 81, 116, 150; preterit nassaṁ (prohibitive.) Sutta-Nipāta 1120, plural anassāma Majjhima Nikāya I 177; preterit nassi Aṅguttara Nikāya III 54 (mā nassi prohibitive.); Jātaka IV 137 (cakkhūni °iṁsu: the eyes failed); future nassissati Jātaka I 5; conditional nassissa Jātaka II 112. — causative nāseti (q.v.). See also pa°.

:: Nata [Sanskrit nata, past participle of namati, q.v.] bent (on) Saṁyutta Nikāya I 186 (a°); Sutta-Nipāta 1143; Cullaniddesa §327.

:: Nati (feminine) [Sanskrit nati of nam] bending, bent, inclination Saṁyutta Nikāya II 67; IV 59; Majjhima Nikāya I 115.

:: Natta (neuter) [Sanskrit nakta, see nakkhatta] night, accusative nattaṁ by night, in nattam-ahaṁ by day and by night Sutta-Nipāta 1070 (varia lectio and Cullaniddesa rattamahaṁ).

:: Nattar [Sanskrit naptṛ, analogy-formation after māt° etc. from Vedic napāt; cf. Latin nepos; Anglo-Saxon nefa = English nephew; Old High German nevo] grandson Jātaka I 60 (nattu, genitive), 88; Udāna 91, 92; Peta Vatthu Commentary 17 (nattu-dhītā great-granddaughter), 25 (nattā nominative).

:: Natthibhāva [n'atthi-bhāva] non-existence Dhammapada III 324.

:: Natthika (adjective/noun) [Sanskrit nāstika] one who professes the motto of "n'atthi," a sceptic, niḥlist Saṁyutta Nikāya I 96; usually in compounds
-diṭṭhi scepticism, niḥlistic view, heresy Sutta-Nipāta 243 (= micchā-ditthi commentary); Vimāna Vatthu 342; Peta Vatthu Commentary 244;
-vāda one who professes a niḥlistic doctrine Saṁyutta Nikāya III 73; Majjhima Nikāya I 403; Aṅguttara Nikāya II 31; Peta Vatthu Commentary 215 (+ micchā-diṭṭhika).

:: Natthitā (feminine) [Sanskrit nāstitā, from n'atthi] niḥlism Saṁyutta Nikāya II 17; Jātaka V 110.

:: Natthu [cf. Sanskrit nas feminine and nasta, see etymology under nāsā]
1. the nose Jātaka V 166 (= nāsā commentary).
2. = °kamma, medical treatment through the nose Vinaya III 83 (deti).

-kamma nose-treatment, consisting in the application of hot oil (Sumaṅgalavilāsinī I 98: telaṁ yojetvā n.-karaṇaṁ) Dīgha Nikāya I 12; Vinaya I 204; Majjhima Nikāya I 511; Dhammapada I 12;
-karaṇī a pocket-handkerchief Vinaya I 204.

:: Naṭa [Sanskrit naṭa dialect ṭ, cf. Prākrit naḍa, of nṛt, see naccati] a dancer, player, mimic, actor Vinaya IV 285; Saṁyutta Nikāya IV 306f.; Dhammapada IV 60 (°dhītā), 65 (°karaka), 224 (°kīḷā); Milindapañha 359 (°naccaka); Saddhammopāyana 380. — cf. naṭaka and nāṭaka.

:: Naṭaka [Sanskrit naṭaka] = naṭa Vinaya IV 285; Milindapañha 331; Peta Vatthu Commentary 3. — feminine naṭikā Sumaṅgalavilāsinī I 239.

:: Naṭati [Sanskrit naṭati, of nṛt, with dialect ṭ, cf. naccati] to dance, play Vimāna Vatthu 210 (= naccati).

:: Naṭṭha [Sanskrit naṣṭha, past participle of nassati (naśyati), q.v.] perished, destroyed; lost Aṅguttara Nikāya II 249; Jātaka I 74; 267.

:: Naṭṭhana (neuter) [derived from naṭṭha] destruction Milindapañha 180, 237.

:: Naṭṭhāyika [cf. Sanskrit naṣṭhārtha, i.e. naṣṭha + artha] bankrupt Milindapañha 131, 201.

:: Nava1 (numeral) [Vedic navan, Indo-Germanic *neṷn̥, cf. Latin novem (°noven), Greek ἐννέα, Gothic niun, Old-Irish nōin, English nine. Connection with nava2 likely because in counting by tetrads (octo = eight is a dual!) a new series begins with No. 9] number nine. Genitive-dative navannaṁ (Sutta-Nipāta page 87); instrumental-ablative navahi (Vimāna Vatthu 76), locative navasu.
Meaning and Application: The primitive Aryan importance of the "mystic" nine is not found in Buddhism and can only be traced in Pāḷi in folkloristic undercurrents (as fairy tales) and stereotype traditions in which nine appears as a number implying a higher trinity = 32.
1. navabhūmaka pāsāda (a palace nine stories high more frequent satta°, seven) Jātaka I 58; nava-hiraññakoṭīhi (with nine koṭis of gold) Vimāna Vatthu 188; nava yojana Dhammapada II 65.
2. navaṅga Buddhasāsana "the nine fold teaching of Buddha," i.e. the nine divisions of the Buddhist scriptures according to their form or style, viz. suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ Majjhima Nikāya I 133; Aṅguttara Nikāya II 103, 178; III 86f., 177f.; past participle 43; Milindapañha 344; Dīpavaṁsa IV 15; Peta Vatthu Commentary 2. cf. chaḷaṅga. — nava sattāvāsā "nine abodes of beings" Khuddakapāṭha IV (in exemplifying No. nine), viz. (see Dīgha Nikāya III 263 = Paramatthajotikā I 86, 87 cf. also Aṅguttara Nikāya IV 39f.)
(1) manussā, devā, vinipātikā;
(2) Brahmakāyikā devā;
(3) Ābhassarā;
(4) Subhakiṇhā;
(5) Asaññasattā;
(6) Ākāsanañcayatana-upagā;
(7) Viññāṇanañcayatana°;
(8) Ākiñcaññāyatana°;
(9) N'evasaññasaññayatana°.
-nava sotā (Sutta-Nipāta 197) or nava dvārā (Vimāna Vatthu 76; varia lectio mukhā) nine openings of the body, viz. (Paramatthajotikā II 248) two eyes, ears, nostrils, mouth, anus and urethra (cf. S.B.E. 39, 180; 40, 259f.). — nava vitakkā nine thoughts Cullaniddesa §269 (q.v.).
3. a trace of the week of nine days is to be found in the expression "navuti-vassasatasahass-āyukā" giving the age of a divinity as nine million years ... divine week) Vimāna Vatthu 345. — cf. navuti.

:: Nava2 (adjective) [Vedic nava, Indo-Germanic *neṷn̥ (cf. nava1) = Latin novus, Greek νέος (°νέϝος), Lithuanian navas; Gothic niujis etc. = English new; also Sanskrit navya = Greek νεῖος, Latin Novius. May be related to na3]
1. new, fresh; unsoiled, clean; of late, lately acquired or practised (opposite pubba and purāṇa). Often synonymous with taruṇa. Sutta-Nipāta 28, 235 (opposite purāṇaṁ), 944 (the same), 913 (opposite pubba); Peta Vatthu I 92 (of clothes = costly); Jātaka IV 201 (opposite purāṇa); Milindapañha 132 (salila fresh water).
2. young, unexperienced, newly initiated; a novice Vinaya I 47 (navā bhikkhū the younger bhs., opposite therā); Saṁyutta Nikāya I 9 (+ acira-pabbajita); II 218; Sutta-Nipāta page 93 (Gotamo navo pabbajjāya "a novice in the wanderer's life"); Dhammapada I 92 (bhikkhu).

-kamma building new, making repairs, "doing up," mending Vinaya II 119, 159; III 81; Jātaka I 92; IV 378; Cullaniddesa §385;
-kammika an expert in making repairs or in building, a builder (cf. vaḍḍhaki) Vinaya II 15; IV 211;
-ghata fresh ghee Jātaka II 433 (varia lectio °sappi).

:: Navaka (adjective/noun) [Sanskrit navaka] young; a young man, a newly ordained bhikkhu (opposite Thera), novice (cf. Divyāvadāna 404) Jātaka I 33 (saṅgha°); Peta Vatthu Commentary 76 (the same). — Frequently in comparative navakatara a younger one, or the youngest (opposite Theratara) Dīgha Nikāya II 154; Jātaka I 218; Milindapañha 24.

:: Navama (ordinal number) [Sanskrit navama = Old-Irish nomad; cf. Latin nonus; Greek ἔνατος, Gothic niunda with different superlative suffixes] the ninth Sutta-Nipāta 109; feminine °ī Vimāna Vatthu 72.

:: Navanīta (neuter) and nonīta [cf. Vedic navanīta] fresh butter Vinaya I 244 (cf. gorasa); Dīgha Nikāya I 201; Majjhima Nikāya III 141; Peta Vatthu III 55 (nonīta); past participle 69, 70; Milindapañha 41, Dhammasaṅgani 646, 740; Dhammapada I 417; Peta Vatthu Commentary 199.

:: Naviya (adjective) [Sanskrit navya, either gerund of navate to praise; or = nava2, q.v.] praiseworthy Milindapañha 389.

:: Navuti (numeral) [Vedic navati] number ninety Vimāna Vatthu 345 and in combination eka° 91 Dīgha Nikāya II 2 (i.e. 92 minus 1; in expression eka-navuto kappo, varia lectio eka-navuti kappe); dvā° ninety-two (see dvi Aṅguttara Nikāya II and B III); Peta Vatthu Commentary 19, 21; aṭṭhā° ninety-eight; Sutta-Nipāta 311 (diseases sprung from originally 3).

:: Navutiya (adjective) worth ninety Jātaka V 485. cf. nāvutika.

:: Naya (adjective/noun) [from nayati, to lead, see neti] "leading"; usually n.: way (figurative), method, plan, manner; inference; sense, meaning (in grammar); behaviour, conduct Aṅguttara Nikāya II 193 = Cullaniddesa §151 (°hetu through inference); Nettipakaraṇa 2 (method), 4 (the same), 7, 113; Milindapañha 316 (nayena = nayahetu); Paramatthajotikā I 74; Vimāna Vatthu 112 (sense, context, sentence); Peta Vatthu Commentary 1 (ways or conduct), 117 (meaning), 126 (the same), 136, 280. — nayaṁ neti to draw a conclusion, apply an inference, judge, behave Saṁyutta Nikāya II 58 = Vibhaṅga 329; Jātaka IV 241 (anayaṁ nayati dummedho: draws a wrong conclusion); Peta Vatthu Commentary 227 (+ anumināti). — With °ādi° name has the function of continuing or completing the context = "and similarly," e.g. °ādinaya-pavatta dealing with this and the following Vimāna Vatthu 2; ... ti ādinā nayena thus and similarly, and so forth Jātaka I 81; Peta Vatthu Commentary 30. — Instrumental nayena (—°) as adverb in the way of, Anglo-Saxon according(ly): āgata° according to what has been shown or said in ... Jātaka I 59; Vimāna Vatthu 3; Peta Vatthu Commentary 280; purima° as before Jātaka I 59; IV 140; vutta° as said (above) (cf. vutta-niyāmena) Peta Vatthu Commentary 13, 29, 36, 71, 92 etc. — sunaya a sound judgment Jātaka IV 241; dunnaya a wrong principle, method or judgment, or as adjective: wrongly inferred, hard to be understood, unintelligible Aṅguttara Nikāya III 178 = Nettipakaraṇa 21; Jātaka IV 241.

:: Nayana (neuter) [Sanskrit nayana, to nayati = the leader cf. also netra = Pāḷi netta] the eye Therīgāthā 381; Vimāna Vatthu 353; Dhammasaṅgani 597; Vibhaṅga 71f.; Milindapañha 365; Therīgāthā Commentary 255; Vimāna Vatthu 161 (= cakkhu); Peta Vatthu Commentary 40 (nettāni nayanāni), 152; Saddhammopāyana 448, 621.

:: Nayati see neti.

:: Nayhana (neuter) [Sanskrit nahana] tying, binding; bond, fetter Dhammapada IV 161.

:: Nayhati *Nayhati [Vedic nahyati, Indo-Germanic °nedh as in Latin nodus and Vedic nahu] to tie, bind; only in compound with preposition as upanayhati (cf. upāhanā sandal), pilandhati etc, — past participle naddha (q.v.). See also nandhi, nāha; onayhati, unnahanā, piḷayhati.

:: Nābhi and Nābhī (feminine) [Vedic nābhi, nābhī; Avesta nabā; Greek ὀμϕαλός (navel); Latin umbo and umbilicus; Old-Irish imbliu (navel); Anglo-Saxon nafu; Old High German naba (nave), German nabel = English nave and navel]
1. the navel Aṅguttara Nikāya III 240; Jātaka I 238; Sumaṅgalavilāsinī I 254 (where it is said that the Vessā (Vaiśyas) have sprung from the navel of Brahmā).
2. the nave of a wheel Vimāna Vatthu 644 (plural nabhyo and nabbho varia lectio = nābhiyo Vimāna Vatthu 276); Jātaka I 64; IV 277; Milindapañha 115.

:: Nāda [Sanskrit nāda, see nadati] loud sound, roaring, roar Jātaka I 19 (sīha°), 50 (koñca°), 150 (mahā°). cf. pa°-.

:: Nādhati [Sanskrit nādhate = nāthate (see nātha), only in nadhamāna, cf. ṛgvedav X 65.5: nādhas] to have need of, to be in want of (with genitive) Jātaka V 90 (commentary explains by upatappati milāyati; thinking perhaps of nalo va chinno).

:: Nādi (feminine) = nāda, loud sound, thundering (figurative) Vimāna Vatthu 6410.

:: Nāga [Vedic nāga; etymology of 1. perhaps from °snagh = Anglo-Saxon snaca (snake) and *snaegl (snail); of 2 uncertain, perhaps a Non-Aryan word distorted by popular analogy to nāga1]
1. A serpent or Nāga demon, playing a prominent part in Buddhist fairy-tales, gifted with miraculous powers and great strength. They often act as fairies and are classed with other divinities (see devatā), with whom they are sometimes friendly, sometimes at enmity (as with the Garuḷas) Dīgha Nikāya I 54; Saṁyutta Nikāya III 240f.; V 47, 63; Buddhavaṁsa I 30 (dīghāyukā mahiddhikā); Milindapañha 23. Often with supaṇṇā (Garuḷas); Jātaka I 64; Dhammapada II 4; Peta Vatthu Commentary 272. Descriptions e.g. At Dhammapada III 231, 242f.; see also compounds
2. An elephant, especially a strong, stately animal (thus in combination hatthi-nāga characterising "a Nāga elephant") and frequent as symbol of strength and endurance ("heroic"). Thus epithet of the Buddha and of Arahants. Popular etymologies of n. Are based on the excellency of this animal (āguṁ na karoti = he is faultless, etc.): see Mahāniddesa 201 = Cullaniddesa §337; Theragāthā 693; Peta Vatthu Commentary 57.
(a) the animal Dīgha Nikāya I 49; Saṁyutta Nikāya I 16; II 217, 222; III 85; V 351; Aṅguttara Nikāya II 116; III 156f.; Sutta-Nipāta 543; Vimāna Vatthu 55 (= hatthi-nāga Vimāna Vatthu 37); Peta Vatthu I 113. mahā° Aṅguttara Nikāya IV 107, 110.
(b) figurative = hero or saint: Saṁyutta Nikāya II 277; III 83; Majjhima Nikāya I 151, 386; Dhammapada 320; Sutta-Nipāta 29, 53, 166, 421, 518. Of the Buddha: Sutta-Nipāta 522, 845, 1058, 1101; Milindapañha 346 (Buddha°).
3. The Nāga-tree (now called "iron-wood tree," the Pāḷi meaning "fairy tree"), noted for its hard wood and great masses of red flowers (= Sanskrit nāgakesara, Mesua ferrea Lin.): see compounds °rukkha, °puppha, °latā.

-āpalokita "elephant-look" (turning the whole body), a mark of the Buddhas Majjhima Nikāya I 337; cf. Buddhist Hybrid Sanskrit nāga-valokita Divyāvadāna 208;
-danta an ivory peg or pin, also used as a hook on a wall Vinaya II 117 (°ka Vinaya II 114, 152); Jātaka VI 382;
-nāṭaka snakes as actors Dhammapada IV 130;
-nāsūru (feminine) (woman) having thighs like an elephant's trunk Jātaka V 297;
-puppha iron-wood flower Milindapañha 283;
-bala the strength of an elephant Jātaka I 265; II 158;
-bhavana the world of snakes Mahāniddesa 448; Jātaka III 275; Dhammapada IV 14;
-māṇavaka a young serpent Jātaka III 276; feminine °ikā ibid. 275; Dhammapada III 232;
-rājā king of the Nāgas, i.e. serpents Jātaka II 111; III 275; Sutta-Nipāta 379 (Erāvaṇa, see detail Paramatthajotikā II 368); Dhammapada I 359; III 231, 242f. (Ahicchatta); IV 129f. (Paṇṇaka);
-rukkha the iron-wood tree Jātaka I 35 (cf. Mahāvastu II 249);
-latā = rukkha Jātaka I 80 (the Buddha's toothpick made of its wood), 232; Dhammapada II 211 (°dantakaṭṭha toothpick);
-vatta habits of serpents Mahāniddesa 92, also adjective °ika ibid. 89;
-vana elephant-grove Dhammapada 324; Dhammapada IV 15;
-vanika el. hunter Majjhima Nikāya I 175; III 132;
-hata one who strikes the el. (viz. the Buddha) Vinaya II 195.

:: Nāgara [Sanskrit nāgara, see nagara] a citizen Jātaka I 150; IV 404; V 385; Dāṭhāvaṁsa II 85; Vimāna Vatthu 31; Peta Vatthu Commentary 19; Dhammapada I 41.

:: Nāgarika (adjective) [Sanskrit nāgarika] citizen-like, urbane, polite Sumaṅgalavilāsinī I 282.

:: Nāha (neuter) [cf. nayhati, naddha] armour Jātaka I 358 (sabba°sannaddha). cf. onāha.

:: Nāla and Nāḷa (neuter) [Sanskrit nāla, see nala] a hollow stalk, especially that of the water lily Aṅguttara Nikāya IV 169; Jātaka I 392 (°pana varia lectio °vana); Vimāna Vatthu 43. See also nāḷikā and nālī.

:: Nālaṁ (adverb) [= na alaṁ] not enough, insufficient Itivuttaka 37; Jātaka I 190; Sumaṅgalavilāsinī I 167.

:: Nāḷikā (feminine) [Sanskrit nāḍikā and nālikā] a stalk, shaft; a tube, pipe or cylinder for holding anything; a small measure of capacity Vinaya II 116 (sūci°, cf. sūcighara, needle-case); Dīgha Nikāya I 7 (= bhesajja- Sumaṅgalavilāsinī I 89); Aṅguttara Nikāya I 210; Jātaka I 123 (taṇḍula° anāḷi full of rice); VI 366 (aḍḍha-n-matta); Cullaniddesa §229. cf. pa°.

-odana anāḷi measure of boiled rice Saṁyutta Nikāya I 82; Dhammapada IV 17;
-gabbha an (inner) room of tubular shape Vinaya II 152.

:: Nāḷikera [Sanskrit nārikera, nārikela, nalikera, nālikela: dialect, of uncertain etymology] the coconut tree Vimāna Vatthu 4413; Jātaka IV 159; V 384; Sumaṅgalavilāsinī I 83; Vimāna Vatthu 162.

:: Nāḷikerika (adjective) belonging to the coconut tree Jātaka V 417.

:: Nāḷī (feminine) and (in compounds) nāḷi [Sanskrit nāḍī, see nala] a hollow stalk, tube, pipe; also a measure of capacity Vinaya I 249; Aṅguttara Nikāya III 49; Jātaka I 98 (suvaṇṇa°), 124 (taṇḍula°), 419; III 220 (kaṇḍa° a quiver); IV 67; Dhammapada II 193 (tela°), 257. cf. pa°.

-paṭṭa a covering for the head, a cap Jātaka VI 370, 444 (text °vaṭṭa);
-matta as much as a tube holds Aṅguttara Nikāya II 199; Peta Vatthu Commentary 283; Dhammapada II 70; Jātaka I 419 (of aja-laṇḍikā).

:: Nāma (neuter) [Vedic nāman, cf. Greek ὄνομα (ἀν-ώνυϻος without name anonymous); Latin nomen; Gothic namō; Anglo-Saxon noma, Old High German namo] name.
1. Literal. nominative nāmaṁ Saṁyutta Nikāya I 39; Sutta-Nipāta 808; Jātaka II 131; Milindapañha 27; accusative nāmaṁ Peta Vatthu Commentary 145 (likhi: he wrote her name). — nāmaṁ karoti to give a name Sutta-Nipāta 344; Cullaniddesa §466 (n'etaṁ nāmaṁ mātarā kataṁ on "Bhagavā"); Jātaka I 203, 262 (with double accusative). — nāmaṁ gaṇhāti to call by name, to enumerate Jātaka IV 402; Peta Vatthu Commentary 18 (varia lectio nāmato g.). Definitions at Vinaya IV 6 (two kinds hīna° and ukkatṭha°) and at Visuddhimagga 528 (= na manalakkhaṇa).
2. Specified. nāma as metaphysical term is opposed to rūpa, and comprises the four immaterial factors of an individual (arūpino khandhā, viz. vedanā saññā saṅkhāra viññāṇa; see khandha II B.a). These as the noëtic principle combined with the material principle make up the individual as it is distinguished by "name and body" from other individuals. Thus nāma-rūpa = individuality, individual being. These two are inseparable (aññamaññūpanissitā ete dhammā, ekato va uppajjanti Milindapañha 49). Saṁyutta Nikāya I 35 (yattha n. ca rūpañ ca asesaṁ uparujjhati taṁ te dhammaṁ idh'aññāya acchiduṁ bhava-bandhanaṁ); Sutta-Nipāta 1036, 1100; Mahāniddesa 435 = Cullaniddesa §339 (nāma = cattāro arūpino khandhā); Dhammapada IV 100 (on Dhammapada 367): vedanādīnaṁ catunnaṁ rūpakkhandhassa cā ti pañcannaṁ khandhānaṁ vasena pavattaṁ nāmarūpaṁ; as 52: nāmarūpa-duke nāmakaraṇaṭṭhena nāmaṭṭhena na manaṭṭhena ca nāmaṁ ruppanaṭṭhena rūpaṁ. cf. Dīgha Nikāya I 223; II 32, 34, 56, 62; Saṁyutta Nikāya I 12 (taṇhā n.-rūpe), 23 (n.-rūpasmiṁ asajjamāna); II 3, 4, 66 (n.-rūpassa avakkanti), 101f. (the same); Majjhima Nikāya I 53; Aṅguttara Nikāya I 83, 176; III 400; IV 385 (°ārammaṇa); V 51, 56; Sutta-Nipāta 355, 537, 756, 909; Dhammapada 367; Itivuttaka 35; Paṭisambhidāmagga I 193; II 72, 112f.; Vibhaṅga 294; Nettipakaraṇa 15f., 28, 69; Milindapañha 46. Nāma + rūpa form an elementary pair Dīgha Nikāya III 212; Khuddakapāṭha IV Also in the paṭicca-samuppāda (q.v.), where it is said to be caused (conditioned) by viññāṇa and to cause saḷāyatana (the six senses), Dīgha Nikāya II 34; Vinaya I 1f.; Saṁyutta Nikāya II 6f.; Sutta-Nipāta 872 (nāmañ ca rūpañca paṭicca phassā; see in detail explained at Mahāniddesa 276). Synonymous with nāmarūpa is nāmakāya: Sutta-Nipāta 1074; Cullaniddesa §338; Paṭisambhidāmagga I 183; Nettipakaraṇa 27, 41, 69, 77. In this connection to be mentioned are various definitions of nāma as the principle or distinguishing mark ("label") of the individual, given by Commentaries, e.g. Mahāniddesa 109, 127; Paramatthajotikā I 78; with which cf. Buddhaghosa's speculation concerning the connotation of nāma mentioned by Mrs. Rhys Davids At Buddhist Manual of Psychological Ethics page 317, note 1.
3. Use of Cases. Instrumental nāmena by name Peta Vatthu Commentary 1 (Petavatthū ti n.); Mahāvaṁsa 7, 32 (Sirīsavatthu n.). — accusative nāma (the older form, cf. Sanskrit nāma) by name Saṁyutta Nikāya I 33, 235 (Anoma°); Sutta-Nipāta 153, 177; Jātaka I 59 (ko nām'esa "who by name is this one" = what is his name?), 149 (nāmena Nigrodhamiga rājā n.), 203 (kiṁsaddo nāma esa); II 4; III 187; VI 364 (kā nāma tvaṁ). See also evaṁnāma, kinnāma; and cf. the following
4. nāma (accusative) as adverb is used as emphatic particle = just, indeed, for sure, certainly Jātaka I 222; II 133, 160, 326; III 90; Peta Vatthu Commentary 6, 13, 63 etc. Therefore frequent in exclamation and exhortation ("please," certainly) Jātaka VI 367; Dhammapada III 171; Peta Vatthu Commentary 29 (n. detha do give); in combination with interrogative pronoun = now, then Jātaka I 221 (kiṁ n.), 266 (kathaṁ n.); III 55 (kiṁ); Khuddakapāṭha IV (ekaṁ n. kiṁ); with negative = not at all, certainly not Jātaka I 222; II 352; III 126 etc. — Often further emphasised or emphasising other particle; e.g. pi (= api) nāma really, just so Vinaya I 16 (seyyathā p. n.); Sutta-Nipāta 15 (the same); Vimāna Vatthu 22 (read nāma kāro); Peta Vatthu Commentary 76; app (= api) eva n. thus indeed, forsooth Vinaya I 16; Itivuttaka 89 = Majjhima Nikāya I 460; Jātaka I 168; Peta Vatthu II 26 (= api nāma Peta Vatthu Commentary 80); eva nāmain truth Peta Vatthu Commentary 2; nāma tāva certainly Dhammapada I 392, etc.

-kamma giving a name, naming, denomination Dhammasaṅgani 1306; Abhidhammāvatāra 83;
-karaṇa name-giving, "chrisening" Dhammapada II 87;
-gahaṇa receiving a name, "being chrisened" Jātaka I 262 (°divasa)
-gotta ancestry, lineage Saṁyutta Nikāya I 43 (°ṁ na jīrati); Sutta-Nipāta 648, Cullaniddesa §385 (mātāpettikaṁ n.);
-dheyya assigning a name, name-giving Jātaka III 305; IV 449; V 496; Dhammasaṅgani 1306;
-pada see pada;
-matta a mere name Milindapañha 25.

:: Nāmaka (adjective) [from nāma]
1. (—°) by name Saṁyutta Nikāya II 282 (Thera°); Peta Vatthu Commentary 67, 96 (kaṇha°).
2. consisting of a mere name, i.e. mere talk, nonsense, ridiculous Dīgha Nikāya I 240.

:: Nāmeti at Sutta-Nipāta 1143 (Fausbøll) is to be read as napenti. Otherwise see under namati.

:: Nānatta (neuter masculine) [Sanskrit nānatva; abstract from nānā] diversity, variety, manifoldness, multiformity, distraction; all sorts of (opposite ekatta, cf. Majjhima Nikāya I 364: "the multiformity of sensuous impressions," Ps). Enumeration of diversity as nānattā, viz. dhātu° phassa° vedanā° saññā° saṅkappa° chanda° pariḷāha° pariyesanā° lābha° Dīgha Nikāya III 289; Saṁyutta Nikāya II 140f., Cariyāpiṭaka IV 113f., 284f.; Paṭisambhidāmagga I 87. — Aṅguttara Nikāya IV 385; Paṭisambhidāmagga I 63f., 88f.; Saṁyutta Nikāya II 115 (vedanā°); Paṭisambhidāmagga I 91 (samāpatti° and vihāra°); Jātaka II 265. In composition, substituted sometimes for nāna. cf. Dialogues of the Buddha I 14, note 2.

-kathā desultory talk, gossip Dīgha Nikāya I 8; (= niratthakakathā Sumaṅgalavilāsinī I 90); Saṁyutta Nikāya V 420;
-kāya (adjective) having a variety of bodies or bodily states (combined with or opposed to ekatta°, nānatta-saññin, and ekatta-saññin), applied to manussā, devā, vinipātikā (cf. nava satta-vāsā) Aṅguttara Nikāya IV 39f. = Cullaniddesa §570 2; Dīgha Nikāya III 253, 263, 282;
-saññā perception of diversity (Rhys Davids: "idea of multiformity," Dialogues of the Buddha II 119; Mrs. Rhys Davids "consciousness of the manifold") Majjhima Nikāya I 3; Saṁyutta Nikāya IV 113f.; Dīgha Nikāya III 224, 262f., 282; Aṅguttara Nikāya I 41, 267; II 184; III 306; Paṭisambhidāmagga II 172; Dhammasaṅgani 265 (cf. translation page 72); Vibhaṅga 342, 369;
-saññin having a varying perception (cf. °kāya), Dīgha Nikāya I 31 (cf. Sumaṅgalavilāsinī I 119) 183; III 263.

:: Nānattatā (feminine) [2nd abstract to nānā] = nānatta, diversity (of states of mind). Seven sorts at Vibhaṅga 425: ārammaṇa° manasikāra° chanda° paṇidha° adhimokkha° abhinīhāra° paññā°.

:: Nānā (adverb) [Vedic nānā, a reduplicated na (emphatic particle, see na1) "so and so," i.e. various, of all kinds] variously, differently.
1. (absolute) Aṅguttara Nikāya I 138 (on different sides, viz. right and left); Sutta-Nipāta 878 (= na ekaṁ Paramatthajotikā II 554; = vividhaṁ aññoññaṁ puthu na ekaṁ Mahāniddesa 285), 884f.
2. more frequently in compounds, as first part of adjective or noun where it may be translated as "different, divers, all kinds of" etc. Before a double consonant the final ā is shortened: nānagga (for nānā + agga), nānappakāra etc. see below.

-agga (-rasa) all the choicest delicacies Jātaka I 266 (°bhojana, of food); VI 366; Peta Vatthu Commentary 155 (°dibbabhojana);
-ādhimuttikatā diversity of dispositions Sumaṅgalavilāsinī I 44; Nettipakaraṇa 98;
-āvudhā (plural) various weapons Jātaka I 150;
-karaṇa difference, diversity Vinaya I 339 (saṅgha°); Majjhima Nikāya II 128; cf. Divyāvadāna 222;
-gotta of all kinds of descent Peta Vatthu II 916;
-citta of varying mind Jātaka I 295 (itthiyo);
-jana all kinds of folk Sutta-Nipāta 1102; Mahāniddesa 308 (puthu°);
-titthiya of various sects Dīgha Nikāya III 16f.;
-pakkāra various, manifold Jātaka I 52 (sakuṇā), 127, 278 (phalāni); Sumaṅgalavilāsinī I 148 (āvudhā); Peta Vatthu Commentary 50, 123, 135;
-ratta multi-coloured Sutta-Nipāta 287; Jātaka VI 230;
-rasā (plural) all kinds of dainties Peta Vatthu II 911;
-vāda difference of opinion Dīgha Nikāya I 236;
-vidha divers, various, motley Peta Vatthu Commentary 53, 96, 113, and passim;
-saṁvāsaka living in a different part, or living a part Vinaya I 134f. (opposite samāna°), 321; II 162.

:: Nārāca [Sanskrit nārāca; perhaps for *nāḍāca and connected with nālīka, a kind of arrow, to nāḷa] an iron weapon, an arrow or javelin Majjhima Nikāya I 429; Jātaka III 322; Milindapañha 105, 244, 418.

-valaya an iron ring or collar (?) Mahāvaṁsa 7, 20 (commentary "vaṭṭita-assanārāca-pasa" = a noose formed by bending the ends of the n. into a circle).

:: Nārī (feminine) [Sanskrit nārī to nara man, originally "the one belonging to the man"] woman, wife, female Sutta-Nipāta 301, 836; Dhammapada 284; Jātaka I 60; III 395; IV 396 (°gaṇa); Vimāna Vatthu 61, 4416; Peta Vatthu I 91 (= itthi Peta Vatthu Commentary 44). plural nariyo (Sutta-Nipāta 299, 304, 703), and nāriyo (Sutta-Nipāta 703 varia lectio; Peta Vatthu II 952). Combined with nara as naranārī, male and female (angels), e.g. Vimāna Vatthu 538; Peta Vatthu II 112 (see nara).

:: Nāsa [Sanskrit nāśa, see nassati] destruction, ruin, death Jātaka I 5, 256; Saddhammopāyana 58, 319. Usually vi°, also adjective vināsaka. cf. panassati.

:: Nāsana (neuter) [Sanskrit nāśana] destruction, abandoning, expulsion, in °antika (adjective) a bhikkhu who is under the penalty of expulsion Vinaya I 255.

:: Nāsā (feminine) [Vedic nāsā (du.); Latin nāris, Old High German nasa, Anglo-Saxon nasu]
1. the nose, Sutta-Nipāta 198, 608.
2. the trunk (of an elephant) Jātaka V 297 (nāga°-uru); Saddhammopāyana 153.

-puṭa "nose-cup"; the outside of the nose, the nostril Jātaka VI 74; Visuddhimagga 195 (nāsa°), 264 (nāsa°, but Paramatthajotikā I 67 nāsā°), 283 (nāsa°);
-vāta wind, i.e. breath from the nostrils Jātaka III 276.

:: Nāseti [Sanskrit nāśayati, causative of nassati, q.v.]
1. to destroy, spoil, ruin; to kill Jātaka I 59; II 105, 150; III 279, 418.
2. to atone for a fault (with ablative) Vinaya I 85, 86, 173 etc. cf. vi°.

:: Nāsika (adjective) [cf. Sanskrit nāsikya] belonging to the nose, nasal, in °sota the nostril or nose (originally "sense of smell") Dīgha Nikāya I 106; Sutta-Nipāta page 108.

:: Nāsitaka (adjective) [see nāsa and nāseti] one who is ejected Vinaya IV 140 (of a bhikkhu).

:: Nātha [Vedic nātha, nāth, to which Gothic nipan (to support), Old High German gināda (grace)] protector, refuge, help Aṅguttara Nikāya V 23, 89; Dhammapada 160 (attā hi attano n.), 380; Sutta-Nipāta 1131 (Cullaniddesa II has nāga); Dhammapada IV 117; Peta Vatthu Commentary 1. — lokanātha saviour of the world (epithet of the Buddha) Sutta-Nipāta 995; Peta Vatthu Commentary 42. — anātha helpless, unprotected, poor Jātaka I 6 (nāthānāthā rich and poor); Peta Vatthu Commentary 3 (°sālā poor house) 65. cf. nādhati.

:: Nāṭaka [Sanskrit nāṭaka; see naccati]
1. (masculine) a dancer, actor, player Jātaka I 206; V 373; Dhammapada III 88; IV 59, 130; nāṭakitthi a dancing-girl, nautch-girl Dhammapada III 166; Vimāna Vatthu 131.
2. (neuter) a play, pantomime Jātaka I 59; V 279, also used collectively = dancing-woman Jātaka I 59 (?) II 395.

:: Nāvā (feminine) [Vedic nāuḥ and nāvā, Greek ναῦς, Latin navis] a boat, ship Vinaya III 49 (q.v. for definition and description); Saṁyutta Nikāya I 106 (eka-rukkhikā); III 155 = V 51 = Aṅguttara Nikāya IV 127 (sāmuddikā "a liner"); Aṅguttara Nikāya II 200; III 368; Sutta-Nipāta 321, 770, 771; Dhammapada 369 (metaphor of the human body); Jātaka I 239; II 112; III 126; 188; IV 2, 21, 138; V 75 (with "five-hundred" passingers), 433; VI 160 (= nāvyā canal? or read nālaṁ?); Vimāna Vatthu 61 (= pota Vimāna Vatthu 42, with popular etymology "satte netī ti nāvā ti vuccati"); Peta Vatthu III 35 (= doṇi Peta Vatthu Commentary 189); Milindapañha 261 (100 cubits long); Dāṭhāvaṁsa IV 42; Peta Vatthu Commentary 47, 53; Saddhammopāyana 321. In simile Visuddhimagga 690.

-tittha a ferry Jātaka III 230;
-sañcaraṇa (a place for) the traffic of boats, a port Milindapañha 359.

:: Nāvāyika [Sanskrit nāvāja = Greek ναυηγός, cf. Latin navigo] a mariner, sailor, skipper Milindapañha 365.

:: Nāvika [Sanskrit nāvika]
1. A sailor, mariner Jātaka II 103; IV 142; Milindapañha 359; Dāṭhāvaṁsa IV 43 (captain).
2. a ferryman Jātaka II 111; III 230 (avariya-pitā.).

:: Nāvutika (adjective) [from navuti] ninety years old Jātaka III 395 (°ā itthi); Paramatthajotikā II 172.

:: Nāyaka [BHS nāyaka (cf. anāyaka without guide Avadāna-śataka I 210); from neti; cf. naya] a leader, guide, lord, mostly as epithet of the Buddha (loka° "Lord of the World") Sutta-Nipāta 991 (loka°); Mahāvaṁsa 7, 1 (the same); Saddhammopāyana 491 (tilokassa); bala-nāyakā gang leaders Jātaka I 103.

:: Ne Nesaṁ see na3.

:: Necayika (adjective) [from nicaya] rich, wealthy Dīgha Nikāya I 136, 142 (read nevāsika cf. naivasika Mahāvastu III 38); Aṅguttara Nikāya V 149 (varia lectio nerayika, commentary nevāsiko ti nivāsakaro).

:: Negama (adjective/noun) [from nigama] the inhabitant of a (small) town; citizen; also collective = jana, people Vinaya I 268, 273; Dīgha Nikāya I 136, 139; Jātaka IV 121; VI 493; Dāṭhāvaṁsa III 3; Sumaṅgalavilāsinī I 297. Often combined with °jānapadā (plural) "townsmen and countryfolk" Saṁyutta Nikāya I 89; Dīgha Nikāya III 148, 172; Jātaka 149.

:: Neka (adjective) [Sanskrit naika = na eka, cf. aneka] not one, several, many Sutta-Nipāta 308; Vimāna Vatthu 536 (°citta variegated = nānāvidha-citta Vimāna Vatthu 236), 641 (the same = aneka-citta Vimāna Vatthu 275); Tikapaṭṭhāna 366.

:: Nekada = anekadā (frequently).

:: Nekatika (adjective) [from nikati] deceitful, fraudulent; a cheat Dīgha Nikāya III 183; Theragāthā 940; Milindapañha 290; Peta Vatthu Commentary 209; Jātaka IV 184.

:: Nekāyika (adjective) [from nikāya] versed in the four (or 5) Nikāyas Milindapañha 22; cf. Cunningham, Stupa of Bharhut 142, 52.

:: Nekkha [Vedic niṣka; cf. nikkha] a golden ornament, a certain coin of gold Saṁyutta Nikāya I 65; Aṅguttara Nikāya I 181; II 8, 29; Dhammapada 230 (= Dhammapada III 329 jambonada nikkha); Visuddhimagga 48; varia lectio at Vimāna Vatthu 208, 438.

:: Nekkhamma (neuter) [formally a derivation from nikkhamma (gerund of nikkhamati) = Sanskrit naiṣkramya, as shown also by its semantic affinity to nikkhanta, in which the metaphorical sense has entirely superseded the literal one. On the other hand, it may be a bastard derivation from nikkāma = Sanskrit naiṣkāmya, although the adjective nikkāma does not show the prevailing meaning and the wide range of nikkhanta, moreover formally we should expect nekkamma. In any case the connection with kāma is pre-eminently felt in the connotation of n., as shown by various passages where a play of words exists between n. and kāma (cf. kāmānaṁ nissaraṇaṁ yad idaṁ nekkhammaṁ Itivuttaka 61, cf. Vinaya I 104; Aṅguttara Nikāya III 245; also Majjhima Nikāya I 115). The use of the similar term abhinikkha mana further warrants its derivation from nikkhamati] giving up the world and leading a holy life, renunciation of, or emancipation from worldliness, freedom from lust, craving and desires, dispassionateness, self-abnegation, Nibbāna Vinaya I 18 (°e ānisaṁsa); Dīgha Nikāya I 110 (the same), III 239, 275, 283; Majjhima Nikāya III 129; Aṅguttara Nikāya I 147 (= khema, i.e. Nibbāna); III 245; IV 186 (ānisaṁsa), 439f.; Sutta-Nipāta 424 (°ṁ daṭṭhu khemato); Dhammapada 181; Paṭisambhidāmagga I 107f.; II 169f.; Cullaniddesa §370; Visuddhimagga 116, 325; Jātaka I 19; 137; Vimāna Vatthu 8442 (= Nibbāna Vimāna Vatthu 348); Nettipakaraṇa 53, 87, 106f.; Milindapañha 285 (°ṁ abhinikkhanta); Dhammapada III 227; Therīgāthā Commentary 266.

-ādhimutta bent on self-abnegation (enumerated with five other ideals of Arahantship: paviveka, avyāpajjha, upādānakkhaya, taṇhakkhaya, asammoha) Vinaya I 183; Aṅguttara Nikāya III 376;
-ābhirata fond of renunciation Aṅguttara Nikāya IV 224; V 175; Paṭisambhidāmagga II 173;
-dhātu the sphere or element of dispassionateness Saṁyutta Nikāya II 152; Vibhaṅga 86; Nettipakaraṇa 97; Visuddhimagga 487;
-ninna merging into or bent on a holy life Saṁyutta Nikāya III 233;
-vitakka a thought of self-abnegation Saṁyutta Nikāya II 152; Aṅguttara Nikāya I 275; II 252; Itivuttaka 82;
-saṅkappa = preceding Saṁyutta Nikāya II 152; Aṅguttara Nikāya III 146; Vibhaṅga 104, 235;
-sita based or bent on a holy life (opposite geha° q.v.) Saṁyutta Nikāya IV 232;
-sukha the joy or happiness of Arahantship Majjhima Nikāya III 110; Aṅguttara Nikāya I 80; Dhammapada 267, 272; Dhammapada III 400.

:: Neḷa (and Nela) (adjective) [na + eḷa = Sanskrit anenas, of enas fault, sin. The other negated form, also in meaning "pure, clean," is aneḷa (and aneḷaka), q.v. On ḷ : n. cf. lāṅgala; naṅgala; tulā: tūṇa etc.]
1. without fault or sin, blameless, faultless; not hurting, humane, gentle, merciful, innocuous Dīgha Nikāya I 4 (Buddhaghosa explains: elaṁ vuccati doso; n'assā (i.e. vācāya) elan ti nelā; niddosā ti attho. "Nelaṅgo setapacchādo" ti ettha vuttanelaṁ viya; Sumaṅgalavilāsinī I 75); Aṅguttara Nikāya II 209; V 205; Jātaka V 156; Vimāna Vatthu 5018, 636 (= niddosa Vimāna Vatthu 262); past participle 29, 57; Dhammasaṅgani 1343 (vācā) = niddosa as 397.
2. (somewhat doubtful) "clean," with reference to big cats (mahā-biḷārā nelamaṇḍalaṁ vuccati), whereas young ones are called "elephants, cubs" (something like "pigs") (taruṇā bhiṅka-cchāpamaṇḍalaṁ) Jātaka V 418.

-aṅga of faultless limbs or parts, of a chariot (ratha) = running perfectly Saṁyutta Nikāya IV 291 = Udāna 76 (nelagga text, nelaṅga varia lectio) = Sumaṅgalavilāsinī I 75 = as 397;
-patī (feminine) = neḷavatī (of vācā) humane, gentle Jātaka VI 558 (na elapatī elapāta-rahitā madhurā commentary).

:: Nema [cf. nemi] edge, point; root Saṁyutta Nikāya V 445; Aṅguttara Nikāya IV 404; gambhīra° (adjective) with deeply rooted point, firmly established Saṁyutta Nikāya V 444; Aṅguttara Nikāya IV 106.

:: Nemantaṇika (adjective) [from nimantana] one who lives by invitations Majjhima Nikāya I 31.

:: Nemi (feminine) [Vedic nemi, perhaps to namati] the circumference of a wheel, circumference, rim, edge (cf. nema) Aṅguttara Nikāya I 112; Vimāna Vatthu 645; Milindapañha 238, 285; Visuddhimagga 198 (figurative jarāmaraṇa°, the rim of old age and death, which belongs to the wheel of saṁsāra of the chariot of existence, bhavaratha); Dhammapada II 124 (°vaṭṭi); Vimāna Vatthu 277.

:: Nemitta [Sanskrit naimitta, from nimitti] a fortune-teller, astrologer Dīgha Nikāya II 16, 19; Aṅguttara Nikāya III 243.

:: Nemittaka and Nemittika [Sanskrit naimittika, from nimitta] an astrologer, fortune-teller, soothsayer Dīgha Nikāya I 8 (i) = Sumaṅgalavilāsinī I 91; Aṅguttara Nikāya III 111; Jātaka IV 124; Milindapañha 19 (i), 229; Visuddhimagga 210 (i); Dhammapada II 241 (a).

:: Nemittikatā (feminine) [abstract from nemittika] = nimitta-kammaṁ, i.e. prognostication; inquisitiveness, insinuation Vibhaṅga 352 = Visuddhimagga 23; explained at Visuddhimagga 28.

:: Nemiya (adjective) [= nemika] (—°) having a circumference etc. Jātaka VI 252.

:: Nepakka (neuter) [from nipaka] prudence, discrimination, carefullness; usually as sati° Saṁyutta Nikāya V 197f.; Majjhima Nikāya I 356; Aṅguttara Nikāya III 11; IV 15; Cullaniddesa §629 B; Vibhaṅga 244, 249; Visuddhimagga 3 (= paññā); Dhammapada IV 29.

:: Nepuñña (neuter) [from nipuṇa] experience, skill, cleverness past participle 25, 35; Dhammasaṅgani 16, 292; as 147.

:: Nerayika (adjective) [from Niraya, cf. Buddhist Hybrid Sanskrit nairayika Divyāvadāna 165] belonging to Niraya or Hell, hellish; one doomed to suffering in Hell (n. satta = inhabitant of n.) Vinaya II 205 (āpāyiko n. kappaṭṭho); IV 7; Dīgha Nikāya III 6, 9, 12; Aṅguttara Nikāya I 265; II 231 (vedanaṁ vediyati ... seyyathā pi sattā nerayikā); III 402f.; Sutta-Nipāta 664; Mahāniddesa 97 (gati); Vimāna Vatthu 521, Jātaka IV 3 (sattā); past participle 51; Vibhaṅga 412f.; Visuddhimagga 415 (°sattā), 424; Milindapañha 148 (sattā); Peta Vatthu Commentary 27 (the same), 52 (°bhāva), 255; Vimāna Vatthu 23; Saddhammopāyana 193, 198.

:: Nerutta (adjective/noun) [from nirutti] based on etymology; an etymologist or philologist Therīgāthā Commentary 153; Nettipakaraṇa 8, 9, 32, 33.

:: Nesajjika (adjective) [from nisajjā] being and remaining in asitting position (as an ascetic practice) Aṅguttara Nikāya III 220; Theragāthā 904, 1120; Cullaniddesa §587; Jātaka IV 8; past participle 69; Visuddhimagga 79; Milindapañha 20, 342. The n.-°aṅga is one of the dhūtaṅga-precepts, enjoining the sitting posture also for sleeping, see Vinaya V 193, Visuddhimagga 61, and dhūtaṅga.

:: Nesāda [from nisāda; cf. Sanskrit niṣāda and naiṣāda = one who lies in wait] a hunter; also a low caste Vinaya IV 7 (+ veṇa and rathakāra); Saṁyutta Nikāya I 93 (°kula); Aṅguttara Nikāya I 107; II 85; Jātaka II 36; III 330; IV 397, 413; V 110, 337; VI 71; past participle 51 (°kula); Milindapañha 311; Dhammapada III 24; Peta Vatthu Commentary 176.

:: Netar [Vedic netṛ, agent noun of neti] a leader, guide, forerunner Sutta-Nipāta 86, 213; Mahāniddesa 446.

:: Neti (nayati) [Vedic nayati, nī] to lead, guide, conduct; to take, carry (away); figurative to draw a conclusion, to understand, to take as Dhammapada 80, 145, 240, 257; Jātaka I 228; IV 241 (nayaṁ n. to draw a proper conclusion); Vimāna Vatthu 42 (narati = nayati); imperative naya Peta Vatthu II 113, and nehi Jātaka II 160; Peta Vatthu Commentary 147; poetic imperative nayāhi see in paṭi°; potential naye Dhammapada 256 (to lead a cause = vinicchineyya Dhammapada III 381). Future nessāmi Jātaka II 159; Peta Vatthu II 45; preterit nayi Jātaka IV 137. gerund netvā Peta Vatthu Commentary 5, 6, etc. infinitive netuṁ Peta Vatthu Commentary 123, 145 (°kāma), and netave Jātaka I 79 = Dhammapada 180. gerundive neyya (see seperate), past participle nīta. Passive nīyati (q.v.). cf. naya, nīti, netta etc.; also ā°, upa°, paṭi°, vi°.

:: Netta1 [Sanskrit netra, from neti] a guide Jātaka III 111; Nettipakaraṇa 130.

:: Netta2 (neuter) [Sanskrit netra] guidance, anything that guides, a conductor, figurative the eye. Saṁyutta Nikāya I 26 (sārathī nettāni gahetvā = the reins); Vinaya I 204 (dhūma° for smoke); Jātaka IV 363 (the same); Dīgha Nikāya I 12 (°tappana, see t. and cf. Sumaṅgalavilāsinī I 98); Sutta-Nipāta 550 (pasanna°), 110; Cullaniddesa §371 (= cakkhu), 669; Jātaka VI 290 (tamba° with red eyes); Peta Vatthu I 83 (eyes = nayanāni commentary); Dhammasaṅgani 597; Vibhaṅga 71f.

:: Netthar [see nittharati; does any connection exist with Vedic neṣṭṛ?] only in phrase netthāraṁ vattati to behave in such away as to get rid of blame or fault Vinaya II 5; III 183; Majjhima Nikāya I 442. — Samantapāsādikā 1157 on Vinaya II 5 explains: nittharantānaṁ etan ti netthāraṁ yena sakkā nissāraṇā nittharituṁ taṁ aṭṭhārasa-vidhaṁ sammāvattuṁ vattantī ti attho.

:: Netti (feminine) [Vedic netrī, feminine to netṛ] a guide, conductor; support (= nettika 2) Itivuttaka 37 (āhāra°-pabhava), 38 (bhava°), 94 (netticchinna bhikkhu = Arahant). cf. nettika 2 and dhamma°, bhava°.

:: Nettika (adjective/noun) [netta + ika]
1. having as guide or forerunner, in Bhagavaṁ°'dhamma Majjhima Nikāya I 310; Aṅguttara Nikāya I 199; IV 158, 351; V 355.
2. a conduit for irrigation; one who makes conduits for watering Dhammapada 80 (= udakaṁ nenti nettikā), 145; figurative that which supplies with food or water, in bhava° ("the roots of existence, clinging to existence") Dīgha Nikāya I 46 (ucchinna° with the roots of existence cut); sa nettika clinging to existence, a bad man Aṅguttara Nikāya II 54. cf. netti.

:: Nettiṁsa [cf. Sanskrit nistriṁśa, Abhidh-r-m 2, 317; very doubtful, whether nis + triṁśa (thirty), probably a dialect distortion] a sword Jātaka II 77 (°vara-dhārin; commentary nettiṁsā vuccanti khaggā); IV 118 (commentary gives it as adjective = nikkaruṇa, merciless; and says "khaggassa nāmaṁ"); VI 188 (°varadhārin).

:: Neva (indeclinable) [na + eva] see na2. — n'eva-saññā-nāsañña (being) neither perception nor non-perception, only in compound °āyatana and in n'evasaññī-nāsaññin: see saññā.

:: Nevāpika (adjective/noun) [from nivāpa] a deer-feeder Majjhima Nikāya I 150f.

:: Nevāsika (adjective) [from nivāsa, cf. Buddhist Hybrid Sanskrit naivāsika Avadāna-śataka I 286, 287] one who inhabits, an inmate; living in a place, local Jātaka I 236f.; Dhammapada II 53f. cf. necayika.

:: Neyya (adjective) [gerund of neti; Sanskrit neya] to be led, carried etc.; figurative to be instructed; to be inferred, guessed or understood Sutta-Nipāta 55, 803, 846, 1113; Mahāniddesa 114, 206; Cullaniddesa §372; past participle 41; Nettipakaraṇa 9f., 125;

-attha the meaning which is to be inferred (opposite nītattha) Aṅguttara Nikāya I 60; Nettipakaraṇa 21.

:: Nhāru see nahāru. Found e.g. At Vinaya I 25.

:: Ni° [Sanskrit ni- and niḥ-, inseperable prefixes:
(a) ni down = Avesta ni, cf. Greek νειός lowland, νείατος the lowest, hindmost; Latin nīdus (°ni-zdos: place to sit down = nest); Anglo-Saxon neol, nider = English nether; Gothic nidar = Old High German nidar; also Sanskrit nīca, nīpa etc.
(b) niḥ out, probably from °seni and to Latin sine without]. Nearly all (ultimately probably all) words under this heading are compounds with the prefix ni.
A. Forms.
1. Pāḷi ni° combines the two prefixes ni and nis (nir). They are outwardly to be distinguished inasmuch as ni is usually followed by a single consonant (except in forms where double consonant is usually restored in composition, like ni-kkhipati = ni + kṣip; nissita = ni + sri. Sometimes the double consonant is merely graphic or due to analogy, especially in words where ni- is contrasted with Udāna ("up"), as nikkujja < ukkujja, niggilati < uggilati, ninnamati < unnamati). On the other hand a combination with nis is subject to the rules of assimilation, viz. either doubling of consonant (nibbhoga = nir-bhoga) where Vimāna Vatthu is represented by bb (nibbiṇṇa from nir-vindati), or lengthening of ni to nī (nīyādeti as well as niyy°; nīharati = nir + har), or single consonant in the special cases of r and v (niroga besides nīroga for nirroga, cf. duratta > dūrakkha; niveṭheti = nibbeṭheti, nivāreti = *nivvāreti = nīvāreti). Before a vowel the sandhi-consonant r is restored: nir-aya, nir-upadhi etc.
2. Both ni and nis are base-prefixes only, and of stable, well-defined character, i.e. never enter combinations with other prefixes as first (modifying) components in verb-function (like saṁ, vi etc.), although nis occurs in such combination in noun compounds negating the whole term: nir-upadhi, nis-saṁsaya etc.
3. ni is frequently emphasised by saṁ as saṁni° (tud, dhā, pat, sad); nis most frequent by abhi as abhinis° (nam, pad, vatt, har).
B. Meanings.
1. ni (with secondary derivations like nīca "low") is averb-prefix only, i.e. it characterises action with respect to its direction, which is that of
(a) a downward motion (opposite abhi and ud);
(b) often implying the aim (= down into, onto, cf. Latin sub in subire, or prefix ad°); or
(c) the reverting of an upward motion = back (identical with b); e.g. (a) ni-dhā (put down), °kkhip (throw d.), °guh (hide d.), °ci (heap up), °pad (fall d.), °sad (sit d.);
(b) ni-ratta (at-tached to), °mant (speak to); °yuj (appoint), °ved (ad-dress), °sev (be devoted to) etc.;
(c) ni-vatt (turn back).
2. nis
(a) as verb-prefix it denotes the directional "out" with further development to "away from, opposite, without," pointing out the finishing, completion or vanishing of an action and through the latter idea often assuming the meaning of the reverse, disappearance or contrary of an action = "un" (Latin dis-), e.g. nikkhamati (to go out from) opposite pavisati (to enter into), °ccharati (nis to car to go forth), °ddhamati (throw out), °pajjati (result from), °bbattati (vatt spring out from), nīharati (take out), nirodhati (break up, destroy).
(b) as noun prefix it denotes "being without" or "not having" = English °less, e.g. niccola without clothes, °ttaṇha (without thirst), °ppurisa (without a man), °pphala (without fruit); niccala motion-less, °kkaruṇa (heartless), °ddosa (fault°), °maṁsa (flesh°), °saṁsaya (doubt°) nirattha (useless), °bbhaya (fear°). — Buddhaghosa evidently takes ni in meaning of nis only, when defining: ni-saddo abhāvaṁ dīpeti Visuddhimagga 495.

:: Nibaddha (adjective) [ni + baddha] bound down to, i.e.
(1) fixed, stable, sure Jātaka IV 134 (bhattavetana); Milindapañha 398 (a°, unstable, °sayana). At Sumaṅgalavilāsinī I 243 two kinds of cārikā (wanderings, pilgrimages) are distinguished, viz. nibaddha° definite, regular and anibaddha° indefinite, irregular pilgrimage.
(2) asked, pressed, urged Jātaka III 277.
(3) nibaddhaṁ (neuter as adverb) constantly, always, continually Jātaka I 100, 150; III 325; V 95, 459; VI 161; Peta Vatthu Commentary 267 (°vasanaka); Dhammapada II 41, 52f.

:: Nibandha [Sanskrit nibandha, ni + bandha] binding, bond; attachment, continuance, continuity Saṁyutta Nikāya II 17; Vimāna Vatthu 259, 260 (perseverance). Accusative nibandhaṁ (often misspelled for nibaddhaṁ) continually Vimāna Vatthu 75. cf. vi°.

:: Nibandhana (neuter) [ni + bandhana] tying, fastening; binding, bond; (adjective) tied to, fettered Sutta-Nipāta 654 (kamma°); Milindapañha 78, 80.

:: Nibandhati [ni + bandhati]
1. to bind Milindapañha 79.
2. to mix, apply, prepare Vinaya II 151 (anibandhanīya unable to be applied, not binding); Jātaka I 201 (yāgubhattaṁ).
3. to press, urge, importune Jātaka III 277.

:: Nibbahati [nis + bahati] to stretch out Jātaka III 185 (asiṁ); to pull out Jātaka V 269 (jivhaṁ = jivhaṁ balisena n. 275). See also nibbāheti and nibbāhāpeti.

:: Nibbajjeti [nis + vajjeti] to throw away, to do without, to avoid Theragāthā 105

:: Nibbaṅka (adjective) [nis + vaṅka] not crooked, straight Dhammapada I 288.

:: Nibbasana (adjective) [nis + vasana] no longer worn, cast off (of cloth) Saṁyutta Nikāya II 202, 221.

:: Nibbatta (past participle) [Sanskrit nirvṛtta, nis + vaṭṭa, past participle of nibbattati] existing, having existed, being reborn Vinaya I 215 (noun bījaṁ phalaṁ fruit with seed); Jātaka I 168; II 111; Peta Vatthu Commentary 10 (Niraye), 35 (petayoniyaṁ), 100 (pubbe n.-ṭhānato paṭṭhāya); Milindapañha 268 (kamma°, hetu° and utu°). — cf. abhi°.

:: Nibbattaka (adjective) [cf. nibbatta] producing, yielding Peta Vatthu Commentary 26 (phala °ṁ kusalakammaṁ), 126 (= sukha- = sukhāvaha).

:: Nibbattana (neuter) [abstract from nibbattati] growing, coming forth; (re)birth, existence, life Jātaka II 105; Peta Vatthu Commentary 5 (devaloke n-araha deserving rebirth in the world of gods) 9, 67 etc.

:: Nibbattanaka (adjective) [from nibbattana]
1. Arising coming out, growing Therīgāthā Commentary 259 (akkhidalesu n. pīḷikā).
2. one destined to be reborn, a candidate for rebirth Jātaka III 304 (sagge).

:: Nibbattati [nis + vattati] to come out from (cf. English turn out), arise, become, be produced, result, come into being, be reborn, ex-ist (= nir-vatt) Dhammapada 338; Peta Vatthu I 11 (nibbattate); Therīgāthā Commentary 259 (= jāyati); Dhammapada III 173; Peta Vatthu Commentary 8 (= uppajjati) 71 (the same); gerund nibbattitvā Jātaka II 158 (kapiyoniyaṁ); Peta Vatthu Commentary 68, 78; preterit nibbatti Jātaka I 221; Peta Vatthu Commentary 14 (avīcimhi), 67 (petesu), 73 (amaccakule). — past participle nibbatta (q.v.). causative nibbatteti (q.v.). cf. abhi°.

:: Nibbattāpana (neuter) [from nibbattāpeti, see nibbatteti] reproduction Milindapañha 97.

:: Nibbatteti [nis + vatteti, causative of nibbattati] to produce, bring forth; practise, perform; to bring to light, find something lost (at Milindapañha 218) Cullaniddesa = jāneti (sub voce); Jātaka I 66, 140; III 396 (jhānābhiññaṁ); Peta Vatthu Commentary 76 (jhānāni); Milindapañha 200; Saddhammopāyana 470, — past participle nibbattita (q.v.); 2nd causative nibbattāpeti to cause rebirth Dhammapada III 484; see also nibbattāpana. —cf. abhi°.

:: Nibbatti (feminine) [Sanskrit nirvṛtti, nis + vatti] constitution, product; rebirth Jātaka I 47; Nettipakaraṇa 28, 79; Visuddhimagga 199, 649; Vimāna Vatthu 10. cf. abhi°.

:: Nibbattin (adjective) [from nibbatti] arising having rebirth, in negative anibbattin not to be born again Jātaka VI 573.

:: Nibbattita (adjective) [past participle of nibbatteti] done, produced, brought forth Peta Vatthu Commentary 150 (a°kusalakamma = akata).

:: Nibbāhana (adjective/noun) [from nibbāheti] leading out, removing, saving; (neuter) removal, clearance, refuge, way out Milindapañha 119, 198, 295, 309, 326 (°magga). [Miln. the only references!]

:: Nibbāhati [nis + vahati] to lead out, carry out, save from, remove Milindapañha 188. — 2nd causative nibbāhāpeti to have brought out, to unload (a waggon) Vinaya II 159 (hiraññaṁ); III 43. See also nibbāhana and nibbuyhati.

:: Nibbāna (neuter).
I. Etymology. Although nir + vā "to blow" (cf. Buddhist Hybrid Sanskrit nirvāṇa) is already in use in the Vedic period (see nibbāpeti), we do not find its distinctive application till later and more commonly in popular use, where vā is fused with vṛ in this sense, viz. in application to the extinguishing of fire, which is the prevailing Buddhist conception of the term. Only in the older texts do we find references to a simile of the wind and the flame; but by far the most common metaphor and that which governs the whole idea of Nibbāna finds expression in the putting out of fire by other means of extinction than by blowing, which latter process rather tends to incite the fire than to extinguish it. The going out of the fire may be due to covering it up, or to depriving it of further fuel, by not feeding it, or by withdrawing the cause of its production. Thus to the Pāḷi etymologist the main reference is to the root vṛ (to cover), and not to vā (to blow). This is still more clearly evident in the case of nibbuta (q.v. for further discussion). In verbal compounds nis + vā (see vāyati) refers only to the (non-) emission of an odour, which could never be used for a meaning of "being exhausted"; moreover, one has to bear in mind that native commentators themselves never thought of explaining Nibbāna by anything like blowing (vāta), but always by nis + vana (see Nibbāna). For Buddhaghosa's definition of Nibbāna see e.g. Visuddhimagga 293. — The meanings of n. Are:
1. the going out of a lamp or fire (popular meaning).
2. health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness).
3. The dying out in the heart of the threefold fire of rāga, dosa and moha: lust, ill-will and stupidity (Buddhistic meaning).
4. the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss.
II. Import and Range of the Term.
A. Nibbāna is purely and solely an ethical state, to be reached in this birth by ethical practices, contemplation and insight. It is therefore not transcendental. The first and most important way to reach Nibbāna is by means of the eightfold Path, and all expressions which deal with the realization of emancipation from lust, hatred and illusion apply to practical habits and not to speculative thought. Nibbāna is realized in one's heart; to measure it with a speculative measure is to apply a wrong standard. — a very apt and comprehensive discussion of Nibbāna is found in F. Heiler, "Die buddhistische Versenkung" pages 36-42, where also the main literature on the subject is given. — Nibbāna is the untranslatable expression of the unspeakable, of that for which in the Buddha's own saying there is no word, which cannot be grasped in terms of reasoning and cool logic, the nameless, undefinable (cf. the simile of extinction of the flame which may be said to pass from a visible state into a state which cannot be defined. Thus the saint (Arahant) passes into that same state, for which there is "no measure" (i.e. no dimension): "atthaṅgatassa na pamāṇam atthi ... yena naṁ vajju: taṁ tassa n'atthi" Sutta-Nipāta 1076. The simile in verse 1074: "accī yathā vāta-vegena khitto atthaṁ paleti, na upeti saṅkhaṁ: evaṁ munī nāmakāyā vimutto atthaṁ paleti, na upeti saṅkhaṁ"). Yet, it is a reality, and its characteristic features may be described, may be grasped in terms of earthly language, in terms of space (as this is the only means at our disposal to describe abstract notions of time and mentality); e.g. accutaṁ ṭhānaṁ, pāraṁ, amataṁ padaṁ, amata (and Nibbāna-)dhātu. — It is the speculative, scholastic view and the dogmatising trend of later times, beginning with the Abhidhamma period, which has more and more developed the simple, spontaneous idea into an exaggerated form either to the positive (i.e. seeing in Nibbāna a definite state or sphere of existence) or the negative side (i.e. seeing in it a condition of utter annihilation). Yet its sentimental value to the (exuberant optimism of the) early Buddhists (Rhys Davids Early Buddhism, page 73) is one of peace and rest, perfect passionlessness, and thus supreme happiness. As Heiler in the words of R. Otto (Das Heilige etc. 1917; quoted page 41) describes it, "only by its concept Nirvāna is something negative, by its sentiment, however, a positive item in most pronounced form" — We may also quote Rhys Davids's words: "One might fill columns with the praises, many of them among the most beautiful passages in Pāḷi poetry and prose, lavished on this condition of mind, the state of the man made perfect according to the B. faith. Many are the pet names, the poetic epithets, bestowed upon it, each of them — for they are not synonyms-emphasising one or other phase of this many-sided conception — the harbour of refuge, the cool cave, the island amidst the floods, the place of bliss, emancipation, liberation, safety, the supreme, the transcendental, the uncreated, the tranquil, the home of ease, the calm, the end of suffering, the medicine for all evil, the unshaken, the ambrosia, the immaterial, the imperishable, the abiding, the further shore, the unending, the bliss of effort, the supreme joy, the ineffable, the detachment, the holy city, and many others. Perhaps the most frequent in the B. texts is Arahantship, "the state of him who is worthy"; and the one exclusively used in Europe is Nirvana, the "dying out," that is, the dying out in the heart of the fell fire of the three cardinal sins — sensuality, ill-will, and stupidity (Saṁyutta Nikāya IV 251, 261)," (Early Buddhism, pages 72, 73.) and Heiler says (p. 42 op. cit.): "Nirvāna is, although it might sound a paradox, in spite of all conceptional negativity nothing but "eternal salvation," after which the heart of the religious yearns on the whole earth."
The current simile is that of fire, the consuming fire of passion (rāg-aggi), of craving for rebirth, which has to be extinguished, if a man is to attain a condition of indifference towards everything worldly, and which in the end, in its own good time, may lead to freedom from rebirth altogether, to certain and final extinction (Parinibbāna). — Fire may be put out by water, or may go out of itself from lack of fuel. The ethical state called Nibbāna can only rise from within. It is therefore in the older texts compared to the fire going out, rather than to the fire being put out. The latter point of view, though the word Nibbāna is not used, occurs in one or two passages in later books. See Jātaka I 212; Milindapañha 346, 410; Paramatthajotikā II 28; Saddhammopāyana 584. For the older view see Majjhima Nikāya I 487 (aggi anāhāro nibbuto, a fire gone out through lack of fuel); Sutta-Nipāta 1094 (akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ Nibbānaṁ iti); Saṁyutta Nikāya I 236 (attadaṇḍesu nibbuto sādānesu anādāno); Saṁyutta Nikāya II 85 (aggikkhandho purimassa upādānassa pariyādānā aññassa ca anupāhārā anāhāro nibbāyeyya, as a fire would go out, bereft of food, because the former supply being finished and an additional supply is not forthcoming); sa-upādāno devānaṁ indo na parinibāyati, the king of the gods does not escape rebirth so long as he has within him any grasping Saṁyutta Nikāya IV 102; pāragū sabbadhammānaṁ anupādāya nibbuto Aṅguttara Nikāya I 162; pāragato jhāyī anup° nibbuto, a philosopher, freed, without any cause, source, of rebirth Aṅguttara Nikāya IV 290 (etc., see nibbuta). dāvaggi-Nibbānaṁ the going out of the jungle fire Jātaka I 212; aggi nibbāyeyya, should the fire go out Majjhima Nikāya I 487; aggikkhandho nibbuto hoti the great fire has died out Milindapañha 304; nibbuto ginī my fire is out Sutta-Nipāta 19. The result of quenching the fire (going out) is coolness (sīta); and one who has attained the state of coolness is sītibhūta. sītibhūto'smi nibbuto Vinaya I 8; Peta Vatthu I 87; sītibhūto nirūpadhi, cooled, with no more fuel (to produce heat) Vinaya II 156; Aṅguttara Nikāya I 138; nicchāto nibbuto sītibhūto (cf. nicchāta) Aṅguttara Nikāya II 208; V 65. anupādānā dīpacci viya nibbutā gone out like the flame of a lamp without supply of fuel Therīgāthā Commentary 154 (Apadāna 153). — nibbanti dhīrā yathāyaṁ padīpo the Wise go out like the flame of this lamp Sutta-Nipāta 235. This refers to the pulling out of the wick or to lack of oil, not to a blowing out; cf. vaṭṭiṁ paṭicca telapadīpo jāleyya Saṁyutta Nikāya II 86; Therīgāthā 116 (padīpass'eva Nibbānaṁ vimokkho ahu cetaso). The pulling out of the wick is expressed by vaṭṭiṁ okassayāmi (= dīpavaṭṭiṁ ākaḍḍhemi Therīgāthā Commentary 117) cf. on this passage Pischel, Leben and Lehre des Buddha 71; Mrs. Rhys Davids, Buddhism 176; Neumann, Die Lieder der Mönche und Nonnen 298). pajjotass'eva Nibbānaṁ like the going out of a lamp Saṁyutta Nikāya I 159.
B. Since rebirth is the result of wrong desire (kāma, kilesa, āsava, rāga etc.), the dying out of that desire leads to freedom and salvation from rebirth and its cause or substratum. Here references should be given to:
(1) the fuel in ethical sense (cf. a 1: aggi);
(2) the aims to be accomplished (for instance, coolness = peace);
(3) the seat of its realization (the heart);
(4) the means of achievement (the Path);
(5) the obstacles to be removed
1. Fuel = cause of rebirth and suffering: āsāva (intoxications). khīṇāsavā jutīmanto te loke parinibbutā the wise who are rid of all intoxications are in this world the thoroughly free Saṁyutta Nikāya V 29; sāvakā āsavānaṁ khayā viharanti Aṅguttara Nikāya IV 83; kodhaṁ pahatvāna parinibbiṁsu anāsavā (are completely cooled) Aṅguttara Nikāya IV 98; āsavakhīṇo danto parinibbuto Sutta-Nipāta 370; saggaṁ sugatino yanti parinibbanti anāsavā those of happy fate go to heaven, but those not intoxicated die out Dhammapada 126; Nibbānaṁ adhimuttānaṁ atthaṅgacchanti āsavā Dhammapada 226; āsavānaṁ khayā bhikkhu nicchāto parinibbuto Itivuttaka 49; vimutti-kusuma-sañchanno parinibbissati anāsavo Theragāthā 100. — kāmā (cravings) nikkāmo nibbano Nāgo Sutta-Nipāta 1131. — kilesa-(Nibbāna) vice (only in certain commentaries). kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike Dhammapada I 286; upādānaṁ abhāvena anupādiyitvā kilesa-Nibbānena nibbutā Dhammapada IV 194. — nibbidā (disenchantment). Nibbānaṁ ekanta-nibbidāya virāgāya etc. saṁvattati Saṁyutta Nikāya II 223; nibbijjha sabbaso kāme sikkhe Nibbānaṁ attano Sutta-Nipāta 940. — rāga virāgo nirodho Nibbānaṁ Saṁyutta Nikāya I 136; desento virajaṁ dhammaṁ Nibbānaṁ akutobhayan Saṁyutta Nikāya I 192; yo rāgakkhayo (dosa° ... moha° ...): idaṁ vuccati Nibbānaṁ Saṁyutta Nikāya IV 251, and same of amata Saṁyutta Nikāya V 8; chandarāga-vinodanaṁ Nibbānapadaṁ accutaṁ Sutta-Nipāta 1086; kusalo ca jahati pāpakaṁ rāga-dosa-moha-kkhayā parinibbuto Udāna 85; ye'dha pajahanti kāmarāgaṁ bhavarāgānusayañ ca pahāya Parinibbānagatā Vimāna Vatthu 5324. — vana sabba-saṁyojanatītaṁ vanā Nibbānaṁ āgataṁ Aṅguttara Nikāya III 346; nikkhantaṁ vānato ti Nibbānaṁ Paramatthajotikā I 151; taṇhā-saṅkhāta-vāna-bhāvato Nibbānaṁ Paramatthajotikā II 253.
2. Aims: khema (tranquillity). ātāpī bhikkhu Nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāya Itivuttaka 27; a jaraṁ amaraṁ khemaṁ pariyessāmi nibbutiṁ Jātaka I 3; acala (immovable, not to be disturbed). patto acalaṭṭhānaṁ Vimāna Vatthu 514; accuta (stable) patthayaṁ accutaṁ padaṁ Saṁyutta Nikāya III 143; chandarāga-vinodanaṁ Nibbānapadaṁ accutaṁ Sutta-Nipāta 1086. nekkhamma (renunciation, dispassionateness). vanā Nibbānaṁ āgataṁ kāmehi nekkhammarataṁ Aṅguttara Nikāya III 346. — pāragū (victor). pāragū sabbadhammānaṁ anupādāya nibbuto Aṅguttara Nikāya I 162 (cf. Aṅguttara Nikāya IV 290 with tiṇṇo pāragato). — santipada (calm, composure). santī ti nibbutiṁ ñatvā Sutta-Nipāta 933; santimaggaṁ eva brūhaya Nibbānaṁ sugatena desitaṁ Dhammapada 285; s. = acala Vimāna Vatthu 219. — samatha (allayment, quietude). sabba-saṅkhāra-samatho Nibbānaṁ Saṁyutta Nikāya I 136. — sotthi (welfare). saccena suvatthi hotu Nibbānaṁ Sutta-Nipāta 235.
3. The Heart:
(a) attā (heart, self). abhinibbut-atto Sutta-Nipāta 456; thiṭatto frequent, e.g. parinibbuto ṭh° Sutta-Nipāta 359; danto parinib° ṭh° Sutta-Nipāta 370.
(b) citta (heart). apariḍayhamāna-citto Paramatthajotikā II 347 (for abhinibbutatto Sutta-Nipāta 343).
(c) hadaya (heart) Nibbānaṁ hadayasmiṁ opiya Saṁyutta Nikāya I 199; mātuhadayaṁ nibbāyate Jātaka I 61; nibbāpehi me hadaya-pariḷāhaṁ (quench the fever of my heart) Milindapañha 318.
(d) mano (mind). mano nibbāyi tāvade Jātaka I 27; disvā mano me pasīdi Vimāna Vatthu 5014.
4. The Path: dhīra. lokapariyāyaṁ aññāya nibbutā dhīrā tiṇṇā etc. Saṁyutta Nikāya I 24; nibbanti dhīrā ... Sutta-Nipāta 235 sabbābhibhū dhīro sabbagantha-ppamocano Itivuttaka 122 Recognition of anicca (transitoriness, see nicca). aniccasaññī ... bhikkhu pāpuṇāti diṭṭh'eva dhamme Nibbānaṁ Aṅguttara Nikāya IV 353. — paññā. Nibbānaṁ ev'ajjhagamuṁ sapaññā Saṁyutta Nikāya I 22; n'abhirato paññā Saṁyutta Nikāya I 38. paṇḍita and nipaka. anupubbena Nibbānaṁ adhigacchanti paṇḍitā Aṅguttara Nikāya I 162; nipakā asesaṁ parinibbanti Itivuttaka 93. — vijjā. bhikkhu paṇihitena cittena avijjaṁ bhecchati vijjaṁ uppādessati Nibbānaṁ sacchikarissati the bhikkhu with devout heart will destroy ignorance, gain right cognition and realize Nibbāna Aṅguttara Nikāya I 8; idh'aññāya parinibbāti anāsavo Aṅguttara Nikāya III 41; sabbāsave pariññāya parinibbanti anāsavā Vibhaṅga 426.
5. The Obstacles: — gantha (fetter). Nibbānaṁ adhigantabbaṁ sabba-g°-pamocanaṁ Saṁyutta Nikāya I 210; Itivuttaka 104; similarly Itivuttaka 122 (see above). — gabbhaseyyā (rebirth). na te punam upenti gabbhaseyyaṁ, Parinibbānagatā hi sītibhūtā Vimāna Vatthu 5324 — nīvaraṇa (obstacles). pañca n°. a Nibbāna-saṁvattanikā Saṁyutta Nikāya V 97. — punabbhava (rebirth). nibbāpehi mahārāgaṁ mā ḍayhittho punappunaṁ Saṁyutta Nikāya I 188; vibhavañ ca bhavañ ca vippahāya vusitavā khīṇapunabbhavo sa bhikkhu Sutta-Nipāta 514; bhava-nirodha Nibbānaṁ Saṁyutta Nikāya II 117. — saṅkhārā (elements of life). sabbasaṅkhāra-samatho Nibbānaṁ Saṁyutta Nikāya I 136; Nibbāna = sabbasaṅkhārā khayissanti Aṅguttara Nikāya III 443. — saṁyojanāni (fetters). sabbasātītaṁ vanā Nibbānaṁ āgataṁ Aṅguttara Nikāya III 346; s. pahāya Nibbānaṁ sacchikarissati Aṅguttara Nikāya III 423; saṁyojanānaṁ parikkhayā antarā-parinibbāyī hoti Saṁyutta Nikāya V 69.
III. Nibbāna: its ethical importance and general characterization.
1. Assurance of Nibbāna (Nibbānass'eva santike, near Nibbāna, sure of Nibbāna): Saṁyutta Nikāya I 33 (yassa etādisaṁ yānaṁ ... sa etena yānena n. e. s.: with the chariot of the Dhamma sure of reaching Nibbāna); IV 75; Aṅguttara Nikāya II 39 (abhabbo parihānāya n. e. s. impossible to fail in the assurance of final release, of one "catuhi dhammehi samannāgato, viz. sīla, indriyaguttadvāratā, bhojanamattaññutā, jāgariyā"); III 331 (the same with appamādagaru: ever active and keen); II 40 = Itivuttaka 40 (the same with appamāda-rato); Sutta-Nipāta 822.
2. Steps and Means to Nibbāna:
Nibbāna-sacchikiriyā, attainment of Nibbāna, is maṅgalaṁ uttamaṁ and to be achieved by means of tapo, brahmacariyā and ariyasaccāna-dassanaṁ Sutta-Nipāta 267. — brahmacariya (a saintly life) is Nibbāna-parāyanā (leading to Nibbāna) Saṁyutta Nikāya III 189, cf. V 218; also called Nibbān'-ogadhā (with similar states of mind, as nibbidā, virāgo, vimutti) ibid.; Aṅguttara Nikāya II 26 = Itivuttaka 28, cf. Itivuttaka 29 (Nibbān'-ogadha-gāminaṁ b°ṁ). The stages of sanctification are also discussed under the formula "nibbidā virāgo vimutti ... vimuttasmiṁ vimuttaṁ iti ñāṇaṁ hoti: khīṇā jāti etc." (i.e. no more possibility of birth) Saṁyutta Nikāya II 124 = IV 86. Dhamma: Buddha's teaching as the way to Nibbāna: "dhammavaraṁ adesayi Nibbāna-gāmiṁ paramaṁ hitāya" Sutta-Nipāta 233; ahaṁ sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā ... Nibbānassa sacchikiriyāya Aṅguttara Nikāya V 194, cf. 141; pubbe dh.-ṭhiti-ñāṇaṁ pacchā Nibbāne ñāṇan ti Saṁyutta Nikāya II 124. — magga: Those practices of a moral and good life embraced in the eightfold noble path (ariyamagga). Sace atthi akammena koci kvaci na jīyati Nibbānassa hi so maggo Saṁyutta Nikāya I 217; ekāyano ayaṁ maggo sattānaṁ visuddhiyā ... Nibbānassa sacchikiriyāya Dīgha Nikāya II 290; Saṁyutta Nikāya V 167, 185; bhāvayitvā sucimaggaṁ Nibbāna-ogadha-gāminaṁ ... Vibhaṅga 426; ādimhi sīlaṁ dasseyya, majjhe maggaṁ vibhāvaye, pariyosānamhi Nibbānaṁ ... Sumaṅgalavilāsinī I 176. — Nibbāna-ga manaṁ maggaṁ: tattha me nirato mano "my heart rejoices in the path to Nibbāna" Saṁyutta Nikāya I 186; Nibbāna-gāminī paṭipadā Aṅguttara Nikāya IV 83 (the path to salvation). cf. §§4 and 7.
3. The Search for Nibbāna or the goal of earnest endeavour. ārogya-paramā lābhā Nibbānaṁ paramaṁ sukhaṁ, aṭṭhaṅgiko ca maggānaṁ khemaṁ amata-gāminaṁ "Nibbāna is a higher bliss than acquisition of perfect health, the eightfold Path (alone) of all leads to perfect peace, to ambrosia " Majjhima Nikāya I 508, cf. Dhammapada 204 ("the fullest gain is for health etc.; Nibbāna is the highest happiness" Dhammapada III 267). Similarly: khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti buddhā Dīgha Nikāya II 49 = Dhammapada 184; Nibbānaṁ paramaṁ sukhaṁ: Dhammapada 204 = Sutta-Nipāta 257 = Jātaka III 195; id.: Dhammapada 203; jhānaṁ upasampajja ... okkamanāya Nibbānassa Aṅguttara Nikāya IV 111f.; cf. 230f.; kaṭuviyakato bhikkhu ... ārakā hoti Nibbānā Aṅguttara Nikāya I 281; Nibbānaṁ ajjhagamuṁ sapaññā Saṁyutta Nikāya I 22; devalokañ ca te yanti ... anupubbena Nibbānaṁ adhigacchanti paṇḍitā Aṅguttara Nikāya I 162; Nibbānaṁ abhikaṅkhati Saṁyutta Nikāya I 198; abhipassati Aṅguttara Nikāya I 147; tiṇṇakathaṅkatho visallo Nibbānābhirato Sutta-Nipāta 86; bhikkhu bhabbo anuttaraṁ sītibhāvaṁ sacchikātuṁ ... paṇītādhimutto hoti Nibbānābhirato ca Aṅguttara Nikāya III 435; Nibbānābhirato ... sabbadukkhā pamuccati Saṁyutta Nikāya I 38; Nibbān'ogadhaṁ brahmacariyaṁ vussati Nibbāna-parāyaṇaṁ Nibbāna-pariyosānaṁ Saṁyutta Nikāya III 189 = V 218; Nibbānaṁ gavesanto carāmi (Bodhisatta, Jātaka I 61). All means of conduct and all ideals of reason and intellect lead to one end only: Nibbāna. This is frequently expressed by various similes in the phrase Nibbāna-ninna, °poṇa, °pabbhāra, e.g. Saṁyutta Nikāya V 75 = 134 = 137 = 190; V 244; Aṅguttara Nikāya V 75, 134, 190, 244 = 291; Vimāna Vatthu 8442. Saddahāno arahataṁ dhammaṁ Nibbāna-pattiyā sussūsā labhate paññaṁ appamatto Saṁyutta Nikāya I 214 = Sutta-Nipāta 186, cf. Saṁyutta Nikāya I 48; Gotamo Nibbāna-paṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti Saṁyutta Nikāya I 214 = 192 = 210; Udāna 80; Nibbānaṁ pariyesati Aṅguttara Nikāya II 247; Nibbāna-pariyosānā sabbe dhammā Aṅguttara Nikāya V 107; Nibbāna-poṇaṁ me mānasaṁ bhavissati, saṁyojanā pahāṇaṁ gacchanti Aṅguttara Nikāya III 443; odhunitvā malaṁ sabbaṁ patvā Nibbāna-sampadaṁ muccati sabba-dukkhehi: sā hoti sabbasampadā Aṅguttara Nikāya IV 239; nibbijjha sabbaso kāme sikkhe Nibbānaṁ attano Sutta-Nipāta 940, cf. 1061.
4. Some Epithets of Nibbāna: akutobhayaṁ Aṅguttara Nikāya II 24 = Itivuttaka 122; accutaṁ padaṁ (careyya āditta-sīso va patthayaṁ a. p.) Saṁyutta Nikāya III 143; Sutta-Nipāta 1086; pattā te acalaṭṭhānaṁ yattha gantvā na socare Vimāna Vatthu 514; amataṁ Aṅguttara Nikāya II 247; Majjhima Nikāya III 224 (Bhagavā atthassa ninnetā a°assa dātā); Milindapañha 319; Vimāna Vatthu 6427 (apāpuranto a°assa dvāraṁ); Vimāna Vatthu 85 (a-rasa); Vimāna Vatthu 5020 (amatogadha magga = nibb°-gāminī paṭipadā); amosadhammaṁ Sutta-Nipāta 758; khemaṁ appaṭibhayaṁ Saṁyutta Nikāya IV 175; Saṁyutta Nikāya I 189 = Sutta-Nipāta 454; Therīgāthā 350 (°ṭṭhāne vimuttā te patta te acalaṁ sukhaṁ); Majjhima Nikāya I 508 (+ amatagāminaṁ); Aṅguttara Nikāya II 247 (yogakkhemaṁ anuttaraṁ); same at Aṅguttara Nikāya III 294; Itivuttaka 27; Dhammapada 23. — taṇhakkhaya Vimāna Vatthu 735; ṭhānaṁ duddasaṁ Saṁyutta Nikāya I 136 (= sabba-saṅkhāra-samatho); dhuvaṁ (q.v.); niccaṁ Kathāvatthu 121; nekkhammaṁ Aṅguttara Nikāya I 147 (°ṁ daṭṭhu khemato ... Nibbānaṁ abhipassanto); Vimāna Vatthu 8442. sabba-gantha-pamocanaṁ (deliverance from all ties) Saṁyutta Nikāya I 210; II 278 (sabbadukkha°); Itivuttaka 222 = Aṅguttara Nikāya II 24; yathā-bhūtaṁ vacanaṁ Saṁyutta Nikāya IV 195; yathāsukhaṁ (the auspicious) Aṅguttara Nikāya IV 415f.; (chanda-) rāga vinodanaṁ Sutta-Nipāta 1086; rāgakkhayo (dosa°, moha°) Saṁyutta Nikāya V 8; rāgavinayo (dosa°, moha°) ibid., santi (calm, peace) Vimāna Vatthu 5021 = Sutta-Nipāta 204 (chandarāga-viratto bhikkhu paññāṇavā ajjhagā amataṁ santiṁ Nibbānapadaṁ accutaṁ); Vimāna Vatthu 219 (= acala); santimaggaṁ eva brūhaya Nibbānaṁ Sugatena desitaṁ Dhammapada 285 = Nettipakaraṇa 36; sandiṭṭhikaṁ akālikaṁ etc.; Aṅguttara Nikāya I 158; samo bhūmibhāgo ramaṇīyo Saṁyutta Nikāya III 109; sassataṁ Kathāvatthu 34; suvatthi Sutta-Nipāta 235.
5. Nibbāna is realisable in this world, i.e. in this life if it is mature (diṭṭhe va dhamme): Saṁyutta Nikāya II 18 = 115 = III 163 = IV 141 (diṭṭha-dh-n.-patta); Majjhima Nikāya II 228; Aṅguttara Nikāya IV 353 = 358, cf. 454.
6. Definitions with regard to the destruction of the causes or substrata of life (cf. above I.): taṇhāya vippahānena Nibbānaṁ iti vuccati Saṁyutta Nikāya I 39 = Sutta-Nipāta 1109; as sabba-saṅkhāra-samatho (calming down of all vital elements) Vinaya I 5; Saṁyutta Nikāya I 136; Aṅguttara Nikāya II 118 = III 164; IV 423; V 8, 110, 320, 354; akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ Nibbānaṁ iti nam brūmi jarāmaccu-parikkhayaṁ Sutta-Nipāta 1094; bhavanirodho Nibbānaṁ ti Saṁyutta Nikāya II 117; Aṅguttara Nikāya V 9; rāga-k-khayo (dosa°, moha°) Saṁyutta Nikāya IV 251 = 261; virāgo nirodho Nibbānaṁ in typical and very frequent exposition at Cullaniddesa = Saṁyutta Nikāya I 136 see also vana and cf. the following: taṇhā-saṅkhāta-vānābhāvato Nibbānaṁ Paramatthajotikā II 253; nikkhantaṁ vānato ti Nibbānaṁ Paramatthajotikā I 151; kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike yeva Dhammapada I 286 (on Dhammapada 32).
7. Nibbāna as perfect wisdom and what is conducive to such a state (saṁvattati). The following phrase is one of the oldest stereotype phrases in the canon and very frequent; it is used of all the highest means and attainments of conduct and meditation and may be said to mark the goal of perfect understanding and a perfect philosophy of life. It is given in 2 variations, viz. in a simple form as "upasamāya abhiññāya sambodhāya Nibbānāya saṁvattati," with reference to majjhimā paṭipadā at Vinaya I 10 = Saṁyutta Nikāya IV 331 = V 421; of satta bojjhaṅgā at Saṁyutta Nikāya V 80; and in a fuller form as "ekanta-nibbidāya virāgāya nirodhāya upasamāya etc. As above" at Dīgha Nikāya I 189 (negative); II 251 (of brahmacariyaṁ), 285; III 130 (sukhallikānuyogā, negative) 136 (avyākataṁ, negative); Saṁyutta Nikāya II 223 (brahmacariya); V 82 (satta bojjhaṅgā), 179 (satipaṭṭhānā), 255 (iddhipādā), 361 (ariyamagga), 438 Aṅguttara Nikāya III 83, 326f.; etc. — cf. Nibbāna-saṁvattanika Saṁyutta Nikāya V 97 (upekhā-sambojjhaṅga); Cullaniddesa §281 (negative of tamo).
8. Nibbāna as the opposite of rāga (passion, lust). Frequent is the combination of virāga nirodha Nibbāna, almost used as three synonyms, thus at Saṁyutta Nikāya II 18; Vinaya III 20 = 111; Aṅguttara Nikāya II 118 = III 164 = IV 423 = V 8 = Cullaniddesa under Nibbāna; Aṅguttara Nikāya II 34 = Itivuttaka 88 (dhammānaṁ aggaṁ akkhāyati, madanimmadano pipāsa-vinayo ālaya-samugghāto vaṭṭūpacchedo taṇhakkhayo virāgo nirodha Nibbānaṁ), cf. Vinaya III 20. Similarly Saṁyutta Nikāya I 192 (Sugataṁ payirupāsati desentaṁ virajaṁ dhammaṁ Nibbānaṁ akutobhayaṁ).
9. Various Characterisations and Similes (cf. above II a 4 and 5). sukkābhijātiko samāno akaṇhaṁ asukkaṁ Nibbānaṁ abhijayati Dīgha Nikāya III 251; Aṅguttara Nikāya III 384f.; aniccā sabbe saṅkhārā dukkhā'nattā ca saṅkhātā: Nibbānañ c'eva paññatti anattā iti nicchayā Vinaya V 86. On anicca and anattā in relation to Nibbāna see also Saṁyutta Nikāya IV 133f.; Aṅguttara Nikāya IV 353; dukkhato and sukhato Nibbānaṁ samanupassati Aṅguttara Nikāya III 442. On comparison with a lamp see e.g. Saṁyutta Nikāya I 159 = Dīgha Nikāya II 157 = Theragāthā 906 (pajjotass'eva Nibbānaṁ vimokkho cetaso ahū), Aṅguttara Nikāya IV 3 (pajjotass'eva Nibbāna vimokkho hoti cetaso); Sutta-Nipāta 235 (... te khīṇabījā avirūḷhichandā nibbanti dhīrā yathāyaṁ padīpo).

-abhirata fond of Nibbāna (cf. III 3) Saṁyutta Nikāya I 38; Aṅguttara Nikāya III 435; Sutta-Nipāta 86 (visalla + Nibbāna);
-ogadha merging into Nibbāna (of brahmacariya) Saṁyutta Nikāya III 189; V 218; Aṅguttara Nikāya II 26 = Itivuttaka 28; Vibhaṅga 426, cf. amatogadha Aṅguttara Nikāya V 107;
-gamana (magga; Cariyāpiṭaka III 2) leading to Nibbāna Dīgha Nikāya II 223; Saṁyutta Nikāya I 186, 217; Aṅguttara Nikāya IV 83; (dhamma:) Saṁyutta Nikāya V 11; Sutta-Nipāta 233;
-dhātu the sphere or realm of Nibbāna always in phrase anupādisesāsaya Nibbāna-dhātuyā parinibbāyate Vinaya II 239; Dīgha Nikāya III 135; Itivuttaka 38, 121; Paṭisambhidāmagga I 101; cf. rāgavinayo Nibbāna-dhātuyā adhivacanaṁ Saṁyutta Nikāya V 8. See parinibbāyin;
-ninna (+ °poṇa, °pabbhāra; Cariyāpiṭaka III 3) converging into Nibbāna Aṅguttara Nikāya III 443; Vimāna Vatthu 8442 and passim;
-paṭisaññuta (dhammikathā; Cariyāpiṭaka III 2) relating or referring to Nibbāna Saṁyutta Nikāya I 114 = 192 = 210; Udāna 80;
-patta having attained Nibbāna (diṭṭha-dhamma°, see above III 5) Saṁyutta Nikāya II 18 = 114 = III 163;
-patti attainment of Nibbāna Saṁyutta Nikāya I 48, 214 = Sutta-Nipāta 186;
-pada = Nibbāna (see pada 3) Sutta-Nipāta 204;
-pariyosāna ending in Nibbāna having its final goal in Nibbāna Saṁyutta Nikāya III 189; V 218; Aṅguttara Nikāya V 107;
-saṁvattanika conducive to Nibbāna; contributing toward the attainment of Nibbāna Saṁyutta Nikāya V 97; Cullaniddesa §281 (a°); cf. above III.7;
-sacchikiriyā realization of Nibbāna (identical with ñāṇa and constituting the highest ideal; cf. above III.2) Sutta-Nipāta 267. cf. also Dīgha Nikāya II 290; Saṁyutta Nikāya V 167; Aṅguttara Nikāya III 423; V 141;
-saññā perception of Nibbāna Aṅguttara Nikāya III 443;
-sampatti successful attainment of Nibbāna Khuddakapāṭha VIII 13;
-sampadā the blessings of the attainment of Nibbāna Aṅguttara Nikāya IV 239.

:: Nibbāna (adjective)
1. [Sanskrit nirvana] without forest, woodless Jātaka II 358.
2. [an abstract from Nibbāna, see Nibbāna I; cf. vana2. Frequently Nibbāna as varia lectio instead of Nibbāna] without cravings Sutta-Nipāta 1131 (nikkāmo nibbano); Dhammapada 283 (nibbanā plural) Vimāna Vatthu 5014 (better reading Nibbāna, in phrase "vanā Nibbānaṁ āgataṁ," as found at Aṅguttara Nikāya III 346 = Theragāthā 691, although the latter has Nibbānaṁ in text), explained by "nittaṇhabhāvaṁ Nibbānam eva upagataṁ" Vimāna Vatthu 213.

:: Nibbānatha (adjective) [nis + vanatha] free from lust or cravings Saṁyutta Nikāya I 180, 186 (so'haṁ vane Nibbānatho visallo); Theragāthā 526; Dhammapada 344; Dāṭhāvaṁsa I 18.

:: Nibbāpana (neuter) [abstract from nibbāpeti] means of extinguishing, extinction, quenching Saṁyutta Nikāya I 188 (cittaṁ pariḍayhati: nibbāpanaṁ brūhi = allayment of the glow); Aṅguttara Nikāya IV 320 (celassa n°āya chandaṁ karoti: try to put out the burning cloth); Milindapañha 302 (jhāyamāno n°ṁ alabhamāno), 318 (pariḷāha°).

:: Nibbāpeti [Sanskrit ni(r)vārayati, causative of ni(r)varati, influenced in meaning by nirvāpayati. Causative of nirvāti = make cool by blowing (e.g. ṛgvedav X 1613). See nibbuta on etymology]
1. to extinguish, put out, quench Saṁyutta Nikāya I 188 (mahārāgaṁ); Itivuttaka 93 (rāg-aggiṁ; and nibbāpetvā aggiṁ nipakā parinibbanti); cf. aggiṁ nijjāleti Jātaka VI 495; Peta Vatthu I 85 (vārinā viya osiñcaṁ sabbaṁ daraṁ nibbāpaye); Milindapañha 304 (aggikhandhaṁ mahāmegho abhippavassitvā n.), 318 (nibbāpehi me hadaya-pariḷāhaṁ), 410 (megho uṇhaṁ n.); Dhammapada II 241 (fire); Saddhammopāyana 552 (bhavadukkhaggiṁ).
2. to cleanse, purify (cittaṁ, one's heart) Visuddhimagga 305, — past participle nibbāpita. See also nibbāpana.

:: Nibbāpita (adjective) [past participle of nibbāpeti] extinguished, put out, quenched Jātaka III 99 (= nicchuddha).

:: Nibbāti [see nibbuta etymology; influenced in meaning by Sanskrit nirvāti, nis + vāti to blow, i.e. to make cool, see vāyati and nibbāpeti] (instrumental) to cool off (literal and figurative), to get cold, to become passionless Sutta-Nipāta 235 (nibbanti dhīrā yathayaṁ padīpo = vijjhāyanti; yathayaṁ padīpo nibbuto evaṁ nibbanti Paramatthajotikā I 194, 195), 915 (kathaṁ disvā nibbāti bhikkhu = rāgaṁ etc. nibbāpeti Mahāniddesa 344); Jātaka IV 391 (pāyāsaṁ). See also parinibbāti (e.g. Vibhaṅga 426).

:: Nibbāyin see pari°.

:: Nibbecikicchā = nibbicikicchā certainty, doubtlessness Cullaniddesa §185 (opposite savicikicchā).

:: Nibbedha [nis + vedha, to vyadh] penetration, insight; adjective: penetrating, piercing, scrutinising sharp. Frequently in phrase nibbedha-bhāgiya (sharing the quality of penetration), with reference to samādhi, saññā etc. [cf. Buddhist Hybrid Sanskrit nirvedha° Divyāvadāna 50; but also nirbheda° Avadāna-śataka II 181, of kusala-mūlāni; explained as lobha-kkhandhassa (etc.) nibbijjhanāni at Nettipakaraṇa 274] Dīgha Nikāya III 251, 277; Aṅguttara Nikāya III 427; Vibhaṅga 330; Nettipakaraṇa 21, 48, 143f., 153f.; Visuddhimagga 15, 88; as 162. — Also in nibbedha-gāminī (paññā) Itivuttaka 35; and dunnibbedha (hard to penetrate, difficult to solve Milindapañha 155, 233 (pañha); spelled dunniveṭha at Milindapañha 90).

:: Nibbedhaka (adjective) [nis + vedhaka, to vyadh] piercing, sharp, penetrating, discriminating; only in feminine nibbedhikā (cf. āvedhikā), applied to paññā (wisdom) Dīgha Nikāya III 237, 268; Saṁyutta Nikāya V 197, 199; Majjhima Nikāya I 356; Aṅguttara Nikāya I 45; II 167; III 152; 410f., 416; V 15; Paṭisambhidāmagga II 201; Cullaniddesa §235, 3a (+ tikkha-paññā), 415, 689; Jātaka II 9, 297; IV 267.

:: Nibbejaniya at Saṁyutta Nikāya I 124 should probably be read as nibbeṭhaniya (rejecting, evading).

:: Nibbematika (adjective) [nis + vimati + ka] not disagreeing, of one accord, unanimous Vinaya II 65; Dhammapada I 34.

:: Nibbeṭhana (neuter) [Sanskrit nirveṣṭana, nis + veṭhana] unwinding, figurative explanation Milindapañha 28.

:: Nibbeṭheti [Sanskrit nirveṣṭate, nis + veṭheti, to twist round]
1. to unravel, untwist, unwind; to explain, make clear Dīgha Nikāya I 54 (nibbeṭhiyamāna, varia lectio nibbedh°); Peta Vatthu IV 329 (°ento = niveṭhīyamāna Peta Vatthu Commentary 253 varia lectio nibbedh°); Milindapañha 3; Saddhammopāyana 153.
2. to deny, reject Vinaya II 79; Dīgha Nikāya I 3 (= apanetabba commentary); Saṁyutta Nikāya III 12 (varia lectio °dh°).
3. to give an evasive answer Vinaya III 162. — See also nibbejaniya, — past participle nibbeṭhita, q.v.

:: Nibbeṭhita [past participle of nibbeṭheti] explained, unravelled, made clear Milindapañha 123 (su°).

:: Nibbhacceti [Sanskrit nirbhartsayati, nis + bhaccheti] to threaten, revile, scorn Jātaka III 338.

:: Nibbhaya (adjective) [nis + bhaya] free from fear or danger, fearless, unafraid Jātaka I 274; III 80; V 287; Visuddhimagga 512.

:: Nibbhoga1 (adjective) [Sanskrit nirbhoga, nis + bhoga1] deprived of enjoyment; deserted, being of no avail, useless Jātaka VI 556; Peta Vatthu I 12. cf. vi°.

:: Nibbhoga2 [ni + bhoga2] bending, contortion Jātaka II 264 (oṭṭha°).

:: Nibbhujati [Sanskrit ni- or nirbhujati, nis + bhujati] to twist round, bend, wind, contort oneself Milindapañha 253. cf. vi°.

:: Nibbicikicchā (feminine) [nis + vicikicchā] surety, reliance, trust Saṁyutta Nikāya II 84; V 221 (= nikkaṅkhā); Vimāna Vatthu 85 (= ekaṁsikā).

:: Nibbidā (feminine) [Sanskrit nirvid, feminine (also Buddhist Hybrid Sanskrit e.g. Lalitavistara 300) and nirveda; to nibbindati] weariness, disgust with worldly life, tedium, aversion, indifference, disenchantment. Nibbidā is of the preliminary and conditional states for the attainment of Nibbāna (see Nibbāna II B 1) and occurs frequently together with virāga, vimutti and Nibbāna in the formula: etaṁ ekanta-nibbidāya virāgāya nirodhāya ... sambodhāya Nibbānāya saṁvattati "this leads to being thoroughly tired (of the world), to dispassionateness, to destruction (of egoism), to perfect wisdom, to Nibbāna," e.g. At Dīgha Nikāya I 189; Saṁyutta Nikāya V 82, 179, 255, 361; Aṅguttara Nikāya III 83; IV 143; V 216. — In other connections: Vinaya I 15 (nibbidāya cittaṁ saṇṭhāsi); Dīgha Nikāya III 130f.; Saṁyutta Nikāya II 30; III 40; 179, 189; IV 86, 141 (read nibbidāya for nibbindāya?); Aṅguttara Nikāya I 51, 64; III 19, 200, 325f.; IV 99, 336; V 2f., 311f.; Jātaka I 97; IV 471, 473; Sutta-Nipāta 340; Paṭisambhidāmagga I 195; II 43f.; Vibhaṅga 330; Nettipakaraṇa 27, 29; Visuddhimagga 650. cf. abhi°.

:: Nibbiddha [past participle of nibbijjhati]
1. in phrase °piṅgala (with) disgustingly red (eyes) (perhaps = nibbiṇṇa?) Jātaka V 42 (of a giant).
2. with reference to a road: broken up, i.e. much frequented, busy street Jātaka VI 276 (of vīthi, bazaar, in contrast with anibbiddha-raccha carriage-road, which is not a thoroughfare. The reading patatthiyo at Jātaka VI 276, for which nibbiddha-vīthiyo is the commentary's explanation is to be corrected into pathaddhiyo).

:: Nibbijjhati [nis + vijjhati, vyadh] to pierce, transfix, wound Saṁyutta Nikāya V 88 (+ padāleti); Saddhammopāyana 153 (patodehi). gerund nibbijjha Sutta-Nipāta 940 (= paṭivijjhitvā Mahāniddesa 420), — past participle nibbiddha. cf. abhi°.

:: Nibbikappa [nis + vikappa] distinction, distinguishing Visuddhimagga 193.

:: Nibbikāra (adjective) [nis + vikāra] steady, unchanged, steadfast; persevering Jātaka I 66; Peta Vatthu Commentary 178, 253 (+ nicca); Paramatthajotikā II 189, 497; Visuddhimagga 311.

:: Nibbindati [nis + vindati, vid2] to get wearied of (with locative); to have enough of, be satiated, turn away from, to be disgusted with. In two roots
A. vind: present nibbindati etc. usually in combination with virajjati and vimuccati (cf. Nibbāna III. 2). Vinaya I 35; Saṁyutta Nikāya II 94; IV 86, 140; Aṅguttara Nikāya V 3; Dhammapada 277f.; Itivuttaka 33; Jātaka I 267; Milindapañha 235, 244; Saddhammopāyana 612. present participle nibbindaṁ Saṁyutta Nikāya IV 86; Peta Vatthu Commentary 36 (nibbinda-mānasa); gerund nibbindiya Jātaka V 121 (°kārin).
B. vid: potential nibbide (varia lectio nibbije) Jātaka V 368 (= nibbindeyya commentary); gerund nibbijjitvā Jātaka I 82, and nibbijja Sutta-Nipāta 448 = Saṁyutta Nikāya I 124 (nibbijjāpema = nibbijja pakkameyya Paramatthajotikā II 393), — past participle nibbiṇṇa. See also nibbidā.

:: Nibbiṇṇa (adjective) [Sanskrit nirviṇṇa, past participle of nibbindati] tired of, disgusted with (with instrumental or locative), wearied of, dissatisfied with, "fed up" Jātaka I 347; VI 62; Therīgāthā 478 (= viratta Therīgāthā Commentary 286); Dhammapada I 85 (°hadaya); Vimāna Vatthu 207 (°rūpa); Peta Vatthu Commentary 159 (tattha-vāsena n.-mānaso tired of living there), 272 (°rūpa), 283 (°rūpa, tired of: purohite).

:: Nibbiriya (adjective) [nis + viriya] lacking in strength, indolent, slothful, weak Jātaka IV 131; Peta Vatthu Commentary 175 (= alasa, kusīta).

:: Nibbisa [to nibbisati] earnings, wages Theragāthā 606 = 1003 = Milindapañha 45 (cf. Manu VI 45); Paramatthajotikā II 38.

:: Nibbisaṅka (adjective) [nis + visaṅka, Sanskrit viśankā] fearless, not hesitating, undaunted Paramatthajotikā II 61.

:: Nibbisati [nis + visati] to enter into; to earn, gain, find, enjoy, only in past participle anibbisaṁ not finding Therīgāthā 159 (= avindanto Therīgāthā Commentary 142); Jātaka I 76 = Dhammapada 153, — past participle nibbiṭṭha. See also nibbisa.

:: Nibbisaya (adjective) [nis + visaya] having no residence, banished, driven from (—°) Jātaka II 401.

:: Nibbisesa (adjective) [nis + visesa] showing no difference, without distinction, equal, similar Jātaka II 32; VI 355; Milindapañha 249.

:: Nibbisevana (adjective) [nis + visevana] not self-indulgent, self-denying, meek, tame, gentle Jātaka II 210 (dametvā nibbisevanaṁ katvā), 351; V 34, 381, 456; VI 255; Dhammapada I 288 (cittaṁ ujuṁ akuṭilaṁ n. karoti), 295; Vimāna Vatthu 284 (°bhava = jitindriya).

:: Nibbiṭṭha (past participle) [nis + viṭṭha, of nibbisati] gained, earned Vinaya IV 265; Sutta-Nipāta 25; Paramatthajotikā II 38.

:: Nibbivara (adjective) [nis + vivara] without holes or fissures, without omissions Jātaka V 429; Vimāna Vatthu 275 (= atīva saṅgata).

:: Nibbuddha [Sanskrit niyuddha, past participle of nibbujjhati] wrestling, fist-fight Dīgha Nikāya I 6 (= mallayuddhaṁ Sumaṅgalavilāsinī I 85); as 403.

:: Nibbujjhati [ni + yujjhati, yudh. Pāḷi form difficult to explain: niy° = niyy° = nivv° = nibb°] to wrestle, to fight with fists Vinaya III 180, — past participle nibbuddha.

:: Nibbusitattā (nibbusitattaṁ?) [Sanskrit nir-vasit-ātman or *nirvasitatvaṁ (neuter abstract), to nis-vasati, cf. nirvāsana = nibbisaya] a dislocated or disconcerted mind, unrest, uneasiness Dīgha Nikāya I 17.

:: Nibbuta (adjective) [Nibbuta represents Sanskrit nirveṛta (e.g. Avadāna-śataka I 48) as well as niveṛta, both past participle of v̥, which in itself combines two meanings, as exhibited in cognate languages and in Sanskrit itself:
(a) Indo-Germanic ṷer to cover, cover up (Latin aperio = °apa-verīro to cover up, Sanskrit varutram upper garment, "cover") and
(b) *ṷel to resolve, roll, move (Latin volvo = revolve; Greek ἕλιξ, ἑλὐω; Sanskrit vāṇa reed = Latin ulva; Sanskrit ūrmi wave; Pāḷi valli creeper, valita wrinkled). *ṷer is represented in Pāḷi by e.g. vivarati to open, nivāreti to cover, obstruct, nīvaraṇa, nivāraṇa obstruction; °ṷel by āvuta, khandh-āvāra, parivāra, vyāvaṭa (busy with = moving about), samparivāreti. Thus we gain the two meanings combined and used promiscuously in the one word because of their semantic affinity:
(a) *niveṛta covered up, extinguished, quenched, and
(b) *nirveṛta without movement, with motion finished (cf. niṭṭhita), ceasing exhaustion, both represented by Pāḷi nibbuta. — In derivations we have besides the root form vṛ (= Pāḷi bbu°) that with guṇa vṛ (cf. Sanskrit vārayati, vrāyati) or vrā = Pāḷi *bbā° (with which also cf. paṭivāṇa = *prativāraṇa). The former is in nibbuti (ceasing extinction, with meaning partly influenced by nibbuṭṭhi = Sanskrit nirveṛṣṭi pouring of water), the latter in instrumental nibbāti and nibkhāyati (to cease or to go out) and transative nibbāpeti (causative: to make cease, to stop or cool) and further in Nibbāna (neuter instrumental abstract) (the dying out)] (literal) extinguished (of fire), cooled, quenched (figurative) desireless (often with nicchāta and sītibhūta), appeased, pleased, happy.
(a) (literal) aggi anāhāro n. Majjhima Nikāya I 487; Sutta-Nipāta 19 (ginī n. = magga-salila-sekena n. Paramatthajotikā II 28); Jātaka IV 391 (anibbute pāyāse); Milindapañha 304 (aggikkhandha), 346 (mahāmeghena n°ṁ paṭhaviṁ); Therīgāthā Commentary 154 (anupādānā dīpaccī); Paramatthajotikā I 194 (padīpo n.).
(b) (figurative) combined with sītibhūta (and nicchāta): Vinaya I 8; Majjhima Nikāya I 341; Aṅguttara Nikāya II 208 = Dīgha Nikāya III 233 = past participle 56, 61; Aṅguttara Nikāya IV 410; V 65; Sutta-Nipāta 593, 707; Peta Vatthu I 87. — In phrase anupādāya nibbuta: Saṁyutta Nikāya II 279; Aṅguttara Nikāya I 162; IV 290 = Dhammapada 414 = Sutta-Nipāta 638. — In other connections: attadaṇḍesu n. sādānesu anādāno Saṁyutta Nikāya I 236 = Dhammapada 406 = Sutta-Nipāta 630; aññāya nibbutā dhīrā Saṁyutta Nikāya I 24; tadaṅga-n. Saṁyutta Nikāya III 43; ejānugo anejassa nibbutassa anibbuto Itivuttaka 91; vītataṇho n. Sutta-Nipāta 1041; tiṇṇa-sokapariddavo n. Dhammapada 196; rāgaggimhi n. and n. mātā, pitā, nārī Jātaka I 60; n. veyyākaraṇena Milindapañha 347; upādānānaṁ abhāvena ... kilesanibbānena n. Dhammapada IV 194. — See also abhinibbuta and parinibbuta.

:: Nibbuti (feminine) [Sanskrit nirvṛti, abstract to nibbuta] allayment, refreshment, cooling, peace, happiness Jātaka I 3 (khemaṁ pariyessāmi n°ṁ); Sutta-Nipāta 228 (nikkāmino n°ṁ bhuñjamānā), 917, 933 (santī ti n°ṁ ñatvā); Mahāniddesa 399; Peta Vatthu I 74 (n°ṁ nādhigacchāmi = quenching of hunger and thirst); Paramatthajotikā I 185 (= paṭippasseddha-kilesa-daratha).

:: Nibbuyhati [Sanskrit niruhyate, nis + vuyhati, passive of vahati, cf. nibbāhati] to be led out to (with accusative): susānaṁ Therīgāthā 468 (= upanīyati Therīgāthā Commentary 284); to be led out of = to be saved Saṁyutta Nikāya I 1, cf. ṛgvedav I 117, 14; VI 62, 6.

:: Nibha (adjective) [Sanskrit nibha, to bhāti] shining; like, equal to, resembling (—°) Jātaka V 372; Vimāna Vatthu 401; Peta Vatthu IV 312; Vimāna Vatthu 122 (vaṇṇa° = vaṇṇa); Cullaniddesa §608.

:: Nibhatā (feminine) [abstract to nibha] likeness, appearance Vimāna Vatthu 27.

:: Nibhā (feminine) [to nibha] shine, lustre, splendour Vimāna Vatthu 179 (nibhāti dippatī ti nibhā).

:: Nibhāti [ni + bhāti] to shine Vimāna Vatthu 179 (= dippati).

:: Nibkhāyati [Sanskrit ni-(or nir-)vriyate, passive of ni(r)varati, influenced by nirvāyati intransitive to cease to blow; see on etymology and Pāḷi derivation nibbuta]
1. to be cooled or refreshed, to be covered up = to be extinguished, go out (of fire), to cease to exist, always used with reference to fire or heat or (figurative) burning sensations (see Nibbāna II. A end): aggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupāhārā anāhāro nibbāyeyya Saṁyutta Nikāya II 85 (opposite jāleyya); the same of telaṁ and vaṭṭiṁ paṭicca telappadīpo n. Saṁyutta Nikāya II 86 = III 126 = IV 213 = V 319; sace te purato so aggi nibbāyeyya jāneyyāsi tvaṁ: ayaṁ ... aggi nibbuto Majjhima Nikāya I 487; Aṅguttara Nikāya IV 70 (papaṭikā n.); aggi udake tiṇukkā viya n. Jātaka I 212; mātuhadayaṁ n. Jātaka I 61; aggi upādāna-saṅkhayā n. Milindapañha 304. — preterit nibbāyi [Sanskrit niravāri] Jātaka I 27 (mano n.: was refreshed) 212 (aggi udake n.: was extinguished); VI 349 (cooled down).
2. to go out (of light) Visuddhimagga 430 (dīpā nibbāyiṁsu the lights went out); Therīgāthā Commentary 154 (dīpacci n. nirāsanā: went out). See also parinibāyati and cf. nibbuta, nibbāpeti, nibbāpana.

:: Nibodhati [ni + bodhati] to attend to, to look out for, to take Jātaka III 151 (= gaṇhati). — causative nibodheti to waken, at Therīgāthā 2 is probably to be read as vibodheti.

:: Nibyaggha see nivyaggha.

:: Nicaya [Sanskrit nicaya, ni + caya, cf. nicita] heaping up, accumulation; wealth, provisions Saṁyutta Nikāya I 93, 97; Vinaya V 172 (°sannidhi). See also necayika.

:: Nicca (adjective) [Vedic nitya, adjective-formation from ni, meaning "downward" = onward, on and on; according to Grassmann (Wörterbuch z. ṛVeda) originally "inwardly, homely"] constant, continuous, permanent Dīgha Nikāya III 31; Saṁyutta Nikāya I 142; II 109, 198; IV 24f., 45, 63; Aṅguttara Nikāya II 33, 52; V 210; Paṭisambhidāmagga II 80; Vibhaṅga 335, 426. In chain of synonyms: nicca dhuva sassata avipariṇāmadhamma Dīgha Nikāya I 21; Saṁyutta Nikāya III 144, 147; see below anicca, — neuter adverb niccaṁ perpetually, constantly, always (synonym sadā) Majjhima Nikāya I 326; III 271; Sutta-Nipāta 69, 220, 336; Dhammapada 23, 109, 206, 293; Jātaka I 290; III 26, 190; Cullaniddesa §345 (= dhuvakālaṁ); Peta Vatthu Commentary 32, 55, 134. Far more frequent as anicca (adjective; aniccaṁ neuter n.) unstable, impermanent, inconstant; (neuter) evanescence, inconstancy, impermanence. — The emphatic assertion of impermanence (continuous change of condition) is a prominent axiom of the Dhamma, and the realization of the evanescent character of all things mental or material is one of the primary conditions of attaining right knowledge: (anicca-saññaṁ manasikaroti to perceive [was: ponder over the idea of] impermanence Saṁyutta Nikāya II 47; III 155; V 132; Paṭisambhidāmagga II 48f., 100; Peta Vatthu Commentary 62 etc. — kāye aniccānupassin realizing the impermanence of the body (together with vayānupassin and nirodha°) Saṁyutta Nikāya IV 211; V 324, 345; Paṭisambhidāmagga II 37, 45f., 241f. See anupassanā). In this import anicca occurs in many combinations of similar terms, all characterising change, its consequences and its meaning, especially in the famous triad "aniccaṁ dukkhaṁ anattā" (see dukkha II 2), e.g. Saṁyutta Nikāya III 41, 67, 180; IV 28 (sabbaṁ), 85f., 106f.; 133f. Thus anicca addhuva appāyuka cavanadhamma Dīgha Nikāya I 21. anicca + dukkha Saṁyutta Nikāya II 53 (yad aniccaṁ taṁ dukkhaṁ); IV 28, 31, V 345; Aṅguttara Nikāya IV 52 (anicce dukkha-saññā); Majjhima Nikāya I 500 (+ roga etc.); Cullaniddesa §214 (the same cf. roga). anicca dukkha vipariṇāma-dhamma (of kāmā) Dīgha Nikāya I 36. anicca-saññī anatta-saññī Aṅguttara Nikāya IV 353; etc. Opposed to this ever-fluctuating impermanence is Nibbāna (q.v.), which is therefore marked with the attributes of constancy and stableness (cf. dhuva, sassata amata, vipariṇāma). — See further for reference Saṁyutta Nikāya II 244f. (saḷāyatanaṁ a.), 248 (dhātuyo); III 102 (rūpa etc.); IV 131, 151; Aṅguttara Nikāya II 33, 52; V 187f., 343f.; Sutta-Nipāta 805; Paṭisambhidāmagga I 191; II 28f., 80, 106; Vibhaṅga 12 (rūpa etc.), 70 (dvādasāyatanāni), 319 (viññāṇā), 324 (khandhā), 373; Peta Vatthu Commentary 60 (= ittara).

-kālaṁ (adverb) constantly Cullaniddesa §345;
-dāna a perpetual gift Dīgha Nikāya I 144 (cf. Sumaṅgalavilāsinī I 302);
-bhatta a continuous food supply (for the bhikkhus) Jātaka I 178; Vimāna Vatthu 92; Peta Vatthu Commentary 54;
-bhattika one who enjoys a continuous supply of food (as charity) Vinaya II 78; III 237 (= dhuva-bhattika); IV 271;

-saññā (and adjective saññin) the perception [was: consciousness or idea] of permanence (adjective having etc.) Aṅguttara Nikāya II 52; III 79, 334; IV 13, 145f.; Nettipakaraṇa 27;
-sīla the uninterrupted observance of good conduct Vimāna Vatthu 72; Peta Vatthu Commentary 256.

:: Niccala (adjective) [Sanskrit niścala, nis + cala] motionless Jātaka IV 2; Peta Vatthu Commentary 95.

:: Niccamma [Sanskrit niścarman, nis + camma] without skin, excoriated, in °ṁ karoti to flog skinless, to beat the skin off Jātaka III 281. niccamma-gāvī "a skinless cow," used in a well-known simile at Saṁyutta Nikāya II 99, referred to at Visuddhimagga 341 and 463.

:: Niccatā (feminine) [abstract to nicca] continuity, permanence, only as a° changeableness, impermanence Saṁyutta Nikāya I 61, 204; III 43; IV 142f., 216, 325.

:: Niccatta (neuter) = niccatā Visuddhimagga 509.

:: Nicchanda (adjective) [nis + chanda] without desire or excitement Jātaka I 7.

:: Niccharaṇa (neuter) [from niccharati] emanation, sending out, expansion, efflux Visuddhimagga 303.

:: Niccharati [Sanskrit niścarati, nis + carati] to go out or forth from, to rise, sound forth, come out Itivuttaka 75 (devasadda); Vimāna Vatthu 382; Jātaka I 53, 176; Dhammapada I 389; Vimāna Vatthu 12, 37 (saddā). Causative nicchāreti to make come out from, to let go forth, get rid of, emit, utter, give out Dīgha Nikāya I 53 (anatta manavācam a° not utter a word of discontent); Jātaka III 127; V 416 (madhurassaraṁ); past participle 33; Milindapañha 259 (garahaṁ); Dāṭhāvaṁsa I 28 (vācaṁ).

:: Nicchaya [Sanskrit niścaya, nis + caya of cināti] discrimination, conviction, certainty; resolution, determination Jātaka I 441 (°mitta a firm friend); as 133 (adhimokkha = its paccupaṭṭhāna); Paramatthajotikā II 60 (daḷha° adjective of firm resolution). See vi°.

:: Nicchādeti see nicchodeti.

:: Nicchāreti causative of niccharati, q.v.

:: Nicchāta [Sanskrit niḥpsāta, nis + chāta] having no hunger, being without cravings, stilled, satisfied. Epithet of an Arahant always in combination with nibbuta or parinibbuta: Saṁyutta Nikāya III 26 (tanhaṁ abbuyha); IV 204 (vedanānaṁ khayā); Majjhima Nikāya I 341; 412, Aṅguttara Nikāya IV 410; V 65 (sītibhūta); Sutta-Nipāta 707 (aniccha), 735, 758; Itivuttaka 48 (esanānaṁ khayā); Therīgāthā 132 (abbūḷhasalla). — Explained at Paṭisambhidāmagga II 243 by nekkhammena kāmacchandato n.; arahattamaggena sabbakilesehi na muccati.

:: Nicchināti [Sanskrit niścinoti, nis + cināti] to discriminate, consider, investigate, ascertain; potential niccheyya Sutta-Nipāta 785 (explained by nicchinitvā vinicchinitvā etc. Mahāniddesa 76); Dhammapada 256 (gloss vinicchaye), — past participle nicchita.

:: Nicchita (adjective) [Sanskrit niścita, nis + cita, see nicchināti] determined, convinced Mahāvaṁsa 7, 19.

:: Nicchodeti (and varia lectio nicchādeti) [shows a confusion of two roots, which are both of Prākrit origin, viz. chaḍḍ and choṭ, the former = Pāḷi chaḍḍeti, the latter = Sanskrit kṣodayati or Buddhist Hybrid Sanskrit chorayati, apabhraṁśa chollai; with which cf. Pāḷi chuddha] to shake or throw about, only in phrase odhunāti nidhunāti nicchodeti at Saṁyutta Nikāya III 155 = Majjhima Nikāya I 229 = 374 = Aṅguttara Nikāya III 365, where Saṁyutta Nikāya has correct reading (varia lectio °choṭeti); Majjhima Nikāya has °chādeti (varia lectio °chodeti); Aṅguttara Nikāya has °chedeti (varia lectio °choreti, °chāreti; gloss nippoṭeti). The commentary on Aṅguttara Nikāya III 365 has: nicchedetī ti bāhāya vā rukkhe vā paharati. — nicchedeti (chid) is pardonable because of Prākrit chollai "to cut." cf. also nicchubhati with varia lectio nicchurāti. For sound change Pāḷi ch < Sanskrit kṣ cf. Pāḷi chamā.

:: Nicchubhana (neuter) [see nicchubhati] throwing out, ejection, being an outcaste Milindapañha 357.

:: Nicchubhati [Sanskrit niḥkṣubhati, nis + khubhati or chubhati, cf. chuddha and khobha, also nicchodeti and upacchubhati and see Trenckner, Milindapañha past participle 423, 424] to throw out Jātaka III 512 (= nīharati commentary; varia lectio nicchurāti); Milindapañha 187, — past participle anicchuddh q.v.

:: Nicchuddha (adjective) [Sanskrit niḥkṣubdha, nis + chuddha, see nicchubhati] thrown out Jātaka III 99 (= nibbāpita, nikkhāmita); Milindapañha 130.

:: Niccittaka (adjective) [Sanskrit niścitta, nis + citta (ka)] thoughtless Jātaka II 298.

:: Niccola (adjective) [nis-cola] without dress, naked Peta Vatthu Commentary 32 (= nagga).

:: Nicita (adjective) [Sanskrit nicita, ni + cita, of nicināti] heaped up, full, thick, massed, dense Therīgāthā 480 (of hair); Peta Vatthu Commentary 221 (ussanna uparūpari nicita, of Niraya).

:: Nicula [Sanskrit nicula] a plant (Barringtonia acutangula) Vimāna Vatthu 134.

:: Nidahati [Sanskrit nidadhāti, ni + dahati1] to lay down or aside, deposit; accumulate, hoard, bury (a treasure) Vinaya I 46 (cīvaraṁ); Milindapañha 271; gerund nidahitvā Peta Vatthu Commentary 97 (dhanadhaññaṁ) and nidhāya Dhammapada 142, 405; Sutta-Nipāta 35 (daṇḍaṁ), 394, 629; Cullaniddesa §348; present also nidheti Paramatthajotikā I 217, 219; future nidhessati Peta Vatthu Commentary 132. passive nidhīyati Paramatthajotikā I 217. Causative nidhāpeti Peta Vatthu Commentary 130 (bhoge). See also niḍāhaka, nidhāna and nidhi; also upanidhāya.

:: Nidassana (neuter) [Sanskrit nidarśana, ni + dassana] "pointing at" evidence, example, comparison, apposition, attribute, characteristic; sign, term Dīgha Nikāya I 223 (a° with no attribute); III 217 (the same); Saṁyutta Nikāya IV 370 (the same); Aṅguttara Nikāya IV 305f. (nīla°, pīta° etc.); Sutta-Nipāta 137; Vibhaṅga 13, 64, 70f. (sa°, a°); Vimāna Vatthu 12, 13; Peta Vatthu Commentary 26, 121 (pucchanākāra°) 226 (paccakkhabhūtaṁ n. "sign, token").

:: Nidassati varia lectio at Sutta-Nipāta 785 for nirassati (q.v.) Mahāniddesa 76 has nid° in text, nir° as varia lectio Paramatthajotikā II 522 reads nirassati.

:: Nidasseti [Sanskrit nidarśayati, ni + dasseti] to point out ("down"), explain, show, define Vimāna Vatthu 12, 13 (°etabbavacana the word to be compared or defined, correlation to nidassana-vacana), — past participle nidassita (q.v.).

:: Nidassita (past participle) [see nidasseti] pointed out, defined Anglo-Saxon termed Peta Vatthu I 512; Peta Vatthu Commentary 30.

:: Nidāgha [Sanskrit nidāgha, from nidahati, ni + dahati2, see ḍahati] heat, summer-heat, summer, drought Jātaka I 221 (-samaya dry season); II 80; Visuddhimagga 259 (°samaya, where Paramatthajotikā I 58 reads sarada-samaya); Peta Vatthu Commentary 174 (-kāla summer). figurative Jātaka IV 285; V 404; Dāṭhāvaṁsa II 60.

:: Nidāna (neuter) [Sanskrit nidāna, ni + *dāna of dā, dyati to bind, cf. Greek δέσμα, δῆμα (fetter) and see dāma]
(a) (noun) tying down to; ground (literal or figurative), foundation, occasion; source, origin, cause; reason, reference, subject ("sujet") Majjhima Nikāya I 261; Aṅguttara Nikāya I 134f.; 263f., 338; II 196; IV 128f.; Dhammasaṅgani 1059 (dukkha°, source of pain), 1136; Nettipakaraṇa 3, 32; Milindapañha 272 (of disease: pathology, ætiology), 344 (°paṭhana kusala, of lawyers); Peta Vatthu Commentary 132, 253.
(b) (adjective —°) founded on, caused by, originating in, relating to Saṁyutta Nikāya V 213f. (a° and sa°); Aṅguttara Nikāya I 82 (the same); Sutta-Nipāta 271 (ito°), 866 (kuto°), 1050 (upadhi° = hetuka, paccayā, kāraṇā Cullaniddesa §346); 872 (icchā°) etc.; Vimāna Vatthu 117 (vimānāni Rājagaha° playing at or referring to R.).
(c) nidānaṁ (accusative as adverb) by means of, in consequence of, through, usually with tato° through this, yato° through which Dīgha Nikāya I 52, 73; Majjhima Nikāya I 112; Peta Vatthu IV 161 (through whom = yaṁ nimittaṁ Peta Vatthu Commentary 242); Peta Vatthu Commentary 281; ito° by this Cullaniddesa §291 2.

:: Nidda (neuter) [nis + dara, see darī] a cave Mahāniddesa 23 (epithet of kāya).

:: Niddanta [so read for niddanna, varia lectio niddhā = niddā; cf. supinanta] = niddā Jātaka VI 294.

:: Niddara (adjective) [nis + dara] free from fear, pain or anguish Dhammapada 205 = Sutta-Nipāta 257 (explained at Dhammapada III 269 by rāgadarathānaṁ abhāvena n.; at Paramatthajotikā II 299 by kilesapariḷāha-bhāvena n.).

:: Niddasa see niddesa.
[BD]: tenless. From bodhi, ND, 7.20: SED Sumaṅgalavilāsinī nirdaṣa gives "more than ten days old, happened more than ten days ago." The expression itself, howevr, has no necessary connection with days and could also be explained by taking ni to be a privative prefix and thus meaning "without ten." Thus as used here it might just as well mean "without ten years." Manorathapūraṇi accepts the reading as given and offers an explanation, which I translate just below. It could be that the original meaning of the expression is irretrievably lost and in interpreting it we have nothing to relative on but conjecture. There are no identified Chinese parallels to this sutta or to ND: 42-43 below to serve as a check.
Here is Mp: The question ["How is one tenless?"] is said to have arisen among the outside sectarians. For they call a Nigaṇṭha niddaso ("ten-less") who has died at the time he is ten years of age [dasavassakāle;or: "at the time he has ten years' seniority" (as an ascetic)?] For, it is said, he does not become ten years of age again. and not only doesn't he become ten years of age again, [he doesn't become] nine years or age or even one year of age. In this way, they call a Nigaṇṭha who is dead at the age of twenty years, and so on, nibbīso (twenty-less), nittiṁso ('thirty-less'), niccattālīso('forty-less'), nippaññāso ('fifty-less'). When Ānanda was wandering in the village, he heard this discussion and reported it to the Blessed One. The Blessed One said: 'This is not a designation for the sectarians, Ānanda, bur for the taint-destoyer [Arahant] in my teaching.' For if the taint-destroyer attains final Nibbāna when he is ten years of age [or: has ten years' seniority?], he does not become one of ten years again. Not only one of ten years, he doesn't become one of nine years ... of a single year. Not only one of a single year, he doesn't become one of eleven months ... nor even one of a single moment. Why? Because he never again takes rebirth. The same method for one who is 'twenty-less' and so on. Thus the Blessed One begins this teaching to show the causes for becoming one who is 'ten-less.'"
I take this term to also signify a form of rebirth wherein without transitioning through death and rebirth the mind of an individual reverts back to a previous point in what appears to be this same life and starts over from there (Groundhog Day). Hence being 10-less would mean that his accomplishments to the point where he reverts are such that he has no need to go further back than his 11th year, and so forth. The Arahant would be the case where there is no need to revert at all.

:: Niddaya (adjective) [Sanskrit nirdaya, nis + dayā (adjective)] merciless, pitiless, cruel Saddhammopāyana 143, 159.

:: Niddā (feminine) [Vedic nidrā, ni + drā in Sanskrit drāti, drāyate, Indo-Germanic °dore; cf. Greek ἕδραθον, Latin dormio] sleep Aṅguttara Nikāya II 48, 50; III 251; Sutta-Nipāta 926 (opposite jāgariyā), 942 (see explanation at Mahāniddesa 423); Jātaka I 61, 192; II 128. — niddaṁ okkamati to fall asleep Vinaya I 15 (niddā?); Jātaka III 538; IV 1; Dhammapada I 9; Vimāna Vatthu 65; Peta Vatthu Commentary 47; °ṁ upagacchati the same Peta Vatthu Commentary 43, 105, 128.

-ārāma fond of sleep, slothful, sluggish Itivuttaka 72 (+ kammarāma, bhassarata);
-ārāmatā fondness of sleep, laziness, sluggishness Aṅguttara Nikāya III 116, 293f., 309f.; IV 25 (+ kamm°, bhass°); V 164;
-sīlin of drowsy habits, slothful, sleepy Sutta-Nipāta 96.

:: Niddāna (neuter) [Sanskrit nirdāna, nis + dāna of dayati2, Sanskrit dāti, cf. dātta] cutting off, mowing, destroying Sutta-Nipāta 78 (= chedana lunana uppāṭana Paramatthajotikā II 148) = Saṁyutta Nikāya I 172; Kindred Sayings I 319, cf. niḍḍāyati.

:: Niddāyati [denominative from niddā] to sleep Dīgha Nikāya I 231; Jātaka I 192, 266; II 103; V 68, 382; Dhammapada III 175; Paramatthajotikā II 169.

:: Niddāyitar [agent noun from niddāyati] a sleepy person Dhammapada 325.

:: Niddesa [Sanskrit nirdeśa, from niddisati, cf. desa, desaka etc.]
1. description, attribute, distinction Peta Vatthu Commentary 7 (ukkaṭṭha°); °vatthu object of distinction or praise Dīgha Nikāya III 253 = Aṅguttara Nikāya IV 15 (where reading is niddasa, which also as varia lectio at Dīgha Nikāya III 253 and Paṭisambhidāmagga I 5).
2. descriptive exposition, analytic explanation by way of question and answer, interpretation, exegesis Vinaya V 114 (sa°); Nettipakaraṇa 4, 8 38f.; Visuddhimagga 26; as 54; Vimāna Vatthu 78; Peta Vatthu Commentary 71, 147.
3. Name of an old commentary (a scribed to Sāriputta) on parts of the Sutta Nipāta (aṭṭhaka-vagga, interpreted in the Mahā-Niddesa; Pārāyana-vagga and, as a sort of appendix, the Khaggavisāṇa-sutta, interpreted in the Culla-Niddesa); as one of the canonical texts included in the Khuddaka Nikāya; Quoted often in the Visuddhimagga, e.g. page 140, 208f. etc.

:: Niddhamana (neuter) [of niddhamati or = *nirdhāvana = °dhovana to dhāvati 2] drainage, drain, canal Vinaya II 120 (udaka°; dhovituṁ immediately preceding); Jātaka I 175, 409, 425; III 415; IV 28; V 21 (udaka°); Dhammapada II 37.

:: Niddhamanā (feminine) [either to niddhamati or to niddhāpeti] throwing out, ejection, expulsion Jātaka V 233 (= nikkaḍḍhanā commentary).

:: Niddhamati [in form = Sanskrit nirdhmāti, nis + dhamati, but in meaning the verb, as well as its derivations, are influenced by both meanings of niddhāvati (dhāvati 1 and 2): see niddhāpeti, niddha mana, and niddhovati] to blow away, blow off; to clean, cleanse, purify; to throw out, eject, remove Sutta-Nipāta 281 = Milindapañha 414 (kāraṇḍavaṁ); Sutta-Nipāta 282 (°itvā pāpicche), 962 (malaṁ = pajahati (Mahāniddesa I 478); Dhammapada 239 (the same); Milindapañha 43, — past participle niddhanta).

:: Niddhana (adjective) [nis + dhana] without property, poor Jātaka V 447.

:: Niddhanta (adjective) [past participle of niddhamati, nis + dhanta, q.v.] blown off, removed, cleaned, purified Aṅguttara Nikāya I 254 (jātarūpa "loitered," cf. niddhota); Sutta-Nipāta 56 (°kasāva-moha; commentary vijahati); Dhammapada 236 (°mala, malānaṁ nīhaṭatāya Dhammapada III 336); Cullaniddesa §347 (= vanta and pahīna); Jātaka VI 218 (of hair; commentary explains siniddharutā, varia lectio siniddha-anta, thus meant for Sanskrit snigdhānta).

:: Niddharaṇa (neuter) not with Hardy (Index Vv-a) = Sanskrit nirdhāraṇa (estimation), but to be read as nittharaṇa (see nittharaṇa2).

:: Niddhāmase at Jātaka IV 48 should probably be read niddhāpaye (as varia lectio), q.v.

:: Niddhāpeti [Sanskrit nirdhāvayati, nis + dhāveti (dhāpeti), causative of dhāvati 1; may also stand for niddhamāpeti, causative from niddhamati, cf. contamination niddhāmase at Jātaka IV 48, unless misread for niddhāpaye, as varia lectio bears out] to throw out, chase away, expel Jātaka IV 41 (niddhāpayiṁsu), 48 (? for niddhāmase). Past participle niddhāpita.

:: Niddhāpita (adjective) [past participle of niddhāpeti, q.v.] thrown out Jātaka III 99 (varia lectio for nibbāpita).

:: Niddhota (adjective) [nis + dhota; past participle of niddhovati] washed, cleansed, purified Dāṭhāvaṁsa V 63 (°rūpiya; cf. niddhanta).

:: Niddhovati [Sanskrit nirdhāvati, nis + dhovati, cf. niddhamati] to wash off, clean, purify Aṅguttara Nikāya I 253 (jātarūpaṁ, immediately followed by niddhanta). Past participle niddhota.

:: Niddhunāti [Sanskrit nirdhunoti, nis + dhunāti] to shake off Saṁyutta Nikāya III 155; Aṅguttara Nikāya III 365 (odhunāti +; spelled nidhunāti); Majjhima Nikāya I 229; Theragāthā 416; Peta Vatthu Commentary 256 (= odhunāti).

:: Niddhuniya (?) (neuter) [= Sanskrit nihnuvana from nihnute with different derivation] hypocrisy past participle 18 (= makkha); cf. JPTS 1884 83.

:: Niddhūpana (adjective) [nir + dhūpana] unscented Jātaka VI 21 (udaka).

:: Niddisati and Niddissati [Sanskrit nir-diśati, cf. Latin distinguo] to distinguish, point out, explain, designate, define, express, to mean Itivuttaka 122 = Cullaniddesa §276f; Milindapañha 123, 345; as 57; Dhammapada II 59; Peta Vatthu Commentary 87, 217 (°itvā); preterit niddisi as 57; Paramatthajotikā II 61. — gerundive niddisitabba as 56; Nettipakaraṇa 96. passive niddissīyati Peta Vatthu Commentary 163, — past participle niddiṭṭha (q.v.).

:: Niddiṭṭha (past participle) [see niddisati] expressed, explained, designated Milindapañha 3; as 57; Visuddhimagga 528; Vimāna Vatthu 13.

:: Niddosa1 (adjective) [Sanskrit nirdośa, nis + dosa1] faultless, pure, undefiled Sutta-Nipāta 476; as 2; Peta Vatthu Commentary 189 (= viraja); Dhammapada I 41.

:: Niddosa2 (adjective) [Sanskrit nirdveśa, nis + dosa2] free from hatred Jātaka IV 10 (su°; commentary "adussanavasena," following upon sunikkodha).

:: Niddukkha (adjective) [nis + dukkha] without fault or evil Jātaka III 443 (in explanation of anīgha); Peta Vatthu Commentary 230 (the same); (in explanation of mārisa) Kindred Sayings I 1, 2, note 1 (Spk I 17).

:: Nidhāna (neuter) [Vedic nidhāna, see nidahati] laying down, depositing, keeping; receptacle; accumulation, (hidden) treasure Jātaka IV 280 (nidhi°); Peta Vatthu Commentary 7 (udaka-dāna-nīharaṇa-n°), 97 (n-gata dhana = hoarded, accumulated), 132 (°ṁ nidhessāmi gather a treasure); as 405 (°kkhama).

:: Nidhānavant (adjective) forming or having a receptacle, worth treasuring or saving Dīgha Nikāya I 4 (= hadaye nidhātabba-yuttavāca Sumaṅgalavilāsinī I 76).

:: Nidhāpeti , Nidhāya and Nidhīyati, see nidahati.

:: Nidheti see nidahati.

:: Nidhi [Vedic nidhi, ni + dhā, see nidahati]
1. "setting down," receptacle; (hidden) treasure Sutta-Nipāta 285 (brahma-n.); Dhammapada 76; Khuddakapāṭha VIII 2 (see Paramatthajotikā I 217f.: nidhīyatī ti nidhi, definition of n.), nine (acorāharaṇo nidhi cf. "treasures in heaven, where thieves do not ... steal" Matt 6:20); Saddhammopāyana 528, 588.
2. "putting on," a cloak Jātaka VI 79 (explained as vākacīra-nivāsanaṁ = a bark dress). cf. sannidhi.

-kumbhī a treasure-pot, a treasure hidden in a pot = a hidden treasure Dhammapada II 107; IV 208;
-nidhāna laying up treasures, burying a treasure Jātaka IV 280;
-mukha an excellent treasure Aṅguttara Nikāya V 346.

:: Nidhura see nīdhura.

:: Niḍāhaka (adjective) [from nidahati] one who puts away, one who has the office of keeper or warder (of robes: cīvara°) Vinaya I 284.

:: Niḍḍāyati and Niddāyati1 [Sanskrit nirdāti, nis + dāyati, cf. Sanskrit nirdātar weeder] to cut out, to weed Dīgha Nikāya I 231 (niddāyit°); Itivuttaka 56 (as varia lectio niddāta for niṇhāta, q.v.); Jātaka I 215. Causative niḍḍāpeti to cause to weed, to have weeds dug up Vinaya II 180.

:: Niḍḍha (neuter) [Vedic nīḍa resting place ni + sad "sitting down"] nest, place, seat Dhammapada 148 (varia lectio niḷa).

:: Niga in gavaya-gokaṇṇa-nigādīnaṁ as 331 is misprint for miga.

:: Nigacchati [Sanskrit nigacchati, ni + gacchati] to go down to, to "undergo," incur, enter, come to; to suffer especially with dukkhaṁ and similar expressions of affliction or punishment Saṁyutta Nikāya IV 70 (dukkhaṁ); Majjhima Nikāya I 337f. (the same); Aṅguttara Nikāya I 251 (bandhanaṁ); Dhammapada 69 (dukkhaṁ = vindati, paṭilabhati Dhammapada II 50), 137; Cullaniddesa §199 4 d. (maraṇaṁ + maraṇamattam pi dukkhaṁ) Peta Vatthu IV 77 (preterit nigacchiṭṭha = pāpuṇi Peta Vatthu Commentary 266).

:: Nigaḷa [Sanskrit nigaḍa, ni + gaḷa, cf. gala 3] an (iron) chain for the feet Jātaka I 394; II 153; VI 64 (here as "bracelet").

:: Nigama [Sanskrit nigama, from nigacchati = a meeting-place or market, cf. English moot-hall = market hall] a small town, market town (opposite janapada); often combined with gāma (see gāma 2) Vinaya I 110 (°sīma), 188 (°kathā), 197 (setakaṇṇika°); Dīgha Nikāya I 7 (°kathā), 101 (°sāmanta), 193, 237; Majjhima Nikāya I 429, 488; Peta Vatthu II 1318; Jātaka VI 330; Peta Vatthu Commentary 111 (asitañjana°, varia lectio nagara). cf. negama.

:: Nigamana (neuter) [Sanskrit nigamana] quotation, explanation, illustration Visuddhimagga 427 (°vacana quotation); Peta Vatthu Commentary 255 (perhaps we should read niyamana); conclusion, e.g. Paṭṭh-a 366; Sammohavinodanī 523.

:: Nigaṇṭha [BHS nirgrantha (Divyāvadāna 143, 262 etc.) "freed from all ties," nis + gaṇṭhi. This is the customary (correct°) etymology Prākrit niggantha, cf. Weber, Bhagavatī page 165] a member of the Jain order (see Majjhima Nikāya I 370-375, 380 and cf. jaṭila) Vinaya I 233 (Nātaputta, the head of that Order, cf. Dīgha Nikāya I 57; also Sīho senāpati n-sāvako); Saṁyutta Nikāya I 78, 82 (°bhikkhā); Aṅguttara Nikāya I 205f. (°uposatha), cf. 220; II 196 (°sāvaka); III 276, 383; V 150 (dasahi asaddhammehi samannāgata); Sutta-Nipāta 381; Udāna 65 (jaṭilā, n., acelā, ekasāṭā, paribbājakā); Jātaka II 262 (object to eating flesh); Sumaṅgalavilāsinī I 162; Dhammapada I 440; III 489; Vimāna Vatthu 29 (noun nāma samaṇajāti). — feminine nigaṇṭhī Dīgha Nikāya I 54 (nigaṇṭhi-gabbha).

:: Nigati (feminine) [ni + gati, q.v.] destiny, condition, behaviour Jātaka VI 238. See also niyati and cf. niggatika.

:: Nigāḷhika (better varia lectio nigāḷhita) [Sanskrit nigāḍhita; ni + gāḍhita, see gāḷha 2] sunk down into, immersed in Theragāthā 568 (gūthakūpe).

:: Niggacchati *Niggacchati [Sanskrit nirgacchati, nis + gacchati] to go out or away, disappear; to proceed from, only in past participle niggata (q.v.); at Jātaka VI 504 as ni°.

:: Niggaha [Sanskrit nigraha, ni + gaha2; see niggaṇhāti]
1. restraint, control, rebuke, censure, blame Vinaya II 196; Aṅguttara Nikāya I 98, 174; V 70; Jātaka V 116 (opposite paggaha); VI 371 (the same); Milindapañha 28, 45, 224. — dun° hard to control (citta) Dhammapada 35 (cf. explained at Dhammapada I 295).
2. (logic) refutation Kathāvatthu 3.

:: Niggahaṇa (adjective) [Sanskrit nirgahaṇa, cf. nirgṛha homeless; nis + gahaṇa] without acquisitions, i.e. poor Jātaka II 367 (varia lectio as gloss nirāhāra).

:: Niggahaṇatā (feminine) [abstract from ni + gṛh, cf. niggahīta] restraint Visuddhimagga 134 (cittassa). Opposite pagg°.

:: Niggahīta (adjective) [Sanskrit nigṛhīta, ni + gahita] restrained, checked, rebuked, reproved Saṁyutta Nikāya III 12; Aṅguttara Nikāya I 175 (aniggahīto dhammo); Jātaka VI 493.

:: Niggama (noun) in logic, deduction, conclusion. Points of Controversy page 1.

:: Niggamana [Sanskrit nirgamana, of niggacchati]
1. going away Sumaṅgalavilāsinī I 94.
2. result, fate, consequence, outcome Saddhammopāyana 172, 173 (dun°).
3. (logic) conclusion Kathāvatthu 4.

:: Niggaṇhāti [Sanskrit nigṛhṇāti, ni + gaṇhāti]
1. to hold back, restrain Dhammapada 326; Jātaka IV 97; Milindapañha 184; Visuddhimagga 133. — Opposite paggaṇhāti.
2. to rebuke, censure (with instrumental) Aṅguttara Nikāya III 187; Jātaka III 222; Milindapañha 9 (musāvādena); Dhammapada I 29. gerund niggayha, past participle niggahīta (q.v.). cf. abhi°.

:: Niggaṇṭhi (adjective) [Sanskrit nirgranthi, nis + gaṇṭhi, cf. also nigaṇṭha] free from knots (said of a sword) Milindapañha 105. See also nighaṇḍu.

:: Niggata (adjective) [Sanskrit nirgata, see niggacchati]
1. going out, proceeding from (ablative): dahato niggatā nadī (a river issuing from a lake) Peta Vatthu Commentary 152.
2. (= nigata? or = nis + gata "of ill fate") destined, fateful; miserable, unfortunate Peta Vatthu Commentary 223 (°kamma = punishment in explanation of niyassa kamma, varia lectio nigaha for niggata; see also niya and niyata); Saddhammopāyana 165 (of Niraya = miserable), cf. niggatika and niggamana.

:: Niggatika [Sanskrit nirgatika, nis + gati-ka] having a bad "gati" or fate, ill-fated, bad, unfortunate, miserable Jātaka III 538 (varia lectio as gloss, nikkāruṇika); IV 48 (varia lectio nikatika).

:: Niggayha-vādin (adjective) [see niggaṇhāti] one who speaks rebukingly, censuring, reproving, resenting Dhammapada 76 (see explanation in detail at Dhammapada II 107 and cf. Majjhima Nikāya III 118).

:: Niggayhati [Sanskrit nigṛhyate, ni + gayhati, passive of niggaṇhāti] to be seized by (?), to be blamed for Dhammapada I 295 (cittaṁ dukkhena n., in explanation of dunniggaha).

:: Niggāhaka (adjective/noun) [ni + gāhaka, see niggaṇhāti] one who rebukes, oppresses, oppressor Sutta-Nipāta 118 (= bādhaka Paramatthajotikā II 178, with varia lectio ghātaka); Jātaka IV 362 (= balisādhaka commentary).

:: Nigghātana (neuter) [Sanskrit nirghātana, nis + ghātana, but cf. nighāta] destruction, killing, rooting out Sutta-Nipāta 1085 (taṇhā°; Paramatthajotikā II 576 = vināsana); Cullaniddesa §343 (varia lectio nighātana).

:: Nigghosa [Sanskrit nirghoṣa, nis + ghosa]
1. "shouting out," sound; fame, renown; speech, utterance, proclamation; word of reproach, blame Saṁyutta Nikāya I 190; Aṅguttara Nikāya IV 88 (appa° noiseless, literally of little or no noise); Sutta-Nipāta 719, 818 (= nindāvacana Paramatthajotikā II 537), 1061; Jātaka I 64; VI 83; Vimāna Vatthu 55; Mahāniddesa 150; Cullaniddesa §344; Dhammasaṅgani 621; Vimāna Vatthu 140 (madhura°); 334 (in quotation appa-sadda, appa°); Saddhammopāyana 245.
2. (adjective) noiseless, quiet, still Sutta-Nipāta 959 (= appasadda appanigghosa Mahāniddesa 467).

:: Niggilati (niggalati) [Sanskrit nigirati, ni + gilati] to swallow down (opposite uggilati to spit out, throw up) Jātaka IV 392 (sic as varia lectio; text niggalati).

:: Niggumba (adjective) [Sanskrit nirgulma, nis + gumba] free from bushes, clear Jātaka I 187; Milindapañha 3.

:: Nigguṇa (adjective) [Sanskrit nirguṇa, nis + guṇa] devoid of good qualities, bad Milindapañha 180.

:: Nigguṇḍi (feminine) [Sanskrit nirguṇḍī, of obscure etymology] a shrub (Vitex Negundo) Milindapañha 223 (°phala); Visuddhimagga 257 (°puppha).

:: Nigha1 (nīgha) (adjective/noun) is invented by commentary and scholiasts to explain the combination anigha (anīgha sporadic, e.g. Saṁyutta Nikāya V 57). But this should be divided an-īgha instead of a-nīgha. — (masculine) rage, trembling, confusion, only in formula rāgo n. doso n. moho n. explaining the adjective anīgha. Thus at Saṁyutta Nikāya IV 292 = Cullaniddesa §45; Saṁyutta Nikāya V 57. — (adjective) anigha not trembling, undisturbed, calm [see etymology under īgha = Sanskrit ṛgh of ṛghāyati to tremble, rage, rave] Saṁyutta Nikāya I 54; IV 291; Jātaka V 343. Otherwise always combined with nirāsa: Saṁyutta Nikāya I 12 = 23, 141; Sutta-Nipāta 1048, 1060, 1078. Explained correctly at Paramatthajotikā II 590 by rāgādi-īgha-virahita. Spelling anīgha Jātaka III 443 (commentary niddukkha); Peta Vatthu IV 134 (+ nirāsa; explained by niddukkha Peta Vatthu Commentary 230). Anīgha also at Itivuttaka 97 (+ chinnasaṁsaya); Udāna 76; Dhammapada 295 (varia lectio aniggha; explained by niddukkha Dhammapada III 454).

:: Nigha2 (neuter) [probably ni + gha = Sanskrit °gha of hanati (see also Pāḷi °gha), to kill; unless abstracted from anigha as in preceding nigha1] killing, destruction Therīgāthā 491 (= maraṇasampāpana Therīgāthā Commentary 288).

:: Nighaṁsa [Sanskrit nigharṣa] rubbing, chafing as 263, 308.

:: Nighaṁsana (neuter) [Sanskrit nigharṣana] = nighaṁsa Milindapañha 215.

:: Nighaṁsati [Sanskrit nigharṣati, ni + ghaṁsati1]
1. to rub, rub against, graze, chafe Vinaya II 133; Visuddhimagga 120; Dhammapada I 396.
2. to polish up, clean Jātaka II 418; III 75.

:: Nighaṇḍu [Sanskrit nighaṇṭu, dialect for nirgrantha from grathnāti (see gaṇṭhi and ghaṭṭana), originally disentanglement, unravelling, i.e. explanation; cf. niggaṇṭhi, which is a variant of the same word. — Buddhist Hybrid Sanskrit nighaṇṭa (Divyāvadāna 619; Avadāna-śataka II 19), Prākrit nighaṇṭu] an explained word or a word explanation, vocabulary, gloss, usually in stereotypical formula marking the accomplishments of a learned brahmin "sanighaṇḍu-keṭubhānaṁ ... padako" (see detail under keṭubha) Dīgha Nikāya I 88; Aṅguttara Nikāya I 163, 166; III 223; Sutta-Nipāta page 105; Milindapañha 10. Buddhaghosa's explanation is quoted by Trenckner, "Notes" page 65.

:: Nighāta [Sanskrit nighāta, ni + ghāta] striking down, suppressing destroying, killing Majjhima Nikāya I 430; Nettipakaraṇa 189. cf. nighāti.

:: Nighāti [ni + ghāti] "slaying or being slain," defeat, loss (opposite ugghāti) Sutta-Nipāta 828. cf. nighāta.

:: Nigrodha [Sanskrit nyagrodha; Non-Aryan?] the banyan or Indian fig-tree, Ficus Indica, usually as compound °rukkha Vinaya IV 35; Dīgha Nikāya II 4; Sutta-Nipāta 272; Jātaka III 188 (r.) Dhammapada II 14 (r.); Peta Vatthu Commentary 5 (r.) 112, 244; Saddhammopāyana 270;

-pakka the fruit of the fig-tree Visuddhimagga 409;
-parimaṇḍala the round or circumference of the banyan Dīgha Nikāya II 18; III 144, 162.

:: Nigūhana (neuter) [Sanskrit nigūhana, see nigūhati] covering, concealing, hiding Vimāna Vatthu 71.

:: Nigūhati [Sanskrit nigūhati, ni + gūhati] to cover up, conceal, hide Jātaka I 286; III 392; IV 203; Peta Vatthu III 43 (≈ parigūhāmi, varia lectio guyhāmi). Past participle nigūḷha (q.v.).

:: Nigūḷha [Sanskrit nigūḍha, but Buddhist Hybrid Sanskrit nirgūḍha (Divyāvadāna 256); ni + gūḷha] hidden (down), concealed; (n.) a secret Jātaka I 461; Dāṭhāvaṁsa III 39.

:: Niharati see nīharati.

:: Nihata (adjective) [past participle of nihanti, ni + han] "slain"; put down, settled; destroyed; dejected, humiliated; humble Vinaya II 307 (settled); Jātaka V 435 (°bhoga one whose fortunes are destroyed).

-māna "with slain pride," humiliated, humble Saṁyutta Nikāya IV 203; Therīgāthā 413 (= apanīta-māna Therīgāthā Commentary 267); Jātaka II 300; VI 367.

:: Nihita (adjective) [Sanskrit nihita, past participle of ni + dhā, see dahati] put down, put into, applied, settled; laid down, given up, renounced. As °— often in the sense of a preposition = without, e.g. °—°daṇḍa °sattha without stick and sword (see daṇḍa ...) Dīgha Nikāya I 70 (°paccāmitta); Peta Vatthu IV 326 (su° well applied); Peta Vatthu Commentary 252 (bhasma-nihita thrown into the ashes); Saddhammopāyana 311.

:: Nihīna (adjective) [Sanskrit nihīna, past participle of nihīyati or nihāyati] lost; degraded, low, vile, base; inferior, little, insignificant Saṁyutta Nikāya I 12; Sutta-Nipāta 890; Mahāniddesa 105, 194; Peta Vatthu Commentary 198 (jāti° low-born); Saddhammopāyana 86. Opposed to seyya Jātaka VI 356f.

-attha one who has lost his fortune, poor Peta Vatthu IV 15;
-kamma of low action Sutta-Nipāta 661 = Itivuttaka 43; Dhammapada 306; Jātaka II 417;
-citta low-minded Peta Vatthu Commentary 107 (= dīna);
-jātika of inferior birth or caste Peta Vatthu Commentary 175;
-pañña of inferior wisdom Sutta-Nipāta 890 (= paritta-pañña Mahāniddesa 299);
-sevin of vile pursuit Aṅguttara Nikāya I 126.

:: Nihīnatā (feminine) [abstract to nihīna] lowness, inferiority; vileness, baseness Dīgha Nikāya I 98, 99.

:: Nihīyati [ni + hīyati, passive of hā, see jahāti] to be left, to come to ruin, to be destroyed Aṅguttara Nikāya I 126 = Jātaka III 324 (= vināsaṁ pāpuṇāti). Past participle nihīna (q.v.).

:: Nihuhuṅka (adjective) [from nī° = nis + huhuṅka] one who does not confide in the sound huṁ Vinaya I 3 (cf. JPTS 1901, 42).

:: Nija (adjective) [Sanskrit nija, with dialect j. for nitya = Pāḷi nicca] own Dāṭhāvaṁsa II 68. cf. niya.

:: Nijana (neuter) [from nij] washing, cleansing Visuddhimagga 342 (varia lectio nijj°).

:: Nijigiṁsanatā (feminine) [from nijigiṁsati] covetousness Visuddhimagga 23f. (defined), 29 (the same = magganā), referring to Vibhaṅga 353, where Text has jigiṁsanatā, with varia lectio nijigīsanatā.

:: Nijigiṁsati [Sanskrit nijigīṣati, ni + jigiṁsati] to desire ardently, to covet Sumaṅgalavilāsinī I 92 (= maggeti pariyesati).

:: Nijigiṁsitar (adjective/noun) [agent noun from njigiṁsanatā] one who desires ardently, covetous, rapacious Dīgha Nikāya I 8 (lābhaṁ) Aṅguttara Nikāya III 111 (the same).

:: Nijjara (adjective) [Sanskrit nirjara in different meaning, Pāḷi nis functioning as emphatic prefix; nis + jara] causing to decay, destroying, anniḥlating; feminine °ā decay, destruction, death Saṁyutta Nikāya IV 339; Aṅguttara Nikāya I 221; II 198; V 215f. (dasa-n-vatthūni); Paṭisambhidāmagga I 5 (the same).

:: Nijjareti [Sanskrit nir-ja rayati; nis + jarati1] to destroy, annihilate, cause to cease to exist Majjhima Nikāya I 93; Therīgāthā 431 (nijjaressāmi = jīrāpessāmi vināsessāmi Therīgāthā Commentary 269).

:: Nijjaṭa (adjective) [Sanskrit nirjaṭa, nis + jaṭa, adjective to jaṭā] disentangled Jātaka I 187; Milindapañha 3.

:: Nijjāleti [nis + jāleti] to make an end to a blaze, to extinguish, to put out Jātaka VI 495 (aggiṁ).

:: Nijjhatta (adjective) [past participle of nijjhāpeti, Sanskrit nidhyapta or nidhyāpita] satisfied, pacified, appeased Jātaka VI 414 (= khamāpita commentary); Vimāna Vatthu 6319 (= nijjhāpita Vimāna Vatthu 265); Milindapañha 209. See also paṭi°

:: Nijjhatti (feminine) [abstract to nijjhatta, cf. Buddhist Hybrid Sanskrit nidhyapti, formation like Pāḷi ñatti < Sanskrit jñapti] conviction, understanding, realization; favourable disposition, satisfaction Majjhima Nikāya I 320; Aṅguttara Nikāya IV 223; Paṭisambhidāmagga II 171, 176; Milindapañha 210.

:: Nijjhāma (adjective/noun) [Sanskrit niḥkṣāma, cf. niḥkṣīṇa, nis + jhāma of jhāyati2 = Sanskrit kṣāyati] burning away, wasting away, consuming or consumed Aṅguttara Nikāya I 295; Nettipakaraṇa 77, 95 paṭipadā.

-taṇha (adjective) of consuming thirst, very thirsty Jātaka I 44;
-taṇhika = °taṇha denoting a class of petas (q.v.) Milindapañha 294, 303, 357.

:: Nijjhāna1 (neuter) [Sanskrit nidhyāna, ni + jhāna1] understanding, insight, perception, comprehension; favour, indulgence (= nijjhāpana), pleasure, delight Jātaka VI 207. Often as °ṁ khamati: to be pleased with, to find pleasure in: Saṁyutta Nikāya III 225, 228; Majjhima Nikāya I 133, 480; Vimāna Vatthu 8417. Thus also diṭṭhinijjhāna-kkhanti delighting in speculation Aṅguttara Nikāya I 189f.; II 191. cf. upa°.

:: Nijjhāna2 (neuter) [nis + jhāna2] conflagration, in anto° = nijjhāyana Peta Vatthu Commentary 18 (citta-santāpa + in explanation of soka).

:: Nijjhāpana (neuter) [Sanskrit nidhyāpana, ni + jhāpana, causative to jhāpeti] favourable disposition, kindness, indulgence Jātaka IV 495 (°ṁ karoti = khamāpeti commentary; text reads nijjhapana).

:: Nijjhāpaya (adjective) [Sanskrit ni-dhyāpya, to nijjhāpeti] to be discriminated or understood, in dun° hard to ... Milindapañha 141 (pañha).

:: Nijjhāpeti [Sanskrit nidhāyayati, ni + jhāpeti, causative to jhāyati1; cf. Sanskrit nididhyāsate] to make favourably disposed, to win somebody's affection, or favour, to gain over Vinaya II 96; Majjhima Nikāya I 321; Jātaka IV 108; 414, 495; VI 516; Milindapañha 264; Vimāna Vatthu 265 (nijjhāpita = nijjhatta).

:: Nijjhāyana (neuter) [Sanskrit *niḥkṣāyana, nis + jhāyana of jhāyati2] burning away, consumption; figurative remorse, mortification in anto° Jātaka I 168 (cf. nijjhāna2).

:: Nijjhāyati1 [Sanskrit nidhyāyati, ni + jhāyati1] to meditate, reflect, think Saṁyutta Nikāya III 140f. (+ passati, cf. jānāti), 157; Majjhima Nikāya I 334 (jhāyati n. apajjhāyati); III 14 (the same). cf. upa°.

:: Nijjhāyati2 [ni + jhāyati2] to be consumed (by sorrow), to fret Mahāniddesa 433.

:: Nijjiṇṇa (adjective) [Sanskrit nirjīrṇa, nis + jiṇṇa] destroyed, overcome, exhausted, finished, dead Dīgha Nikāya I 96; Majjhima Nikāya II 217 = Aṅguttara Nikāya I 221 (vedanākkhayā sabbaṁ dukkhaṁ n. bhavissati); Majjhima Nikāya I 93; Aṅguttara Nikāya V 215f.; Nettipakaraṇa 51.

:: Nijjita (adjective) [Sanskrit nirjita, nis + jita] unvanquished Milindapañha 192 (°kammasūrā), 332 (°vijita-saṅgāma); Saddhammopāyana 360.

:: Nijjīvata (adjective) [Sanskrit nirjīvita, nis + jīva1] lifeless, soulless as 38; Milindapañha 413.

:: Nikacca see nikati.

:: Nikanta (adjective) [Sanskrit nikṛtta and nikṛntita (cf. Divyāvadāna 537, 539), ni + kantati2] cut, (ab-)razed Majjhima Nikāya I 364 (of a fleshless bone).

:: Nikantati [Sanskrit ni-kṛṇtati, see kantati2] to cut down, to cut up, cut off Peta Vatthu Commentary 210 (piṭṭhi-maṁsāni the flesh of the back, varia lectio for ukkant°); Pañca-g 29.

:: Nikanti (feminine) [Sanskrit nikānti, ni + kamati] desire, craving, longing for, wish Theragāthā 20; Paṭisambhidāmagga II 72, 101; Dhammasaṅgani 1059, 1136; Visuddhimagga 239, 580; as 369; Dhammapada IV 63; Sumaṅgalavilāsinī I 110; Dāṭhāvaṁsa III 40.

:: Nikaṇṇika (adjective) under (four) ears, secret, cf. catukkaṇṇa Jātaka III 124; neuter adverb secretly Vinaya IV 270, 271.

:: Nikara [Sanskrit nikara, ni + karoti] a multitude Dāṭhāvaṁsa V 25 (jātipuppha°).

:: Nikaraṇā (feminine or is it °aṁ?) = nikati (fraud) past participle 19, 23 (as synonym of māyā).

:: Nikaroti [Sanskrit nikaroti, ni + karoti] to bring down, humiliate, to deceive, cheat Sutta-Nipāta 138 (nikubbetha potential = vañceyya Paramatthajotikā I 247). Past participle nikata (q.v.).

:: Nikasāva (adjective) [Sanskrit niṣkaṣāya niṣ + kasāva see kasāya 2.d] free from impurity Vinaya I 3; opposite anikkasāva (q.v.) Dhammapada 9.

:: Nikata (adjective) [Sanskrit nikṛta, ni + karoti "done down"] deceived, cheated Majjhima Nikāya I 511 (+ vañcita paladdha); Saṁyutta Nikāya IV 307 (+ vañcita paluddha).

:: Nikati (feminine) [Sanskrit nikṛti, see nikata] fraud, deceit, cheating Dīgha Nikāya I 5 (= Sumaṅgalavilāsinī I 80 paṭirūpakena vañcanaṁ); III 176; Sutta-Nipāta 242 (= nirāsaṁ-karaṇaṁ Paramatthajotikā II 286); Jātaka I 223; Peta Vatthu III 95 (+ vañcana); past participle 19, 23, 58; Vimāna Vatthu 114; Peta Vatthu Commentary 211 (paṭirūpa-dassanena paresaṁ vikāro). — instrumental nikatiyā metri causā Jātaka I 223, nikatyā Jātaka II 183, nikacca Saṁyutta Nikāya I 24. cf. nekatika.

:: Nikaṭṭha (adjective) [cf. Sanskrit nikṛṣṭa, ni + kāsati] brought down, debased, low. As one kind of puggala (n.-kāya + n.-citta) Aṅguttara Nikāya II 137. locative nikaṭṭhe (adverb) near Jātaka III 438 = Therīgāthā Commentary 105 (verse 33) (= santike Jātaka III 438).

:: Nikāma [Vedic nikāma, ni + kāma] desire, pleasure, longing: only in compounds; see nanikāma.

-kāra read by Kern (Toevoegselen 174) at Theragāthā 1271 for na kāmakāra but unjustified (see Paramatthajotikā II on Sutta-Nipāta 351);
-lābhin gaining pleasure Saṁyutta Nikāya II 278; Majjhima Nikāya I 354; III 110; Aṅguttara Nikāya II 23, 36; past participle 11, 12; Vibhaṅga 332.

:: Nikāmanā (feminine) = nikanti, Dhammasaṅgani 1059.

:: Nikāmeti [Sanskrit ni-kāmayati, ni + kāmeti] to crave, desire, strive after, present particciple nikāmayaṁ Saṁyutta Nikāya I 122, and nikāmayamāna Vinaya II 108. cf. nikanta and nikanti.

:: Nikāra [Sanskrit nikārain different meaning, ni + kāra] service, humility Jātaka III 120 (nikāra-pakāra, probably to be read nipaccākāra, q.v.).

:: Nikāsa [Sanskrit nikāsa, ni + kāsati] a whetstone Dāṭhāvaṁsa III 87 (°opala).

:: Nikāsa (adjective/noun) [ni + kaś] appearance; adjective of appearance, like Jātaka V 87 (—°), corresponds to °avakāsa.

:: Nikāsin (adjective) [cf. Sanskrit nikāśin; from ni + kāsati] "shining," resembling, like Jātaka III 320 (aggi-nikāsinā suriyena).

:: Nikāya [Sanskrit nikāya, ni + kāya] collection ("body") assemblage, class, group;
1. generally (always —°): eka° one class of beings as 66; tiracchāna° the animal kingdom Saṁyutta Nikāya III 152; deva° the assembly of the gods, the gods Dīgha Nikāya II 261; Majjhima Nikāya I 102; Saṁyutta Nikāya IV 180; Aṅguttara Nikāya III 249; IV 461; Peta Vatthu Commentary 136; satta° the world of beings, the animate creation, a class of living beings Saṁyutta Nikāya II 2, 42, 44; Majjhima Nikāya I 49 (tesaṁ tesaṁ sattānaṁ tamhi tamhi s.-nikāye of all beings in each class); Vibhaṅga 137; Peta Vatthu Commentary 134.
2. Especially the collection of Buddhist suttas, as the five sections of the Suttanta Piṭaka, viz. Dīgha°, Majjhima°, Saṁyutta°, Aṅguttara° (referred to as D, M, S, A in dictionary quotations), Khuddaka°; enumerated Peta Vatthu Commentary 2; anāg page 35; Dhammapada II 95 (dhammāsanaṁ āruyha pañcahi nikāyehi atthañ ca kāraṇañ ca ākaḍḍhitvā). The five Nikāyas are enumerated also at Visuddhimagga 711; one is referred to at Paramatthajotikā II 195 (pariyāpuṇāti master by heart). See further details under piṭaka. cf. nekāyika.

:: Niketa [Sanskrit niketa settlement, ni + cināti]
1. house, abode Dhammapada 91 (= ālaya Dhammapada II 170).
2. (figurative) company, association. (In this sense it seems to be interpreted as belonging to ketu "sign, characteristic, mark," and niketa-sārin would have to be taken as "following the banner or flag of ...", i.e. belonging or attached to, i.e. a follower of, one who is devoted to.) a° not living in company, having no house Sutta-Nipāta 207; Milindapañha 244 (+ nirālaya).

-vāsin (a°) not living in a house, not associating with anybody Milindapañha 201;
-sayana = °vāsin Milindapañha 361;
-sārin (a°) "wandering homeless" or "not living in company," i.e. not associating with, not a follower of ... Saṁyutta Nikāya III 9f. = Mahāniddesa 198; Sutta-Nipāta 844 = Saṁyutta Nikāya III 9; Paramatthajotikā II 255 = Saṁyutta Nikāya III 10; Sutta-Nipāta 970 (= Mahāniddesa 494 q.v.).

:: Niketavant (adjective) [to niketa] parting company with Milindapañha 288 (kamma°).

:: Niketin (adjective) having an abode, being housed, living in Sutta-Nipāta 422 (kosalesu); Jātaka III 432 (duma-sākhā-niketinī feminine).

:: Nikhanati and Nikhaṇati [Sanskrit nikhanati, ni + khanati] to dig into, to bury, to erect, to cover up Vinaya II 116; III 78 (akkhiṁ = cover the eye, as a sign); Jātaka V 434 = Dhammapada IV 197 (the same); Dīgha Nikāya II 127 (ṇ); Jātaka I 264; Paramatthajotikā II 519 (ṇ, to bury), — past participle nikhāta.

:: Nikhādana (neuter) [Sanskrit nikhādana, ni + khādati, cf. khādana] "eating down," a sharp instrument, a spade or (accusative to Morris, JPTS 1884 83) a chisel Vinaya III 149; IV 211; Jātaka II 405 (so read for khādana); IV 344; V 45.

:: Nikhāta [past participle of nikhaṇati]
1. dug, dug out (of a hole), buried (of a body) Paramatthajotikā II 519.
2. dug in, erected (of a post) Sutta-Nipāta 28; Dhammapada II 181 (nagara-dvāre n. indakhīla). See also a°.

:: Nikhila (adjective) [Sanskrit nikhila cf. khila] all, entire, whole Dāṭhāvaṁsa V 40 (°loka varia lectio sakala°).

:: Nikhīṇa (adjective) [nis + khīṇa] having or being lost Jātaka VI 499 (°patta without wings, deprived of its wings).

:: Nikiḷita (adjective) [Sanskrit nikrīḍita, past participle of nikrīḍayati, ni + kīḷati] engrossed in play Jātaka VI 313.

:: Nikiṇṇa (adjective) [Sanskrit nikīrṇa, past participle ni + kirati, cf. kiraṇa] "strewn down into," hidden away, sheltered Jātaka III 529.

:: Nikīḷitāvin (adjective) [from ni-kīḷati] playful, playing or dallying with (with locative), finding enjoyment in Saṁyutta Nikāya I 9 (a° kāmesu); IV 110 (the same).

:: Nikkaddama (adjective) [nis + kaddama] unstained, not dirty, free from impurity Sumaṅgalavilāsinī I 226.

:: Nikkaḍḍhanā (feminine) throwing out, ejection Jātaka III 22 (a°); V 234. (= niddhamanā).

:: Nikkaḍḍhati [Sanskrit niṣkarṣati, nis + kasati, cf. kaḍḍhati] to throw out Vinaya IV 274 (causative nikkaḍḍhāpeti ibid); Jātaka I 116; II 440; Paramatthajotikā II 192. Past participle nikkaḍḍhita.

:: Nikkaḍḍhita (adjective) [Sanskrit niṣkarṣita see nikkaḍḍhati] thrown out Jātaka II 103 (gehā); Peta Vatthu Commentary 179 (read ḍḍh for ḍḍ).

:: Nikkama (adjective/noun) [Sanskrit niṣkrama; nis + kama] exertion, strength, endurance. The original meaning of "going forth" is quite obliterated by the figurative meaning (cf. nikkhamati and nekkhamma) Aṅguttara Nikāya I 4; III 214; Vimāna Vatthu 187 (= viriya Vimāna Vatthu 96); Dhammasaṅgani 13, 22, 219, 571; Visuddhimagga 132; Milindapañha 244 (+ ārambha). — (adjective) strong in (—°), enduring, exerting oneself Saṁyutta Nikāya I 194 (tibba°); V 66, 104f.; Sutta-Nipāta 68 (daḷha°, cf. Cullaniddesa under padhānavā), 542 (sacca°).

:: Nikkamati [Sanskrit niṣkramati, nis + kamati, see also nikkhamati and nekkhamma] to go out, to go forth; in figurative meaning: to leave behind lust, evil and the world, to get rid of "kāma" (craving), to show right exertion and strength Milindapañha 245 (+ ārabhati) = Saṁyutta Nikāya I 156 (kkh).

:: Nikkaṇṭaka (adjective) [Sanskrit niṣkaṇṭaka, nis + kaṇṭaka] free from thorns or enemies Milindapañha 250; cf. akaṇṭaka.

:: Nikkaṅkha (adjective) [Sanskrit niḥśaṅka, nis + kaṅkha, adjective of kaṅkhā, cf. kaṅkhin] not afraid, fearless, not doubting, confident, sure Jātaka I 58. cf. nissaṁsaya.

:: Nikkaṅkhā (feminine) [Sanskrit niḥśaṅkā, nis + kaṅkhā] fearlessness, state of confidence, trust (cf. nibbicikicchā) Saṁyutta Nikāya V 221.

:: Nikkaruṇa (adjective) [nis + karuṇa, adjective of karuṇā] without compassion, heartless Sutta-Nipāta 244 (= sattānaṁ anattha kāma); Saddhammopāyana 508.

:: Nikkaruṇatā (feminine) = following Visuddhimagga 314.

:: Nikkaruṇā (feminine) [Sanskrit niṣkaruṇatā; nis + karuṇā] heartlessness Peta Vatthu Commentary 55.

:: Nikkasāva see nikasāva.

:: Nikkaya [cf. Sanskrit niṣkraya, nis + kaya cf. nikkiṇāti] "buying off," redemption Jātaka VI 577.

:: Nikkāma (adjective) [Sanskrit niṣkāma, nis + kāma] without craving or lust, desireless Sutta-Nipāta 1131 (= akāmakāmin Cullaniddesa §340; pahīna kāma Paramatthajotikā II 605 with varia lectio: nikkāma). cf. nikkāmin.

:: Nikkāmin (adjective) [nis + kāmin] = nikkāma Sutta-Nipāta 228 (= katanikkha mana Paramatthajotikā I 184).

:: Nikkāraṇā (ablative = adverb) [Sanskrit niṣkāraṇā, nis + kāraṇaṁ] without reason, without cause or purpose Sutta-Nipāta 75 (= akāraṇā ahetu Cullaniddesa §341).

:: Nikkāsa is Buddhaghosa's reading for ikkāsa (q.v.) Vinaya II 151, with commentary on page 321.

:: Nikkha (masculine and neuter) [Vedic niṣka; cf. Old-Irish nasc (ring), Old High German nusca (bracelet)]
1. a golden ornament for neck or breast, a ring Jātaka II 444; VI 577.
2. (already Vedic) a golden coin or a weight of gold (cf. a "pound sterling"), equal to fifteen suvaṇṇas (Vimāna Vatthu 104 = suvaṇṇassa pañcadasa-dharaṇaṁ nikkhan ti vadanti) Saṁyutta Nikāya II 234 (suvaṇṇa° and siṅgi°); Jātaka I 84 (the same); Aṅguttara Nikāya IV 120 (suvaṇṇa°); Vimāna Vatthu 208 = 438 (varia lectio nekkha) Jātaka VI 180; Milindapañha 284. suvaṇṇanikkha-sataṁ (one-hundred gold pieces) Jātaka I 376; IV 97; V 58; °sahassaṁ (one-thousand) Jātaka V 67; Dhammapada I 393. — See also nekkha.

:: Nikkhama (adjective) [cf. Sanskrit niṣkrama] going out from Peta Vatthu Commentary 80 (nāsikāya n.-mala). dun° at Theragāthā 72 is to be read dunnikkhaya, as indicated by vv.ll. See the latter.

:: Nikkhamana [BHS niṣkramaṇa, to nikkhamati] going out, departing Jātaka II 153; Vimāna Vatthu 71 (opposite pavesana); figurative renunciation Paramatthajotikā I 184 (kata° as adjective = nikkāmin). See also abhi°.

:: Nikkhamati [Sanskrit niṣkramati, nis + kamati] to go forth from, to come out of (with ablative), to get out, issue forth, depart, figurative to leave the household life behind (agārā n.), to retire from the world (cf. abhinikkhamati etc.), or to give up evil desire.
(a) literally (often with bahi outside, out; opposite pavisati to enter into: Aṅguttara Nikāya V 195). Dīgha Nikāya II 14 (mātu kucchismā); Jātaka I 52 (mātukucchito). Imperative nikkhama Peta Vatthu I 103; present participle nikkha manto Jātaka I 52; II 153; III 26 (mukhato); Peta Vatthu Commentary 90; preterit nikkhami Jātaka II 154; III 188; future °issati Jātaka II 154; gerund nikkhamma Jātaka I 51, 61 (figurative) and nikkhamitvā Jātaka I 16, 138 (figurative), 265; III 26; IV 449 (n. pabbajissāmi); Peta Vatthu Commentary 14, 19 (figurative) 67 (gāmato), 74 (the same); infinitive nikkhamituṁ Jātaka I 61 (figurative); II 104; Peta Vatthu I 102 (bahi n.); gerundive nikkhamitabba Vinaya I 47.
(b) figurative (see also nikkamati, and cf. nekkhamma and Buddhist Hybrid Sanskrit niṣkramati in same meaning, e.g. Divyāvadāna 68 etc.) Saṁyutta Nikāya I 156 (ārabbhati + n.) = Milindapañha 245 (where nikkamati); Jātaka I 51 (agārā), 61 (mahābhinikkhamanaṁ "the great renunciation"), Peta Vatthu Commentary 19 (the same), — past participle nikkhanta; causative nikkhameti (q.v.).

:: Nikkhameti and Nikkhāmeti [causative of nikkhamati] to make go out or away, to bring out or forth Saṁyutta Nikāya II 128; Jātaka I 264, II 112, — past participle nikkhāmita Jātaka III 99 (+ nicchuddha, thrown out, in explanation of nibbāpita; varia lectio nikaḍhāpita).

:: Nikkhanta (adjective) [past participle of nis + kamati, see nikkhamati] gone out, departed from (with ablative), gone away; also medium going out, giving up, figurative leaving behind, resigning, renouncing (fusing in meaning with kanta1 of kāmyati = desireless) Saṁyutta Nikāya I 185 (agārasmā anagāriyaṁ); Sutta-Nipāta 991 (Kapila vatthumhā n. lokanāyako); Jātaka I 149; II 153; IV 364 (°bhikkhā, in sense of nikkhāmita°, varia lectio nikkhitta°, perhaps preferable, explained page 366 nibaddha° = designed for, given to); Paramatthajotikā II 605 (figurative; as varia lectio for nikkāma); Dhammapada II 39; Peta Vatthu Commentary 61 (bahi); Cullaniddesa under nissita; Cullaniddesa §107 (free, unobstructed).

:: Nikkhaya (adjective) [Sanskrit niḥkṣaya, nis + khaya] liable to destruction, able to be destroyed, in dun° hard to destroy Jātaka IV 449 (= dun-nikkaḍḍhiya commentary); also to be read (varia lectio) at Theragāthā 72 for dunnikkhama. cf. nikhīṇa.

:: Nikkhepa [Sanskrit nikṣepa, see nikkhipati] putting down, laying down; casting off, discarding, elimination; giving up, renunciation; abstract or summary treatment as 6, 344 (see under mātikā); in grammar: pada° the setting of the verse; i.e. rules of composition (Miln 381). Vinaya I 16 (pādukānaṁ = the putting down of the slippers, i.e. the slippers as they were, put down); Jātaka I 236 (sarīra°ṁ kāresi had the body laid out); III 243 (dhura° giving up one's office or charge), Dīpavaṁsa xvII 109 (the same). Visuddhimagga 618 (= cuti); Dhammapada II 98 (sarīra°); Sumaṅgalavilāsinī I 50 (sutta°); as 344; Milindapañha 91.

:: Nikkhepana (neuter) = nikkhepa Saṁyutta Nikāya III 26 (bhāra° getting rid of the load, opposite bhāradānaṁ); Milindapañha 356 (= comparison); Visuddhimagga 236 (deha°).

:: Nikkhipati [Sanskrit nikṣipati, ni + khipati]
1. to lay down (carefully), to put down, to lay (an egg) Vinaya II 114; Itivuttaka 13, 14 (potential nikkhipeyya); past participle 34; Jātaka I 49 (aṇḍakaṁ).
2. to lay aside, to put away Vinaya I 46 (patta-cīvaraṁ); Aṅguttara Nikāya I 206 (daṇḍaṁ to discard the weapon; see daṇḍa); Mahāvaṁsa 14, 10 (dhanu-saraṁ).
3. to eliminate, get rid of, give up Peta Vatthu II 615 (dehaṁ to get rid of the body); as 344 (vitthāra-desanaṁ).
4. to give in charge, to deposit, entrust, save past participle 26; Vimāna Vatthu 33 (sahassathavikaṁ). — preterit nikkhipi Dīgha Nikāya II 16 (Bhagavato sarīraṁ) Jātaka II 104, 111, 416; future °issati Dīgha Nikāya II 157 (samussayaṁ); gerund °itvā Majjhima Nikāya III 156 (cittaṁ); Jātaka II 416; VI 366; gerundive °itabba Vinaya I 46, — past participle nikkhitta (q.v.). — causative nikkhipāpeti to cause to be laid down, to order to be put down etc. Peta Vatthu Commentary 215 (gosīsaṭṭhiṁ). cf. abhi°.

:: Nikkhitta (adjective) [Sanskrit nikṣipta, see nikkhipati] laid down, lying; put down into, set in, arranged; in compounds (°—) having laid down = freed of, rid of Dīgha Nikāya II 14 (maṇi-ratanaṁvatthe n. set into); Itivuttaka 13 (sagge°: put into heaven); Jātaka I 53, 266; Peta Vatthu III 68; Milindapañha 343 (agga° put down as the highest, i.e. of the highest praise; cf. Buddhist Hybrid Sanskrit agranikṣipta Lalitavistara 167); Peta Vatthu Commentary 148 (dhana n. = collected, varia lectio nikkita). nikkhitta-daṇḍa (adjective) not using a weapon (cf. daṇḍa) Saṁyutta Nikāya I 141 etc.; nikkhitta-dhura unyoked, freed of the yoke Aṅguttara Nikāya I 71; III 108; cf. as 145; — su° well set, well arranged Aṅguttara Nikāya II 147f. (°assa pada-vyañjanassa attho sunnayo hoti); opposite dun° Aṅguttara Nikāya I 59; Nettipakaraṇa 21.

:: Nikkhittaka (adjective/noun) [from nikkhitta] one to whose charge something has been committed Dīpavaṁsa IV 5 (agga° Thera: original depositary of the faith).

:: Nikkilesa [nis + kilesa] freedom from moral blemish Mahāniddesa 340 = Cullaniddesa under pucchā Cullaniddesa §185; as adjective pure, unstained Dhammapada IV 192 = Paramatthajotikā II 469 (= anāvila).

:: Nikkiṇāti [Sanskrit niṣkriṇāti, nis + kiṇāti] to buy back, to redeem Jātaka VI 576, 585; Milindapañha 284.

:: Nikkiṇṇa (adjective) [Sanskrit niṣkīrṇa, nis + kiṇṇa, see kiraṇa] spread out, spread before, ready (for eating) Jātaka VI 182 (= ṭhapita commentary).

:: Nikkodha (adjective) [nis + kodha] without anger, free from anger Jātaka IV 22.

:: Nikkuha (adjective) [nis + kuha] without deceit, not false Aṅguttara Nikāya II 26 = Itivuttaka 113; Sutta-Nipāta 56; Cullaniddesa §342.

:: Nikkujja (adjective) [ni + kubja, better spelling is nikujja see nikkujjati] bent down, i.e. head forward, lying on one's face; upset, thrown over Aṅguttara Nikāya I 130; Saṁyutta Nikāya V 48; Peta Vatthu IV 77 (-k-); past participle 31. Opposite ukkujja.

:: Nikkujjati [for nikujjati (q.v.) through analogy with opposite ukkujjati. Etymology perhaps to kujja humpback, Sanskrit kubja, but better with Kern, Toevoegselen 1. page 175 = Sanskrit nyubjati, influenced by kubja with regard to k.] to turn upside down, to upset Vinaya II 113; Aṅguttara Nikāya IV 344 (pattaṁ). past participle nikkujjita.

:: Nikkujjita (adjective) [past participle of nikkujjati; often (rightly) spelled nikujjita, q.v.] lying face downward, overturned, upset, fallen over, stumbled Vinaya I 16; Dīgha Nikāya I 85, 110; 147, Majjhima Nikāya I 24 (k.); Aṅguttara Nikāya I 173; III 238; Therīgāthā 28, 30 (k.); Jātaka III 277; Paramatthajotikā II 155 (= adhomukha-ṭha pita); Sumaṅgalavilāsinī I 228.

:: Nikubbati [DPL]: To deceive, cheat, defraud, overreach. Kh. 16] Snp. 1.8. verse 147

:: Nikujja see nikkujja, q.v. Also for nikujjita which is more correctly spelled k than kk (cf. Trenckner, Preface to Majjhima Nikāya I and see ni° a 1).

:: Nikujjati [ni + kujjati, see kujja and cf. nikkujja] to be bent down on, i.e. to attach importance to, to lay weight on Dīgha Nikāya I 53 (as vv.ll. to be preferred to text reading nikkujj°, cf. nikujja); Sumaṅgalavilāsinī I 160 (nikk°).

:: Nikuñja [Sanskrit nikuñja, ni + kuñja] a hollow down, a glen, thicket Dāṭhāvaṁsa IV 32.

:: Nikūjati [ni + kūjati "to sing on"]
1. to chirp, warble, hum Theragāthā 1270 (nikūjaṁ); Therīgāthā Commentary 211 (nikūji).
2. to twang, jingle, rustle Jātaka III 323, — past participle nikūjita. — cf. abhi°.

:: Nikūjita [see nikūjati] sung forth, warbled out Therīgāthā 261.

:: Nikūṭa [ni + kūṭa to kūṭa2] a corner, top, climax Jātaka I 278 (arahatta°, where usually arahattena kūṭaṁ etc.); Sumaṅgalavilāsinī I 307 (the same).

:: Ni(l)lañchaka (adjective/noun) [cf. Sanskrit nirlāñchana, of nirlāñchayati = nis + laccheti] one who marks cattle, i.e. one who castrates or deprives of virility Jātaka IV 364 (spelled tilañchaka in text, but right in varia lectio), explained as "tisūlādi-aṅkakaraṇena lañchakā ca lakkhaṇakārakā ti attho" (p. 366). cf. nillacchita.

:: Nilaya [from ni + lī] a dwelling, habitation, lair, nest Jātaka III 454.

:: Nilenaka (neuter) [cf. Sanskrit nilayana, from ni + lī] settling place, hiding-place, refuge Jātaka V 102 (so read for nillenaka; explained by nilīyanaṭṭhāna page 103).

:: Nilicchita see nillacchita.

:: Nilīna (adjective) [past participle of nilāyati] sitting on (with locative), perched; hidden, concealed, lying in wait Jātaka I 135, 293; III 26; Vimāna Vatthu 230.

:: Nilīyana (neuter) [abstract from nilīyati, cf. Sanskrit nilayana] hiding Jātaka V 103 (°ṭṭhāna hiding-place).

:: Nilīyati [ni + līyati] to sit down (especially for the purpose of hiding), to settle, a light; to keep oneself hidden, to lurk, hide Jātaka I 222, 292; Milindapañha 257; Peta Vatthu Commentary 178. Preterit nilīyi Jātaka I 158; III 26; Dhammapada II 56; Peta Vatthu Commentary 274, — past participle nilīna. causative II nilīyāpeti to conceal, hide (transitive) Jātaka I 292.

:: Nillaccheti [nis + laccheti of lāñch, cf. lakkhaṇa] to deprive of the marks or characteristics (of virility), to castrate Therīgāthā 437 (= purisa-bhāvassa lacchana-bhūtāni bījakāni nillacchesi nīhari Therīgāthā Commentary 270). See also nillañchaka and nillacchita.

:: Nillacchita (adjective) [Sanskrit nirlāñchita, nis + lacchita of nillaccheti] castrated Therīgāthā 440; written as nilicchita at Jātaka VI 238 (varia lectio as gloss niluñcita) explained by "vacchakakāla ... nibbījako kato, uddhaṭabījo" (page 239).

:: Nillajja (adjective) [nis + lajjā] shameless Saddhammopāyana 382.

:: Nillapa (adjective) [nis + lapa] without deceit, free from slander Aṅguttara Nikāya II 26 = Itivuttaka 113.

:: Nillāḷeti and Nilloḷeti [nis + lul, cf. Sanskrit laḍayati and loḍayati] to move (the tongue) up and down Saṁyutta Nikāya I 118; Majjhima Nikāya I 109; Sumaṅgalavilāsinī I 42 (past participle nillāḷita-jivhā); Dhammapada IV 197 (jivhaṁ nilloleti; varia lectio nillāleti and lilāḷeti) = Jātaka V 434 (varia lectio nillelati for °lo°).

:: Nillekha (adjective) [nis + lekha] without scratches, without edges (?) Vinaya II 123 (of jantāghara).

:: Nillobha (adjective) [nis + lobha] free from greed Jātaka IV 10.

:: Nillokana (adjective/noun) [nis + lokana] watching out; watchful, careful Jātaka V 43, 86 (°sīla).

:: Nilloketi [nis + loketi] to watch out, keep guard, watch, observe Vinaya II 208.

:: Nillolup(p)a (adjective) [nis + loluppā] free from greed or desires Sutta-Nipāta 56 (= Cullaniddesa §362 nittaṇha); Jātaka V 358.

:: Nillopa [cf. Sanskrit nirlopa, nis + lup] plundering, plunder Dīgha Nikāya I 52; Aṅguttara Nikāya I 154; Mahāniddesa 144 (°ṁ harati); Cullaniddesa §199 7 b; Tikapaṭṭhāna 167, 280; Sumaṅgalavilāsinī I 159.

:: Nimajjhima (adjective) the middle one Jātaka V 371.

:: Nimantaka (adjective/noun) one who invites Milindapañha 205.

:: Nimantana (neuter) [to nimanteti] invitation Vinaya I 58 = II 175; Dīgha Nikāya I 166; Majjhima Nikāya I 77; Aṅguttara Nikāya I 295; Jātaka I 116 (ṇ), 412; past participle 55.

:: Nimantaṇika Nimantanika (adjective) inviting; (neuter) name of a suttanta Majjhima Nikāya I 331; quoted at Visuddhimagga 393.

:: Nimanteti [Sanskrit nimantrayati, ni + manteti] to send a message, to call, summon, invite, coax (to = with instrumental) Sutta-Nipāta 981 (nimantayi preterit, āsanena asked him to sit down); Jātaka VI 365; Cullaniddesa §342; Dhammapada III 171 (°ayiṁsu); Sumaṅgalavilāsinī I 169; Vimāna Vatthu 47 (pānīyena invite to a drink); Peta Vatthu Commentary 75, 95. Past participle nimantita, q.v. — cf. abhi°.

:: Nimantita [past participle of nimanteti] invited Sutta-Nipāta page 104; Peta Vatthu Commentary 22 (bhattena to the meal), 86 (= āmantita), 141.

:: Nimba [Sanskrit nimba, non-Aryan] the Nimb tree (Azadirachta Indica), bearing a bitter leaf, and noted for its hard wood Vinaya I 152 (°kosa), 284 (the same), 201 (°kasāva); Aṅguttara Nikāya I 32; V 212; Vimāna Vatthu 3336 (°muṭṭhi, a handful of n. leaves); Jātaka II 105, 106; Dhammapada I 52 (°kosa); as 320 (°paṇṇa, the leaf of the n. As example of tittaka, bitter taste); Vimāna Vatthu 142 (°palāsa); Peta Vatthu Commentary 220 (°rukkhassa daṇḍena katasūla).

:: Nimesa [= nimisa, cf. Vedic nimesa] winking Milindapañha 194.

:: Nimināti [Sanskrit niminoti in different meaning, the Pāḷi meaning being influenced by mā; ni + mināti, mi to fix, measure cf. Sanskrit nimaya barter, change] to turn round, change; to barter, exchange for (with instrumental): present imperative niminā Jātaka V 343 (= parivattehi commentary); present 1st plural nimimhase Jātaka II 369, potential nimineyya Jātaka III 63; future nimissati Jātaka V 271, 453 (devatāhi Nirayaṁ); preterit nimmini Jātaka III 63; gerund niminitvā Milo 279.

:: Nimisa [cf. Vedic nimiṣ feminine and nimiṣa neuter] winking, shutting the eyes; animisa not winking Dāṭhāvaṁsa V 26. See also nimesa.

:: Nimisatā (feminine) [abstract to nimisati] winking Jātaka VI 336 (a°).

:: Nimisati [Sanskrit nimiṣati, ni + misati] to wink Dīgha Nikāya II 20 (animisanto, not winking; varia lectio animm°; Jātaka III 96 (ummisati + n.). cf. nimisatā.

:: Nimitta (neuter) [cf. Sanskrit nimitta, to mā, although etymology uncertain]
1. sign, omen, portent, prognostication Dīgha Nikāya I 9 (study of omens = n. satthaṁ Sumaṅgalavilāsinī I 92, q.v. for detailed explanation); Jātaka I 11 (caturo nimitte nāddasaṁ); Milindapañha 79, 178. Especially as pubba° signs preceding an event, portents, warnings, foreshadowings Saṁyutta Nikāya V 154, 278, 442; Itivuttaka 76 (cf. Divyāvadāna 193, of the waning of a god); Jātaka I 48, 50 (32 signs before birth, some at Sumaṅgalavilāsinī I 61), 59; Milindapañha 298; Visuddhimagga 577.
2. outward appearance, mark, characteristic, attribute, phenomenon (opposite essence) Dīgha Nikāya III 249; Aṅguttara Nikāya I 256; III 319, 375f.; IV 33, 418f.; Jātaka I 420; Paṭisambhidāmagga I 60, 91f., 164, 170; II 39, 64; Vibhaṅga 193f. — Mental reflex, image (with reference to jhāna) Visuddhimagga 123, cf. as 167. — Specified e.g. As following: oḷārika Saṁyutta Nikāya V 259; pasādaniya Saṁyutta Nikāya V 156; paccavekkhana° Dīgha Nikāya III 278; Vibhaṅga 334; bahiddhā-saṅkhārā° Paṭisambhidāmagga I 66f.; bāla° (opposite paṇḍita°) Majjhima Nikāya III 163; Aṅguttara Nikāya I 102; mukha° (= face) Dīgha Nikāya I 80; Saṁyutta Nikāya III 103; V 121; Aṅguttara Nikāya V 92, 97f., 103; rūpa°, sadda° etc. Saṁyutta Nikāya III 10; Majjhima Nikāya I 296; Paṭisambhidāmagga I 92, 112; samatha° Dīgha Nikāya III 213; samādhi° etc. Aṅguttara Nikāya I 256f.; subha° (and asubha°) Saṁyutta Nikāya V 64, 103f.; Aṅguttara Nikāya I 3f., 87, 200; V 134; Visuddhimagga 178f. nimittaṁ gaṇhāti to make something the object of a thought, to catch up a theme for reflection Vinaya I 183, cf. Saṁyutta Nikāya V 150f. (°ṁ uggaṇhāti); Majjhima Nikāya I 119 (= five sorts of mental images); Cullaniddesa §659; as 53 (= ākāra). See below n-gāhin and animitta. nimittaṁ parivajjeti to discard the phenomenal Saṁyutta Nikāya I 188; Sutta-Nipāta 341.
3. mark, aim: in nimittaṁ karoti to pick out the aim, to mark out Jātaka V 436; Cullaniddesa §235, the same; Milindapañha 418.
4. sexual organ (cf. lakkhaṇa) Vinaya III 129 (n. and a°, as term of abuse); see also kāṭa and koṭacikā.
5. ground, reason, condition, in nimittena (instrumental) and nimittaṁ (accusative) as adverb = by means of, on account of Dhammapada III 175 (instrumental) Peta Vatthu Commentary 8, 97 (jāti-nimittaṁ), 106 (kiṁ n°ṁ = kissa hetu), 242 (yaṁ n°ṁ = yato nidānaṁ). gahita-nimittena "by means of being caught" Visuddhimagga 144 = as 116 (read translation 154 accordingly!). Adjective nimitta (—°) caused by, referring to Peta Vatthu Commentary 64 (maraṇa-nimittaṁ rodanaṁ). — animitta free from marks or attributes, not contaminated by outward signs or appearance, undefiled, unaffected, unconditioned (opposite sa°) Saṁyutta Nikāya I 188; IV 225 (phassa), 268, 360 (samādhi); Majjhima Nikāya I 296 (ceto-vimutti); Aṅguttara Nikāya I 82; III 292; IV 78; Vinaya III 129; Theragāthā 92; Dīgha Nikāya III 219, 249; Dhammapada 92; Sutta-Nipāta 342; Paṭisambhidāmagga I 60, 91; II 36, 59f. (vimokha), 65f., 99; Dhammasaṅgani 530 (read a° for appa°); Visuddhimagga 236; as 223 (absence of the 3 lakkhaṇas); Milindapañha 333, 413; Dhammapada II 172; Therīgāthā Commentary 50. See also Compendium 199, 2115. sanimitta Saṁyutta Nikāya V 213f.; Aṅguttara Nikāya I 82.

-ānusārin following outward signs (= °gāhin) Aṅguttara Nikāya III 292; Nettipakaraṇa 25;
-kamma prognostication, prophecy Vinaya V 172; Vibhaṅga 353;
-karaṇa = °gāhin Saṁyutta Nikāya IV 297;
-gāhin "taking signs," enticed or led away by outward signs, entranced with the general appearance, sensuously attracted Dīgha Nikāya I 70 (cf. Dialogues of the Buddha I 80); III 225; Saṁyutta Nikāya IV 104, 168; Aṅguttara Nikāya II 16; III 99; V 348; past participle 20, 24, 58; Dhammasaṅgani 1345; Milindapañha 367, 403. cf. Visuddhimagga 151, 209.

:: Nimīlati (and Nimmīlati) [ni + mīlati] to shut, close (the eyes) Jātaka I 279; Dhammapada II 6 (akkhīni nimmīlituṁ nāsakkhi). Causative nim(m)īleti the same Majjhima Nikāya I 120; Dhammapada II 28 (paralokaṁ; opposite ummīleti); Jātaka I 279; Visuddhimagga 292 (akkhīni ni°).

:: Nimmadana (neuter) [to nimmādeti] touching, touch, crushing, subduing Aṅguttara Nikāya II 34 (mada-nimmadana, crushing out pride; may, however, be taken as nis + mada of mad = "de-priding," literally disintoxication); Buddhavaṁsa I 81; Visuddhimagga 293.

:: Nimmadaya (adjective) [Sanskrit nirmṛdya, gerund of nimmadeti] suppressible Dīgha Nikāya II 243.

:: Nimmaddana (neuter) [nis + mṛd] touching, crushing Milindapañha 270 (na vāto hattha-gahaṇaṁ vā nimmaddanaṁ vā upeti: the wind cannot be grasped).

:: Nimmajjana (Nimmiñjana?) [*mṛd-yana? perhaps non-Aryan] a kind of (oil-)cake Vimāna Vatthu 3338 (nimmajjani = tilapiññāka Vimāna Vatthu 147); Peta Vatthu I 1010 (°miñjana, varia lectio °majjani); Peta Vatthu Commentary 47 (doṇi°).

:: Nimmakkha (adjective) [nis + makkha, cf. Sanskrit nirmatsara] without egotism, not false, not slandering Sutta-Nipāta 56 (cf. Cullaniddesa §356 makkha = niṭṭhuriya; see also Paramatthajotikā II 108; paraguṇa-vināsana-lakkhaṇo makkho).

:: Nimmakkhika (adjective) [Sanskrit nirmakṣika] free from flies Jātaka I 262; Dhammapada I 59.

:: Nimmala (adjective) [nis + mala] free from impurity, stainless, clean, pure Aṅguttara Nikāya IV 340; Dhammapada 243; Cullaniddesa §586; Visuddhimagga 58; Saddhammopāyana 250.

:: Nimmaṁsa (adjective) [nis + maṁsa] fleshless Majjhima Nikāya I 58, 364; Peta Vatthu Commentary 68.

:: Nimmanussa (neuter) [nis + manussa + ya] void of men, absence of men Jātaka III 148.

:: Nimmathana (neuter) [nis + mathana] crushing Jātaka III 252; Visuddhimagga 234 (sattu°); Dhammapada III 404; Vimāna Vatthu 284.

:: Nimmatheti [nis + matheti] to crush out, suppress, destroy Jātaka I 340. cf. abhimatthati.

:: Nimmādeti [either = Sanskrit nirmṛdayati (mṛd) or *nirmādayati to nirmada. Free from pride = nirmāṇa] to crush, subdue, humiliate; insult Dīgha Nikāya I 92 (varia lectio °maddeti; = Sumaṅgalavilāsinī I 257 nimmadati nimmāne karoti), 93, 96.

:: Nimmāna1 (neuter) [Sanskrit nirmāṇa, see nimmināti] measuring; production, creation, work; issara-n.-hetu caused by a god Majjhima Nikāya II 122; Aṅguttara Nikāya I 173; Vibhaṅga 367. N.-ratī devā a class of devas, e.g. At Dīgha Nikāya I 218; Itivuttaka 94; Visuddhimagga 225; Sumaṅgalavilāsinī I 114; Therīgāthā Commentary 169; Vimāna Vatthu 149. cf. (para-)nimmita.

:: Nimmāna2 (adjective) [Sanskrit nirmāṇa, nis + māna] free from pride, humble Sumaṅgalavilāsinī I 257.

:: Nimmāniyati [passive to nimmāna, of nis + māna] to be a based, to be mocked Vinaya II 183.

:: Nimmāta-pitika (adjective) [nis + māta-pitika] one who has neither mother nor father, an orphan Dhammapada II 72.

:: Nimmātar [Sanskrit nirmātṛ, agent noun of nimmināti] maker, builder, creator Dīgha Nikāya I 18, 56 (in formula: Brahmā ... kattā nimmātā ...).

:: Nimmināti [cf. Sanskrit nirmimīti and nirmāti, nis + mināti, mā; cf. nimināti] to measure out, fashion, build, construct, form; make by miracle, create, compose; produce, lay out, plan, preterit nimmini Jātaka I 232; Peta Vatthu Commentary 245; Dhammapada IV 67; gerund nimminitvā Jātaka I 32; Vimāna Vatthu 80, and nimmāya Vimāna Vatthu 163, — past participle nimmita. See also nimmātar and nimmāna. cf. abhi°.

:: Nimmita (adjective-past participle) [past participle of nimmināti] measured out, planned, laid out; created (by supernatural power, iddhi); measured, stately Dīgha Nikāya I 18, 56 (iddhiyā pi Sumaṅgalavilāsinī I 167), 219 (Su° devaputta. Personal name), ibid. (Paranimmitavasavattī devā a class of devas, literally "created by others," but also possessed of great power: Vimāna Vatthu 79, 80); also one of the five, or the 3 spheres (kāmūpapattiyo) in the kāmaloka, viz. paccupaṭṭhita-kāmā, nimmānarati° (or nimmita°), paranimmita°. Itivuttaka 94; Dhammasaṅgani 1280 (cf. kāma); Dīgha Nikāya III 218; Jātaka I 59, 146 (kāyo n'eva deva° na brahma°), 232, Cullaniddesa §202 a, also under pucchā; P II 119 (su°, well constructed, i.e. symmetrical); Visuddhimagga 228 (mārena nimmitaṁ Buddharūpaṁ); Vimāna Vatthu 36 (= mitaṁ gacchati vāraṇo), 79; Therīgāthā Commentary 69, 70; Milindapañha 1, 242. See also abhinimmita.

:: Nimmīleti see nimīlati.

:: Nimmoka [Sanskrit nirmoka from nis + moceti] the slough or castoff skin of a snake Peta Vatthu Commentary 63.

:: Nimmūla (adjective) [nis + mūla] without root, rootless Jātaka VI 177.

:: Nimokkha = vimokkha Saṁyutta Nikāya I 2 (varia lectio vi°, preferable).

:: Nimugga (adjective) [cf. Sanskrit nimagna, past participle of nimujjati] plunged, immersed in, sunk down or fallen into (—°) (with locative) Vinaya III 106 (gūthakūpe sasīsakaṁ n.); Dīgha Nikāya I 75; Jātaka I 4; III 393 (gūthakalale), 415; Mahāniddesa 26; past participle 71; Milindapañha 262; Saddhammopāyana 573.

:: Nimujjana (neuter) [Sanskrit nimajjana] diving, ducking; bathing Peta Vatthu Commentary 47.

:: Nimujjati [Sanskrit nimajjati, ni + mujjati] to sink down, plunge into (with locative), dive in, be immersed Aṅguttara Nikāya IV 11; past participle 74; Jātaka I 66, 70; III 163, 393 (kāmakalale); IV 139; preterit nimujji Jātaka II 293; Peta Vatthu Commentary 47 (udake). — causative nimujjeti (so read for nimujjati Jātaka V 268) and nimujjāpeti to cause to sink or dive, to drown J-III 133; IV 142 (nāvaṁ). — past participle nimugga q.v.

:: Nimujjā (nimmujjā) [Sanskrit nimajj-yā] diving, immersion, in compound ummujja-nimujja(ṁ karoti) Dīgha Nikāya I 78. See ummujjā.

:: Nindana (neuter) [abstract from nindati] blaming, reviling, finding fault Dhammapada III 328.

:: Nindati [Sanskrit nindati, nid as in Greek ὄνειδος (blame), Lithuanian naids (hatred), Gothic naitjan (to rail or blaspheme), Old High German neizzan (to plague); cf. Gothic neip = Old High German nīd (envy)] to blame, find fault with, censure Aṅguttara Nikāya II 3; V 171, 174; Sutta-Nipāta 658; Jātaka VI 63; Dhammapada 227; infinitive nindituṁ Dhammapada 230; gerundive nindanīya Paramatthajotikā II 477. Past participle nindita (q.v.); cf. also nindiya.

:: Nindā (feminine) [cf. Sanskrit nindā, to nindati] blame, reproach, fault-finding, fault, disgrace Saṁyutta Nikāya III 73; Aṅguttara Nikāya II 188; IV 157f.; Majjhima Nikāya I 362; Sutta-Nipāta 213 (+ pasaṁsā blame and praise); Dhammapada 81 (the same); Sutta-Nipāta 826, 895, 928; Dhammapada 143, 309; Mahāniddesa 165, 306, 384; Dhammapada II 148. — In compounds nindi° see anindi°.

:: Nindita (adjective) [past participle of nindati] blamed, reproved, reviled; faulty, blameworthy Dhammapada 228; Peta Vatthu II 334 (a° blameless = agarahita pasaṁsa Peta Vatthu Commentary 89); Saddhammopāyana 254, 361. — anindita Jātaka IV 106 (°aṅgin).

:: Nindiya (adjective) [Sanskrit nindya, original gerund of nindati] blameable, faulty, blameworthy Sutta-Nipāta 658 (= nindanīya Paramatthajotikā II 477); Nettipakaraṇa 132. pi nindiyā at Peta Vatthu Commentary 23 is to be read as pīṇitindriyā.

:: Ninhāta see niṇhāta.

:: Ninna (adjective/noun) [Vedic nimna, derived from ni down, probably combined with °na of nam to bend, thus meaning "bent down," cf. unna and panna]
1. (adjective) bent down (cf. ninnata), low-lying, deep, low, sunken Jātaka II 3 (magga); Peta Vatthu Commentary 29 (bhūmibhāga), 132 (ṭhāṇa); especially frequent as —°: bent on, inclining to, leading to, aiming at, flowing into etc. Often combined with similar expressions in chain taccarita tabbahula taggaruka tanninna tappoṇa tappabbhāra tadādhimutta (with variation Nibbāna°, viveka°- etc. for tad°): Cullaniddesa under tad; Jātaka II 15; Paṭisambhidāmagga II 197; — Vinaya II 237 = Aṅguttara Nikāya IV 198 (samuddo anupubba° etc.); Aṅguttara Nikāya IV 224 (viveka°); V 175 (the same); Majjhima Nikāya I 493 (Nibbāna°). Similarly: samudda° Gaṅgā Majjhima Nikāya I 493; nekkhamma° Jātaka I 45 (V 258); samādhi° Milindapañha 38.
2. (accusative as adverb) downward: ninnaṁ pavattati to flow downward Majjhima Nikāya I 117; Peta Vatthu I 57; ninnagata running down Milindapañha 259 (udaka); ninnaga Dāṭhāvaṁsa IV 28.
3. (neuter) low land, low ground, plain (opposite thala elevation, plateau): usually with reference to a raincloud flooding the low country Sutta-Nipāta 30 (mahamegho °ṁ pūrayanto); Paramatthajotikā II 42 (= pallala); Itivuttaka 66 (megho °ṁ pūreti); Peta Vatthu II 945 (megho °ṁ paripūrayanto).

-unnata low lying and elevated Milindapañha 349 (desabhāga).

:: Ninnata (adjective) [ni + nata] bent down, bent upon, in ninnatattā (feminine abstract) aim, purpose (?) as 39 (is the reading correct?).

:: Ninnāda and Nināda (Miln, Dāṭh) [Sanskrit nināda, ni + nāda] sounding forth, sound, tune, melody Aṅguttara Nikāya II 117 (°sadda); Jātaka VI 43; Vimāna Vatthu 161; Milindapañha 148; Dāṭhāvaṁsa V 31.

:: Ninnādin (adjective) [from ninnāda] sounding (loud), resonant (of a beautiful voice) Dīgha Nikāya II 211 (cf. aṭṭhaṅga brahmassara and bindu).

:: Ninnāmeti [causative of ni + namati] to bend down, put out (the tongue) Dīgha Nikāya I 106 (jivhaṁ = nīharati Sumaṅgalavilāsinī I 276); Jātaka I 163, 164; cf. Divyāvadāna 7, 71 (nirṇāmayati).

:: Ninnāmin (adjective) [from ni + nam] bending downwards, descending Aṅguttara Nikāya IV 237.

:: Ninnetar [agent noun to ni-nayati = Sanskrit ninayitṛ, cf. netar] one who leads down to, one who disposes of (with genitive), bringer of, giver, usually in phrase atthassa n. (bringer of good: "Heilbringer") of the Buddha Saṁyutta Nikāya IV 94; Majjhima Nikāya I 111; Aṅguttara Nikāya V 226f., 256f.; Paṭisambhidāmagga II 194.

:: Ninneti [Sanskrit ninayati, ni + nayati] to lead down, lead away; drain, (udakaṁ), desiccate Vinaya II 180, — past participle ninnīta, q.v.

:: Ninnīta (adjective) [past participle of ninneti] lead down, lead away; drained, purified, free from (°—) Aṅguttara Nikāya I 254 (ninnīta-kasāva of gold: free from dross).

:: Niṇhāta (adjective) [Sanskrit niḥsnāta, nis + nahāta] cleansed, purified Itivuttaka 56 (°pāpaka = sinless; with several vv.ll. amongst which niddāta of niḍḍāyati = cleansed of weeds) = Mahāniddesa 58 (ninhāta°) = Cullaniddesa §514 (ninhāta, varia lectio ninnahāta).

:: Nipa at Jātaka V 6 read as nīpa.

:: Nipacca-vādin (adjective) [nipacca, gerund of nipāteti + vādin] speaking hurtfully Sutta-Nipāta 217 (= dāyakaṁ nipātetvā appiyavacanānivattā Paramatthajotikā II 272).

:: Nipaccākāra [nipacca, gerund of nipatati + ākāra] obedience, humbleness, service Saṁyutta Nikāya I 178; V 233; Aṅguttara Nikāya V 66; Jātaka I 232; IV 133; Vimāna Vatthu 22, 320; Peta Vatthu Commentary 12.

:: Nipadāmase at Jātaka III 120 is an old misreading and is to be corrected into nipatāmase (= let us gather, bring together = dedicate), unless it be read as nipphadāmase (= do, set forth, prepare, give), in spite of commentary's explanation on page 121: nikārapakārā (= nipaccakārā?) upasaggā (upasajja?) dāmase (dā) ti attho; endorsed by Müller,P.Gram. page 97 and Kern, Toevoegselen page 175. It cannot be ni + pa + dāmase, since ni is never used as secondary (modifying) verb-component (see ni° a2), and Buddhaghosa's explanation is popular etymology cf. nipatāmase at Jātaka IV 361 (see nipatati).

:: Nipajjati [Sanskrit nipadyate, ni + pajjati] to lie down (to sleep) Dīgha Nikāya I 246; Aṅguttara Nikāya IV 332; Jātaka I 150; Dhammapada I 40; Peta Vatthu Commentary 280; preterit nipajji Jātaka I 279; II 154; III 83; Vimāna Vatthu 75, 76; Peta Vatthu Commentary 74, 75, 93; gerund nipajja Jātaka I 7 (V 44: °ṭṭhānacaṅkama). — causative nipajjāpeti to lay down, deposit Jātaka I 50, 253, 267; III 26, 188; Dhammapada I 50; Vimāna Vatthu 76 (°etvā rakkhāpetha). cf. abhi°.

:: Nipaka (adjective) [cf. Buddhist Hybrid Sanskrit nipaka chief, from Sanskrit nipa, chief, master] intelligent, clever, prudent, wise Saṁyutta Nikāya I 13, 52, 187; Majjhima Nikāya I 339; Aṅguttara Nikāya I 165 (+ jhāyin); III 24, 138; Sutta-Nipāta 45 ≈ Dhammapada 328 ≈ Dhammapada I 62; Sutta-Nipāta 283, 962, 1038; Cullaniddesa §349 (= jātimā) = Mahāniddesa 478; Buddhavaṁsa I 49; Vibhaṅga 426; Milindapañha 34, 342, 411; Visuddhimagga 3 (definition).

:: Nipakka at Vinaya I 200 read nippakka.

:: Nipalāvita (past participle) (commentary reading for vipalāvita text) [Sanskrit viplāvita, see plavati] made to swim, immersed, thrown into water Jātaka I 326.

:: Nipanna (adjective) [past participle of nipajjati] lying down Jātaka I 151, 279; II 103; III 276 (°kāle while he was asleep), IV 167; Peta Vatthu Commentary 43, 75, 265 (spelled nippanna, opposite nikujja).

:: Nipannaka (adjective) = nipanna Paṭisambhidāmagga II 209; Jātaka I 151.

:: Nipatati [Sanskrit nipatati, ni + patati]
1. (intransitive) to fall down, fly down, descend, go out Vinaya II 192 (Bhagavato pādesu sirasā n. bending his head at the feet of Bh.); Peta Vatthu Commentary 60 (the same); Jātaka I 278; V 467 (nippatissāmi = nikkhamissāmi commentary) Peta Vatthu II 89 (varia lectio parivisayitvā) = nikkhamitvā Peta Vatthu Commentary 109 (cf. nippatati).
2. (transitive) to bring together, to convene, in nipatāmase (present subjunctive) "shall we convene?" Jātaka IV 361. See also nipadāmase. — cf. abhi°, san°.

:: Nipāka (adjective) [Sanskrit nipāka, ni + pāka (pa cat i)] full grown, fully developed, in full strength Jātaka VI 327 (of a tree).

:: Nipāta [Sanskrit nipāta, ni + pāta, of nipatati]
1. falling down Dhammapada 121 (udabindu°); Vimāna Vatthu 279 (diṭṭhi°, a glance); Peta Vatthu Commentary 45 (asa°).
2. descending Majjhima Nikāya I 453.
3. a particle, the grammatical term for adverbs, conjunctions and interjections Jātaka V 243 (assu); Peta Vatthu Commentary 11 (mā), 26 (vo), 40 (taṁ), 50 (ca).
4. a section of a book (see nipātaka). cf. vi°, san°.

:: Nipātaka (adjective) [to nipāta] divided into sections or chapters Dīpavaṁsa IV 16.

:: Nipātana (neuter) [to nipatati]
1. falling upon Dhammapada I 295.
2. going to bed Vimāna Vatthu 71 (pacchā° opposite pubbuṭṭhāna). cf. nipātin.

:: Nipāteti [ni + causative of patati] to let fall, throw down into (with locative); bring to fall, injure; figurative cast upon, charge with Dīgha Nikāya I 91; Majjhima Nikāya I 453 (ayokaṭāhe); Jātaka III 359; Paramatthajotikā II 272; Peta Vatthu Commentary 152 (bhūmiyaṁ). past participle nipātita corrupt, evil, wicked Vinaya II 182 (caṇḍa +; text nippātita, varia lectio nipphātita).

:: Nipātin (adjective) [to nipatati]
1. falling or flying down, chancing upon Dhammapada 35, 36 (yattha kāma° cittaṁ = yattha yattha icchati tattha tatth'eva nipatati Dhammapada I 295). 2. going to bed Dīgha Nikāya I 60 (pacchā° going to bed late). cf. abhi°.

:: Nippabha (adjective) [nis + pabhā] without splendour Jātaka II 415; Milindapañha 102.

:: Nippadā (?) at Saṁyutta Nikāya I 225 read nipphādā (see nipphādar).

:: Nippadesa [Sanskrit niṣpradeśa, nis + padesa] only in instrumental and ablative = separately as 2, 30, 37, 297.

:: Nippajjati and Nipphajjati [Sanskrit niṣpadyate, nis + pajjati] to be produced, be accomplished, spring forth, ripen, result, happen Dhammapada II 4 (pph); Peta Vatthu Commentary 19 (= upa kappati), 71 (phalaṁ ijjhati n.), 120 (the same). Past participle nipphanna. See also nipphādeti and nipphatti etc.; cf. also abhi°.

:: Nippakāra (adjective) [nis + pakāra 2] of no flavour, tasteless, useless Jātaka I 340.

:: Nippakka (adjective) [nis + pakka] boiled, infused Vinaya I 200.

:: Nippalāpa (adjective) [nis + palāpa] free from prattle or talk, not talking Aṅguttara Nikāya II 183 (apalāpa +; varia lectio °palāsa).

:: Nippalibodha (adjective) [nis + palibodha] without hindrances, unobstructed Milindapañha 11.

:: Nippanna see nipanna and nipphanna.

:: Nippañña (adjective) [nis + pañña] unwise, foolish Peta Vatthu Commentary 40, 41 (= dummati).

:: Nippapañca (adjective) [nis + papañca] free from diffuseness Saṁyutta Nikāya IV 370; Dhammapada 254 (Tathāgata); °ārāma not fond of delay Majjhima Nikāya I 65 (Neumann M.S. I 119: "dem keine Sonderheit behagt"); Aṅguttara Nikāya III 431; IV 229f.; Milindapañha 262.

:: Nippariyāya [nis + pariyāya]
1. without distinction or difference, absence of explanation or demonstration as 317 (°ena not figuratively), 403 (°desanā); Vimāna Vatthu 320.
2. unchangeable, not to be turned Milindapañha 113, 123, 212.

:: Nippatati and Nipphatati [nis + patati] to fall out; rush out, come forth, go out from (with ablative) Vinaya II 151 (nipphaṭati, varia lectio nippaṭati); Jātaka V 467 (= nikkhamati commentary; or is it nipatati?). — gerund nippacca (cf. Buddhist Hybrid Sanskrit nirpatya Avadāna-śataka I 209).

:: Nippatta (adjective) [nis + patta]
1. without wings, plucked (of a bird) Vinaya IV 259.
2. without leaves Jātaka III 496 (= patita-patta); Paramatthajotikā II 117 (°puppha).
— Note nippatta at Dhammasaṅgani 1035 is to be read as nibbatta.

:: Nippatti see nipphatti.

:: Nippādeti see nipphādeti.

:: Nippāpa (adjective) [nis + pāpa] free from sin Sutta-Nipāta 257 = Dhammapada 205.

:: Nippesika [cf. Sanskrit niṣpeṣa clashing against, bounce, shock, niṣ + piṣ] one who performs jugglery, a juggler Dīgha Nikāya I 8 (= nippeso sīlaṁ etesan ti Sumaṅgalavilāsinī I 91); Aṅguttara Nikāya III 111.

:: Nippesikatā (feminine) [abstract from nippesika] jugglery, trickery (cf. Kern, Toevoegselen page 176) Vibhaṅga 353 (explained at Visuddhimagga 29); Milindapañha 383.

:: Nipphajjana (neuter) (or °nā feminine?) [noun abstract from nipp(h)ajjati] resulting, procedure, achievement, plot Jātaka IV 83.

:: Nipphajjati see nippajjati.

:: Nipphala (adjective) [nis + phala] without fruit, barren in a° not without fruit, i.e. amply rewarded (dāyaka, the giver of good gifts) Peta Vatthu I 42; 55, Peta Vatthu Commentary 194; Saddhammopāyana 504.

:: Nipphalita (adjective) [Sanskrit niṣphārita, past participle of nipphaleti, nis + phaleti] broken out, split open Jātaka I 493 (lasī = nikkhantā commentary; varia lectio nipphaḷita).

:: Nipphanna (adjective) [past participle of nippajjati] accomplished, perfected, trained Saṁyutta Nikāya I 215 (°sobhin, spelled nippanna); Jātaka IV 39 (°sippa master of the art); Dhammapada III 285 (sasse); as 316; in philosophy determined, conditioned Kathāvatthu XI 7; XXIII 5; Visuddhimagga 450; Points of Controversy, 395. cf. abhi°, pari°. See also Compendium 156, 157.

:: Nipphatti (feminine) [cf. Sanskrit niṣpatti] result, accomplishment, effect, end, completion, perfection Jātaka I 56, 335 (of dreams), 343, 456; IV 137 (sippe); VI 36; Vimāna Vatthu 138 (sippa°); Dhammapada II 6 (import, meaning, of a vision); as 354; Peta Vatthu Commentary 122, 282 (sippe); Nettipakaraṇa 54. cf. abhi°.

:: Nipphattika (adjective) [from nipphatti] having a result Jātaka III 166 (evaṁ° of such consequence).

:: Nipphādaka (adjective) [from nipphādeti] producing, accomplishing as 47; Peta Vatthu Commentary 147 (sukha-°ṁ puññaṁ).

:: Nipphādana (neuter) [Sanskrit niṣpādana, to nipphādeti] accomplishment Milindapañha 356; Sumaṅgalavilāsinī I 195.

:: Nipphādar [agent noun = Sanskrit niṣpādayitṛ cf. nipphāditar] one who produces or gains Saṁyutta Nikāya I 225 (atthassa; read nipphādā, nominative for nippadā).

:: Nipphādeti [causative of nippajjati] to bring forth, produce; accomplish, perform Jātaka I 185 (lābhasakkāraṁ); V 81; Milindapañha 299; Vimāna Vatthu 32, 72 (gerundive nipphādetabba, noun of ablative case); Saddhammopāyana 319, 426, — past participle nipphādita. cf. abhinipphādeti.

:: Nipphādita [past participle of nipphādeti] (having) produced, producing (perhaps = nipphāditar) Vimāna Vatthu 113.

:: Nipphāditar [agent noun to nipphādeti, cf. nipphādar] one who produces or accomplishes Peta Vatthu Commentary 8 (read "so nipphāditā" for sā nipphādikā). cf. nipphādita and nipphādaka.

:: Nipphāṇitatta (neuter) [nis + phāṇita + tva] state of being free from sugar or molasses Jātaka III 409.

:: Nipphoṭana (neuter) [nis + pothanā] beating Saṁyutta Nikāya IV 300 (varia lectio ṭh.). cf. nippothana.

:: Nipphoṭeti [nis + potheti] to beat down, smother, crush Saṁyutta Nikāya I 101, 102.

:: Nippipāsa (adjective) [nis + pipāsā] without thirst or desire Sutta-Nipāta 56; Cullaniddesa §351.

:: Nippitika (adjective) [Sanskrit niṣpaitṛka = fatherless or *niṣprītika?] a bastard Jātaka I 133 (varia lectio nippītika q.v.).

:: Nippīḷana (neuter) [nis + pīḷana] squeezing, pressing a blow Jātaka III 160. cf. abhinippīḷanā.

:: Nippīḷeti [nis + pīḷeti] to squeeze, press, clench, urge Jātaka I 63, 223. passive nippīḷiyati, only in present participle nippīḷiyamāna being urged Vinaya II 303; Vimāna Vatthu 138; Peta Vatthu Commentary 31, 192. cf. abhi°.

:: Nippītika (adjective) [nis + pīti + ka]
1. free from (feelings of) enjoyment (characteristic of 3rd jhāna, q.v.) Dīgha Nikāya I 75; Aṅguttara Nikāya I 81.
2. being unloved, a foster-child etc. (?) see nippitika.

:: Nippothana (neuter) [nis + pothana of puth to crush] crushing, beating, destroying Paramatthajotikā II 390.

:: Nippurisa (adjective) [nis + purisa]
1. without men Peta Vatthu Commentary 177.
2. without men, executed by females (female devas) only (of turiyā = a female orchestra) Vinaya I 15; Dīgha Nikāya II 21; Jātaka V 506. cf. Mahāvastu III 165 (niṣpuruṣena nāṭakena) and Avadāna-śataka I 321 (niṣpuruṣena tūryeṇa; see also note in Index page 229), whereas Divyāvadāna 3 (see Index) has niṣparuṣa (soft), with varia lectio niṣpuruṣa.

:: Nipuṇa (adjective) [Sanskrit nipuṇa, dialect for nipṛṇa, to pṛṇoti, pṛ] clever, skilful, accomplished; fine, subtle, abstractuse Dīgha Nikāya I 26 (n. gambhīra dhamma), 162 (paṇḍita + n.); Majjhima Nikāya I 487 (dhamma); Saṁyutta Nikāya I 33; IV 369; Aṅguttara Nikāya III 78; Sutta-Nipāta 1126 (= gambhīra duddasa etc. Cullaniddesa §350); Vibhaṅga 426; Milindapañha 233, 276; Sumaṅgalavilāsinī I 117; Vimāna Vatthu 73 (ariyasaccesu kusala + n.), 232; Peta Vatthu Commentary 1, 16. cf. abhinipuṇa.

:: Nirabbuda1 (masculine neuter) [cf. Buddhist Hybrid Sanskrit nirarbuda and abbuda 3] a vast number; also name of a Hell Saṁyutta Nikāya I 149 = Aṅguttara Nikāya II 3 = V 171 (explained at 173 as "seyyathā pi vīsati abbudā Nirayā evam eko nirabbudo Nirayo"); Jātaka III 360 (commentary: vīsati abbudāni ekaṁ nirabbudaṁ).

:: Nirabbuda2 (adjective) [nis + abbuda2] free from boils or tumours, healthy (also figurative) Vinaya III 18 (of the Saṅgha).

:: Niraggala (niraggaḷa) (adjective) [nis + aggaḷa] unobstructed, free, rich in result Saṁyutta Nikāya I 76 = Itivuttaka 21; Aṅguttara Nikāya II 43; IV 151; Majjhima Nikāya I 139; Sutta-Nipāta 303; Cullaniddesa §284 Ca; Vimāna Vatthu 6431 (= Vimāna Vatthu 285).

:: Niraggika (adjective) [nis + aggi + ka] without fire Milindapañha 324 (°okāsa).

:: Nirajjati [passive of nirajati, nis + ajati, Vedic nirajati to drive out cattle] to be thrown out, to be expelled, to lose (with ablative) Jātaka VI 502, 503 (raṭṭhā); varia lectio nirajhati; commentary ni(g)gacchati; Therīgāthā 93 (preterit nirajji'haṁ = na jānim ahaṁ Thig-a, 90. Kern (wrongly) proposes reading virajjhi).

:: Nirantara (adjective) [nis + antara] having no interval, continuous, uninterrupted Peta Vatthu Commentary 135. Usually in neuter as adverb nirantaraṁ always, incessantly, constantly; immediately, at once as 168; Peta Vatthu Commentary 52, 80, 107, 110 (= satataṁ), 120; Dhammapada I 13.

:: Niraṅkaroti and Nirākaroti [Sanskrit nirākaroti, nis + ā kṛ] to think little of, despise, neglect, disregard, repudiate; throw away, ruin, destroy Theragāthā 478; Itivuttaka 83 (nirākare); Jātaka III 280 = V 498; IV 302; Peta Vatthu III 96 (= chaḍḍeti pajahati Peta Vatthu Commentary 211); Vimāna Vatthu 109, — past participle (a)nirākata Itivuttaka 39.

:: Niraparādha (adjective) [nis + aparādha] without offence, guiltless, innocent Jātaka I 264.

:: Nirapekkha (adjective) [nis + apa + īkṣ] not heeding, unsuspecting, disregarding, indifferent, reckless Vimāna Vatthu 27, 47 (jīvitaṁ); Peta Vatthu Commentary 62; Sumaṅgalavilāsinī I 177; Milindapañha 343 (jīvitaṁ).

:: Nirasana (adjective) [nis + asana2] without food or subsistence, poor Jātaka IV 128.

:: Nirassati [cf. Sanskrit nirasyati, nis + assati, as to throw] to throw off, despise, neglect Sutta-Nipāta 785, 954; Mahāniddesa 76 (so read for nidassati, varia lectio nir°), 444; Paramatthajotikā II 522, — past participle niratta2.

:: Nirassāda (adjective) [nis + assāda] without taste, insipid, dull Visuddhimagga 135. cf. nirāsāda.

:: Nirata (adjective) [past participle of niramati] fond of, attached to (—°) Saṁyutta Nikāya I 133; Sumaṅgalavilāsinī I 250; Peta Vatthu Commentary 5 (duccarita°), 89, 161 (hitakaraṇa°).

:: Niratta1 (adjective-neuter) [Sanskrit nirātman, nis + attan] soulless; view of soullessness or unsubstantiality; thus interpreted (in prefix to niratta2) by commentary on Sutta-Nipāta 787, 858, 919. See niratta.

:: Niratta2 (adjective) [Sanskrit nirasta, past participle of nirasyati, see nirassati] rejected, thrown off, given up Sutta-Nipāta 1098; Cullaniddesa §359.
Note: At Sutta-Nipāta 787, 858, 919 the interpretation of Mahāniddesa 82 = 248 = 352 and also Buddhaghosa assume a compound of nis + attan (= nirātman): see niratta1.

:: Nirattha (adjective) [nis + attha] useless, groundless, unproficient, vain (opposite sāttha profitable) Sutta-Nipāta 582 (neuter as adverb), 585 (niratthā paridevanā); Dhammapada 41; Jātaka III 26; Peta Vatthu Commentary 18 (°bhāva uselessness), 83.

:: Niratthaka (adjective) = nirattha; Vimāna Vatthu 324; Peta Vatthu Commentary 18, 40, 63, 102 etc. — feminine °ikā Therīgāthā Commentary 258; Milindapañha 20; Saddhammopāyana 68.

:: Niravasesa (adjective) [nis + avasesa] without remainder, complete, inclusive Nettipakaraṇa 14, 15, cf. Milindapañha 91, 182.

:: Niraya [BHS Niraya, nis + aya of i = to go asunder, to go to destruction, to die, cf. in meaning Vedic niṛti. The popular etymology given by Dhammapāla at Peta Vatthu Commentary 53 is "n'atthi ettha ayo sukhan ti" = there is no good; that given by Buddhaghosa at Visuddhimagga 427 "n'atthi ettha assādasaññito ayo" (no refreshment)] purgatory, hell, a place of punishment and torture, where sin is atoned (i.e. kamma ripens = paccati, is literally boiled) by terrible ordeals (kāraṇāni) similar to and partly identical with those of Hades and Tartarus. There are a great number of hells, of which the most fearful is the Avīci-mahā-Niraya (see Avīci). Names of other purgatories occur frequently in the Jātaka collection, e.g. Kākola VI 247; Khuradhāra V 269f.; Dhūma-roruva V 271; Patāpana V 266, 271, 453; Paduma IV 245; Roruva III 299; V 266; VI 237; Saṅghāta V 266; Sañjīva ibid.; Sataporisa V 269; Sattisūla V 143. As the principal one n. is often mentioned with the other apāyas (states of suffering), viz. tiracchānayoni (animal world) and pittivisaya (the manes), e.g. At Mahāniddesa 489; Cullaniddesa §§517, 550; Peta Vatthu IV 11; Therīgāthā Commentary 282; Peta Vatthu Commentary 27f. (see apāya). — There is a great variety of qualifying adjectives connected with Niraya, all of which abound in notions of fearful pain, awful misery and continuous suffering, e.g. kaṭuka, ghora, dāruṇa, bhayānaka, mahābhitāpa, sattussada etc. — Descriptions of n. in glowing terms of frightfullness are frequently found from the earliest books down to the late Peta-Vatthu. Pañcagati-dīpana and saddhammopāyana. Of these the following may be quoted as characteristic: Saṁyutta Nikāya I 152 (ten Nirayas); Majjhima Nikāya III 183; Aṅguttara Nikāya I 141; Sutta-Nipāta page 126 = Aṅguttara Nikāya V 173; Mahāniddesa 404f. = Cullaniddesa §304 III c; Jātaka IV 4 (Mitta-vindaka); Vimāna Vatthu 52 (Revatī); Peta Vatthu I 10; III 10; IV 1; 7; Dhammapada I 148. — See on the whole subject, especially Scherman, Materialen zur indischen Visionsliteratur, Leipzig 1792; and Stede, GPv, Leipzig 1914, pages 33-39. — References: Vinaya I 227 (apāya duggati vinipāta Niraya); Dīgha Nikāya I 82, 107 (the same); Vinaya II 198 (yo kho saṅghaṁ bhindati kappaṁ Nirayamhi paccati), 204; II 203 = Itivuttaka 86; Dīgha Nikāya I 228 (+ tiracchānayoni), 54 (read Nirayasate for niriyasate); III 111; Saṁyutta Nikāya IV 126; V 356, 450; Majjhima Nikāya I 73, 285, 308, 334; II 86, 149, 186; III 166, 203, 209; Aṅguttara Nikāya IV 405; V 76, 182, 184; Sutta-Nipāta 248 (patanti sattā Nirayaṁ avaṁsirā), 333, 660f., 677f.; Dhammapada 126, 140, 306, 311, 315; Theragāthā 304 (adhammo Nirayaṁ neti dhammo pāpeti suggatiṁ) = as 38 = Sumaṅgalavilāsinī I 99 = Dhammapada I 22; Therīgāthā 456; Itivuttaka 12; Jātaka IV 463; past participle 60; Paṭisambhidāmagga I 83 (Avīci°); Vibhaṅga 86, 337; Visuddhimagga 102; Milindapañha 148; Dhammapada I 22; III 71; Saddhammopāyana 7, 285. — See also nerayika.

-gāmin (adjective) leading to Hell (magga) Sutta-Nipāta 277;
-dukkha the pain of H. Sutta-Nipāta 531;
-pāla a guardian of Hell, a devil Aṅguttara Nikāya I 138, 141; Majjhima Nikāya III 179; Mahāniddesa 404; Vimāna Vatthu 226. Names of guardians (after their complexion) e.g. Kāḷa (black) and Upakāḷa (blackish) Jātaka VI 248;
-bhaya the fear of Hell Jātaka I 168; Visuddhimagga 392;
-saṁvattanika conducive to Hell Mahāniddesa 489.

:: Nirādīnava (adjective) [nis + ādīnava] not beset with dangers, not in danger, unimperilled Vinaya III 19.

:: Nirāhāra (adjective) [nis + āhāra] without food, not eating, fasting Jātaka IV 225; Saddhammopāyana 389.

:: Nirākaroti see niraṅkaroti.

:: Nirākula (adjective) [nis + ākula] unconfused, clear, calm, undisturbed Jātaka I 17 (verse 94).

:: Nirālamba (adjective) [nis + ālamba] unsupported Milindapañha 295 (ākāsa).

:: Nirālaya (adjective) [nis + ālaya] houseless, homeless Milindapañha 244 (= aniketa). At Dhammapada IV 31 as explanation of appossukka. feminine abstract nirālayatā homelessness Milindapañha 162, 276, 420.

:: Nirāma (adjective) [nis + āma, cf. nirāmaya] healthy, undepraved, without sin, virtuous Sutta-Nipāta 251, 252 (°gandha = nikkilesayoga Paramatthajotikā II 293), 717 (the same = nikkilesa Paramatthajotikā II 499).

:: Nirāmaya (adjective) [nis + āmaya] not ill, healthy, good, without fault Peta Vatthu Commentary 164.

:: Nirāmisa (adjective) [nis + āmisa] having no meat or prey; free from sensual desires, disinterested, not material Saṁyutta Nikāya I 35, 60; IV 219, 235; V 68, 332; Aṅguttara Nikāya III 412; Dīgha Nikāya III 278; Vibhaṅga 195; Visuddhimagga 71; Saddhammopāyana 475, 477.
[BD]: carnal and uncarnal or without carnality.

:: Nirārambha (adjective) [nis + ārambha] without objects (for the purpose of sacrificing), i.e. without the killing of animals (of yañña) Saṁyutta Nikāya I 76; Aṅguttara Nikāya II 42f.

:: Nirāsa (adjective) [nis + āsā] not hungry, not longing for anything, desireless Saṁyutta Nikāya I 12, 23, 141; Aṅguttara Nikāya I 107f.; Sutta-Nipāta 1048 (anigha + n.), 1078 (the same); Cullaniddesa §360; past participle 27; Peta Vatthu IV 133 (= nittaṇha Peta Vatthu Commentary 230). See also amama.

:: Nirāsaṁsa (adjective) [nis + āsaṁsa, śaṁs] without wishes, expectations or desires, desireless Sutta-Nipāta 1090 (Cullaniddesa II reading for nirāsaya); Cullaniddesa §361 (cf. Dhammapada IV 185 nirāsāsa = *nirāsaṁsa, varia lectio for nirāsaya).

:: Nirāsaṅka (adjective) [nis + āsaṅkā] without apprehension, unsuspicious, not doubting Jātaka I 264; Visuddhimagga 180.

:: Nirāsaṅkatā (feminine) [abstract from nirāsaṅka] the not hesitating Jātaka VI 337.

:: Nirāsattin (adjective) [adjective to past participle āsatta1 with nis] not hanging onto, not clinging or attached to (with locative) Sutta-Nipāta 851 (= nittaṇha Paramatthajotikā II 549); Mahāniddesa 221.

:: Nirāsava (adjective) [nis + āsava] without intoxication, undefiled, sinless Therīgāthā Commentary 148.

:: Nirāsaya (adjective) [nis + āsaya, from śri] without (outward) support, not relying on (outward) things, without (sinful) inclinations Sutta-Nipāta 56 (Cullaniddesa II §360 b reads nirāsasa), 369, 634, 1090 (Cullaniddesa II §361 reads nirāsaṁsa); Dhammapada 410; Dhammapada IV 185 (varia lectio nirāsāsa; explained by nittaṇha).

:: Nirāsāda (adjective) [nis + assāda] tasteless, yielding no enjoyment Theragāthā 710. cf. nirassāda.

:: Nirātaṅka (adjective) [nis + ātaṅka] healthy Milindapañha 251 (of paddy).

:: Nirindhana (adjective) [nis + indhana] without fuel (of fire), Therīgāthā Commentary 148 (aggi); Dhammapada I 44 (jātaveda).

:: Niriñjana (adjective) [nis + iñjanā, from iñjati] not moving, stable, unshaken Visuddhimagga 377 (= acala, āneñja).

:: Nirīha(ka) (adjective) [nis + īha] inactive, motionless, without impulse Therīgāthā Commentary 148 (°ka); Milindapañha 413 (+ nijjīvata); Visuddhimagga 484, 594f.

:: Nirodha [BHS nirodha, to nirundhati, cf. nirujjhati and niruddha] oppression, suppression; destruction, cessation, annihilation (of senses, consciousness, feeling and being in general: saṅkhārā). Buddhaghosa's explanation of the word is: "ni-saddo abhāvaṁ, rodha-saddo ca cārakaṁ dīpeti Visuddhimagga 495. — N. in many cases is synonymous with Nibbāna and Parinibbāna; it may be said to be even a stronger expression as far as the active destruction of the causes of life is concerned. Therefore frequently combined with Nibbāna in formula "sabba-saṅkhāra-samatho ... virāgo nirodho Nibbānaṁ," e.g. Saṁyutta Nikāya I 136; Itivuttaka 88. Cullaniddesa sub voce Nibbāna (see Nibbāna III 6). Also in combination with nibbidā, e.g. Saṁyutta Nikāya III 48, 223; III 163f.; V 438. — The opposite of nirodha is samudaya, cf. formula "yaṁ kiñci samudaya-dhammaṁ sabban taṁ nirodha-dhammaṁ" e.g. Cullaniddesa under saṅkhārā and passim.
(a) Vinaya I 1, 10; Dīgha Nikāya II 33, 41, 57f., 112; III 130f., 136f., 226f.; Jātaka I 133; II 9f., 223; III 59f., 163; V 438; Majjhima Nikāya I 140, 263, 410; Aṅguttara Nikāya I 299; IV 456 (= āsavānaṁ parikkhaya); Therīgāthā 6 (= kilesa-nirodha Therīgāthā Commentary 13), 158; Itivuttaka 46 = Sutta-Nipāta 755 (nirodhe ye vimuccanti te janā maccuhāyino); Itivuttaka 62 = Sutta-Nipāta 754; Sutta-Nipāta 731, 1037; Paṭisambhidāmagga I 192; II 44f., 221; past participle 68; Vibhaṅga 99f., 229; Nettipakaraṇa 14, 16f.; Visuddhimagga 372; Vimāna Vatthu 63; Peta Vatthu Commentary 220 (jīvitassa).
(b) (as —°): anupubba° Dīgha Nikāya III 266; Aṅguttara Nikāya IV 409, 456; abhisaññā° Dīgha Nikāya I 180; asesavirāga° Saṁyutta Nikāya II 4, 12; IV 86; V 421f.; Aṅguttara Nikāya I 177; II 158, 161; upādāna° Saṁyutta Nikāya III 14; kāma° Aṅguttara Nikāya III 410f.; jāti° Saṁyutta Nikāya IV 86; taṇhā° Dīgha Nikāya III 216; dukkha° Dīgha Nikāya III 136; Saṁyutta Nikāya III 32, 60; IV 4f., 14, 384; Aṅguttara Nikāya I 177; nandi° Saṁyutta Nikāya III 14; IV 36; bhava° (= Nibbāna) Saṁyutta Nikāya II 117; III 14; Aṅguttara Nikāya V 9; Paṭisambhidāmagga I 159; sakkāya° Dīgha Nikāya III 240; Saṁyutta Nikāya V 410; Aṅguttara Nikāya II 165f.; III 246, 325f.; V 238f.; saññā-vedayita° Dīgha Nikāya III 262, 266; Saṁyutta Nikāya IV 217, 293f.; V 213f.; Aṅguttara Nikāya I 41; III 192; IV 306; V 209.

-dhamma subject to destruction, able to be destroyed, destructible (usually in formula of samudaya-dhamma, see above) Vinaya I 11; Dīgha Nikāya I 110; Saṁyutta Nikāya IV 47, 107, 214; Majjhima Nikāya III 280; Aṅguttara Nikāya V 143f.;
-dhammatā liability to destruction Saṁyutta Nikāya IV 217;
-dhātu the element or condition of annihilation, one of the 3 dhātus, viz. rūpa°, arūpa° n°. Dīgha Nikāya III 215; Itivuttaka 45; Nettipakaraṇa 97;
-saññā perception or consciousness of annihilation Dīgha Nikāya III 251f., 283; Aṅguttara Nikāya III 334;
-samāpatti attainment of annihilation Paṭisambhidāmagga I 97, 100; Milindapañha 300; Visuddhimagga 702.

:: Nirodheti [denominative from nirodha] to oppress, destroy Visuddhimagga 288 (in explanation of passambheti).

:: Nirodhika (adjective) [from nirodha] obstructing, destroying Itivuttaka 82 (paññā°), cf. Majjhima Nikāya I 115.

:: Niroga see nīroga.

:: Niroja (adjective) [nis + oja] tasteless, insipid Jātaka II 304; III 94; VI 561.

:: Nirudaka (adjective) [nis + udaka] without water, waterless Majjhima Nikāya I 543; Cullaniddesa §630.

:: Niruddha (past participle) [past participle of nirundhati, cf. nirujjhati] expelled, destroyed; vanished, ceased Saṁyutta Nikāya III 112; Dhammasaṅgani 1038.

:: Nirujjhati [passive of nirundhati (nirodhati) ni + rundhati] to be broken up, to be dissolved, to be destroyed, to cease, die Vinaya I 1; Dīgha Nikāya I 180f., 215; II 157; Saṁyutta Nikāya III 93 (aparisesaṁ); IV 36f., 60, 98, 184f.; 294, 402; V 213f.; Aṅguttara Nikāya III 165f. (aparisesaṁ); V 139f.; Jātaka I 180; past participle 64; Saddhammopāyana 606, — past participle niruddha. cf. nirodha.

:: Niruḷha (adjective) [cf. Sanskrit nirūḍha, past participle of niruhati] grown, risen; usual, customary, common Vimāna Vatthu 108.

:: Nirumbhati [Sanskrit? Trenckner, "Notes" page 59 ni + rudh (?)] to suppress, hush, silence Jātaka I 62 (text nirumhitvā, varia lectio nirumbhitvā, cf. san-nirumhitvā Vimāna Vatthu 217).

:: Nirundhati see nirujjhati, niruddha, nirodha and nirodheti. cf. parirundhati.

:: Nirupaddava (adjective) [nis + upaddava] without affliction or mishap, harmless, secure, happy Jātaka IV 139; Peta Vatthu Commentary 262 (sotthi).

:: Nirupadhi (adjective) (in verse always nirūpadhi) [nis + upadhi, cf. upadhīka] free from passions or attachment, desireless, controlled Vinaya II 156; Saṁyutta Nikāya I 194 (vippamutta + n.); IV 158; Aṅguttara Nikāya I 80, 138 (sītibhūta + n.); Dhammapada 418 (the same); Theragāthā 1250; Therīgāthā 320 (vippamutta +; explained by niddukkha Therīgāthā Commentary 233); Itivuttaka 46, 50, 58, 62; Sutta-Nipāta 33, 34, 642 (sītibhūta + n.); Peta Vatthu IV 134; Dhammapada IV 225 (= nirupakkilesa); Peta Vatthu Commentary 230.

:: Nirupaghāta (adjective) [nis + upaghāta] not hurt, not injured or set back Milindapañha 130.

:: Nirupakāra (adjective) [nis + upakāra] useless Jātaka II 103.

:: Nirupama (adjective) [nis + upama] without comparison, incomparable Paramatthajotikā II 455 (= atitula).

:: Nirupatāpa (adjective) [nis + upatāpa] not harassed (burnt) or afflicted (by pain or harm) Therīgāthā 512.

:: Nirussāsa (adjective) [cf. Sanskrit nirucchvāsa, nis + ussāsa] breathless Jātaka III 416; IV 121, cf. VI 197; VI 82.

:: Nirussukka (adjective) [nis + ussukka], careless, unconcerned, indifferent to (with locative) Therīgāthā Commentary 282.

:: Niruttara (adjective) [nis + uttara] making no reply Peta Vatthu Commentary 117.

:: Nirutti (feminine) [Sanskrit nirukti, nis + vac] one of the vedāṅgas (see chaḷaṅga), explanation of words, grammatical analysis, etymological interpretation; pronunciation, dialect, way of speaking, expression Vinaya II 139 (pabbajitā ... sakāya niruttiyā Buddhavacanaṁ dūsenti); Dīgha Nikāya I 202 (loka°, expression); Majjhima Nikāya III 237 (janapada°); Saṁyutta Nikāya III 71 (tayo n.-pathā); Aṅguttara Nikāya II 160 (°paṭisambhidā); III 201; Dhammapada 352 (°padakovida = niruttiyañ ca sesapadesu cā ti catūsu pi paṭisambhidāsu cheko ti attho Dhammapada IV 70; i.e. skilled in the dialect or the original language of the holy scriptures); Paṭisambhidāmagga I 88f.; II 150 (°paṭisambhidā); Cullaniddesa §563; Dhammasaṅgani 1307; Nettipakaraṇa 4, 8, 33, 105; Milindapañha 22; Visuddhimagga 441; Paramatthajotikā II 358; Peta Vatthu Commentary 97.

:: Nisabha [Sanskrit nṛ + ṛṣabha, cf. usabha. On relation of usabha: vasabha: nisabha see Paramatthajotikā II 40] "bull among men," i.e. prince, leader; "princeps," best of men; epithet of the Buddha Saṁyutta Nikāya I 28, 48, 91; Majjhima Nikāya I 386; Jātaka V 70; VI 526; Vimāna Vatthu 167 (isi°), cf. Vimāna Vatthu 83 for explanation; Vimāna Vatthu 637 (isi° = ājānīya Vimāna Vatthu 262).

:: Nisada and Nisadā (feminine) [Sanskrit dṛṣad feminine; for n.: d. cf. Pāḷi nijjuha = Sanskrit dātyūha etc.] a grindstone, especially the understone of a millstone Vinaya I 201; (°pota the same); Milindapañha 149; Visuddhimagga 252 (°pota, where Paramatthajotikā I at the same passage reads °putta). cf. ā°.

:: Nisagga (and Nissagga) [ni or nis + ṣṛj] giving forth, bestowing; natural state, nature Saṁyutta Nikāya I 54 (°ss°). cf. nisaṭṭha.

:: Nisajjā (feminine) [Sanskrit niṣadyā of nisad] sitting down, opportunity for sitting, seat Peta Vatthu IV 12 (seyyā + n.); Jātaka I 217; Peta Vatthu Commentary 24 (°ādipaṭikkhepa-ṭṭhāna), 219 (pallaṅka-bhujanādi-lakkhaṇā nisajjā). cf. nesajjika.

:: Nisajjeti [sic mss for niss°; Sanskrit niḥsarjayati, nis + sajjeti, causative of sṛj] to spend, bestow, give, give up Peta Vatthu Commentary 105 (dānūpakaraṇā nisajjesi read better as °karaṇāni sajjesi). See also nissajjati.

:: Nisamma (adverb) [original gerund of nisāmeti, Sanskrit niśamya, śam] carefully, considerately, observing Sutta-Nipāta 54; Cullaniddesa §367 = 481 b (= sutvā). Especially in phrase n.-kārin acting considerately Dhammapada 24 (= Dhammapada I 238); Jātaka III 106; VI 375; Milindapañha 3; cf.n. kiriyāya Milindapañha 59. cf. nisanti.

:: Nisamsa
:: Nisaṁsa see Ānisaṁsa, Mahānisaṁsa, of great advantage.

:: Nisanti (feminine) [Sanskrit niśānti, ni + śam] careful attention or observation Aṅguttara Nikāya II 97; III 201; IV 15 (dhamma°), 36 (the same), 296; V 166 (dhamma°); Dīpavaṁsa I 53 (°kāra). cf. nisamma and nisāmeti.

:: Nisaṅkhiti (feminine) [Sanskrit ni-saṁskṛti, ni + saṁ + kṛ] deposit (of merit or demerit), accumulation, effect (of kamma) Sutta-Nipāta 953 (= Mahāniddesa 442 abhisaṅkhārā).

:: Nisaṭṭha (past participle) [nis + saṭṭha of sṛj] given up, spent, lost Therīgāthā 484 (varia lectio °ss°); Therīgāthā Commentary 286 (= pariccatta). cf. nisajjeti and nisagga.

:: Nisā (feminine) [Sanskrit niś and niśā, probably with niśītha (midnight) to ni + śi = lying down] night Vimāna Vatthu 352 (locative nise); Vimāna Vatthu 161 (locative nisati, varia lectio nisi = rattiyaṁ); Milindapañha 388 (locative nisāya); Dāṭhāvaṁsa II 6; V 2 (nisāyaṁ). See also nisītha.

:: Nisāda [cf. Sanskrit niṣāda, a non-Aryan or barbarian] a robber Jātaka IV 364. cf. nesāda.

:: Nisādana [= ni + śātana] grinding Dhammapada I 308.

:: Nisādika (adjective) [cf. Sanskrit niṣādin, ni + sad] fit for lying down, suitable for resting Vinaya I 239 (go°).

:: Nisādin (adjective) [from ni + sad] lying down Dīgha Nikāya III 44, 47.

:: Nisāmaka (adjective) [cf. Sanskrit niśāmana] observant, listening to, attending to, careful of Aṅguttara Nikāya V 166, 168 (dhammānaṁ).

:: Nisāmeti [ni + sāmeti] to attend to, listen to, observe, be careful of, mind Jātaka IV 29 (anisāmetvā by not being careful); V 486; Dhammapada I 239 (+ upadhāneti); Peta Vatthu Commentary 1 (imperative nisāmayatha). cf. nisanti, nisamma.

:: Nisāna [ni + śā to sharpen, to whet, cf. nisita] a hone on which to sharpen a knife Milindapañha 282.

:: Nisāra (adjective/noun) [ni + sāra] full of sap, excellent, strong (of a tree) Vimāna Vatthu 631 (= niratisaya sārassa nisiṭṭhasārassa rukkhassa Vimāna Vatthu 261).

:: Nisātaka in koka° Jātaka VI 538, a certain wild animal; the meaning is not clear, etymologically it is to be derived from Sanskrit niśātayati to strike, to fell. See Kern, Toevoegselen 1. page 152, sub voce koka. The varia lectio is °nisādaka, evidently influenced by nisāda.

:: Nisedha (adjective/noun) [from ni + sedh] holding back, restraining; prevention, prohibition Dhammapada 389; Dhammapada IV 148; hirī° restrained by shame Saṁyutta Nikāya I 168 = Sutta-Nipāta 462; Dhammapada 143.

:: Nisedhaka (adjective) [from nisedha] prohibiting, restraining; one who prohibits, an obstructer Jātaka II 220.

:: Nisedhanatā (feminine) [abstract to nisedheti] refusing, refusal, prohibition Milindapañha 180 (a°).

:: Nisedheti [causative of ni + sedh] to keep off, restrain, prohibit, prevent Saṁyutta Nikāya I 121 (nisedha, imperative); Jātaka III 83, 442; Therīgāthā Commentary 250; Vimāna Vatthu 105 (nirayūpapattiṁ). — cf. nisedha.

:: Nisevana (neuter also °ā feminine) [Sanskrit niṣevana, cf. nisevati] practising enjoying; pursuit past participle 20, 24; Saddhammopāyana 406.

:: Nisevati [ni + sev] to resort to, practise, pursue, follow, indulge in Jātaka II 106; Sutta-Nipāta 821 (= Mahāniddesa 157); Peta Vatthu II 319 (= karoti Peta Vatthu Commentary 87); Milindapañha 359, — past participle nisevita.

:: Nisevita (adjective) [past participle of nisevati] frequented, practised, enjoyed, indulged in Majjhima Nikāya I 178; Saddhammopāyana 373.

:: Nisinna (adjective) [Sanskrit niṣaṇṇa, past participle of nisīdati] sitting down, seated Jātaka I 50, 255; III 126; Paramatthajotikā I 250; Peta Vatthu Commentary 11, 16, 39 and passim. — Often combined and contrasted with tiṭṭhaṁ (standing), caraṁ (walking) and sayaṁ (sayāna; lying down), e.g. At Sutta-Nipāta 151, 193; Itivuttaka 82.

:: Nisinnaka (adjective) = nisinna; Majjhima Nikāya I 333; Jātaka I 163; Dhammapada III 175.

:: Nisiñcati [ni + siñcati] to besprinkle Mahāvaṁsa 7, 8.

:: Nisita (adjective) [Sanskrit niśita, ni + past participle of śā to whet] sharp Majjhima Nikāya I 281 (āvudhajāta pīta°?); Jātaka IV 118 (su°); Vimāna Vatthu 233; Peta Vatthu Commentary 155, 192, 213.

:: Nisīdana (neuter) [Sanskrit niṣadana, from nisīdati] sitting down, occasion or opportunity to sit, a mat to sit on Vinaya I 295; II 123 (°ena vippavasati); Saṁyutta Nikāya V 259 (°ṁ gaṇhāti). °paccattharaṇa a mat for sitting on Vinaya I 47, 295; II 209, 218.

:: Nisīdati [Sanskrit niṣīdati, ni + sīdati] to sit down, to be seated, to sit, to dwell Cullaniddesa §433; Jātaka III 392; VI 367; Peta Vatthu II 93 (nisīdeyya potential); Peta Vatthu Commentary 74. Preterit nisīdi Vinaya I 1; Jātaka II 153; Peta Vatthu Commentary 5, 23, 44; 3rd plural nisīdiṁsu (Jātaka I 307) and nisīdisuṁ (Mhvs 7, 40); gerund nisīditvā (Jātaka II 160; Peta Vatthu Commentary 5, 74), nisajja Dīgha Nikāya II 127) and nisīditvāna (Sutta-Nipāta 1031); gerundive nisīditabba Vinaya I 47. Past participle nisinna (q.v.). — causative II nisīdāpeti [cf. Sanskrit niṣādayati] to cause to sit down, to make one be seated, to invite to a seat Jātaka III 392; VI 367; Peta Vatthu Commentary 17, 35 (there āsane); Milindapañha 20. cf. abhi°, san°.

:: Nisītha [Sanskrit niśītha, see nisā] midnight, night Theragāthā 3 (aggi yathā pajjalito nisīthe; varia lectio nisive), 524 (varia lectio nisive); Jātaka IV 432; V 330, 331 (varia lectio nisive), 506 (= rattibhāga commentary).

:: Nissadda (adjective) [nis + sadda] noiseless, soundless, silent Jātaka I 17 (V 94); Dhammapada III 173.

:: Nissaggiya (adjective) [Sanskrit niḥsārgya gerund of nis + sajjeti, not = Sanskrit naisargika] to be given up, what ought to be rejected or abandoned Vinaya I 196, 254; III 195f.

:: Nissajjati [nis + sajjati, sṛj. See also nisajjeti] to let loose, give up, hand over, give, pour out Vinaya II 188; gerund nissajja [Sanskrit niḥsṛjya] Sutta-Nipāta 839 (varia lectio nisajja); Mahāniddesa 189 (the same); Paramatthajotikā II 545. Past participle nisaṭṭha and nissaṭṭha (q.v.). cf. nissaggiya and paṭi°.

:: Nissakka [from nis + sakkati = sakk] "going out from," technical term in grammar a name of the ablative case Jātaka V 498; Vimāna Vatthu 152, 154, 180, 311; Peta Vatthu Commentary 147, 221.

:: Nissakkana (neuter) [Sanskrit niḥsarpana, nis + sakk, confused with sṛp, see Trenckner, "Notes" page 60 and cf. apassakkati, o°, pari°] going out, creeping out; only in biḷāra° at Dīgha Nikāya II 83 (varia lectio as gloss nikkhamana) + Saṁyutta Nikāya IV 194 = Aṅguttara Nikāya V 195.

:: Nissama [ni + sama] exertion, endeavour Jātaka V 243.

:: Nissaṁsaya (adjective) [nis + saṁsaya] having no doubt, free from doubt Milindapañha 237. — accusative as adverb without doubt, undoubtedly Peta Vatthu IV 81; Dhammapada I 106; Peta Vatthu Commentary 95.

:: Nissanda [Sanskrit nisyanda and niṣyanda, ni + syand (syad), see sandati] flowing or trickling down; discharge, dropping, issue; result, outcome, especially effect of Kamma Aṅguttara Nikāya III 32; Jātaka I 31, 205, 426 (sarīra°); Dhammapada I 395; II 36, 86; Vimāna Vatthu 14 (puñña-kammassa n-phala); Peta Vatthu Commentary 47 (puññakammassa), 58 (the same); Milindapañha 20. 117; Pañca-g 102.

:: Nissantāpa (adjective) [nis + santāpa] without grief or self-mortification Peta Vatthu Commentary 62.

:: Nissaṅga (adjective) [nis + saṅga] unattached, unobstructed, disinterested, unselfish Saddhammopāyana 371, 398, 411 etc.; Tikapaṭṭhāna 10; feminine abstract °tā disinterestedness Jātaka I 46.

:: Nissaraṇa (neuter) [Sanskrit niḥsaraṇa, to nis + sarati, cf. Buddhist Hybrid Sanskrit nissaraṇa giving up (?) Avadāna-śataka II 193] going out, departure; issue, outcome, result; giving up, leaving behind, being freed, escape (from saṁsāra), salvation Vinaya I 104; Dīgha Nikāya III 240, 248f.; Saṁyutta Nikāya I 128, 142; II 5; III 170 (catunnaṁ dhātūnaṁ); IV 7f. (the same); V 121f.; Aṅguttara Nikāya I 258, 260; II 10 (kāmānaṁ etc.); III 245f.; IV 76 (uttariṁ); V 188; Majjhima Nikāya I 87 (kāmānaṁ), 326 (uttariṁ); III 25; Itivuttaka 37, 61; Paṭisambhidāmagga II 180, 244; Vibhaṅga 247; Visuddhimagga 116; Therīgāthā Commentary 233; as 164; Saddhammopāyana 579. Cf. nissaṭa and nissaraṇīya.

-dassin wise in knowing results, prescient, able to find away to salvation Saṁyutta Nikāya IV 205;
-pañña (adjective) = °dassin Dīgha Nikāya I 245 (a°); III 46; Saṁyutta Nikāya II 194; IV 332; Aṅguttara Nikāya V 178 (a°), 181f.; Milindapañha 401.

:: Nissaraṇīya (adjective) [gerund of nissarati, with relation to nissaraṇa] connected with deliverance, leading to salvation, able to be freed. The 3 n. dhātuyo (elements of deliverance) are nekkhamma (escape from cravings), āruppa (from existence with form), nirodha (from all existence), in detail at Itivuttaka 61 (kāmānaṁ n. nekkhammaṁ, rūpānaṁ n. āruppaṁ, yaṁ kiñci bhūtaṁ saṅkhataṁ n. nirodho). The five n-dh. Are escape from kāma, vyāpāda, vihesā, rūpa, sakkāya: Aṅguttara Nikāya III 245; cf. Aṅguttara Nikāya I 99; III 290.
Note: The spelling is often nissāraṇīya, thus at Vinaya IV 225; Dīgha Nikāya III 239 (the five n.-dhātuyo), 247, 275.

:: Nissarati [nis + sarati] to depart, escape from, be freed from (with ablative) Aṅguttara Nikāya I 260 (yasmā atthi loke nissaraṇaṁ tasmā sattā lokamhā nissaranti). — past participle nissaṭa, gerundive nissaraṇīya (q.v.); cf. also nissaraṇa and paṭi°.

:: Nissatta (adjective) [Sanskrit niḥsattva, nis + satta] powerless, unsubstantial; feminine abstract °tā absence of essence, unsubstantiality (see dhamma Aṅguttara Nikāya) as 38, 139, 263; cf. Buddhist Manual of Psychological Ethics xl and 24, note 1.

:: Nissaṭa (adjective) [past participle of nis + sarati, sṛ] flown or come out from, appeared; let loose, free, escaped from Saṁyutta Nikāya III 31; IV 11f.; Aṅguttara Nikāya I 260; IV 430 (a°); V 151f.; Jātaka III 530; VI 269; Cullaniddesa under nissita; Paṭisambhidāmagga II 10f.; Milindapañha 95, 225 (bhava°). See also nissaraṇa. cf. abhi°.

:: Nissaṭṭha (adjective) [past participle of nissajjati] dismissed, given up, left, granted, handed over, given Vinaya III 197 (°cīvara); Majjhima Nikāya I 295; II 203; Vimāna Vatthu 341. See also nisaṭṭha and paṭi°.

:: Nissaya [Sanskrit niśraya, of ni + śri, corresponds in meaning to Sanskrit āśraya] that on which anything depends, support, help, protection; endowment, resource, requisite, supply; foundation, reliance on (accusative or —°) Vinaya I 58 (the four resources of a bhikkhu, viz. piṇḍiyālopa-bhojanaṁ, paṁsukūla-cīvaraṁ, rukkhamūla-senāsanaṁ, pūtimuttabhesajjaṁ); II 274, 278; Dīgha Nikāya III 137, 141; Aṅguttara Nikāya I 117; III 271; IV 353; V 73; Sutta-Nipāta 753, 877; Mahāniddesa 108 (two n.: taṇhā° and diṭṭhi°), 190, cf. Cullaniddesa sub voce; Cullaniddesa §397 a (the requisites of a bhikkhu in different enumeration); Paṭisambhidāmagga II 49f., 58f., 73f.; II 220; Nettipakaraṇa 7, 65; Visuddhimagga 12, 535. nissayaṁ karoti to rely on, to be founded on to take one's stand in Sutta-Nipāta 800. — cf. nissāya and nissita.

-kamma giving assistance or help, an (ecclesiastical) act of help or protection Vinaya I 49, 143, 325; II 226; Aṅguttara Nikāya I 99; Peta Vatthu IV 11 (so to be read at the 2 latter passages for niyassa°);
-sampanna finding one's strength in Aṅguttara Nikāya IV 353.

:: Nissayatā (feminine) [abstract to nissaya] dependence, requirement, resource Sutta-Nipāta 856; Mahāniddesa 245.

:: Nissayati [Sanskrit niśrayati, but in meaning = āśrayati, ni + śri] to lean on, make a foundation on, rely on, trust, pursue, Sutta-Nipāta 798 (sīlabbataṁ; Paramatthajotikā II 530 = abhinivisati); Vimāna Vatthu 83 (katapuññaṁ). passive nissīyati Vimāna Vatthu 83. Past participle nissita; gerund nissāya (q.v.).

:: Nissāra (adjective) [nis + sāra] sapless, worthless, unsubstantial Jātaka I 393; Saddhammopāyana 51, 608, 612.

:: Nissārajja (adjective) [Sanskrit niḥ + śārada + ya] without diffidence, not diffident, confident Jātaka I 274 (+ nibbhaya).

:: Nissāraṇa (neuter) [from nissarati] going or driving out, expulsion Milindapañha 344 (osāraṇa-n.-paṭisāraṇa), 357.

:: Nissāya (preposition with accusative) [gerund of nissayati, Sanskrit niśrāya, Buddhist Hybrid Sanskrit niśritya, ni + śri] leaning on (in all figurative meanings) Cullaniddesa §368 (= upanissāya, ārammaṇaṁ ālambanaṁ karitvā).
1. near, near by, on, at Jātaka I 167 (pāsāṇapiṭṭhaṁ), 221 (padumasaraṁ); Peta Vatthu Commentary 24 (bāhā), 134 (taṁ = with him).
2. by means of, through, by one's support, by way of Jātaka I 140 (rājānaṁ: under the patronage of the king); IV 137 (the same); II 154 (tumhe); Milindapañha 40 (kāyaṁ), 253 (the same); Peta Vatthu Commentary 27 (ye = yesaṁ hetu), 154 (nadī° alongside of).
3. because of, on account of, by reason of, for the sake of Jātaka I 203 (amhe), 255 (dhanaṁ), 263 (maṁ); Peta Vatthu Commentary 17 (kiṁ), 67 (namaṁ), 130 (taṁ). — cf. nissaya, nissita.

:: Nisseṇi (feminine) [from nis + śri, original that which leans against, or leads to something, cf. Sanskrit śreṇī a row] a ladder, a flight of stairs Dīgha Nikāya I 194, 198; Jātaka I 53; II 315; III 505; Milindapañha 263; Visuddhimagga 244, 340 (in simile); Dhammapada I 259.

:: Nissesa (adjective) [nis + sesa] whole, entire; neuter accusative as adverb nissesaṁ entirely, completely Cullaniddesa §533.

:: Nissirīka (adjective) [nis + sirī] having lost his (or its) splendour or prosperity Jātaka VI 225 (ājīvika), 456 (rājabhavana).

:: Nissita (adjective) [Sanskrit niśrita, past participle of nissayati, corresponds in meaning to Sanskrit āśrita] hanging on, dependent on, inhabiting; attached to, supported by, living by means of, relying on, being founded or rooted in, bent on. As —° often in sense of a preposition = by means of, on account of, through, especially with pronoun kiṁ° (= why, through what) Sutta-Nipāta 458; taṁ° (therefore, on account of this) Saṁyutta Nikāya IV 102. For combination with various synonyms see Cullaniddesa sub voce and cf. Mahāniddesa 75, 106. — Saṁyutta Nikāya II 17 (dvayaṁ; Cariyāpiṭaka III 134); IV 59, 365; V 2f., 63f.; Aṅguttara Nikāya III 128; Dhammapada 339 (rāga°); Sutta-Nipāta 752, 798, 910; Jātaka I 145; Mahāniddesa 283; Peta Vatthu I 86 (sokaṁ hadaya° lying in); II 66 (paṭhavi° supported by); Vibhaṅga 229; Nettipakaraṇa 39 (°citta); Milindapañha 314 (inhabiting); Peta Vatthu Commentary 86 (māna°). — anissita unsupported, not attached, free, emancipated Sutta-Nipāta 66, 363, 753, 849, 1069 (unaided); Jātaka I 158; Milindapañha 320, 351. — cf. apassita.
nissita] adherent, supporter (originally one who is supported by), pupil Jātaka I 142, 186; Dhammapada I 54.

:: Nissitatta (neuter) [from nissita] dependence on, i.e. interference by, being too near, nearness Visuddhimagga 118 (pantha°). cf. san°.

:: Nissīma (adjective) [cf. Sanskrit niḥsīman with different meanings ("boundless"), nis + sīma] outside the boundary Vinaya I 255 (°ṭṭha), 298 (°ṁ gantuṁ); II 167 (°e ṭhito).

:: Nissoka (adjective) [nis + soka] free from sorrow, without grief, not mourning Peta Vatthu Commentary 62; Paramatthajotikā I 153.

:: Nissuta (adjective) [from nis + sru, see savati] flown out or away, vanished, disappeared Majjhima Nikāya I 280.

:: Nisumbhati [ni + sumbh (subhnāti)] to knock down Therīgāthā 302 (= pāteti Therīgāthā Commentary 227).

:: Nisūdana (neuter) [ni + sūd] destroying, slaughtering Milindapañha 242.

:: Nitamba [Sanskrit nitamba; etymology unknown] the ridge of a mountain or a glen, gully Sumaṅgalavilāsinī I 209.

:: Nitammati [Sanskrit nitāmyati, ni + tam as in tama] to become dark, to be exhausted, faint; to be in misery or anxiety Jātaka IV 284 (commentary: atikilamati).

:: Nitāḷeti [Sanskrit nitāḍayati, ni + tāḷeti] to knock down, to strike Jātaka IV 347.

:: Nittaddana (better: nitthaddhana) (neuter) [Sanskrit niṣṭambhana, abstract from ni + thaddha = making rigid] paralysing Dīgha Nikāya I 11 (jīvhā° = mantena jivhāya thaddhakaraṇa Sumaṅgalavilāsinī I 96; varia lectio (gloss) nibandhana).

:: Nittaṇha (adjective) [BHS nistīraṇa (Divyāvadāna 210 etc.), nis + taṇhā] free from thirst or desire, desireless Peta Vatthu Commentary 230 (= nirāsa). feminine abstract nitthaṇhatā Nettipakaraṇa 38.

:: Nittāreti see nittharati.

:: Nitteja (adjective) [cf. Sanskrit nistejas only in meaning 1; nis + teja]
1. without energy Visuddhimagga 596.
2. "put out," abashed, put to shame, in °ṁ karoti to make blush or put to shame Jātaka II 94 (lajjāpeti + n.).

:: Nitthanana (neuter) [nis + thanana, abstract to thaneti] groaning, moaning Sumaṅgalavilāsinī I 291 (varia lectio °ṭhuna). As nitthunana Visuddhimagga 504.

:: Nitthanati and Nitthunati [Sanskrit nisstanati "moan out," nis + tha neti and thunati1] to moan, groan:
(a) °thanati: Jātaka I 463; II 362; IV 446; V 296; Sumaṅgalavilāsinī I 291.
(b) °thunati Vinaya II 222; Jātaka V 295, 389; Visuddhimagga 311; Vimāna Vatthu 224. cf. nitthuna.

:: Nittharaṇa1 (neuter) [Sanskrit nistaraṇa, nis + taraṇa, cf. nittharati] getting across, ferrying over, traversing overcoming Saṁyutta Nikāya I 193 (oghassa); Aṅguttara Nikāya II 200 (the same); Itivuttaka 111 (the same); Majjhima Nikāya I 134; Jātaka I 48 (loka°); Dāṭhāvaṁsa II 29 (the same); Visuddhimagga 32; Saddhammopāyana 334 (bhava°), 619 (tiloka°).

:: Nittharaṇa2 (neuter) [Sanskrit nistaraṇa, ni + tharaṇa] "strewing or being strewn down," putting down, carrying, bearing Saṁyutta Nikāya IV 177 (bhārassa, of a load, cf. nikkhepa); Vimāna Vatthu 131 (so read for niddharaṇa, in kuṭumba-bhārassa namatthā = able to carry the burden of a household).

:: Nittharati [Sanskrit nistarati, nis + tarati1] to cross over, get out of, leave behind, get over Dīgha Nikāya I 73 (kantāraṁ). Past participle nittiṇṇa q.v. Causative nitthāreti to bring through, help over Cullaniddesa §630 (nittāreti).

:: Nitthāra [Sanskrit nistāra; nis + tāra of tarati1] passing over, rescue, payment, acquittance, in °ṁvattati to be acquitted, to get off scot-free Majjhima Nikāya I 442 (varia lectio netth°, which is the usual form). See netthāra.

:: Nitthuna [Sanskrit nis-stanana and nistava to thunati]
(a) (of thunati1) moan, groan Sumaṅgalavilāsinī I 291 (as varia lectio for nitthanana)
(b) (of thunati2) blame, censure, curse Peta Vatthu Commentary 76 (°ṁ karoti to revile or curse).

:: Nitthunati etc., see nitthanati etc.

:: Nittiṇa (adjective) [Sanskrit nistīrṇa, nis + tiṇa] free from grass Jātaka III 23.

:: Nittiṇṇa (past participle) [Sanskrit nistīrṇa, nis + tiṇṇa] got out of, having crossed or overcome Dīgha Nikāya II 275 (-ogha; varia lectio nitiṇṇa); Mahāniddesa 159 (as varia lectio; text has nitiṇṇa); Cullaniddesa §278 (text). cf. nittharati.

:: Nittudana (neuter) [nis + tudana, abstract from tudati; cf. Sanskrit nistodā] pricking, piercing Aṅguttara Nikāya I 65 (text: nittuddana); III 403f.

:: Niṭṭha (adjective) [Sanskrit niṣṭha, ni + °tha; cf. niṭṭhā1] dependent on, resting on, intent upon Saṁyutta Nikāya III 13 (accanta°); Mahāniddesa 263 (rūpa°).

:: Niṭṭhā1 (feminine) [Sanskrit niṣṭhā; ni + ṭhā, abstract of adjective-suffix °ṭha] basis, foundation, familiarity with Sutta-Nipāta 864 (explained Paramatthajotikā II 551 by samiddhi, but see Mahāniddesa 263).

:: Niṭṭhā2 (feminine) [Vedic niṣṭhā (niḥṣṭhā), nis + ṭhā from °ṭha] end, conclusion; perfection, height, summit; object, aim Vinaya I 255; Saṁyutta Nikāya II 186; Aṅguttara Nikāya I 279 (object); Paṭisambhidāmagga I 161. niṭṭhaṁ gacchati to come to an end; figurative to reach perfection, be completed in the faith Majjhima Nikāya I 176; Jātaka I 201; Milindapañha 310; frequent in past participle niṭṭhaṁ gata (niṭṭhaṅgata) one who has attained perfection (= pabbajitānaṁ Arahattaṁ patta) Dhammapada IV 70; Saṁyutta Nikāya III 99 (a°); Aṅguttara Nikāya II 175; III 450; V 119f.; Dhammapada 351; Paṭisambhidāmagga I 81, 161.

:: Niṭṭhāna (neuter) [abstract of niṭṭhāti] being finished, carrying out, execution, performance Dīgha Nikāya I 141; Therīgāthā Commentary 19 (= avasāya). cf. san°.

:: Niṭṭhāpeti [causative to niṭṭhāti] to carry out, perform; prepare, make ready, accomplish Jātaka I 86, 290; VI 366; Dhammapada III 172, — past participle niṭṭhāpita cf. pari°.

:: Niṭṭhāpita (and niṭṭha pita) [past participle of niṭṭhāpeti] accomplished, performed, carried out Jātaka I 86, 172 (°ṭha°), 201.

:: Niṭṭhāti [Sanskrit niṣṭiṣṭhati, nis + tiṭṭhati, the older *sthāti restored in compounds] to be at an end, to be finished Jātaka I 220; IV 391; Dhammapada I 393, — past participle niṭṭhita, causative niṭṭhāpeti (q.v.).

:: Niṭṭhita (adjective) [Sanskrit niṣṭhita (niḥṣṭhita), nis + ṭhita, cf. niṭṭhāti] brought or come to an end, finished, accomplished; (made) ready, prepared (i.e. the preparations being finished) Vinaya I 35; Dīgha Nikāya I 109 (bhattaṁ: the meal is ready); II 127 (the same); Jātaka I 255 (the same); Jātaka II 48; III 537 (finished); Vimāna Vatthu 188; Peta Vatthu Commentary 81; and often at conclusion of books and chapters. Aniṭṭhita not completed Dhammapada III 172. — su° well finished, nicely got up, accomplished Sutta-Nipāta 48, 240. cf. pari°.

:: Niṭṭhubhana (neuter) [Sanskrit niṣṭhīvana, see niṭṭhubhati and cf. Prākrit niṭṭhuhana] spitting out, spittle Jātaka I 47; Peta Vatthu Commentary 80 (= kheḷa, varia lectio niṭṭhuvana, niṭhūna).

:: Niṭṭhubhati (and nuṭṭhubhati Vinaya I 271; Jātaka I 459; also niṭṭhuhaṭi) [Sanskrit niṣṭhubhati, but in meaning = Sanskrit niṣṭhīvati, nis + *thīv, stubh taking the function of ṣṭhīv, since stubh itself is represented by thavati and thometi] to spit out, to expectorate Vinaya I 271 (nuṭṭhuhitvā); III 132 (the same); Jātaka II 105, 117 (nuṭṭh°); VI 367; Dhammapada II 36 (niṭṭhuhitvā). past participle nuṭṭhubhita Saddhammopāyana 121. — cf. oṭṭhubhati.

:: Niṭṭhurin (adjective) [Sanskrit niṣṭhura or niṣṭhūra, ni + thūra = thūla; cf. Prākrit niṭṭhura] rough, hard, cruel, merciless Sutta-Nipāta 952 (a°; this reading is mentioned as varia lectio by Buddhaghosa at Paramatthajotikā II 569, and the reading anuddharī given; vv.ll. anuṭṭhurī, anuṭṭharī, explained as anissukī. Mahāniddesa 440 however has aniṭṭhurī with explanation of nitthuriya as under issā at Vibhaṅga 357).

:: Niṭṭhuriya (neuter) [cf. Sanskrit niṣṭhuratva] hardness, harshness, roughness Mahāniddesa 440; Cullaniddesa §484 (in exegesis of makkha) = Vibhaṅga 357.

:: Nivaha [from ni + vah] multitude, quantity, heap Dāṭhāvaṁsa IV 53; V 14, 24, 62.

:: Nivapati [ni + vapati] to heap up, sow, throw (food) Majjhima Nikāya I 151f. (nivāpaṁ), — past participle nivutta (q.v.).

:: Nivaraṇa see vi°.

:: Nivarati *Nivarati [ni + varati] only in causative nivāreti (q.v.), past participle nivuta.

:: Nivasati [ni + vasati2] to live, dwell, inhabit, stay Vinaya II 11, — past participle nivuttha, cf. also nivāsana2 and nivāsin.

:: Nivatta (past participle) [past participle of nivattati] returned, turning away from, giving up, being deprived of, being without (°—) Vinaya II 109 (°bīja); Jātaka I 203; Vimāna Vatthu 72.

:: Nivattana (neuter) [from nivattati]
1. returning, turning, figurative turning away from, giving up, "conversion" Peta Vatthu Commentary 120 (pāpato).
2. A bend, curve (of a river), nook Jātaka I 324; II 117, 158; IV 256; V 162.

:: Nivattanīya (adjective) [gerundive formation from nivattana] only negative a° not liable to return, not returning Dhammapada I 63.

:: Nivattati [Vedic nivartati, ni + vattati] to turn back, to return (opposite gacchati), to turn away from, to flee, vanish, disappear Vinaya I 46; Dīgha Nikāya I 118; Jātaka I 223; II 153; IV 142; Sutta-Nipāta page 80; Peta Vatthu II 934; IV 107; Paramatthajotikā II 374; Peta Vatthu Commentary 74, 161. Preterit nivatti Jātaka II 3; Peta Vatthu Commentary 141. Past participle nivatta (q.v.). — causative I nivatteti to lead back, to turn from, to make go back, to convert Jātaka I 203; Vimāna Vatthu 110; Peta Vatthu Commentary 204 (pāpato from sin). cf. upa°, paṭi°, vi°. — causative II nivattāpeti to send back, to return Peta Vatthu Commentary 154.

:: Nivattha (past participle) [past participle of ni + vasati1] clothed in or with (—° or accusative), dressed, covered Saṁyutta Nikāya I 115; Jātaka I 59 (su°), 307 (sāṭakaṁ); Peta Vatthu Commentary 47, 49 (dibbavattha°), 50.

:: Nivatti (feminine) [from ni + vṛt] returning, return Peta Vatthu Commentary 189 (gati° going and coming).

:: Nivāpa [cf. Sanskrit nivāpa, ni + vap, cf. nivapati] food thrown (for feeding), fodder, bait; gift, portion, ration Majjhima Nikāya I 151f. (Nivāpa-sutta); Jātaka I 150; III 271; Dhammapada I 233 (share); III 303; Vimāna Vatthu 63 (diguṇaṁ °ṁ pacitvā cooking a double portion). cf. nevāpika.

-tiṇa grass to eat Jātaka I 150;
-puṭṭha fed on grains Dhammapada 325 (= kuṇḍakādinā sūkara-bhattena puṭṭho Dhammapada IV 16 = Nettipakaraṇa 129 = Theragāthā 17;
-bhojana a meal on food given, a feeding Majjhima Nikāya I 156).

:: Nivāraṇa (neuter and adjective) [from nivāreti] warding off, keeping back, preventing; refusal Sutta-Nipāta 1034, 1035, 1106 (= Cullaniddesa §363 āvāraṇa rakkhaṇa gopana); as 259; Peta Vatthu Commentary 102, 278; Saddhammopāyana 396.

:: Nivāraya (adjective) [gerund of nivāreti] in dun° hard to check or keep back Milindapañha 21 (+ durāvaraṇa).

:: Nivāretar [agent noun to nivāreti] one who holds back or refuses (entrance) (opposite pavesetar) Dīgha Nikāya II 83 = Saṁyutta Nikāya IV 194 = Aṅguttara Nikāya V 194 (dovāriko aññātānaṁ nivāretā ñātānam pavesetā).

:: Nivāreti [causative of nivarati] to keep back, to hold back from (with ablative), to restrain; to refuse, obstruct, forbid, warn Vinaya I 46; II 220; Saṁyutta Nikāya I 7 (cittaṁ nivāreyya), 14 (yato mano nivāraye); IV 195 (cittaṁ); Dhammapada 77, 116 (pāpā cittaṁ nivāraye); Jātaka I 263; Peta Vatthu III 74; Vimāna Vatthu 69; Peta Vatthu Commentary 79, 102; Dhammapada I 41.

:: Nivārita (adjective) [past participle of nivāreti] unobstructed, open Peta Vatthu Commentary 202 (= anāvaṭa).

:: Nivāsa [from nivasati2] stopping, dwelling, resting-place, abode; living, sheltering Jātaka I 115 (°ṁ kappeti to put up); II 110; Peta Vatthu Commentary 76, 78. Usually in phrase pubbe-nivāsaṁ anussarati "to remember one's former abode or place of existence (in a former life)," characterising the faculty of remembering one's former birth Dīgha Nikāya I 13, 15, 16, 81; Saṁyutta Nikāya I 167, 175, 196; II 122, 213; V 265, 305; Aṅguttara Nikāya I 25, 164; II 183; III 323, 418f.; IV 141f.; V 211, 339. Also in pubbe-nivāsaṁ vedi Itivuttaka 100; Sutta-Nipāta 647 = Dhammapada 423; p-n.-paṭisaṁyuttā dhammikathā Dīgha Nikāya II 1; p-n.-anussatiñāṇa Dīgha Nikāya III 110, 220, 275; Aṅguttara Nikāya IV 177. cf. nevāsika.

:: Nivāsana1 (adjective-neuter) [from nivāseti] dressed, clothed; dressing clothing, undergarment (opposite pārupana) Vinaya I 46; II 228; Jātaka I 182 (manāpa°), 421; III 82; Peta Vatthu Commentary 50, 74, 76, 173 (pilotikakkhaṇḍa° dressed in rags).

:: Nivāsana2 (neuter) [from nivasati2] dwelling, abode Peta Vatthu Commentary 44 (°ṭṭhāna place of abode), 76 (the same).

:: Nivāseti [causative of nivasati1] to dress oneself, to put on (the undergarment), to get clothed or dressed. Frequently in stereotype phrase "pubbaṇhasamayaṁ nivāsetvā patta-cīvaram ādāya ... ," describing the setting out on his round of the bhikkhu; e.g. Dīgha Nikāya I 109, 178, 205, 226. Vinaya I 46; II 137, 194; Dīgha Nikāya II 127; Jātaka I 265; past participle 56; Peta Vatthu I 103; Peta Vatthu Commentary 49, 61, 75, 127 (nivāsessati + pārupissati), 147 (= pārupāmi). — causative II nivāsāpeti to cause or order to be dressed (with 2 accusative) Jātaka I 50; IV 142; Dhammapada I 223.

:: Nivāsika (adjective) [from nivāsa] staying, living, dwelling Jātaka II 435 (= nibaddha-vasanaka commentary).

:: Nivāsin (adjective/noun) [to nivasati] dwelling, staying; (noun) an inhabitant Dāṭhāvaṁsa V 45.

:: Nivāta1 (adjective) [Sanskrit nivāta, ni + vāta "wind-down"] with the wind gone down, i.e. without wind, sheltered from the wind, protected, safe, secure Vinaya I 57, 72; Majjhima Nikāya I 76 = Aṅguttara Nikāya I 137 (kūṭāgāra); Aṅguttara Nikāya I 101 (the same); Itivuttaka 92 (rahada); Theragāthā 1 (kuṭikā); Therīgāthā 376 (pāsāda). — (neuter) a calm (opposite pavāta) Vinaya II 79.

:: Nivāta2 [identical with nivāta1, sheltered from the wind = low] lowliness, humbleness, obedience, gentleness Majjhima Nikāya I 125; Sutta-Nipāta 265 (= nīcavattana Paramatthajotikā I 144); Jātaka VI 252; Peta Vatthu IV 712. cf. Mahāvastu II 423. Frequently in compound nivātavutti (the same) Aṅguttara Nikāya III 43; Sutta-Nipāta 326 (= nīcavutti Paramatthajotikā II 333); Jātaka III 262; Milindapañha 90, 207; Vimāna Vatthu 347.

:: Nivātaka [from nivāta1] a sheltered place, a place of escape, opportunity (for hiding) Jātaka I 289 = V 435; cf. Milindapañha 205 (where reading is nimantaka, with varia lectio nivātaka, see note on page 426). See commentary on this stanza at Jātaka V 437.

:: Nivāyāsa (?) oozing of trees; Buddhaghosa's explanation of ikkāsa at Vinaya II 321. See niyyāsa.

:: Nivedaka (adjective) [to nivedeti] relating, admonishing Jātaka VI 21.

:: Nivedeti [ni + vedeti, causative of vid] to communicate, make known, tell, report, announce Jātaka I 60, 307; Peta Vatthu Commentary 53, 66 (attānaṁ reveal oneself); Dāṭhāvaṁsa V 42.

:: Nivesa [Vedic niveśa, from ni + viś]
1. entering, stopping, settling down; house, abode Vimāna Vatthu 82 (= nivesanāni kacchantarāni Vimāna Vatthu 50).
2. = nivesana 2, in diṭṭhi° Sutta-Nipāta 785 (= idaṁ-sacchābhinivesa-saṅkhātāni diṭṭhi-nivesanāni Paramatthajotikā II 522).

:: Nivesana (neuter) [Vedic niveśana, from nivesati, cf. niviṭṭha]
1. entering, entrance, settling; settlement, abode, house, home Dīgha Nikāya I 205, 226; II 127; Jātaka I 294; II 160 (°ṭṭhāna); Peta Vatthu Commentary 22, 81, 112.
2. (figurative) (also nivesanā feminine: Cullaniddesa §366) settling on, attachment, clinging to (in diṭṭhi° clinging to a view = dogmatism cf. nivissa-vādin) Sutta-Nipāta 1055 (nandi +; = taṇhā Cullaniddesa §366); Dhammapada 40 (diṭṭhi°); Mahāniddesa 76, 110. See also nivesa.

:: Niveseti [causative of nivesati] to cause to enter, to establish; to found, build, fix, settle; (figurative) to establish in, exhort to (with locative), plead for, entreat, admonish Dīgha Nikāya I 206; Saṁyutta Nikāya V 189; Dhammapada 158, 282 (attānaṁ); Itivuttaka 78 (brahmacariye); Therīgāthā 391 (manaṁ); Jātaka V 99; Peta Vatthu III 77 (saṁyame nivesayi); Sumaṅgalavilāsinī I 273 (gāmaṁ); Peta Vatthu Commentary 206.

:: Nivesita (adjective) [past participle of nivesati] settled, arranged, designed, built Vimāna Vatthu 82 (= sumāpita).

:: Niveṭha in pañhe dunniveṭha at Milindapañha 90 see nibbedha.

:: Niveṭhana see vi°.

:: Niveṭheti see nibbeṭheti.

:: Nivicikicchā see nibbicikicchā; Majjhima Nikāya I 260.

:: Nivijjha see vi°.

:: Nivisati [ni + visati] to enter, stop, settle down on (locative), to resort to, establish oneself Vinaya I 207; Jātaka I 309 = IV 217 (yasmiṁ mano nivisati), — past participle niviṭṭha gerund nivissa (see nivissa-vādin). Causative niveseti.

:: Nivissa-vādin (adjective/noun) [nivissa (gerund of nivisati) + vādin] "speaking in the manner of being settled or sure," a dogmatist Sutta-Nipāta 910, 913, explained at Mahāniddesa 326 as "sassato loko idam eva saccaṁ, mogham aññan ti"; at Paramatthajotikā II 560 as "jānāmi passāmi tath'eva etan ti."

:: Niviṭṭha (adjective) [past participle of nivisati] settled, established (in); confirmed, sure; fixed on, bent on, devoted to (locative) Sutta-Nipāta 57 (= satta allīna etc. Cullaniddesa §364), 756, 774, 781 (ruciyā), 824 (saccesu), 892; Mahāniddesa 38, 65, 162; Itivuttaka 35, 77; Jātaka I 89, 259 (adhammasmiṁ); Milindapañha 361; Vimāna Vatthu 97 (°gāma, built, situated); Sumaṅgalavilāsinī I 90 (su° and dun° of a street = well and badly built or situate). cf. abhi°.

:: Nivuta (adjective) [past participle of nivarati (nivāreti) cf. nivārita] surrounded, hemmed in, obstructed, enveloped Dīgha Nikāya I 246; Saṁyutta Nikāya II 24; IV 127; Sutta-Nipāta 348 (tamo°), 1032, 1082; Itivuttaka 8; Cullaniddesa §365 (= ophuṭa, paṭicchanna, paṭikujjita); Milindapañha 161; Paramatthajotikā II 596 (= pariyonaddha).

:: Nivutta1 (past participle) [past participle of ni + vac] called, termed, designated Peta Vatthu Commentary 73 (dasavassa-satāni, vassa-sahassaṁ n. hoti).

:: Nivutta2 (past participle) [Sanskrit nyupta, past participle of vapati1 to shear] shorn, shaved, trimmed Sutta-Nipāta 456 (°kesa = apagatakesa, ohāritakesa massu Paramatthajotikā II 403).

:: Nivutta3 (past participle) [Sanskrit nyupta, past participle of vapati2 to sow] sown, thrown (of food), offered, given Majjhima Nikāya I 152; Jātaka III 272.

:: Nivuttha (past participle of nivasati) inhabited; dwelling, living; see san°.

:: Nivyaggha (adjective) [nis + vyaggha] free from tigers Jātaka II 358 (varia lectio nibbyaggha).

:: Niya (adjective) [Sanskrit nija, q.v.] one's own Sutta-Nipāta 149 (°putta = orasaputta Paramatthajotikā I 248); niyassakamma at Aṅguttara Nikāya I 99 and Peta Vatthu IV 113 (varia lectio Minayeff tiyassa) is to be read as nissayakamma (q.v.).

:: Niyaka (adjective) [= niya] one's own Therīgāthā 469; Therīgāthā Commentary 284; as 169, 337; Sumaṅgalavilāsinī I 183; Vibhaṅga 2; Visuddhimagga 349.

:: Niyama [cf. Sanskrit niyama, ni + yam; often confused with niyāma]
1. restraint, constraint, training, self-control Milindapañha 116 (yama + n.); Peta Vatthu Commentary 98 (yama + n.).
2. definiteness, certainty, limitation Dhammapada III 83 (catumagga°, varia lectio niyāma); Paramatthajotikā II 124 (niyāma); as 154; Peta Vatthu Commentary 166 (ayaṁ n. saṁsāren'atthi: law, necessity). — aniyama indefiniteness, choice, generality as 57; Vimāna Vatthu 16 (yaṁ kiñci = aniyame, i.e. in a general sense), 17 (same of ye keci); Peta Vatthu Commentary 175 (vā saddo aniyamattho = indefinite). — niyamena (instrumental) adverb by necessity, necessarily Peta Vatthu Commentary 287; niyamato (ablative) the same as 145, 304 (so read).
3. natural law, cosmic order; in Commentarial literature this was fivefold: utu-, bīja-, kamma-, citta-, dhamma-, Sumaṅgalavilāsinī II 432 on Dīgha Nikāya II 11; Dialogues of the Buddha II 8; as 272; transative 360.

:: Niyamana (neuter) [Sanskrit niyamana, to niyameti] fixing, settling, definition, explanation in detail Milindapañha 352 (lakkha-n° aiming at the target); Vimāna Vatthu 22 (visesattha°); 231, Peta Vatthu Commentary 255 (so read for nigamana?).

:: Niyameti [cf. Sanskrit niyamayati, ni + yamati] to tie down, to fix; explain in detail, exemplify Peta Vatthu Commentary 265; Visuddhimagga 666. Past participle niyamita see a°.

:: Niyaṅgama Niyaṅgama:

:: Niyata (adjective) [past participle of ni + yam] restrained, bound to, constrained to, sure (as to the future), fixed (in its consequences), certain, assured, necessary Dīgha Nikāya II 92 (sambodhi-parāyanā), 155; III 107; Sutta-Nipāta 70 (= ariya-maggena niyāmappatta Paramatthajotikā II 124, cf. Cullaniddesa §357); Dhammapada 142 (= catu-magga niyamena n. Dhammapada III 83); Jātaka I 44 (bodhiyā); past participle 13, 16, 63; Kathāvatthu 609f.; Dhammasaṅgani 1028f. (micchatta°, etc.; cf. Buddhist Manual of Psychological Ethics 245, note 2), 1414, 1595; Vibhaṅga 17, 24, 63, 319, 324; Milindapañha 193; Tikapaṭṭhāna 168 (°micchādiṭṭhi); Dhammapada III 170; Peta Vatthu Commentary 211. Discussed in Points of Controversy (see Index). aniyata see separately.

:: Niyati (feminine) [cf. Sanskrit niyati, ni + yam] necessity, fate, destiny Dīgha Nikāya I 53; Sumaṅgalavilāsinī I 161; Vimāna Vatthu 341; Peta Vatthu Commentary 254.

:: Niyāma [Sanskrit niyama and niyāma] way, way to an end or aim, especially to salvation, right way (sammatta°); method, manner, practice Saṁyutta Nikāya I 196; III 225 (sammatta°); Aṅguttara Nikāya I 122; Sutta-Nipāta 371 (°dassin = sammatta-niyāmabhūtassa maggassa dassāvin Paramatthajotikā II 365); Mahāniddesa 314 (°avakkanti); Cullaniddesa §358 (= cattāro maggā); Paṭisambhidāmagga II 236f. (sammatta° okkamati); past participle 13, 15; Vibhaṅga 342. — niyāmena (instrumental) adverb in this way, by way of, according to Jātaka I 278; IV 139, 414 (suta° as he had heard); Dhammapada I 79; II 9, 21; Vimāna Vatthu 4; Peta Vatthu Commentary 260; Kathāvatthu translation 383. — aniyāmena (see also aniyāmena) without order, aimlessly, at random Jātaka V 337.

:: Niyāmaka1 (adjective) [either to niyama or niyāma] sure of or in, founded in, or leading to, completed in Dīgha Nikāya I 190 (dhamma-n. paṭipadā, cf. niyamatā).

:: Niyāmaka2 (see niyyāmaka) ship's captain Visuddhimagga 137 (simile).

:: Niyāmatā (feminine) [abstract to niyāma, influenced in meaning by niyama] state of being settled, certainty, reliance, surety, being fixed in (—°) Saṁyutta Nikāya II 25 (dhamma° + dhammaṭṭhitatā); Aṅguttara Nikāya I 286 (the same), Jātaka I 113 (saddhammassa n. Assurance of ...); Kathāvatthu 586 (accanta° final assurance).

:: Niyāmeti [denominative from niyāma or niyama] to restrain, control, govern, guide Milindapañha 378 (nāvaṁ).

:: Niyāteti see niyyādeti.

:: Niyoga [ni + yoga] command, order; necessity. Ablative niyogā "strictly speaking" Dhammasaṅgani 1417.

:: Niyojeti [causative of niyuñjati] to urge, incite to (with locative) Vinaya II 303; Aṅguttara Nikāya IV 32; Peta Vatthu II 14; Milindapañha 229.

:: Niyujjati [passive of niyuñjati] to be fit for, to be adapted to, to succeed, result, ensue Peta Vatthu Commentary 49 (= upa kappati).

:: Niyutta(ka) (adjective) [past participle of niyuñjati] tied to, appointed to (with locative), commissioned, ordered as 47; Peta Vatthu Commentary 20 (janapade), 124 (dānādhikāre), 127 (dāne).

:: Niyyati = Nīyati (passive of nayati).

:: Niyyatta (neuter) [cf. Sanskrit niryaṇa] escape Jātaka I 215.

:: Niyyādeti (niyyāteti, nīyādeti) [cf. Sanskrit ni- or nir-yātayati, causative of ni(r)yatati] to give (back), give into charge, give over, assign, dedicate, to present, denote Saṁyutta Nikāya I 131 (niyyātayāmi); IV 181 (sāmikānaṁ gāvo), 194; Jātaka I 30, 66, 496; II 106, 133; Vimāna Vatthu 468 niyyādesi = sampaṭicchāpesi, adāsi Vimāna Vatthu 199); Peta Vatthu III 211 (niyātayiṁsu = adaṁsu Peta Vatthu Commentary 184); Visuddhimagga 115 (t); Dhammapada I 70; II 87; Vimāna Vatthu 33, 67; Peta Vatthu Commentary 20 (vihāraṁ nīyādetvā), 25 (= uddissati dadāti), 42, 81, 276 (at all Peta Vatthu Commentary passages as nī°), — past participle niyyādita. cf. similarly paṭiyādeti and paṭiyādita.

:: Niyyādita [past participle of niyyādeti] assigned, presented, given, dedicated Peta Vatthu Commentary 196 (dhana nī°). As niyyātita at Visuddhimagga 115.

:: Niyyāma(ka) [Sanskrit niyāmaka and niryāma(ka). cf. also Pāḷi niyāmaka] a pilot, helmsman, master mariner, guide Jātaka I 107 (thala°); IV 137, 138; Milindapañha 194, 378f.; Dāṭhāvaṁsa IV 42.

:: Niyyāna (neuter) [nis + yāna, cf. niyyāti]
1. going out, departure Dīgha Nikāya I 9 (= niggamana Sumaṅgalavilāsinī I 94).
2. way out, release, deliverance Sutta-Nipāta 170, 172 ("magga-saccaṁ bhāvento lokamhā niyyāti" Paramatthajotikā II 212); Paṭisambhidāmagga I 163, 176; Nettipakaraṇa 119. cf. niyyānika. — aniyyāna Dhammapada II 209.

:: Niyyānika (adjective) [to niyyāna] leading out (of saṁsāra), leading to salvation, salutary, sanctifying, saving, profitable Dīgha Nikāya I 235, 237; Saṁyutta Nikāya I 220; V 82, 166, 255, 379f.; Jātaka I 48 (a°), 106; Dhammasaṅgani 277, 339, 505 (cf. Buddhist Manual of Psychological Ethics 74, note 2, 311, note 2); Vibhaṅga 12, 19, 56, 319, 324; Nettipakaraṇa 29, 31, 63, 83; Dhammapada IV 87. — Also found in spelling nīyānika e.g. Aṅguttara Nikāya III 132 (ariyā diṭṭhi n. nīyāti takkarassa sammā-dukkha-khayāya); Sumaṅgalavilāsinī I 89 (anīyānikattā tiracchanabhūtā kathā).

:: Niyyāsa [cf. Sanskrit niryāsa, Abhidh-r-m 5, 75] any exudation (of plants or trees), as gum, resin, juice, etc. Visuddhimagga 74 (°rukkha, one of the eight kinds of trees), 360 (paggharitaniyyāsa-rukkha). cf. nivāyāsa.

:: Niyyāta (past participle) = niyyādita Majjhima Nikāya I 360.

:: Niyyātana (neuter) [from niyyāti] returning, return to (—°) Jātaka V 497 (saka-raṭṭha°); Visuddhimagga 556; Sumaṅgalavilāsinī I 234.

:: Niyyātar [agent noun to niyyāma] a guide, leader Majjhima Nikāya I 523f.

:: Niyyāti [Sanskrit niryāti, nis + yāti] to go out, get out (especially of saṁsāra); Saṁyutta Nikāya V 6 (niyyanti dhīrā lokamhā); Paramatthajotikā II 212; preterit niyyāsi Dīgha Nikāya I 49, 108; Jātaka I 263; Sutta-Nipāta 417; 3rd plural niyyiṁsu Aṅguttara Nikāya V 195; future niyyassati Aṅguttara Nikāya V 194. — See also niyyāna and niyyānika.

:: Niyyūha [Sanskrit niryūha (and nirvyūha°), perhaps to vah] a pinnacle, turret, gate Majjhima Nikāya I 253; Sumaṅgalavilāsinī I 284 (pāsāda + n.).

:: Nībhata [cf. Sanskrit nirbhṛta, past participle of nis + bhṛ] bought out Jātaka III 471.

:: Nīca (adjective) [Vedic nīca, adjective-formation from adverb ni°, cf. Sanskrit nyañc downward] low, inferior, humble (opposite ucca high, from adverb ud°) Vinaya I 46, 47; II 194; Dīgha Nikāya I 109, 179, 194; Aṅguttara Nikāya V 82; Paramatthajotikā II 424 (nīcaṁ karoti to degrade); and passim.

-kula of low clan Jātaka I 106; Sutta-Nipāta 411; °(°ā)kulīna belonging to low caste Sutta-Nipāta 462;
-cittatā being humble-hearted Dhammasaṅgani 1340; as 395;
-pīṭhaka a low stool Dhammapada IV 177;
-mano humble Sutta-Nipāta 252 (= nīcacitto Paramatthajotikā II 293);
-seyyā a low bed Aṅguttara Nikāya I 212 (opposite uccāsayana).

:: Nīceyya (adjective) [comparative of nīca (for °īya?), in function of °eyya as "of the kind of," sort of, rather] lower, inferior, rather low Majjhima Nikāya I 329; Sutta-Nipāta 855, 918; Mahāniddesa 244, 351.

:: Nīdha = noun idha, see nu.

:: Nīdhura (?) [Sanskrit? cf. keyura] bracelet, bangle Jātaka VI 64, (= va laya; varia lectio nivara). Also given as nīyura (cf. Prākrit ṇeura and Pāḷi nūpura).

:: Nīgha (in anīgha) see nigha1.

:: Nīharaṇa (neuter) [from nīharati] taking out, carrying away, removing Sumaṅgalavilāsinī I 296; Peta Vatthu Commentary 7.

:: Nīharati [nis + hṛ] to take out, to throw out, drive out Jātaka I 150, 157; III 52; VI 336; Cullaniddesa §1997 (ni°); Vimāna Vatthu 222, 256; Peta Vatthu Commentary 73, 254; Milindapañha 8, 219. Preterit nīhari Dīgha Nikāya I 92; Jātaka I 293; II 154; Peta Vatthu Commentary 41, 178 (gehato taṁ n.). gerundive nīharitabba Dhammapada I 397 (opposite pavesetabba), — past participle nīhaṭa. — causative nīharāpeti to have thrown out, to order to be ejected Vimāna Vatthu 141.

:: Nīhaṭa [past participle of nīharati = Sanskrit nirhṛta] thrown out, removed; in feminine abstract °tā ejection, removal [cf. Sanskrit nirhṛti] Dhammapada III 336 (malānaṁ n. the extirpation of impurity or removal of stain).

:: Nīhāra [cf. Sanskrit nirhāra] way, manner Vinaya I 13; Jātaka I 127; Dhammapada IV 7. At Vinaya I 13 also in nīhāra-bhatta (= nīhāraka).

:: Nīhāraka (adjective/noun) [from nīhāra, cf. nīharaṇa] one who carries away Vinaya I 13 (nīhāra-bhatta); Saṁyutta Nikāya V 12, 320, 325 (piṇḍapāta).

:: Nīka [Sanskrit nyaṅku? Doubtful reading] a kind of deer (or pig) Jātaka V 406 (Vv.ll. nika, niṅga).

:: Nīla (adjective) [Vedic nīla, perhaps connection with Latin nites to shine, see Walde, Latin Wörterbuch sub voce] dark-blue, blue-black, blue-green. Nīla serves as a general term to designate the "coloured-black," as opposed to the "coloured-white" (pīta yellow), which pairs (nīla-pīta) are both set off against the "pure" colour-sensations of red (lohitaka) and white (odāta), besides the distinct black or dark (see kaṇha). Therefore n. has af luctuating connotation (cf. Mrs. Rhys Davids Buddhist Psychology page 49 and Buddhist Manual of Psychological Ethics page 57, note 1), its only standard combination being that with pīta, e.g. in the enumeration of the ten kasiṇa practices (see kasiṇa): nīla pīta lohita odāta; in the description of the five colours of the Buddha's eye: nīla pītaka lohitaka kaṇha odāta (Cullaniddesa II §235, I a under cakkhumā); which goes even so far as to be used simply in the sense of "black and white," e.g. Vimāna Vatthu 320. Applied to hair (lomāni) Dīgha Nikāya II 144; Majjhima Nikāya II 136. See further enumeration at Vimāna Vatthu 111 and under kaṇha. — Aṅguttara Nikāya III 239; IV 263f., 305, 349; V 61; Visuddhimagga 110, 156, 173; Therīgāthā Commentary 42 (mahā° great blue lotus); Dhammasaṅgani 617; Peta Vatthu II 25; Peta Vatthu Commentary 32, 46, 158; Saddhammopāyana 246, 270, 360.

-abbha a black cloud Peta Vatthu IV 39;
-abhijāti a dark (unfortunate) birth (cf. kaṇh°) Aṅguttara Nikāya III 383;
-uppala blue lotus Jātaka III 394; Vimāna Vatthu 454 (= kuva laya); Dhammapada I 384;
-kasiṇa the "blue" kasiṇa (q.v.) Dīgha Nikāya III 248; Dhammasaṅgani 203; (Vam 172 etc.;
-gīva "blue neck," a peacock Sutta-Nipāta 221 = maṇi-daṇḍa-sadisāya gīvāya n. ti Paramatthajotikā II 277);
-pupphī name of plant ("blue-blossom") Jātaka VI 53;
-bījaka a waterplant ("blue-seed") Buddhaghosa at Vinaya III 276;
-maṇi a sapphire ("blue-stone") Jātaka II 112; IV 140; Dhammapada III 254;
-vaṇṇa blue colour, coloured blue or green Jātaka IV 140 (of the ocean); Dhammasaṅgani 246.

:: Nīlaka (adjective) for nīla Majjhima Nikāya II 201; see vi°.

:: Nīliya [from nīlī] an (indigo) hair dye Jātaka III 138 (commentary nīliyaka).

:: Nīlī (feminine) [Sanskrit nīlī] the indigo plant, indigo colour Aṅguttara Nikāya III 230, 233.

:: Nīḷa [Vedic nīḍa] a nest (Jātaka V 92): see niḍḍha: cf. °pacchi bird cage Jātaka II 361; roga° Itivuttaka 37; vadharoga° Theragāthā 1093.

:: Nīpa (adjective) [Vedic nīpa, contraction from ni + āpa "low water"] literally lying low, deep, name of the tree Nauclea cadamba, a species of Asoka tree Jātaka I 13 (verse 61) = Buddhavaṁsa II 51; Jātaka V 6 (so read for nipa).

:: Nīraja (adjective) [Sanskrit nīraja, nis + raja] free from passion Saddhammopāyana 370.

:: Nīrasa (adjective) [Sanskrit nīrasa, nis + rasa] sapless, dried up, withered, tasteless, insipid Jātaka III 111.

:: Nīrava (adjective) [Sanskrit nīrava, nis + rava] soundless, noiseless, silent Sumaṅgalavilāsinī I 153 (tuṇhī + n.).

:: Nīroga (adjective) [Sanskrit nīroga, nis + roga] free from disease, healthy, well, unhurt Jātaka I 421; III 26; IV 31; Peta Vatthu Commentary 198 (ni°). cf. nīruja.

:: Nīruja (adjective) [Sanskrit nīruja, nis + rujā] = nīroga Saddhammopāyana 496.

:: Nīta (past participle) [past participle of neti] led, guided; ascertained, inferred Aṅguttara Nikāya I 60 (°attha); Jātaka I 262; II 215 (kāma°); Nettipakaraṇa 21 (°attha, natural meaning, i.e. the primarily inferred sense, opposite neyyattha); Saddhammopāyana 366 (dun°). cf. vi°.

:: Nīti (feminine) [Sanskrit nīti, from nīta] guidance, practice, conduct, especially right conduct, propriety; statesmanship, polity Peta Vatthu Commentary 114 (°maṅgala common sense), 129 (°sattha science of statecraft, or of prudent behaviour), 130 (°cintaka a lawgiver), 131 (°naya polity and law), 132 (°kusala versed in the wisdom of life); Milindapañha 3 (here meaning the Nyāya philosophy, cf. Trenckner, "Notes" page 58).

:: Nīvaraṇa (neuter occasionally masculine) [Sanskrit nivāraṇa, nis + varaṇa of vṛ (vṛṇoti), see nibbuta and cf. nivāraṇa] an obstacle, hindrance, only as technical term applied to obstacles in an ethical sense and usually enumerated or referred to in a set of five (as pañca nīvaraṇāni and p. āvaraṇāni), viz. kāmacchanda, (abhijjhā-)vyāpāda, thīna-middha, uddhacca-kukkucca, vicikicchā i.e. sensuality, ill-will, torpor of mind or body, worry, wavering (cf. Buddhist Manual of Psychological Ethics 287): Dīgha Nikāya I 73 (°e, accusative plural), 246; II 83, 300; III 49f., 101, 234, 278; Saṁyutta Nikāya II 23; III 149; V 60, 84f., 93f., 145, 160, 226, 327, 439; Majjhima Nikāya I 60, 144, 276; III 4, 295; Aṅguttara Nikāya I 3, 161; III 16, 63, 230f.; 386; IV 457; V 16, 195, 322; Sutta-Nipāta 17; Mahāniddesa 13; Cullaniddesa §379; Paṭisambhidāmagga I 31, 129, 163; past participle 68; Dhammasaṅgani 1059, 1136, 1495; Vibhaṅga 199, 244, 378; Nettipakaraṇa 11, 13, 94; Visuddhimagga 146, 189; Sumaṅgalavilāsinī I 213; Saddhammopāyana 459, 493 and passim. Other enumerations are occasionally found e.g. ten at Saṁyutta Nikāya V 110; eight at Majjhima Nikāya I 360f.; six at Dhammasaṅgani 1152.

:: Nīvaraṇiya (adjective) [from nīvaraṇa] belonging to an obstacle, forming a hindrance, obstructing Dhammasaṅgani 584, 1164, 1488; Vibhaṅga 12, 30, 66, 130 etc.

:: Nīvāra [Sanskrit nīvāra, unexplained] raw rice, paddy Dīgha Nikāya I 166; Aṅguttara Nikāya I 241, 295; II 206; past participle 55; Jātaka III 144 (°yāgu).

:: Nīyati [Sanskrit nīyati, passive of neti] to be led or guided, to go, to be moved Saṁyutta Nikāya I 39 (cittena nīyati loko); Dhammapada 175; Peta Vatthu I 111 (= vahīyati Peta Vatthu Commentary 56); Jātaka I 264 (present participle nīyamāna); Peta Vatthu Commentary 4 (the same); Dhammapada III 177; Saddhammopāyana 292, 302. Also found in spelling niyyati at Sutta-Nipāta 851; Mahāniddesa 223 (= yāyati, vuyhati), 395. — In the sense of a medium in imperative nīyāmase (let us take) Peta Vatthu II 91 (= nayissāma Peta Vatthu Commentary 113).

:: Nīyādita Nīyādeti see niyy°.

:: Nīyānika see niyy°.

:: Nīyāti see niyyāti.

:: No1 (indeclinable) affirmative and emphatic particle = nu (cf. na1): indeed, then, now Sutta-Nipāta 457, 875, 1077; Jātaka V 343 (api no = api nu), 435 (= nipātamattaṁ page 437).

:: No2 (indeclinable) [Sanskrit no = na + u, a stronger na; cf. na2) negative and adversative particle = neither, nor, but not, surely not, indeed not.
(a) in negative sentences: Sutta-Nipāta 852, 855, 1040; Itivuttaka 103 (but not); Peta Vatthu II 313 (but not). As answer: no hi etaṁ "indeed not, no indeed" Vinaya I 17; Dīgha Nikāya I 3; no hi idaṁ Dīgha Nikāya I 105. — no ca kho "but surely not" Dīgha Nikāya I 34, 36; Aṅguttara Nikāya V 195. — Often emphasized by na, as no na not at all Jātaka I 64; na no Sutta-Nipāta 224 (= "avadhāraṇe" Paramatthajotikā I 170); disjunctively na hi ... no neither ... nor Sutta-Nipāta 813; na no ... na neither ... nor (not ... nor) Sutta-Nipāta 455.
(b) in disjunctive questions: "or not," as evaṁ hoti vā ... no vā (is it so ... or not: Latin ne-annon) Dīgha Nikāya I 61, 227; kacci ... na (is it so-or not; Latin ne-annon) Dīgha Nikāya I 107; nu kho ... no udāhu (is it that ... or not; or rather) Dīgha Nikāya I 152.
(c) noce (no ce = Sanskrit no ced) if not (opposite sace) Sutta-Nipāta 348, 691, 840; Jātaka I 222; VI 365; Vimāna Vatthu 69. Also in sense of "I hope not" Jātaka V 378.

:: No3 [Sanskrit naḥ] enclitic form, genitive dative accusative plural of pronoun 1st (we) = amhākaṁ, see vayaṁ; cf. na3.

:: Nodeti [from nud] see vi°.

:: Nonīta see navanīta.

:: Nu (indeclinable) [Vedic nu, Indo-Germanic °nu, original adverb of time = now; cf. Latin num (to nunc, now), see nūna] affirmative-indefinite particle "then, now."
1. most frequent combined with interrogative pronoun and followed by kho, as kin nu kho Jātaka II 159; kacci Jātaka I 279; kaccin nu (for kaccid nu) Jātaka II 133; kathan nu (kho) Vinaya I 83; kattha Peta Vatthu Commentary 22; etc.
2. As interrogative particle (= Latin ne, num) in enclitic position Vinaya I 17; Jātaka III 52; Sutta-Nipāta 866, 871, 1071; etc. As such also combined with na = nanu (Latin nonne), which begins the sentence: Vinaya II 303. (nanu tvaṁ vuḍḍho vīsativasso'sī ti?); Peta Vatthu I 84; Peta Vatthu Commentary 39, 1 36 etc. — Often combined with other emphatic or dubitative particles, like api nu Vinaya II 303; Dīgha Nikāya I 97; nu idha, contraction to nīdha Vimāna Vatthu 836 or with sandhi as nu-v-idha Dīgha Nikāya I 108 (varia lectio nu khv idha). cf. na1, nūna, no.

:: Nuda (—°) (adjective) [Sanskrit °nud and °nuda, to nudati] expelling, casting out, dispelling; in tamo° dispelling darkness Sutta-Nipāta 1133; Vimāna Vatthu 352 (= viddhaṁsana Vimāna Vatthu 161).

:: Nudati [Vedic nudati; Indo-Germanic °(s)neu to push, cf. Sanskrit navate, Greek νεύω and νύσσω, Latin nuo; Anglo-Saxon neosian, Low German nucken] to push, impel; expel, drive away, reject Dhammapada 28; Jātaka IV 443; Dhammapada I 259. Preterit nudi Cullaniddesa §281. cf. apa°, pa°, vi°, — past participle nunna (nuṇṇa).
[BD]: nudge

:: Nunna and nuṇṇa [past participle of nudati] thrust, pushed, driven away, removed Cullaniddesa §220 (ṇṇ) = khitta, cf. panuṇṇa Aṅguttara Nikāya II 41.

:: Nuṭṭhubhati see niṭṭhubhati. (preterit nuṭṭhubhi, e.g. Jātaka II 105).

:: Nūdaka or Nū̆daka (—°) = nuda Jātaka V 401 (āsa-nūdaka).

:: Nūna (and nūnaṁ as 164) (indeclinable) [Vedic nūnaṁ = Greek νύν, Latin nunc (cf. num); Gothic nu, German nun, cf. English now. See also nu] affirmative-dubitative particle with potential or Index, viz. 1. (dubitative-interrogative) is it then, now, shall I etc. (= Latin subjunctive, hortative and dubitative) Dīgha Nikāya I 155 (= Latin numeral, cf. nu). Especially frequent with relative pronoun yaṁ = yaṁ nūna what if, shall I, let me (Latin age) Sutta-Nipāta page eighty (yaṁ nūnāhaṁ puccheyyaṁ let me ask, I will ask); Jātaka I 150, 255; III 393; Peta Vatthu Commentary 5 (y. n. ahaṁ imassa avassayo bhaveyyaṁ = let me help him).
2. (affirmative) surely, certainly, indeed Sutta-Nipāta 1058 (api nūna pajaheyyuṁ); Aṅguttara Nikāya V 194; Jātaka I 60; V 90; Peta Vatthu II 924 (nuna); Milindapañha 20; as 164; Peta Vatthu Commentary 95 (nuna as varia lectio; text reads nanda).

:: Nūpura [Sanskrit nūpura; non-Aryan. cf. Prākrit ṇeura and nīdhura (nīyura)] an ornament for the feet, an anklet Therīgāthā 268; Sumaṅgalavilāsinī I 50.

:: Nūtana (adjective) [Vedic nūtana, adjective-formation from adverb nū, cf. nūna. In formation cf. Sanskrit śvastana (of to-morrow), Latin crastinus etc.] "of now," i.e. recent, fresh, new Dāṭhāvaṁsa IV 47.

-----[ Ñ ]----- ☝

:: Ñassati See Jānāti. (Child)

:: Ñatta (neuter) [agent noun (nomen agentis) from jānāti] the intellectual faculty, intelligence Dhammapada 72 (= Dhammapada II 73: jānanasabhāva).

:: Ñatti (feminine) [Sanskrit jñapti, from jñāpayati, causative of jñā] announcement, declaration, especially as technical term a motion or resolution put at a kammavācā (proceedings at a meeting of the chapter. The usual formula is "esā ñatti; suṇātu me bhante saṅgho": Vinaya I 340; III 150, 173, 228; — °ṁ ṭhapeti to propose a resolution Vinaya IV 152. — Vinaya V 142, 217 (na cāpi ñatti na ca pana kammavācā). This resolution is also called a ñattikamma: Vinaya II 89; IV 152; V 116; Aṅguttara Nikāya I 99. Two kinds are distinguished, viz. that at which the voting follows directly upon the motion, i.e. añatti-dutiya-kamma, and that at which the motion is put 3 times, and is then followed (as 4th item) by the decision, i.e. añ.-catuttha-kamma. Both kinds are discussed at Vinaya I 56, 317f.; II 89; III 156; IV 152; and passim. cf. Divyāvadāna 356: jñapticaturtha. cf. āṇatti, viññatti.

:: Ñatvā etc.: see jānāti.

:: Ñāṇa (neuter) [from jānāti. See also jānana. °gene, as in Greek γνῶ-σις (cf. gnostic), γνώμη; Latin (co)gnitio; Gothic kunpi; Old High German kunst; English knowledge] knowledge, intelligence, insight, conviction, recognition, opposite añāṇa and avijjā, lack of k., or ignorance.
1. Ñāṇa in the theory of cognition: it occurs in intensive couple-compounds with terms of sight as cakkhu (eye) and dassana (sight, view), e.g. in cakkhu-karaṇa ñāṇa-karaṇa "opening our eyes and thus producing knowledge" i.e. giving us the eye of knowledge (a mental eye) (see cakkhu, jānāti passati, and compound °karaṇa): Bhagavā jānaṁ jānāti passaṁ passati cakkhu-bhūto ñāṇa-bhūto (= he is one perfected in knowledge) Majjhima Nikāya I 111 = Cullaniddesa §235 3 h; n'atthi hetu n'atthi paccayo ñāṇāya dassanāya ahetu apaccayo ñāṇaṁ dassanaṁ hoti "through seeing and knowing," i.e. on grounds of definite knowledge arises the sure conviction that where there is no cause there is no consequence Saṁyutta Nikāya V 126. cf. also the relation of diṭṭhi to ñāṇa. This implies that all things visible are knowable as well as that all our knowledge is based on empirical grounds; yāvatakaṁ ñeyyaṁ tāvatakaṁ ñāṇaṁ Cullaniddesa §235 3 m; yaṁ ñāṇaṁ taṁ dassanaṁ, yaṁ dassanaṁ taṁ ñāṇaṁ Vinaya III 91; ñāṇa + dassana (i.e. full vision) as one of the characteristics of Arahantship: see Arahant II d. cf. Buddhist Hybrid Sanskrit jñānadarśana, e.g. Avadāna-śataka I 210.
2. Scope and character of ñāṇa: ñ. As faculty of understanding is included in paññā (cf. wisdom = perfected knowledge). The latter signifies the spiritual wisdom which embraces the fundamental truths of morality and conviction (such as aniccaṁ anattā dukkhaṁ: Milindapañha 42); whereas ñ. is relative to common experience (see Cullaniddesa §235 3 under cakkhumā, and on relation of p. and ñ. Paṭisambhidāmagga I 59f.; 118f.; II 189f.). — Perception (saññā) is necessary to the forming of ñāṇa, it precedes it (Dīgha Nikāya I 185); as sure knowledge ñ. is preferable to saddhā (Saṁyutta Nikāya IV 298); at Vinaya III 91 the definition of ñ. is given with tisso vijjā (3 kinds of knowledge); they are specified at Cullaniddesa §266 as aṭṭhasamāpatti-ñāṇa (consisting in the eight attainments, viz. jhāna and its four succeeding developments), pañc'abhiññā° (the five higher knowledges, see paññā and abhi°), micchā° (false k. or heresy). Three degrees of k. Are distinguished at Sumaṅgalavilāsinī I 100, viz. sāvaka-pāramī-ñāṇa, pacceka Buddha°, sabbaññuta° (highest k. of a religious student, k. of a wise man, and omniscience). Four objects of k. (as objects of truth or sammā-diṭṭhi) are enumerated as dhamme ñāṇaṁ, anvaye ñ., paricchede ñ., sammuti ñ. At Dīgha Nikāya III 226, 277; other four as dukkhe ñ. (dukkha°) samudaye ñ., nirodhe ñ., magge ñ. (i.e. the knowledge of the ariya-sacca) at Dīgha Nikāya III 227; Paṭisambhidāmagga I 118; Vibhaṅga 235 (= sammā-diṭṭhi). Right knowledge (or truth) is contrasted with false k. (micchā-ñāṇa = micchā-diṭṭhi): Saṁyutta Nikāya V 384; Majjhima Nikāya II 29; Aṅguttara Nikāya II 222; V 327; Vibhaṅga 392.
3. Ñāṇa in application:
(a) Vinaya I 35; Dīgha Nikāya II 155 (opposite pasāda); Saṁyutta Nikāya I 129 (cittamhi susamāhite ñāṇamhi vuttamānamhi); II 60 (jāti-paccayā jarāmaraṇan ti ñ. see ñ.-vatthu); Aṅguttara Nikāya I 219 (on precedence of either samādhi or ñ.); Sutta-Nipāta 378, 789, 987 (muddhani ñāṇaṁ tassa na vijjati), 1078 (diṭṭhi, suti, ñ.: doctrine, revelation, personal knowledge, i.e. intelligence; differently explained at Cullaniddesa §266), 1113; Peta Vatthu III 51 (Sugatassa ñ. is asādhāraṇaṁ) Paṭisambhidāmagga I 194f.; II 244; Vibhaṅga 306f. (ñ-vibhaṅga), 328f. (kammassakataṁ ñ.); Nettipakaraṇa 15f.; 161 (+ ñeyya), 191 (the same).
(b) ñāṇaṁ hoti or uppajjati knowledge comes to (him) i.e. to reason, to arrive at a conclusion (with iti = that ...) Saṁyutta Nikāya II 124 = III 28 (uppajjati); Dīgha Nikāya III 278 (the same); Aṅguttara Nikāya II 211; IV 75; V 195; Saṁyutta Nikāya III 154. See also Arahant II D.
(c) Various attributes of ñ.: anuttariya Aṅguttara Nikāya V 37; aparapaccayā (k. of the non-effect of causation through lack of cause) Saṁyutta Nikāya II 17, 78; III 135; V 179, 422f. (= sammā-diṭṭhi), same as ahetu-ñāṇa Saṁyutta Nikāya V 126; asādhāraṇa (incomparable, uncommon k.) Aṅguttara Nikāya III 441; Peta Vatthu Commentary 197; akuppa Dīgha Nikāya III 273; ariya Aṅguttara Nikāya III 451; pariyodāta Saṁyutta Nikāya I 198; bhiyyosomatta Saṁyutta Nikāya III 112; yathā bhūtaṁ (proper, definite, right k.) (concerning kāya, etc.) Saṁyutta Nikāya V 144; Aṅguttara Nikāya III 420; V 37.
(d) knowledge of, about or concerning, consisting in or belonging to, is expressed either by locative or —° (equal to subjective or objective genitive).
(α) with locative: anuppāde ñ. Dīgha Nikāya III 214, 274; anvaye Dīgha Nikāya III 226, 277; kāye Dīgha Nikāya III 274; khaye Dīgha Nikāya III 214, 220 (āsavānaṁ; cf. Majjhima Nikāya I 23, 183, 348; II 38), 275; Saṁyutta Nikāya II 30; Nettipakaraṇa 15; cutūpapāte Dīgha Nikāya III 111, 220; dukkhe (etc.) Dīgha Nikāya III 227; Saṁyutta Nikāya II 4; V 8, 430; dhamme Dīgha Nikāya III 226; Saṁyutta Nikāya II 58; Nibbāne Saṁyutta Nikāya II 124 (cf. IV 86).
(β) as —°: anāvaraṇa° Sumaṅgalavilāsinī I 100; ariya Saṁyutta Nikāya I 228; Aṅguttara Nikāya III 451; khanti Paṭisambhidāmagga I 106; jātissara Jātaka I 167; cutūpapāta Majjhima Nikāya I 22, 183, 347; II 38, etc.; ceto-pariya Dīgha Nikāya III 100, and °pariyāya Saṁyutta Nikāya V 160; dibba-cakkhu Paṭisambhidāmagga I 114; dhammaṭṭhiti Saṁyutta Nikāya II 60, 124; Paṭisambhidāmagga I 50; nibbidā Paṭisambhidāmagga I 195; pubbe-nivāsānusati Majjhima Nikāya I 22, 248, 347; II 38; Buddha° Cullaniddesa §235 3 q; Paṭisambhidāmagga I 133; II 31, 195; Sumaṅgalavilāsinī I 100; sabbaññuta Paṭisambhidāmagga I 131f.; Sumaṅgalavilāsinī I 99f.; Peta Vatthu Commentary 197; sekha Saṁyutta Nikāya II 43, 58, 80, and asekha Saṁyutta Nikāya III 83.
(e) aññāṇa wrong k., false view, ignorance, untruth Saṁyutta Nikāya I 181; II 92; III 258f.; V 126; Aṅguttara Nikāya II 11; Sutta-Nipāta 347, 839; Paṭisambhidāmagga I 80; past participle 21; Dhammasaṅgani 390, 1061; see avijjā and micchā-diṭṭhi.

-indriya the faculty of cognition or understanding Dhammasaṅgani 157;
-ūpapanna endowed with k.Sutta-Nipāta1077 (= Cullaniddesa §266 b °upeta);
-karaṇa (adjective) giving (right) understanding, enlightening, in combination with cakkhu-karaṇa (giving (in)-sight, cf. "your eyes shall be opened and ye shall be knowing good and evil" Genesis 35): kusala-vitakkā anandha-karaṇā cakkhu° ñāṇa° Itivuttaka 82; feminine °ī (of majjhimā-paṭipadā) Saṁyutta Nikāya IV 331;
-cakkhu the eye of k. Peta Vatthu Commentary 166;
-jāla the net of k., in phrase ñāṇa-jālassa anto paviṭṭha coming within the net, i.e. into the range of one's intelligence or mental eye (clear sight) Dhammapada I 26; II 37, 58, 96; III 171, 193; IV 61; Vimāna Vatthu 63;
-dassana "knowing and seeing," "clear sight," i.e. perfect knowledge; having a vision of truth, i.e. recognition of truth, philosophy, (right) theory of life, all-comprising knowledge. Defined as tisso vijjā (see above 2) at Vinaya IV 26; fully discussed at Sumaṅgalavilāsinī I 220, cf. also definition at Paṭisambhidāmagga II 244. — Vinaya II 178. (parisuddha°; + ājīva, dhammadesanā, veyyā-karaṇa); III 90f.; V 164, 197; Dīgha Nikāya I 76 (following after the jhānas as the first step of paññā, see paññā-sampadā); III 134, 222 (°paṭilābha), 288 (°visuddhi); Majjhima Nikāya I 195f.; 202f., 482; II 9, 31; Nettipakaraṇa 17, 18, 28; see also vimutti°;
-dassin one who possesses perfect k.Sutta-Nipāta478;
-patha the path of k.Sutta-Nipāta868;
-phusanā experience, gaining of k. Dhammapada I 230;
-bandhu an associate or friend of k.Sutta-Nipāta911;
-bhūta in combined with cakkhubhūta, having become seeing and knowing, i.e. being wise Saṁyutta Nikāya II 255; IV 94; Aṅguttara Nikāya V 226f.;
-vatthūni (plural) the objects or items of (right) knowledge which means k. of the paṭicca-samuppāda or causal connection of phenomena. As 44 (i.e. 4 × 11, all constituents except avijjā, in analogy to the four parts of the ariya-saccāni) Saṁyutta Nikāya II 56f., as 77 (7 × 11) Saṁyutta Nikāya II 59f.; discussed in extenso at Vibhaṅga 306-344 (called ñāṇavatthu);
-vāda talk about (the attainment of supreme) knowledge Dīgha Nikāya III 13f.; Aṅguttara Nikāya V 42f.;
-vippayutta disconnected with k. Dhammasaṅgani 147, 157, 270;
-vimokkha emanciation through k. Paṭisambhidāmagga II 36, 42;
-visesa distinction of k., superior k. Peta Vatthu Commentary 196;
-sampayutta associated with k. Dhammasaṅgani 1, 147, 157; Vibhaṅga 169f., 184, 285f., 414f.

:: Ñāṇika (adjective) in pañca° having five truths (of samādhi) Dīgha Nikāya III 278.

:: Ñāṇin (adjective) knowing, one who is possessed of (right) knowledge Saṁyutta Nikāya II 169; Aṅguttara Nikāya II 89 (sammā°); IV 340.
— aññāṇin not knowing, unaware Vimāna Vatthu 76.

:: Ñāpeti [causative of jānāti, cf. also ñatti] to make known, to explain, to announce Jātaka II 133. cf. jānāpeti and āṇāpeti.

:: Ñāta [past participle of jānāti = Greek γνωτός, Latin (g)notus; ajñāta (Pāḷi aññāta) = ἄγνωτοσ = ignotus] known, well-known; experienced, brought to knowledge, realized. In Cullaniddesa sub voce constantly explained by tulita tirita vibhūta vibhāvita which series is also used as explanation of diṭṭha and vidita Aṅguttara Nikāya V 195; Jātaka I 266; Sutta-Nipāta 343 (+ yasassin); Milindapañha 21 (the same).
— aññāta not known, unknown Vinaya I 209; Majjhima Nikāya I 430; Saṁyutta Nikāya II 281; Dhammapada I 208.

:: Ñātaka [for °ñātika from ñāti] a relation, relative, kinsman Vinaya II 194; Majjhima Nikāya II 67; Dhammapada 43; Sutta-Nipāta 263 (= Paramatthajotikā I 140: ñāyante amhākaṁ ime ti ñātakā), 296, 579; Peta Vatthu II 11 (Minayeff, but Hardy °ika); Peta Vatthu Commentary 19, 21, 31, 62, 69; Sumaṅgalavilāsinī I 90.

:: Ñāti [see janati; cf. Sanskrit jñāti, Greek γνωτός, Latin cognatus, Gothic knops] a relation, relative (= mātito pitito ca sambandhā Peta Vatthu Commentary 25; = bandhū Peta Vatthu Commentary 86; specialized as °sālohitā, see below). Plural ñātayo (Peta Vatthu I 43; Paramatthajotikā I 209, 214) and ñātī (Majjhima Nikāya II 73; Paramatthajotikā I 210, cf. 213; accusative also ñātī Peta Vatthu I 67); Sutta-Nipāta 141; Dhammapada 139, 204, 288; Jātaka II 353; Peta Vatthu I 53, 122; II 313, 67. — Discussed in detail with regard to its being one of the ten paḷibodhā at Visuddhimagga 94.

-kathā (boastful) talk about relatives Dīgha Nikāya I 7 (cf. Sumaṅgalavilāsinī I 90);
-gata coming into (the ties of) relationship Jātaka VI 307 (°gataka Jātaka VI 308);
-ghara the paternal home Jātaka I 52;
-dhamma the duties of relatives Peta Vatthu I 512; (= ñātīhi ñātīnaṁ kattabba-karaṇaṁ Peta Vatthu Commentary 30);
-parivatta the circle of relations Dīgha Nikāya I 61; Majjhima Nikāya I 267; past participle 57; °peta a deceased relation Peta Vatthu I 54;
-majjhagata (adjective) in the midst of one's relations past participle 29;
-mittā (plural) friends and relatives Dhammapada 219; Jātaka III 396; Peta Vatthu I 126;
-vyasana misfortune of relatives (opposite °sampada) Dīgha Nikāya III 235; enumerated as one of the general misfortunes under dukkha (see Cullaniddesa §304 F);
-saṅgha the congregation of kinsmen, the clan Aṅguttara Nikāya I 152; Sutta-Nipāta 589;
-sālohita° a relation by blood (contrasted with friendship: mittāmaccā Sutta-Nipāta page 104), often with reference to the deceased: petā ñ.-sālohitā the spirits of deceased blood-relations Majjhima Nikāya I 33; Aṅguttara Nikāya V 132, 269; Peta Vatthu Commentary 27, 28;
-sineha the affection of relationship Peta Vatthu Commentary 29;
-hetusampatti a blessings received through the kinsmen Peta Vatthu Commentary 27.

:: Ñāya [Sanskrit nyāya = ni + i]
1. method, truth, system, later = logic: °gantha book on logic Dāṭhāvaṁsa III 41.
2. fitness, right manner, propriety, right conduct, often applied to the "right path" (ariya-magga = ariya-ñāya Vinaya I 10) Dīgha Nikāya III 120; Saṁyutta Nikāya V 19, 141, 167f., 185; Aṅguttara Nikāya II 95; IV 426; V 194; Dhammapada I 249; ariya ñ. Saṁyutta Nikāya II 68; V 387; = the causal law Saṁyutta Nikāya V 388; = kalyāṇa-kusala-dhammatā Aṅguttara Nikāya II 36; used in apposition with dhamma and kusala Dīgha Nikāya II 151; Majjhima Nikāya II 181, 197; is replaced herein by sacca Saṁyutta Nikāya I 240; = Nibbāna at Visuddhimagga 219, 524; ñ.-paṭipanna walking in the right path Saṁyutta Nikāya V 343; Aṅguttara Nikāya II 56; III 212, 286; V 183.

-nū (-ññū) (adjective-suffix) [Sanskrit °jña, from jānāti, *gn: cf. Pāḷi gū < Sanskrit ga] knowing, recognizing, acknowledging, in ughaṭita°, kata°, kāla°, khaṇa°, matta°, ratta°, vara°, vipacita°, veda°, sabba° (q.v.) — feminine abstract °utā in same combinations.

-----[ O ]----- ☝

:: O Initial o in Pāḷi may represent a Vedic o or a Vedic au (see ojas, ogha, etc.). Or it may be guṇa of u (see oḷārika, opakammika, etc.). But it is usually a prefix representing Vedic ava. The form in o is the regular use in old Pāḷi; there are only two or three cases where ava, for metrical or other reasons, is introduced. In post-canonical Pāḷi the form in ava is the regular one. For new formations we believe there is no exception to this rule. But the old form in o has in a few cases, survived Though o; standing alone, is derived from ava, yet compounds with o are almost invariably older than the corresponding compounds with ava (see note on ogamana).

:: Obandhati [o + bandhati] to bind, to tie onto Vinaya II 116 (obandhitvā gerund).

:: Obhagga [o + bhagga, past participle of bhañj, Sanskrit avabhagna] broken down, broken up, broken Saṁyutta Nikāya V 96 (°vibhagga); Aṅguttara Nikāya IV 435 (obhagg'-obhagga); Dhammapada I 58 (the same); Jātaka I 55 (°sarīra).

:: Obhañjati [o + bhañj] to fold up, bend over, crease (a garment); only causative II obhañjāpeti Jātaka I 499 (dhovāpeti + o.). See also past participle obhagga.

:: Obharati [ava + bharati, cf. Sanskrit avabharati = Latin aufero] — to carry away or off, to take off, — past participle obhata.

:: Obhata [past participle of obharati] having taken away or off, only in compound °cumbaṭā with the "cumbaṭa" taken off, descriptive of a woman in her habit of carrying vessels on her head (on the cumbaṭa stand) Vinaya III 140 = Vimāna Vatthu 73 (Hardy: "a woman with a circlet of cloth on her head"?).

:: Obhāsa [from obhāsati] shine, splendour, light, lustre, effulgence; appearance. In clairvoyant language also "aura" (see Compendium 2141 with Comentarial explanation "rays emitted from the body on account of insight") — Dīgha Nikāya I 220 (effulgence of light); Majjhima Nikāya III 120, 157; Aṅguttara Nikāya II 130, 139; IV 302; Itivuttaka 108 (obhāsakara); Paṭisambhidāmagga I 114, 119 (paññā°); II 100, 150f., 159, 162; Visuddhimagga 28, 41; Peta Vatthu Commentary 276 (°ṁ pharati to emit a radiance); Saddhammopāyana 325. With nimitta and parikathā at Visuddhimagga 23; Paramatthajotikā II 497. See also avabhāsa.

:: Obhāsana (neuter-adjective) [from obhāsa, cf. Sanskrit avabhāsana] shining Vimāna Vatthu 276 (Hardy: "speaking to someone").

:: Obhāsati1 [o + bhāsati from bhās, cf. Sanskrit avabhāsati] to shine, to be splendid Peta Vatthu I 21 (= pabhāseti vijjoteti Peta Vatthu Commentary 10). — causative obhāseti to make radiant or resplendent, to illumine, to fill with light or splendour. — present obhāseti Peta Vatthu III 115 (= joteti Peta Vatthu Commentary 176); Milindapañha 336; present participle obhāsayanto Peta Vatthu I 111 (= vijjotamāna Peta Vatthu Commentary 56) and obhāsento Peta Vatthu II 110 (= jotanto ekālokaṁ karonto Peta Vatthu Commentary 71); gerund obhāsetvā Saṁyutta Nikāya I 66; Khuddakapāṭha V = Sutta-Nipāta page 46; Paramatthajotikā I 116 (= ābhāya pharitvā ekobhāsaṁ karitvā), — past participle avabhāsita.

:: Obhāsati2 [ava + bhāsati from bhās.; Sanskrit apabhāśati] to speak to (inopportunely), to rail at, offend, abuse Vinaya II 262; III 128.

:: Obhoga [o + bhoga from bhuj to bend] bending, winding, curve, the fold of a robe Vinaya I 46 (obhoge kāya bandhanaṁ kātabbaṁ).

:: Ocaraka [from ocarati] in special meaning of one who makes himself at home or familiar with, an investigator, informant, scout, spy (ocarakā ti carapurisā Ud-a 333 on Udāna 66). — Thus also in Buddhist Hybrid Sanskrit as avacaraka one who furnishes information Divyāvadāna 127; an adaptation from the Pāḷi. — Vinaya III 47, 52; Majjhima Nikāya I 129 = 189 (corā ocarakā, for carā?); Saṁyutta Nikāya I 79 (purisā carā (varia lectio corā) ocarakā (okacarā varia lectio) janapadaṁ ocaritvā etc.; cf. Kindred Sayings I 106 note 1) = Udāna 66 (reads corā o.).

:: Ocarati [o + carati] to be after something, to go into, to search, reconnoitre, investigate, pry Vinaya III 52 (gerund °itvā); Majjhima Nikāya I 502 (ocarati); Saṁyutta Nikāya I 79 (°itvā: so read for Text ocaritā; commentary explains by vīmaṁsitvā taṁ taṁ pavattiṁ ñatvā). Past participle ociṇṇa.

:: Occhindati [o + chindati] to cut off, sever Jātaka II 388 (maggaṁ occhindati and occhindamāna to bar the way; varia lectio ochijjati), 404.

:: Ocināti (ocinati)
1. [= Sanskrit avacinoti, ava + ci1] to gather, pluck, pick off Dhammapada I 366; also in past participle ocita.
2. [= Sanskrit avacinoti or °ciketi ava + ci2, cf. apacināti2] — to disregard, disrespect, treat with contempt; present ocināyati (for ocināti metri causā) Jātaka VI 4 (= avajānāti commentary).

:: Ociṇṇa [past participle of ocarati] gone into, investigated, scouted, explored Saṁyutta Nikāya I 79 = Udāna 66 (reads otiṇṇa).

:: Ocita [o + cita, past participle of ocināti1] gathered, picked off Jātaka III 22; IV 135, 156; Saddhammopāyana 387.

:: Ocīraka see odīraka.

:: Odagya (neuter) [derivation from udagga] exultation, elation Mahāniddesa 3 = Cullaniddesa §446 = Dhammasaṅgani 9, 86, 285, 373; as 143 (= udaggasabhāva a "topmost" condition).
[BD]: tip-top

:: Odahana (neuter) [from odahati]
1. putting down, applying, application Majjhima Nikāya II 216; heaping up, storing Dhammapada III 118.
2. putting in, figurative, attention, devotion Nettipakaraṇa 29.

:: Odahati [o + dahati, from dhā]
1. to put down, to put in, supply Majjhima Nikāya I 117 (okacaraṁ, see under oka); II 216 (agadaṅgāraṁ vaṇa-mukhe odaheyya); Theragāthā 774 (migavo pāsaṁ odahi the hunter set a snare; Morris, JPTS 1884 76 suggests change of reading to oḍḍayi, hardly justified); Jātaka III 201 (visaṁ odahi araññe), 272 (passaṁ o. to turn one's flanks towards, dative); Milindapañha 156 (kāye ojaṁ odahissāma supply the body with strength).
2. (figurative) to apply, in phrase sotaṁ odahati to listen Dīgha Nikāya I 230; Dāṭhāvaṁsa V 68, — past participle ohita.

:: Odaka (neuter) [compounds form of udaka] water; absolute only at Jātaka III 282. — an° without water, dried up Therīgāthā 265 (= udaka-bhasta Therīgāthā Commentary 212). cf. combination sītodaka, e.g. Majjhima Nikāya I 376. See udaka.

-antika
1. neighbourhood of the water, a place near the water (see antika 1) Khuddakapāṭha VIII 1, 3 (gambhīre odakantike, which Childers, Khp. tr. page 30, interprets "a deep pit"; see also Paramatthajotikā I 217f.).
2. "water at the end", i.e. final ablution (see antika 2), in special sense the ablution following upon the sexual act Vinaya III 21; cf. odakantikatā (feminine abstract) final ablution, cleansing Jātaka II 126.

:: Odana (masculine and neuter) [Sanskrit odana, to Indo-Germanic °ud, from which also udaka, q.v. for full etymology] — boiled (milk-)rice, gruel Vinaya II 214 (masculine); Dīgha Nikāya I 76, 105; Saṁyutta Nikāya I 82 (nāḷik°); Dhammapada IV 17 (the same); Aṅguttara Nikāya III 49; IV 231; Sutta-Nipāta 18; Jātaka III 425 (til° m.); Dhammasaṅgani 646, 740, 875; Peta Vatthu Commentary 73; Vimāna Vatthu 98; Saddhammopāyana 113. Combined with kummāsa (sour milk) in phrase o-k-upacaya a heap of boiled rice and sour milk, of the body (see kāya I); also at Majjhima Nikāya I 247.

:: Odanika [from odana] a cook Jātaka III 49.

:: Odaniya (adjective) [from odana, cf. Sanskrit odanika] belonging to rice-gruel, made of rice-gruel Vinaya III 59 (°ghara a rice-kitchen); Vimāna Vatthu 73 (°surā rice-liquor).

:: Odapattakinī (feminine) (adjective) [feminine of uda + pattaka + in, i.e. having a bowl of water, especially of bhariyā a wife, viz. the wife in the quality of providing the house with water. Thus in enumeration of the ten kinds of wives (and women in general) at Vinaya III 140 (explained by udakapattaṁ āmasitvā vāseti) = Vimāna Vatthu 73.

:: Odapattiyā at Cariyāpiṭaka II 4, 8 = last.

:: Odarika and °ya (adjective) [from udara] living for one's belly, voracious, gluttonous Milindapañha 357; Jātaka VI 208 (°ya); Theragāthā 101.

:: Odarikatta (neuter) [from odarika] stomach-filling Majjhima Nikāya I 461; Visuddhimagga 71.

:: Odāta (adjective) [derivation unknown. The Sanskrit is avadāta, ava + dāta, past participle of hypothetical dā4 to clean, purify] — clean, white, prominently applied to the dress as a sign of distinction (white), or special purity at festivities, ablutions and sacrificial functions Dīgha Nikāya II 18 (uṇṇā, of the Buddha); III 268; Aṅguttara Nikāya III 239; IV 94, 263, 306, 349; V 62; Dhammasaṅgani 617 = (in enumeration of colours); Sumaṅgalavilāsinī I 219; Vimāna Vatthu 111. See also ava°.

-kasiṇa meditation on the white (colour) Visuddhimagga 174;
-vaṇṇa of white colour, white Majjhima Nikāya II 14; Dhammasaṅgani 247;
-vattha a white dress; adjective wearing a white dress, dressed in white Dīgha Nikāya I 7, 76, 104; Jātaka III 425 (+ alla-kāsa);
-vasana dressed in white (of householders or laymen as opposed to the yellow dress of the bhikkhus) Dīgha Nikāya I 211; III 118, 124f., 210; Majjhima Nikāya I 491, II 23; Aṅguttara Nikāya I 73; III 384; IV 217 [cf. Buddhist Hybrid Sanskrit avadāta-vasana Divyāvadāna 160].

:: Odātaka (adjective) [from odāta] white, clean, dressed in white Saṁyutta Nikāya II 284 (varia lectio odāta); Theragāthā 965 (dhaja).

:: Odhasta [Sanskrit avadhvasta, past participle of ava + dhvaṁsati: see dhaṁsati] fallen down, scattered Majjhima Nikāya I 124 = Saṁyutta Nikāya IV 176 (°patoda; Saṁyutta Nikāya reads odhasata but has varia lectio odhasta).

:: Odhānīya (neuter) [from avadhāna, ava + dhā, cf. Greek ἀποϧήκη, see odahati] — a place for putting something down or into, a receptacle Vinaya I 204 (salāk°, vy.ll. on page 381 as follows: sālākāṭṭhāniya (Sinhalese ms), salākātaniya (B ms), salākadhāraya (Sinhalese ms); salākodhāniyan (varia lectio salākaṭṭhāniyan) ti yattha salākaṁ odahanti taṁ Samantapāsādikā V 1091) — cf. samodhāneti.

:: Odhi [from odahati, Sanskrit avadhi, from ava + dhā] putting down, fixing, i.e. boundary, limit, extent Dhammapada II 80 (jaṇṇu-mattena odhinā to the extent of the knee, i.e. knee deep); IV 204 (the same). — odhiso (adverb) limited, specifically Vibhaṅga 246; Nettipakaraṇa 12; Visuddhimagga 309. Opposite anodhi Majjhima Nikāya III 219 (°jina), also in anodhiso (adverb) unlimited, universal, general Paṭisambhidāmagga II 130, cf. anodissaka (odissaka); also as anodhikatvā without limit or distinction, absolutely Kathāvatthu 208, and odhisodhiso "piecemeal" Kathāvatthu 103 (cf. Points of Controversy 762, 1271).

-suṅka "extent of toll", stake Jātaka VI 279 (= suṅkakoṭṭhāsaṁ commentary).

:: Odhika (adjective) [from odhi] "according to limit", i.e. all kinds of, various, in phrase yathodhikāni kāmāni Sutta-Nipāta 60, cf. Cullaniddesa §526; Jātaka V 392 (the same).

:: Odhunāti [o + dhunāti] to shake off Majjhima Nikāya I 229; Saṁyutta Nikāya III 155; Aṅguttara Nikāya III 365 (+ niddhunāti); Peta Vatthu IV 354 (vv.ll. ophun°, otu°) = Peta Vatthu Commentary 256; Samantapāsādikā VI 1207 (in explanation of ogumphetvā); Milindapañha 399 (+ vidhunāti).

:: Odissa (adverb) [gerund of o + disati = Sanskrit diśati, cf. uddissa] only in negative anodissa without a purpose, indefinitely (?) Milindapañha 156 (should we read anudissa?).

:: Odissaka (adjective) [from odissa] only in adverb expression odissaka-vasena definitely, in special, specifically (as opposed to anodissaka-vasena in general, universally) Jātaka I 82; II 146; Vimāna Vatthu 97. See also anodissaka and odhiso.

:: Odīraka in odīrakajāta Saṁyutta Nikāya IV 193 should with varia lectio be read ocīraka [= ava + cīra + ka] "with its bark off", stripped of its bark.

:: Odumbara (adjective) [from udumbara] belonging to the Udumbara tree Vimāna Vatthu 5016; cf. Vimāna Vatthu 213.

:: Oḍḍeti [for uḍḍeti (?). See further under uḍḍeti] to throw out (a net), to lay snares Aṅguttara Nikāya I 33 = Jātaka II 37, 153; III 184 and passim; Therīgāthā Commentary 243, — past participle oḍḍita (q.v.).

:: Oḍḍha [better spelling oḍha, past participle of ā + vah] carried away, appropriated, only in compound sah-oḍhā corā thieves with their plunder Visuddhimagga 180 (cf. Sanskrit sahoḍha Manu IX 270).

:: Oḍḍita [past participle of oḍḍeti] thrown out, laid (of a snare) Jātaka I 183; II 443; V 341; Therīgāthā Commentary 243.

:: Ogacchati [ava + gacchati] to go down, sink down, recede; of sun and moon: to set Dīgha Nikāya I 240 (opposite uggacchati); Aṅguttara Nikāya IV 101 (udakāni og.). See also ava°.

:: Ogadha (—°) (adjective) [Sanskrit avagāḍha; Pāḷi form with shortened a, from ava + gāh, see gādha1 and gāhati] — immersed, merging into, diving or plunging into. Only in two main phrases, viz. amatogadha and Nibbānogadha diving into N. Besides these only in jagatogadha steeped in the world Saṁyutta Nikāya I 186.

:: Ogahana (neuter) [o + gahana from gāhati; Sanskrit avagāhana; concerning shortening of ā cf. avagadha] — submersion, ducking, bathing; figurative for bathing-place Sutta-Nipāta 214 (= manussānaṁ nahāna-tittha Paramatthajotikā II 265). See also avagāhana.

:: Ogamana (neuter) [o + gam + ana; Sanskrit avagamana. That word is rather more than a thousand years later than the Pāḷi one. Itivuttaka would be ridiculous were one to suppose that the Pāḷi could be derived from the Sanskrit. On the other hand the Sanskrit cannot be derived from the Pāḷi for it was formed at a time and place when and where Pāḷi was unknown, just as the Pāḷi was formed at a time and place when and where Sanskrit was unknown. The two words are quite independent. They have no connection with one another except that they are examples of a rule of word-formation common to the two languages] — going down, setting (of sun and moon), always in contrast to uggamana (rising, therefore frequent varia lectio ogg° Dīgha Nikāya I 10, 68; Sumaṅgalavilāsinī I 95 (= atthaṅga mana); Vimāna Vatthu 326.

:: Ogaṇa (adjective) [Vedic ogaṇa with dialect o for ava] separated from the troop or crowd, standing alone, Vinaya I 80; Jātaka IV 432 = (gaṇaṁ ohīna commentary).

:: Ogādha1 (adjective) [Sanskrit avagāḍha; ava + gādha2] immersed, entered; firm, firmly footed or grounded in (—°), spelled ogāḷha Milindapañha 1 (abhidhamma-vinay°). cf. Buddhist Hybrid Sanskrit avagādhaśrāddha of deep faith Divyāvadāna 268. cf. pariyogāḷha.

:: Ogādha2 (neuter) [ava + gādha2] a firm place, firm ground, only in compound ogādhappatta having gained a sure footing Aṅguttara Nikāya III 297f.

:: Ogāha [from o + gah] diving into; only in compound pariy°.

:: Ogāhana (neuter) [from ogāhati] plunging into (—°) Peta Vatthu Commentary 158.

:: Ogāhati (ogāheti) [Sanskrit avagāhate; ava + gāhati] to plunge or enter into, to be absorbed in (with accusative or locative). Peta Vatthu II 1211; Vimāna Vatthu 61 (= anupavisati Vimāna Vatthu 42), 392 (sālavanaṁ o. = pavisati Vimāna Vatthu 177). ogāheti Peta Vatthu Commentary 155 (pokkharaṇiṁ); gerund ogāhetvā Majjhima Nikāya III 175 (Text ogah°; varia lectio ogāhitvā); Peta Vatthu Commentary 287 (lokanāthassa sāsanaṁ, varia lectio °itvā). See also ava°.

:: Oggata [past participle of avagacchati: spelling gg on account of contrast with uggata, cf. avaga mana. Müller P.Gram. 43 unwarrantedly puts oggata = apagata] — gone down, set (of the sun) Vinaya IV 55 (oggate suriye = atthaṅgate s.), 268 (the same = rattandhakāre); Theragāthā 477 (anoggatasmiṁ suriyasmiṁ).

:: Ogha [Vedic ogha and augha; Buddhist Hybrid Sanskrit ogha, e.g. Divyāvadāna 95 caturogh'ottīrṇa, Jātakamala 215 mahaugha. Etymology uncertain].
1. (rare in the old texts) a flood of water Vimāna Vatthu 48 (udak'ogha); usually as mahogha a great flood Dhammapada 47; Visuddhimagga 512; Vimāna Vatthu 110; Dhammapada II 274 = Therīgāthā Commentary 175.
2. (always in singular) the flood of ignorance and vain desires which sweep a man down, away from the security of emancipation. To him who has "crossed the flood", oghatiṇṇo, are a scribed all, or nearly all, the mental and moral qualifications of the Arahant. For details see Sutta-Nipāta 173, 219, 471, 495, 1059, 1064, 1070, 1082; Aṅguttara Nikāya II 200f. Less often we have details of what the flood consists of. Thus kāmogha the fl. of lusts Aṅguttara Nikāya III 69 (cf. Dhammasaṅgani 1095, where o. is one of the many names of taṇhā, craving, thirst). In the popular old riddle at Saṁyutta Nikāya I 3 and Theragāthā 15, 633 (included also in Dhammapada 370) the "flood" is fifteen states of mind (the five bonds which impede a man on his entrance upon the Aryan Path, the five which impede him in his progress towards the end of the Path, and five other bonds: lust, ill-temper, stupidity, conceit, and vain speculation). Five Oghas referred to at Saṁyutta Nikāya I 126 are possibly these last. Sutta-Nipāta 945 says that the flood is gedha greed, and the avijjogha of past participle 21 may perhaps belong here. As means of crossing the flood we have the Path Saṁyutta Nikāya I 193 (°assa nittharaṇatthaṁ); IV 257; V 59; Itivuttaka III (°assa nittharanatthāya); faith Saṁyutta Nikāya I 214 = Sutta-Nipāta 184 = Milindapañha 36; mindfullness Saṁyutta Nikāya V 168, 186; the island Dhammapada 25; and the dyke Theragāthā 7 = Sutta-Nipāta 4 (cf. Dīgha Nikāya II 89).
3. Towards the close of the Nikāya period we find, for the first time, the use of the word in the plural, and the mention of four Oghas identical with the four āsavas (mental Intoxicants). See Dīgha Nikāya III 230, 276; Saṁyutta Nikāya IV 175, 257; V 59, 292, 309; Mahāniddesa 57, 159; Cullaniddesa §178. When the oghas had been thus grouped and classified in the livery, as it were, of a more popular simile, the older use of the word fell off, a tendency arose to think only of four oghas, and of these only as a name or phase of the four āsavas. So the Abhidhamma books (Dhammasaṅgani 1151; Vibhaṅga 25f., 43, 65, 77, 129; Compendium 171). The Nettipakaraṇa follows this (31, 114-24). Grouped in combination āsavagantha-ogha-yoga-agati-taṇhupādāna at Visuddhimagga 211. The later history of the word has yet to be investigated. But it may be already stated that the fifth-century commentators persist in the error of explaining the old word ogha, used in the singular, as referring to the four āsavas; and they extend the old simile in other ways. Dhammapāla of Kāñcipura twice uses the word in the sense of flood of water (Vimāna Vatthu 48, 110, see above 1).

-ātiga one who has overcome the flood Sutta-Nipāta 1096 (cf. Cullaniddesa §180);
-tiṇṇa the same Saṁyutta Nikāya I 3, 142; Sutta-Nipāta 178, 823, 1082, 1101, 1145; Dhammapada 370 (= cattāro oghe tiṇṇa Dhammapada IV 109); Vimāna Vatthu 6428 (= catunnaṁ oghānaṁ saṁsāra-mahoghassa taritattā o. Vimāna Vatthu 284); 827; Mahāniddesa 159; Cullaniddesa §179.

:: Oghana (neuter) watering, flooding (?) Majjhima Nikāya I 306 (varia lectio ogha).

:: Oghaniya (adjective) [from ogha(na)] that which can be engulfed by floods (metaphysical) Dhammasaṅgani 584 (cf. Buddhist Manual of Psychological Ethics 385, note 1); Vibhaṅga 12, 25 and passim; as 49.

:: Ogilati [o + gilati] to swallow down (opposite uggilati) Majjhima Nikāya I 393 (infinitive ogilituṁ) Milindapañha 5 (the same).

:: Ogumpheti [ava + denominative of gumpha garland] to string together, wind round, adorn with wreaths, cover, dress Vinaya I 194 (passa ogumphiyanti; vv.ll. ogumbhiyanti, ogubbiy°, ogummīy°, okumpiy°); II 142 (ogumphetvā).

:: Oguṇṭheti [o + guṇṭheti] to cover, veil over, hide Saṁyutta Nikāya IV 122 (gerund oguṇṭhitvā sīsaṁ, perhaps better read as oguṇṭhitā; varia lectio okuṇṭhitū), — past participle oguṇṭhita (q.v.).

:: Oguṇṭhita [past participle of oguṇṭheti, cf. Buddhist Hybrid Sanskrit avaguṇṭhita, e.g. Jātakamala 30] covered or dressed (with) Vinaya II 207; Peta Vatthu Commentary 86 (varia lectio okuṇṭhita).

:: Ohana only in compound bimbohana, see under bimba.

:: Ohanati [ava + han, but probably a new formation from passive avahīyati of hā, taking it to han instead of the latter] to defecate, to empty the bowels Peta Vatthu Commentary 268 (+ osajjati).

:: Oharaṇa (neuter) [from oharati] literally "taking away", leading astray, side-track, deviating path Jātaka VI 525 (commentary: ga mana-magga). cf. avaharaṇa.

:: Oharati [o + hṛ take]
1. to take away, take down, take off Saṁyutta Nikāya I 27 (gerund ohacca, varia lectio ūhacca); Peta Vatthu II 66 (imperative ohara = ohārehi Peta Vatthu Commentary 95); Dhammapada IV 56 (see ohārin). See also ava°. — causative I ohāreti (see avahārati); causative II oharāpeti in meaning of oharati to take down, to cut or shave off (hair) Jātaka VI 52 (kṣa massuṁ); Dhammapada II 53 (cf. oropeti), — past participle avahaṭa.

:: Ohāra see avahāra and cf. vohāra.

:: Ohāraṇa (neuter) [from ohāreti, cf. avaharaṇa] taking down, cutting off (hair) Jātaka I 64 (kesa-massu°).

:: Ohāreti [causative of oharati]
1. to give up, leave behind, renounce (cf. ojahāti) Sutta-Nipāta 64 (= oropeti Cullaniddesa §183).
2. to take down (see oharati 1) Vinaya I 48; Peta Vatthu Commentary 95.
3. to cut down, shave off (hair; see oharāpeti under oharati) Itivuttaka 75 (kṣa massuṁ hair and beard, varia lectio ohāyāpetvā); past participle 56 (the same).

:: Ohārin (adjective/noun) [from avaharati] dragging down, weighty, heavy Dhammapada 346 (= avaharati heṭṭhā haratī ti Dhammapada IV 56).

:: Ohāya gerund of ojahāti.

:: Ohita [past participle of odahati; Buddhist Hybrid Sanskrit avahita (e.g. Jātakamala 210) as well as apahita (e.g. Lalitavistara 552)]
1. put down into, deposited Dhammapada 150.
2. put down, laid down, taken off, relieved of, in phrase ohitabhāro (arahaṁ) (a saint) who has laid down the burden: see Arahatta III commentary; cf. °khandhabhāra Dhammapada IV 168.
3. put down in, hidden, put away in (—°) Sutta-Nipāta 1022 = (kosohita).
4. (figurative) put down to, applied to, in ohita-sota listening, attentive, intent upon (cf. sotaṁ odahati to listen) usually in phrase ohitasoto dhammaṁ suṇāti; Majjhima Nikāya I 480; III 201; Saṁyutta Nikāya V 96; Aṅguttara Nikāya IV 391; Visuddhimagga 300 (+ aṭṭhiṁ katvā).

:: Ohiyyaka (adjective/noun) [from ohīyati, avahiyyati] one who is left behind (in the house as a guard) Vinaya III 208; IV 94; Saṁyutta Nikāya I 185 (vihārapāla).

:: Ohīḷanā (feminine) [ava + hīḷanā, of hīḍ] scorning, scornfullness Vibhaṅga 353 (+ ohīḷattaṁ).

:: Ohīna [past participle of ojahāti] having left behind Jātaka IV 432 (gaṇaṁ).

:: Ohīyati (ohiyyati) [ava + hīyati, passive of ha, see ojahāti]
1. to be left behind, to stay behind Jātaka V 340 (avahīyati = ohiyyati commentary).
2. to stay behind, to fall out (in order to urinate or defecate); gerund ohīyitvā Vinaya IV 229; Dhammapada II 21 (cf. ohanati). See also ohiyyaka.

:: Ojahāti [o + jahati] to give up, leave, leave behind, renounce, gerund ohāya Dīgha Nikāya I 115 (ñāti-saṅghaṁ and hirañña-suvaṇṇaṁ); Majjhima Nikāya II 166 (the same); Jātaka V 340 (= chaḍḍetvā commentary); Peta Vatthu Commentary 93 (maṁ). passa avahīyati and ohīyati, past participle ohīna (q.v.). — See also ohanati.

:: Ojavant (adjective) [from ojā; Vedic ojasvant in different meaning: powerful] possessing strengthening qualities, giving strength Majjhima Nikāya I 480; Saṁyutta Nikāya I 212 (so read for ovajaṁ; phrase ojavaṁ asecanakaṁ of Nibbāna, translated "elixir"); Therīgāthā 196 (the same = ojavantaṁ Therīgāthā Commentary 168); Aṅguttara Nikāya III 260 (an° of food, i.e. not nourishing Dhammapada I 106.

:: Ojavantatā (feminine) [abstract from ajavant] richness in sap, strength giving (nourishing) quality Jātaka I 68 (of milk).

:: Ojā (feminine) [Vedic ojas neuter, also Buddhist Hybrid Sanskrit oja neuter Divyāvadāna 105; from °aug to increase, as in Latin auges, augustus and auxilium, Gothic aukan (augment), Anglo-Saxon eacian; cf. also Greek ἆέξϖ, Sanskrit ukṣati and vakṣana increase] strength, but only in meaning of strength-giving, nutritive essence (applied to food) Majjhima Nikāya I 245; Saṁyutta Nikāya II 87; V 162 (dhamm'); Aṅguttara Nikāya III 396; Jātaka I 68; Dhammasaṅgani 646, 740, 875; Milindapañha 156; Dhammapada II 154 (paṭhav°). See also definition at Visuddhimagga 450 (referring to kabaliṅkāro āhāra. The compound form is oja, e.g. ojadāna Jātaka V 243; ojaṭṭhamaka (rūpa) Visuddhimagga 341.

:: Ojināti [Sanskrit avajayati, ava + ji] to conquer, vanquish, subdue Jātaka VI 222 (ojināmase).

:: Oka (neuter) [Vedic okas (neuter), from uc to like, thus originally "comfort", hence place of comfort, sheltered place, habitation. The indigenous interpretation connects oka partly with okāsa = figurative room (for rising), chance, occasion (thus Mahāniddesa 487 on Sutta-Nipāta 966: see anoka; Paramatthajotikā II 573 ibid.; Paramatthajotikā II 547: see below), partly with udaka (as contraction): see below on Dhammapada 34. Geiger (Pāḷi Grmmar §20) considers oka to be a direct contraction of udaka (via *udaka, *utka, *ukka, *okka). The customary synomym for oka (both literal and figurative) is ālaya] — resting place, shelter, resort; house, dwelling; figurative (this meaning according to later commentators prevailing in anoka, liking, fondness, attachment to (worldly things) Saṁyutta Nikāya III 9 = Sutta-Nipāta 844 (okam pahāya; oka here is explained at Paramatthajotikā II 547 by rūpa-vatthādi-viññaṇass'okāso); Saṁyutta Nikāya V 24 = Aṅguttara Nikāya V 232 = Dhammapada 87 (okā anokam āgamma); Dhammapada 34 (oka-m-okata ubbhato, i.e. oka-m-okato from this and that abode, from all places, thus taken as okato, whereas Buddhaghosa takes it as okasya okato and interprets the first oka as contracted form of udaka, water, which happens to fit in with the sense required at this passage, but is not warranted otherwise except by Buddhaghosa's quotation "okapuṇṇehi cīvarehī ti ettha udakaṁ". This quotation is taken from Vinaya I 253, which must be regarded as a corrupt passage cf. remarks of Buddhaghosa (Samantapāsādikā 1106): oghapuṇṇehī ti pi pāṭho. The rest of his interpretation at Dhammapada I 289 runs: "okaṁ okaṁ pahāya aniketa-sārī ti ettha ālayo, idha (i.e. at Dhammapada 34) ubhayam pi labbhati okamokato udaka-saṅkhātā ālayā ti attho", i.e. from the water's abode. Buddhaghosa's explanation is of course problematic); Dhammapada 91 (okam okaṁ jahanti "they leave whatever shelter they have", explained by ālaya Dhammapada II 170). °anoka houseless, homeless, comfortless, renouncing, free from attachment: see separately.

-cara (feminine °carikā Jātaka VI 416; °cārikā Majjhima Nikāya I 117) living in the house (said of animals), i.e. tame (cf. same etymology of "tame" = Latin domus, domesticus). The passage Majjhima Nikāya I 117, 118 has caused confusion by oka being taken as "water". But from the context as well as from commentary on Jātaka VI 416 it is clear that here a tame animal is meant by means of which other wild ones are caught. The passage at Majjhima Nikāya I 117 runs "odaheyya okacaraṁ ṭhapeyya okacārikaṁ" i.e. he puts down a male decoy and places a female (to entice the others), opposite "ūhaneyya o. nāseyya o." i.e. takes away the male and kills the female. °(ñ)jaha giving up the house (and its comfort), renouncing (the world), giving up attachment Sutta-Nipāta 1101 (= ālayañjahaṁ Paramatthajotikā II 598; cf. Cullaniddesa §176 with varia lectio oghañjaha).

:: Okaḍḍhati [o + kaḍḍhati] to drag away, remove Therīgāthā 444. See also ava°.

:: Okampeti [o + causative of kamp] to shake, to wag, only in phrase sīsaṁ okampeti to shake one's head Majjhima Nikāya I 108, 171; Saṁyutta Nikāya I 118.

:: Okantati (okkant°) [o + kantati, cf. also apakantati] to cut off, cut out, cut away, carve; present okantati Majjhima Nikāya I 129; Peta Vatthu III 102 (= ava° Peta Vatthu Commentary 213); gerund okantitvā Jātaka I 154 (migaṁ o. After carving the deer); Peta Vatthu Commentary 192 (piṭṭhi maṁsāni), and okacca Jātaka IV 210 (Text okkacca, varia lectio ukk°; commentary explains by okkantitvā), — past participle avakanta and avakantita.

:: Okappanā (feminine) [o + kappanā] fixing one's mind (on), settling in, putting (trust) in, confidence Dhammasaṅgani 12, 25, 96, 288; Nettipakaraṇa 15, 19, 28; Vibhaṅga 170.

:: Okappati [o + kappati] to preface, arrange, make ready, settle on, feel confident, put (trust) in Vinaya IV 4; Paṭisambhidāmagga II 19 (= saddahati ibid. 21); Milindapañha 150, 234; Sumaṅgalavilāsinī I 243.

:: Okappeti [o + kappeti] to fix one's mind on, to put one's trust in Majjhima Nikāya I 11; Milindapañha 234 (okappessati).

:: Okassati [o + kassati, see also apakassati and avakaḍḍhati] to drag down, draw or pull away, distract, remove. Only in gerund okassa, always combined with pasayha "removing by force" Dīgha Nikāya II 74 (Text okk°); Aṅguttara Nikāya IV 16 (Text okk°, varia lectio ok°), 65 (the same); Milindapañha 210. Also in causative okasseti to pull out, draw out Therīgāthā 116 (vaṭṭiṁ = dīpavaṭṭiṁ ākaḍḍheti Therīgāthā Commentary 117). [mss. often spell okk°].

:: Okāra [o + kāra from karoti, Buddhist Hybrid Sanskrit okāra, e.g. Mahāvastu III 357] only in stock phrase kāmānaṁ ādīnavo okāro saṅkileso Dīgha Nikāya I 110, 148 (= lāmaka-bhāva Sumaṅgalavilāsinī I 277); Majjhima Nikāya I 115, 379, 405f.; II 145; Aṅguttara Nikāya IV 186; Nettipakaraṇa 42 (varia lectio vokāra); Dhammapada I 6, 67. The exact meaning is uncertain. Etymologically it would be degradation. But Buddhaghosa prefers folly, vanity, and this suits the context better.

:: Okāsa [ava + kāś to shine]
1. literally "visibility", (visible) space as geometrical term, open space, atmosphere, air as space Dīgha Nikāya I 34 (ananto okāso); Visuddhimagga 184 (with disā and pariccheda), 243 (the same); Peta Vatthu Commentary 14 (okāsaṁ pharitvā permeating the atmosphere). This meaning is more pronounced in ākāsa.
2. "visibility", i.e. appearance, as adjective looking like, appearing. This meaning closely resembles and often passes over into meaning 3, e.g. katokāsa kamma when the k. makes its appearance = when its chance or opportunity arises Peta Vatthu Commentary 63; okāsaṁ deti to give one's appearance, i.e. to let any one see, to be seen by (dative) Peta Vatthu Commentary 19.
3. occasion, chance, opportunity, permission, consent, leave Aṅguttara Nikāya I 253; IV 449; Jātaka IV 413 (vātassa o. n'atthi the wind has no access); Paramatthajotikā II 547. — In this meaning frequent in combination with following verbs:
(a) okāsaṁ karoti to give permission, to admit, allow; to give a chance or opportunity, frequent with pañhassa veyyā-karaṇāya (to Anglo-Saxon a question), e.g. Dīgha Nikāya I 51, 205; Majjhima Nikāya II 142; Saṁyutta Nikāya IV 57; Vinaya I 114, 170; Mahāniddesa 487; Peta Vatthu Commentary 222. — causative °ṁ karoti Vinaya II 5, 6, 276; causative II °ṁ kārāpeti Vinaya I 114, 170. katokāsa given permission (to speak), admitted in audience, granted leave Sutta-Nipāta 1031; Vimāna Vatthu 65 (raññā); anokāsakata without having got permission Vinaya I 114.
(b) okāsaṁ yācati to Anglo-Saxon permission Majjhima Nikāya II 123.
(c) okāsaṁ deti to give permission, to consent, give room Jātaka II 3; Vimāna Vatthu 138.
(d) with bhū: anokāsa-bhāva want of opportunity Saddhammopāyana 15; anokāsa-bhūta not giving (literal becoming) an opportunity Paramatthajotikā II 573. Elliptically for o. detha Yogāvacara's Manual 4 etc.

-ādhigama finding an opportunity Dīgha Nikāya II 214f.; Aṅguttara Nikāya IV 449;
-kamma giving opportunity or permission Sutta-Nipāta page 94 (°kata allowed); Peta Vatthu IV 111 (°ṁ karoti to give permission);
-matta permission Sutta-Nipāta page 94;
-loka the visible world (= manussa-loka) Visuddhimagga 205; Vimāna Vatthu 29.

:: Okāsati [ava + kāś] to be visible; causative okāseti to make visible, let appear, show Saṁyutta Nikāya IV 290.

:: Okilinī see okiraṇa.

:: Okiṇṇa [past participle of okirati; Buddhist Hybrid Sanskrit avakīrṇa Divyāvadāna 282; Jātakamala 3192] strewn over, beset by, covered with, full of Jātaka V 74, 370; Peta Vatthu Commentary 86, 189 (= otata of Peta Vatthu III 33).

:: Okiraṇa [o + kiraṇa] casting out (see the later avakirati 2), only as adjective-feminine okiriṇī (okilinī through dialectical variation) a cast-out woman (cast-out on account of some cutaneous disease), in double combination okilinī okiriṇī (perhaps only the latter should be written) Vinaya III 107 = Saṁyutta Nikāya II 260 (in play of words with avakirati 1). Buddhaghosa's allegorical explanation at Samantapāsādikā 511 puts okilinī = kilinnasarīrā, okiriṇī = aṅgāraparikiṇṇa. cf. kirāta.

:: Okirati [o + kirati]
1. to pour down on, pour out over Majjhima Nikāya I 79; preterit okiri Vinaya III 107 = Saṁyutta Nikāya II 260; Peta Vatthu II 38; Peta Vatthu Commentary 82.
2. to cast-out, reject, throw out: see okiraṇa. Past participle okiṇṇa (q.v.). — causative II okirāpeti to cause to pour out or to sprinkle over Visuddhimagga 74 (vālikaṁ).

:: Okkala see ukkala.

:: Okkamana (neuter) [from okkamati] entering into, approaching, reaching Majjhima Nikāya III 6; Aṅguttara Nikāya III 108 (entering the path); also in phrase Nibbānassa okkamanāya Aṅguttara Nikāya IV 111f., cf. 230f.

:: Okkamati [o + kamati from kṛam] literally to enter, go down into, fall into. Figurative to come on, to develop, to appear in (of a subjective state). It is strange that this important word has been so much misunderstood, for the English idiom is the same. We say "he went to sleep", without meaning that he went anywhere. So we may twist it round and say that "sleep overcame him", without meaning any struggle. The two phrases mean exactly the same an internal change, or developement, culminating in sleep. So in Pāḷi niddā okkami sleep fell upon him, Vinaya I 15; niddaṁ okkami he fell on sleep, asleep, Dhammapada I 9; Peta Vatthu Commentary 47. At Itivuttaka 76 we hear that a dullness developed (dubbaṇṇiyaṁ okkami) on the body of a god, he lost his radiance. At Dīgha Nikāya II 12; Majjhima Nikāya III 119 a god, on his rebirth, entered his new mother's womb (kucchiṁ okkami). At Dīgha Nikāya II 63 occurs the question "if consciousness were not to develop in the womb?" (viññāṇaṁ na okkamissatha) Saṁyutta Nikāya V 283 "abiding in the sense of bliss" (sukha-saññaṁ okkamitvā). See also past participle 13 = 28 (niyāma okk°, "he enters on the Path"). Causative okkāmeti to make enter, to bring to Saṁyutta Nikāya IV 312 (saggaṁ), — past participle okkanta. See also avakkamati.

:: Okkandika [kand or kram?] at Jātaka II 448 is doubtful, varia lectio okkantika. It is used adverbially: okkandikaṁ kīḷati to sport (loudly or joyfully). Commentary explains as "migo viya okkandi-katvā kīḷati"; in the way of roaring(?) or frisking about(?), like a deer.

:: Okkanta [past participle of okkamati] coming on, approaching, taking place Dīgha Nikāya II 12; Milindapañha 299 (middhe okkante). See also avakkanta Saṁyutta Nikāya II 174; III 46.

:: Okkanti (feminine) [from okkamati] entry (literal descent), appearance, coming to be. Usually in stock phrase jāṭi sañjāti o. nibbatti Majjhima Nikāya III 249; Saṁyutta Nikāya II 3; III 225; Cullaniddesa §257; Puggalapaññatti 184. Also in gabbh° entry into the womb Sumaṅgalavilāsinī I 130.

:: Okkantika (adjective) [from okkanti] coming into existence again and again, recurring. Only as epithet of pīti, joy. The opposite is khaṇika, momentary Visuddhimagga 143 = as 115 (Expositor 153 translation "flooding").

:: Okkassa see okassati.

:: Okkhāyati [ava + khāyati, corresponds to Sanskrit kṣeti from kśi to lie] to lie low, to be restrained (in this sense evidently confused with avakkhipati) Saṁyutta Nikāya IV 144f. (cakkhuṁ etc. okkhāyati).

:: Okkhāyika (adjective) [from ava + khāyin from kṣi, cf. avakkhāyati; Kern, Toevoegselen sub voce suggests relation to Buddhist Hybrid Sanskrit avakhāta of khan, and compares Lalitavistara 319] — low-lying, deep, remote, only in one phrase, viz. udaka-tārakā gambhīragatā okkhāyikā Majjhima Nikāya I 80, 245.

:: Okkhipati [ava + khipati; Sanskrit avakṣipati] to throw down or out, cast down, drop; figurative usually applied to the eyes = cast down, hence transferred to the other senses and used in meaning "keep under, restrain, to have control over" (cf. also avakkhāyati); preterit °khipi Aṅguttara Nikāya IV 264 (indriyāni); gerund °khipitvā Vinaya IV 18 (the same), — past participle avakkhitta and okkhitta (q.v.).

:: Okkhita [past participle of ava + ukkhati, Sanskrit avokṣita, from ukṣ to sprinkle] — besprinkled, bestrewn with (—°) Therīgāthā 145 (candan° = candanānulitta Therīgāthā Commentary 137); Jātaka V 72 (so in varia lectio Text reads okkita; commentary explains by okiṇṇa parikkita parivārita).

:: Okkhitta [past participle of okkhipati] thrown down, flung down, cast down, dropped; thrown out, rejected; only in phrase okkhitta-cakkhu, with down-cast eyes, i.e. turning the eyes away from any objectionable sight which might impair the morale of the bhikkhu; thus meaning "with eyes under control"Sutta-Nipāta63, 411, 972; Mahāniddesa 498; Cullaniddesa §177; Peta Vatthu IV 344 (varia lectio ukkh°); Vimāna Vatthu 6. — For further use and meaning, see avakkhitta.

:: Okoṭimaka (adjective) [o + koṭi + mant + ka. Ava in BHS, in formula durvarṇa durdarśana avakoṭimaka Avadāna-śataka I 280. Kern (note on above passage) problematically refers it to Sanskrit avakūṭara = vairūpya (Pāṇini V 2, 30). The commentary on Saṁyutta Nikāya I 237 explains by mahodara (fat-bellied) as well as lakuṇṭaka (dwarf); Puggalapaññatti 227 explains by lakuṇṭaka only] — literally "having the top lowered", with the head squa shed in or down, i.e. of compressed and bulging out stature; misshapen, deformed, of ugly shape (Mrs. Rhys Davids translates hunchback at Saṁyutta Nikāya I 94 (Kindred Sayings I 118), pot-bellied at Saṁyutta Nikāya I 237; Warren, Buddhism in Translations page 426 translates decrepit). Itivuttaka occurs only in one stock phrase, viz. dubbaṇṇa dud-das(s)ika okoṭimaka "of bad complexion, of ugly appearance and dwarfed" at Vinaya II 90 = Saṁyutta Nikāya I 94 = Aṅguttara Nikāya I 107 = II 85 = III 285f. = past participle 51. The same also at Majjhima Nikāya III 169; Saṁyutta Nikāya I 237; II 279; Udāna 76.

:: Olagga [Sanskrit avalagna, past participle of avalagati] restrained, checked Theragāthā 356.

:: Olaggeti [causative of o + lag] to make stick to, to put on, hold fast, restrain Majjhima Nikāya II 178; Aṅguttara Nikāya III 384 (vv.ll. oloketi, olabheti, oketi); Theragāthā 355.

:: Olamba (adjective) [from ava + lamb] hanging down Vinaya III 49; Jātaka IV 380 (°vilamba).

:: Olambaka (adjective/noun) [see olambati]
1. (adjective) hanging down Vimāna Vatthu 32 (°dāma).
2. (noun)
(a) support, walking stick Jātaka IV 40 (hatth°).
(b) plumb-line Jātaka VI 392.

:: Olambanaka [from olambati] an armchair, literally a chair with supports Vinaya II 142.

:: Olambati and avalambati [ava + lamb] to hang down, hang on, to be supported by, rest on. The form in o is the older. Present avalambare Peta Vatthu II 118 (= olambamānā tiṭṭhanti Peta Vatthu Commentary 77); II 102 (= olambanti Peta Vatthu Commentary 142); olambati Majjhima Nikāya III 164 (+ ajjholambati); Jātaka I 194; Peta Vatthu Commentary 46. — gerund avalamba (for °bya) Peta Vatthu III 35 (= olambitva Peta Vatthu Commentary 189) and olambetvā Jātaka III 218. See also olubbha.

:: Olaṅghanā (feminine) [from olaṅgheti] bending down Vinaya III 121 (= heṭṭhā onamanā).

:: Olaṅgheti [causative of ava + laṅgh] to make jump down, in phrase ullaṅgheti olaṅgheti to make dance up and down Jātaka V 434 = Dhammapada IV 197 (the latter has Text ullaggheti ol°; but varia lectio ullaṅgheti ol°).

:: Oligalla [of unknown etymology: probably non-Aryan, cf. Buddhist Hybrid Sanskrit oḍigalla Saddharmapuṇḍarīka Chap. VI] a dirty pool near a village Majjhima Nikāya III 168; Saṁyutta Nikāya V 361; Aṅguttara Nikāya I 161; III 389; Milindapañha 220; Visuddhimagga 343.

:: Olikhati [o + likh, cf. Sanskrit apalikhati] to scrape off, cut off, shave off (hair) Aṅguttara Nikāya III 295 (veṇiṁ olikhituṁ); Theragāthā 169 (kese olikhissaṁ); Therīgāthā 88.

:: Oliyati [o + līyate from lī] to stick, stick fast, adhere, cling to Itivuttaka 43; Nettipakaraṇa 174, — past participle olīna (BHS avalīna).

:: Olīna [past participle of oliyate] adhering, sticking or clinging to (worldliness), infatuated Majjhima Nikāya I 200 (°vuttika); Jātaka VI 569 (anolīna-mānasa); Vibhaṅga 350 (°vuttikā); Milindapañha 393 (an°).

:: Olīyanā [from oliyati] adhering, infatuation Paṭisambhidāmagga I 157; Dhammasaṅgani 1156, 1236.

:: Olokana (neuter) [see oloketi] looking, looking at, sight Saddhammopāyana 479 (mukhass').

:: Olokanaka (adjective/noun) [from oloketi] window Vinaya II 267 (olokanakena olokenti, adverb).

:: Oloketi [BHS avalokayati or apaloketi] to look at, to look down or over to, to examine, contemplate, inspect, consider Jātaka I 85, 108 (nakkhattaṁ); Peta Vatthu II 964; Dhammapada I 10, 12, 25, 26; II 96 (varia lectio for Text voloketi); III 296; Peta Vatthu Commentary 4, 5, 74, 124.

:: Olubbha [assimilated form of olumbha which in all likelihood for olambya, gerund of olambati. The form presents difficulties. See also Morris, JPTS, 1887, 156] holding on to, leaning on, supporting oneself by (with accusative); most frequently in phrase daṇḍaṁ olubbha leaning on a stick, e.g. Majjhima Nikāya I 108 (= daṇḍaṁ olambitvā commentary; see Majjhima Nikāya I 539); Aṅguttara Nikāya III 298; Therīgāthā 27 (= ālambitvā); Vimāna Vatthu 105. In other connections: Saṁyutta Nikāya I 118; III 129; Jātaka I 265 (āvāṭa-mukha-vaṭṭiyaṁ); VI 40 (hatthe); Dhammapada II 57 (passaṁ; gloss olambi); Vimāna Vatthu 217, 219.

:: Olugga [past participle of olujjati] breaking off, falling to pieces, rotting away Majjhima Nikāya I 80, 245 (olugga-vilugga), 450 (the same); Visuddhimagga 107 (the same).

:: Olujjati [Sanskrit avarujyate, passive of ava + ruj] to break off, go to wreck, fall away Saṁyutta Nikāya II 218 (varia lectio ull°), — past participle olugga.

:: Olumpeti [o + causative of lup] to strip off, seize, pick, pluck Vinaya I 278 (bhesajjaṁ olumpetvā, vv.ll. ulumpetvā, oḷump°, odametvā).

:: Oḷāra at Peta Vatthu Commentary 110 is with varia lectio to be read uḷāra.

:: Oḷārika (adjective) [from uḷāra] gross, coarse, material, ample (see on term Buddhist Manual of Psychological Ethics 190 and Compendium 159 note 4) Dīgha Nikāya I 37, 186f. (attā) 195, 197, 199; Majjhima Nikāya I 48, 139, 247; II 230; III 16, 299; Saṁyutta Nikāya II 275 (vihāra); III 47 (opposite sukhuma); IV 382 (the same); V 259f.; Aṅguttara Nikāya IV 309f. (nimittaṁ obhāso); Jātaka I 67; Dhammasaṅgani 585, 675, 889; Vibhaṅga 1, 13, 379; Visuddhimagga 155 (°aṅga), 274f. (with reference to breathing), 450.

:: Oḷumpika (adjective) [derivation unknown, Buddhist Hybrid Sanskrit olumpika and oḍumpika Mahāvastu III 113, 443. In the Śvet-Upan. we find the form uḍupa a skiff.] Sen. Kacc 390 belonging to a skiff (no reference in Pāḷi Canon?); cf. Buddhist Hybrid Sanskrit olumpika Mahāvastu III 113 and oḍumpika ibid. 443.

:: Oma (adjective) [Vedic avama, superlative formation from ava] lower (in position and rank), inferior, low; plural omā Aṅguttara Nikāya III 359 (in contrast with ussā superiors); Sutta-Nipāta 860 (ussā samā omā superiors, equals, inferiors), 954; Paramatthajotikā II 347 (= paritta lāmaka). — More frequent in negative form anoma not inferior, i.e. excellent.

:: Omaddati [o + maddati from mṛd, Buddhist Hybrid Sanskrit avamardati Jātakamala 3133]
1. to rub Jātaka VI 262 (sarīraṁ omaddanto); Milindapañha 220.
2. to crush, oppress Majjhima Nikāya I 87 = Cullaniddesa §199 6c (abhivaggena); Jātaka II 95.

:: Omaka (adjective) [oma + ka] lower in rank, inferior; low, insignificant Mahāniddesa 306 (appaka + o.); Jātaka II 142; Dhammapada I 203.

:: Omasanā (feminine) [from omasati] touching, touch Vinaya III 121 (= heṭṭhā oropanā).

:: Omasati [o + mas = Sanskrit mṛs.]
1. (literal) to touch Jātaka V 446.
2. (figurative) to touch a person, to reproach, insult Vinaya IV 4f. — past participle omaṭṭha.

:: Omaṭṭha [past participle of omasati] touched Saṁyutta Nikāya I 13 = 53 = Theragāthā 39.

:: Omāna1 [from o + man, think. The Sanskrit avamāna is later] disregard, disrespect, contempt Dhammapada II 52 (+ atimāna). cf. omāna and see also avamāna.

:: Omāna2 [at Jātaka II 443 we read ucce sakuṇa omāna meaning "Oh bird, flying high". With the present material we see no satisfactory solution of this puzzle. There is a Burmese correction which is at variance with the commentary] — "flying", the varia lectio is ḍemāna (from ḍī). commentary explains by caramāna gacchamāna. Müller P.Gram. 99 proposes to read ḍemāna for omāna.

:: Omissaka (adjective) [o + missaka] mixed, miscellaneous, various Jātaka V 37; VI 224 (°parisā). cf. vo°.

:: Omukka (adjective) [from o + muc] cast off, second hand Vinaya I 187.

:: Omuñcati [o + muc] to take off, loosen, release; unfasten, undo, doff Dīgha Nikāya I 126 (veṭhanaṁ as form of salute); Jātaka II 326; VI 73 (sāṭakaṁ); Visuddhimagga 338; Peta Vatthu Commentary 63 (tacaṁ); Vimāna Vatthu 75 (ābhāraṇāni). — causative omuñcāpeti to cause to take off Vinaya I 273, — past participle omutta.

:: Omutta [past participle of omuñcati] released, freed, discharged, taken off Itivuttaka 56 (read omuttassa Mārapāso for Text omukkassa m.).

:: Omutteti [Sanskrit avamūtrayati, denominative from mūtra, urine] to discharge urine, pass water Majjhima Nikāya I 79, 127.

:: Onaddha [past participle of onandhati] bound, tied; put over, covered Vinaya II 150, 270f. (°mañca, °pīṭha); Majjhima Nikāya II 64; Dhammapada 146 (andhakārena); Saddhammopāyana 182. See also onayhati.

:: Onamaka (adjective) [from onamati] bending down, stooping Dhammapada II 136 (an°).

:: Onamana (neuter) [abstract from onamati] in compounds with °unna mana lowering and raising bending down and up Dhammapada I 17.

:: Onamati [o + namati] to bend down (instrumental), stoop Dīgha Nikāya II 17 (anona manto present participle not bending); III 143 (the same); Vimāna Vatthu 393 (onamitvā gerund), — past participle oṇata.

:: Onandhati [o + nandhati, a secondary present form constructed from naddha after bandhati > baddha; see also apiḷandhati sub voce apiḷahati] — to bind, fasten; to cover up Vinaya II 150 (infinitive onandhituṁ); Milindapañha 261.

:: Onayhati [ava + nayhati] to tie down, to cover over, envelop, shroud as 378 (megho ākāsaṁ o.) — past participle onaddha.

:: Onāha [from ava + nah, cf. onaddha and onayhati] drawing over, covering, shrouding Dīgha Nikāya I 246 (spelled onaha); Milindapañha 300; Dhammasaṅgani 1157 (= megho viya ākāsaṁ kāyaṁ onayhati).

:: Oneti , probably for apaneti, see apaneti and past participle onīta.

:: Onīta [in form = Sanskrit avanīta, but semantically = apanīta. Thus also Buddhist Hybrid Sanskrit apanīta, past participle of apa + nī, see apa neti] — only found in one stereotype phrase, viz. onīta-patta-pāṇi "having removed (or removing) his hand from the bowl", a phrase causing constructional difficulties and sometimes taken in glosses as "onitta°" (from nij), i.e. having washed (bowl and hands after the meal). — The commentaries explain as onīto pattato pāṇi yeva, i.e. "the hand is taken away from the bowl". The spelling is frequently oṇīta, probably through B mss sources. See on term also Trenckner, "Notes" 6624 and cf. apa-nīta-pātra at Mahāvastu III 142. The expression is always combined with bhuttāvin "having eaten" and occurs very frequently, e.g. At Vinaya II 147: Dīgha Nikāya I 109 (= Sumaṅgalavilāsinī I 277, q.v. for the 2 explanations mentioned above) Majjhima Nikāya II 50, 93; Saṁyutta Nikāya V 384; Aṅguttara Nikāya II 63; Sutta-Nipāta page 111 (= pattato onītapāṇi, apanītahattha Paramatthajotikā II 456); Vimāna Vatthu 118; Peta Vatthu Commentary 278.

:: Onojeti see oṇojeti.

:: Oṇamana (neuter) [from oṇamati] bending down, inclining, bowing down to Milindapañha 234.

:: Oṇamati [o + namati] (instrumental) to incline, bend down to, bow to (dative) Milindapañha 220, 234 (oṇamati and oṇamissati), 400; Sumaṅgalavilāsinī I 112. Causative oṇāmeti Majjhima Nikāya II 137 (kāyaṁ), — past participle oṇata and causative oṇamita.

:: Oṇamita [past participle of oṇameti, causative of nam] having bowed down, bowing down Milindapañha 234.

:: Oṇata [past participle of oṇamati] bent down, low, inclined. Usually of social rank or grade, combined with and opposed to uṇṇata, i.e. raised and degraded, lofty and low Aṅguttara Nikāya II 86 = past participle 52 (= nīca lāmaka Puggalapaññatti 229); Peta Vatthu IV 66; Milindapañha 387; Sumaṅgalavilāsinī I 45; Peta Vatthu Commentary 29.

:: Oṇi (masculine or feminine) [cf. Vedic oṇi charge, or a kind of Soma vessel] charge, only in compound oṇi-rakkha a keeper of entrusted wares, bailee Vinaya III 47, 53 (= āhaṭaṁ bhaṇḍaṁ gopento).

:: Oṇīta see onīta.

:: Oṇojana (neuter) [from oṇojeti, Sanskrit avanejana] washing off, cleaning, washing one's hands Vinaya II 31 (Buddhaghosa refers it to figurative meaning onojeti2 by explaining as "vissajjana" gift, presentation).

:: Oṇojeti (with vowel assimilation o < e for oṇejeti = ava + nejeti, Sanskrit °nejayati from nij. Kern, Toevoegselen II 138, complementary to remarks sub voce on page five explains as assimilated onuj° > onij°, like anu° Buddhist Hybrid Sanskrit ani° (ānisaṁsa < ānuśaṁsā), the further process being onoj° for onuj°. The etymology remains however doubtful]
1. to cause to wash off, to wash, cleanse: see oṇojana.
2. (figurative) to give as a present, dedicate (with the rite of washing one's hands, i.e. a clean gift) Vinaya I 39; IV 156; Aṅguttara Nikāya IV 210 = 214 (oṇojesi preterit); Milindapañha 236.

:: Oñāta [past participle o + jānāti, see also avañāta] despised Milindapañha 191, 229, 288.

:: Opadhika (adjective) [from upadhi. Buddhist Hybrid Sanskrit after the Pāḷi, aupadhika Divyāvadāna 542] — forming a substratum for rebirth (always with reference to puñña, merit). Not with Morris, JPTS 1885, 38 as "exceedingly great"; the correct interpretation is given by Dhammapāla at Vimāna Vatthu 154 as "atta-bhāva-janaka paṭisandhi-pavatti-vipāka-dāyaka". — Saṁyutta Nikāya I 233 = Aṅguttara Nikāya IV 292 = Vimāna Vatthu 3421; Itivuttaka 20 (varia lectio osadhika), 78.

:: Opaguyha see opavayha.

:: Opakkamika (adjective) [from upakkama] characterising a sensation of pain: attacking suddenly, spasmodic, acute; always in connection with ābādha or vedanā Majjhima Nikāya I 92, 241; Saṁyutta Nikāya IV 230 = Aṅguttara Nikāya II 87 = III 131 = V 110 = Cullaniddesa §304 I C = Milindapañha 112.

:: Opakkhin (adjective) [o + pakkhin, adjective from pakkha wing, cf. similarly avapatta] — "with wings off" i.e. having one's wings clipped, powerless Aṅguttara Nikāya I 188 (°ṁ karoti to deprive of one's wings or strength; so read for Text opapakkhiṁ karoti).

:: Opama at Jātaka I 89 and Saddhammopāyana 93 (anopama) stands for ūpama, which metri causā for upama.

:: Opamma (neuter) [from upama; cf. Sanskrit aupamya] likeness, simile, comparison, metaphor Majjhima Nikāya I 378; Vinaya V 164; Milindapañha 1, 70, 330; Visuddhimagga 117, 622; Therīgāthā Commentary 290.

:: Opanayika (adjective) [from upa neti, upa + nī] leading to (Nibbāna) Saṁyutta Nikāya IV 41f., 272, 339; V 343; Aṅguttara Nikāya I 158; II 198; Dīgha Nikāya III 5; Visuddhimagga 217.

:: Opapaccayika (adjective) [= opapātika] having the characteristic of being born without parents, as deva Nettipakaraṇa 28 (upādāna).

:: Opapakkhi in phrase °ṁ karoti at Aṅguttara Nikāya I 188 read opakkhiṁ karoti to deprive of one's wings, to render powerless.

:: Opapātika (adjective) [from upapatti; the Buddhist Hybrid Sanskrit form is a curious distortion of the Pāḷi form, viz. aupapāduka Avadāna-śataka II 89; Divyāvadāna 300, 627, 649] — arisen or reborn without visible cause (i.e. without parents), spontaneous rebirth (Points of Controversy 2832), apparitional rebirth (Cpd. 1654, q.v.) Dīgha Nikāya I 27, 55, 156; III 132, 230 (°yoni), 265; Majjhima Nikāya I 34, 73, 287, 401f., 436 sq, 465f.; II 52; III 22, 80, 247; Saṁyutta Nikāya III 206, 240f., 246f.; IV 348; V 346, 357f., 406; Aṅguttara Nikāya I 232, 245, 269; II 5, 89, 186; IV 12, 226, 399, 423f.; V 265f., 286f., 343f.; past participle 16, 62, 63; Vibhaṅga 412f.; Milindapañha 267; Visuddhimagga 552f., 559; Sumaṅgalavilāsinī I 165, 313. The commentary on Majjhima Nikāya I 34 explains by "sesa-yoni-paṭikkhepa-vacanaṁ etaṁ". See also Puggalapaññatti 198.

:: Opapātin (adjective) = opapātika, in phrase opapātiyā (for opapātiniyā?) iddhiyā at Saṁyutta Nikāya V 282 (so read for Text opapātiha?) is doubtful reading and perhaps best to be omitted altogether.

:: Oparajja vice-royalty is varia lectio for uparajja. Thus at Majjhima Nikāya II 76; Aṅguttara Nikāya III 154.

:: Opasamika (adjective) [from upa + sama + ika; cf. Buddhist Hybrid Sanskrit aupaśamika Avadāna-śataka II 107; Mahāvastu II 41] — leading to quiet, allaying, quieting; especially of Dhamma Dīgha Nikāya III 264f.; Aṅguttara Nikāya II 132.

:: Opasāyika (adjective) [from upasaya, upa + śī] being near at hand or at one's bidding (?) Majjhima Nikāya I 328.

:: Opatati [o + pat] to fall or fly down (on), to fall over (with accusative) Jātaka II 228 (lokāmisaṁ °anto); VI 561 (°itvā gerund); Milindapañha 368, 396, — past participle opatita.

:: Opatita [past participle of opatati] falling (down) Peta Vatthu Commentary 29 (udaka; varia lectio ovuḷhita, opalahita; context reads at Peta Vatthu Commentary 29 mahāsobbhehi opatitena udakena, but the same passage at Paramatthajotikā I 213 reads mahāsobbha-sannipātehi).

:: Opatta (adjective) [o + patta, Sanskrit ava + pat] with leaves fallen off, leafless (of trees) Jātaka III 495 (opatta = avapatta nippatta patita-patta commentary).

:: Opavayha (adjective/noun) [from upavayha, gerund of upavahati] fit for riding, suitable as conveyance, state elephant (of the elephant of the king) Saṁyutta Nikāya V 351 = Nettipakaraṇa 136 (varia lectio opaguyha; commentary explains by ārohana-yogga); Jātaka II 20 (varia lectio opavuyha); IV 91 (varia lectio °guyha); VI 488 (Text opavuyha, varia lectio opaguyha; gajuttama opavayha = rāja-vāhana commentary); Sumaṅgalavilāsinī I 147 (ārohanayogga opavuyha, varia lectio °guyha); Vimāna Vatthu 316 (Text opaguyha to be corrected to °vayha).

:: Opāna (neuter) [o + pāna from pivati. Vedic avapāna. The Pāḷi commentators however take o as a contracted form of udaka, e.g. Buddhaghosa at Sumaṅgalavilāsinī I 298 = udapāna]. — Only in phrase opāna-bhūta (adjective) a man who has become a well-spring as it were, for the satisfaction of all men's wants; explained as "khata-pokkharaṇī viya hutvā" Sumaṅgalavilāsinī I 298 = Jātaka V 174. — Vinaya I 236; Dīgha Nikāya I 137; Majjhima Nikāya I 379; Aṅguttara Nikāya IV 185; Vimāna Vatthu 654; Peta Vatthu IV 160; Jātaka III 142; IV 34; V 172; Vibhaṅga 247; Milindapañha 411; Visuddhimagga 18; Vimāna Vatthu 286; Sumaṅgalavilāsinī I 177, 298.

:: Opārambha (adjective) [from upārambha] acting as a support, supporting, helpful Majjhima Nikāya II 113.

:: Opāta [o + pāta from patati to fall, Vedic avapāta]
1. falling or flying down, downfall, descent Jātaka VI 561.
2. A pitfall Jātaka I 143; Dhammapada IV 211.

:: Opāteti [o + causative of pat] to make fall, to destroy (cf. atipāteti), i.e.
1. to break, to interrupt, in kathaṁ opāteti to interrupt a conversation Majjhima Nikāya II 10, 122, 168; Aṅguttara Nikāya III 137, 392f.; Sutta-Nipāta page 107.
2. to drop, to omit (a syllable) Vinaya IV 15.

:: Opāṭeti [ava + causative of paṭ, Sanskrit avapāṭayati] to tear asunder, unravel, open Vinaya II 150 (chaviṁ opāṭetvā).

:: Opeti [unless we here deal with a very old misspelling for oseti we have to consider it a secondary derivation from opiya in causative sense, i e. causative from upa + i. Trenckner, "Notes" 77, 78 offers an etymology of ā + vapati, thus opiya would be *āvupiya, a risky conclusion, which besides being discrepant in meaning (āvapati = to distribute) necessitates derivation of opiya from opati (*āvapati) instead of vice versā. There is no other instance of *āva being contracted to o. Trenckner then puts opiya = ūpiya in tadūpiya ("conform with this", see ta° I a), which is however a direct derivation from upa = upaka, upiya, of which a superlative formation is upamā ("likeness"). Trenckner's explanation of ūpiya as derived from ā + vap does not fit in with its meaning] — to make go into (with locative), to deposit, receive (synonymous with osāpeti) Saṁyutta Nikāya I 236 (Spk I 353 na ... pakkhipanti) = Therīgāthā 283 = Jātaka V 252 (Text upeti); in which Therīgāthā 283 has oseti (Thig-a 216, with explanation of oseti = ṭhapeti on page 219). — preterit opi Jātaka IV 457 (ukkhipi gloss); VI 185 (= pakkhipi gloss). Gerund opitvā (opetvā?) Jātaka IV 457 (gloss khipetvā).

:: Ophuṭa [a difficult, but legitimate form arisen out of analogy, fusing ava-vuta (= Sanskrit vṛta from vṛ; opposite °apāvuta = Pāḷi apāruta) and ava-phuṭa (Sanskrit sphuṭa from sphuṭ). We should probably read ovuta in all instances] — covered, obstructed; always in combination āvuta nivuta ophuṭa (oputa, ovuta) Dīgha Nikāya I 246 (Text ophuta, vv.ll. ophuṭa and opuṭa); Majjhima Nikāya III 131 (Text ovuṭa); Mahāniddesa 24 ovuṭa, varia lectio ophuṭa); Cullaniddesa §365 (ophuṭa, varia lectio oputa; ovuta); Sumaṅgalavilāsinī I 59 (oputa); Paramatthajotikā II 596 (oputa = pariyo-naddha); Milindapañha 161 (ovuta).

:: Opilavati [Sanskrit avaplavati, ava + plu] to be immersed, to sink down Saṁyutta Nikāya II 224. — causative opilāpeti (see seperate).

:: Opilāpeti [causative of opilavati, cf. Sanskrit avaplāvayati] to immerse, to dip in or down, to drop (into = locative) Vinaya I 157 = 225 = Saṁyutta Nikāya I 169 (commentary: nimujjāpeti, see Kindred Sayings I 318); Majjhima Nikāya I 207 = III 157; Dhammapada III 3 (°āpetvā; so read with vv.ll. for opīḷetvā); Jātaka III 282, — past participle opilāpita.

:: Opilāpita [past participle of opilāpeti] immersed into (locative), gutted with water, drenched Jātaka I 212, 214.

:: Opiya is metri causā for upiya [upa + gerund of i] undergoing, going into Saṁyutta Nikāya I 199 = Theragāthā 119 (Nibbānaṁ hadayasmiṁ opiya; Mrs. Rhys Davids Kindred Sayings I 254 translates. "suffering N. in thy heart to sink", Spk I 292 hadayasmiṁ pakkhipitvā.

:: Opīḷeti in "bhattaṁ pacchiyaṁ opīḷetvā" at Dhammapada II 3 is with varia lectio to be read opilāpetvā (gloss odahitvā), i.e. dropping the food into the basket.

:: Opunāti also as opuṇāti (Dhp) [o + punāti from pū] to winnow, sift; figurative lay bare, expose Dhammapada 252 (= bhusaṁ opuṇanto viya Dhammapada III 375); Paramatthajotikā II 312. — causative opunāpeti [cf. Buddhist Hybrid Sanskrit opunāpeti Mahāvastu III 178] to cause to sift Aṅguttara Nikāya I 242; Jātaka I 447.

:: Opuñchana or Opuñjana (neuter) [from opuñjeti] heaping up, covering over; a heap, layer Dhammapada III 296.

:: Opuñchati is uncertain reading for opuñjeti.

:: Opuñjeti or °ati [o + puñjeti denominative of puñja, heap] to heap up, make a heap, cover over with (Morris, JPTS, 1887, 153 translates "cleanse") Vinaya II 176 (opuñjati bhattaṁ); Jātaka IV 377 (opuñchetvā Text, but varia lectio opuñjetvā; gloss upalimpitvā); Dhammapada III 296 (opuñchitvā, gloss sammajjitvā). Causative opuñjāpeti in same meaning "to smear" Vinaya III 16 (opuñjāpetvā; varia lectio opuñchāpetvā).

:: Opuppha [o + puppha] bud, young flower Jātaka VI 497 (vv.ll. page 498 opaṇṇa and opatta).

:: Ora (adjective) [comparative formation from ava; Vedic avara] below, inferior, postereor. Usually as neuter oraṁ the below, the near side, this world Sutta-Nipāta 15; Vimāna Vatthu 42 (orato ablative from this side). — Cases adverbially: accusative oraṁ (with ablative) on this side of, below, under, within Majjhima Nikāya II 142; Sutta-Nipāta 804 (oraṁ vassasatā); Peta Vatthu IV 33 (oraṁ chahi māsehi in less than six months or after six months; the same passage at Peta Vatthu I 1012 has uddhaṁ); Peta Vatthu Commentary 154 (dahato); instrumental orena Jātaka V 72; ablative orato on this side Milindapañha 210.

-pāra the below and the above, the lower and higher worlds Sutta-Nipāta 1 (see Paramatthajotikā II 13 = Cullaniddesa §422 B and cf. paroparaṁ); Milindapañha 319 (samuddo anorapāro, boundless ocean);
-pure (avara pure) below the fortress Majjhima Nikāya I 68 (bahinagare + o.);
-mattaka belonging only to this world, mundane; hence: trifling, insignificant, little, evanescent Vinaya II 85, 203 = Itivuttaka 85; Dīgha Nikāya I 3; Majjhima Nikāya I 449; Aṅguttara Nikāya IV 22; V 157, 164; Vibhaṅga 247; Nettipakaraṇa 62; Dhammapada I 203; Sumaṅgalavilāsinī I 55.

:: Orabbhika [from urabbha. The Sanskrit aurabhrika is later and differs in meaning] — one who kills sheep, a butcher (of sheep) Majjhima Nikāya I 343, 412; Saṁyutta Nikāya II 256; Aṅguttara Nikāya I 251; II 207 = past participle 56; III 303; Therīgāthā 242 (= urabbhaghātaka Therīgāthā Commentary 204); Jātaka V 270; VI 111 (and their punishment in Niraya); Puggalapaññatti 244 (urabbhā vuccanti eḷakā; urabbhe hanatī ti orabbhiko).

:: Oraka (adjective) [ora + ka] inferior, postereor Vinaya I 19; II 159; Majjhima Nikāya II 47; Sutta-Nipāta 692 (= paritta Paramatthajotikā II 489; cf. omaka); Jātaka I 381.

:: Oramati [o + ramati] to stay or be on this side, i.e. to stand still, to get no further Jātaka I 492 (oramituṁ na icchi), 498 (oramāma na pārema). Note: This form may also be explained and taken as imperative of ava + ramati (cf. orata), i.e. let us desist, let us give up, (i.e. we shall not get through to the other side). — anoramati (negative) see seperate — See also Morris, JPTS, 1887, 154f.

:: Oramāpeti (causative II of oramati] to make someone desist from Jātaka V 474 (manussa-maṁsā).

:: Orambhāgiya (adjective) [ora + bhāga + iya; Buddhist Hybrid Sanskrit avarabhāgīya, e.g. Divyāvadāna 533] — being a share of the lower, i e. this world, belonging to the kāma world, especially of the five saṁyojanāni (see also saṁyojana) Dīgha Nikāya I 156; III 107, 108, 132; Majjhima Nikāya I 432; Itivuttaka 114; past participle 22; Nettipakaraṇa 14; Paramatthajotikā II 13; Sumaṅgalavilāsinī I 313. — Note: a curious form of this word is found at Therīgāthā 166 orambhāga-manīya, with gloss (Thig-a 158) oraṁ āgamanīya. Probably the bh should be deleted.

:: Orasa (adjective) [From ura, uras breast Vedic aurasa] belonging to one's own breast, self-begotten, legitimate; innate, natural, own Majjhima Nikāya II 84; III 29; Saṁyutta Nikāya II 221 (Bhagavato putto o. mukhato jāto); III 83; Jātaka III 272; Vimāna Vatthu 5022; Therīgāthā Commentary 236; Paramatthajotikā I 248; Peta Vatthu Commentary 62 (urejāta + o.).

:: Orata [o + rata, past participle of ramati]
1. delighted, satisfied, pleased Milindapañha 210 (cf. abhirata).
2. desisting, abstaining from, restraining oneself Vimāna Vatthu 72 (= virato; cf. uparata).

:: Oravitar [ora + agent noun of vitarati?] doubtful reading at Aṅguttara Nikāya V 149, meaning concerned with worldly things (?). the vv.ll. are oramitā, oravikā, oramato, oravi.

:: Orima [superlative formation from ora, equivalent to avama] the lower or lowest, the one on this side, this (opposite yonder); only in combination orima-tīra the shore on this side, the near shore (opposite pāra° and pārima° the far side) Dīgha Nikāya I 244; Saṁyutta Nikāya IV 175 (sakkāyass'adhivacanaṁ) = Paramatthajotikā II 24; Dhammasaṅgani 597; Visuddhimagga 512 (°tīra-mahogha); Dhammapada II 99.

:: Orodha [from orundhati; Sanskrit avarodha] — obstruction; confinement, harem, seraglio Vinaya II 290; IV 261 (rājorodhā harem-lady, concubine); Jātaka IV 393, 404.

:: Orohaṇa (neuter) [abstract from orahati] descent, in udakorohaṇānuyoga practice of descending in to the water (i.e. bathing) past participle 55; Jātaka I 193; Milindapañha 350.

:: Orohati [o + rohati] to descend, climb down Dīgha Nikāya II 21; Majjhima Nikāya III 131; Jātaka I 50; Milindapañha 395; Peta Vatthu Commentary 14. — causative oropeti (q.v.).

:: Oropaṇa (neuter) [abstract from oropeti] taking down, removal, cutting off (hair), in kesoropaṇa hair-cutting Dhammapada II 53 (Text has at one place orohaṇa, varia lectio oropaṇa).

:: Oropeti [causative from orohati; Buddhist Hybrid Sanskrit avaropayati] to take down, bring down, deprive of, lay aside, take away, cut off (hair) Vimāna Vatthu 64 (bhattabhājanaṁ oropeti) — gerund oropayitvā Sutta-Nipāta 44 (= nikkhipitvā paṭippassavembhayitvā Cullaniddesa §181; apa netvā Paramatthajotikā II 91); Jātaka VI 211 (kṣa massuṁ).

:: Oruddha [from orundhati. In meaning equalling Sanskrit aparuddha as well as ava°]
1. kept back, restrained, subdued Aṅguttara Nikāya III 393.
2. imprisoned Jātaka IV 4. See also ava°.

:: Orundhati [cf. Sanskrit avarundhate] to get, attain, take for a wife. — gerund orundhiya Jātaka IV 480. — preterit oruddha Therīgāthā 445, — past participle oruddha. See also avarundhati.

:: Osadha (neuter) [Vedic auṣadha] see osadhī.

:: Osadhika varia lectio Itivuttaka 20 for opadhika.

:: Osadhikā (feminine) [from osadha] remedy, especially poultice, fomentation Jātaka IV 361.

:: Osadhī (feminine) [Vedic avaṣa + dhī: bearer of balm, comfort, refreshment] — There is no difference in meaning between osadha and osadhī; both mean equally any medicine, whether of herbs or other ingredients. cf. e.g. Aṅguttara Nikāya IV 100 (bījagāma-bhūtagāmā ... osadhi-tiṇavanappatayo) Peta Vatthu II 610, with Sutta-Nipāta 296 (gāvo ... yāsu jāyanti osadhā); Dīgha Nikāya I 12, cf. Sumaṅgalavilāsinī I 98; Peta Vatthu III 53; Peta Vatthu Commentary 86; Jātaka IV 31; VI 331 (? translated medicinal herb). Figuratively, "balm of salvation" (amatosadha) Milindapañha 247. Osadhi-tārakā, star of healing. The only thing we know about this star is its white brilliance, Saṁyutta Nikāya I 65; Itivuttaka 20 = Aṅguttara Nikāya V 62; Vimāna Vatthu 92; Peta Vatthu II 110; cf. Peta Vatthu Commentary 71; Visuddhimagga 412. Childers calls it Venus, but gives no evidence; other translators render it "morning star" . According to Hindu mythology the lord of medicine is the moon (oṣadhīśa), not any particular star.

:: Osajjati [o + sṛj] to emit, evacuate Peta Vatthu Commentary 268 (vaccaṁ excrement, + ohanati), — past participle osaṭṭha.

:: Osakkati [o + sakkati from Pāḷi sakk = Sanskrit ṣvaṣk, cf. Māgadhī osakkai; but sometimes confused with sṛp, cf. Pāḷi osappati and Sanskrit apasarpati] — to draw back, move back Dīgha Nikāya I 230; Jātaka IV 348 (for apavattati commentary); V 295 (an-osakkitvā). See also Trenckner, "Notes" page 60.

:: Osanna (adjective) [o + past participle of syad to move on] given out, exhausted, weak Milindapañha 250 (°viriya).

:: Osaṇheti [o + saṇheti, denominative from saṇha] to make smooth, to smooth out, comb or brush down (hair) Vinaya II 107 (kese); Jātaka IV 219 (the same).

:: Osappati [o + sṛp to creep] to draw back, give way Jātaka VI 190 (osappissati; gloss apīyati).

:: Osaraka (adjective) [from osarati, osarana and osaṭa] of the nature of a resort, fit for resorting to, over-hanging eaves, affording shelter Vinaya II 153. See also osāraka.

:: Osaraṇa (neuter) [from avasarati]
1. return to, going into (accusative) visiting Jātaka I 154 (gāmantaṁ °kāle).
2. withdrawal, distraction, drawing or moving away, heresy Sutta-Nipāta 538 (= ogahanāni titthāni, diṭṭhiyo ti attho Paramatthajotikā II 434).

:: Osarati [o + sṛ] to flow, to go away, to recede to, to visit Majjhima Nikāya I 176 (gāmaṁ etc.); II 122, — past participle osaṭa. See also avasarati.

:: Osaṭa [past participle of o + sṛ] having withdrawn to (accusative), gone to or into, undergone, visited Majjhima Nikāya I 176, 469 (padasamācāro saṅgha-majjhe o.); II 2 (Rājagahaṁ vass°āvāsaṁ o.); Milindapañha 24 (sākacchā osaṭā bahū). See also avasaṭa.

:: Osāna (neuter) [from osāpeti] stopping, ceasing; end, finish, conclusion Saṁyutta Nikāya V 79 (read paṭikkamosāna), 177, 344; Sutta-Nipāta 938.

:: Osāpeti [With Morris, JPTS, 1887, 158 causative of ava + sā, Sanskrit avasāyayati (cf. Pāḷi ava seti, oseti), but by mss and Pāḷi grammarians taken as causative of sṛ: sarāpeti contracted to sāpeti, thus ultimately the same as Sanskrit sārayati = Pāḷi sāreti (thus vv.ll.). Not with Trenckner, "Notes" 78 and Müller P.Gram. 42. Causative of ā + viś to sling] — to put forth, bring to an end, settle, put down, fix, decide Saṁyutta Nikāya I 81 (future osāpayissāmi; vv.ll. oyayiss° and obhāyiss° = Udāna 66 (Text otarissāmi? vv.ll. obhāyiss°, otāy° and osāy°; commentary paṭipajjissāmi karissāmi); Jātaka I 25 (osāpeti, varia lectio obhāseti); Mahāniddesa 412 (in explanation of osāna); Vimāna Vatthu 77 (agghaṁ o. to fix a price; vv.ll. ohāpeti and onarāpeti) = Dhammapada III 108 (varia lectioosāreti). cf. osāreti.

:: Osāraka [from osarati] shelter, outhouse Jātaka III 446. See also osaraka.

:: Osāraṇā (feminine) [from osāreti 3]
1. restoration, rehabilitation reinstatement (of a bhikkhu after exclusion from the Saṅgha) Vinaya I 322; Milindapañha 344.
2. procession (?) (perhaps reading should be ussāraṇā) Dhammapada II 1 (Text oss°).

:: Osāreti [causative of o + sr to flow]
1. (with varia lectio osāpeti, reading osāreti is uncertain) to stow away, deposit, put in, put away (see also opeti) Jātaka VI 52, 67 (pattaṁ thavikāya o.).
2. to bring out, expound, propound, explain Milindapañha 13 (abhidhamma-piṭikaṁ), 203 (kāraṇaṁ), 349 (lekhaṁ to compose a letter).
3. (technical term) to restore a bhikkhu who has undergone penance Vinaya I 96, 322, 340; IV 53 (osārehi ayyā ti vuccamāno osāreti). — passive osāriyati Vinaya II 61; past participle osārita (cf. osāraṇā).

:: Osārita [past participle of osāreti 3] restored, rehabilitated Vinaya IV 138.

:: Osiñcati [o + siñcati]
1. to pour out or down over, to besprinkle Vinaya II 262; Majjhima Nikāya I 87 (telena); Peta Vatthu I 85 (present participle osiñcaṁ = āsiñcanto Peta Vatthu Commentary 41).
2. to scoop out, empty, drain (water) Jātaka V 450 (osiñciyā, potential = osiñceyya commentary). Past participle avasitta and ositta.

:: Osita [past participle of ava + sā] inhabited (by), accessible (to) Sutta-Nipāta 937 (an°). cf. vy°.

:: Ositta [past participle of osiñcati] sprinkled, besprinkled Jātaka V 400. See also avasitta.

:: Osīdana (neuter) [from osīdati] sinking as 363.

:: Osīdati [from o + sad] to settle down, to sink, run a ground (of ships) Saṁyutta Nikāya IV 314 (osīda bho sappi-tela); Milindapañha 277 (nāvā osīdati). — gerund osīditvā Jātaka II 293. — causative II osīdāpeti Jātaka IV 139 (nāvaṁ).

:: Ossa see ussa.

:: Ossagga [from ossajati] relaxation, in compound sati-ossagga (for which more common sati-vossagga) relaxation of memory, inattention, thoughtlessness Dhammapada III 163 (for pamāda Dhammapada 167). See vossagga.

:: Ossajjana (neuter) [from ossajati] release, dismissal, sending off Sumaṅgalavilāsinī I 130.

:: Ossajjati [o + sṛj send off] to let loose, let go, send off, give up, dismiss, release Dīgha Nikāya II 106 (preterit ossaji); Sutta-Nipāta 270 = Saṁyutta Nikāya I 207; Theragāthā 321; Jātaka IV 260, — past participle ossaṭṭha. See also avassajati.

:: Ossakk° see osakk°.

:: Ossanna [past participle of osīdati for osanna, ss after ussanna] sunk, low down, deficient, lacking Jātaka I 336 (opposite ussanna). Hardly to be derived from ava + syad.

:: Ossaṭṭha [past participle of ossajati] let loose, released, given up, thrown down Dīgha Nikāya II 106; Saṁyutta Nikāya III 241; Jātaka I 64; IV 460 (= nissaṭṭha).

:: Ossavana (neuter) [from ava + sru] outflow, running water Majjhima Nikāya I 189 (varia lectio ossāvana and osavana). cf. avassava.

:: Otallaka (adjective) [of uncertain etymology perhaps °avatāryaka from ava + tṛ, or from uttāḷa?] clothed in rags, poor, indigent Jātaka IV 380 (= lāmaka olamba-vilamba-nantakadharo commentary).

:: Otaraṇa (adjective) [from otarati] going down, descending Nettipakaraṇa 1, 2, 4, 107.

:: Otarati [o + tarati] to descend, to go down to (with accusative), to betake oneself to. Present participle otaranto Vinaya II 221. — preterit otari Paramatthajotikā II 486 (for avaṁsari); Dhammapada I 19 (caṅka manaṁ); Peta Vatthu Commentary 47 (nāvāya mahāsamuddaṁ), 75. — infinitive otarituṁ past participle 65, 75 (saṅgamaṁ). — gerund otaritvā Peta Vatthu Commentary 94 (pāsādā from the palace), 140 (devalokato). — causative II otarāpeti to cause to descend, to bring down to Jātaka VI 345, — past participle otiṇṇa. — causative I otāreti. Opposite uttarati.

:: Otata [o + tata, past participle of tan] stretched over, covered, spread over with; Dhammapada 162 (varia lectio otthata); Milindapañha 307 (+ vitata); Dhammapada III 153 (= pariyonandhitvā ṭhita). See also avatata and sam-otata.

:: Otāpaka (adjective) [from otāpeti] drying or dried (in the sun), with reference to food Paramatthajotikā II 35 (parivāsika-bhattaṁ bhuñjati hatthotāpakaṁ khādati).

:: Otāpeti [o + tāpeti] to dry in the sun Vinaya II 113; IV 281; Milindapañha 371 (kummo udakato nikkhamitvā kāyaṁ o. figurative applied to mānasa).

:: Otāra [from otarati, Buddhist Hybrid Sanskrit avatāra. The Sanskrit avatāra is centuries later and means "incarnation" ]
1. descent to, i.e. approach to, access, figurative chance, opportunity otāraṁ labhati. Only in the Māra myth. He, the tempter, "gets his chance" to tempt the Buddha or the disciples, Majjhima Nikāya I 334; Saṁyutta Nikāya I 122; IV 178, 185; Dhammapada III 121. (avatāraṁ labhati, Divyāvadāna 144, 145) ot° adhigacchati, to find a chance, Sutta-Nipāta 446. [Fausbøll here translates "defect". This is fair as exegesis. Every moral or intellectual defect gives the enemy a chance. But otāra does not mean defect]. Ot° gavesati to seek an opportunity, Dhammapada III 21. Otārāpekkha, watching for a chance, Saṁyutta Nikāya I 122. At one passage, Aṅguttara Nikāya III 67 = 259, it is said that constant association leads to agreement, agreement to trust, and trust to otāra. The commentary has nothing. "Carelessness" would suit the context. o. gavesati to look for an opportunity Dhammapada III 21, and otāraṁ labhati to get a chance Saṁyutta Nikāya I 122; IV 178, 185; Majjhima Nikāya I 334; Dhammapada III 21 (gloss okāra and okāsa); cf. avatāraṁ labhati Divyāvadāna 144, 145 etc.
2. Access, figurative inclination to, being at home with, approach, familiarity (cf. otiṇṇa and avacara adjective) Aṅguttara Nikāya III 67, 259.
3. (influenced by ocarati and ociṇṇa) being after something, spying, finding out; hence: fault, blame, defect, flaw Sutta-Nipāta 446 (= randha vivara Paramatthajotikā II 393); also in phrase otārāpekkha spying faults Saṁyutta Nikāya I 122 (which may be taken to meaning 1, but meaning 3 is accredited by Buddhist Hybrid Sanskrit avatāraprekṣin Divyāvadāna 322), Mrs. Rhys Davids translates the latter passage by "watching for access".

:: Otāreti [causative of otarati] to cause to come down, to bring down, take down Jātaka I 426; IV 402; Nettipakaraṇa 21, 22; Dhammapada II 81.

:: Otiṇṇa [past participle of otarati; the form ava° only found in poetry as —° e.g. issāvatiṇṇa Jātaka V 98; dukkha°, soka° etc. see below 2]
1. (medium) gone down, descended Peta Vatthu Commentary 104 (uddho-galaṁ na otiṇṇaṁ not gone down further than the throat).
2. (passive) beset by (cf. otāra 2), affected with, a victim of, approached by Majjhima Nikāya I 460 = Aṅguttara Nikāya II 123 (dukkh'otiṇṇa) = Itivuttaka 89 (as varia lectio; Text has dukkhābhikiṇṇa, which is either gloss or wrong reading for dukkhāvatiṇṇa); Majjhima Nikāya II 10; Saṁyutta Nikāya I 123 (sokāva°), 137 (the same); Sutta-Nipāta 306 (icchāvatiṇṇa affected with desire), 939 (sallena otiṇṇo = pierced by an arrow, explained by Mahāniddesa 414 as "sallena viddho phuṭṭho"); Jātaka V 98 (issāva° = issāya otiṇṇa commentary).
3. (in special sense) affected with love, enamoured, clinging to, fallen in love with Vinaya III 128 (= sāratto apekkhavā paṭibaddha-citto); Aṅguttara Nikāya III 67, 259 (°citta); Paramatthajotikā II 322 (the same). — Note: otiṇṇa at Saṁyutta Nikāya V 162 should with varia lectio be deleted. See also avatiṇṇa.

:: Ottappa (neuter) [from tappati1 + ud, would correspond to a Sanskrit form °auttapya from ut-tapya to be regretted, tormented by remorse. The Buddhist Hybrid Sanskrit form is a wrong adaptation of the Pāḷi form, taking o° for apa°, viz. apa trapya Mahāvastu III 53 and apa trapā Mahāvastu I I 463. Müller P.Gram. and Fausbøll, Sutta Nipāta Index were both misled by the Buddhist Hybrid Sanskrit form, as also recently Kern, Toevoegselen sub voce] — shrinking back from doing wrong, remorse. See on term and its distinction from hiri (shame) Buddhist Manual of Psychological Ethics 18, note 1, also as 124, 126; Visuddhimagga 8, 9 and the definition at Paramatthajotikā II 181. Ottappa generally goes with hiri as one of the seven noble treasures (see ariya-dhanā). Hiri-ottappa Itivuttaka 36; Jātaka I 129; hirottappa at Majjhima Nikāya I 271; Saṁyutta Nikāya II 220; V 1; Aṅguttara Nikāya II 78; IV 99, 151; V 214; Itivuttaka 34; Jātaka I 127, 206; Vimāna Vatthu 23. See also hiri. — Further passages: Dīgha Nikāya III 212; Majjhima Nikāya I 356; Saṁyutta Nikāya II 196, 206, 208; V 89; Aṅguttara Nikāya I 50, 83, 95; III 4f., 352; IV 11; V 123f.; past participle 71; Dhammasaṅgani 147, 277; Nettipakaraṇa 39. — anottappa (neuter) lack of conscience, unscrupulousness, disregard of morality Aṅguttara Nikāya I 50, 83, 95; III 421; V 146, 214; Vibhaṅga 341, 359, 370, 391; as adjective Itivuttaka 34 (ahirika + ano.).

-gāravatā respect for conscience, Aṅguttara Nikāya III 331; IV 29;
-dhana the treasure of (moral) self-control Dīgha Nikāya III 163, 251, 282; Vimāna Vatthu 113;
-bala the power of a (good) conscience Dīgha Nikāya III 253; Paṭisambhidāmagga II 169, 176; Dhammasaṅgani 31, 102 (translation power of the fear of blame).

:: Ottappati [ut + tappati1] to feel a sense of guilt, to be conscious or afraid of evil Saṁyutta Nikāya I 154; Paṭisambhidāmagga II 169, 176; past participle 20, 21; Dhammasaṅgani 31; Milindapañha 171.

:: Ottappin and Ottāpin (adjective) [from ottappa] afraid of wrong, conscientious, scrupulous
(a) ottappin Dīgha Nikāya III 252, 282; Itivuttaka 28, 119.
(b) ottāpin Majjhima Nikāya I 43f.; Saṁyutta Nikāya II 159f., 196, 207; IV 243f.; Aṅguttara Nikāya II 13f.; III 3f., 112; IV 1f.; V 123, 146. anottappin bold, reckless, unscrupulous past participle 20 (+ ahirika). anottāpin at Saṁyutta Nikāya II 159f., 195, 206; IV 240f.; Sutta-Nipāta 133 (ahirika + ano).

:: Ottharaka (neuter) [from of tharati] a kind of strainer, a filter Vinaya II 119.

:: Ottharaṇa (neuter) [from ottharati] spreading over, veiling Milindapañha 299 (mahik°).

:: Ottharati [o + tharati, Sanskrit root stṛ] to spread over, spread out, cover Milindapañha 121 (opposite paṭikkamati, of water). See also avattharati.

:: Otthata = Otthaṭa, varia lectio at Dhammapada 162 for otata.

:: Otthaṭa [past participle of ottharati]
1. spread over, veiled, hidden by (—°) Milindapañha 299 (mahik° suriya the sun hidden by a fog).
2. strewn over (with) Saddhammopāyana 246 (—°).

:: Oṭṭha1 [Vedic oṣṭha, Indo-Germanic °o (u) s; Avesta aosta lip; Latin os mouth = Sanskrit āh. Anglo-Saxon or margin] — the lip Aṅguttara Nikāya IV 131; Sutta-Nipāta 608; Jātaka II 264; III 26 (adhar° and uttar° lower and upper lip), 278; V 156; Dhammapada I 212; III 163; IV 1; Vimāna Vatthu 11; Peta Vatthu Commentary 260. cf. bimboṭṭha.

:: Oṭṭha2 [Vedic uṣṭra, feminine uṣṭrī, buffalo = Old High German Anglo-Saxon ur, Latin urus bison, a urochs. In Classical Sanskrit it means a camel]. It is mentioned in two lists of domestic animals, Vinaya III 52; Milindapañha 32. At Jātaka III 385 a story is told of an oṭṭhī-vyādhi who fought gallantly in the wars, and was afterwards used to drag a dung-cart Morris, JPTS, 1887, 150 suggests elephant.

:: Oṭṭhubhati [cf. Sanskrit avaṣṭhīvati] to spit out Majjhima Nikāya I 79, 127.

:: Ovadati [o + vadati. The Sanskrit avavadati is some centuries later and is different in meaning] — to give advice, to admonish, exhort, instruct, usually combined with anusāsati. — present ovadati Vinaya IV 52f.; Dhammapada I 11, 13; imperative ovadatu Majjhima Nikāya III 267. — potential ovadeyya Vinaya IV 52 (= aṭṭhahi garudhammehi ovadati); Sutta-Nipāta 1051 (= anusāseyya). — preterit ovadi Dhammapada I 397. — infinitive ovadituṁ Vinaya I 59 (+ anusāsituṁ). — gerundive ovaditabba Vinaya II 5; and ovadiya (see seperate). — passive avadiyati; present participle °iyamāna past participle 64 (+ anusāsiyamāna).

:: Ovaddheyya a process to be carried out with the kaṭhina robes. The meaning is obscure Vinaya I 254. See the note at Vinaya Texts II 154; Vinaya I 254 is not clear (see explained at Samantapāsādikā 1111). the vv.ll. are ovadeyya° ovadheyya° ovaṭṭheyya°.

:: Ovadiya (adjective) [gerund of ovadati] who or what can be advised, advisable Vinaya I 59 (+ anusāsiya); Vimāna Vatthu 8436 (= ovāda-vasenavattabbaṁ Vimāna Vatthu 345).

:: Ovahati [o + vahati] to carry down. — passive ovuyhati Itivuttaka 114 (indicative and potential ovuyheyya).

:: Ovaja at Saṁyutta Nikāya I 212 read ojava.

:: Ovamati [o + vam] to throw up, vomit Udāna 78.

:: Ovaraka (neuter) [derivation uncertain. The Sanskrit apavaraka is some centuries later. The Sanskrit apavaraka forbidden or secret room, Abhidh-r-m "lying-in chamber"] — an inner room Vinaya I 217; Majjhima Nikāya I 253; Jātaka I 391 (jāto varake Text to be read as jātovarake i.e. the inner chamber where he was born, thus also at Vimāna Vatthu 158); Visuddhimagga 90, 431; Vimāna Vatthu 304 (= gabbha).

:: Ovariyāna [gerund of o + vṛ] forbidding, obstructing, holding back, preventing Therīgāthā 367 (varia lectio ovadiyāna, thus also Therīgāthā Commentary 250 explained "maṁ gacchantiṁ avaditvā ga manaṁ nisedhetvā").

:: Ovassa and °ka see anovassa(ka).

:: Ovassati [o + vassati] to rain down on, to make wet. passive ovassati to become wet through rain Vinaya II 121.

:: Ovaṭa [o + vaṭa, past participle of vṛ, another form of ovuta = ophuta, q.v.] obstructed, prevented Vinaya II 255 = IV 52 = Aṅguttara Nikāya IV 277 (varia lectio ovāda); also an° ibid.

:: Ovaṭṭika (neuter) [from ava + vṛt]
1. girdle, waistband Majjhima Nikāya II 47; Jātaka III 285 (varia lectio ovaddhi°); Visuddhimagga 312; Dhammapada II 37; IV 206; Sumaṅgalavilāsinī I 218 (Morris, JPTS, 1887, 156: a kind of bag).
2. a bracelet Vinaya II 106 (= vaḷayaṁ commentary).
3. a patch, patching (°karaṇa), darning (?) Vinaya I 254 (vv.ll. ovaṭṭiya°, ovadhita° ovadhīya°); Jātaka II 197 (varia lectio ovaddhi°). See also ovaddheyya (ava°).

:: Ovāda [BHS avavāda in same sense as Pāḷi] advice, instruction, admonition, exhortation Vinaya I 50 = II 228; II 255 = IV 52; Dīgha Nikāya I 137 (°paṭikara, function of a king); Jātaka III 256 (anovādakara one who cannot be helped by advice, cf. ovadaka); Nettipakaraṇa 91, 92; Dhammapada I 13, 398 (dasavidha o.); Vimāna Vatthu 345. — ovādaṁ deti to give advice Peta Vatthu Commentary 11, 12, 15.

:: Ovādaka (adjective/noun) [from ovāda; cf. Buddhist Hybrid Sanskrit avavādaka in same meaning, e.g. Divyāvadāna 48, 254, 385] admonishing (active) or being admonished (passive); giving or taking advice; a spiritual instructor or adviser Majjhima Nikāya I 145; Aṅguttara Nikāya I 25; Saṁyutta Nikāya V 67 = Itivuttaka 107. — anovādaka one who cannot or does not want to be advised, incorrigible Jātaka I 159; III 256, 304; V 314.

:: Ovādin (adjective/noun) [from ovāda] = ovādaka Majjhima Nikāya I 360 (anovādin).

:: Ovijjhati [ava + vyadh] to pierce through Visuddhimagga 304.

:: Ovuta see ophuta.

:: Ovuyhati [passive of ovahati] to be carried down (a river) Itivuttaka 114.

:: Oyācati [o + yāc, opposite āyācati] to wish ill, to curse, imprecate Vinaya III 137.

-----[ P ]----- ☝

:: Pa° (indeclinable) [Vedic pra, Indo-Germanic °pro, cf. Greek πρό, Latin pro, Gothic fra, Lithuanian pra, pro, Old-Irish ro-] directional prefix of forward motion, in applied sense often emphasising the action as carried on in a marked degree or even beyond its mark (cf. German ver- in its function of Gothic fra and German vor). Thus the sphere of pa- may be characterised in following applications:
1. forth, forward, out: papatati fall forward, i.e. down; °neti bring forth (to); °gaṇhāti hold out; °tharati spread forth; °dhāvati run out; °bajati go forth; °sāreti stretch out; etc.
2. (intensive) in a marked degree, more than ordinarily (cf. English up in cut up, heap up, fill up; thus often to be translated by "up," or "out," or "about"): pakopeti up-set; °chindati cut up; °bhañjati break up; °cinati heap up; °kiṇṇaka scattered about; °nāda shouting out; °bhāti shine forth; °bhavati grow up, prevail; °dūseti spoil entirely; °jahati give up entirely; °tapeti make shine exceedingly (commentary ativiya dīpeti); °jalati blaze up; °jānāti know well. — In this meaning often with adjectives like patanu very thin; °thaddha quite stiff; °dakkhiṇa right in pre-eminence; °bala very strong.
3. "onward": paṭṭhāya from ... onward; pavattati move on; figurative "further, later": paputta a later (secondary) son, i.e. grandson.
4. "in front of," "before": padvāra, before the door.
5. Sometimes in transative (reflexive) use, like pakūjin singing out to (each other, Cariyāpiṭaka German besingen, an-rufen). — The most frequent combination with other (modifying) prefixes is sam-pa; its closest relatives (in meaning 2 especially) are ā and pari. The double (assimilation) p is restored after short vowels, like appadhaṁsiya (a + pa°).

°Pa (adjective) [Cp. Vedic °pa, adjective base of pā to drink, as °ga from gam or °ṭha from sthā] drinking; only in the following compounds: dhenu° drinking of the cow, suckling calf Majjhima Nikāya I 79; Sutta-Nipāta 26 (= dhenuṁ pivanto Paramatthajotikā II 39); — pāda° a tree (literally drinking with its feet, cf. explained at Peta Vatthu Commentary 251 "pādasadisehi mūlāvayavehi udakassa pivanato pādapo ti") Peta Vatthu IV 39; — majja° drinking intoxicants Sutta-Nipāta 400; Peta Vatthu IV 177 (a°).

:: Pa hena (neuter) [paheṇa?] same as pahiṇa in °ga mana going on errands Jātaka II 82.

:: Pa hoti and Pabhavati (in verse) [pa + bhu, cf. Vedic prabhavati in meaning "to be helpful"]
1. to proceed from (with genitive), rise, originate Dīgha Nikāya II 217; Majjhima Nikāya III 76; Saṁyutta Nikāya II 184; as pabhavati at Sutta-Nipāta 728 = 1050 (cf. Cullaniddesa §401); (preterit medium) pahottha it has arisen from (genitive), i.e. it was the fault of Jātaka V 102.
2. to be sufficient, adequate or able (with infinitive) Dīgha Nikāya I 240; Majjhima Nikāya I 94; Saṁyutta Nikāya I 102; Sutta-Nipāta 36, 867; Jātaka V 305; Sumaṅgalavilāsinī I 192; III 254 (future pahossati); Vimāna Vatthu 75; Dāṭhāvaṁsa IV 18. — Negative both with na° and a° viz. nappahoti Jātaka VI 204; Dhammapada III 408; nappahosi Jātaka I 84; appahoti Dhammapada IV 177; appabhonto Peta Vatthu Commentary 73; in verse appabhavaṁ Jātaka III 373 (= appahonto commentary), — past participle pahūta (q.v.).

:: Pabala (adjective) [cf. Sanskrit prabala] very strong, mighty Saddhammopāyana 75.

:: Pabandha (adjective) (°—) [pa + bandha] continuous Visuddhimagga 32.

:: Pabāhati [pa + bṛh to pull, see abbahati] to pull out, draw forth Dīgha Nikāya I 77 (Text reads pavāhati, varia lectio pabbāḷhati, evidently from pabāḷha); cf. Śata pathabrāhmana IV 3, 3, 16, — past participle pabāḷha1 (q.v.).

:: Pabāḷha1 [past participle of pabāhati] pulled out, drawn forth Dīgha Nikāya I 77 (Text reads pavāḷha). See pavāḷha.

:: Pabāḷha2 (adjective) [pa + bāḷha] strong, sharp (of pain) Dīgha Nikāya II 128; Jātaka V 422, Milindapañha 174.

:: Pabba (neuter) [Vedic parvan]
1. A knot (of a stalk), joint, section Vinaya IV 35; Majjhima Nikāya I 80; Jātaka I 245 (veḷu°); Visuddhimagga 358 (the same; but nāḷika page 260); Sammohavinodanī 63 (the same); Theragāthā 243. — aṅgula° finger joint Vinaya IV 262, Majjhima Nikāya I 187; Sumaṅgalavilāsinī I 285. — pabba-pabbaṁ knot for knot as 11.
2. the elbow Saṁyutta Nikāya IV 171.
3. section, division, part Visuddhimagga 240 (fourteen sections of contemplation of the body or kāya-gatāsati); Sammohavinodanī 275, 286.

-gaṇṭhi a knot Milindapañha 103;
-valli a species of grass Jātaka V 69;
-vāta intermittent ague Vinaya I 205.

:: Pabbaja [Sanskrit balbaja, cf. Geiger Pāḷi Grmmar §39.6] a species of reed. Bulrush Vinaya I 190 (Text reads babbaja); Saṁyutta Nikāya I 77; II 92; III 137 (varia lectio babbaja), 155 (°lāyaka); Theragāthā 27; Jātaka II 140, 141; V 202; VI 508. For further references. see babbaja.

:: Pabbajana (neuter) [from pabbajati] going into an ascetic life Jātaka III 393 (a°).

:: Pabbajati [cf. Sanskrit pravrajati, pra + vraj] to go forth, to leave home and wander about as a mendicant, to give up the world, to take up the ascetic life (as bhikkhu, samaṇa, tapassin, isi etc.). Saṁyutta Nikāya I 140, 141; Sutta-Nipāta 157, 1003; imperative pabbaja Dhammapada I 133. potential pabbajeyya Jātaka I 56; Puggalapaññatti 57. — Future pabbajissati Sutta-Nipāta 564; Dhammapada I 133; IV 55. Preterit pabbaji Majjhima Nikāya III 33; Saṁyutta Nikāya I 196 = Theragāthā 1255; Sutta-Nipāta 405; Vimāna Vatthu 826; Peta Vatthu Commentary 76; gerund pabbajitvā Jātaka I 303; Peta Vatthu Commentary 21 and °vāna Sutta-Nipāta 407. — (agārasmā) anagāriyaṁ pabbajati to go forth into the homeless state Vinaya III 12; Majjhima Nikāya III 33; Saṁyutta Nikāya I 196; Aṅguttara Nikāya V 204; Peta Vatthu II 1316. Sāsane p. to become an ascetic in (the Buddha's) religion, to embrace the religion (and practice) of the Buddha Jātaka I 56; Peta Vatthu Commentary 12. pabbajjaṁ pabbajati to go into the holy life (of an ascetic friar, wanderer etc.): see pabbajjā. — causative pabbājeti (q.v.), — past participle pabbajita.

:: Pabbajita [past participle of pabbajati, cf. Buddhist Hybrid Sanskrit pravrājita Divyāvadāna 236] one who has gone out from home, one who has given up worldly life and undertaken the life of a bhikkhu recluse or ascetic, (one) ordained (as a Buddhist friar), gone forth (into the holy life or pabbajjā) Vinaya III 40 (vuḍḍha-pabbajito bhikkhu); IV 159; Dīgha Nikāya I 131 (agārasmā anagāriyaṁ p.), 157; III 31f., 147f.; Majjhima Nikāya I 200, 267, 345, 459; II 66, 181; III 261; Saṁyutta Nikāya I 119 (dhammavinaye p.); IV 260, 330; V 118f., 421; Aṅguttara Nikāya I 69, 107, 147, 168; II 78, 143; III 33, 78 (vuḍḍha°), 244, 403 (acira°); IV 21 (cira°); V 82, 348f.; Sutta-Nipāta 43 (see Cullaniddesa §397), 274, 385, 423; Dhammapada 74, 174, 388; Jātaka I 56; Peta Vatthu II 81 (= samaṇa Peta Vatthu Commentary 106); II 111 (bhikkhu = kāmādimalānaṁ pabbajitattā paramatthato pabbajito Peta Vatthu Commentary 146); II 1317 (= pabbajjaṁ upagata Peta Vatthu Commentary 167); Milindapañha 11; Sumaṅgalavilāsinī I 270; Dhammapada I 133; Peta Vatthu Commentary 5, 55.

:: Pabbajjā (feminine) [from pa + vraj, cf. pabbajati, Epic and Buddhist Hybrid Sanskrit pravrajyā] leaving the world, adopting the ascetic life; state of being a Buddhist monk, taking the (yellow) robe, ordination.
1. ordination or admission into the Buddha's Order in particular: Vinaya III 13; Saṁyutta Nikāya I 161 etc. — sāmanera° ordination of a novice, described in full at Vinaya I 82. — pabbajjaṁ yācati to beg admission Vinaya IV 129; labhati to gain admission to the Order Vinaya I 12, 17, 32; Dīgha Nikāya I 176; Saṁyutta Nikāya IV 181.
2. Ascetic or homeless life in general Dīgha Nikāya III 147f.; Majjhima Nikāya III 33 (abbhokāso p.); Saṁyutta Nikāya V 350 (the same; read pabbajjā); Aṅguttara Nikāya V 204 (the same); Saṁyutta Nikāya II 128 (read °jjā for °jā); IV 260; Aṅguttara Nikāya I 151, 168; IV 274f.; Sutta-Nipāta 405, 406, 567; Itivuttaka 75 (pabbajjāya ceteti); Milindapañha 19 (dhamma-cariya-samacariyatthā p.); Dhammapada I 6; Paramatthajotikā II 49, 327, 423; Therīgāthā Commentary 251. — pabbajjaṁ upagata gone into the homeless state Peta Vatthu Commentary 167 (for pabbajita); agārasmā anagāriyaṁ p. the going forth from home into the homeless state Vinaya II 253; Majjhima Nikāya II 56; pabbajjaṁ pabbajati to undertake or go into the ascetic life, in following varieties: isi° of a saint or sage Jātaka I 298, 303; Dhammapada IV 55; Peta Vatthu Commentary 162 (of the Buddha); tāpasa° of a hermit Jātaka III 119; Sumaṅgalavilāsinī I 270 (described in detail); Dhammapada IV 29; Peta Vatthu Commentary 21; samaṇa° of a wanderer Peta Vatthu Commentary 76.
Note: The ceremony of admission to the priesthood is called pabbajjā (or pabbajana), if viewed as the act of the candidate of orders, and pabbājana (q.v.), if viewed as the act of the priest conferring orders; the latter term however does not occur in this meaning in the canon.

:: Pabbaniya (adjective) [from pabba] forming a division or section, consisting of, belonging to Paramatthajotikā I 114 (khaya°) (?).

:: Pabbata [Vedic parvata, from parvan, original knotty, rugged, massive]
1. a mountain (range), hill, rock Saṁyutta Nikāya I 101, 102, 127, 137; II 32, 185, 190; Aṅguttara Nikāya I 243; II 140; IV 102 (dhūpāyati); Sutta-Nipāta 413, 417, 543, 958, 1014; Mahāniddesa 466; Dhammapada 8, 127 (°ānaṁ vivaro) = Peta Vatthu Commentary 104; Dhammapada 188 (noun plural °āni), 304; Sumaṅgalavilāsinī I 209; Milindapañha 346 (dhamma°); Peta Vatthu Commentary 221 (aṅgāra°) Saddhammopāyana 352, 545, 574. — The seven mountains round Veḷuvana are enumerated at Jātaka V 38. — Names of some (real or fictitious) mountains, as found in the Jātaka literature and commentaries: Cakkavāḷa Jātaka VI 282; Caṇḍoraṇa Jātaka IV 90; Canda Jātaka IV 283; V 38, 162; Daṇḍaka-hirañña Jātaka II 33; Daddara Jātaka II 8; III 16; Nemindhara Jātaka VI 125; Neru Jātaka III 247; V 425; Paṇḍava Sutta-Nipāta 417; Paramatthajotikā II 382f.; Mahāneru Jātaka IV 462; Mahindhara Vimāna Vatthu 3210 (cf. Vimāna Vatthu 136); Meru Jātaka I 25; IV 498; Yugandhara Peta Vatthu Commentary 137; Rajata Jātaka I 50; Vipula Jātaka VI 518; Sineru Saṁyutta Nikāya II 139; Jātaka I 48 and passim; Suvaṇṇa Jātaka I 50; VI 514 (°giritāla).
2. [cf. Sanskrit pārvata mountainous] a mountaineer Milindapañha 191.

-utu the time (aspect) of the mountain (in prognostications as to horoscope) Dhammapada I 165 (megha-utu, p.-utu, aruṇa-utu);
-kaccha a mountain meadow (as opposed to nadī-kaccha) Paramatthajotikā II 33;
-kandara a m. cave Saṁyutta Nikāya II 32; V 396, 457f.; Aṅguttara Nikāya V 114f.;
-kūṭa Majjhima Nikāya peak Vinaya II 193; Jātaka I 73;
-gahaṇa m. thicket or jungle Peta Vatthu Commentary 5;
-ṭṭha standing on a m. Dhammapada 28;
-pāda the foot of a m. Jātaka III 51; Dhammapada IV 187; Peta Vatthu Commentary 10;
-muddhā mountain top Vinaya I 5;
-raṭṭha m. kingdom Paramatthajotikā II 26;
-rājā "king of the mountain," especially of Himavā Saṁyutta Nikāya I 116; II 137f., 276; III 149; V 47, 63, 148; Aṅguttara Nikāya I 152; III 240; IV 102; Peta Vatthu Commentary 143;
-saṅkhepa top of a m. Dīgha Nikāya I 84 (= p. °matthaka Sumaṅgalavilāsinī I 226);
-sānu m.-glen Vimāna Vatthu 3210 (cf. Vimāna Vatthu 136);
-sikhara mountain-crest Jātaka V 421.

:: Pabbataka [from pabbata] a mountain Jātaka I 303.

:: Pabbateyya (adjective) [from pabbata] belonging to mountains, mountain-born (of a river) Aṅguttara Nikāya III 64 (nadī p°ā sīghasotā hārahārinī); IV 137 (the same); Visuddhimagga 231 (the same), 285 (nadī).

:: Pabbājana (neuter) [from pa + causative of vraj, see pabbajati and pabbājeti] keeping out or away, removing, banishment, exiting Dīgha Nikāya I 135; III 93; Milindapañha 357; Dhammapada I 296 (= nīharaṇa); Dhammapada IV 145.

:: Pabbājaniya (adjective) [from pabbājana] belonging to banishment, deserving to be exiled Milindapañha 186; also in compound °kamma excommunication, one of the five ecclesiastical acts enumerated at Vinaya I 49, 143. See also Aṅguttara Nikāya I 79; Dhammapada II 109.

:: Pabbājeti [causative of pabbajati]
1. to make go out or away, drive out, banish, exile Dīgha Nikāya I 92 (raṭṭhasmā out of the kingdom; = nīharati Sumaṅgalavilāsinī I 258); Majjhima Nikāya II 122; Dhammapada 388 (attano malaṁ pabbājayaṁ, tasmā pabbajito ti vuccati); Dhammapada IV 145 (explains as "attano rāgādimalaṁ pabbājento vinodento") Jātaka I 262 (raṭṭhā); III 168 (the same); VI 350, 351; Dhammapada II 41; Peta Vatthu Commentary 54 (core).
2. to make go forth (into the homeless state), to make somebody take up the life of an ascetic or a bhikkhu, to take into the (Buddha's) order, to ordain Vinaya I 82 (description of ordination of a novice), 97; III 12; IV 129; Dhammapada I 19, 133, — past participle pabbājita (q.v.).

:: Pabbājita [past participle of pabbājeti] taken into the order, made a bhikkhu Majjhima Nikāya II 62.

:: Pabbedha [pa + vedha of vyadh, cf. Buddhist Hybrid Sanskrit pravedha in same phrase at Divyāvadāna 56, viz. ṣoḍaśa-pravedho] piercing through (measuring) an arrow shot Theragāthā 164 — Jātaka II 334 (soḷasa° = soḷasa-kaṇḍa-pāta-vitthāro commentary).
Note: pabbedha owes its -bb- to analogy with ubbedha. It also corresponds to the latter in meaning: whereas ubbedha refers to the height, pabbedha is applied to the breadth or width.

:: Pabbhamati [pa + bhamati] to roam forth or about Jātaka V 106 (= bhamati commentary).

:: Pabbhāra [cf. Buddhist Hybrid Sanskrit prāg-bhāra Divyāvadāna 80 etc.]
1. (masculine) a decline, incline, slope Jātaka I 348; adjective (usually —°) bending, inclining, sloping; figurative tending or leading to (cf. English "bearing on") Majjhima Nikāya I 493 (samudda°); Saṁyutta Nikāya I 110 (the same); V 38, 216, 219; Aṅguttara Nikāya IV 198 (anupubba°), 224 (viveka°); Milindapañha 38 (samādhi°). Very frequent in combination with similar expressions, e.g. ninna, poṇa (cf. Peta Vatthu Commentary ninnapoṇa-pabbhāraṁ cittaṁ): see further reference under ninna; with adhimutta and garuka at Visuddhimagga 117 (Nibbāna°). — apabbhara (sic) not slanting or sloping Jātaka V 405 (= samatittha commentary).
2. (masculine and neuter) a cave in a mountain Milindapañha 151; Jātaka V 440; Dhammapada II 59 (neuter), 98.

-ṭṭhāna a slope Jātaka I 348; as 261;
-dasaka the decade (period) of decline (in life), which in the enumeration of the ten decades (vassadasā) at Jātaka IV 397 is given as the seventh.

:: Pabha is adjective form (—°) of pabhā (q.v.).

:: Pabhagga [past participle of pabhañjati, cf. Sanskrit prabhagna] broken up, destroyed, defeated Vinaya III 108.

:: Pabhaṁsana (adjective/noun) [from pa + bhraṁś, cf. nāva-prabhraṁśana name of place Atharvaveda-saṁhita] causing to fall or disappear, depriving, taking away, theft, in maṇi° jewel-theft Jātaka VI 383. (Rhys Davids "polishing"?) Kern in Toevoegselen sub voce takes pabhaṁsana as a derivitive from pa + bhrās to shine, i.e. making bright, polishing (as Rhys Davids).

:: Pabhaṅga [from pa + bhañj] destruction, breaking up, brittleness Paṭisambhidāmagga II 238 (calato pabhaṅgato addhuvato); but the same passage at Cullaniddesa §214 II and Milindapañha 418 read "calato pabhaṅguto addhuvato."

:: Pabhaṅgu , Pabhaṅguṇa and °Pabhaṅgura (adjective) [from pa + bhanj, cf. Buddhist Hybrid Sanskrit prabhanguṇatā destruction, perishableness Mahāvastu III 338] brittle, easily destroyed, perishable, frail. [BD fragile]
(a) pabhaṅgu: Saṁyutta Nikāya III 32; V 92; Aṅguttara Nikāya I 254, 257f.; III 16; as 380; Saddhammopāyana 51, 553.
(b) °guṇa: Itivuttaka 37; Jātaka I 393 (ittarā addhuvā pabhaṅguno calitā; reading may be pabhaṅguṇā); Dhammapada 139 (as noun; = pabhaṅgubhāva, pūtibhāva, Dhammapada III 71), 148 (= pūtikāya ibid. 111).
(c) °gura Dhammapada 148 (varia lectio); Therīgāthā Commentary 95; Saddhammopāyana 562, 605. — See also pabhaṅga.

:: Pabhaṅkara [pabhaṁ, accusative of pabhā, + kara] one who makes light, one who lights up, light-bringer (often as epithet of the Buddha) Saṁyutta Nikāya I 51 (quoted at Vimāna Vatthu 116), 210; Aṅguttara Nikāya II 51f.; Itivuttaka 80; Jātaka III 128; Sutta-Nipāta 991, 1136 (= ālokakara obhāsakara etc. Cullaniddesa §399); Vimāna Vatthu 214 (= ñāṇ'obhāsa-kara Vimāna Vatthu 106); 3425 (= lokassa ñāṇāloka-kara Vimāna Vatthu 115).

:: Pabhañjati [pa + bhañj] to break up, destroy Jātaka IV 494. Past participle pabhagga (q.v.).

:: Pabhassara (adjective) [from bhās] shining, very bright, resplendent Saṁyutta Nikāya I 145; V 92, 283; Aṅguttara Nikāya I 10, 254, 257f., III 16; Sutta-Nipāta 48 (= parisuddha pariyodāta Cullaniddesa §402); Jātaka V 202, 170; Vimāna Vatthu 171 (rucira + p.); Peta Vatthu III 31 (rucira + p.); Visuddhimagga 223; 377; Dhammapada I 28; Vimāna Vatthu 12 (pakati° bright by nature).

:: Pabhassati [pa + bhraṁś; cf. Sanskrit prabhraśyate] to fall down or off, drop, disappear Vinaya II 135 (preterit pabhassittha); IV 159 (the same). — cf. pabhaṁsana.

:: Pabhava (masculine and neuter) [from pa + bhu, cf. Vedic prabhava] production, origin, source, cause Majjhima Nikāya I 67; Saṁyutta Nikāya I 181; II 12; Itivuttaka 37 (āhāra-netti°); Sutta-Nipāta 728, 1050; Cullaniddesa under mūla (with synonym of sambhava and samuṭṭhāna etc.); Jātaka III 402 = VI 518.

:: Pabhavati see pahoti.

:: Pabhā (feminine) [from pa + bhā, cf. Epic Sanskrit prabhā] light, radiance, shine Aṅguttara Nikāya II 139; V 22; Itivuttaka 19, 20; Peta Vatthu Commentary 56 (sarīra°), 137 (the same), 71, 176; Saddhammopāyana 250. — canda-ppabhā moonshine Itivuttaka 20; as 14. — adjective pabha (—°), radiating, lucid, in compounds sabbato° having radiance all-round Dīgha Nikāya I 223; Majjhima Nikāya I 329 and sayam° self-lucid or self-radiant Dīgha Nikāya I 17 (= attano attano va tesaṁ pabhā ti Sumaṅgalavilāsinī I 110); Aṅguttara Nikāya V 60; Sutta-Nipāta 404.

:: Pabhāṇin at Kern, Toevoegselen sub voce is wrongly given with quotation Jātaka V 421 (in meaning "speaking") where it should be read manāpa-bhāṇin, and not manā-p°.

:: Pabhāsa [from pa + bhās] shining, splendour, beauty Saṁyutta Nikāya I 67; sap° with beauty Saṁyutta Nikāya V 263; Milindapañha 223; ap° without beauty Milindapañha 299.

:: Pabhāsati [pa + bhāṣ] to tell, declare, talk Theragāthā 582.

:: Pabhāseti [causative of pa + bhās] to illumine, pervade with light, enlighten Dhammapada 172 (= obhāseti Dhammapada III 169), 382 (= obhāseti ekālokaṁ karoti Dhammapada IV 137); Jātaka I 87; Peta Vatthu I 109 (so read for cabh°); II 112; Paṭisambhidāmagga I 174; Milindapañha 336; Peta Vatthu Commentary 10 (= obhāseti).

:: Pabhāta [past participle of pabhāti] become clear or light, shining, dawning Sutta-Nipāta 178 (sup°); especially in phrase pabhātāyarattiyā when night had become light, i.e. given way to dawn, at daybreak Jātaka I 81, 500. — (neuter) daybreak, morning Saṁyutta Nikāya I 211; Paramatthajotikā II 519 (pabhāte); atipabhāte in broad daylight Jātaka I 436.

:: Pabhāti [pa + bhā] to shine forth, to become light, gleam, glitter Jātaka V 199 (said of a river; = pavattati commentary), — past participle pabhāta.

:: Pabhāva [from pa + bhū] might, power, strength, majesty, dignity Jātaka V 36; VI 449.

:: Pabhāveti [causative of pabhavati] to increase, augment, foster Peta Vatthu II 964 = Dhammapada III 220 (dakkhiṇeyyaṁ), — past participle pabhāvita.

:: Pabhāvita [past participle of pabhāveti] increased, furthered, promoted Theragāthā 767 (bhava-netti°); explained by samuṭṭhita commentary.

:: Pabheda [from pa + bhid, cf. pabhindati] breaking or splitting up, breaking, opening Vimāna Vatthu 183; akkhara° breaking up of letters, word-analysis, phonology Dīgha Nikāya I 88 (= sikkhā ca nirutti ca Sumaṅgalavilāsinī I 247 = Paramatthajotikā II 447). — adjective (—°) breaking up into, i.e. consisting of, comprising of various kinds Jātaka I 84; Peta Vatthu Commentary 8 (paṭisandhi-ādi°), 130 (saviññāṇakāviññāṇaka°).

:: Pabhedana (neuter) [cf. pabheda] breaking up, destruction Sutta-Nipāta 1105 (avijjāya° = bhedanaṁ pahānaṁ etc. Cullaniddesa §403).

:: Pabhindati [pa + bhindati] to split asunder (transitive), break, destroy Sutta-Nipāta 973 (= bhindati sambhindati Mahāniddesa 503); gerund pabhijja Saṁyutta Nikāya I 193 = Theragāthā 1242. — passive pabhijjati to be broken, to burst (open), to split asunder (intransitive), to open Saṁyutta Nikāya I 150 (preterit pabhijjiṁsu); Sutta-Nipāta page 125 (the same); Vimāna Vatthu 413 (break forth = pabhedaṁ gacchanti Vimāna Vatthu 183; gloss pavajjare for pabhijjare); Paramatthajotikā II 475 (= bhijjati). Also "to open, to be developed" (like a flower) Milindapañha 93 (buddhi p.), — past participle pabhinna.

:: Pabhinna [past participle of pabhindati]
1. to burst open, broken (like a flower or fruit), flowing with juice; usually applied to an elephant in rut, mad, furious Majjhima Nikāya I 236 (hatthi°); Dhammapada 326 (hatthi° = mattahatthi Dhammapada IV 24) = Theragāthā 77; Jātaka IV 494; VI 488; Peta Vatthu I 112 (read chinnapabhinna-gatta); Milindapañha 261, 312 (hatthināgaṁ tidhāpabhinnaṁ); Sumaṅgalavilāsinī I 37 (°madaṁ caṇḍa-hatthiṁ).
2. developed, growing Milindapañha 90 (°buddhi).

:: Pabhoti etc. see pa hoti.

:: Pabhu [from pa + bhū] lord, master, ruler, owner Sumaṅgalavilāsinī I 250.

:: Pabhuti (adjective) (—°) [Vedic prabhṛti] beginning, in meaning of: since, after, subsequently; tato p. from that time, henceforth Vimāna Vatthu 158.

:: Pabhutika (adjective) [from pabhuti] dating from, derived or coming from (ablative) Dīgha Nikāya I 94 (kuto p.).

:: Pabodhana (adjective/noun) [from pabodhati]
1. (neuter) awakening waking, arising Dhammapada I 232 (°codana-kamma).
2. (adjective) arousing (or realising?) Vimāna Vatthu 6422 (= kata-pīti-pabodhano Vimāna Vatthu 282); awaking Theragāthā 893 (samma-tāḷa°).

:: Pabodhati [pa + bodhati] to awake, also transative awaken, stir up, give rise to (or: to recognise, realize?); only in one phrase (perhaps corrupt), viz. yo nindaṁ appabodhati Saṁyutta Nikāya I 7 = Dhammapada 143 (= nindaṁ apaharanto bujjhati Dhammapada III 86; translated Kindred Sayings I 13 "forestalleth blame"). Causative pabodheti
1. to enlighten, instruct, give a sign Jātaka I 142; III 511.
2. to set going, arouse Jātaka I 298; V 390.
3. to render oneself conspicuous Jātaka V 8.

:: Pabrūṭi [pa + brūti] to speak out, proclaim, declare (publicly) Sutta-Nipāta 131, 649, 870, 952 and passim (cf. Mahāniddesa 211, 273; Cullaniddesa §398, 465).

:: Pabuddha [past participle of pabujjhati] awakened Saṁyutta Nikāya I 143 (sutta° from sleep awakened), Jātaka I 50; Vimāna Vatthu 65.

:: Pabujjhati [pa + bujjhati] to wake up (intransitive), awake Saṁyutta Nikāya I 4, 209; Dhammapada 296f.; Itivuttaka 41 (suttā p.); Jātaka I 61; II 103; IV 431 (opposite niddāyati); Sumaṅgalavilāsinī I 140, — past participle pabuddha (q.v.).

:: Pacala [from pa + cal] shaking, trembling, wavering as 378.

:: Pacalati [pa + calati] to dangle Vimāna Vatthu 36 (varia lectio paj°).

:: Pacalāyati [quasi-denominative or causative from pacala, pa + cal, cf. daṇḍāyati and pacāleti] to make (the eyelid) waver, to wink, to be sleepy, nod, begin to doze Aṅguttara Nikāya III 343 = IV 344; IV 85 (quoted at as 236); Jātaka I 384 (°āyituṁ ārabbhi); Visuddhimagga 300.

:: Pacalāyikā (feminine) [abstract from pacalāyati] nodding, wavering (of the eyelids), blinking, being sleepy Dhammasaṅgani 1157 (= akkhidalādīnaṁ pacalabhāvaṁ karoti as 378).

:: Pacalita [past participle of pacalati] shaken, wavering, unstable Theragāthā 260.

:: Pacana (neuter) [from pac, see pa cat i] cooking Jātaka III 425 (°thālikā); V 385 (°bhājana); Therīgāthā Commentary 29 (bhatta°); Sumaṅgalavilāsinī I 270; Peta Vatthu Commentary 135.

:: Pacarati [pa + carati] to go after, walk in; figurative practise, perform, observe Vimāna Vatthu 329 (varia lectio pavarati, cf. Vimāna Vatthu 136).

:: Pacati [Vedic pacati, Indo-Germanic °peqṷo, Avesta pac-; Old-Bulgarian peka to fry, roast, Lith, kepū bake, Greek πέσσω cook, πέπων ripe] to cook, boil, roast Vinaya IV 264; figurative torment in Hell (transitive and intransitive): Niraye pacitvā after roasting in N. Saṁyutta Nikāya II 225, Peta Vatthu Commentary 10, 14. — present participle pacanto tormenting, genitive pa cat o (+ causative pācayato) Dīgha Nikāya I 52 (explained at Sumaṅgalavilāsinī I 159, where read pa cat o for paccato, by pare daṇḍena pīḷentassa), — past participle pakka (q.v.). Causative pacāpeti and pāceti (q.v.). — passive paccati to be roasted or tormented (q.v.).

:: Pacālaka (adjective) [from pacāleti] swinging, shaking; neuter accusative as adverb in kāya- and bāhu-ppacālakaṁ after the manner or in the style of swaying the body (or swinging the arms) Vinaya II 213.

:: Pacāleti [pa + causative of cal] to swing, sway, move about Theragāthā 200 (mā pacālesi "sway and nod" translation).

:: Pacāpeti [causative of pa cat i] to cause to be cooked, to cook Vinaya IV 264; Jātaka I 126 (āhāraṁ); II 15 (bhattaṁ), 122.

:: Pacāreti [pa + cāreti, causative of car] to go about in (accusative), to frequent, to visit Aṅguttara Nikāya I 182, 183 (pacārayāmi, gloss sañcarissāmi).

:: Pacc° is contracted form of paṭi before a°, like paccakampittha preterit from paṭikampati.

:: Paccabhiññāṇa (neuter) [paṭi + abhi + ñāṇa] recognition as 110.

:: Paccaggaḷa (adjective) [pratyak + gaḷa] in phrase paccaggaḷe aṭṭhāsi "stuck in his throat" Majjhima Nikāya I 333.

:: Paccaggha (adjective) [paṭi + aggha, cf. Sanskrit pratyagra of different derivation] recent, new, beautiful, quite costly Vinaya I 4; Jātaka I 80; II 435; Peta Vatthu II 316 (= abhinava mahaggha vā Peta Vatthu Commentary 87); III 105 (= abhinava Peta Vatthu Commentary 214); Dāṭhāvaṁsa V 25; Peta Vatthu Commentary 44.

:: Paccagū (adjective/noun) [a difficult word, composed of pacca + gū, the latter a by-form of °ga, as in paṭṭhagū, vedagū pāragū. Pacca may be praṭya, an adverb formation of preposition praṭi, and paṭṭha its doublet. It is not certain whether we should read paṭṭhagū here as well (see paṭṭhagū sub voce paṭṭha). The form may also be explained as a substantivised plural 3rd preterit of praṭi + gacchati = paccaguṁ] "one who goes toward," a pupil Saṁyutta Nikāya I 104 (Mārassa); vv.ll. baddhabhū, paṭṭhagū. Windisch, Māra and Buddha translation "unter M's Herrschaft," and refers paṭṭhagu to Sanskrit pātyagāh. Spk I 171 reads baddhagū and explains by paddhacarā (vv.ll. bandhacarā, bandhavarā sissa antevāsika.

:: Paccakkha (adjective) [paṭi + akkha3, cf. Vedic pratyakṣa] "before the eye," perceptible to the senses, evident, clear, present as 254; Peta Vatthu Commentary 125; Saddhammopāyana 416. Often in oblique cases, viz. instrumental °ena personally Jātaka I 377; ablative °ato from personal experience Jātaka V 45, 195, 281; appaccakkhāya without seeing or direct perception, in explanation of paccaya at Visuddhimagga 532; also in phrase paccakkhato ñatvā having seen or found out for himself, knowing personally Jātaka I 262; III 168.

-kamma making clear, i.e. demonstration, realization, only negative a° not realising, etc. Saṁyutta Nikāya III 262; Dhammasaṅgani 390 (translation "inability to demonstrate"; cf. as 254).

:: Paccakkhāna (neuter) [from paṭi + ā + khyā] rejection, refusal Jātaka VI 422.

:: Paccakkhāta [past participle of paccakkhāti] rejected, given up, abandoned, repudiated Vinaya II 244, 245 (sikkhā); III 25 (the same); Jātaka IV 108; Dhammapada I 12. cf. Vinaya Texts I 275.

:: Paccakkhāti [paṭi + akkhāti = ā + khyā] literally to speak against, i.e. to reject, refuse, disavow, abandon, give up, usually in connection with Buddhaṁ, dhammaṁ, sikkhaṁ or similar terms of a religious-moral nature Vinaya III 25; Saṁyutta Nikāya II 231, 271; Aṅguttara Nikāya IV 372. — gerund paccakkhāya, in following connections: ācariyaṁ Jātaka IV 200; sikkhaṁ Vinaya III 23, 34 (a°); Saṁyutta Nikāya II 231; IV 190; past participle 66, 67; sabbaṁ Saṁyutta Nikāya IV 15; ariyasaccaṁ Saṁyutta Nikāya V 428. paccakkhāsi at Jātaka V 8 is gloss for pakatthāsi. — past participle paccakkhāta (q.v.). Intensive paccācikkhati (q.v.).

:: Paccakkosana (neuter) [from paṭi + ā + kruś] cursing in return Dhammapada IV 148 (a°).

:: Paccakkosati [paṭi + ā + kruś] to curse in return Saṁyutta Nikāya I 162; Aṅguttara Nikāya II 215.

:: Paccaladdhaṁsu see paṭilabhati.

:: Paccana (neuter) [from paccati, cf. pacana] being boiled, boiling, torture, torment Jātaka V 270; Paramatthajotikā II 476 (°okāsa).

:: Paccanika , Paccanīya (adjective/noun) [cf. Sanskrit pratyanīka and see paccatthika]
1. contrary, adverse, opposed; masculine enemy, adversary, opponent Majjhima Nikāya I 378; Saṁyutta Nikāya I 179; IV 127 = Sutta-Nipāta 761; Paṭisambhidāmagga II 67f.; Paramatthajotikā II 288. cf. vi°
2. (in method) reverse, negative, opposed to anuloma. Tikapaṭṭhāna 71 passim; cf. paṭiloma.

-gāthā response, responding verse (cf. paṭigāthā) Paramatthajotikā II 39.

:: Paccanta (adjective/noun) [paṭi + anta, cf. Sanskrit pratyanta] adjective adjoining, bordering on, neighbouring, adjacent Dhammapada 315; Jātaka I 11 (V 47, °desa), 377 (°vāsika); Peta Vatthu Commentary 201 (°nagara); Dhammapada III 488 (the same); Saddhammopāyana 11 (°visaya). (masculine) the border, outskirts, neighbourhood Vinaya I 73; Jātaka I 126 (vihāra°); II 37; Milindapañha 314 (°e kupite in a border disturbance); Dhammapada I 101 (the same); Peta Vatthu Commentary 20 (the same). °ṁ vūpasāmeti to appease the border Peta Vatthu Commentary 20. — Pāḷi in sense of "heathen" at Visuddhimagga 121.

:: Paccantima (adjective) [from paccanta, cf. Buddhist Hybrid Sanskrit pratyantima frontier Divyāvadāna 21, 426] bordering, adjoining, next to Vinaya. II 166; Saddhammopāyana 5.

:: Paccanubhāsati [paṭi + anubhāsati, cf. Buddhist Hybrid Sanskrit pratyavabhāṣate to call to Divyāvadāna 9] to speak out or mention correspondingly, to enumerate Paramatthajotikā I 78, 79f.

:: Paccanubhoti [paṭi + anu + bhū, Buddhist Hybrid Sanskrit pratyanubhavati Divyāvadāna 54, 262 etc.] to experience, undergo, realize Majjhima Nikāya I 295; Saṁyutta Nikāya V 218, 264f., 286f. 353; Aṅguttara Nikāya III 425f.; Itivuttaka 38; Peta Vatthu Commentary 26, 44, 107 (dukkhaṁ). — future paccanubhossati Dīgha Nikāya II 213; Saṁyutta Nikāya I 133, 227; Peta Vatthu III 56. — passive paccanubhavīyati Peta Vatthu Commentary 146 (for upalabbhati), — past participle paccanubhūta Majjhima Nikāya II 32; Saṁyutta Nikāya II 178; Itivuttaka 15.

:: Paccanusiṭṭha [paṭi + anusiṭṭha] advised, admonished Dīgha Nikāya II 209 = 225.

:: Paccaṅga (neuter) [paṭi + aṅga] literally "by-limb," small limb, only in compound aṅgapaccaṅgāni limbs great and small, all limbs: see aṅga.

:: Paccañjana (neuter) [paṭi + añjana] anointing, ointment, unction Dīgha Nikāya I 12 = Majjhima Nikāya I 511; Sumaṅgalavilāsinī I 98 (= bhavanīya-sītalabhessajjañjanaṁ).

:: Paccasāri see paṭisarati.

:: Paccassosi see patissuṇāṭi.

:: Paccati [passive of pa cat i, cf. Buddhist Hybrid Sanskrit pacyate Divyāvadāna 422] to be boiled, figurative to be tormented or vexed, to suffer. Nearly always applied to the torture of boiling in Niraya, where it is meant literally. — Saṁyutta Nikāya I 92; V 344 (kālena paccanti read for kāle na p.); Aṅguttara Nikāya I 141 (phenuddehakaṁ p. Niraye); Sutta-Nipāta 670, 671; Dhammapada 69, 119, 120 (pāpaṁ suffer for sin, cf. Dhammapada III 14); Jātaka V 268; Peta Vatthu IV 129 (= dukkhaṁ pāpuṇanti Peta Vatthu Commentary 228); IV 339 (Niraye paccare janā = paccanti Peta Vatthu Commentary 255); Dhammapada III 64 (explanation for tappati).

:: Paccatta (adjective) [paṭi + attan] separate, individual; usually accusative °ṁ adverb separately, individually, singly, by himself, in his own heart Dīgha Nikāya I 24 (yeva nibbuti viditā); Sumaṅgalavilāsinī on Dīgha Nikāya II 77 = attano attano abbhantare; Majjhima Nikāya I 251, 337 (°vedaniya name of a Hell), 422; Saṁyutta Nikāya II 199; III 54f., IV 23, 41f., 168, 539; Sutta-Nipāta 611, 906; Dhammapada 165; Peta Vatthu III 106 (°vedanā separate sufferings, = visuṁ visuṁ attanā anubhūyamānā mahā-dukkha-vedanā Peta Vatthu Commentary 214); Dhammasaṅgani 1044 (ajjhatta +; translation "self referable"); Milindapañha 96 (°purisa-kāra); as 169; Vimāna Vatthu 9, 13; Peta Vatthu Commentary 232.

-vacana expression of separate relation, i.e. case of reference, or of the direct object, reflexive case, name of the accusative case Paramatthajotikā II 303; Vimāna Vatthu 281; Peta Vatthu Commentary 30, 35; Paramatthajotikā I 213, 236; in lieu of karaṇa Paramatthajotikā I 213, of sāmin Paramatthajotikā II 594.

:: Paccattharaṇa (neuter) [pati + ā + stṛ, cf. Buddhist Hybrid Sanskrit pratyāstaraṇa Divyāvadāna 19] something spread against, i.e. under or over, a cover, spread, rug, cushion or carpet to sit on, bedding of a couch (nisīdana°) Vinaya I 47, 295, 296; II 208, 218; Dīgha Nikāya I 7 (kadali-miga-pavara°, cf. Sumaṅgalavilāsinī I 87); Aṅguttara Nikāya I 137 (the same); III 50 (the same); Jātaka I 126; IV 353 (uṇṇāmaya); Peta Vatthu Commentary 141, 137.

:: Paccatthata [past participle of paṭi + ā + stṛ] spread out Dīgha Nikāya II 211.

:: Paccatthika (adjective/noun) [paṭi + attha + ka, literally as opposite to useful, cf. Sanskrit pratyanīka and pratyarthin] an opponent, adversary, enemy Vinaya II 94f. (atta° personal enemy); Aṅguttara Nikāya V 71 (the same; Text attha°); Dīgha Nikāya I 50, 70, 137; Itivuttaka 83; Peta Vatthu Commentary 62. cf. paccāmitta.

:: Paccavekkhana (neuter) and °nā (feminine) [paṭi + avekkhana, cf. late Sanskrit pratyavekṣana and °nā] looking at, consideration, regard, attention, reflection, contemplation, reviewing (cf. Compendium 58) Majjhima Nikāya I 415; Dīgha Nikāya III 278; Aṅguttara Nikāya III 27; past participle 21 (a°); Dhammasaṅgani 390 (a° = dhammānaṁ sabhāvaṁ pati na apekkhati as 254, translated "inability to consider"); Milindapañha 388; Nettipakaraṇa 85; Sammohavinodanī 140; Visuddhimagga 43 (twofold); Saddhammopāyana 413.

:: Paccavekkhati [paṭi + avekkhati] to look upon, consider, review, realize, contemplate, see Majjhima Nikāya I 415; Saṁyutta Nikāya III 103; 151f., IV 111, 236f.; Jātaka V 302; Vibhaṅga 193, 194 (cf. Aṅguttara Nikāya III 323); Milindapañha 16; Peta Vatthu Commentary 62, 277; Vimāna Vatthu 6, 48.

:: Paccavekkhā (feminine) [cf. late Sanskrit pratyavekṣā] imagination Mbhv 27.

:: Paccavidhuṁ and Paccavyādhiṁ see paṭivijjhati.

:: Paccaya [from paṭi + i, cf. Vedic pratyaya and Pāḷi pacceti, paṭicca] literally resting on, falling back on, foundation; cause, motive etc. See on term as technical term of philosophy Tikapaṭṭhāna I, foreword; JPTS 1916, 21f.; Compendium 42f. and especially 259f.
1. (literal) support, requisite, means, stay. Usually with reference to the four necessaries of the bhikkhu's daily life, viz. cīvara, piṇḍapāta, senāsana, (gilāna-paccaya-) bhesajja, i.e. clothing, food as alms, a dwelling-place, medicine: see under cīvara. Sutta-Nipāta 339 (paccaya = gilāna-paccaya Paramatthajotikā II 342); Milindapañha 336; Mahāvaṁsa 3, 15.
2. (Applied) reason, cause, ground, motive, means, condition Majjhima Nikāya I 259 (yaṁ yad eva paccayaṁ paṭicca by whatever cause or by whichever means); Saṁyutta Nikāya II 65; Nettipakaraṇa 78f.; Sumaṅgalavilāsinī I 125; Peta Vatthu Commentary 104. The fourfold cause (ca tubbidho paccayo) of rūpa (material form) consists of kamma, citta, utu, āhāra: Visuddhimagga 600. Various paccayas discussed at Sammohavinodanī 166f. (twofold, with reference to paṭisandhi), 183 (eightfold), 202, 205f. 254 (4). sa-p-paccaya founded, having a reason or cause Saṁyutta Nikāya V 213f.; Aṅguttara Nikāya I 82; Cullaniddesa mūla; Dhammasaṅgani 1084, 1437. — yathā paccayaṁ karoti do as he likes Cullaniddesa page 280 = Saṁyutta Nikāya III 34. Often coupled with hetu, e.g. At Saṁyutta Nikāya IV 68f.; Aṅguttara Nikāya I 66; IV 151f.; Dīgha Nikāya III 284; Cullaniddesa under mūla; Paṭisambhidāmagga II 116f., paccaya came to be distinguished from hetu as the genus of which hetu was the typical, chief species. That is to say paccaya became synonymous with our "relation," understood in a causal sense, hetu meaning condition, causal antecedent, and 23 other relations being added as special modes of causality. Later still these 24 were held reducible to four Tikapaṭṭhāna 1f. (and foreword); Compendium 197. cf. Paṭṭhāna. — Ablative paccayā as adverb by means of, through, by reason of, caused by Dīgha Nikāya I 45 (vedanā °taṇhā etc., see paṭicca-samuppāda); Majjhima Nikāya I 261 (jātippaccayā jarā-maraṇaṁ); Peta Vatthu I 52 (kamma°); IV 150 (tap°); Peta Vatthu Commentary 147 (kamma°).
3. ground for, belief, confidence, trust, reliance Jātaka I 118, 169; apara° without relying on anyone else Saṁyutta Nikāya III 83, 135; Aṅguttara Nikāya IV 186, 210; Peta Vatthu Commentary 226.

-ākāra the mode of causes, i.e. the paṭicca-samuppāda as 2, 3; Sammohavinodanī 130f. (cf. Visuddhimagga 522f.).

:: Paccayatā (feminine) [abstract from paccaya] the fact of having a cause, causation, causal relation, in phrase idappaccayatā (adverb) from an ascertained cause, by way of cause Vinaya I 5; Dīgha Nikāya I 185; Saṁyutta Nikāya I 136; II 25.

:: Paccayika (adjective) [from paccaya] trustworthy Dīgha Nikāya I 4; Saṁyutta Nikāya I 150; Aṅguttara Nikāya II 209; Jātaka VI 384 (paccāyika); past participle 57; Sumaṅgalavilāsinī I 73; Paramatthajotikā II 475.

:: Paccābhaṭṭha [past participle of paccābhāsati] recited, explained Jātaka II 48.

:: Paccābhāsati [paṭi + ābhāsati] to retort, recite, explain, relate Peta Vatthu Commentary 57 (so read for pacchā°), — past participle paccābhaṭṭha.

:: Paccācamati [paṭi + ā + camati; often spelled °vamati, but see Trenckner, Milindapañha 425] to swallow up, resorb Saṁyutta Nikāya V 48 = Aṅguttara Nikāya V 337; Jātaka I 311; Milindapañha 150; causative °camāpeti Milindapañha 150.

:: Paccācikkhati [Intensive of paccakkhāti, paṭi + ā + cikkhati of khyā] to reject, repudiate, disallow Dīgha Nikāya III 3; Majjhima Nikāya I 245, 428; Vinaya IV 235.

:: Paccāgacchati [paṭi + āgacchati] to fall back on, return again, to go back to (accusative), withdraw, slide back from (° to) Vinaya I 184; Majjhima Nikāya I 265; III 114; Mahāniddesa 108, 312; Kathāvatthu 624 (spelled wrongly pacchā°); Peta Vatthu Commentary 14, 109, 250. cf. pacceti.

:: Paccāgamana (neuter) [from paṭi + ā + gam] return, going back, backsliding Milindapañha 246.

:: Paccāgata [past participle of paccāgacchati] gone back, withdrawn Jātaka V 120; Milindapañha 125.

:: Paccāharati [paṭi + āharati] to bring back, take back Vinaya II 265; III 140; Jātaka IV 304.

:: Paccājāta [past participle of paccājāyati] reborn, come to a new existence Dīgha Nikāya I 62; III 264; Majjhima Nikāya I 93; past participle 51.

:: Paccājāyati [paṭi + ā + jāyati] to be reborn in a new existence Majjhima Nikāya III 169; Saṁyutta Nikāya II 263; V 466, 474, — past participle paccājāta (q.v.).

:: Paccākata [past participle of paṭi + a + kṛ] rejected, disappointed Vinaya IV 237, 238.

:: Paccākoṭita [past participle of paṭi + ākoṭeti] flattened or smoothed out, pressed, ironed (ākoṭita + of the robes) Majjhima Nikāya I 385; Saṁyutta Nikāya II 281; Dhammapada I 37.

:: Paccāmitta [paccā = Sanskrit pratyak, adverb; + mitta, cf. Epic Sanskrit pratyamitra] literally "back-friend," adversary, enemy Dīgha Nikāya I 70; Aṅguttara Nikāya IV 106; Jātaka I 488: Sumaṅgalavilāsinī I 182; Peta Vatthu Commentary 155.

:: Paccāneti [paṭi + ā + neti] to lead back to (accusative) Peta Vatthu II 116 (= punar āneti commentary).

:: Paccāropeti [paṭi + āropeti] to show in return, retort, explain Majjhima Nikāya I 96; Aṅguttara Nikāya IV 193. cf. paccabhāsati.

:: Paccāsanne (adverb) [paṭi + āsanne] near by Peta Vatthu Commentary 216 = 280

:: Paccāsati [from paṭi + āśā or = paccāsaṁsati or °siṁsati?] to ask, beg, pray Peta Vatthu IV 56 (°anto for °āsaṁsanto? commentary explains by āsiṁsanto).

:: Paccāsā feminine [paṭi + āśā, cf. Sanskrit pratyāśā] expectation Vinaya IV 286.

:: Paccāsāreti [paṭi + ā + sāreti, causative of sṛ] to make go (or turn) backward Majjhima Nikāya I 124 = Aṅguttara Nikāya III 28 (= paṭinivatteti commentary); Visuddhimagga 308 (sāreti pi p. pi).

:: Paccāsiṁsati [paṭi + āsiṁsati] to expect, wait for, desire, hope for, Anglo-Saxon Dīgha Nikāya II 100; Aṅguttara Nikāya III 124; Jātaka I 346, 483; III 176; V 214; Dhammapada I 14; II 84; Sumaṅgalavilāsinī I 318; Vimāna Vatthu 336, 346; Peta Vatthu Commentary 22, 25, 63, 260.

:: Pacceka (adjective) [paṭi + eka, cf. Buddhist Hybrid Sanskrit pratyeka Divyāvadāna 335, 336] each one, single, by oneself, separate, various, several Dīgha Nikāya I 49 (itthi); II 261 (°vasavattin, of the ten issaras); Saṁyutta Nikāya I 26 (°gāthā a stanza each), 146 (°brahma an independent Brahma); Aṅguttara Nikāya II 41 (°sacca); V 29 (the same); Sutta-Nipāta 824 (the same), 1009 (°gaṇino each one having followers = visuṁ visuṁ gaṇavanto Paramatthajotikā II 583); Jātaka IV 114 (°bodhiñāṇa); Mahāniddesa 58 (°muni); Sumaṅgalavilāsinī I 148 (paccekā itthiyo); Paramatthajotikā II 52 (°Bodhisatta one destined to become a Pacceka Buddha), 67 (the same), 73 (°sambodhi), 476 (Niraya a separate or special Hell); Peta Vatthu Commentary 251 (the same), Saddhammopāyana 589 (°bodhi). — paccekaṁ (adverb) singly, individually, to each one Vimāna Vatthu 282. See also pāṭekka.

-buddha one enlightened by himself, i.e. one who has attained to the supreme and perfect insight, but dies without proclaiming the truth to the world Majjhima Nikāya III 68; Saṁyutta Nikāya I 92 ("Silent Buddha " translation); Jātaka III 470; IV 114; Udāna 50 (P. Tagarasikhi); Nettipakaraṇa 190; Paramatthajotikā I 178, 199; Paramatthajotikā II 47, 58, 63; Dhammapada I 80, 171, 224, 230; IV 201; Peta Vatthu Commentary 144, 263, 265 (= isi), 272, 283.

:: Pacceti [paṭi + i] to come onto, come back to, figurative fall back on, realize, find one's hold in Dīgha Nikāya I 186 ("take for granted," cf. note Dialogues of the Buddha I 252); Majjhima Nikāya I 309 (kaṁ hetuṁ), 445 (the same); Saṁyutta Nikāya I 182 ("believe in," commentary icchati pattheti); Sutta-Nipāta 662, 788, 800, 803, 840 = 908; Dhammapada 125 (= paṭieti Dhammapada III 34); Mahāniddesa 85, 108 (= paccāgacchati), 114; Peta Vatthu II 320 (= avagacchati Peta Vatthu Commentary 87); Nettipakaraṇa 93; Milindapañha 125, 313; Peta Vatthu Commentary 116 (bālaṁ), 241 (agree to = paṭijānāti). gerund paṭicca (q.v.). cf. paccāgacchati — past participle paṭīta (q.v.).

:: Pacchada [from pa + chad, cf. Sanskrit pracchada] a cover, wrapper; girdle Therīgāthā 378 (= uracchada Therīgāthā Commentary 253); as 397 (varia lectio for °cchāda).

:: Pacchaḍḍana (neuter) [pa + chaḍḍana] vomiting, throwing out Saddhammopāyana 137.

:: Pacchanna [pa + channa, of chad] covered, wrapped, hidden Theragāthā 299; Jātaka III 129.

:: Pacchato (adverb) [ablative formation from *paccha = Vedic paścā and paścāt, from Indo-Germanic °pos as in Lithuanian pās near by, pastaras the last; cf. Avesta pasca behind, Latin post, after] behind, after Dhammapada 348 (= anāgatesu khandhesu Dhammapada IV 63; opposite pure); Peta Vatthu Commentary 56, 74; Dhammapada III 197 (°vatti). Often doubled pacchato pacchato, i.e. always or close behind, Jātaka II 123 (opposite purato purato). — cf. pacchā and pacchima.

:: Pacchā (adverb) [Vedic paścā and paścāt see pacchato] behind, aft, after, afterwards, back; westward Dīgha Nikāya I 205; Sutta-Nipāta 645, 773, 949; Mahāniddesa 33 (= pacchā vuccati anāgataṁ, pure vuccati atītaṁ); Cullaniddesa §395; Dhammapada 172, 314, 421; Peta Vatthu I 111, 115 (opposite purato); II 99 (= aparabhāge Peta Vatthu Commentary 116); Peta Vatthu Commentary 4, 50, 88; Vimāna Vatthu 71.

-ānutappati [from ānutāpa] to feel remorse Peta Vatthu II 712; Jātaka V 117;
-ānutāpa [cf. Sanskrit paścattāpa] remorse, repentance Saddhammopāyana 288;
-āsa (neuter) [āsa2] "eating afterwards, Saṁyutta Nikāya I 74
-gacchati at Kathāvatthu 624 see paccā°;
-gataka going or coming behind Jātaka VI 30;
-jāta (-paccaya), eleventhth of the twenty-four paccayas, q.v. causal relation of postereority in time;
-nipātin one who retires to rest later than another (opposite pubb'uṭṭhāyin getting up before others) Dīgha Nikāya I 60; III 191; Aṅguttara Nikāya III 37; IV 265, 267f.; Sumaṅgalavilāsinī I 168;
-bāhaṁ "arm behind," i.e. with arms (tied) behind one's back Dīgha Nikāya I 245; Jātaka I 264; Dhammapada II 39;
-bhatta "after-meal," i.e. after the midday meal, either as °ṁ (Pacchābhattaṁ) (accusative-adverb) in the afternoon, after the main meal, usually combined with piṇḍapāta-paṭikkanta "returning from the alms-round after dinner" Aṅguttara Nikāya III 320; Peta Vatthu Commentary 11, 16, 38 and passim (cf. Buddhist Hybrid Sanskrit paścādbhakta-piṇḍapāta-pratikrānta, see Indexes to Avadāna-śataka and Divyāvadāna), or as °kicca the duties after the midday meal (opposite purebhatta°) Sumaṅgalavilāsinī I 47 (in detail); Paramatthajotikā II 133, 134;
-bhattika one who eats afterwards, i.e. after noon, when it is improper to eat Aṅguttara Nikāya III 220 (khalu°, q.v.);
-bhāga hind or after part Jātaka II 91; Peta Vatthu Commentary 114;
-bhāsati see paccā°;
-bhūma belonging to the western country Saṁyutta Nikāya III 5;
-bhūmaka the same Saṁyutta Nikāya IV 312 = Aṅguttara Nikāya V 263;
-mukha looking westward Majjhima Nikāya III 5; Dīgha Nikāya II 207; Theragāthā 529; Dhammapada III 155 (opposite pācīna eastern);
-vāmanaka dwarfed in his hind part Jātaka IV 137;
-samaṇa [BHS paścācchramaṇa and opposite puraḥśramaṇa Avadāna-śataka II 67, 150; Divyāvadāna 154, 330, 494] a junior wanderer or bhikkhu (Thera) who walks behind a senior (Thera) on his rounds. The one accompanying Gotama Buddha is Ānanda Vinaya I 46; III 10 (Ānanda); IV 78 (the same); Udāna 90 (Nāgasamāla); Jātaka IV 123; Milindapañha 15 (Nāgasena); Peta Vatthu Commentary 38, 93 (Ānanda).

:: Pacchāda [pa + chāda] cover, covering, wrapper, in phrase nelaṅgo setappacchādo Saṁyutta Nikāya IV 291 = Udāna 76 = Sumaṅgalavilāsinī I 75 = as 397.

:: Pacchāḷiyaṁ at Aṅguttara Nikāya III 76 is of uncertain reading and meaning; in phrase p. khipanti: either "throw into the lap" (?) or (better) read pacchiyaṁ, locative of pacchi "into the basket" (of the girls and women).

:: Pacchānutappati see under pacchā.

:: Pacchāsa [cf. pacchāli? perhaps from pacchā + aś] aftermath Saṁyutta Nikāya I 74.

:: Pacchāyā (feminine) [pa + chāyā] a place in the shade, shaded part Vinaya I 180; II 193; Dīgha Nikāya I 152 (= chāyā Sumaṅgalavilāsinī I 310); II 205; Aṅguttara Nikāya III 320.

:: Pacchedana (neuter) [from pa + chid] breaking, cutting Sumaṅgalavilāsinī I 141.

:: Pacchi (feminine) [etymology doubtful] a basket Jātaka I 9, 243; II 68; III 21; VI 369 (paṇṇa°), 560 (phala°); Dhammapada II 3; IV 205 (°pasibbaka).

:: Pacchijjana (neuter) [from last] stopping, interruption Jātaka III 214 (read assu-pacchijjana-divaso? passage corrupt).

:: Pacchijjati [pa + chijjati, passive of chid] to be cut short, to be interrupted Jātaka I 503 (lohitaṁ p.).

:: Pacchima (adjective) [Sanskrit paścima, superlative formation from *paśca, cf. pacchato and pacchā]
1. hindmost, hind-, back-, last (opposite purima), latest Dīgha Nikāya I 239; Majjhima Nikāya I 23 (°yāma the last night watch); Sumaṅgalavilāsinī I 45f. (the same °kicca duties or performances in the 3rd watch, corresponds to purima° and majjhima°); Sutta-Nipāta 352; Jātaka IV 137 (°pāda); VI 364 (°dvāra); Peta Vatthu Commentary 5, 75.
2. Western (opposite purima or puratthima) Dīgha Nikāya I 153 (disā); Saṁyutta Nikāya I 145.
3. lowest, meanest Vinaya II 108; Majjhima Nikāya I 23; Saṁyutta Nikāya II 203.

:: Pacchimaka (adjective) [from pacchima]
1. last, latest (opposite purimaka) Vinaya II 9; Cullaniddesa §284 Dīgha Nikāya = Theragāthā 202; as 262; Jātaka VI 151.
2. lowest, meanest Jātaka I 285 (pacchimakā itthiyo).

:: Pacchindati [pa + chindati]
1. to break up, cut short, put an end to Vinaya IV 272; Jātaka I 119 (kathaṁ °itvā), 148 (kathaṁ °ituṁ); IV 59; Peta Vatthu Commentary 78 (dānavidhiṁ °i).
2. to bring up (food), to vomit Dhammapada I 183 (āhāraṁ).

:: Pacchita [pa + chita, Sanskrit pracchita, past participle of chā, only in combination with prefixes] cut off, skinned Jātaka VI 249.

:: Paccoḍḍita [paṭi + oḍḍita] laid in return (of a snare) Jātaka II 183 (varia lectio paccoṭṭita).

:: Paccora (adjective) [paṭi + avara, cf. Sanskrit pratyavara] lower, neuter lower part, hindquarter, bottom (?) Aṅguttara Nikāya IV 130; Dhammapada I 189.

:: Paccorohaṇī (feminine) [from paccorohati] the ceremony of coming down again (?), approaching or descending to (accusative), especially the holy fire Aṅguttara Nikāya V 234f., 249f., V 251. cf. orohaṇa and Sanskrit pratyavarohaṇa "descent," name of a certain Gṛhya celebration (BR).

:: Paccorohati [paṭi + orohati] to come down again, descend Dīgha Nikāya I 50; II 73; Aṅguttara Nikāya V 65, 234.

:: Paccosakkanā (feminine) [abstract from paccosakkati] withdrawal, retreat, going back, shrinking from as 151.

:: Paccosakkati [paṭi + osakkati which is either ava + sakkati (of ṣvaṣk Geiger, Pāḷi Grammar §28.2 or sṛp Trenckner "Notes" 60), or apa + sakkati] to withdraw, retreat, go away again Dīgha Nikāya I 230; Jātaka I 383; Mahāvaṁsa 25, 84.

:: Paccudāharati [paṭi + ud + ā + hṛ] recite in reply Therīgāthā 40.

:: Paccudāvattana (neuter) [from paccudāvattati] coming back, return as 389.

:: Paccudāvattati [paṭi + ud + ā + vattati] to return again to (accusative) Saṁyutta Nikāya I 224; II 104; Aṅguttara Nikāya V 337.

:: Paccuddharati [paṭi + uddharati] to wipe off or down (with a cloth, colakena) Vinaya II 122 (udakapuñchaniṁ; translated Vinaya Texts II 152 "to wear out a robe"), 151 (gerukaṁ; translated Vinaya Texts II 151 "to wipe down").

:: Paccuddhāra [paṭi + uddhāra] taking up, casting (the lot) again Vinaya IV 121.

:: Paccudeti [paṭi + ud + i] go out towards Jātaka VI 559.

:: Paccuggacchati [paṭi + ud + gam] to go out, set out, go out to meet Vinaya II 210; Majjhima Nikāya I 206; Sutta-Nipāta 442 (= abhimukho upari gacchati Paramatthajotikā II 392).

:: Paccuggamana (neuter) [from preceding] going out to, meeting, receiving Jātaka IV 321; Peta Vatthu Commentary 61, 141 (°ṁ karoti).

:: Paccuggata [past participle of paccuggacchati] illustrious Jātaka VI 280.

:: Paccukkaḍḍhana (neuter) [from preceding] drawing out again Vinaya V 222.

:: Paccukkaḍḍhati [paṭi + ukkaḍḍhati] to draw out again Vinaya II 99.

:: Paccupadissati [reading uncertain; either paṭi + upadissati, or future of paṭi + upadisati, cf. upadaṁseti. It is not to be derived from — ] to accept, receive; or to show, point out Jātaka V 221 (varia lectio paccuttarissati to go through, perhaps preferable; commentary on page 225 explains by sampaṭicchissati).

:: Paccupalakkhaṇā (feminine) [paṭi + upalakkhaṇā] differentiation Saṁyutta Nikāya III 261 (a°) Dhammasaṅgani 16 = past participle 25; Dhammasaṅgani 292, 555, 1057.

:: Paccupaṭṭhahati [paṭi + upa + sthā] "to stand up before," to be present; only in past participle paccupaṭṭhita and in causative paccupaṭṭhāpeti (q.v.).

:: Paccupaṭṭhāna (neuter) [from paṭi + upa + sthā; cf. Compendium 13 and lakkhaṇa]
1. (re)appearance, happening, coming on, phenomenon Jātaka III 524; Nettipakaraṇa 28; Paramatthajotikā II 509; as 332; Therīgāthā Commentary 288.
2. tending Dīgha Nikāya III 191.
3. varia lectio gilānupaṭṭhāna.

:: Paccupaṭṭhāpeti [causative of paccupaṭṭhahati]
1. to bring before or about, to arrange, provide, install, fix Saṁyutta Nikāya IV 121; Jātaka III 45; IV 105; V 211.
2. to minister to, wait upon Dīgha Nikāya III 189f.

:: Paccupaṭṭhita [past participle of paccupaṭṭhahati; cf. Buddhist Hybrid Sanskrit pratyupasthita, Divyāvadāna Index] (re)presented, offered, at one's disposal, imminent, ready, present Dīgha Nikāya III 218 (°kāmā); Itivuttaka 95 (the same); Sutta-Nipāta page 105; Itivuttaka 111; Kathāvatthu 157, 280; Milindapañha 123.

:: Paccupekkhaṇā (feminine) = paccavekkhaṇā Saṁyutta Nikāya III 262 (a°).

:: Paccupeti [pati + upeti] to go up or near to, to approach, serve, beset Jātaka III 214. future °upessati Jātaka IV 362 (gloss upasevati).

:: Paccuppanna [past participle of paṭi + uppajjati, cf. Sanskrit pratyutpanna] what has arisen (just now), existing, present (as opposed to atīta past and anāgata future) Majjhima Nikāya I 307, 310; III 188; 190, 196; Saṁyutta Nikāya I 5; IV 97; Aṅguttara Nikāya I 264; III 151, 400; Dīgha Nikāya III 100, 220, 275; Itivuttaka 53; Mahāniddesa 340; Peta Vatthu IV 62; Dhammasaṅgani 1040, 1043; Sammohavinodanī 157f.; Peta Vatthu Commentary 100. See also atīta.

:: Paccuttarati [paṭi + uttarati, but cf. Buddhist Hybrid Sanskrit pratyavatarati to disembark Divyāvadāna 229] to go out again, to withdraw Saṁyutta Nikāya I 8; Aṅguttara Nikāya III 190. cf. paccupadissati.

:: Paccuṭṭhapanā (feminine) [paṭi + ud + causative of sthā] putting against, resistance, opposition Sutta-Nipāta 245 (= paccanīkaṭṭhapanā Paramatthajotikā II 228).

:: Paccuṭṭhāna (neuter) [from paccuṭṭhāti] rising from one's seat, reverence Dīgha Nikāya I 125.

:: Paccuṭṭhāti [paṭi + ud + sthā] to rise, reappear, to rise from one's seat as a token of respect; always combined with abhivadati Dīgha Nikāya I 61 (potential °uṭṭheyya), 110 (future °uṭṭhassati).

:: Paccuyyāti [paṭi + ud + yā] to go out against, to go to meet somebody Saṁyutta Nikāya I 82, 216.

:: Paccūha [cf. late Sanskrit pratyūha, prati + vah] an impediment, obstacle Saṁyutta Nikāya I 201 (bahū hi saddā paccūhā, translated "Ay there is busy to-and-fro of words." commentary explains by paṭiloma-saddā); Jātaka VI 571.

:: Paccūsa° [paṭi + Vedic uṣas feminine later Sanskrit pratyūṣa neuter] "the time towards dawn," morning, dawn; always. in combination with °kāle (locative) at morning Dhammapada IV 61; Sumaṅgalavilāsinī I 168; or °velāyaṁ (locative) the same Vimāna Vatthu 105, 118, 165; Peta Vatthu Commentary 61; or °samaye (locative) the same Saṁyutta Nikāya I 107; Jātaka I 81, 217; Paramatthajotikā II 80; Peta Vatthu Commentary 38.

:: Pacessati see pacinati.

:: Pacinati [or °cināti) [pa + cināti, cp, ācināti]
1. to pick, pluck, gather, take up, collect accumulate Saṁyutta Nikāya III 89; IV 74 (dukkhaṁ = ācināti page 73); Dhammapada 47, 48 (pupphāni = ocinati Dhammapada I 366); Jātaka III 22; future pacinissati Dhammapada I 361.
2. to pick out (mentally), to discern, distinguish, realize, know Sutta-Nipāta 837 (present participle pacinaṁ = pacinanto vicinanto tulayanto tīrayanto Mahāniddesa 185; = pavicinati Paramatthajotikā II 545); future pacessati Dhammapada 44, 45 explained at Dhammapada I 334 by vicinissati upaparikkhissati paṭivijjhissati sacchikarissati). — passive pacīyati to be heaped up, to increase, accumulate Saṁyutta Nikāya IV 74 (opposite khīyati).

:: Pacura (adjective) [cf. late Sanskrit pracura] general, various, any; abundant, many Jātaka V 40 (= bahu salabha commentary); Milindapañha 408 (°jana) Dāṭhāvaṁsa IV 11, 50; Vimāna Vatthu 213 (°jano for yādisakīdiso Vimāna Vatthu 5011). See also pasura.

:: Pacuṭa is doubtful reading at Sumaṅgalavilāsinī I 164 (with vv.ll. pamuṭa, pamuca, papuṭa) for Dīgha Nikāya I 54, Text paṭuva (vv.ll. pamuṭa, samudda) and is explained by gaṇṭhika, i.e. block or knot. The whole passage is corrupt; see discussed under pavuṭā.

:: Pada (neuter) [Vedic pad, pād (masculine) foot, and also pāda; pada (neuter) step cf. Greek πώς (πούς) = Latin pes, Gothic fotus = Old High German fuoz = English foot; further Armenian het track, Greek πεδά after, πέδον field, πεζός on foot, etc.; Lithuanian peda track; Anglo-Saxon fetvan = English fetch. — The declention in Pāḷi is vocalic (a), viz. pada; a trace of the consonant (root) declention is instrumental singular padā (Thag, 457; Sutta-Nipāta 768), of consonant (s) declention instrumental padasā with the foot, on foot (Dīgha Nikāya I 107; Jātaka III 371; Dhammapada I 391). — Gender is neuter, but nominative plural is frequently found as padā, e.g. At Dhammapada 273; Nettipakaraṇa 192 (mūla°)]
1. foot Dhammapada 273 = Paramatthajotikā II 366 (? saccānaṁ caturo padā); Sumaṅgalavilāsinī I 85; usually —°, like hatthipadaṁ elephant's foot Majjhima Nikāya I 176, 184; Saṁyutta Nikāya I 86; V 43, 231; and with numerals dvi° and di°, catup°, aṭṭha° (q.v.). In aṭṭha° also meaning "square of a chessboard."
2. step, footstep, track Dhammapada 179 (of a Buddha, cf. Dhammapada III 194 and 197) Jātaka I 170 (footmark) II 154; in reduplicated-iterative formation padāpadaṁ step by step Sutta-Nipāta 446 (varia lectio padānupadaṁ), and pade padaṁ Sutta-Nipāta page 107 (cf. Paramatthajotikā II 451).
3. (Often synonymous with °patha i.e. way, kind, and sometimes untranslatable)
(a) literally way, path, position, place Vinaya II 217 (nakkhatta° constellation); Jātaka I 315 (assama° = assama); V 75 (the same), 321 (the same); VI 76 (the same); VI 180 (varia lectio patha; commentary mahāmagga); mantapada = manta Dīgha Nikāya I 104 (cf. Sumaṅgalavilāsinī I 273). See also janapada, saggapada.
(b) in applied meaning (modal): case, lot, principle, part, constituent, characteristic, ingredient, item, thing, element Majjhima Nikāya I 176 (cattāri padāni four characteristics); Saṁyutta Nikāya I 7 (pade pade "now in this thing, now in that" commentary ārammaṇe ārammaṇe), 212 (amataṁ p. = Nibbāna); II 280 (the same); Aṅguttara Nikāya II 51 (the same), Itivuttaka 39 (p. asaṅkhataṁ = Nibbāna); Sutta-Nipāta 88 (dhammapade sudesite; explained as Nibbāna-dhamma Paramatthajotikā II 164; dhammapada = Dhamma), ibid. (anavajja-padāni sevamāna = principles), 700 (moneyyaṁ uttamaṁ padaṁ, thing; but Paramatthajotikā II 491 explains as uttama-paṭipadaṁ), 765; Dhammapada 21, 93, 114 (amataṁ), 254, 368 (santaṁ = Nibbānass'etaṁ nāmaṁ, santakoṭṭhāsaṁ Dhammapada IV 108); Peta Vatthu IV 348 (amataṁ); Nettipakaraṇa 2 = 192 (nava padāni kusalāni); Paramatthajotikā II 397 (nāmādi p.); Saddhammopāyana 47 (accutaṁ santaṁ p.), 615 (paramaṁ). See further dhamma°, Nibbāna°, santi°, sikkhā°.
4. A word, verse (or a quarter of a verse), stanza, line, sentence Saṁyutta Nikāya II 36 (ekena padena sabbo attho vutto); Saṁyutta Nikāya IV 379 = Aṅguttara Nikāya V 320 (agga°); Aṅguttara Nikāya II 182 (+ vyañjana and desanā); 189 (attha° text, motto); III 356 (the same); Sutta-Nipāta 252 (= dhamma-desanā Paramatthajotikā II 293), 374; Dhammapada 273; Jātaka I 72 (atireka-pada-satena); Nettipakaraṇa 4 (akkharaṁ padaṁ vyañjanaṁ, cf. nāmādīhi padehi at Paramatthajotikā II 397, which is to be understood as nāma, pada and vyañjana, i.e. word, sentence and letter, cf. Mahāvyutpatti 104, 74-76); Milindapañha 148 (āhacca°); Paramatthajotikā I 169; Paramatthajotikā II 409 (ubhaya°), 444; Vimāna Vatthu 3, 13; Peta Vatthu Commentary 10, 26, 117 (word, term). Ablative padaso (adverb) sentence by sentence or word by word Vinaya IV 14 (dhammaṁ vāceti = anupadaṁ commentary; cf. Paramatthajotikā I 190 p. °dhamma). At Papañcasūdanī I 2 pada (sentence or division of a sentence) is contrasted with akkhara (word), when it is said that the Majjhima Nikāya consists of 80,523 padas and 740,053 akkharas.
— Negative apada
1. without feet, footless Aṅguttara Nikāya IV 434 (Māra; varia lectio apara); Itivuttaka 87 (sattā, + dvipada, etc.).
2. trackless, leaving no footprint, figurative having no desires (i.e. signs of worldliness) Dhammapada 179 (rāga, etc., as padāni Dhammapada III 197, but cf. also page 194.)

-attha meaning of a word Paramatthajotikā I 81, 84; Paramatthajotikā II 91;
-ānupadaṁ (adverb) on the track Dhammapada II 38;
-ānupadika following one's footsteps Jātaka II 78; Dhammapada II 94 (therānaṁ); neuter adverb °ṁ close behind Dhammapada I 290;
-ānupubbatā (or °ta) succession of words Mahāniddesa 140 (in explanation of "iti"; cf. Paramatthajotikā II 28); Cullaniddesa §137 (the same.; reading °ka);
-uddhāra synopsis of a verse Paramatthajotikā II 237 (atthuddhāra + p.);
-kusala clever at following a trail Jātaka III 501, 505;
-cārikā a female (foot°) servant Jātaka IV 35;
-cetiya "step-shrine," a holy footprint, a miraculous footprint left on the ground by a holy man Dhammapada III 194;
-ccheda separation of words, parsing Paramatthajotikā II 150;
-jāta (neuter) pedal character Saṁyutta Nikāya I 86;
-ṭṭhāna [cf. Sanskrit padasthāna footprint] "proximate cause" (Cpd. 13, 23) Nettipakaraṇa 1f., 27f., 40f., 104; Visuddhimagga 84;
-dvaya twofold part (of a phrase), i.e. antecedent and subsequent as 164;
-parama one whose highest attainment is the word (of the text, and not the sense of it) Aṅguttara Nikāya II 135; Jātaka VI 131; Puggalapaññatti 41 ("vyañjanapadam eva paramaṁ assā ti" Puggalapaññatti 223;
-pāripūrī (feminine) expletive particle Cullaniddesa §137; Paramatthajotikā II 28;
-pūraṇa filling out a verse; as technical term gramatical expletive particle Paramatthajotikā II 590 (a), 139 (kho), 137 (kho pana), 378 (tato), 536 (pi), 230 (su), 416 (ha), 377 (hi); Paramatthajotikā I 219 (tam), 188 (su); Vimāna Vatthu 10 (maya);
-bhājana dividing of words, i.e. treating each word (of a phrase) separately as 234. Padabhājana The Word Analysis (also translated "Old commentary", commentary included in Vinaya);
-bhājaniya division of a phrase as 54;
-bhāṇa reciting or preaching (the words of the scriptures) Dhammapada II 95; III 345; IV 18;
-vaṇṇanā explanation of apada or single verse Paramatthajotikā II 65, 237; Paramatthajotikā I 125, 132, 228;
-valañja a footprint, track Jātaka VI 560; Dhammapada II 38; III 194;
-viggaha separation of words, resolution of a compound into its components Vimāna Vatthu 326;
-vibhāga separation of words, parsing Paramatthajotikā II 269; Peta Vatthu Commentary 34;
-saṁsagga contact of words Mahāniddesa 139; Cullaniddesa §137; Paramatthajotikā II 28;
-sadda sound of footsteps Sutta-Nipāta page 80; Jātaka IV 409;
-sandhi euphonic combination of words Mahāniddesa 445; Cullaniddesa §137; Paramatthajotikā I 155, 224; Paramatthajotikā II 28, 40, 157 etc.; Peta Vatthu Commentary 52;
-silā a stone for stepping on, flag Vinaya II 121 = 154.

:: Padahana see padhāna.

:: Padahati [pa + dhā]
1. to strive, exert Dīgha Nikāya III 221 (cittaṁ paggaṇhāti p.); Peta Vatthu Commentary 31 (yoniso p.).
2. to confront, take up, fight against, stand Jātaka VI 508 (usīraṁ muñjapabbajaṁ urasā padahessāmi "I shall stand against the grasses with my chest"; commentary explains by dvedhā katvā purato gamissāmi, i.e. break and go forward).
Note: padahasi at Jātaka IV 383 read pade hasi (see Windisch, Māra & Buddha page 124 and Morris, JPTS 1893, 51. Windisch takes padahasi as pa + dah to burn, and translates "du willst das Feuer brennen," i.e. you attempt something impossible, because the fire will burn you), — past participle pahita (q.v.).

:: Padaka1 (adjective) [from pada4] one who knows the padas (words or lines), versed in the padapāṭha of the Veda (epithet of an educated brahmin) Dīgha Nikāya I 88 = Sutta-Nipāta page 105 (where Avadāna-śataka II 19 in the same passage has padaśo = Pāḷi padaso word by word, but Divyāvadāna 620 reads padako; ajjheti vedeti cā ti padako); Majjhima Nikāya I 386; Aṅguttara Nikāya I 163, 166; Sutta-Nipāta 595; Milindapañha 10, 236.

:: Padaka2 (neuter) = pada 3, viz. basis, principle or pada 4, viz. stanza, line Jātaka V 116 (= kāraṇa-padāni commentary).

:: Padaka3 (neuter) [from pada1] in compound aṭṭha° an "eight-foot," i.e. a small inset square (cf. aṭṭha-pada chess-board), a patch (?) Vinaya I 297. See also padika.
[BD]: Not 'spider'?

:: Padakkhiṇa (adjective) [pa + dakkhiṇa]
1. "to the right," in phrase padakkhiṇaṁ karoti (with accusative of object) to hold (a person, etc.) to one's right side, i.e. to go round so as to keep the right side turned to a person, a mode of reverential salutation Vinaya I 17; Saṁyutta Nikāya I 138; Aṅguttara Nikāya I 294; II 21, 182; III 198; Sutta-Nipāta 1010; Jātaka I 50, 60; III 392.
2. "(prominent) with the right," i.e. skilful, clever, quick in learning Jātaka IV 469 (= susikkhita commentary).
3. lucky, auspicious, turning out well or favourable Jātaka V 353 (= sukha-nipphattino vuddhi-yutta commentary).

-ggāhin "right-handed," i.e. cleverly taking up (what is taught), good at grasping or understanding Aṅguttara Nikāya III 79, 180, V 24f., 90, 338; Dhammapada II 105. — Opposite appadakkhiṇaggāhin "left-handed," unskilled, untrained (cf. German "linkisch") Saṁyutta Nikāya II 204f.; Jātaka III 483;
-ggāhitā skilfullness, quick grasp, cleverness Paramatthajotikā I 148.

:: Padara (neuter) [pa + dara of dṛ, cf. dabba, darati, dāru]
1. A cleft, split, fissure, crevice Majjhima Nikāya I 469; Saṁyutta Nikāya II 32; Sutta-Nipāta 720 (= darī Paramatthajotikā II 500); combined with kandara at Milindapañha 36, 296, 411; Peta Vatthu Commentary 29.
2. a board, plank Jātaka II 10 91 (°sakaṭa) 112; III 181; V 47f.; VI 432 (°cchanna); Paramatthajotikā II 330 (dabba° oar), 355; Dhammapada II 55; III 296.
3. Wrong spelling for badara at Jātaka IV 363 (beluvā p°āni ca) and VI 529.

-sañcita filled with clefts (?) Vinaya IV 46;
-samācāra fractiousness, disobedience (?) Majjhima Nikāya I 469.

:: Padatta (neuter) [abstract from pada] being or constituting a lot, part or element Paramatthajotikā II 164.

:: Padālana (neuter) [from padāleti] cleaving, bursting open, breaking Nettipakaraṇa 61, 112 (mohajāla°); Therīgāthā Commentary 34 (mohakkhandha°).

:: Padāletar [agent noun to padāleti] one who pierces or destroys, a destroyer, breaker, in phrase mahato kāyassa padāletā the destroyer of a great body (or bulk) Aṅguttara Nikāya I 284f. (in sequence dūre-pātin, akkhaṇavedhin, masculine k. p.); II 170f., 202; cf. padāleti1.

:: Padāleti [causative of pa + dal]
1. to cleave, break, pierce, destroy, in combination °khandhaṁ padāleti to destroy the great mass of ..., e.g. tamo° Itivuttaka 8 (padālayuṁ); Therīgāthā 28 (gerund padāliya = moha° padālitvā Therīgāthā Commentary 34); lobha° Saṁyutta Nikāya V 88; avijjā° Aṅguttara Nikāya I 285.
2. to break, break down, tear down, burst open Jātaka I 73 (pabbata-kūṭāni); IV 173 (matthakaṁ p°etvā uṭṭhita-siṅgā); V 68 (silāyamatthakaṁ); Milindapañha 332 (diṭṭhi-jālaṁ); Sumaṅgalavilāsinī I 37 (sineruṁ). See also sam° — past participle padālita (q.v.).

:: Padālita [past participle of padāleti] broken, pierced, destroyed Saṁyutta Nikāya I 130; III 83; Aṅguttara Nikāya V 88 (appadālita-pubbaṁ lobhakkhandhaṁ); Sutta-Nipāta 546 (āsavā te p.; quoted at Vimāna Vatthu 9); Therīgāthā Commentary 34 (as Aṅguttara Nikāya V 88 with moha°).

:: Padālitatta (neuter) [abstract from padālita] the fact of having (medium) or being (passive) pierced or broken, ablative padālitattā on account of having broken Milindapañha 287.

:: Padāna (neuter) [from pa + dā] giving, bestowing; but appears to have also the meaning of "attainment, characteristic, attribute" Aṅguttara Nikāya I 102 (bāla° and paṇḍita°); Jātaka I 97 (sotāpattimaggādi°); Peta Vatthu Commentary 71 (anubala°); Therīgāthā Commentary 35 (anupattidhammatā°). — At Theragāthā 47 Kern (Toevoegselen II 138) proposes to read tuyhaṁ padāne for Text tuyhāpadāne, and translates padāna by "footstep, footprint" See also sampadāna.

:: Padāraṇa (neuter) [pa + dṛ] splitting, tearing Theragāthā 752.

:: Padātar [agent noun of padāti] extravagant, a squanderer Pañca-g 65, 68.

:: Padāti (padadāti, padeti) [pa + dā]
1. to give, bestow Peta Vatthu I 116 (gerund padatvā, perhaps better to read ca datvā, as varia lectio); Jātaka III 279 (future padassati); V 394 (the same).
2. to acquire, take, get Jātaka I 190 (infinitive padātave, commentary gahetuṁ). — passive padīyati (q.v.).

:: Paddha1 (adjective) [cf. Sanskrit prādhva (?) in different meaning "being on a journey," but rather prahva]
1. expert in (locative) Jātaka VI 476 (varia lectio patha = paṭṭha; commentary cheko paṭibalo).
2. subject to, serving, attending Jātaka IV 35 (p. carāmi, so read for baḍḍha, see Kern, Toevoegselen sub voce; commentary padacārikā).

:: Paddha2 (adjective) [cf. Sanskrit prārdha] half (?) Jātaka III 95 (probably = paddha1, but commentary explains as aḍḍha upaḍḍha).

:: Paddhacara (adjective/noun) [paddha1 + cara, cf. Sanskrit prādhva and prahva humble] ready to serve, subject to, ministerng; a servant Saṁyutta Nikāya I 144 (Text baddhacara, varia lectio paṭṭha°; translated "pupil"); Jātaka IV 35 (read paddhacarā'smi tuyhaṁ for Text baddha carāmi t., as pointed out by Kern, Toevoegselen sub voce baddha. The commentary misunderstood the wrong text reading and explained as "tuyhaṁ baddha carāmi," but adds "veyyāvaccakārikā padacārikā"); V 327 (as baddhañcara; commentary veyyāvacca-kara); VI 268 (°ā female servant = commentary pāda-paricārikā); Mahāniddesa 464 (+ paricārika); Paramatthajotikā II 597 (+ paricāraka, for paddhagū).

:: Paddhagu (adjective/noun) [cf. Sanskrit prādhvaga]
1. going, walking Jātaka III 95 (Text na p'addhaguṁ, but commentary reads paddhaguṁ).
2. humble, ready to serve, servant, attendant, slave Saṁyutta Nikāya I 104 (so read for paccagu); Sutta-Nipāta 1095 (Text for paṭṭhagu, q.v. — Cullaniddesa reads paṭṭhagu but Paramatthajotikā II 597 paddhagu and explains by paddhacara paricārika); Jātaka VI 380 (hadayassa); Theragāthā 632.

:: Padesa [from pa + diś, cf. late Sanskrit pradeśa] indication, location, range, district; region, spot, place Saṁyutta Nikāya II 227, 254; V 201; Aṅguttara Nikāya II 167 (cattāro mahā°); Dhammapada 127 (jagati°), 303; Jātaka II 3, 158 (Himavanta°); III 25 (the same), 191 (jāti-gottakula°); Paramatthajotikā II 355; Peta Vatthu Commentary 29, 33 (hadaya°), 36 (so read for padase), 43, 47; Saddhammopāyana 252.

-kārin effecting a limited extent Saṁyutta Nikāya V 201;
-ñāṇa knowledge within a certain range, limited knowledge Saṁyutta Nikāya V 457;
-Bodhisatta a limited Bodhisatta Kathāvatthu 283 (cf. Points of Controversy 1393, 1662);
-rajja principality over a district, local government Itivuttaka 15; Therīgāthā Commentary 26 (Apadāna verse 10);
-rājā a local or sub-king Visuddhimagga 301 (cakkavatti + p.);
-lakkhaṇa regional or limited characteristics Kathāvatthu 283;
-vassin raining or shedding rain only locally or over a (limited) district Itivuttaka 64-66.

:: Padesika (adjective) (—°) [from padesa] belonging to a place of indication, indicating, regional, reaching the index of, only with numerals in reference to age (usually soḷasavassa° at the time of sixteen years) Jātaka I 259 (the same) 262 (the same) II 277 (the same). — See also uddesika in same application.

:: Padhaṁsa see appadhaṁsa.

:: Padhaṁsati [pa + dhaṁsati] to fall from (ablative), to be deprived of Vinaya II 205 (yogakkhemā p.; so read for paddh°). — causative padhaṁseti to destroy, assault, violate, offend Jātaka IV 494. (= jīvitakkhayaṁ pāpeti); Peta Vatthu Commentary 117. gerundive padhaṁsiya in compounds su° and dup° easily (or with difficulty) overwhelmed or assaulted Vinaya II 256 = Saṁyutta Nikāya II 264. Also negative appadhaṁsiya (and °ka) (q.v.). Past participle padhaṁsita (q.v.).

:: Padhaṁsita [past participle of padhaṁseti] offended, assaulted Jātaka II 422. See also app°.

:: Padhāna (neuter) [from pa + dhā, cf. padahati] exertion, energetic effort, striving, concentration of mind Dīgha Nikāya III 30, 77, 104, 108, 214, 238; Majjhima Nikāya II 174, 218; Saṁyutta Nikāya I 47; II 268; IV 360; V 244f.; Aṅguttara Nikāya III 65-67 (5 samayā and 5 asamayā for padhāna), 249; IV 355; V 17f.; Sutta-Nipāta 424, 428; Itivuttaka 30; Dhammapada 141; Jātaka I 90; Cullaniddesa §394 (= viriya); Vibhaṅga 218 (citta-samādhi p°, etc.); Nettipakaraṇa 16; Sumaṅgalavilāsinī I 104; Dhammapada I 85 (mahā-padhānaṁ padahitvā); Therīgāthā Commentary 174; Peta Vatthu Commentary 134. Padhāna is fourfold, viz. saṁvara°, pahāna°, bhāvana°, anurakkhaṇā° or exertion consisting in the restraint of one's senses, the abandonment of sinful thoughts, practice of meditation and guarding one's character. These four are mentioned at Dīgha Nikāya III 225; Aṅguttara Nikāya II 16; Paṭisambhidāmagga I 84; II 14f., 56, 86, 166, 174; Udāna 34; Mahāniddesa 45, 340; Saddhammopāyana 594. Very frequently termed samma-p-padhāna [cf. Buddhist Hybrid Sanskrit samyak-pradhāna Mahāvastu III 120; but also samyakprahāṇa, e.g. Divyāvadāna 208] or "right exertion," thus at Vinaya I 22; Saṁyutta Nikāya I 105; III 96 (the four); Aṅguttara Nikāya II 15 (the same); III 12; IV 125; Mahāniddesa 14; Paṭisambhidāmagga I 21, 85, 90, 161; Paramatthajotikā II 124; Peta Vatthu Commentary 98. — as padahana at Paṭisambhidāmagga I 17, 21, 181.

:: Padhānavant (adjective) [from padhāna] gifted with energy, full of strength (of meditation etc.), rightly concentrated Saṁyutta Nikāya I 188, 197; Sutta-Nipāta 70 (cf. Cullaniddesa §394), 531.

:: Padhānika (adjective) [from padhāna] making efforts, exerting oneself in meditation, practising "padhāna" Sumaṅgalavilāsinī I 251.

:: Padhāniya (adjective) [from padhāna] belonging to or connected with exertion, worthy of being pursued in compound °aṅga (neuter) a quality to be striven after, of which there are five, expressed in the attributes of one who attains them as saddho, appābādho, asaṭho, āraddha-viriyo, paññavā Dīgha Nikāya III 237 = Majjhima Nikāya II 95, 128 = Aṅguttara Nikāya III 65; referred to at The Questions of King Milinda I 188. Besides these there is the set called pārisuddhi-padhāniyaṅgāni and consisting either of four qualities (sīla°, citta°, diṭṭhi°, vimutti°) Aṅguttara Nikāya II 194, or of nine (the four + kaṅkhā-vitaraṇa°, maggāmagga-ñāṇa° paṭipadāñāṇa-dassana°, ñāṇa-dassana° paññā°) Dīgha Nikāya III 288; Paṭisambhidāmagga I 28.

:: Padhārita ("born in mind") read patthārita at Theragāthā 842 (see pattharati). — padhārehi (varia lectio F.) at Sutta-Nipāta 1149 read dhārehi padhārita in meaning of "considered, understood" in compound su° at Saṁyutta Nikāya III 6; V 278.

:: Padhāvati [pa + dhāvati] to run out or forth Peta Vatthu III 17 (gerund °itvā = upadhāvitvā Peta Vatthu Commentary 173).

:: Padhāvin (adjective) [from padhāvati] rushing or running out or forth Majjhima Nikāya II 98.

:: Padhota (adjective) [pa + dhota] cleansed, in compound sup° well cleansed Dīgha Nikāya II 324.

:: Padhūpāti (= padhūpāyati) [pa + dhūpāyati] to blow forth smoke or flames Vinaya I 25 (preterit padhūpāsi); IV 109 (the same); Visuddhimagga 400 (the same), (so read for padhūmāsi Text, vv.ll. padhūpāyi and padhūmāyi), — past participle padhūpita (q.v.).

:: Padhūpita [pa + dhūpita, latter only in meaning "incensed," cf. dhūpa etc.] fumigated, reeking, smoked out Saṁyutta Nikāya I 133 (translated "racked [wrapt] in flames"; commentary santāpita); Vimāna Vatthu 237 (so read with varia lectio for Text pavūsita; meaning: scented, filled with scent).

:: Padika (adjective) [from pada 1; cf. padaka3] consisting of feet or parts, -fold; dvādasa° twelvefold Jātaka I 75 (paccayākāra).

:: Padippati [pa + dippati] to flame forth, to blaze Cariyāpiṭaka III 9, 3 (davaḍāho p.), — past participle paditta (q.v.). — causative padīpeti (q.v.).

:: Padissa (adjective) [gerund of padissati] being seen, to be seen, appearing Dīgha Nikāya II 205 (upasantappa°).

:: Padissati [pa + dissati, passive of dṛś] to be seen Sutta-Nipāta 108 (doubtful; varia lectio padussati; explained at Paramatthajotikā II 172 by paṭidissati, varia lectio padussati, cf. page 192); Cariyāpiṭaka I 10, 2 Jātaka VI 89; Saddhammopāyana 427.

:: Paditta [past participle of pa + dīp, cf. Sanskrit pradīpta] kindled, set on fire, blazing Saṁyutta Nikāya III 93 (chavālataṁ ubhato padittaṁ); Jātaka VI 108; Saddhammopāyana 208 (°aṅgārakāsuṁ).

:: Padīpa [cf. Epic Sanskrit pradīpa]
1. a light Dhammapada 146; Vimāna Vatthu 462 (jalati blazes); Tikapaṭṭhāna 14; Milindapañha 40; Vimāna Vatthu 51 (padīpaṁ ujjāletvā lighting a lamp, making a light); Peta Vatthu Commentary 38; Saddhammopāyana 250.
2. a lamp Sutta-Nipāta 235 (nibbanti dhīrā yathāyaṁ p.); Dhammapada II 163 (anupādāno viya p.). °ṁ karoti to make a light, to light up Vinaya I 118; °ṁ ujjāleti see under 1. Usually as tela-padīpa an oil lamp Vinaya I 15; Saṁyutta Nikāya II 86 (telañ ca vaṭṭiñ ca telapadīpo jhāyati) = IV 213; V 319; Aṅguttara Nikāya I 137; Vimāna Vatthu 198.

-appadīpa where there is no light, obscure Vinaya IV 268;
-kāla lighting time Vimāna Vatthu 96.

:: Padīpeti [causative of padippati] to light a light or a lamp Vinaya I 118 (padīpeyya, padīpetabba); Milindapañha 40; Therīgāthā Commentary 72 (Apadāna verse 46); Saddhammopāyana 63, 332, 428, — past participle padīpita (q.v.).

:: Padīpita [past participle of padīpeti] literally burning, shining Milindapañha 40.

:: Padīpiya and Padīpeyya (neuter) [padīpa + (i) ya] that which is connected with lighting, material for lighting a lamp, lamps and accessories; one of the gifts forming the stock of requisites of a Buddhist mendicant (see Cullaniddesa §523: yañña as deyyadhamma). The form in °eyya is the older and more usual one, thus at Aṅguttara Nikāya II 85, 203; IV 239; Itivuttaka 65; Puggalapaññatti 51; Vimāna Vatthu 51. — The form in °iya at Vimāna Vatthu 225, 266, 376; Jātaka VI 315; Vimāna Vatthu 295.

:: Padīyati [passive of padāti] to be given out or presented; Peta Vatthu II 916; Saddhammopāyana 502, 523.

:: Padma see paduma.

:: Padmaka (masculine and neuter) [Sanskrit padmaka] name of a tree, Costus speciosus or arabicus Jātaka V 405, 420; VI 497 (reading uncertain), 537.

:: Padosa1 [pa + dosa1, Sanskrit pradoṣa] defect, fault, blemish, badness, corruption, sin Dīgha Nikāya I 71 (= padussati paraṁ vā padūseti vināsetī ti padoso Sumaṅgalavilāsinī I 211); Majjhima Nikāya III 3; Saṁyutta Nikāya IV 322 (vyāpāda°); Aṅguttara Nikāya I 8 (ceto°); III 92 (vyāpāda); Itivuttaka 12; Jātaka V 99; Puggalapaññatti 59, 68; Dhammasaṅgani 1060.
Note: At Therīgāthā Commentary 72 we find reading "apace paduse (padose?) pi ca" as uncertain conjecture for varia lectio "amacce manase pi ca."

:: Padosa2 [pa + dosa2, Sanskrit pradveṣa, see remarks to dosa2] anger, hatred, ill-will; always as mano° "anger in mind" Majjhima Nikāya I 377; Sutta-Nipāta 328 (= khāṇu-kaṇṭakādimhi p. Paramatthajotikā II 334), 702; Jātaka IV 29; Milindapañha 130; Visuddhimagga 304; Paramatthajotikā II 477.

:: Padoseti see padūseti.

:: Padosika (adjective) [from padosa1] sinful, spoiling or spoilt, full of fault or corruption, only in 2 phrases, viz. khiḍḍā° "debauched by pleasure" Dīgha Nikāya I 19; and mano° "debauched in mind" Dīgha Nikāya I 20, 21.

:: Padosin (adjective) [from padosa1] abusing damaging, spoiling, injuring Saṁyutta Nikāya I 13 (appaduttha°); Peta Vatthu IV 710.

:: Padubbhati [pa + dubbhati] to do wrong, offend, plot against Jātaka I 262 (gerund °dubbhitvā).

:: Padulla [?] in compound padulla-gāhin is perhaps misreading; translated "clutching at blown straws (of vain opinion)," explained by commentary as duṭṭhullagāhin; at the same passage Saṁyutta Nikāya I 187 we find duṭṭhullabhāṇin "whose speech is never lewd" (see Psalms of the Brethren 399, note 3).

:: Paduma (neuter) [cf. Epic Sanskrit padma, not in ṛgvedav] the lotus Nelumbium speciosum. It is usually mentioned in two varieties, viz. ratta° and seta°, i.e. red and white lotus, so at Jātaka V 37; Paramatthajotikā II 125; as ratta° at Vimāna Vatthu 191; Peta Vatthu Commentary 157. The latter seems to be the more prominent variety; but paduma also includes the 3 other colours (blue, yellow, pink), since it frequently has the designation of pañcavaṇṇa-paduma (the five colours however are nowhere specified), e.g. At Jātaka I 222; V 337; VI 341; Vimāna Vatthu 41. It is further classified as satapatta and sahassapatta-p., viz. lotus with one-hundred and with one-thousand0 leaves: Vimāna Vatthu 191. Compared with other species at Jātaka V 37, where seven kinds are enumerated as uppala (blue, red and white), paduma (red and white), kumuda (white) and kallahāra. See further kamala and kuvalaya.
1. the lotus or lotus flower Majjhima Nikāya III 93; Saṁyutta Nikāya I 138, 204; Aṅguttara Nikāya I 145; II 86f.; III 26, 239; Sutta-Nipāta 71, 213; Jātaka I 51 (daṇḍa° name of a plant, cf. Sanskrit daṇḍotphala), 76 (khandha°, latā°, daṇḍaka°, olambaka°); IV 3; VI 564; Dhammapada 458; Mahāniddesa 135; Vimāna Vatthu 354 (= puṇḍarīka Vimāna Vatthu 161); 4412 (nānā-paduma-sañchanna); Peta Vatthu II 120 (the same); II 122 (the same); Puggalapaññatti 63; Visuddhimagga 256 (ratta°); Sumaṅgalavilāsinī I 219; Paramatthajotikā I 53; Paramatthajotikā II 97; Saddhammopāyana 359.
2. name of a Hell (°Niraya) Saṁyutta Nikāya I 151-152; Sutta-Nipāta 677; page 126; Paramatthajotikā II 475f.

-acchara (heavenly) lotus-maiden Paramatthajotikā II 469;
-uttara name of Buddha Paramatthajotikā II 341, 455 etc;
-kaṇṇikā a peak in the shape of a lotus Vimāna Vatthu 181;
-kalāpa a bunch of lotuses Vimāna Vatthu 191;
-gabbha the calyx of a l. Therīgāthā Commentary 68 (°vaṇṇa);
-patta a l. leaf Mahāniddesa 135 (= pokkhara); Dhammapada IV 166 (= pokkhara-patta);
-puñja a l. cluster Jātaka III 55;
-puppha a lotus flower Cullaniddesa §393; Paramatthajotikā II 78;
-rāga "lotus hued," a ruby Vimāna Vatthu 276;
-vyūha one of the 3 kinds of fighting, viz. p.°; cakka°, sakaṭa° Jātaka II 406 = IV 343 (cf. Sanskrit p.-vyūha-samādhi a kind of concentration, and see Jātaka translation II 275);
-sara a lotus pond Jātaka I 221; V 337; Paramatthajotikā II 141.

:: Padumaka [from paduma]
1. the Paduma Hell Saṁyutta Nikāya I 152.
2. a lotus Jātaka II 325.

:: Padumin (adjective/noun) [cf. Sanskrit padmin, spotted elephant] having a lotus, belonging to a lotus, lotus-like; name of (the spotted) elephant Sutta-Nipāta 53 (explained at Paramatthajotikā II 103 as "padumasadisa-gattatāya vā Padumakule uppannatāya vā padumī," cf. Cullaniddesa page 164). — feminine paduminī [cf. Sanskrit padminī lotus plant]
1. a lotus pond or pool of lotuses Dīgha Nikāya I 75; II 38; Majjhima Nikāya III 93; Saṁyutta Nikāya I 138; Aṅguttara Nikāya III 26.
2. the lotus plant Nelumbium speciosum Jātaka I 128 (°paṇṇa); IV 419 (°patta); Paramatthajotikā II 369; Paramatthajotikā I 67 (°patta); Peta Vatthu Commentary 189.

:: Padussati [pa + dussati] to do wrong, offend against (with locative), make bad, corrupt Sumaṅgalavilāsinī I 211 (see padosa); Sutta-Nipāta 108 (varia lectio for padissati); preterit padussi Jātaka II 125, 401, — past participle paduṭṭha; causative padūseti (q.v.).

:: Paduṭṭha [past participle of padussati] made bad, spoilt, corrupt, wicked, bad (opposite pasanna, e.g. At Aṅguttara Nikāya I 8; Itivuttaka 12, 13) Dīgha Nikāya III 32 (°citta); Majjhima Nikāya III 49; Aṅguttara Nikāya II 30; Sutta-Nipāta 662; Dhammapada 1; Jātaka II 401; Dhammapada I 23 (opposite pasanna); Peta Vatthu Commentary 34, 43 (°manasa).
— appaduṭṭha good, not corrupt Dīgha Nikāya I 20; III 32; Majjhima Nikāya III 50; Saṁyutta Nikāya I 13; Peta Vatthu IV 710.

:: Padūseti and Padoseti [causative of padussati, but the latter probably denominative from padosa2] to defile, pollute, spoil, make bad or corrupt [cf. Buddhist Hybrid Sanskrit pradūṣyati cittaṁ Divyāvadāna 197, 286] Dīgha Nikāya I 20; Majjhima Nikāya I 129; Itivuttaka 86; Sumaṅgalavilāsinī I 211 (see padosa1); Therīgāthā Commentary 72 (Apadāna V 40; to be read for paduse, potential = padoseyya); Jātaka V 273 (manaṁ p., for upahacca). — padusseti read also at Aṅguttara Nikāya IV 97 for padasseti (dummaṅku'yam padusseti dhūmaggimhi va pāvako). — as padoseti at Peta Vatthu Commentary 212 (cittāni padosetvā) and in stock phrase manaṁ padosaye (potential) in sense of "to set upon anger" (cf. padosa2) Saṁyutta Nikāya I 149 ("sets his heart at enmity") = Aṅguttara Nikāya II 3; V 171, 174 = Sutta-Nipāta 659 (= manaṁ padoseyya Paramatthajotikā II 477) = Nettipakaraṇa 132; Saṁyutta Nikāya IV 70; Paramatthajotikā II 11 (mano padoseyya), — past participle padūsita (q.v.).

:: Padūsita [past participle of padūseti] made bad, corrupted, spoilt Itivuttaka 13 (varia lectio padussita).

:: Padvāra (neuter) [pa + dvāra] a place before a door or gate Jātaka V 433; VI 327.

-gāma suburb Dāṭhāvaṁsa V 3.

:: Paḍayhati varia lectio at Peta Vatthu Commentary 60 for Text pariḍayhati.

:: Pagabbha (adjective) [cf. Epic Sanskrit pragalbha] bold, daring, forward, reckless Majjhima Nikāya I 236; Saṁyutta Nikāya I 201 (sup°); Aṅguttara Nikāya III 433; Sutta-Nipāta 89, 852 (ap° = na pagabbha Paramatthajotikā I 242, cf. also Mahāniddesa 228); Dhammapada 244 (= kāyapāgabbhiyādīhi samannāgata Dhammapada III 354); Jātaka II 32, 281, 359; V 448; Milindapañha 389; Dāṭhāvaṁsa III 26. — apagabbha at Vinaya. III 3 is used in quite a different sense, viz. "one who has no more connection with a womb" (a + pa + *garbha)

:: Pagabbhatā (feminine) [abstract from pagabbha, cf. Sanskrit pragalbhatā] resoluteness, boldness, decision Jātaka VI 273. See also pāgabbhiya.

:: Pagabbhin (adjective) [= pagabbha] bold Jātaka VI 238.

:: Pagama [from pra + gam] going forth from (—°) as 329.

:: Pagaṇḍaka see pakaṭṭhaka.

:: Pagāhati [pa + gāhati] to dive into, sink into Sutta-Nipāta 819 (≈ ajjhogāha Paramatthajotikā II 537; = ogāhati ajjhogāhati pavisati Mahāniddesa 152), — past participle pagāḷha.

:: Pagāḷha [past participle of pagāhati] sunk into, immersed in (locative) Sutta-Nipāta 441, 772 (= ogāḷha ajjhogāḷha nimugga Mahāniddesa 26).

:: Pageva (adverb) [page = Sanskrit prage + eva, but Buddhist Hybrid Sanskrit prāgeva] (how) much more or much less, a fortiori, literally "right at the earliest" Jātaka I 354; V 242; Milindapañha 91; Visuddhimagga 93, 259, 322; Vimāna Vatthu 258, Peta Vatthu Commentary 115, 116, 117. — cf. pagevataraṁ Majjhima Nikāya III 145; atippage too early Jātaka III 48; atippago the same Majjhima Nikāya I 84; Saṁyutta Nikāya II 32; Aṅguttara Nikāya V 48.

:: Paggaha and Paggāha [from paggaṇhāti]
1. exertion, energy;
(a) paggaha: Dīgha Nikāya III 213 (varia lectio paggāha, also °nimitta); Paṭisambhidāmagga II 8 (°cariyā), 20 (°ṭṭha); Sumaṅgalavilāsinī I 63 (viriy-indriyassa °lakkhaṇa);
(b) paggāha: Aṅguttara Nikāya I 83, 256 (°nimitta); Dhammasaṅgani 277 (translation "grasp"), 336, 1359 (°nimitta); as 406.
2. (paggaha) favour, kindness, patronage [same meaning in Epic Sanskrit] Vinaya III 145 = Aṅguttara Nikāya III 66; Jātaka V 116 (opposite niggaha); VI 371 (the same).

:: Paggahaṇa (neuter) [from pa + gṛh, cf. paggaṇhāti] stretching forth, lifting, holding out; of the hands as sign of respectful salutation (cf. añjaliṁ paggaṇhāti) Jātaka III 82. — Abstract °tā = paggaha 1. Visuddhimagga 134.

:: Paggahita [past participle of paggaṇhāti, cf. Buddhist Hybrid Sanskrit pragṛhīta lofty Divyāvadāna 7, 102] holding up, or (being) held up Vinaya II 131 (chatta° holding up a parasol,) 207 (the same); Jātaka VI 235; Paramatthajotikā II 175 (= Sutta-Nipāta page 21).

:: Paggalita [past participle of pa + gal] dripping Peta Vatthu Commentary 56 (varia lectio for Text vigalita).

:: Paggaṇhāti [pa + gaṇhāti]
1. to stretch forth, hold out or up, take up Dīgha Nikāya I 123 (sujaṁ the sacrificial ladle), 125 (añjaliṁ stretch out the hollow hands as a token of respectful greeting); Saṁyutta Nikāya I 141; II 280; Jātaka I 89 (paveṇiṁ); Peta Vatthu Commentary 74 (turiyāni). Gerund paggayha taking up, raising up, stretching forth Sutta-Nipāta 350 (= uttāretvā Paramatthajotikā II 349); Dhammapada 268 (tulaṁ); Peta Vatthu II 917 (bāhuṁ); IV 74 (uccaṁ p.); Vimāna Vatthu 7 (añjaliṁ). Often in phrase bāhā paggayha kandati to wail or lament with outstretched arms (a special pose of mourning) Jātaka V 267; VI 188; Peta Vatthu Commentary 92 (= pasāreti).
2. to take up, take care of, favour, support, befriend (opposite niggaṇhāti) Jātaka I 511; II 21; V 116, 369; Milindapañha 185, 186; Peta Vatthu Commentary 114 (sappurisa-dhammaṁ).
3. to put to, exert, strain, apply vigorously (cittaṁ one's mind) Saṁyutta Nikāya V 9; Paṭisambhidāmagga II 20 (paggaṇhanto viriyena carati), — past participle paggahita (q.v.). — causative paggaheti to exert Milindapañha 390 (mānasaṁ). — causative II paggaṇhāpeti to cause to hold up or out, to cause to uphold or support Milindapañha 21 (dhamma-dhajaṁ); Jātaka V 248; Peta Vatthu Commentary 74 (turiyāni).

:: Paggava [etym?] a medicinal plant with bitter fruit Jātaka II 105 (varia lectio pakkava).

:: Paggāha see paggaha.

:: Paggāhika (adjective) [paggāha + ika] belonging to, receiving (or trading?) in compound °sālā a shop Vinaya II 291 (cf. Vinaya Texts III 383: "would he set up as a hawker in cloth, or would he open a shop").

:: Paggharaṇa (adjective/noun) [from paggharati] trickling, oozing, dripping Jātaka I 146; VI 187 (a°); feminine °ī Dīgha Nikāya I 74 (= bindubinduṁ udakaṁ paggharati Sumaṅgalavilāsinī I 218); the "mark" of liquid as 332.

:: Paggharaṇaka (adjective) [from paggharati] flowing, trickling, oozing out Jātaka VI 187 (app°-velā), 531; Dhammapada I 126 (lohitaṁ); Visuddhimagga 262.

:: Paggharati [pa + gharati, which stands for kṣarati, also appearing as jharati, cf. Sanskrit nirjhara, Prākrit pajjharati Mālatī-M. page 51. Buddhist Hybrid Sanskrit pragharati Divyāvadāna 57, 409; Avadāna-śataka I 282] to flow forth or out, to ooze, trickle, drip Saṁyutta Nikāya I 150; Sutta-Nipāta page 125 (pubbañ ca lohitañ ca. p.); Jātaka VI 328; Peta Vatthu I 67 (gabbho pagghari = vissandi Peta Vatthu Commentary 34); II 911 (= vissandati Peta Vatthu Commentary 119); II 926 (akkhīni p. = vissandanti Peta Vatthu Commentary 123, so read!); Milindapañha 180; Vimāna Vatthu 76 (navahi dvārehi puḷuvakā pagghariṁsu), — past participle paggharita (q.v.).

:: Paggharita [past participle of paggharati] flowing, trickling Saṁyutta Nikāya II 179; Therīgāthā 466; Peta Vatthu Commentary 198 (khīra).

:: Paghaṇa (neuter) [cf. Sanskrit praghaṇa] a covered terrace before a house Vinaya II 153 (Samantapāsādikā 1219-20 palighanan (varia lectio paghanan) nāma yaṁ nikkha mantā ca pavisantā ca pādehi hananti, tassa vihāra-dvāre ubhato kuḍḍaṁ (varia lectio kuṭṭaṁ) niharitvā katapadesass'etaṁ adhivacanaṁ. Paghanan ti pi vuccati.

:: Pagiddha (adjective) [pa + giddha] greedy after, clinging to, finding delight in (locative) Jātaka V 269 (= gadhita mucchita commentary on page 274).

:: Pagumba [pa + gumba] a thicket, bush, clump of trees Sutta-Nipāta 233.

:: Paguṇa (adjective) [pa + guṇa cf. Sanskrit praguṇa straight, derived "kind"] learned, full of knowledge, clever, well-acquainted, familiar Dīgha Nikāya III 170; Vimāna Vatthu 532 (= nipuṇa Vimāna Vatthu 232); Jātaka II 243; IV 130; V 399; Visuddhimagga 95 (Majjhimo me paguṇo: I am well versed in the M.), 242 (dve tayo nikāyā paguṇā); Sumaṅgalavilāsinī I 95; Paramatthajotikā II 195; Paramatthajotikā I 73. — paguṇaṁ karoti, to make oneself familiar with, to learn by heart, to master thoroughly Jātaka II 166; III 537 (tayo vede); Milindapañha 12 (Abhidhamma-piṭakaṁ).

-bhāva familiarity with, acquaintance, efficient state, cleverness in, experience. knowledge (cf. pāguññatā) Jātaka III 537; Dhammasaṅgani 48, 49.

:: Paguṇatā (feminine) and Paguṇatta (neuter) (doubtful) abstract to paguṇa in explanation of pāguññatā at Dhammasaṅgani 48 and 49 (translation fitness, competence).

:: Paha1 for sabbato-paha at Dīgha Nikāya I 223 (Ee) read sabbato-pabhā and see s.v. pabhā.

:: Paha2 (adjective) = pahu, i.e. able to (with infinitive) Jātaka V 198 (commentary pahū samattho).

:: Paha3 for °bhaya-ppahaṁ at Apadāna 578 (Be) and Therīgāthā Commentary 67 (Be and Ee) other editions read °kkhayāvahaṁ.

:: Pahaṁsati1 [pa + haṁsati1 = ghaṁsati1, of ghṛṣ to rub, grind] to strike, beat (a metal), rub, sharpen (a cutting instrument, as knife, hatchet, razor etc.) Jātaka I 278; II 102 (pharasuṁ); Dhammapada I 253 (khuraṁ pahaṁsi sharpened the razor; corresponds to ghaṭṭeti in preceding context), — past participle pahaṭṭha1 and pahaṁsita1 (q.v.).

:: Pahaṁsati2 [pa + haṁsati2 = hassati, of hṛṣ to be glad, cf. ghaṁsati2] to be pleased, to rejoice; only in past participle pahaṭṭha2 and pahaṁsita2 (q.v.), and in passive pahaṁsīyati to be gladdened, to exult Milindapañha 326 (+ kuhīyati). See also sam°.

:: Pahaṁsita1 [past participle of pahaṁsati] struck, beaten (of metal), refined Jātaka VI 218 (ukkā-mukha°), 574 (the same).

:: Pahaṁsita2 [past participle of pahaṁsati2] gladdened, delighted, happy Dhammapada I 230 (°mukha); Vimāna Vatthu 279 (°mukha pahasita at Milindapañha 297 is better to be taken as past participle of pahasati, because of combination haṭṭha pahaṭṭha hasita pahasita.

:: Paharaṇa (neuter) [from paharati] striking, beating Paramatthajotikā II 224; Peta Vatthu Commentary 285.

:: Paharaṇaka (adjective) [from paharaṇa] striking, hitting Jātaka I 418.

:: Paharati [pa + hṛ] to strike, hit, beat Jātaka III 26, 347; VI 376; Vimāna Vatthu 65; Peta Vatthu Commentary 4; frequent in phrase accharaṁ p. to snap one's finger, e.g. Jātaka II 447; see accharā1. Preterit pahāsi (cf. pariyudāhāsi) Vimāna Vatthu 292 (= pahari Vimāna Vatthu 123), — past participle pahaṭa (q.v.). Causative paharāpeti.
1. to cause to be assailed Jātaka IV 150.
2. to put on or join onto Jātaka VI 32 (°hārāpesi).

:: Pahasati [pa + has] to laugh, giggle Jātaka V 452 (ūhasati + p.). See also pahassati and pahāsati, — past participle pahasita (q.v.).

:: Pahasita [past participle of pahasati or °hassati] laughing, smiling, joyful, pleased Milindapañha 297; Jātaka I 411 (nicca° mukha); II 179.

:: Pahassati [pa + has, perhaps pa + hṛṣ, Sanskrit haṛsati, cf. pahaṁsati2] to laugh, be joyful or cheerful Sutta-Nipāta 887 (= haṭṭha pahaṭṭha Mahāniddesa 296; cf. Paramatthajotikā II 555 hāsajāta). The past participle pahasita (q.v.) is derived from present pahasati, which makes the equation pahassati = pahaṁsati2 all the more likely.

:: Pahata [past participle of pa + han] killed, overcome Majjhima Nikāya III 46; Saṁyutta Nikāya II 54; Jātaka VI 512.

:: Pahaṭa [past participle of paharati] assailed, struck, beaten (of musical instruments) Jātaka II 102, 182; VI 189; Vimāna Vatthu 161 (so for pahata); Peta Vatthu Commentary 253. Of a ball: driven, impelled Visuddhimagga 143 (°citra-geṇḍuka) = as 116 (so read for pahaṭṭha-citta-bheṇḍuka and correct Expositor 153 accordingly). The reading pahaṭa at Peta Vatthu Commentary 4 is to be corrected to paṭaha.

:: Pahaṭṭha1 [past participle of pahaṁsati1] struck, beaten (of metal) Jātaka VI 217 (suvaṇṇa).

:: Pahaṭṭha2 [past participle of pahaṁsati2] gladdened, happy, cheerful, delighted Vinaya III 14; Jātaka I 278 (twice; once as °mānasa, which is wrongly taken by commentary as pahaṭṭha1), 443; II 240 (tuṭṭha°); Visuddhimagga 346 (haṭṭha°); Dhammapada I 230 (tuṭṭha°); Vimāna Vatthu 337. In its original sense of "bristling" (with excitement or joy), with reference to ear and hair of an elephant in phrase pahaṭṭha-kaṇṇa-vāla at Vinaya II 195 = Jātaka V 335 (cf. Sanskrit prahṛṣṭa-roman, name of an Asura at Kathāsaritsāgara 47, 30).

:: Pahāna (neuter) [from pa + hā, see pajahati] giving up, leaving, abandoning, rejection Majjhima Nikāya I 60, III 4, 72; Saṁyutta Nikāya I 13, 132 (dukkha°); II 170; III 53; IV 7f.; Dīgha Nikāya III 225, 246; Aṅguttara Nikāya I 82, 134; II 26, 232 (kaṇhassa kammassa °āya).; III 431; Sutta-Nipāta 374, 1106 (= vūpasama paṭinissagga etc. Cullaniddesa §429); Dhammapada 331; Jātaka I 79; Paṭisambhidāmagga I 26; II 98, 156; Puggalapaññatti 16; Dhammasaṅgani 165, 174, 339; Nettipakaraṇa 15f., 24, 192; Visuddhimagga 194 (nīvaraṇa-santāpa°); as 166, 345; Vimāna Vatthu 73. -°pariññā see pariññā; -°vinaya avoidance consisting in giving up (coupled with saṁvara-vinaya avoidance by protection, prophylaxis), based on the five qualities tadaṅga-pahāna, vikkhambhana°, samuccheda°, paṭippassaddhi°, nissaraṇa° as 351; Paramatthajotikā II 8.

:: Pahāra [from pa + hṛ, Classical Sanskrit prahāra, see paharati]
1. A blow, stroke, hit Dīgha Nikāya I 144 (daṇḍa°); Majjhima Nikāya I 123, 126; Peta Vatthu IV 167 (sālittaka°); Majjhima Nikāya I 123; Dhammapada III 48 (°dāna-sikkhāpada the precepts concerning those guilty of giving blows, cf. Vinaya IV 146); Peta Vatthu Commentary 4 (ekappahārena with one stroke). 56 (muggara°), 66 (the same) 253. — ekappahārena at Visuddhimagga 418 as adverb "all at once." pahāraṁ deti to give a blow Vinaya IV 146; Saṁyutta Nikāya IV 62; Aṅguttara Nikāya III 121; Visuddhimagga 314 (pahārasatāni); Peta Vatthu Commentary 191 (sīse).
2. a wound Jātaka IV 89; V 459 (°mukha).

:: Pahāraṇa see abhi°.

:: Pahārin (adjective) [from paharati] striking, assaulting Jātaka II 211.

:: Pahāsa [from pa + has, cf. Classical Sanskrit prahāsa] laughing, mirth Dhammasaṅgani 9, 86, 285; Vimāna Vatthu 132; Saddhammopāyana 223.

:: Pahāsati in pahāsanto saparisaṁ at Therīgāthā Commentary 69 should preferably be read as pahāsayanto parisaṁ, thus taken as causative of pa + has, i.e. making one smile, gladdening.

:: Pahāseti [causative of pahasati] to make laugh, to gladden, to make joyful Visuddhimagga 289 (cittaṁ pa modeti hāseti pahāseti).

:: Pahāsi is 3rd singular preterit of paharati; found at Vimāna Vatthu 298 (musalena = pahari Vimāna Vatthu 113); and also 3rd singular preterit of pajahati, e.g. At Sutta-Nipāta 1057 (= pajahi Cullaniddesa under jahati)

:: Pahāya is gerund of pajahati (q.v.).

:: Pahāyin (adjective) [from pa + hā, see pajahati] giving up, abandoning Sutta-Nipāta 1113, 1132, cf. Cullaniddesa §431; Saddhammopāyana 500.

:: Paheṇaka (neuter) [cf. Buddhist Hybrid Sanskrit praheṇaka in sense of "sweetmeat" at Divyāvadāna 13, 258; the Sanskrit form is prahelaka] a present Jātaka VI 369 (so here, whereas the same word as pahiṇaka at Aṅguttara Nikāya III 76 clearly means "sweetmeat").

:: Pahiṇa (adjective/noun) [from pa + hi] sending; being sent; a messenger, in °gamaṇa going as messenger, doing messages Dīgha Nikāya I 5; Majjhima Nikāya I 345; Jātaka II 82; Milindapañha 370; Sumaṅgalavilāsinī I 78. See also pahana.

:: Pahiṇaka (neuter) [from pahiṇati?] a sweetmeat Aṅguttara Nikāya III 76 (varia lectio pa henaka). See also paheṇaka. The (late) Sanskrit form is praheḷaka.

:: Pahiṇana (neuter) [from pahiṇati] sending, dispatch Dhammapada II 243.

:: Pahiṇati [pa + hi, Sanskrit hinoti] to send; Present pahiṇati. Vinaya III 140f.; IV 18; Dhammapada II 243; preterit pahiṇi Jātaka I 60 (sāsanaṁ); V 458 (paṇṇāni); Vimāna Vatthu 67; Dhammapada I 72; II 56, 243; gerund pahiṇitva Vimāna Vatthu 65, — past participle pahita2 (q.v.). There is another preterit pāhesi (Sanskrit prāhaiṣīt) in analogy to which a new present pāheti has been formed, so that pāhesi is now felt to be derived from pāheti and accordingly is grouped with the latter. cf. pāheti.

:: Pahita2 [past participle of pahiṇati] sent Jātaka I 86 (sāsana); Dhammapada II 242; III 191 (interchanging with pesita).

:: Pahitta1 [past participle of padahati] resolute, intent, energetic; only in compound pahitatta of resolute will (cf. Buddhist Hybrid Sanskrit prahitātman Divyāvadāna 37) Majjhima Nikāya I 114; Saṁyutta Nikāya I 53 (explained at Spk I 111 with wrong derivation from peseti as "pesit-atta" thus identifying pahita1 and pahita2, see Kindred Sayings 320); II 21, 239; III 73f.; IV 60, 145, V 187, Aṅguttara Nikāya II 14, III 21, IV 302f.; V 84; Sutta-Nipāta 425, 432f., 961; Itivuttaka 71; Mahāniddesa 477; Therīgāthā 161 (explained at Therīgāthā Commentary 143, with the same mistake as above, as pesita citta); Mahāniddesa 477 (the same; pesit-atta); Milindapañha 358, 366, 406.

:: Pahīna [past participle of pajahati] given up, abandoned, left, eliminated Vinaya III 97 = IV 27; Saṁyutta Nikāya II 24; III 33; IV 305; Sutta-Nipāta 351 (°jāti-maraṇa), 370, 564, 1132 (°mala-moha); Itivuttaka 32; Cullaniddesa sub voce; Paṭisambhidāmagga I 63; II 244; Puggalapaññatti 12, 22.

:: Pahīyati [passive of pajahati] to be abandoned, to pass away, vanish Majjhima Nikāya I 7; Saṁyutta Nikāya I 219 (future °issati); II 196 (present participle °īyamāna); V 152; Sutta-Nipāta 806; Mahāniddesa 124; Sammohavinodanī 271. spelled pahiyyati at Saṁyutta Nikāya V 150.

:: Pahona in °kāla at Jātaka III 17 read as pahonaka°.

:: Pahonaka (adjective) [from pahoti] sufficient, enough Jātaka I 346; II 122; III 17 (so read for pahona°); IV 277; Visuddhimagga 404; Dhammapada I 78, 219; Vimāna Vatthu 264; Peta Vatthu Commentary 81.

:: Pahū (adjective) [cf. Vedic prabhū, from pa + bhū] able Sutta-Nipāta 98; Jātaka V 198; Cullaniddesa §615c.

:: Pahūta (adjective) [past participle of pa + bhū, cf. Vedic prabhūta] sufficient, abundant, much, considerable Sutta-Nipāta 428, 862f.; Peta Vatthu I 52 (= anappaka, bahu, yāvadattha commentary; Dhammapāla at Peta Vatthu Commentary 25 gives bahuka as inferior variant); I 117 (= apariyanta, uḷāra; varia lectio bahū); II 75 (varia lectio bahūta); Peta Vatthu Commentary 145 (dhana; varia lectio bahuta); Paramatthajotikā II 294 (the same), 321 (the same). See also bahūta.

-jivha large tongued Dīgha Nikāya II 18; III 144, 173;
-jivhatā the characteristic of a large tongue Sutta-Nipāta page 107;
-dhañña having many riches Jātaka IV 309;
-dhana the same Therīgāthā 406 (commentary reading for Text bahuta-ratana);
-pañña rich in wisdom Sutta-Nipāta 359, 539, 996;
-bhakkha eating much, said of the fire Saṁyutta Nikāya I 69;
-vitta = °dhañña Dīgha Nikāya I 134; Sutta-Nipāta 102; Peta Vatthu Commentary 3.

:: Pahūtika (adjective) = pahuta Peta Vatthu Commentary 135 (varia lectio bahuta; in explanation of bahu).

:: Pajagghati [pa + jagghati] to laugh out loud Jātaka VI 475.

:: Pajaha (adjective) [pa + jaha, present base of jahati] only negative a° not giving anything up, greedy Aṅguttara Nikāya III 76.

:: Pajahati (°jahāti) [pa + jahati of hā] to give up, renounce, forsake, abandon, eliminate, let go, get rid of; frequent as synonym of jahati (see Cullaniddesa under jahati with all forms). Its wide range of application with reference to all evils of Buddhist ethics is seen from exhaustive index at Saṁyutta Nikāya VI 57 (index vol.). — Present pajahati Saṁyutta Nikāya I 187; III 33 = Cullaniddesa §680, Q 3 (yaṁ na tumhākaṁ taṁ pajahatha); Itivuttaka 32 (kiṁ appahīnaṁ kiṁ pajahāma); 117; Aṅguttara Nikāya IV 109f. (a kusalaṁ, sāvajjaṁ); Sutta-Nipāta 789 (dukkhaṁ), 1056, 1058; Paṭisambhidāmagga I 63; II 244. present participle pajahaṁ Saṁyutta Nikāya III 27; future pahāssaṁ (cf. Geiger, Pāḷi Grammar §151.1) Majjhima Nikāya II 100. — preterit pajahi and pahāsi Vinaya I 36; Saṁyutta Nikāya I 12 = 23 (saṅkhaṁ); Sutta-Nipāta 1057. — gerund pahāya Saṁyutta Nikāya I 12 (kāme), 23 (vicikicchaṁ), 188 (nīvaraṇāni), Sutta-Nipāta 17, 209, 520 and passim; Cullaniddesa §430; Peta Vatthu Commentary 16, 122 (= hitvā), 211; pahatvāna Sutta-Nipāta 639, and pajahitvā. Future pajahissati Saṁyutta Nikāya II 226. — gerundive pahātabba Majjhima Nikāya I 7; Sutta-Nipāta 558; Vimāna Vatthu 73, and pajahitabba — past participle pahīna (q.v.). — passive pahīyati (q.v.).

:: Pajappati [pa + jappeti] to yearn for, crave, to be greedy after Saṁyutta Nikāya I 5 = Jātaka VI 25 (anāgataṁ = pattheti commentary).

:: Pajappā (feminine) [pa + jappā] desire, greed for, longing Jātaka VI 25 (anāgata°); Sutta-Nipāta 592; Dhammasaṅgani 1059, 1136.

:: Pajappita [past participle of pajappeti] desired, longed for Saṁyutta Nikāya I 181; Jātaka VI 359.

:: Pajā (feminine) [Vedic prajā, pra + jan] progeny, offspring, generation, beings, men, world (of men), mankind (cf. use of Biblical Greek γέννημα in same meaning) Dīgha Nikāya II 55; Saṁyutta Nikāya V 346, 362f.; Aṅguttara Nikāya II 75f.; IV 290; V 232f., 253f.; Sutta-Nipāta 298, 545, 654, 684, 776, 936, 1104 (= sattā Cullaniddesa §377); Dhammapada 28, 85, 254, 343 (= sattā Dhammapada IV 49); Mahāniddesa 47, 292; Peta Vatthu II 117; IV 334; past participle 57; Visuddhimagga 223 (= pajāyana-vasena sattā); Dhammapada I 174; Peta Vatthu Commentary 150, 161. — Very frequent in formula sassa mana-brāhmaṇī pajā "this world with its samaṇas and brāhmans" Dīgha Nikāya I 250; Saṁyutta Nikāya I 160, 168, 207; II 170; III 28, 59; IV 158; V 204, 352; Aṅguttara Nikāya II 130; V 204; Sutta-Nipāta page 15; Itivuttaka 121 etc.

:: Pajānanā (feminine) [from pajānāti] knowledge, understanding, discernment; used in exegetical literature as synonym of paññā Cullaniddesa §380 = Dhammasaṅgani 16, 20, 555; past participle 25; Nettipakaraṇa 28, 54. As neuter °a at Visuddhimagga 436.

:: Pajānāti [pa + jānāti] to know, find out, come to know, understand, distinguish Dīgha Nikāya I 45 (yathā-bhūtaṁ really, truly), 79 (ceto paricca), 162, 249; Sutta-Nipāta 626, 726f., 987; Itivuttaka 12 (ceto paricca); Dhammapada 402; Peta Vatthu I 1112 (= jānāti Peta Vatthu Commentary 60); Jātaka V 445; past participle 64. — present participle pajānaṁ Sutta-Nipāta 884, 1050, 1104 (see explained at Mahāniddesa 292 = Cullaniddesa §378); Itivuttaka 98; Peta Vatthu IV 164; and pajānanto Sutta-Nipāta 1051. — gerund paññāya (q.v.) — causative paññāpeti; past participle paññatta; passive paññāyati and past participle paññāta (quod vide). cf. sampajāna.

:: Pajāpati (°ī)
1. (masculine) [Vedic prajāpati, prajā + pati Lord of all created beings, Lord of Creation] Prajāpati (proper name), the supreme Lord of men, only in one formula together with Inda and Brahmā, viz. devā sa-indakā sa-brahmakā sa-pajāpatikā Dīgha Nikāya II 274 (without sa-brahmakā); Saṁyutta Nikāya III 900 = Aṅguttara Nikāya V 325. Otherwise sa-pajāpatika in sense of the following. Also at Sammohavinodanī 497 with Brahmā.
2. prajāpati (feminine) [of Vedic prajāvant, adjective/noun from prajā "having (or rich in) progeny," with p for v, as pointed out by Trenckner "Notes" 6216] "one who has offspring," a chief wife of a man of the higher class (like a king, in which case = "chief queen") or agahapati, in which case simply "wife"; cf. Buddhist Hybrid Sanskrit prajāpatī "lady" Divyāvadāna 2, 98. — Vinaya I 23; III 25; IV 18, 258; Saṁyutta Nikāya II 243; Aṅguttara Nikāya I 137 (catasso °iyo); IV 210, 214; Vimāna Vatthu 416 (= one of the sixteen-thousand chief queens of Sakka Vimāna Vatthu 183); Dhammapada I 73; Peta Vatthu Commentary 21, 31. sa-pajāpatika (adjective) together with his wife Vinaya I 23, 342; IV 62; Jātaka I 345; Peta Vatthu Commentary 20.

:: Pajāyana (neuter) [from pa + jan] being born Visuddhimagga 223.

:: Pajāyati [pa + jāyati] to be born or produced Jātaka V 386; VI 14.

:: Pajja1 [cf. Sanskrit padya] a path, road Sutta-Nipāta 514; Sumaṅgalavilāsinī I 262.

:: Pajja2 (neuter) [cf. Sanskrit padya and pādya belonging to the feet, Latin a cupedius swift-footed; Greek πεζός foot-soldier, see also pattika1] foot-oil, foot-salve Vinaya I 205; Dīgha Nikāya II 240; Jātaka III 120; IV 396; V 376 (= pādabbhañjana commentary).

:: Pajjalati [pa + jalati of jval] to burn (forth), blaze up, go into flame Vinaya I 180; Sutta-Nipāta 687 (sikhi pajjalanto); Jātaka I 215; Therīgāthā Commentary 62; Peta Vatthu Commentary 38, — past participle pajjalita (q.v.).

:: Pajjalita [past participle of pajjalati] in flames, burning, blazing Saṁyutta Nikāya I 133; Sutta-Nipāta page 21 (aggi); Dhammapada 146; Peta Vatthu Commentary 43 (sāṭakā).

:: Pajjati [pad, Vedic padyate only in meaning "to come to fall," later Sanskrit also "to go to"] to go, go to; usually not in simplex, but only in compounds with prefixes; as āpajjati, uppajjati, nipajjati etc. — Alone only in one doubtful passage, viz. Aṅguttara Nikāya IV 362 (vv.ll. paccati, pabbati, gacchati.), — past participle panna (q.v.).

:: Pajjhāyati [pa + jhāyati2] to be in flames, to waste, decay, dry up; figurative to be consumed or overcome with grief, disappointment or remorse Vinaya III 19; IV 5; Aṅguttara Nikāya II 214, 216; III 57; Jātaka III 534 (pajjhāti metri causa; commentary = anusocati) = Milindapañha 5. — present participle pajjhāyanto downcast, in formula tuṇhī-bhūto maṅku-bhūto pattakkhandho adhomukho p. Majjhima Nikāya I 132, 258 and passim.

:: Pajjota [cf. Vedic pradyota, pra + dyut] light, lustre, splendour, a lamp Saṁyutta Nikāya I 15, 47; Aṅguttara Nikāya II 140; Sutta-Nipāta 349; past participle 25; Saddhammopāyana 590. — telapajjota an oil lamp Vinaya I 16 = Dīgha Nikāya I 85 = Aṅguttara Nikāya I 56;Sutta-Nipātapage 15. — dhamma-pajjota the lamp of the Dhamma Milindapañha 21. paññā-pajjota the torch of knowledge Dhammasaṅgani 16, 20, 292, 555; Sammohavinodanī 115. pajjotassa Nibbānaṁ the extinguishing of the lamp Dīgha Nikāya II 157; Saṁyutta Nikāya I 159; Aṅguttara Nikāya IV 3.

:: Pajjunna [Vedic parjanya, for etymology see Walde, Latin Wörterbuch under quercus and spargo] rain cloud Jātaka I 332 (p. vuccati megho); IV 253. Otherwise only as proper name of the rain God Dīgha Nikāya II 260; Saṁyutta Nikāya I 29; Jātaka I 331.

:: Pakampana see pakappanā.

:: Pakampati [pa + kampati. cf. Buddhist Hybrid Sanskrit prakampati Jātakamala 220; Mahāvyutpatti 151 = kampati] to shake, quake, tremble Jātaka I 47 (verse 269); Peta Vatthu Commentary 199. — causative pakampeti Saṁyutta Nikāya I 107.

:: Pakampita [past participle of pa + kamp] shaken, trembling Saṁyutta Nikāya I 133 = Therīgāthā 200.

:: Pakappanā (feminine) [from pakappeti] fixing one's attention on, planning, designing, scheme, arrangement Sutta-Nipāta 945 (cf. Mahāniddesa 72 186, where two pakappanās, viz. taṇhā° and diṭṭhi°; at Mahāniddesa 429 it is synonymous with taṇhā; Buddhaghosa has reading pakampana for °kapp° and explains by kampa-karaṇa Paramatthajotikā II 568).

:: Pakappeṭi [pra + causative of kḷp, cf. Vedic prakalpayitar] to arrange, fix, settle, prepare, determine, plan Saṁyutta Nikāya II 65 (ceteti p. anuseti); Sutta-Nipāta 886 (pakappayitvā = takkayitvā vitakkayitvā saṅkappayitvā Mahāniddesa 295), — past participle pakappita (q.v.).

:: Pakappita [past participle of pakappeti] arranged, planned, attended to, designed, made Sutta-Nipāta 648 (= kata Paramatthajotikā II 471). 784, 786 (diṭṭhi "prejudiced view" Fausbøll; cf. Mahāniddesa 72 and pakappanā), 802, 838 (= kappita abhisaṅkhata saṇṭha pita Mahāniddesa 186), 902, 910.

:: Pakaraṇa (neuter) [from pa + kṛ]
1. performance, undertaking paragraph (of the law) Dīgha Nikāya I 98 ("offence"? see Dialogues of the Buddha I 120); Saṁyutta Nikāya III 91; Milindapañha 189.
2. occasion Vinaya I 44; II 75; III 20.
3. exposition, arrangement, literary work, composition, book; usually in titles only, viz. Abhidhamma° Jātaka I 312; Dīpavaṁsa V 37; Kathāvatthu° Paṭṭhāna° Milindapañha 12; Netti° one of the canonical books (see netti).

:: Pakaroti [pa + kṛ, Vedic prakaroti] to effect, perform, prepare, make, do Saṁyutta Nikāya I 24 (pakubbati); Sutta-Nipāta 254 (the same), 781, 790 (present participle medium pakubbamāna; cf. Mahāniddesa 65); Itivuttaka 21 (puññaṁ); Paramatthajotikā II 169 (pakurute, corresponding with sevati), — past participle pakata (q.v.).

:: Pakata [past participle of pa + kṛ] done, made; as —° by nature (cf. pakati) Sutta-Nipāta 286; Jātaka IV 38; Peta Vatthu I 68; II 316; III 105 (pāpaṁ = samācaritaṁ Peta Vatthu Commentary 214); Milindapañha 218; Dhammapada II 11 (pāpaṁ); Peta Vatthu Commentary 31, 35, 103 (ṭ), 124. — icchāpakata covetous by nature Aṅguttara Nikāya III 119, 219f.; past participle 69; Visuddhimagga 24 (here however taken by Buddhaghosa as "icchāya apakata" or "upadduta"); issāpakata envious by nature Saṁyutta Nikāya II 260; Peta Vatthu Commentary 46, cf. macchariyā pakata afflicted with selfishness Peta Vatthu Commentary 124. On pakata at Itivuttaka 89 see apakata.

-pakatatta (pakata + attan) natural, of a natural self, of good behaviour, incorrupt, "integer" Vinaya II 6, 33, 204; Jātaka I 236 (bhikkhu, + sīlavā, etc.). At Vinaya II 32 the pakatatta bhikkhu as the regular, ordained monk is contrasted with the pārivāsika bhikkhu or probationer.

:: Pakati (feminine) [cf. Vedic prakṛti]
1. original or natural form, natural state or condition (literal make-up); as °—: primary, original, real Vinaya. I 189; II 113; Jātaka I 146 (°vesena in her usual dress); Paramatthajotikā I 173 (°kammakara, °jeṭṭhaputta); Vimāna Vatthu 12 (°pabhassara), 109 (°bhaddatā). — instrumental pakatiyā by nature, ordinarily, as usual Paṭisambhidāmagga II 208; Vimāna Vatthu 78; Peta Vatthu Commentary 215, 263.
2. occasion, happening, opportunity, (common) occurrence Dīgha Nikāya I 168 (translation "common saying"); Peta Vatthu II 89 (= °pavutti Peta Vatthu Commentary 110). — derived pakatika and pākatika.

-upanissaya sufficing condition in nature: see Compendium 194 note 3;
-gamana natural or usual walk Dhammapada I 389;
-citta ordinary or normal consciousness Kathāvatthu 615 (cf. Points of Controversy 359 note 5, and Buddhist Hybrid Sanskrit prakṛti-nirvāṇatva bodhicary. At Poussin 256);
-yānaka ordinary vehicle Dhammapada I 391;
-sīla natural or proper virtue Sumaṅgalavilāsinī I 290.

:: Pakatika (adjective) [from pakati] being by nature, of a certain nature Jātaka II 30; Milindapañha 220; Sumaṅgalavilāsinī I 198; Peta Vatthu Commentary 242 (= rūpa); as 404.

:: Pakattheti [pa + kattheti] talk out against, denounce Jātaka V 7 (mā °katthāsi; commentary akkosi garahi nindi; gloss paccakkhāsi). Should it be 'pakaḍḍhāsi?

:: Pakaṭṭhaka [pa + kaṭṭha + ka; kaṭṭha past participle of kṛṣ, cf. Sanskrit prakarśaka of same root in same meaning, but cf. also kaṭṭha2] (adjective) troublesome, annoying; (masculine) a troubler, worrier Saṁyutta Nikāya I 174 (varia lectio pagaṇḍaka; commentary rasagiddha; translated "pertinacious").

:: Pakaṭṭhita see pakkaṭhita.

:: Pakāra [pa + kṛ, cf. pakaroti; but Sanskrit prakāra "similarity"]
1. make-up, getting up, fixing, arrangement, preparation, mode, way, manner Jātaka II 222; Sumaṅgalavilāsinī I 132; Peta Vatthu Commentary 26, 109, 123, 135, 178, 199; Saddhammopāyana 94, 466.
2. ingredient, flavour, way of making (a food) tasty Sutta-Nipāta 241 (kathappakāro tava āmagandho); Milindapañha 63.
3. (—°) of a kind, by way of, in nānā° (adjective) various, manifold Jātaka I 52 (sakuṇā), 278 (phalāni); Peta Vatthu Commentary 50; vutta° as said, the said Visuddhimagga 42, 44; Peta Vatthu Commentary 136.

:: Pakāraka (—°) (adjective) [from pakāra] of that kind Saṁyutta Nikāya II 81; Jātaka VI 259.

:: Pakāreti [denominative from pakāra] to direct one's thought towards (dative) Jātaka VI 307.

:: Pakāsana (neuter) [pa + kāś, cf. pakāsati] explaining, making known; information, evidence, explanation, publicity Paṭisambhidāmagga I 104 (dhamma°); Milindapañha 95; Paramatthajotikā II 445; Peta Vatthu Commentary 2, 50, 103 (explanation of āvi).

:: Pakāsati [pa + kāś] to shine forth, to be visible, to become known Sutta-Nipāta 445, 1032 (= bhāsati tapati virocati Cullaniddesa §373). — causative pakāseti to show up, illustrate, explain, make known, give information about Vinaya II 189; Saṁyutta Nikāya I 105; Itivuttaka 111 (brahmacariyaṁ); Dhammapada 304; Sutta-Nipāta 578, 1021; past participle 57; Jātaka VI 281 (atthaṁ to explain the meaning or matter); Dhammapada II 11 (the same); Peta Vatthu Commentary 1, 12 (ānisaṁsaṁ) 29 (atthaṁ upamāhi), 32 (attānaṁ), 40 (adhippāyaṁ), 42 (saccāni) 72 etc. — gerundive pakāsaniya to be made known or announced in °kamma explanation, information, announcement Vinaya II 189 (cf. Vinaya Texts III 239), — past participle pakāsita (q.v.).

:: Pakāsita [past participle of pakāseti] explained, manifested, made known Saṁyutta Nikāya I 161, 171f.; II 107 (su°); Peta Vatthu Commentary 53, 63.

:: Pakhuma [Vedic pakṣman, diæretic form for the contracted form pamha, the latter prepondering in poetry, while pakhuma is mostly found in prose. Similar doublets are sukhuma and saṇha; as regards etymology cf. Avesta pasnem eyelid, Greek πέκτω to combined πόκος fleece, Latin pecto to combined pecten combined Old High German fahs hair] an eyelash, usually as adjective: having eyelashes (—°) Dīgha Nikāya II 18 (go°); Saṁyutta Nikāya I 132 (°antarikāyaṁ between the lashes); Jātaka V 216 (visāla° for alārapamha Text); Therīgāthā Commentary 255 (dīgha° for āyatapamha Therīgāthā 383); Vimāna Vatthu 162, 279.

:: Pakiledeti [Causative of pa + klid] to make wet, moisten (with hot water) Jātaka VI 109 (= temetvā khipati commentary).

:: Pakiṇāti [pa + kiṇāti] to deal in Vinaya II 267 (gerundive °kiṇitabba).

:: Pakiṇṇaka (adjective) [pa + kiṇṇa (past participle of kirati) + ka] scattered about; figurative miscellaneous, particular, opposed to sādhāraṇa Paramatthajotikā I 74; cf. Compendium 13, 952; Visuddhimagga 175 (°kathā); 317f. (the same). — as proper name name of the fourteenth book of the Jātakas.

:: Pakirati [pa + kirati]
1. to let down (the hair), scatter, let fall Dīgha Nikāya II 139 = 148 (gerund pakiriya); Jātaka V 203 (so read for parikati); VI 207 (preterit °kiriṁsu). — gerund pakira (= pakiritvā) Jātaka VI 100 (read pakira-cārī, cf. commentary on page 102), 198 (read p. °parī). — causative pakireti
1. to throw down, upset Vinaya IV 308 (thūpaṁ); Saṁyutta Nikāya I 100; Itivuttaka 90 (varia lectio kīrati).
2. to scatter Saṁyutta Nikāya I 100 = Itivuttaka 66; past participle 23, — past participle pakiṇṇa (see °ka).

:: Pakitteti [pa + kitteti] to proclaim Jātaka I 17 (verse 85).

:: Pakka (adjective) [Vedic pakva, a past participle formation of pac to cook, Indo-Germanic °pequo = Latin coquo "cook," Avesta pac-, Old-Bulgarian peka°, Lithuanian kepū, Greek πέσσω, ἀρτοκύπος baker, πέπων ripe; also past participle of pa cat i pakta = Greek πεπτός, Latin coctus]
1. ripe (as opposed to āma raw, as Vedic,; and apakka) and also "cooked, boiled, baked" Saṁyutta Nikāya I 97 (opposite āmaka); IV 324 (°bhikkhā); Sutta-Nipāta 576; Jātaka V 286. — neuter pakkaṁ that which is ripe, i.e. a fruit, ripe fruit past participle 44, 45; often in connection with amba° i.e. a (ripe) mango fruit Jātaka II 104, 394; Peta Vatthu IV 123; Dhammapada III 207; Peta Vatthu Commentary 187. — apakka unripe Puggalapaññatti 225; Saddhammopāyana 102.
2. ripe for destruction, overripe, decaying, in phrase °gatta (adjective) having a decaying body, with putrid body [BHS pakvagātra Divyāvadāna 82], combined with a rugatta at Majjhima Nikāya I 506; Saṁyutta Nikāya IV 198; Milindapañha 357 (cf. The Questions of King Milinda II 262), 395.
3. heated, glowing Dīpavaṁsa I 62.

-āsaya receptacle for digested food, i.e. the abdomen (opposite āmāsaya) Visuddhimagga 260, 358; Paramatthajotikā I 59;
-odana (adjective) having cooked one's rice Sutta-Nipāta 18 (= siddhabhatta Paramatthajotikā II 27), cf. Jātaka III 425;
-jjhāna "guessing at ripeness," i.e. foretelling the number of years a man has yet to live; in list of forbidden crafts at Dīgha Nikāya I 9, explained at Sumaṅgalavilāsinī I 94 as "paripāka-gata-cintā."
-pakka ripe fruit Paramatthajotikā I 59;
-pūva baked cake Jātaka III 10;
-vaṇṇin of ripe appearance past participle 44, 45, cf. Puggalapaññatti 225;
-sadisa ripe-like, appearing ripe Puggalapaññatti 225.

:: Pakkama [from pa + kram] going to, undertaking, beginning Dīgha Nikāya I 168 (tapo°; translated "all kinds of penance").

:: Pakkamati [Vedic prakramati, pra + kram]
1. to step forward, set out, go on, go away, go forth Majjhima Nikāya I 105; past participle 58; Sumaṅgalavilāsinī I 94; Peta Vatthu Commentary 13. — preterit 3 singular pakkāmi Saṁyutta Nikāya I 92, 120; Sutta-Nipāta pages 93, 124; Peta Vatthu Commentary 5 (uṭṭhāyāsanā), 19 (the same); 3rd plural pakkamuṁ Sutta-Nipāta 1010, and pakkamiṁsu Saṁyutta Nikāya I 199, — past participle pakkanta (q.v.).
2. to go beyond (in archery), to overshoot the mark, miss the aim Milindapañha 250.

:: Pakkandati [Vedic prakrandati, pra + krand] to cry out, shout out, wail Sutta-Nipāta 310 (3rd preterit pakkanduṁ) Jātaka VI 55 (the same), 188 (the same), 301 (the same).

:: Pakkanta [past participle of pakkamati] gone, gone away, departed Saṁyutta Nikāya I 153; Sutta-Nipāta page 124; Jātaka I 202 (spelled kkh); Peta Vatthu Commentary 78.

:: Pakkaṭhati [pa + kaṭhati of kvath] to cook, boil up; only in causative II pakkaṭṭhāpeti (with unexplained ṭṭh for ṭh) to cause to be boiled up Jātaka I 472 (varia lectio pakkuṭṭh°, cf. JPTS 1884 84), — past participle pakkaṭhita (q.v.).

:: Pakkaṭhita (pakkuthita) [also spelled with ṭṭh instead of ṭh or th, perhaps through popular etymology pakka + ṭṭhita for pa + kaṭhita. To kvath, Pāḷi kuthati and kaṭhati, appearing in past participle as kaṭhita, kuthita, kaṭṭhita and kuṭṭhita, cf. Geiger, Pāḷi Grammar §42.2] cooked up, boiled, boiling hot, hot thūpavaṁsa 4833; Jātaka V 268 (pakaṭṭh° vv.ll. pakkudh° and jakaṅkaṭhi); VI 112 (°kaṭṭh°), 114 (the same.; varia lectio °kuṭhita); Dhammapada I 126 (kaṭṭh°, varia lectio pakkanta), 179 (kaṭṭh°, varia lectio pakuṭṭh°); II 5 (kaṭṭh°, vv.ll. pakuṭṭh° and pakkuth°); III 310 (1st passage kaṭṭh°, varia lectio pakuṭṭh°, pakkuṭṭh°, pakkuthita; = pakkuṭṭhita at the same passage Vimāna Vatthu 67; in 2nd passage kaṭṭh°, varia lectio pakuṭṭh° and pakkuthita, left out at the same passage Vimāna Vatthu 68); Therīgāthā Commentary 292 (pakkuthita).

:: Pakkaṭṭhī (feminine) [from pa + kvat, evidently as abstract to pakkaṭṭhita; reading uncertain] a boiling (°hot) mixture (of oil?) Majjhima Nikāya I 87, explained by commentary as katita- (= kaṭh°) gomaya, boiling cow dung, varia lectio chakaṇakā see page 537. The the same passage at Cullaniddesa §199 reads chakaṇaṭī, evidently a bonafide reading. The interpretation as "cow-dung" is more likely than "boiling oil."

:: Pakkava [etymology?] a kind of medicinal plant Vinaya I 201 (cf. paggava).

:: Pakkha1 [Vedic pakṣa in meanings 1 and 3; to Latin pectus, see Walde, Latin Wörterbuch sub voce]
1. side of the body, flank, wing, feathers (cf. pakkhin), in compounds °biḷāla a flying fox (sort of bat) Buddhaghosa on ulūka-camma at Vinaya I 186 (cf. Vinaya Texts II 16 where read ulūka° for lūka°); Jātaka VI 538; and °hata one who is struck on (one) side, i.e. paralysed on one side, a cripple (cf. Sanskrit pakṣāghāta) Vinaya II 90; Majjhima Nikāya III 169; Aṅguttara Nikāya III 385; past participle 51 (= hatapakkho pīṭhasappi Puggalapaññatti 227); Milindapañha 245, 276 (cf. The Questions of King Milinda II 62, 117) — also as wing of a house at as 107; and wing of a bird at Saṁyutta Nikāya II 231; Paramatthajotikā II 465 (in explanation of pakkhin).
2. side, party, faction; adj (—°) associated with, a partisan, adherent Vinaya II 299; Sutta-Nipāta 347 (aññāṇa°), 967 (kaṇhassa p, = Māra° etc., see Mahāniddesa 489; Nettipakaraṇa 53 (taṇhā° and diṭṭhi°) 88 (the same), 160 (the same); Sumaṅgalavilāsinī I 281; Dhammapada I 54; Peta Vatthu Commentary 114 (paṭiloma°). pakkhasaṅkanta gone over to a (schismatic) faction Vinaya I 60; IV 230, 313. — pakkhaṁ dāpeti to give aside, to adhere to (locative) Jātaka I 343.
3. one half of the (lunar) month, a fortnight. The light or moonlit fortnight is called sukka-pakkha (or juṇha°), the dark or moonless one kāḷa° (or kaṇha°) Majjhima Nikāya I 20 (cātuddasī pañcadasī aṭṭhamī ca pakkhassa 14th, 15th and 8th days of the fortnight)Sutta-Nipāta402; Aṅguttara Nikāya I 142 (aṭṭhamī pakkhassa), 144 = Vimāna Vatthu 156 (cātuddasī etc.; cf. Vimāna Vatthu 71): Aṅguttara Nikāya V 123f. (kāḷa°, juṇha°); Therīgāthā 423 (= aḍḍhamāsa-mattaṁ Therīgāthā Commentary 269); Peta Vatthu II 955 (bahumāse ca pakkhe ca = kaṇha-sukka-bheda p. Peta Vatthu Commentary 135); Visuddhimagga 101 (dasāhaṁ vā pakkhaṁ vā); Vimāna Vatthu 314 (sukka°); Peta Vatthu Commentary 55 (kāḷa°).
4. Alternative, statement, locative pakkhe (—°) with regard or reference to Paramatthajotikā I 80 (tassa pañhassa vyākaraṇapakkhe); Paramatthajotikā II 168 (the same).

:: Pakkha2 (adjective) [cf. Vedic prakhya clear, and Sanskrit (—°) prakhya like, of pra + khyā] visible, clear; —° resembling, like Milindapañha 75 (mātu° and pitu°).

:: Pakkha3 [cf. Sanskrit phakka (?)] a cripple. Cariyāpiṭaka III 6, 10; Jātaka VI 12 (= pīṭha-sappī commentary).
Note Buddhist Hybrid Sanskrit phakka is enumerated at Mahāvyutpatti 271120 with jātyaṇḍa, kuṇḍa and paṅgu, reminding of the combination kāṇo vā kuṇi vā khañjo vā pakkhahato vā Vinaya II 90 = Saṁyutta Nikāya I 94 = Aṅguttara Nikāya II 85; III 385. = past participle 51.

:: Pakkhaka (and °ika) (neuter?) [from pakkha1] a dress made of wings or feathers, in compound ulūka° of owl's wings (see ulūka°) Vinaya III 34 (°ṁ nivāsetvā); Aṅguttara Nikāya II 206 (°ika).

:: Pakkhalati1 [pa + kṣal] to wash, cleanse Jātaka V 71 (gerund pakkhalya = dhovitvā commentary page 74). Causative pakkhāleti (q.v.).

:: Pakkhalati2 [pa + khalati, of skhal] to stumble, trip, stagger Jātaka III 433; VI 332; Sumaṅgalavilāsinī I 37; as 334.

:: Pakkhandaka (adjective) = pakkhandin Paramatthajotikā II 164. — feminine pakkhandikā [Vedic (?) praskandikā, Sanskrit-Wörterbuch without references.] diarrhœa, dysentery Dīgha Nikāya II 127 (lohita°); Jātaka III 143; V 441 (lohita°); Milindapañha 134.

:: Pakkhandana (neuter) [from pakkhandati]
1. leaping, springing Jātaka II 32; Paṭisambhidāmagga 1. 194 (pariccāga- and pakkh°- nissagga).
2. Attack, assault, chasing Dhammapada I 198.

:: Pakkhandati [pa + khandati, of skand] to spring forward, to jump onto Majjhima Nikāya I 86; Jātaka I 461; Vimāna Vatthu 8412 (gerund pakkhandiyāna = pakkhanditvā anupa visitvā Vimāna Vatthu 338); to be after someone in pursuit Dhammapada I 198; usually figurative to rejoice in, find pleasure or satisfaction in (locative), to take to, in phrases cittaṁ pakkhandati pasīdati santiṭṭhati Majjhima Nikāya I 186; Saṁyutta Nikāya III 133; cf. Milindapañha 326 (Nibbāne); Aṅguttara Nikāya II 165; III 245 (avyāpāde); IV 442 (adukkha-m-asukhe); Itivuttaka 43 (dhamme); and na me tattha mānasaṁ p. Milindapañha 135. Past participle pakkhanna (q.v.).

:: Pakkhandin (adjective/noun) [from pakkhandati]
1. (adjective) bold, braggart, literally jumping on or forth Dhammapada 244; Sutta-Nipāta 89 (= pakkhandaka Paramatthajotikā II 164).
2. a military scout, literally an onrusher, a bravo Dīgha Nikāya I 51 (cf. Dialogues of the Buddha I 68); Sumaṅgalavilāsinī I 157; Jātaka II 32, 281.

:: Pakkhanna [past participle of pakkhandati; often wrongly spelled pakkhanta] jumped on, fallen onto or into, chanced upon, acquired Majjhima Nikāya I 39; Theragāthā 342 (diṭṭhigahanā°); Jātaka V 471; Milindapañha 144 (saṁsaya°), 156, 390 (kupatha°).

:: Pakkhanta at Sumaṅgalavilāsinī I 38 read as pakkanta.

:: Pakkhara [cf. Sanskrit prakṣara and prakhara "ein Panzer fur Pferde" BR] bordering, trimming Jātaka VI 223 (of a carriage).

:: Pakkhatta (neuter) [from pakkha1] being a partner of, siding in with Visuddhimagga 129, 130.

:: Pakkhāleti [causative of pa + kṣal, cf. khaleti] to wash, cleanse Vinaya I 9 (pāde); Dīgha Nikāya II 85 (the same); Majjhima Nikāya I 205; Saṁyutta Nikāya I 107; Jātaka VI 24 (pāde); Vimāna Vatthu 261.

:: Pakkhāyati [pa + khyā, Vedic prakhyāyate; cf. khāyati and pakkha2] to appear, shine forth, to be clearly visible Dīgha Nikāya II 99 (cf. Theragāthā 1034, where pakkhanti for pakkhāyanti metri causā); Majjhima Nikāya II 32; Saṁyutta Nikāya IV 144; V 153, 162; Aṅguttara Nikāya III 69f.

:: Pakkhepa (masculine) and °na (neuter) [from pa + kṣip] throwing, hurling; being thrown into (locative) Peta Vatthu Commentary 221 (lohakumbhi° in passage of ordeals in Niraya); Dhammapada I 357 (nadiyaṁ visa-pakkhepana).

:: Pakkhika (adjective) [for pakkhiya = Vedic pakṣya of pakkha1 3]
1. belonging or referring to the (two) lunar fortnights, fortnightly, for a fortnight or in the (specified) fortnight of the month (cf. Vinaya Texts III 220). As one special provision of food mentioned in enumeration of five bhojanāni, viz. niccabhatta, salākabhatta, pakkhika, uposathika, pāṭipadika, Vinaya I 58 = II 175; IV 75; Jātaka II 210; Visuddhimagga 66.
2. (cf. pakkha1 2 and pakkhin 2) contributing to, leading to, associated with, siding with (—°) Visuddhimagga 130, in phrase vighāta° a Nibbāna-saṁvattanika associated with destruction, etc. Majjhima Nikāya I 115; as 382. Also in mūga° leading to deafness Jātaka I 45 (V 254). Dhammapada I 82 (paramattha-sacca°).

:: Pakkhima [= pakkhin] a bird Theragāthā 139 (read °me for °maṁ); Jātaka V 339.

:: Pakkhin (adjective/noun) [from pakkha1 = pakkhānaṁ atthitāya pakkhī ti vuccati Paramatthajotikā II 465; Vedic pakṣin bird]
1. winged, the winged one, a bird Dīgha Nikāya I 71 (+ sakuṇa = pakkhayutto sakuṇo Sumaṅgalavilāsinī I 208) = Aṅguttara Nikāya II 209 = V 206 = past participle 58, Saṁyutta Nikāya II 231; Sutta-Nipāta 606 (= sakuṇo Paramatthajotikā II 465); Peta Vatthu III 53 (°gaṇā = sakuṇagaṇā Peta Vatthu Commentary 198).
2. (cf. pakkha1 2) participating in, contributing to Saṁyutta Nikāya V 97 (vighāta° for the usual °pakkhika).

:: Pakkhipati [pa + kṣip, in sense of putting down carefully cf. nikkhipati and Buddhist Hybrid Sanskrit prakṣipati to launch a ship Divyāvadāna 334]
1. to put down into (with locative of receptacle), place into, enclose in (often used for ceremony of putting a corpse into a shell or mount) Dīgha Nikāya II 162 (tela-doṇiyā Bhagavato sarīraṁ p.); Saṁyutta Nikāya II 85; Jātaka II 210 (mukhe); Milindapañha 247 (amat'osadhaṁ); Peta Vatthu Commentary 41 (atthikāni thūpe p.); Dhammapada I 71 (the corpse into the fire).
2. to throw into, hurl into, in Niraya-passage at Majjhima Nikāya III 183 = Aṅguttara Nikāya I 141 = Cullaniddesa §304 III; cf. nikkhipati.
3. (figurative) to include in, insert, arrange, interpolate Milindapañha 13 (Abhidhamma-piṭakaṁ kusalā dhammā, akusalā dh., avyākatā dh. ti tīsu padesu p.). — causative II pakkhipāpeti Jātaka I 467; Sumaṅgalavilāsinī I 136, — past participle pakkhitta (q.v.).

:: Pakkhitta [past participle of pakkhipati] put down into, thrown into (locative) Sutta-Nipāta page 15 (pāyāso udake p.); Peta Vatthu Commentary 58 (ātave p. naḷo is perhaps better read ātāpe paditto), 153 (pokkharaṇiyaṁ p.).

:: Pakkhiya (adjective/noun) [from pakkha1 2; cf. pakkhikā] siding with, associating with; masculine part, side; only in phrase (satta-tiṁsa°) bodhi-pakkhiya-dhammā the thirty-seven parts of enlightenment Itivuttaka 75 (satta only); Jātaka I 275; Visuddhimagga 678f.; Paramatthajotikā II 164; Vimāna Vatthu 95; see Compendium 179 and note 1. pakkhiya at Therīgāthā 425 is not clear (explained at Therīgāthā Commentary 269 by vaccha, varia lectio sacca).

:: Pakkosati [pa + kosati, kruś] to call, summon Jātaka I 50; II 69, 252 (= avheti); V 297; VI 420; Dhammapada I 50; Peta Vatthu Commentary 81 (varia lectio °āpeti). — causative II pakkosāpeti to call, send for, order to come Jātaka I 207; Peta Vatthu Commentary 141, 153; Dhammapada I 185.

:: Pakkula see pākula.

:: Pakopa [pa + kopa] agitation, effervescence, anger, fury Dhammasaṅgani 1060; Visuddhimagga 235, 236.

:: Pakopana (adjective) [pa + kopana, of kup] shaking, upsetting, making turbulent Itivuttaka 84 (moho citta-pakopano).

:: Pakubb° see pakaroti.

:: Pakujjhati [pa + krudh] to be angry Saṁyutta Nikāya I 221, 223 (°eyyaṁ).

:: Pakuppati [pa + kup] to be angry Jātaka IV 241.

:: Pakuṭa (?) [varia lectio pakuṭṭa] an inner verandah Vinaya II 153; cf. Vinaya Texts III 175. — Kern. Toevoegselen sub voce explained it as miswriting for pakuṭṭha (= Sanskrit prakoṣṭha an inner court in a building, Prākrit paoṭṭha, cf. Pāḷi koṭṭha1 and koṭṭhaka1). Spelling pakulla at Cullaniddesa §485 B (for magga, varia lectio makula).

:: Pakūjin (adjective) [pa + kūj] to sing out to (each other) (aññamaññaṁ) Jātaka VI 538.

:: Pala (—°) [Classical Sanskrit pala] a certain weight (or measure), spelled also phala (see phala2), only in compound sata° a hundred (carat) in weight Theragāthā 97 (of kaṁsa); Jātaka VI 510 (sataphala kaṁsa = phalasatena katā kañcana-pātī commentary). Also in combination catuppala-tippala-dvipala-ekapala-sāṭikā Visuddhimagga 339.

:: Paladdha [past participle of pa + labh] taken over, "had," overcome, deceived Majjhima Nikāya I 511 (nikata vañcita p. where varia lectio and the same passage Saṁyutta Nikāya IV 307 however reads paluddha); Jātaka III 260 (dava° = abhibhūta commentary).

:: Palagaṇḍa [cf. Sanskrit palagaṇḍa Abhidh-r-m II 436; Buddhist Hybrid Sanskrit palagaṇḍa Avadāna-śataka I 339; AsP 231; Avadāna kalpalatā II 113] a mason, bricklayer, plasterr Majjhima Nikāya I 119; Saṁyutta Nikāya III 154 (the reading phala° is authentic, see Geiger, Pāḷi Grammar §40.Ia); Aṅguttara Nikāya IV 127.

:: Palahati [pa + lahati] to lick Peta Vatthu III 52 = Peta Vatthu Commentary 198.

:: Palaka [cf. late Sanskrit pala, flesh, meat] a species of plant Jātaka VI 564.

:: Palaḷita [pa + laḷita] led astray Saṁyutta Nikāya IV 197 (varia lectio °lāḷita). At Aṅguttara Nikāya III 5 we read palāḷita, in phrase kāmesu p. ("sporting in pleasures"? Or should we read palolita?).

:: Palambati [pa + lambati] to hang down Therīgāthā Commentary 210; Saddhammopāyana 110, — past participle palambita (q.v.). See also abhi°.

:: Palambheti [pa + lambheti] to deceive Dīgha Nikāya I 50, cf. Sumaṅgalavilāsinī I 151.

:: Palambita [past participle of palambati] hanging down Therīgāthā 256, 259; Therīgāthā Commentary 211.

:: Palaṇḍuka [cf. Epic Sanskrit palāṇḍu, pala (white) + aṇḍu (= aṇḍa? egg)] an onion Vinaya IV 259.

:: Palapati [pa + lapati] to talk nonsense Jātaka II 322. cf. vi°.

:: Palasata [according to Trenckner, "Notes" page 59, possibly from Sanskrit parasvant] a rhinoceros Jātaka VI 277 (varia lectio phalasata; explained as "khagga-miga," with gloss "balasata"); as phalasata at Jātaka VI 454 (explained as phalasata-camma commentary). See palāsata.

:: Palavati [Vedic plavati, plu] to float, swim Vinaya IV 112; Dhammapada 334; Theragāthā 399; Jātaka III 190.

:: Palāla (masculine and neuter) [cf. Vedic and Epic Sanskrit palāla] straw Jātaka I 488; Dhammapada I 69.

-channaka a roof of thatch Theragāthā 208;
-piṇḍa a bundle of straw Visuddhimagga 257 = Paramatthajotikā I 56;
-pīṭhaka "straw foot-stool," a kind of punishment or torture Majjhima Nikāya I 87 = Aṅguttara Nikāya II 122 = Milindapañha 197 (see The Questions of King Milinda I 277 "Straw Seat," i.e. being so beaten with clubs, that the bones are broken, and the body becomes like a heap of straw); Mahāniddesa 154; Cullaniddesa §604; Jātaka V 273;
-puñja a heap of straw Dīgha Nikāya I 71; Majjhima Nikāya III 3; Aṅguttara Nikāya I 241; II 210; Puggalapaññatti 68; Sammohavinodanī 367;
-puñjaka same as puñja Milindapañha 342.

:: Palāḷita see palaḷita.

:: Palāpa1 [Vedic palāva, cf. Latin palea, Russ peleva; see also Geiger, Pāḷi Grammar §39.6, where pralāva is to be corrected to palāva] chaff of corn, pollard Aṅguttara Nikāya IV 169 (yava°); Jātaka I 467, 468; IV 34; Paramatthajotikā II 165 (in exegesis of palāpa2; varia lectio palāsa), 312 (the same); Jātaka IV 34, 35 (perhaps better to read kula-palāso and palāsa-bhūta for palāpa).

:: Palāpa2 [Vedic pralāpa, pa + lap; taken by Pāḷi commentary as identical with palāpa1, their example followed by Trenckner, "Notes" 63, cf. also The Questions of King Milinda II 363 "chaff as frivolous talk"] prattling, prattle, nonsense; adjective talking idly, chaffing, idle, void Majjhima Nikāya III 80 (a°); Saṁyutta Nikāya I 166 (not palapaṁ), 192 = Theragāthā 1237; Aṅguttara Nikāya IV 169 (samaṇa° in allegory with yava° of palāpa1); Sutta-Nipāta 89 (māyāvin asaṁyata palāpa = palāpa-sadisattā Paramatthajotikā II 165), 282 = Milindapañha 414 (here also explained as palāpa1 by Paramatthajotikā II 312); Sammohavinodanī 104. In phrase tuccha palāpa empty and void at Milindapañha 5, 10.

:: Palāpeti1 [causative of palāyati] to cause to run away, to put to flight, drive away Jātaka II 433; Dhammapada I 164, 192; III 206.

:: Palāpeti2 [causative of pa + lap, cf. palāpa to which it may be referred as denominative] to prattle, talk Jātaka I 73, 195.

:: Palāpin in apalāpin "not neglectful" see palāsin.

:: Palāsa1 (masculine and neuter) [Vedic palāśa]
1. the tree Butea frondosa or Judas tree Jātaka III 23 (in Palāsa Jātaka).
2. a leaf; collectively (neuter) foliage, plural (neuter) leaves Saṁyutta Nikāya II 178; Jātaka I 120 (neuter); III 210, 344; Peta Vatthu Commentary 63 (°antare; so read for pāsantare), 113 (ghana°), 191 (sāli°). puppha° blossoms and leaves Dhammapada I 75; sākhā° branches and leaves Majjhima Nikāya I 111; Jātaka I 164; Milindapañha 254; paṇḍu° a sear leaf Vinaya I 96; III 47; IV 217; bahala° (adjective) thick with leaves Jātaka I 57. — palāsāni (plural) leaves Jātaka III 185 (= palāsapaṇṇāni commentary); Peta Vatthu Commentary 192 (= bhūsāni).

:: Palāsa2 and (more commonly) Paḷāsa [according to Trenckner, "Notes" 83, from ras, but Buddhist Hybrid Sanskrit pradāśa points to pa + dāśa = dāsa "enemy" this form evidently a Sanskritization] unmercifullness, malice, spite. Its nearest synonym is yuga-ggāha (so Vibhaṅga 357; Puggalapaññatti 18, where yuddhaggāha is read; Jātaka III 259; Vimāna Vatthu 71); it is often combined with macchera (Vimāna Vatthu 155) and makkha (Miln 289). Majjhima Nikāya I 15, 36, 488; Aṅguttara Nikāya I 79; Jātaka II 198; Vibhaṅga 357; Puggalapaññatti 18 (+ paḷāsāyanā, etc.).
— apaḷāsa mercifullness Majjhima Nikāya I 44.

:: Palāsata [so read for palasata and palasada; cf. Vedic parasvant given by Sanskrit-Wörterbuch in meaning "a certain large animal, perhaps the wild ass"] a rhinoceros Jātaka V 206, 408; VI 277.

:: Palāsika (adjective) [from palāsa1]
1. in compound paṇḍu° one who lives by eating withered leaves Sumaṅgalavilāsinī I 270, 271.
2. in compound eka° (upāhanā) (a shoe) with one lining (i.e. of leaves) Vinaya I 185 (= eka paṭala Samantapāsādikā 1083; see Vinaya Texts II 13).

:: Palāsin and Paḷāsin (adjective) [from palāsa2] spiteful, unmerciful, malicious Majjhima Nikāya I 43f., 96; Aṅguttara Nikāya III 111; combined with makkhin at Vinaya II 89 (cf. Vinaya Texts III 38); Jātaka III 259. apaḷāsin Dīgha Nikāya III 47 (amakkhin + p); Majjhima Nikāya I 43; Aṅguttara Nikāya III 111; Puggalapaññatti 22; see also separately.

:: Palāta [contracted form of palāyita, past participle of palāyati, cf. Prākrit palā (= *palāta) Pischel, Prākrit Grammar §567] run away Jātaka VI 369; Visuddhimagga 326; Vimāna Vatthu 100; Dhammapada II 21.

:: Palātatta (neuter) [abstract from palāta] running away, escape Jātaka I 72.

:: Palāyana (neuter) [from palāy] running away Dhammapada I 164. See also pālana.

:: Palāyanaka (adjective) [from palāy] running away Jātaka II 210 (°ṁ karoti to put to flight).

:: Palāyati [cf. Vedic palāyati, palāy] to run (away) Vinaya III 145 (ubbijjati uttasati p.); Aṅguttara Nikāya II 33 (yena vā tena vā palayanti); Sutta-Nipāta 120; Jātaka II 10; Dhammapada I 193; Peta Vatthu Commentary 253, 284 (= dhāvati). — present participle palāyanto Saṁyutta Nikāya I 209 = Therīgāthā 248 = Peta Vatthu II 717 = Nettipakaraṇa 131 = Dhammapada IV 21; preterit palāyi Saṁyutta Nikāya I 219; Jātaka I 208; II 209, 219, 257; IV 420; Dhammapada III 208; Sumaṅgalavilāsinī I 142; Peta Vatthu Commentary 4, 274; gerund palāyitvā Jātaka I 174; Peta Vatthu Commentary 154; infinitive palāyituṁ Jātaka I 202; VI 420. — Contracted forms are: present paleti (see also the analogy form pāleti under pāleti, to guard) Dīgha Nikāya I 54 (spelled phaleti, explained Sumaṅgalavilāsinī I 165 by gacchati); Sutta-Nipāta 1074, 1144 (= vajati gacchati Cullaniddesa §423); Dhammapada 49; Mahāniddesa 172; Jātaka V 173, 241; Vimāna Vatthu 8436 (= gacchati Vimāna Vatthu 345); Peta Vatthu I 111 (gacchati Peta Vatthu Commentary 56); preterit palittha Jātaka V 255; future palehiti Theragāthā 307; imperative palehi Sutta-Nipāta 831 (= gaccha Paramatthajotikā II 542) — past participle palāta and palāyita; causative palāpeti1 (q.v.).

:: Palāyin (adjective) [from palāy] running away, taking to flight Saṁyutta Nikāya I 221 = 223. — Usually negative apalāyin Saṁyutta Nikāya I 185, and in phrase abhīru anutrāsin apalāyin Saṁyutta Nikāya I 99; Theragāthā 864; Jātaka IV 296 and passim. See apalāyin and apalāsin.

:: Palepa [from pa + lip] smearing; plaster, mortar Therīgāthā 270; Therīgāthā Commentary 213.

:: Palepana (neuter) [from pa + lip] smearing, anointing; adjective (—°) smeared or coated with Majjhima Nikāya I 429 (gāḷha° thickly smeared ).

:: Paleti see palāyati.

:: Pali° [a variant of pari°, to be referred to the Māgadhī dialect in which it is found most frequently, especially in the older language, see Pischel, Prākrit Grammar §257; Geiger, Pāḷi Grammar §44] round, a round (= pari) only as prefix in compounds (q.v.). Often we find both pari° and pali° in the same word.

:: Palibhañjana (neuter) [pari + bhañjana] breaking up Cullaniddesa §576 (sambhañjana +; varia lectio pari°). See also sam°. The spelling phali° occurs at Therīgāthā Commentary 288.

:: Palibodha [see palibuddhati] obstruction, hindrance, obstacle, impediment, drawback Jātaka I 148; III 241 (a° non-obstruction), 381 (the same); Nettipakaraṇa 80; also in various phrases, viz. kāma° Cullaniddesa §374 (+ kāmapariḷāha); kula° cīvara° Cullaniddesa §68, cf. Milindapañha 388 (kule p.); gharāvāsa°, putta-dāro etc. Mahāniddesa 136; Cullaniddesa §§172 II 1 B, 205, cf. Jātaka II 95 (ghara°); Paramatthajotikā I 39 (enumerated as set of dasa palibodhā which are also given and explained in detail at Visuddhimagga 90f.); cf. as 168, and in combination laggana bandhana p. Cullaniddesa §§332, 620. Two palibodhas are referred to at Vinaya I 265, viz. āvāsa° and cīvara° (cf. Vinaya Texts II 157) and sixteen at Milindapañha 11. cf. Compendium 53. — The minor obstacles (to the practice of kammaṭṭhāna) are described as khuddaka° at Visuddhimagga 122 and referred to at as 168. — See also sam°.

:: Palibuddha [past participle of palibujjhati] obstructed, hindered, stopped; being kept back or delayed, tarrying Jātaka II 417; Cullaniddesa §107 (paliveṭhita + p.); Milindapañha 388 (ākāso a°) 404; Dhammapada III 198. Often in phrase lagga laggita p. Cullaniddesa §§88, 107, 332, 596, 597, 657.

:: Palibuddhati [the etymology offered by Andersen, PG sub voce palibuddha, viz. dissimilation for pari + ruddhati (rudh) is most plausible. cf. avaruddhati and avaruddha]
1. to obstruct, refuse, keep back, hinder, withhold Vinaya II 166; IV 42, 131; Jātaka I 217 (cf. paṭibāhati ibid); III 138 (preterit °buddhi.); IV 159; Milindapañha 263.
2. to delay Milindapañha 404 (or should we read °bujjhati i.e. sticks, tarries, is prevented?). Passive palibujjhati [this word occurs only in commentary style and late works. In the Niddesa the nearest synonym is lag, as seen from the frequent combination palibuddha + lagga, palibodha + laggana: see Cullaniddesa page 188 under nissita] to be obstructed or hindered, to be kept by (instrumental or locative) to stick or adhere to, to trouble about, attend to Cullaniddesa §74, 77 (paligijjhati + p.), 88, 107, 597, 657; Milindapañha 263, — past participle palibuddha (q.v.).

:: Palibujjhana (neuter) [from palibujjhati] obstruction Dhammapada III 258.

:: Palibujjhati see palibuddhati.

:: Paligedha [pali + gedha but accusative to Geiger, Pāḷi Grammar §10.2 = parigṛddha] greed, conceit, selfishness Aṅguttara Nikāya I 66; Mahāniddesa 8 taṇhā (gedha + p.); Dhammasaṅgani 1059, 1136.

:: Paligedhin (adjective) [from paligedha, but Geiger, Pāḷi Grammar §10.2 takes it as *parigṛddhin, cf. giddhin] conceited, greedy, selfish Aṅguttara Nikāya III 265.

:: Paligha See just below.
[DPL] An iron beam or bar for fastening up a door; an obstacle, hindrance. Ab. 217; Dh. 71, 296. Of ignorance as a bar to religious progress (Dh. 428).

:: Paligha [pari + gha of (g)han, cf. Pāḷi and Sanskrit parigha]
1. A crossbar Vinaya II 154; Therīgāthā 263 (vaṭṭa° = parighadaṇḍa Therīgāthā Commentary 211); Jātaka II 95; VI 276.
2. An obstacle, hindrance Dīgha Nikāya II 254 = Saṁyutta Nikāya I 27. — (adjective) (—°) in two phrases: okkhitta° with crossbars erected or put up Dīgha Nikāya I 105 (= ṭha pita° Sumaṅgalavilāsinī I 274), opposite ukkhitta° with crossbars (i.e. obstacles) withdrawn or removed Majjhima Nikāya I 139 = Aṅguttara Nikāya III 84 = Cullaniddesa §284 commentary; Sutta-Nipāta 622 (= avijjā-palighassa ukkhittattā Paramatthajotikā II 467); cf. parikhā.

-parivattika turning round of the bar the "Bar Turn," a kind of punishment or torture (consisting in "a spike being driven from ear to ear he is pinned to the ground" Hardy, E.M. 32, cf. The Questions of King Milinda I 277) Majjhima Nikāya I 87 = Aṅguttara Nikāya I 47 = II 122 = Mahāniddesa 154 = Cullaniddesa §604 B (reads paliṅgha, varia lectio paligha) = Milindapañha 197.

:: Paligijjhati [pali + gijjhati] to be greedy Cullaniddesa §77 (abhigijjhati + p.).

:: Paliguṇṭhita [pali + guṇṭhita, variant palikuṇṭhita, as kuṇṭhita and guṇḍhita are found] entangled, covered, enveloped Sutta-Nipāta 131 (mohena; varia lectio °kuṇṭhita); Jātaka II 150 = Dhammapada I 144 (varia lectio °kuṇṭh°); IV 56; Milindapañha II. Explained by pariyonaddha Jātaka II 150, by paṭicchādita Jātaka IV 56. cf. paliguṇṭhima.

:: Palikhaṇati [pali + khaṇ, cf. parikhā] to dig up, root out Saṁyutta Nikāya I 123; II 88 (so read for paliṁ° and phali°) = Aṅguttara Nikāya I 204; gerund palikhañña Sutta-Nipāta 968 (= uddharitvā Mahāniddesa 490); palikhāya Saṁyutta Nikāya I 123 (cf. Kindred Sayings I 320); and palikhaṇitvā Saṁyutta Nikāya II 88; Paramatthajotikā II 573, — past participle palikhata (q.v.).

:: Palikhata [past participle of palikhaṇati] dug round or out Saṁyutta Nikāya IV 83 (so read with varia lectio for Text palikhita).

:: Palikhati [pa + likh] to scratch, in phrase oṭṭhaṁ p. to bite one's lip Jātaka V 434 = Dhammapada IV 197.

:: Palikhādati [pali + khādati] to bite all round, to gnaw or peck off Majjhima Nikāya I 364 (kukkuro aṭṭhikaṅkalaṁ p.).

:: Palikujjati [pali + kujjati] to bend oneself over, to go crooked Majjhima Nikāya I 387.

:: Palikuṇṭhita [a variation of paliguṇṭhita, q.v. and cf. Geiger, Pāḷi Grammar §39.1] covered, enveloped, smeared with Jātaka II 92 (lohita°).

:: Palimaṭṭha [past participle of pari + mṛj] polished Jātaka V 4. cf. parimaṭṭha. See also sam°.

:: Palipa from [pa + lip] sloppiness, mud, marsh Majjhima Nikāya I 45; Theragāthā 89; 2, 291 (= paṅka Therīgāthā Commentary 224); Jātaka III 241 (read palipo, cf. commentary = mahākaddamo ibid) = IV 480.

:: Palipadaka see Pāḷi°.

:: Palipanna [for paripanna, past participle of paripajjati] fallen, got or sunk into (—° or locative) Vinaya I 301 (muttakarīse); Dīgha Nikāya II 24 (the same); Majjhima Nikāya I 45 (palipa°) = Cullaniddesa §651 B; Majjhima Nikāya I 88; Jātaka VI 8; Visuddhimagga 49 (muttakarīse).

:: Palipatha [for paripatha = °pantha (q.v.), the bases path° and panth° frequently interchanging. Trenckner ("Notes" 80) derives it from pa + lip] danger, obstacle (or is it "mud, mire" = palipa?) Aṅguttara Nikāya IV 290; Sutta-Nipāta 34 = 638 (= rāga° Paramatthajotikā II 469) = Dhammapada 414 (= rāga° Dhammapada IV 194).

:: Palippati [medium-passive of pa + lip; often spelled palimpati] to be smeared; to stick, to adhere to Peta Vatthu IV 15 (°amāna read for palimpamāna), — past participle palitta (q.v.).

:: Palisajjat [pari + sṛj] to loosen, make loose Saṁyutta Nikāya II 89 (mūlāni).

:: Palissajati [pari + svaj] to embrace Dīgha Nikāya II 266; Jātaka V 158 (preterit palissaji = ālingi commentary). 204, 215; VI 325.

:: Palissuta [past participle of pari + sru] flowing over Jātaka VI 328.

:: Palita (adjective) [cf. Vedic palita; Greek πελιτνός, πελιός black-grey; Lithuanian pilkas grey; Anglo-Saxon fealu = Old High German falo, English fallow, German fahl; also Sanskrit pāṇḍu whitish; Pāḷi paṇḍu, pāṭala pink] grey, in compound °kesa with grey (i.e. white) hair Majjhima Nikāya I 88 (feminine °kesī); Aṅguttara Nikāya I 138; Jātaka I 59, 79; absolute only at Jātaka VI 524. The spelling phalita also occurs (e.g. Peta Vatthu Commentary 153). — derived pālicca.

:: Palitta [past participle of palippati] smeared Therīgāthā 467 (= upalitta Therīgāthā Commentary 284).

:: Paliveṭhana (adjective neuter) [from pari + veṣṭ] wrapping, surrounding, encircling, encumbrance Jātaka IV 436; Puggalapaññatti 34; Visuddhimagga 353 (°camma); as 366.

:: Paliveṭheti [pari + veṣṭ] to wrap up, cover, entwine, encircle Majjhima Nikāya I 134; Jātaka I 192; II 95; Dhammapada I 269; as 366. — passive paliveṭhīyati Milindapañha 74, — past participle paliveṭhita (q.v.). See also sam°.

:: Paliveṭhita [past participle of paliveṭheti] wrapped round, entwined, encircled, fettered Cullaniddesa §107 (°veṭṭh°, combined with laggita and palibuddha); Jātaka IV 436; VI 89. cf. sam°.

:: Pallala (neuter) [cf. Classical Sanskrit palvala = Latin palus; Old High German felawa; German felber willow; Lithuanian pelkè moor; Buddhist Hybrid Sanskrit also palvala, e.g. Divyāvadāna 56]
1. marshy ground Majjhima Nikāya I 117; Saṁyutta Nikāya III 108f.
2. A small pond or lake Vinaya I 230 = Dīgha Nikāya II 89; Jātaka II 129; V 346.

:: Pallaṅka [pary + aṅka, cf. Classical Sanskrit palyaṅka and Māgadhī paliyaṅka]
1. sitting cross-legged, in instrumental pallaṅkena upon the hams Saṁyutta Nikāya I 124, 144; and in phrase pallaṅkaṁ ābhujati "to bend (the legs) in crosswise" Dīgha Nikāya I 71; Majjhima Nikāya I 56; Aṅguttara Nikāya III 320; Jātaka I 17, 71; Paṭisambhidāmagga I 176; Puggalapaññatti 68; Milindapañha 289; Dhammapada II 201. — This phrase is explained at Visuddhimagga 271 and Sammohavinodanī 368 as "sa mantato ūru-baddh'āsanaṁ bandhati."
2. A divan, sofa, couch Vinaya II 163, 170 (cf. Vinaya Texts III 209, which is to be corrected after Dialogues of the Buddha I 12); Dīgha Nikāya I 7; Saṁyutta Nikāya I 95; Jātaka I 268; IV 396; V 161; Vimāna Vatthu 311; Peta Vatthu II 127; III 32; Dhammapada I 19; Peta Vatthu Commentary 189, 219.

:: Pallati and Pallate, is guarded or kept, contracted (poetical) form of pālayate (so commentary) Jātaka V 242.

:: Pallattha [Sanskrit paryasta, pari + past participle of as to throw, cf. Prakrit pallattha Pischel, Prākrit Grammar §285] the posture of sitting or squatting or lolling Jātaka I 163 (here in explanation of tipallattha: pallatthaṁ vuccati sayanaṁ, ubhohi passehi ujukam eva ca go-nisinnaka-vasenā ti tīhākārehi pallatthaṁ etc.; see under ti°). cf. ti°, vi°.

:: Pallatthikā (feminine) [from pallattha] same meaning as pallattha Vinaya II 213; III 162 (cf. Vinaya Texts I 62; III 141); Visuddhimagga 79 (dussa°).

:: Pallatthita [doubtful, perhaps we should read paliyattha, see Kern, Toevoegselen sub voce] perverse Jātaka V 79.

:: Pallava (neuter) [cf. Classical Sanskrit pallaka] a sprout Jātaka I 250; II 161. See also phallava.

:: Pallavita (adjective) [from pallava] having sprouts, burgeoning, budding Milindapañha 151; Vimāna Vatthu 288 (sa° full of sprouts).

:: Pallāsa see vi°.

:: Palloma [a contraction of pannaloma, see JPTS 1889, 206] security, confidence Dīgha Nikāya I 96; Majjhima Nikāya I 17; cf. Sumaṅgalavilāsinī I 266 "loma-haṁsa-mattam pi'ssa na bhavissati."

:: Palobha [from pa + lubh] desire, greed Peta Vatthu Commentary 265.

:: Palobhana (neuter) = palobha Jātaka I 196, 210; II 183; Milindapañha 286.

:: Palobheti [causative of pa + lubh] to desire, to be greedy Sutta-Nipāta 703; Jātaka I 79, 157, 298; VI 215; Paramatthajotikā II 492; Dhammapada I 123, 125; Peta Vatthu Commentary 55, — past participle palobhita (q.v.).

:: Palobhita [past participle of palobheti] desired Peta Vatthu Commentary 154.

:: Paloka [from pa + °luj = ruj, thus standing for *pa loga, cf. roga] breaking off or in two, dissolution, decay Vinaya II 284; Majjhima Nikāya I 435 = Milindapañha 418 (in formula aniccato dukkhato rogato etc., with frequent varia lectio paralokato; cf. Aṅguttara Nikāya IV 423; Cullaniddesa §214; Paṭisambhidāmagga II 238); Saṁyutta Nikāya III 167 (the same) IV 53; V 163.

:: Palokin (adjective) [from paloka] destined for decay or destruction Saṁyutta Nikāya IV 205 = Sutta-Nipāta 739 (accusative palokinaṁ = jarā-maraṇehi palujjana-dhamma Paramatthajotikā II 506); Therīgāthā 101 (accusative plural palokine, see Geiger, Pāḷi Grammar §95.2).

:: Paluddha [past participle of pa + lubh] seduced, enticed Saṁyutta Nikāya IV 307 (where the same passage Majjhima Nikāya I 511 reads paladdha); Jātaka I 158; VI 255, 262. See also palobheti and palobhita.

:: Palugga [past participle of palujjati, Sanskrit prarugṇa] broken up, crushed, crumbled Buddhavaṁsa II 24; Milindapañha 217.

:: Palujjana (neuter) [from palujjati] breaking up, destruction Paramatthajotikā II 506.

:: Palujjati [passive of palujati = pa + ruj] to break (intransitive) to fall down, crumble, to be dissolved Vinaya II 284; Dīgha Nikāya II 181; Majjhima Nikāya I 488; Saṁyutta Nikāya II 218; III 137; IV 52 = Cullaniddesa §550 (in exegesis of "loka"); Milindapañha 8; Visuddhimagga 416, — past participle palugga (q.v.). cf. Buddhist Hybrid Sanskrit pralujyati Mahāvastu II 370.

:: Palumpati [pa + lup] to rob, plunder, deprive of Aṅguttara Nikāya I 48.

:: Pamadā (feminine) [Classical Sanskrit pramadā, from pra + mad, cf. pamāda] a young (wanton) woman, a woman Sutta-Nipāta 156, 157 (gloss for pamāda cf. Paramatthajotikā II 203); Jātaka III 442 (marapamadānaṁ issaro; varia lectio samuddā), 530 (varia lectio pamuda, pamoda).

:: Pamaddana (adjective neuter) [from pamaddati] crushing, defeating, overcoming Dīgha Nikāya I 89 (°parasena°); Sutta-Nipāta page 106 (the same = maddituṁ samattho Paramatthajotikā II 450); Sutta-Nipāta 561 (Mārasena°); Sumaṅgalavilāsinī I 250.

:: Pamaddati [pa + mṛd] to crush down, destroy, overcome, defeat; past participle pamaddita Jātaka VI 189 (mālutena p. corresponding with vāta-pahaṭa).

:: Pamaddin (adjective) [from pa + mṛd] crushing, able to crush, powerful, mighty Jātaka IV 26 (= maddana-samattha commentary).

:: Pamajjanā (feminine) and °itatta (neuter) are abstract formations from pa + mad, in the sense of pamāda carelessness etc., and occur as philological synonyms in exegesis of pamāda at Vibhaṅga 350 = Mahāniddesa 423; Cullaniddesa §405. Also at Dhammapada I 228 (°bhāva = pamāda).

:: Pamajjati1 [pa + mad]
1. to become intoxicated Saṁyutta Nikāya I 73.
2. to be careless, slothful, negligent; to neglect, waste one's time Saṁyutta Nikāya IV 125, 133; Sutta-Nipāta 676, 925, 933; cf. Mahāniddesa 376 and Cullaniddesa §70; Dhammapada 168, 172, 259; Jātaka III 264 (with accusative); IV 396 (with genitive); Peta Vatthu I 1112 (dāne na p.); IV 13 (jāgaratha mā p.); Saddhammopāyana 16, 620. — preterit 2 plural pamādattha Majjhima Nikāya I 46; Aṅguttara Nikāya III 87; IV 139. Other noteworthy forms are preterit or precative (mā) pamādo Saṁyutta Nikāya IV 263; Theragāthā 119; Dhammapada 371 (see Geiger Pāḷi Grmmar §161 I b), and conditional or preterit pamādassaṁ Majjhima Nikāya III 179; Aṅguttara Nikāya I 139 (see Geiger Pāḷi Grmmar §170 and Trenckner "Notes" 752). — appamajjanto (present participle) diligent, eager, zealous Peta Vatthu Commentary 7, — past participle pamatta (q.v.).

:: Pamajjati2 [pa + mṛj]
1. to wipe off, rub off, sweep, scour Vinaya I 47; II 209 (bhūmi° itabbā); Majjhima Nikāya I 383.
2. to rub along, stroke, grope, feel along (with one's hands) Vinaya II 209 (cīvara-rajjuṁ °itvā; cf. Vinaya Texts III 279).
Note: pamajjamāna in phrase gale pi p° ānena at Nettipakaraṇa 164 is after the example of similar passages Majjhima Nikāya I 108 and Aṅguttara Nikāya IV 32 and as indicated by varia lectio preferably to be read as "api panujjamānena pi" (see panudati).

:: Pamaññā (feminine) [abstract from pamāṇa, for *pamānyā, gerundive formation of pa + mā for the usual pameyya] only negative ap° immeasurableness Vibhaṅga 272f. (catasso appamaññāyo, viz. mettā, karuṇā, muditā, upekhā). See appamaññā.

:: Pamathita *Pamathita [past participle of pa + mathati to crush] crushed, only in compound sam° (q.v.).

:: Pamatta [past participle of pamajjati] slothful, indolent, indifferent, careless, negligent Dīgha Nikāya III 190; Saṁyutta Nikāya I 61 = 204; Aṅguttara Nikāya I 11, 139; IV 319; V 146; Sutta-Nipāta 57, 70, 329f., 399, 1121; Dhammapada 19, 21, 29, 292, 309 (= sati-vossaggena samannāgata Dhammapada III 482), 371; Cullaniddesa §404; Peta Vatthu Commentary 276 (quotation °ṁ ativattati). appamatta diligent, careful, eager, mindful Saṁyutta Nikāya I 4, 140, 157; Aṅguttara Nikāya V 148; Theragāthā 1245; Peta Vatthu IV 138; Peta Vatthu Commentary 66 (dānaṁ detha etc.), 219, 278. See also appamatta2.

-cārin acting carelessly Dhammapada 334 (= sati-vossagga-lakkhaṇena pamādena p.-c. Dhammapada IV 43);
-bandhu friend of the careless (epithet of Māra) Saṁyutta Nikāya I 123, 128; Sutta-Nipāta 430; Cullaniddesa §507.

:: Pamattaka (adjective) = pamatta, only in negative form ap° careful, mindful Peta Vatthu Commentary 201.

:: Pamaṭṭa in compound luñcita-pamaṭṭā ka potī viya (simile for a woman who has lost all her hair) at Peta Vatthu Commentary 47 is doubtful, it should probably be read as luñcita-pakkhikā k. viya i.e. like a pigeon whose feathers have been pulled out (varia lectio °patthaka).

:: Pamāda [cf. Vedic pramāda, pa + mad] carelessness, negligence, indolence, remissness Dīgha Nikāya I 6 (jūta°, see Sumaṅgalavilāsinī I 85); III 42f., 236; Majjhima Nikāya I 151; Saṁyutta Nikāya I 18, 20, 25, 146, 216; II 43, 193; IV 78, 263; V 170, 397; Aṅguttara Nikāya I 212 (surāmerayamajja°) = Saṁyutta Nikāya II 69; Aṅguttara Nikāya I 16f.; II 40; III 6, 421, 449; IV 195, 294, 350; V 310, 361; Sutta-Nipāta 156, 157 (gloss pamadā, cf. Paramatthajotikā II 203), 334, 942, 1033; Dhammapada 21, 30f., 167 (= satiossagga-lakkhaṇa p. Dhammapada III 163), 241, 371; Theragāthā 1245 = Saṁyutta Nikāya I 193; Itivuttaka 86; Mahāniddesa 423 = Cullaniddesa §405; Paṭisambhidāmagga II 8f., 169f., 197; Puggalapaññatti 11, 12; Nettipakaraṇa 13, 41; Milindapañha 289 (māna atimāna mada + p.); Paramatthajotikā II 339 (= sati-vippavāsa); Dhammapada I 228; Peta Vatthu Commentary 16 (pamādena out of carelessness); Saddhammopāyana 600.
— appamāda earnestness, vigilance, zeal Dīgha Nikāya III 236; Saṁyutta Nikāya I 158; II 29; Dhammapada 21.

-pāṭha careless reading (in the text) Nett-t (quoted in Nett, p. xi, note 1); Paramatthajotikā I 207; Peta Vatthu Commentary 25.

:: Pamādavatā (feminine) [abstract from pamāda + vant, adjective] remissness Aṅguttara Nikāya I 139.

:: Pamādin (adjective) [from pamāda] infatuating, exciting, in phrase citta° Therīgāthā 357 (translation "leading to ferment of the mind"; vv.ll. °pamaddin and °pamāthin, thus "crushing the heart," cf. Therīgāthā Commentary 243).

:: Pamāṇa (neuter) [of pa + mā, Vedic pramāṇa]
1. measure, size, amount Saṁyutta Nikāya II 235; Aṅguttara Nikāya I 88; III 52, 356f.; V 140f.; Milindapañha 285 (cf. The Questions of King Milinda II 133, note 2); Paramatthajotikā II 137; Vimāna Vatthu 16; Peta Vatthu Commentary 55 (ghaṭa°), 70 (ekahattha°), 99 (tālakkhandha°), 268 (sīla°).
2. measure of time, compass length, duration Peta Vatthu Commentary 136 (jīvitaṁ paricchinna °ṁ); especially in compound āyu° age Saṁyutta Nikāya I 151; Aṅguttara Nikāya I 213; II 126f. and passim (cf. āyu).
3. Age (often by commentary taken as "worldly characteristic," see below rūpa° and cf. Cullaniddesa §406 on Sutta-Nipāta 1076); Dhammapada I 38.
4. limit Peta Vatthu Commentary 123, 130 (dhanassa).
5. (Applied meaning) standard, definition, description, dimension Saṁyutta Nikāya IV 158 ≈Sutta-Nipāta1076 (perhaps ("age"). pamāṇaṁ karoti set an example Dhammapada III 300 (maṁ p. katvā). — adjective (—°) of characteristic, of the character of, measuring or measured by, taking the standard of, only in compound rūpa° measuring by (appearance or) form, or held in the sphere of form (defined or Puggalapaññatti 229 as "rūpa-ppamāṇādisu sampattiyuttaṁ rūpaṁ pamāṇaṁ karotī ti") Aṅguttara Nikāya II 71 = Puggalapaññatti 53; Cullaniddesa §406. — appamāṇa without a measure, unlimited, immeasurable, incomparable Dīgha Nikāya I 31; II 12 (+ uḷāra); Majjhima Nikāya III 145 (ceto-vimutti); Aṅguttara Nikāya I 183, 192; II 73; III 52; V 299f., 344f.; Sutta-Nipāta 507; Peta Vatthu Commentary 110 (= atula). See also appamāṇa.

-kata taken as standard, set as example, being the measure, in phrase p.-kataṁ kammaṁ Dīgha Nikāya I 251; Saṁyutta Nikāya IV 322.

:: Pamāṇavant (adjective/noun) [from pamāṇa] having a measure, finite; or: to be described, able to be defined Vinaya II 110; Aṅguttara Nikāya II 73.

:: Pamāṇika (adjective/noun) [from pamāṇa]
1. forming or taking a measure or standard, measuring by (—°) Dhammapada III 113 (rūpa° etc., see Aṅguttara Nikāya II 71); (noun) one who measures, a critic, judge Aṅguttara Nikāya III 349f.; V 140; Saddhammopāyana 441 (as pamāṇaka).
2. According to measure, by measure Vinaya III 149; IV 279.

:: Pamāreti [pa + māreti, causative of mṛ, marati to die] to strike dead, maltreat, hurt Dhammapada III 172.

:: Pamāya1 [gerund of pamināti i.e. pa + mā] having measured, measuring Sutta-Nipāta 894 (sayaṁ p. = paminitvā Mahāniddesa 303); Jātaka III 114.

:: Pamāya2 [gerund of pamināti i.e. pa + mṛ, Sanskrit pramārya of pramṛṇāti] crushing, destroying Sutta-Nipāta 209 (bījaṁ; = hiṁsitva vadhitvā Paramatthajotikā II 257). See on this passage Morris, JPTS 1885, 45.

:: Pamāyin (adjective) [from pa + mā] measuring, estimating, defining Saṁyutta Nikāya I 148 (appameyyaṁ p. "who to th'illimitable limit lays" translation; corresponds with paminanto).

:: Pameyya (—°) (adjective) [gerund of pamināti, like Epic Sanskrit prameya] to be measured, measurable, only in the following compound appameyya not to be measured, illimitable, unfathomable Saṁyutta Nikāya I 148; V 400; Majjhima Nikāya III 71, 127; Aṅguttara Nikāya I 266; Vimāna Vatthu 3419 (= paminituṁ asakkhuṇeyya Vimāna Vatthu 154); 377 (explained as before at Vimāna Vatthu 169); duppameyya hard to be gauged or measured Aṅguttara Nikāya I 266; Puggalapaññatti 35; opposite suppameyya ibid.

:: Pamha (neuter) [the syncope form of pakhuma = Sanskrit pakṣman used in poetry and always explained in commentary by pakhuma] eye-lash, usually in compound aḷāra° having thick eyelashes, e.g. At Jātaka V 215; Vimāna Vatthu 357; 6411; Peta Vatthu III 35; asāyata° at Therīgāthā 383.

:: Pamhayati [pa + smi, Sanskrit prasmayate] to laugh; causative pamhāpeti to make somebody laugh Jātaka V 297 (= pariha seti commentary), where it is synonymous with the preceding umhāpeti.

:: Pamilāta [past participle of pa + mlā] faded, withered, languished Milindapañha 303.

:: Pamināti [pa + mināti to mā with present formation from mi, after Sanskrit minoti; see also anumināti] to measure, estimate, define Aṅguttara Nikāya III 349, 351; V 140, 143; Saddhammopāyana 537. — present participle paminanto Saṁyutta Nikāya I 148; infinitive paminituṁ Vimāna Vatthu 154; gerund paminitvā Mahāniddesa 303, and pamāya (q.v.); gerundive paminitabba Vimāna Vatthu 278; preterit 3rd singular pāmesi Jātaka V 299, 3rd plural pamiṁsu Aṅguttara Nikāya II 71; Theragāthā 469 (pāmiṁsu).

:: Pamocana (adjective/noun) [from pa + muc] loosening, setting free; deliverance, emancipation Saṁyutta Nikāya I 172 = Sutta-Nipāta 78; Aṅguttara Nikāya II 24, 37, 49f.; Sutta-Nipāta 166 (maccupāsā, ablative = from), 1064 (pamocanāya dative = pamocetuṁ Cullaniddesa II); Itivuttaka 104 (Nibbānaṁ sabbagantha°ṁ). At Dhammapada 274 we should read pamohanaṁ for pamocanaṁ.

:: Pamoceti causative of pamuñcati (q.v.).

:: Pamoda [from pa + mud, cf. Vedic pramoda] joy, delight Saddhammopāyana 528, 563. See also pāmojja.

:: Pamodanā (feminine) [from pa + mud] delight, joy, satisfaction Dhammasaṅgani 9, 86, 285 (āmodanā + p.).

:: Pamodati [pa + mud] to rejoice, enjoy, to be delighted, to be glad or satisfied Saṁyutta Nikāya I 182; Aṅguttara Nikāya III 34 (so read for ca modati); Dhammapada 16, 22; Peta Vatthu I 113, 115; Vimāna Vatthu 278 (= āmodati). — causative pa modeti the same Saddhammopāyana 248, — past participle pamudita (and pamodita) (q.v.). cf. abhippamodati.

:: Pamoha [pa + muh, cf. Epic Sanskrit pramoha] bewilderment, infatuation, fascination Sutta-Nipāta 841 (varia lectio Mahāniddesa sammoha); Mahāniddesa 193 (+ sammoha andhakāra); Jātaka VI 358; Jātaka VI 358; Puggalapaññatti 21; Dhammasaṅgani 390, 1061.

:: Pamohana [from pa + muh] deceiving, deception, delusion Dhammapada 274 (Text reads pamocana; Dhammapada III 403 explains by vañcana).

:: Pamokkha [from pa + muc, see pamuñcati]
1. discharging, launching, letting loose, gushing out; in phrases itivāda° pouring out gossip Majjhima Nikāya I 133; Saṁyutta Nikāya V 73; Aṅguttara Nikāya II 26; Sumaṅgalavilāsinī I 21; and caravāda° the same Saṁyutta Nikāya III 12; V 419.
2. release, deliverance Saṁyutta Nikāya I 2; Peta Vatthu Commentary 103 (pamutti + p.); ablative pamokkhā for the release of, i.e. instead of (genitive) Jātaka V 30 (pituno p. = pamokkha-hetu commentary).

:: Pampaka [etym? cf. Sanskrit pampā name of a river (or lake), but cf. reference in Sanskrit-Wörterbuch under pampā varaṇ-ādi] a loris (Abh. 618) i.e. an ape; but probably meant for a kind of bird (cf. Kern, Toevoegselen sub voce) Jātaka VI 538 (commentary reads pampuka and explains by pampaṭaka).

:: Pamuccati passive of pamuñcati (q.v.).

:: Pamucchita [pa + mucchita]
1. swooning, in a faint, fainting (with hunger) Peta Vatthu III 18 (= khuppipāsādi-dukkhena sañjāta-mucchā Peta Vatthu Commentary 174); IV 108.
2. infatuated Saṁyutta Nikāya I 187 (varia lectio; Text samucchita) = Theragāthā 1219; Jātaka III 441.

:: Pamudita (and Pamodita) [past participle of pamodati] greatly delighted, very pleased Majjhima Nikāya I 37; Saṁyutta Nikāya I 64; Aṅguttara Nikāya III 21f.; Sutta-Nipāta 512; Jātaka III 55; Sumaṅgalavilāsinī I 217, Therīgāthā Commentary 71; Peta Vatthu Commentary 77, 132. — spelled pamodita at Sutta-Nipāta 681, Jātaka I 75; V 45 (āmodita + p.).

:: Pamukha1 (adjective) [pa + mukha, cf. late Sanskrit pramukha] literally "in front of the face," fore-part, first, foremost, chief, prominent Saṁyutta Nikāya I 234, 235; Sutta-Nipāta 791 (varia lectio and Mahāniddesa 92 for pamuñca); Jātaka V 5, 169. locative pamukhe as adverb or preposition "before" Saṁyutta Nikāya I 227 (asurindassa p.; varia lectio sammukhe); Visuddhimagga 120. As —° having as chief, headed by, with [so-and-so] at the head Dīgha Nikāya II 97; Saṁyutta Nikāya I 79 (Pasenadi° rājāno); Peta Vatthu Commentary 74 (setacchatta° rājakakudhabhaṇḍa); frequent in phrase Buddha° bhikkhu-saṅgha, e.g. Vinaya I 213; Sutta-Nipāta page 111; Peta Vatthu Commentary 19, 20. cf. pāmokkha.

:: Pamukha2 (neuter) [identical with pamukha1, literally "in front of the face," i.e. frontside, front] eyebrow (?) only in phrase alāra° with thick eyebrows or lashes Jātaka VI 503 (but explained by commentary as "visālakkhigaṇḍa "); Peta Vatthu Commentary 189 (for aḷāra-pamha Peta Vatthu III 35). Perhaps we should read pakhuma instead.

:: Pamuñca [from pa + muc] loosening, setting free or loose, in compound °kara deliverer Saṁyutta Nikāya I 193 = Theragāthā 1242 (bandhana°). — adjective dup° difficult to be freed Saṁyutta Nikāya I 77;Sutta-Nipāta773; Dhammapada 346; Jātaka II 140.

:: Pamuñcati [pa + muñcati of muc]
1. to let loose, give out, emit Sutta-Nipāta 973 (vācaṁ; = sampamuñcati Mahāniddesa 504); Jātaka I 216 (aggiṁ).
2. to shake off, give up, shed Dhammapada 377 (pupphāni). Perhaps also in phrase saddhaṁ p. to renounce one's faith, although the interpretation is doubtful (see Morris, JPTS 1885, 46f. and cf. Dialogues of the Buddha II 33) Vinaya I 7 = Dīgha Nikāya II 39 = Saṁyutta Nikāya I 138 (commentary vissajjati, as quoted Kindred Sayings page 174).
3. to deliver, free Sutta-Nipāta 1063 (kathan kathāhi = mocehi uddhara etc. Cullaniddesa §407 a), 1146 (pamuñcassu = okappehi etc. Cullaniddesa §407 b). — passive pamuccati to be delivered or freed Saṁyutta Nikāya I 24, 173; Sutta-Nipāta 80, 170f. (dukkhā); Dhammapada 189 (sabba-dukkhā), 276 (future pamokkhati), 291 (dukkhā), 361, — past participle pamutta (q.v.). — causative pamoceti to remove, liberate, deliver, set free Saṁyutta Nikāya I 143, 154, 210; Therīgāthā 157 (dukkhā); Cariyāpiṭaka II 7, 5; III 103f. causative II pamuñcāpeti to cause to get loose Sumaṅgalavilāsinī I 138.

:: Pamussati [pa + mṛṣ, Sanskrit mṛṣyati = Pāḷi mussati] to forget Jātaka III 132, 264 (pamajjati + p.); IV 147, 251. — pamuṭṭha (q.v.).

:: Pamutta [past participle of pamuñcati]
1. let loose, hurled Jātaka VI 360 (papātasmiṁ).
2. liberated, set free Saṁyutta Nikāya I 154; Sutta-Nipāta 465, 524f.

:: Pamutti (feminine) [from pa + muc] setting free, release Saṁyutta Nikāya I 209; Therīgāthā 248; Jātaka IV 478; Nettipakaraṇa 131 (= Saṁyutta Nikāya I 209; but read pamutty atthi); Peta Vatthu Commentary 103 (dukkhato).

:: Pamuṭṭha [past participle of pamussati] being or having forgotten Vinaya I 213; Paṭisambhidāmagga I 173 (a°); Jātaka III 511 (Text spells pamm°); IV 307 (the same); Milindapañha 77. cf. parimuṭṭha.

:: Pamuyhati [pa + muyhati of muh] to become bewildered or infatuated Jātaka VI 73, — past participle pamūḷha (q.v.).

:: Pamūḷha [past participle of pamuyhati] bewildered, infatuated Sutta-Nipāta 774; Mahāniddesa 36 (= sammūḷha), 193 (+ sammūḷha).

:: Paṁsu [cf. Vedic pāṁsu] dust, dirt, soil Saṁyutta Nikāya V 459; Aṅguttara Nikāya I 253; Peta Vatthu II 37. — paṁsvāgārakā playmates Saṁyutta Nikāya III 190; saha-paṁsukīḷitā the same (literally playing together with mud, making mud pies) Aṅguttara Nikāya II 186; Jātaka I 364; Peta Vatthu Commentary 30. cf. Buddhist Hybrid Sanskrit sahapāṁśukrīḍita Mahāvastu III 450.

-kūlarags from a dust heap (cf. Vinaya Texts II 156) Vinaya I 58; Majjhima Nikāya I 78; Saṁyutta Nikāya II 202; Aṅguttara Nikāya I 240, 295; II 206; IV 230; Itivuttaka 102 = Aṅguttara Nikāya II 26; Dhammapada 395; past participle 69; Peta Vatthu Commentary 141, 144. a quasi definition of p.-k. is to be found at Visuddhimagga 60;
-kūlika one who wears clothes made of rags taken from a dust heap Majjhima Nikāya I 30; Saṁyutta Nikāya II 187; Aṅguttara Nikāya III 187, 219, 371f.; Vinaya III 15; IV 360; Udāna 42; past participle 55; Dhammapada IV 157; °atta (neuter abstract) the habit of wearing rags Majjhima Nikāya I 214; III 41; Aṅguttara Nikāya I 38; III 108;
-guṇṭhita (vv.ll. °kuṇḍita, °kuṇṭhita) covered with dust or dirt Saṁyutta Nikāya I 197; Jātaka VI 559; Peta Vatthu II 35. -pisācaka a mud sprite (some sort of demon) Jātaka III 147; IV 380; Dhammapada II 26;
-muṭṭhi a handful of soil Jātaka VI 405;
-vappa sowing on light soil (opposite kalalavappa sowing on heavy soil or mud) Paramatthajotikā II 137.

:: Paṁsuka (adjective) [Epic Sanskrit pāṁśuka; Vedic pāṁsura] dusty; (masculine) a dusty robe Paramatthajotikā I 171 (varia lectio paṁsukūla).

:: Pana (indeclinable) [doublet of Sanskrit puna(ḥ) with different meaning (see puna), cf. Geiger, Pāḷi Grammar §34] adversative and interrogative particle, sometimes (originally, cf. puna "aga in, further") merely connecting and continuing the story.
1. (adversative) but, on the contrary Jātaka I 222; II 159; Vimāna Vatthu 79 (correlation with tāva). ca pana "but" Jātaka I 152; atha ca pana "and yet" Dīgha Nikāya I 139; Jātaka I 279; na kho pana "certainly not" Jātaka I 151; vā pana "or else" Vinaya I 83; Dhammapada 42; Sutta-Nipāta 376, 829.
2. (in questions) then, now Jātaka II 4 (kiṁ p.), 159 (kahaṁ p.); Vimāna Vatthu 21 (kena p.); Peta Vatthu Commentary 27 (katamaṁ p.).
3. (conclusive or copulative) and, and now, further, moreover Dīgha Nikāya I 139 (siyā kho p. be it now that ...); Sutta-Nipāta 23, 393, 396, 670; Jātaka I 278; Peta Vatthu Commentary 3.

:: Panaccati [pa + naccati] to dance (forth), to dance Therīgāthā Commentary 257 (present participle panaccanta), — past participle panaccita (q.v.).

:: Panaccita [past participle of panaccati] dancing, made to dance Therīgāthā 390.

:: Panasa [cf. late Sanskrit panasa, Latin penus stores, Lithuanian p~enas fodder, perhaps Gothic fenea] the Jackfruit or bread-fruit tree (Artocarpus integrifolia) and its fruit Jātaka I 450; II 160; V 205, 465; Vimāna Vatthu 4413; Paramatthajotikā I 49, 50, 58 (°phala, where Visuddhimagga 258 reads panasa-taca); Paramatthajotikā II 475; Vimāna Vatthu 147.

:: Panassati [pa + nassati, cf. also Buddhist Hybrid Sanskrit praṇāśa Divyāvadāna 626] to be lost, to disappear, to go to ruin, to cease to be Majjhima Nikāya I 177; Saṁyutta Nikāya II 272 (read panassissati with varia lectio); Jātaka V 401; VI 239; Theragāthā 143.

:: Panāda [pa + nāda] shouting out, shrieks of joy Jātaka VI 282.

:: Panādeti [causative of pa + nad] to shout out, to utter a sound Theragāthā 310.

:: Panāḷikā (feminine) [from panāḷī] a pipe, tube, channel, water course Sumaṅgalavilāsinī I 244.

:: Panāḷī (feminine) [pa + nāḷī] a tube, pipe Aṅguttara Nikāya IV 171 (udapāna°).

:: Panigghosa in compound appanigghosa is wrongly registered as such in A Index (for Aṅguttara Nikāya IV 88); it is to be separated appa + nigghosa (see nigghosa).

:: Panna [past participle of pajjati but not satisfactorily explained as such, for pajjati and panna never occur by themselves, but only in compounds like āpajjati, āpanna, upp°, upa°, sam°, etc. Besides, the word is only given in lexical literature as past participle of pajjati, although a tendency prevails to regard it as past participle of patati. The meaning points more to the latter, but in form it cannot belong to pat. A more satisfactory explanation (in meaning and form) is to regard panna as past participle of pa + nam, with derivation from short base. Thus panna would stand for panata (paṇata), as unna for unnata, ninna for ninnata, the double nn to be accounted for on analogy. The meaning would thus be "bent down, laid down," as panna-ga = going bent, panna-dhaja = flag bent or laid down, etc. Perhaps patta of patta-kkhandha should belong here as panna°] fallen, gone, gone down; also: creeping, only in following compounds:

-ga a snake Theragāthā 429 (°inda chief of snake-demons); Jātaka V 166; Milindapañha 23;
-gandha with gone down (i.e. deteriorated) smell, ill-smelling, or having lost its smell Jātaka V 198 (= thokaṁ duggandha commentary);
-dhaja one whose flag is gone or is lost, i.e. whose fight is over (epithet of the Buddha), cf. Buddhist Hybrid Sanskrit prapātito māna-dhvajaḥ Lalitavistara 448 (with derivation from pat instead of pad, cf. papātana) Majjhima Nikāya I 139f., 386; Aṅguttara Nikāya III 84f.; in eulogy on the Buddha (see exegesis to mahesi Mahāniddesa 343; Cullaniddesa §503) reference is made to mānadhaja (°papātanaṁ) which is opposed to dhamma-dhaja (-ussāpana); thus we should explain as "one who has put down the flag of pride";
-bhāra one who has put down his burden, one whose load has gone, who is delivered or saved Majjhima Nikāya I 139; Aṅguttara Nikāya III 84; Saṁyutta Nikāya I 233; Dhammapada 402 (= ohitakhandha-bhāra Dhammapada IV 168); Sutta-Nipāta 626, 914 (cf Mahāniddesa 334); Theragāthā 1021;
-bhūmi state of one who has fallen Sumaṅgalavilāsinī I 103 (as opposed to jina-bhūmi, one of the eight purisa-bhūmiyo. — cf. Dīgha Nikāya I 54 and Dialogues of the Buddha I 722);
-loma one whose hairs have fallen or are put down (flat, i.e. do not stand erect in consequence of excitement), subdued, pacified (opposite haṭṭha loma) Vinaya II 184 (cf. Vinaya II 5: lomaṁ pādenti [so read] and Samantapāsādikā 1157 lomaṁ pātentī ti pannaloma; also Vinaya Texts II 339); III 266; Majjhima Nikāya I 450; Jātaka I 377. Another form is palloma (q.v. and cf. JPTS 1889, 206). See also remarks on parada-vutta.

:: Pannaka (adjective) [from panna] silent (?) Sumaṅgalavilāsinī I 163.

:: Pannarasa (adjective numeral) [see pañcadasa and paṇṇarasa under pañca] fifteen (and fifteenth), usually referring to the fifteenth day of the lunar month, i.e. the full-moon day Sutta-Nipāta 153 (pannaraso uposatho); pannarase on the fifteenth day Saṁyutta Nikāya I 191 = Theragāthā 1234; Majjhima Nikāya III 20; Sutta-Nipāta 502, 1016; feminine locative pannarasāya the same Saṁyutta Nikāya I 233. See also paṇṇarasa.

:: Pannarasama (ordinal number) [from pannarasa] the 15th Paramatthajotikā II 366 (gāthā).

:: Pannarasika (adjective) [from pannarasa] belonging to the fifteenth day (of the lunar month) Vinaya IV 315.

:: Panta (adjective) [cf. Epic Sanskrit prānta edge, margin, border, pra + anta; also Buddhist Hybrid Sanskrit prānta in meaning of Pāḷi, e.g. Mahāvastu III 200; Divyāvadāna 312 (prānta-śayanāsana-sevin)] distant, remote, solitary, secluded; only in phrase pantaṁ senāsanaṁ (sayanāsanaṁ) or pantāni senāsanāni "solitary bed and chair" Majjhima Nikāya I 17, 30; Aṅguttara Nikāya I 60; II 137; III 103; V 10, 202; Sutta-Nipāta 72 (cf. Cullaniddesa §93), 338, 960 (°amhi sayanāsane), 969 (sayanamhi pante); Dhammapada 185 (= vivitta Dhammapada III 238); Udāna 43 (so read for patthañ); Jātaka III 524 (°amhi sayanāsane); Visuddhimagga 73 (panta-senāsane rata); Paramatthajotikā II 263 (varia lectio pattha).

-sena (adjective) one who has his resting place far away from men, epithet of the Buddha Majjhima Nikāya I 386.

:: Pantha [base panthan°, Vedic panthāḥ, with bases path° panth° and pathi. Same as patha (q.v.). For etymology cf. Greek πόντος sea(-path), πάτος path, Avesta pantā°, also Gothic finpan = English find, of Indo-Germanic °pent to come or go (by)] a road, roadway, path Saṁyutta Nikāya I 18 (genitive plural panthānaṁ = kantāramagga commentary; "jungle road" translation); Sutta-Nipāta 121 (locative panthasmiṁ); Cullaniddesa §485 B (+ patha in explanation of magga), Milindapañha 157 (see panthaṁ)

-gū a traveller (literal going by road) Saṁyutta Nikāya I 212 (varia lectio addhagū, as at the same passage Therīgāthā 55); Jātaka III 95 (varia lectio);
-ghāta highway robbery Jātaka I 253; IV 184;
-duhana waylaying, robbery; masculine a robber Dīgha Nikāya I 135 (see Sumaṅgalavilāsinī I 296); Jātaka II 281, 388; Dīgha Nikāya III 68, and Tikapaṭṭhāna 280 (°dūhana);
-dūbhin a highwayman Jātaka II 327;
-dūsaka a robber Milindapañha 20;
-devatā a way spirit, a spirit presiding over a road, road-goddess Jātaka VI 527;
-makkaṭaka a (road) spider Milindapañha 364, 407;
-sakuṇa a "road-bird," i.e. a bird offered (as a sacrifice) to the goddess presiding over the roads, propitiation; it is here to be understood as a human sacrifice Jātaka VI 527 (vv.ll. pattha° and bandha°).

:: Panthāna (for saṇṭhāna) at Paramatthajotikā II 20: see saṇṭhāna 3.

:: Panthika [from pantha, formation panthika: panthan = addhika: addhan] a traveller Milindapañha 20.

:: Panti (feminine) [Vedic paṅkti set or row of five, group in general] a row, range, line Visuddhimagga 392 (tisso sopāna-pantiyo); Dhammapada III 219 (uddhana°); Therīgāthā Commentary 72 (satta pantiyo); Vimāna Vatthu 198 (amba°).

:: Panudati [pa + nudati] to dispel, repel, remove, push away Saṁyutta Nikāya I, 167f., 173; Dhammapada 383; Sutta-Nipāta 81, 928 (potential panudeyya or metri causā panūdeyya, pajaheyya etc. Mahāniddesa 385); Jātaka VI 491 (I. plural panudāmase). — gerund panuditvā Paramatthajotikā II 591, and panujja Sutta-Nipāta 359, 535, 1055 (explained at Cullaniddesa §395 as imperative present = pajaha, cf. Paramatthajotikā II 591 = panudehi); Jātaka III 14; V 198 (= pātetvā commentary). — Future panudahissati Theragāthā 27, 233. — passive panujjati, present participle panujjamāna in phrase "api panujjamānena pi" even if repulsed Majjhima Nikāya I 108, cf. Aṅguttara Nikāya IV 32 and Nettipakaraṇa 164 (varia lectio to be substituted for Text pamajjamānena), — past participle panunna and panudita (q.v.).

:: Panudita [past participle of panudati] dispelled, driven out Sutta-Nipāta 483 (panūdita metri causā, varia lectio panudita). See also panunna.

:: Panunna (Paṇunna and Panuṇṇa) [past participle of panudati] (medium and passive) put away, rejected or rejecting, dispelled, driven away, sent Aṅguttara Nikāya II 29; V 31; Sutta-Nipāta 469 (°kodha); Jātaka VI 247, 285; Kathāvatthu 597 (ito p., translated "ending here").

-paccekasacca one who has rejected each of the four false truths (the fifth of the ten noble states, ariyavāsā: see Vinaya Texts I 141) Dīgha Nikāya III 269, 270; Aṅguttara Nikāya II 41; V 29f.

:: Panūdana (neuter) [from panudati] removal, dispelling, rejection Sutta-Nipāta 252 (sabba-dukkha-panūdana Paramatthajotikā II 293 should be read as sabba-dukkha-apanūdana, as at Vinaya II 148 = Jātaka I 94), 1106 (= pahānaṁ etc. Cullaniddesa §396).

:: Paṇa [in this meaning unknown in Sanskrit only in one faulty varia lectio as "house"; see Sanskrit-Wörterbuch sub voce paṇa. Usual meaning "wager"] a shop Jātaka IV 488 [varia lectio pana].

:: Paṇaka see paṇṇaka; — paṇaka (combination) see phaṇaka.

:: Paṇamati [pa + nam] to bend, to be bent or inclined Paṭisambhidāmagga I 165, 167; — past participle paṇata ibid. — causative paṇāmeti (q.v.).

:: Paṇati [cf. Sanskrit paṇati] to sell, barter, bargain, risk, bet Jātaka V 24 (= voharati attānaṁ vikkiṇati commentary). — See also paṇitaka and paṇiya.

:: Paṇava [cf. Epic Sanskrit paṇava, dialectic; according to Sanskrit-Wörterbuch a corruption of praṇava] a small drum or cymbal Dīgha Nikāya I 79; Saṁyutta Nikāya II 128; IV 344; Aṅguttara Nikāya II 117, 241; Jātaka III 59 (of an executioner; Peta Vatthu Commentary 4 in the same passage has paṭaha); Theragāthā 467; Buddhavaṁsa I 32; Vimāna Vatthu 8110; Dhammasaṅgani 621 (°sadda); Dhammapada I 18.

:: Paṇaya [Classical Sanskrit praṇaya, fr pra + nī] affection Jātaka VI 102.

:: Paṇāma [from pa + nam, see paṇamati] bending, salutation, obeisance (cf. paṇāmeti 1) Therīgāthā 407 (°ṁ karoti) Vimāna Vatthu 321 (°ṁ karoti = añjaliṁ karoti). — as paṇāmana neuter at Jātaka IV 307.

:: Paṇāmeti [causative of paṇamati]
1. to bend forth or over, stretch out, raise, in phrase añjaliṁ p. to raise the hands in respectful salutation Vinaya II 188; Dīgha Nikāya I 118; Sutta-Nipāta page 79.
2. to bend to or over, to shut, in kavāṭaṁ p. to shut the door Vinaya I 87; II 114, 207; pattaṁ Vinaya II 216.
3. to make go away, to turn someone away, give leave, dismiss Vinaya I 54; II 303; Saṁyutta Nikāya I 7; Theragāthā 511, 557; Jātaka V 314; Milindapañha 187 (parisaṁ); passive paṇāmīyati (ibid) — past participle paṇāmita (q.v.).

:: Paṇāmita [past participle of paṇāmeti]
1. (= paṇāmeti 1) raised, bent or stretched out Sutta-Nipāta 352 (añjalī sup°).
2. (= paṇāmeti 3) dismissed, given leave Vinaya I 54; Majjhima Nikāya I 457 (bhikkhu-saṅgho); Milindapañha 209 (the same), 187.

:: Paṇḍa see bhaṇḍati.

:: Paṇḍaka [cp late (dialect) Sanskrit paṇḍa and paṇḍaka; for etymology see Walde, Latin Wörterbuch under pello] a eunuch, weakling Vinaya I 86, 135, 168, 320; IV 20, 269; Aṅguttara Nikāya III 128; V 71; Saddhammopāyana 79. — With reference to the female sex as paṇḍikā at Vinaya II 271 (itthi°).

:: Paṇḍara (adjective) [Vedic pāṇḍara; cf. paṇḍu, q.v. for etymology] white, pale, yellowish Jātaka II 365; V 340; Mahāniddesa 3; Dhammasaṅgani 6 = Vibhaṅga 88 (Buddhist Manual of Psychological Ethics 8 "that which is clear"° in definition of citta and mano) Dhammasaṅgani 17, 293, 597; Milindapañha 226; Dhammapada IV 8; Vimāna Vatthu 40; Peta Vatthu Commentary 56 (= seta); Saddhammopāyana 430.

:: Paṇḍicca (neuter) [from paṇḍita] erudition, cleverness, skill, wisdom Jātaka I 383; Paṭisambhidāmagga II 185; Puggalapaññatti 25; Dhammasaṅgani 16 (= paṇḍitassa bhāvo as 147), 292, 555. As pandicciya Jātaka VI 4.

:: Paṇḍita (adjective) [cf. Vedic paṇḍita] wise, clever, skilled, circumspect, intelligent Vinaya II 190 (+ buddhimanto); Dīgha Nikāya I 12 (°vedaniya comprehensible only by the wise), 120 (opposite duppañña); III 192; Majjhima Nikāya I 342; III 61, 163, 178; Saṁyutta Nikāya IV 375 (+ viyatta medhāvin); V 151 (+ vyatta kusala); Aṅguttara Nikāya I 59, 68, 84, 101f., 162 (paṇḍitā Nibbānaṁ adhigacchanti); II 3f., 118, 178, 228; III 48 = Itivuttaka 16; Sutta-Nipāta 115, 254, 335, 523, 721, 820, 1007, 1125 (epithet of Jatukaṇṇī); Itivuttaka 86; Dhammapada 22, 28, 63 (°mānin), 79, 88, 157, 186, 238, 289; Jātaka III 52 (sasa°); Mahāniddesa 124; Peta Vatthu IV 332 (opposite bāla; = sappañña Peta Vatthu Commentary 254); Dhammasaṅgani 1302; Milindapañha 3, 22; Sumaṅgalavilāsinī I 117; Dhammapada IV 111; Vimāna Vatthu 257; Peta Vatthu Commentary 39, 41, 60 (= pañña), 93, 99.

:: Paṇḍitaka (adjective) [paṇḍita + ka] a pedant Dīgha Nikāya I 107.

:: Paṇḍu (adjective) [cf. Vedic pāṇḍu, palita, pāṭala (pale-red); Greek πελιτνός, πελλός, πόλιος (grey); Latin palleo (to be pale), pullus (grey); Lithuanian patvas (pale-yellow), pilkas (grey); Old High German falo (pale, yellowish, withered); English pale] pale red or yellow, reddish, light yellow, grey; only at Therīgāthā 79 (kisā paṇḍu vivaṇṇā), where paṇḍu represents the usual up-paṇḍ'-uppaṇḍuka-jātā: "thin, pale and colourless" see Therīgāthā Commentary 80). Otherwise only in compounds, e.g.

-kambala a light red blanket, orange-coloured cloth Saṁyutta Nikāya I 64 (= ratta-kambala commentary); Aṅguttara Nikāya I 181; Sutta-Nipāta 689 (= ratta Paramatthajotikā II 487); also a kind of orna mental stone, Sakka's throne (p.-k.-silā) is made of it Jātaka I 330; II 93; II 53, (°silāsana); V 92 (the same); Peta Vatthu II 960 (°silā = p.-k.-nāmaka sīlāsana Peta Vatthu Commentary 138); Vimāna Vatthu 110 (the same); Paramatthajotikā I 122 (°varāsana); Dhammapada I 17 (°silāsana);
-palāsa a withered leaf Vinaya I 96 = III 47; IV 217; Dhammapada 233, Sammohavinodanī 244; Paramatthajotikā I 62; on °palāsika (Sumaṅgalavilāsinī I 270) see JPTS 1893, 37;
-mattikā yellow loam, clay soil Paramatthajotikā I. 59;
-roga jaundice Vinaya I 206 (°ābādha) 276 (the same); Jātaka I 431; II 102; Dhammapada I 25;
-rogin suffering from jaundice Jātaka II 285; III 401;
-vīṇā yellow flute (of Pañcasikha): see beluva;
-sīha yellow lion, one of the four kinds Paramatthajotikā II 125 (cf. Manorathapūraṇi III 65 on Aṅguttara Nikāya II 33);
-sutta orange-coloured string Dīgha Nikāya I 76.

:: Paṇḍuka (°roga) perhaps to be read with varia lectio at Majjhima Nikāya II 121 for bandhuka°.

:: Paṇeti [pa + nī] to lead on to, bring out, adduce, apply, figurative decree (a fine or punishment), only used in phrase daṇḍaṁ paṇeti to give a punishment Dīgha Nikāya II 339 = Milindapañha 110; Majjhima Nikāya II 88; Dhammapada 310; Jātaka II 207; III 441; IV 192; Milindapañha 29; Dhammapada III 482, — past participle paṇīta (q.v.).

:: Paṇhi (masculine and feminine) [Vedic pārṣṇi, Avesta pašṇā, Latin perna, Greek πτέρνα, Gothic fairzna, Old High German fersana = German ferse] the heel Vinaya II 280 (°samphassa); Jātaka II 240; V 145; Saddhammopāyana 147, 153. See paṇhikā.

:: Paṇhikā (feminine) [from paṇhi] the heel Jātaka I 491; Paramatthajotikā I 49 (°aṭṭhi); Visuddhimagga 253 (the same); Peta Vatthu Commentary 185.

:: Paṇhin (adjective) [from paṇhi] having heels Dīgha Nikāya II 17 (āyata° having projecting heels, the 3rd of the thirty-two characteristics of a Mahāpurisa).

:: Paṇidahati [pa + ni + dhā] to put forth, put down to, apply, direct, intend; aspire to, long for, pray for Saṁyutta Nikāya V 156 (atthāya cittaṁ paṇidahiṁ). Gerund paṇidhāya Saṁyutta Nikāya I 42 = Sutta-Nipāta 660 (vācaṁ manañ ca pāpakaṁ); Saṁyutta Nikāya I 170 (ujuṁ kāyaṁ p.); Aṅguttara Nikāya III 249 (deva-nikāyaṁ p.); IV 461f. (the same); Vibhaṅga 244 (ujuṁ kāyaṁ p.) = Sumaṅgalavilāsinī I 210. Also literal (as prep with accusative) "in the direction of, towards" Majjhima Nikāya I 74 (aṅgārā-kāsuṁ), — past participle paṇihita (q.v.).

:: Paṇidhāna (neuter) [from paṇidahati;cf. philosophical literature and Buddhist Hybrid Sanskrit praṇidhāna] aspiration, longing, prayer Vimāna Vatthu 270; Saddhammopāyana 344.

:: Paṇidhi (feminine) [from paṇidahati; cf. Buddhist Hybrid Sanskrit praṇidhi Divyāvadāna 102, 134, in same meaning. The usual Sanskrit meaning is "spy"] aspiration, request, prayer, resolve Dīgha Nikāya III 29, 276; Saṁyutta Nikāya II 99, 154; III 256 (ceto°); IV 303; Aṅguttara Nikāya II 32; IV 239f. (ceto°); V 212f.; Sutta-Nipāta 801; Vimāna Vatthu 4712; Mahāniddesa 109; Dhammasaṅgani 1059, 1126; Paramatthajotikā II 132 (= paṇidhāna); Dhammapada II 172; as 222 (rāga-dosa-moha°).

-kamma (in deva cult) payment of a vow Dīgha Nikāya I 12, cf. Sumaṅgalavilāsinī I 97 (which Kern, however, Toevoegselen sub voce, interprets as "application of an enema," comparing Sanskrit pranidheya to be injected as a clyster.

:: Paṇihita [past participle of paṇidahati] applied, directed, intent, bent on, well directed, controlled Saṁyutta Nikāya IV 309 (dup°); Aṅguttara Nikāya I 8; V 87; Dhammapada 43; (sammā °ṁ cittaṁ); Sutta-Nipāta 154 (su° mano = suṭṭhu ṭha pito acalo Paramatthajotikā II 200); Paṭisambhidāmagga II 41 (vimokkha); Milindapañha 204, 333; 413. — appaṇihita in connection with samādhi and vimokkha seems to mean "free from all longings," see Vinaya III 93 = IV 25; Saṁyutta Nikāya IV 295, 309, 360; Paṭisambhidāmagga II 43f., 100; Milindapañha 337.

:: Paṇipatati [pa + ni + pat] to fall down before Theragāthā 375.

:: Paṇipāta [from pa + ni + pat] prostration, adoration Dāṭhāvaṁsa V 53.

:: Paṇipātika (adjective) [from paṇipāta] humbling or humble, devotional Paramatthajotikā II 157.

:: Paṇitaka (adjective neuter) [from paṇita — past participle of paṇati] staked, wagered, bet, wager, stake at play Jātaka VI 192 (so read for paṇīta°).

:: Paṇiya (adjective) [gerund formation from paṇ, see paṇati and cf. Buddhist Hybrid Sanskrit paṇya in tara-paṇya fare Avadāna-śataka I 148] to be sold or bought, vendible, neuter article of trade, ware Aṅguttara Nikāya II 199; Vimāna Vatthu 847 (= bhaṇḍa Vimāna Vatthu 337); Jātaka IV 363 (= bhaṇḍa commentary 366).

:: Paṇīta (adjective) [past participle of pa + neti in same application BHS; cf. Divyāvadāna 385]
1. (literal) brought out or to, applied, executed; used with reference to punishment (see paṇeti daṇḍaṁ) Peta Vatthu IV 166 (°daṇḍa receiving punishment = ṭha pita-sarīra-daṇḍa Peta Vatthu Commentary 242).
2. (Applied) brought out or forth, (made) high, raised, exalted, lofty, excellent; with reference to food (very often used in this sense) "heaped up, plentiful, abundant." Synonymous with uttama (Sumaṅgalavilāsinī I 109, 171), uḷāra (Peta Vatthu Commentary (= Paramatthadīpanī IV) 25, 228), atuḷa (Peta Vatthu Commentary (= Paramatthadīpanī IV) 110); opposite hīna (Dīgha Nikāya III 215; Aṅguttara Nikāya III 349; V 140; Visuddhimagga 11), lūkha (Saṁyutta Nikāya II 153; Vimāna Vatthu 64). — Dīgha Nikāya I 12 (dhammā gambhīrā ... paṇītā ...), 109 (khādaniya); II 127 (the same) III 215 (with hīna and majjhima-dhātu); Saṁyutta Nikāya I 136 (dhammo gambhīro etc.); II 153 (dhātu), 154 (paṇidhi); III 47; IV 360; V 66 (dhammā), 226 (etaṁ padaṁ), 266 (sattā); Aṅguttara Nikāya I 284; II 171, 190; IV 10, 332, 423; V 8, 36 and passim; Sutta-Nipāta 240, 389; Itivuttaka 44; Peta Vatthu I 53; IV 127; Puggalapaññatti 28 (°ādhimutta having high aspirations), 30, 60; Dhammasaṅgani 269, 1027, 1411; Peta Vatthu Commentary 12, 35 (āhāra), 42 (the same); Dhammapada II 154 (bhojana). cf. paṇītatara, often combined with abhikkantatara, e.g. Dīgha Nikāya I 62, 74, 216; Saṁyutta Nikāya I 80; Aṅguttara Nikāya I 119, 171; V 37, 140, 203f.

:: Paṇītaka [perhaps = Sanskrit paṇita, or paṇ (see paṇa), as Pāḷi formation it may be taken as pa + nīta + ka, viz. that which has been produced] a gambler's stake Jātaka VI 192. See paṇitaka.

:: Paṇṇa (neuter) [Vedic parṇa cf. anglo-Saxon fearn. English fern]
1. a leaf (especially betel leaf) Vinaya I 201 (five kinds of leaves recommended for medicinal purposes, viz. nimba° azadirachta Indica, kuṭaja°, Wrightia antidysenterica, paṭola° Trichosanthes dioeca, sulasi° or tulasi° basil, kappāsika° cotton, see Vinaya Texts II 46) Aṅguttara Nikāya I 183 (tiṇa + p.) Sutta-Nipāta 811 (p. vuccati paduma-pattaṁ Mahāniddesa 135): Jātaka I 167; II 105 (nimba)°; Paramatthajotikā I 46 (khitta-p.-kosa-saṇṭhāna): Peta Vatthu Commentary 115 (= patta) tālapaṇṇa a fan of palm leaves Vimāna Vatthu 3343 (= tālapattehi kata-maṇḍala-vījanī Vimāna Vatthu 147); haritapaṇṇa greens, vegetable Paramatthajotikā II 283; sūpeyyapaṇṇa curry leaf Jātaka I 98.
2. a leaf for writing upon, written leaf, letter; donation, bequest (see below paṇṇākāra) Jātaka I 409 (cf. paṭipaṇṇa); II 104; IV 151 (ucchaṅgato p. °ṁ niḥrati); Dhammapada I 180; Peta Vatthu Commentary 20 (likhā° written message). Paṇṇaṁ āropeti to send a letter Jātaka I 227; pahiṇati the same Jātaka IV 145; V 458; peseti the same Jātaka I 178; IV 169. Paṇṇaṁ likhati to write a letter Jātaka II 174; VI 369 (paṇṇe wrote on a leaf), 385 iṇa° a promissory note Jātaka I 230; IV 256. — p. As ticket or label at as 110.
3. a feather, wing see su°.

-ākāra "state or condition of writing" (see ākāra I), i.e. object of writing; that which is connected or sent with a letter, a special message, donation, present, gift Jātaka I 377; II 166; III 10; IV 316; 368; VI 68, 390; Paramatthajotikā II 78; Dhammapada I 184, 326, 392, 339; II 80; III 292 (dasavidha dibba°, viz. āyu etc.: see ṭhāna); IV 11;
-kuṭi a hut of leaves Dīgha Nikāya III 94; Saṁyutta Nikāya I 226; Jātaka II 44; Peta Vatthu III 220; Sumaṅgalavilāsinī I 318;
-chatta a fan of leaves Jātaka II 277;
-chattaka a leaf-awning Saṁyutta Nikāya I 90, 92;
-dhāra a holder made of leaves Jātaka V 205;
-pacchi leaf-basket, ab. for greens Jātaka VI 369;
-puṭa a palm-leaf basket Peta Vatthu Commentary 168;
-saññā a mark of leaves (tied up to mark the boundary of a field) Jātaka I 153;
-santhāra a spreading leaf, leaf cover, adjective spread with leaves Aṅguttara Nikāya I 136; Jātaka VI 24;
-sālā a hut of leaves, a hermitage Jātaka I 6, 7, 138; II 101f.; VI 30, 318 (nala-bhittikaṁ °ṁ katvā); VI 24;
-susa (and sosa) drying the leaves (said of the wind) Paramatthajotikā I 15.

:: Paṇṇaka [paṇṇa + ka]
1. green leaves (collectively), vegetables, greens Jātaka VI 24 (kāra° vegetable as homage or oblation); Peta Vatthu III 33 (paṅko paṇṇako ca, explained as "kaddamo vā udakacchikkhalo vā" Peta Vatthu Commentary 189, but evidently misunderstood for "withered leaves"); Peta Vatthu Commentary 256 (tiṇakaṭṭha-paṇṇaka-sala, is reading correct?).
2. Name of a water plant, most likely a kind of fern (see Kern, Toevoegselen II 16 q.v.) Often combined with sevāla (Blyxa Octandra), e.g. At Jātaka II 324; V 37. The spelling is also paṇaka, even more frequent than paṇṇaka and also combined with sevāla, e.g. Vinaya III 177 (in combination saṅkha-sevāla°, where Samantapāsādikā 612 explains "saṅkho ti sīghamūlako paṇṇasevālo vuccati, sevālo ti nīlasevālo, avaseso udaka-pappaṭaka-tīla-bījakādi sabbo ti paṇako ti saṅkhyaṁ gacchati"); Saṁyutta Nikāya V 122; Aṅguttara Nikāya III 187, 232, 235; Jātaka IV 71 (sevāla°); Milindapañha 35 (saṅkha-sevāla-p. which Manorathapūraṇi III 295 explains by udaka-pappaṭaka, and also at Manorathapūraṇi III 311 as "nīla-maṇḍūkapiṭṭhivaṇṇena udakapiṭṭhim chādetvā nibattapaṇakaṁ" see Trenckner, Milindapañha 421 and cf. The Questions of King Milinda I 302), 210 (suvaṇṇa°), 401 (cakkavāko sevāla paṇaka-bhakkho); Paramatthajotikā I 61 (sevāla°; cf. Schubring's Kalpasūtra page 46f.).
3. (see paṇṇa 2) a written leaf, a ticket as 110.

:: Paṇṇarasa and Paṇṇavīsati see pañca 1. B, and commentary

:: Paṇṇatti see paññatti.

:: Paṇṇattika (adjective) [from paṇṇatti] having a manifestation of name, in a°-bhāva state without designation, state of non-manifestation, indefinite or unknown state (with reference to the passing nature of the phenomenal world) Dhammapada I 89; II 163.

:: Paṇṇāsa see pañca 2. A.

:: Paṇṇi (feminine) [= paṇṇa] a leaf Vinaya I 202 (taka°).

:: Paṇṇika [paṇṇa + ika] one who deals with greens, a florist greengrocer Jātaka I 411; II 180; III 21 (°dhītā); Milindapañha 331.

:: Paṇṇikā (feminine) [to paṇṇaka; cf. Sanskrit parṇikā; meaning uncertain, cf. Kern, Toevoegselen page 17 sub voce] greens, green leaves, vegetable Vinaya II 267 (na harītaka °ṁ pakiṇitabbaṁ, translated at Vinaya Texts III 343 by "carry on the business of florist and seedsman," thus taken as paṇṇika, cf. also Vinaya Texts III 112); Jātaka I 445 (paṇṇikāya saññaṁ adāsi is faulty; reading should be saṇṇikāya "with the goad," of saṇ(ṇ)ikā = Sanskrit sṛṇi elephant-driver's hook).

:: Paṇudati , Paṇunna see panudati etc.

:: Paṅga [?] only in compound paṅgacīra (neuter) at Dīgha Nikāya I 6 "blowing through toy pipes made of leaves" (Dialogues of the Buddha I 10, where it is compound Sinhalese pat-kulal and Marathī puṅgī after Morris JPTS 1889, 205). Buddhaghosa explains as "p. vuccati paṇṇa-nāḷikā; taṁ dha mantā kīḷanti" Sumaṅgalavilāsinī I 86.

:: Paṅgu (adjective) [Sanskrit paṅgu; etymology?] lame, crippled, see pakkha3 and paṅgula.

:: Paṅgula (adjective) [from paṅgu] lame Jātaka VI 12; Visuddhimagga 280.

:: Paṅka [cf. Epic Sanskrit paṅka, with k suffix to root °pene for °pele, as in Latin palus; cf. Gothic fani mire, excrements, Old High German fenna "fen," bog; also Ital. fango mud, Old High German fūht wet. See Walde Latin Wörterbuch under palus. Buddhist Hybrid Sanskrit paṅka, e.g. Jātakamala 215 paṅka-nimagna] mud, mire; defilement, impurity Saṁyutta Nikāya I 35, 60; III 118; Aṅguttara Nikāya III 311; IV 289; Sutta-Nipāta 970 (°danta rajassira with dirt between their teeth and dust on their heads, from travelling); III 236 (the same); IV 362 (the same); Sutta-Nipāta 535, 845, 945, 1145 (Cullaniddesa II §374: kāma-paṅko kāma-kaddamo etc.); Dhammapada 141, 327; Mahāniddesa 203; Peta Vatthu III 33; IV 32; Milindapañha 346; Dhammasaṅgani 1059, 1136.

:: Pañca (adjective-numeral) [Vedic pañca, Indo-Germanic °penqṷe; cf. Greek πέντε, Latin quīnque, Gothic fimf, Lithuanian penki, Old-Irish coic] number 5. — Cases: genitive dative pañcannaṁ, instrumental ablative pañcahi, locative pañcasu; often used in compositional form pañca° (cf. Vedic pañcāra with five spokes I 16413; Greek πεμπώβολος, Latin quinqu-ennis etc.). °
1. Characteristics of No. Five in its use, with ref, to literal and figurative application. "Five" is the number of "comprehensive and yet simple" unity or a set; it is applied in all cases of a natural and handy comprehension of several items into a group, after the five fingers of the hand, which latter lies at the bottom of all primitive expressions of No. Five (see also below pañcaṅgulika. The word for five itself in its original form is identical with the word for hand *préq.
A. No. Five, applied
(a) with reference to time: catupañcāhaṁ four or five days Jātaka II 114 (cf. quinque diebus Horace Sat I 316); maraṇaṁ tuyhaṁ oraṁ māsehi pañcahi after five months Vimāna Vatthu 6310, p. māse vasitvā Sumaṅgalavilāsinī I 319 (cf. qu. menses Horace Sat. II 3289).
(b) of space: °yojanaṭṭhāna Jātaka III 504; °yojan-ubbedho gajavaro Vimāna Vatthu 33; °bhūmako pāsādo Jātaka I 58 (cf. the house of Death as five stories high in Grimm, Mārchen No. 42 editor Reclam).
(c) of a group, set, company, etc. (cf. five peoples ṛgvedav III 379; VI 114; VIII 92 etc.; gods X 553; priests II 3414; III 77; leaders of the Greek ships Hom. Iliad 16, 171; ambassadors Genesis 472; quinque viri Horace Sat. II 555; Epist. II 124): p. janā Jātaka V 230; p. amaccā Jātaka V 231; p. hatthino Dhammapada I 164; pañca nāriyo agamiṁsu Vimāna Vatthu 322; p. puttāni khādāmi Peta Vatthu I 63. — Note: No. 5 in this application is not so frequent in Pāḷi as in older literature (Vedas e.g.); instead of the simple five we find more frequent the higher decimals fifty and five-hundred. See also below §§3, 4.
B. No. Fifteen in two forms: pañcadasa (feminine °ī the 15th day of the month Vimāna Vatthu 156 = Aṅguttara Nikāya I 144; Sutta-Nipāta 402) Vimāna Vatthu 67 (°kahāpaṇa-sahassāni dāpesi), and paṇṇarasa (also as feminine ī of the 15th or full-moon day Peta Vatthu III 31; Dhammapada I 198; III 92; IV 202; Vimāna Vatthu 314; Paramatthajotikā II 78) Sutta-Nipāta 153 (pannaraso uposatho); Vimāna Vatthu 642 (paṇṇarase va cando; explained as paṇṇarasiyaṁ Vimāna Vatthu 276); Dhammapada I 388 (of age, fifteen or sixteen years); Sumaṅgalavilāsinī I 17 (°bhedo khuddaka-nikāyo); Paramatthajotikā II 357 (pannarasahi bhikkhu-satehi = 1500, instead of the usual five-hundred); Peta Vatthu Commentary 154 (°yojana). The application is much the same as five and fifty (see below), although more rare, e.g. As measure of space: °yojana Dhammapada I 17 (next in sequence to paṇṇāsa-yojana); Jātaka I 315; Peta Vatthu Commentary 154 (cf. 15 furlongs from Jerusalem to Bethany John 11:18; fifteen cubits above the mountains rose the flood Genative 7:20).
C. No. twenty-five in two forms: pañcavīsati (the usual) e.g. as 185f.; Milindapañha 289 (citta-dubbalī-karaṇā dhammā); paṇṇa-vīsati, e.g. Jātaka IV 352 (nāriyo); Therīgāthā 67, and paṇṇuvīsaṁ (only at Jātaka III 138). Similarly to fifteen and twenty-five the number forty-five (pañca-cattāḷīsa) is favoured in giving distances with °yojana, e.g. At Jātaka I 147, 348; Dhammapada I 367. — Application: of twenty-five:
(1) time: years Jātaka III 138; Dhammapada I 4;
(2) space: miles high and wide Dhammapada II 64 (ahipeto); Vimāna Vatthu 236 (yojanāni pharitvā pabhā).
2. Remarks on the use of fifty and five-hundred (five-thousand). Both fifty and five-hundred are found in stereotyped and always recurring combinations (not in Buddhist literature alone, but all over the Ancient World), and applied to any situation indiscriminately. They have thus lost their original numerical significance and their value equals an expression like our "thousands," cf. the use of Latin mille and six-hundred, also similarly many other high numerals in Pāḷi literature, as mentioned under respective units (four, six, eight e.g. in fourteen, sixteen, eighteen, etc.). Psychologically five-hundred is to be explained as "a great hand," i.e. the five fingers magnified to the 2nd decade, and is equivalent to an expression like "a lot" (originally "only one," cf. casting the lot, then the one as a mass or collection), or like heaps, tons, a great many, etc. — Thus fifty (and five-hundred) as the numbers of "comm-union" are especially frequent in recording a company of men, a host of servants, animals in a herd, etc., wherever the single constituents form a larger (mostly impressive, important) whole, as an army, the king's retinue, etc. — Aṅguttara Nikāya No. Fifty (paññāsa; the by-form paṇṇāsa only at Dhammapada III 207), in following applications:
(a) of time: does not occur, but see below under fifty-five.
(b) of space (cf. fifty cubits the breadth of Noah's ark Genesis 6:15; the height of the gallows (Esther 5:14; 7:9) Jātaka I 359 (yojanāni); Dhammapada III 207 (°hattho ubbedhena rukkho); Visuddhimagga 417 (paripuṇṇa °yojana suriyamaṇḍala); Dhammapada I 17 (°yojana).
(c) of a company or group (cf. fifty horses ṛgvedav II 185; V 185; wives VIII 1936; men at the oars Homer Iliad 2. 719; 16. 170, servants Homer Odyssey 7, 103, 22, 421) Jātaka III 220 (corā); V 161 (pallaṅkā), 421 (dijakaññāyo); Sutta-Nipāta page 87; Paramatthajotikā II 57 (bhikkhū).
Note: fifty-five (pañcapaññāsa) is used instead of fifty in time expressions (years), e.g. At Dhammapada I 125; II 57; Peta Vatthu Commentary 99, 142; also in groups: Dhammapada I 99 (janā).
B. No. five-hundred (pañcasata°, pañcasatā, pañcasatāni).
(a) of time: years (as peta or petī) Vimāna Vatthu 8434; Peta Vatthu II 15; Peta Vatthu Commentary 152 (with additional fifty).
(b) of space: miles high Peta Vatthu IV 328; Jātaka I 204 (°yojana-satikā); Visuddhimagga 72 (°dhanu-satika, five-hundred bows in distance).
C. of groups of men, servants, or a herd, etc. (cf. five-hundred horses ṛgvedav X 9314; witnesses of the rising of Christ 1 Cor. 15-6; men armed Vergil Æneid 10. 204; men as representatives Homer Odyssey 3. 7; five-hundred knights or warriors very frequently in Nibelungenlied, where it is only meant to denote a "goodly company, five-hundred or more") Arahants Paramatthajotikā I 98; bhikkhus very frequent, e.g. Dīgha Nikāya I 1; Vinaya II 199; Jātaka I 116, 227; Dhammapada II 109, 153; III 262, 295; IV 184, 186; sāvakas Jātaka I 95; upāsakas Jātaka II 95; Peta Vatthu Commentary 151; pacceka Buddhas Dhammapada IV 201; Peta Vatthu Commentary 76; vighāsadā Jātaka II 95; Dhammapada II 154; sons Peta Vatthu Commentary 75; thieves Dhammapada II 204; Peta Vatthu Commentary 54; relatives Peta Vatthu Commentary 179; women-servants (parivārikā itthiyo) Peta Vatthu II 126; Vimāna Vatthu 69, 78, 187; Peta Vatthu Commentary 152; oxen Aṅguttara Nikāya IV 41; monkeys Jātaka III 355; horses Vinaya III 6. — Money etc. As present, reward or fine representing a "round-sum" (cf. Nibelungen 314: horses with gold, 317: mark; dollars as reward Grimm No. 7; drachms as pay Horace Sat. II 743) kahāpaṇas Sutta-Nipāta 980, 982; Peta Vatthu Commentary 273; blows with stick as fine Vinaya I 247. — Various: a caravan usually consists of five-hundred loaded wagons, e.g. Jātaka I 101; Dhammapada II 79; Peta Vatthu Commentary 100, 112; chariots Vimāna Vatthu 78; ploughs Sutta-Nipāta page 13. cf. Saṁyutta Nikāya I 148 (vyagghī-nisā); Vinaya II 285 (ūna-pañcasatāni); Jātaka II 93 (accharā); V 75 (vāṇijā); Dhammapada I 89 (suvaṇṇasivikā), 352 (rāja-satāni); IV 182 (jāti°) Paramatthajotikā I 176 (paritta-dīpā). Also Buddhist Hybrid Sanskrit pañcopasthāyikā-śatāni Divyāvadāna 529; pañca-mātrāṇi strī-śatāni Divyāvadāna 533.
Note: When Gotama said that his "religion" would last five-hundred years he meant that it would last a very long time, practically forever. The later change of five-hundred to five-thousand is immaterial to the meaning of the expression, it only indicates a later period (cf. five-thousand in Nibelungeniled for five-hundred, also five-thousand men in ambush Joshua 8:12; converted by Peter Acts 4:4; fed by Christ with five loaves Matthew 14:21). Still more impressive than five-hundred is the expression five koṭis (five times one-hundred-thousand or ten million), which belongs to a comparatively later period, e.g. At Dhammapada I 62 (ariya-sāvaka-koṭiyo), 256 (°mattā-ariyasāvakā); IV 190 (p. koti-mattā ariya-sāvakā).
3. Typical sets of five in the Pāḷi Canon.
°aggaṁ first fruits of five (kinds), viz. khett°, rās°, koṭṭh°, kumbhi°, bhojan° i.e. of the standing crop, the threshing floor, the granary, the pottery, the larder Paramatthajotikā II 270.
°aṅgā five gentlemanly qualities (of king or brahmin): sujāta, ajjhāyaka, abhirūpa, sīlavā, paṇḍita (see aṅga; on another combination with aṅga see below). The phrase pañcaṅga-sa mannāgata and °vippahīna (Saṁyutta Nikāya I 99; Aṅguttara Nikāya V 16) refers to the five nīvaraṇāni: see explained at Visuddhimagga 146;
°aṅgikaturiya five kinds of music: ātata, vitata, ātata-vitata, ghana, susira;
°abhiññā five psychic powers (see Compendium 209);
°ānantarika-kammāni five acts that have immediate retribution (Miln 25), either five of the six abhiṭhānas (q.v.) or (usually) murder, theft, impurity, lying, intemperance (the five sīlas) cf. Buddhist Manual of Psychological Ethics 245, note 2;
°indriyāni five faculties, viz. saddhā, viriya, sati, samādhi, paññā (see indriya B. 15-19). °vidhaṁ (rāja°) kakudhabhaṇḍaṁ, insignia regis viz. vāḷavījanī, uṇhīsa, khagga, chatta, pādukā;
°kalyāṇāni, beauty-marks: kesa°, maṁsa°, aṭṭhi°, chavi°, vaya°;
°kāmaguṇā pleasures of the five senses (= taggocarāni pañcāyatanāni gahitāni honti Paramatthajotikā II 211);
°gorasā five products of the cow: khīra, dadhi, takka, navanīta, sappi;
°cakkhūni, sorts of vision (of a Buddha): maṁsa° dibba° paññā° buddha° samanta°;
°taṇhā cravings, specified in four sets of five each: see Cullaniddesa §271 V.;
°nikāyā five collections (of Suttantas) in the Buddhist Canon, viz. Dīgha° Majjhima° Saṁyutta°, Aṅguttara° Khuddaka°, e.g. Vinaya II 287.
°nīvaraṇāni or obstacles: kāmacchanda, abhijjhā-vyāpāda, thīnamiddha, uddhacca-kukkucca, vicikicchā.
°patiṭṭhitaṁ fivefold prostration or veneration, viz. with forehead, waist, elbows, knees, feet (Childers) in phrase °ena vandati (sometimes °ṁ vandati, e.g. Paramatthajotikā II 78, 267) Jātaka V 502; Paramatthajotikā II 267, 271, 293, 328, 436; Vimāna Vatthu 6; Dhammapada I 197; IV 178, etc.
°bandhana either five ways of binding or pinioning or five fold bondage Jātaka IV 3 (as "ure pañcaṅgika-bandhanaṁ" cf. kaṇṭhe pañcamehi bandhanehi bandhitvā Saṁyutta Nikāya IV 201); Cullaniddesa §304 III B.2 (rājā bandhāpeti andhu-bandhanena vā rajju°, saṅkhalika°, latā°, parikkhepa°), with which cf. Śikṣāsamucc. 165: rājñā pañcapāśakena bandhanena baddhaḥ. — There is a different kind of bandhana which has nothing to do with binding, but which is the five fold ordeal (obligation: pañca-vidha bandhana-kāraṇaṁ) in Niraya, and consists of the piercing of a red hot iron stake through both hands, both feet and the chest; it is a sort of crucifixion. We may conjecture that this "bandhana" is a corruption of "vaddhana" (of vyadh, or viddhana?), and that the expression originally was pañca-viddhana-kāraṇa (instead of pañca-vidha-bandhana-k°). See passages under bandhana and cf. Majjhima Nikāya III 182; Aṅguttara Nikāya I 141; Kathāvatthu 597; Paramatthajotikā II 479.
°balāni five forces: saddhā° viriya° sati° samādhi° paññā° Dīgha Nikāya II 120; Majjhima Nikāya II 12; Saṁyutta Nikāya III 96; Aṅguttara Nikāya III 12 (see also bala);
°bhojanāni five kinds of food: odāna, kummāsa, sattu, maccha, maṁsa Vinaya IV 176;
°macchariyāni five kinds of selfishness: āvāsa° kula° lābha° vaṇṇa° Dhamma°;
°rajāni defilements: rūpa°, sadda° etc. (of the five senses) Mahāniddesa 505; Paramatthajotikā II 574;
°vaṇṇā five colours (see reference for colours under pīta and others), viz. nīla, pītaka, lohitaka, kaṇha, odāta (of B.'s eye) Cullaniddesa §235; others with reference to paduma-puṇḍarīka Vimāna Vatthu 41; to paduma Dhammapada III 443; to kusumāni Sumaṅgalavilāsinī I 140; Dhammapada IV 203, °vaṇṇa in another meaning (fivefold) in connection with pīti (q.v.);
°saṁyojanāni fetters (q.v.). °saṅgā impurities, viz. rāga, dosa, moha, māna, diṭṭhi (cf. taṇhā) Dhammapada IV 109;
°sīla the five moral precepts, as sub-division of the ten (see dasasīla and Cullaniddesa under sīla on page 277);
4. Other (not detailed) passages with five: Sutta-Nipāta 660 (abbudāni), 677 (na hutāni koṭiyo pañca); Therīgāthā 503 (°kaṭuka = pañca kāmaguṇa-rasa Therīgāthā Commentary 291); Dhammapada II 25 (°mahānidhi); Paramatthajotikā II 39 (°pakāra-gomaṇḍala-puṇṇabhāva). cf. further: guṇā Milindapañha 249; paṇṇāni Vinaya I 201 (nimba°, kuṭaja°, paṭola°, sulasi°, kappāsika°); Paṇḍu-rāja-puttā Jātaka V 426; pabbagaṇṭhiyo Milindapañha 103; pucchā as fifty-five; mahā-pariccāgā Dhammapada III 441; mahā-vilokanāni Dhammapada I 84; vatthūni Vinaya II 196f.; vāhanāni (of King Pajjota) Dhammapada I 196; suddhāvāsā as fourteen. In general see Vinaya V 128-133 (various sets of five).

-aṅga five (bad) qualities (see aṅga 3 and above 3), in phrase vippahīna free from the five sins Dīgha Nikāya III 269; Cullaniddesa §284 C; cf. Buddhist Hybrid Sanskrit pañcānga-viprahīna. Especially of the Buddha Divyāvadāna 95, 264 and °sa mannāgata endowed with the five good qualities Aṅguttara Nikāya V 15 (of senāsana, explained at Visuddhimagga 122): see also above;
-aṅgika consisting of five parts, fivefold, in following combinations: °jhāna (viz. vitakka, vicāra, pīti, sukha, cittass'ekaggatā) Dhammasaṅgani 83; °turiya orchestra Saṁyutta Nikāya I 131; Theragāthā 398; Therīgāthā 139; Vimāna Vatthu 364; Dhammapada I 274, 394; °bandhana bond Jātaka IV 3;
-aṅgula = °aṅgulika Jātaka IV 153 (gandha°); Paramatthajotikā II 39 (usabhaṁ nahāpetvā bhojetvā °ṁ datvā mālaṁ bandhitvā);
-aṅgulika (also °aka) the five finger-mark, palm-mark, the magic mark of the spread hand with the fingers extended (made after the hand and five fingers have been immersed in some liquid, preferably a solution of sandal wood, gandha; but also blood). See Vogel, The 5-finger-token in Pāḷi Literature, Amsterdam Akademie 1919 (with plates showing ornaments on Bharhut Tope), cf. also JPTS 1884 84f. It is supposed to provide magical protection (especially against the Evil Eye). Vinaya II 123 (cf. Vinaya Texts II 116); Jātaka I 166, 192; II 104 (gandha°ṁ deti), 256 (gandha°ā, applied to a Cetiya); III 23, 160 (lohita°); Vimāna Vatthu 3318 (gandha°ṁ adāsiṁ Kassapassa thūpasmiṁ); Mahāvaṁsa 32, four (see translation page 220); Dhammapada III 374 (goṇānaṁ gandha-°āni datvā); Paramatthajotikā II 137 (setamālāhi sabba-gandha-sugandhehi p°akehi ca alaṅkatā paripuṇṇa-aṅgapaccaṅgā, of oxen). cf. Mahāvastu I 269 (stūpeṣu pañcaṅgulāni; see note on page 579). Quotations of similar use in brahmanical literature see at Vogel page 6f.
-āvudha (āyudha) set of five weapons (sword, spear, bow, battle-axe, shield, after Childers) Milindapañha 339 (see The Questions of King Milinda II 227), cf. p° sannaddha Jātaka III 436, 467; IV 283, 437; V 431; VI 75; sannaddha-p° Jātaka IV 160 (of sailors). They seem to be different ones at different passages;
-āhaṁ five days Vinaya IV 281; Jātaka II 114;
-cūḷaka with five topknots Jātaka V 250 (of a boy);
-nakha with five claws, name of a five-toed animal Jātaka V 489 (so read for pañca na khā, misunderstood by commentary);
-paṭṭhika at Vinaya II 117, 121, 152; is not clear (varia lectio paṭika). Vinaya Texts III 97 translated "cupboards" and connect it with Sanskrit paṭṭikā, as celapattikaṁ Vinaya II 128 undoubtedly is ("strip of cloth laid down for ceremonial purposes," Vinaya Texts III 128). It also occurs at Vinaya IV 47;
-patikā (feminine) having had five husbands Jātaka V 424, 427;
-mālin of a wild animal Jātaka VI 497 (= pancaṅgika-turiya-saddo viya commentary, not clear);
-māsakamattaṁ a sum of five māsakas Dhammapada II 29;
-vaggiya (or °ika Paramatthajotikā II 198) belonging to a group of five. The five brahmins who accompanied Gotama when he became an ascetic are called p. bhikkhū. Their names are Aññākondañña, Bhaddiya, Vappa, Assaji, Mahānāma. Majjhima Nikāya I 170; II 94; Saṁyutta Nikāya III 66; Peta Vatthu Commentary 21 (°e ādiṁ katvā); Paramatthajotikā II 351; cf. chabbaggiya;
-vidha fivefold Jātaka I 204 (°ā abhirakkhā); VI 341 (°paduma), °bandhana: see this;
-sādhāraṇa-bhāva fivefold connection Jātaka IV 7;
-seṭṭha (Bhagavā) "the most excellent in the five" Sutta-Nipāta 355 (= pañcannaṁ paṭhamasissānaṁ pañcavaggiyānaṁ seṭṭho, pañcahi vā saddhādīhi indriyehi sīlādīhi vā dhamma-khandhehi ativisiṭṭhehi cakkhūhi ca seṭṭho Paramatthajotikā II 351);
-hattha having five hands Jātaka V 431.

:: Pañcadhā (adverb) in five ways, fivefold as 351.

:: Pañcaka (adjective) [from pañca] fivefold, consisting of five Jātaka I 116 (°kammaṭṭhāna); Dhammasaṅgani chapters 167-175 (°naya fivefold system of jhāna, cf. Buddhist Manual of Psychological Ethics 47); Paramatthajotikā II 318 (°nipāta of Aṅguttara). — neuter pañcakaṁ a pentad, five Vinaya I 255 (the five parts of the kaṭhina robe, see Vinaya Texts II 155), cf. page 287; plural pañcakā sets of five Visuddhimagga 242. The thirty-two ākāras or constituents of the human body are divided into four pañcaka's (i.e. sets of five more closely related parts), viz. taca° "skin-pentad," the five dermatoid constituents: kesā, lomā, nakhā, dantā, taco; vakka° the next five, ending with the kidneys; papphāsa° the same ending with the lungs and comprising the inner organs proper; matthaluṅga- the same ending with the brain, and 2 chakka's (sets of six), viz. meda° and mutta°. See e.g. Sammohavinodanī 249, 258.

:: Pañcakkhattuṁ (adverb) five times.

:: Pañcama (adjective) [comparative-superlative formation from pañca, with °ma as in Latin supremus, for the usual °to as in Greek πέμπτος, Latin quintus, also Sanskrit pañcathaḥ] ordinal number the fifth Dīgha Nikāya I 88; Sutta-Nipāta 84, 99, 101; Vimāna Vatthu 102; Peta Vatthu Commentary 52 (°e māse in the fifth month the Petī has to die); Dhammapada III 195 (°e sattāhe in the fifth week). — feminine pañcamā Peta Vatthu Commentary 78 (ito °āya jātiyā) and pañcamī Sutta-Nipāta 437 (senā); Peta Vatthu Commentary 79 (jāti).

:: Pañcamaka (adjective) = pañcama Jātaka I 55.

:: Pañcaso (adverb) by fives.

:: Pañha [Vedic praśna, for details of etymology see pucchati] mode of asking, inquiry, investigation, question Dīgha Nikāya I 11 (deva°) Majjhima Nikāya I 83; III 30; Aṅguttara Nikāya I 103, 288; III 81, 191f., 419f.; V 50f.; Sutta-Nipāta 512, 957, 1005, 1024, 1148 etc., Mahāniddesa 464; Milindapañha 28, 340; Sumaṅgalavilāsinī I 97. pañhaṁ pucchati to Anglo-Saxon a question Cullaniddesa under pucchā (q.v.).

-paṭibhāna an answer to a question Majjhima Nikāya I 83; Milindapañha 28;
-vīmaṁsaka one who tests a question Sutta-Nipāta 827; Mahāniddesa 166; Paramatthajotikā II 538;
-vyākaraṇa mode of answering questions, of which there are 4, viz. ekaṁsa "direct," vibhajja "qualified," paṭipucchā "after further questioning," ṭhapanīya "not to be answered or to be left undecided," thus enumerated at Dīgha Nikāya III 229; Aṅguttara Nikāya I 197f.; II 46; Milindapañha 339.
[BD]: paṭipucchā: counter-question, questioned in return

:: Pañja [is it to be puñja?] heap, pile Aṅguttara Nikāya II 75 (meaning different?); Cariyāpiṭaka I 10, 16.

:: Pañjali (adjective) [pa + añjali. cf. Epic Sanskrit prāñjali] with outstretched hands, as token of reverence Sutta-Nipāta 1031; in compound pañjalī-kata (cf. añjalīkata; añjali + past participle of kṛ) raising one's folded hands Sutta-Nipāta 566, 573; Theragāthā 460; Jātaka VI 501. cf. Buddhist Hybrid Sanskrit prāñjalīkṛta Mahāvastu II 257, 287, 301.

:: Pañjalika (adjective) [from pañjali] holding up the clasped hands as token of respectful salutation Saṁyutta Nikāya I 226; Sutta-Nipāta 485, 598.

:: Pañjara (masculine and neuter) [cf. Epic Sanskrit pañjara, which probably belongs to Latin pango, q.v. Walde, Latin Wörterbuch sub voce] a cage, Jātaka I 436; II 141; III 305 (sīha°); IV 213; V 232 (sīha), 365; VI 385 (sīha°), 391; Milindapañha 23 (°anta ragata gone into the commentary); 27; Dhammapada I 164 (nakha°), where meaning is "frame"; Sammohavinodanī 238; + sīha° meaning window.

:: Pañjasa (adjective) [pa + añjasa] in the right order, straight Aṅguttara Nikāya II 15.

:: Pañña (—°) (adjective) [the adjective form of paññā] of wisdom, endowed with knowledge or insight, possessed of the highest cognition, in following compounds: anissaraṇa° Dīgha Nikāya I 245; Saṁyutta Nikāya II 194; IV 332; anoma° Sutta-Nipāta 343; appa° Saṁyutta Nikāya I 198; Jātaka II 166; III 223, 263; avakujja° Aṅguttara Nikāya I 130; gambhīra° Saṁyutta Nikāya I 190; javana° Saṁyutta Nikāya I 63; Cullaniddesa §235; tikkha° Dīgha Nikāya III 158; AI 45; dup° Dīgha Nikāya III 252, 282; Saṁyutta Nikāya I 78, 191; II 159f.; Majjhima Nikāya III 25; Aṅguttara Nikāya II 187f.; Dhammapada 111, 140; past participle 13; Dhammapada II 255; nibbedhika° Saṁyutta Nikāya I 63; Aṅguttara Nikāya II 178; Cullaniddesa §235; puṭhu° ibid.; bhāvita° Saṁyutta Nikāya IV 111; Aṅguttara Nikāya V 42f.; bhūri° Saṁyutta Nikāya III 143; IV 205; manda° Sammohavinodanī 239; mahā° Saṁyutta Nikāya I 63, 121; II 155; Aṅguttara Nikāya I 23, 25; II 178f.; Cullaniddesa §235; Paramatthajotikā II 347; sap° Saṁyutta Nikāya I 13, 22, 212; IV 210; Aṅguttara Nikāya IV 245; Peta Vatthu I 88; 115; Peta Vatthu Commentary 60 (= paṇḍita), 131 (+ buddhimant); suvimutta° Aṅguttara Nikāya V 29f.; hāsa° Saṁyutta Nikāya I 63, 191; V 376; Cullaniddesa §235. By itself (i.e. not in compound) only at Dhammapada 208 (= lokiyalokuttara-paññāya sampanna Dhammapada III 172) and 375 (= paṇḍita Dhammapada IV 111).

:: Paññatā (feminine) [secondary abstract formation from paññā, in meaning equal to paññāṇa] having sense, wisdom Aṅguttara Nikāya III 421 (dup° = foolishness) V 159 (the same); mahā°, puthu°, vipula° Aṅguttara Nikāya I 45. See also paññatta2.

:: Paññatta1 [past participle of paññāpeti, cf. Buddhist Hybrid Sanskrit prajñapta] pointed out, made known, ordered, designed, appointed, ordained Saṁyutta Nikāya II 218; Aṅguttara Nikāya I 98, 151; IV 16, 19; V 74f.; Peta Vatthu IV 135; Dhammapada I 274; Vimāna Vatthu 9 (su° mañca-pītha), 92 (niccabhatta); Peta Vatthu Commentary 78. Especially frequent in stereotype formula paññatte āsane nisīdi he sat down on the appointed (i.e. special) chair (seat) Dīgha Nikāya I 109, 125, 148; Saṁyutta Nikāya I 212; Dhammapada 148; Paramatthajotikā II 267; Peta Vatthu Commentary 16, 23, 61.

:: Paññatta2 (neuter) [abstract from paññā] wisdom, sense etc. Saṁyutta Nikāya V 412 (varia lectio paññatā). See also paññatā.

:: Paññatti (feminine) [from paññāpeti, cf. paññatta1] making known, manifestation, description, designation, name, idea, notion, concept. On term see Compendium 3f., 198, 199; Points of Controversy I; Buddhist Manual of Psychological Ethics 3416, note 1. — Majjhima Nikāya III 68; Saṁyutta Nikāya III 71; IV 38 (māra°), 39 (satta°, dukkha°, loka°); Aṅguttara Nikāya II 17; V 190; Paṭisambhidāmagga II 171, 176; past participle 1; Dhammasaṅgani I 309; Nettipakaraṇa 1f., 38, 188; Paramatthajotikā I 102, 107; Sumaṅgalavilāsinī I 139; Paramatthajotikā II 445, 470; Peta Vatthu Commentary 200. The spelling also occurs as paṇṇatti, e.g. At Jātaka II 65 (°vahāra); Milindapañha 173 (loka°); Paramatthajotikā I 28; adjective paṇṇattika (q.v.).

:: Paññavant (adjective) [paññā + vant, with reduction of ā to a see Geiger, Pāḷi Grammar §23] possessed of insight, wise, intelligent, sensible Vinaya I 60; Dīgha Nikāya III 237, 252, 265, 282, 287; Majjhima Nikāya I 292; III 23; Saṁyutta Nikāya I 53, 79; II 159f., 207, 279 (daharo ce pi p.); IV 243; V 100, 199, 392, 401; Aṅguttara Nikāya II 76, 187, 230; III 2f., 127, 183; IV 85, 217, 271, 357; V 25, 124f.; Sutta-Nipāta 174; Cullaniddesa §259; Dhammapada 84; Jātaka I 116; Puggalapaññatti 13; Dhammapada II 255; Paramatthajotikā I 54; Sammohavinodanī 239, 278; Peta Vatthu Commentary 40. cf. paññāṇavant.

:: Paññā (feminine) [cf. Vedic prajñā, pa + jñā] intelligence, comprising all the higher faculties of cognition, "intellect as conversant with general truths" (Dialogues of the Buddha II 68), reason, wisdom, insight, knowledge, recognition. See on term Mrs. Rhys Davids Buddhism (1914) Puggalapaññatti 94, 130, 201; also Compendium 40, 41, 102 and discussion of term at Buddhist Manual of Psychological Ethics 15, note 1; 314, note 5, cf. scholastic definition with all the synonyms of intellectual attainment at Cullaniddesa §380 = Dhammasaṅgani 16 (paññā pajānanā vicayo etc.). As technical term in Buddhist psychological ethics it comprises the highest and last stage as 3rd division in the standard "Code of religious practice" which leads to Arahantship or final emancipation. These 3 stages are:
(1) sīla-kkhandha (or °sampadā), code of moral duties;
(2) samādhi-kkhandha (or citta-sampadā) code of emotional duties or practice of concentration and meditation;
(3) paññā-k-khandha (or °sampadā) code of intellectual duties or practice of the attainment of highest knowledge.
(See also jhāna1.) They are referred to in almost every suttanta of Dīgha I (given in detail at Dīgha Nikāya I 62-85) and frequently mentioned elsewhere, cf. Dīgha Nikāya II 81, 84, 91 (see khandha, citta and sīla). — Dīgha Nikāya I 26 = 162 (°gatena caranti diṭṭhi-gatāni), 174 (°vāda), 195 (°pāripūrin); II 122 (ariyā); III 101, 158, 164, 183, 230, 237, 242, 284f.; Saṁyutta Nikāya I 13 = 165 (sīla, citta, paññā), 17, 34, 55; II 185 (sammā°), 277; V 222 (ariyā); Majjhima Nikāya I 144 (the same); III 99 (the same), 245 (paramā), 272 (sammā°); Aṅguttara Nikāya I 61, 216; II 1 (ariyā); IV 105 (the same); III 106 (sīla, citta, p.), 352 (kosalesu dhammesu); IV 11 (the same); V 123f.; Itivuttaka 35, 40 (°uttara), 51 (sīlaṁ samādhi p. ca), 112 (ariyā°); Sutta-Nipāta 77, 329, 432, 881, 1036 and passim; Dhammapada 38, 152, 372; Mahāniddesa 77; Cullaniddesa §380; Paṭisambhidāmagga I 53, 64f., 71f., 102f., 119; II 150f., 162, 185f.; Puggalapaññatti 25, 35, 54 (°sampadā); Dhammasaṅgani 16, 20, 555; Nettipakaraṇa 8, 15, 17, 28, 54, 191; Sammohavinodanī 140, 396; Peta Vatthu Commentary 40 (paññāya abhāvato for lack of reason); Saddhammopāyana 343. On paññāya see seperate article. See also adhipanna (adhisīla, adhicitta + p.).

-ādhipateyya the supremacy of wisdom Aṅguttara Nikāya II 137;
-indriya the faculty of reason (with sati° and samādhi°) Dīgha Nikāya III 239, 278; Dhammasaṅgani 16, 20 etc.; Nettipakaraṇa 7, 15 sq; 191;
-obhāsa the lustre of wisdom Paṭisambhidāmagga I 119; Dhammasaṅgani 16, 20 etc.;
-k-khandha the code of cognition (see above) Vinaya I 62; Dīgha Nikāya III 229, 279; Itivuttaka 51; Mahāniddesa 21; Nettipakaraṇa 70, 90, 128. It is always combined with sīla° and samādhi-k-khandha;
-cakkhu the eye of wisdom (one of the five kinds of extraordinary sight of a Buddha: see under cakkhumant) Dīgha Nikāya III 219; Saṁyutta Nikāya V 467; Itivuttaka 52; Mahāniddesa 354; Cullaniddesa §235;
-dada giving or bestowing wisdom Saṁyutta Nikāya I 33; Sutta-Nipāta 177;
-dhana the treasure of perfect knowledge (one of the seven treasures, see dhana) Dīgha Nikāya III 163, 251; Aṅguttara Nikāya III 53; Vimāna Vatthu 113;
-nirodhika tending to the destruction of reason Saṁyutta Nikāya V 97; Itivuttaka 82;
-paṭilābha acquisition of wisdom Saṁyutta Nikāya V 411; Aṅguttara Nikāya I 45; Paṭisambhidāmagga II 189;
-pāsāda the stronghold of supreme knowledge Dhammapada 28 (= dibba-cakkhuṁ saṅkhātaṁ °ṁ);
-bala the power of reason or insight, one of the five powers Dīgha Nikāya III 229, 253; Majjhima Nikāya III 72; Aṅguttara Nikāya IV 363; Sutta-Nipāta 212; Dhammasaṅgani 16, 20 etc.; Nettipakaraṇa 54, 191; Vimāna Vatthu 7;
-bāhulla wealth or plenty of wisdom Saṁyutta Nikāya V 411; Aṅguttara Nikāya I 45;
-bhūmi ground or stage of wisdom; a name given to the paṭicca-samuppāda by Buddhaghosa at Visuddhimagga xvII, pages 517f. (°niddesa);
-ratana the gem of reason or knowledge Dhammasaṅgani 16, 20 etc;
-vimutta freed by reason Dīgha Nikāya II 70; III 105, 254; Majjhima Nikāya I 35, 477; Aṅguttara Nikāya I 61; II 6; IV 452; Sutta-Nipāta 847; Mahāniddesa 207; Kathāvatthu 58; Nettipakaraṇa 199;
-vimutti emancipation through insight or knowledge (always paired with ceto-vimutti) Dīgha Nikāya I 156, 167; III 78, 102, 108, 132, 281; Itivuttaka 75, 91; Sutta-Nipāta 725, 727; Nettipakaraṇa 7, 40, 81, 127; Sumaṅgalavilāsinī I 313; Sammohavinodanī 464;
-visuddhi purity of insight Dīgha Nikāya III 288;
-vuddhi increase of knowledge Saṁyutta Nikāya V 97, 411; Aṅguttara Nikāya I 15, 45; II 245;
-sampadā the blessing of higher knowledge (see above) Aṅguttara Nikāya I 62; II 66; III 12f., 182f.; IV 284, 322;
-sīla conduct and (higher) intelligence Dhammapada 229 (°samāhita = lokuttarapaññāya c'eva pārisuddhisīlena ca samannāgata Dhammapada III 329); Vimāna Vatthu 3423 the same = ariyāya diṭṭhiyā ariyena sīlena ca sāmannāgata Vimāna Vatthu 155). Often used with yathā-bhūtaṁ q.v. cf. paññāya.

:: Paññāṇa (neuter) [pa + ñāṇa, cf. Vedic prajñāno in both meanings and paññā]
1. wisdom, knowledge, intelligence Dīgha Nikāya I 124 (sīla + p.); Saṁyutta Nikāya I 41; Aṅguttara Nikāya IV 342; Sutta-Nipāta 96, 1136; Sumaṅgalavilāsinī I 171, 290.
2. mark, sign, token Jātaka V 195.

:: Paññāṇavant (adjective) [paññāṇa + vant] reasonable, sensible, wise Sutta-Nipāta 202, 1090; Jātaka V 222; VI 361; Cullaniddesa §382.

:: Paññāpaka (adjective/noun) [from paññāpeti] one who advises, assigns or appoints Vinaya II 305 (āsana°).

:: Paññāpana (neuter) [from paññāpeti] disclosure, discovering Majjhima Nikāya III 17; Saṁyutta Nikāya III 59; declaration as 11.

:: Paññāpemi see Paññāpeti.

:: Paññāpetar [agent noun of paññāpeti] one who imparts knowledge, discloser of truths, discoverer Dīgha Nikāya II 223.

:: Paññāpeti [causative of pajānāti]
1. to make known, declare, point out, appoint, assign, recognise, define Dīgha Nikāya I 119 (brāhmaṇā brāhmaṇaṁ), 180, 185, 237; Itivuttaka 98 (tevijjaṁ brāhmaṇaṁ), Puggalapaññatti 37, 38; Peta Vatthu Commentary 61 (āsanaṁ).
2. to lay down, fold out, spread Peta Vatthu Commentary 43 (saṅghāṭiṁ). — past participle paññatta (q.v.). — causative II paññāpāpeti Jātaka III 371.

:: Paññāsa see pañca 2.A.

:: Paññāta [past participle of pajānāti] known, renowned Sumaṅgalavilāsinī I 143; ap° unknown, defamed Vinaya IV 231; Saṁyutta Nikāya IV 46; Aṅguttara Nikāya III 134 (where also derived appaññātika).

:: Paññāya (indeclinable) [gerund of pajānāti, in relation °ñāya: ñatvā as uṭṭhāya: ṭhatvā; so explained by Pāḷi commentators, whereas modern interpreters have taken it as instrumental of paññā] understanding fully, knowing well, realising in full recognition, in thorough realization or understanding. Used most frequently with yathā-bhūtaṁ (q.v.) Saṁyutta Nikāya I 13 (bhāveti), 44 (lokasmiṁ pajjoto), 214 (parisujjhati); II 7f. (uppajjati), 68 (suppaṭividdho); III 6 (the same); V 324 (ajjhupekkhati); Aṅguttara Nikāya I 125 (anuggahissati); III 44 (vaḍḍhati); IV 13f. (pariyogāhamāna); V 39 (disvā) Sutta-Nipāta 1035 (see Cullaniddesa §380 II); Itivuttaka 93 (mohaggiṁ, varia lectio saññāya); Peta Vatthu Commentary 60 (upaparikkhitvā, as explanation of ñatvā), 140 = viceyya.

:: Paññāyati [passive of pajānāti] to be (well) known, to be clear or evident, to be perceived, seen or taken for, to appear Itivuttaka 89; Dhammapada I 14, 95 (future paññāyissatha you will be well known); II 75; Peta Vatthu Commentary 83 (pālito eva), 166 (dissati + p.); present participle paññāyamāna Dhammapada I 29; Peta Vatthu Commentary 96 (= perceivable). — preterit paññāyi Peta Vatthu Commentary 172 (paccakkhato).

:: Papa (neuter) [see pibati, pānīya etc. of pā] water Jātaka I 109 (āpaṁ papaṁ mahodakan ti attho). The word is evidently an etymological construction. See also papā.

:: Papaccati [passive of pa + pa cat i] to be cooked, to become ripe Peta Vatthu Commentary 55 (°itvā).

:: Papada (or Papadā?) [pa + pada] tip of the foot, toes; but in different meaning (for papaṭā or papāta to pat) "falling down, abyss, pit" at Sutta-Nipāta 665 (gloss for papaṭa; explained at Paramatthajotikā II 479 by "mahāNiraya").

:: Papañca [in its Pāḷi meaning uncertain whether identical with Sanskrit prapañca (pra + pañc to spread out; meaning "expansion, diffuseness, manifoldedness"; cf. papañceti and papañca 3) more likely, as suggested by etymology and meaning of Latin im-ped-iment-um, connected with pada, thus perhaps originally "pa-pad-ya," i.e. what is in front of (i.e. in the way of) the feet (as an obstacle)]
1. obstacle, impediment, a burden which causes delay, hindrance, delay Dhammapada I 18; II 91 (kathā°). °ṁ karoti to delay, to tarry Jātaka IV 145; °ṁ akatvā without delay Jātaka I 260; VI 392. — ati° too great a delay Jātaka I 64; II 92.
2. illusion, obsession, hindrance to spiritual progress Majjhima Nikāya I 65; Saṁyutta Nikāya I 100; IV 52, 71; Aṅguttara Nikāya II 161f.; III 393f.; Sutta-Nipāta 530 (= taṇhā-diṭṭhi-mānabheda-p. Paramatthajotikā II 431; and generally in commentaries so resolved, without verbal analysis); Udāna 77 (as feminine papañcā); Theragāthā 519, 902, 989 (cf. Psalms of the Brethren 344, 345 and Journal Royal Asiatic Society 1906, Puggalapaññatti 246f.; Neumann M.S. "Sonderheit," see Die Lieder der Mönche und Nonnen page 210, 211 and M.S. I 119 in translation of Majjhima Nikāya I 65 nippapañca); Dhammapada 195, 254 (°ābhiratā pajā, nippapañcā Tathāgatā; = taṇhādisu p° esu abhiratā Dhammapada III 378); Jātaka I 9; Peta Vatthu IV 134 (= taṇhādi-p. Peta Vatthu Commentary 230); Nettipakaraṇa 37, 38; Paramatthajotikā II 495 (gihi). — nippapañca (q.v.) without obsession.
3. diffuseness, copiousness Paramatthajotikā II 40.

-saṅkhā sign or characteristic of obsession Sutta-Nipāta 874 (cf. Paramatthajotikā II 553; = taṇhā° diṭṭhi° and māna° Mahāniddesa 280), 916 (= avijjādayo kilesā mūlaṁ Paramatthajotikā II 562);
-saññā (°saṅkhā) idea of obsession, idee fixe, illusion Dīgha Nikāya II 277 (cf. Dialogues of the Buddha II 312); Majjhima Nikāya I 109, 112, 271, 383; Saṁyutta Nikāya IV 71.

:: Papañceti [denominative from papañca]
1. to have illusions, to imagine, to be obsessed Majjhima Nikāya I 112; Dhammapada I 198 (tesaṁ suvaṇṇa-lobhena papañcentānaṁ).
2. to be profuse, to talk much, to delay on Paramatthajotikā II 136, — past participle papañcita.

:: Papañcita [past participle of papañceti] obsessed, illusioned Paramatthajotikā II 495 (a° gihipapañcena). — neuter obsession, vain imagination, illusion Saṁyutta Nikāya IV 203 ≈ Vibhaṅga 390.

:: Papatana (neuter) [from pa + pat] falling down Sutta-Nipāta 576 = Jātaka IV 127 (ablative papatanā papatanato commentary).

:: Papatati [pa + patati] to fall forward, to fall down, off or from, to fall into (accusative) Vinaya II 284; Majjhima Nikāya I 79, 80; Saṁyutta Nikāya I 48 (visame magge), 187 (= Theragāthā 1220 patanti); 100, II 114; V 47; Dhammapada 336; Jātaka V 31; Peta Vatthu I 1012 (Nirayaṁ papatiss'ahaṁ, cf. Peta Vatthu Commentary 52; varia lectio nirayūpapatissahaṁ). — preterit papatā Vinaya III 17, Cariyāpiṭaka II 126; Jātaka VI 566. See also patati.

:: Papaṭā (papatā) (feminine) [from papāta? cf. papaṭikā] a broken-off piece, splinter, fragment; also proclivity, precipice, pit (?) Saṁyutta Nikāya II 227 (papatā ti kho lābha-sakkāra-silokass'etaṁ adhivacanaṁ; cf. Saṁyutta Nikāya III 109: sobbho papāto kodhūpāyāsass'etaṁ adhivacanaṁ); Sutta-Nipāta 665 (papata = sobbha Paramatthajotikā II 479; Paramatthajotikā II 479; vv.ll. -t-, -d-). See also pappaṭaka.

:: Papaṭikā (feminine) [cf. Sanskrit prapāṭikā (lexic. and grammatical) young shoot, sprout; and parpharīka (ṛV) one who tears to pieces; also Sanskrit parpaṭa name of a plant]
1. a splinter, piece, fragment, chip Vinaya II 193 (read tato pap.°); Aṅguttara Nikāya IV 70f. (of ayophāla); Jātaka V 333 (same as Vinaya passage); Milindapañha 179.
2. the outer dry bark or crust of a tree, falling off in shreads; also shoots, sprouts Majjhima Nikāya I 78, 192f., 488; Aṅguttara Nikāya I 152; III 19f., 44, 200, 360; IV 99, 336; V 4f., 314f.; Jātaka III 491. cf. pheggu.

:: Papā (feminine) [Vedic prapā, pa + pā] a place for supplying water, a shed by the roadside to provide travellers with water, a well, cistern Dīgha Nikāya III 185; Saṁyutta Nikāya I 33 = Kathāvatthu 345 (= pānīyadāna-sālā Spk I 88); Saṁyutta Nikāya I 100 (read papañ ca vivane); Jātaka I 109; Dhammapada III 349 = Jātaka I 302 (= pānīya-cāṭī commentary); Vimāna Vatthu 5222 (+ udapāna); Peta Vatthu II 78 (noun plural papāyo = pānīya-sālā Peta Vatthu Commentary 102); II 925 (+ udapāna).

:: Papāta [cf. Epic. Sanskrit prapāta, of pra + pat]
1. falling down, a fall Vinaya II 284 (chinna-papātaṁ papatanti); Saṁyutta Nikāya V 47. 2. A cliff, precipice, steep rock Majjhima Nikāya I 11; Saṁyutta Nikāya III 109 (sobbho p. kodh'upāyāsass'etaṁ adhivacanaṁ; cf. papaṭā); Aṅguttara Nikāya III 389 (sobbho p.); Jātaka III 5; 530; V 70; VI 306, 309; Visuddhimagga 116; Peta Vatthu Commentary 174; Saddhammopāyana 208, 282, 353. — adjective falling off steeply, having an abrupt end Vinaya II 237 = Aṅguttara Nikāya IV 198, 200 (samuddo na āyatakena p.).

-taṭa a rocky or steep declivity Dhammapada I 73.

:: Papātin (adjective) [from papatati] falling or flying forward, flying up Jātaka III 484 (uccā° flying away).

:: Papitāmaha [pa + pitāmaha] a paternal great-grandfather Dāṭhāvaṁsa III 29.

:: Papīliṭa [pa + pīḷita] worn out, rubbed through (of the sole of sandals) Jātaka II 223.

:: Papīyana (neuter) [from pā, gerund pa-pīya] drinkable, to be drunk, drinking Jātaka I 109 (udakaṁ papīyana-bhāvena papā ti).

:: Pappaṭaka [etymology uncertain]
1. a broken bit, splinter, small stone (?) (Rhys Davids in Dialogues of the Buddha III 83 "outgrowth") Dīgha Nikāya III 87 (bhūmi°ṁ paribhuñjati); Visuddhimagga 418, Nettipakaraṇa 227 (commentary) (°ojaṁ khādāpento).
2. a water plant: see paṇṇaka 2; cp, also papaṭikā 2 and Sanskrit parpaṭa name of medicinal plant.

:: Papphāsa (neuter) [from sound-root *phu, not corresponding directly to Sanskrit pupphusa (cf. Geiger, Pāḷi Grammar §34), to which it stands in a similar relation as *ghur (Pāḷi) to *ghar (Sanskrit) or phurati to pharati. From same root Greek ϕυσάω to blow and Latin pustula bubble, blister see Walde under pustula] the lungs Dīgha Nikāya II 293; Majjhima Nikāya I 185, 421; III 90; Sutta-Nipāta 195 = Jātaka I 146; Khuddakapāṭha III (cf. Paramatthajotikā I 56); Milindapañha 26.

:: Pappoti [the contracted form of pāpuṇāti, Sanskrit prāpnoti] to obtain, get, gain, receive, attain Dīgha Nikāya III 159, 165; Sutta-Nipāta 185, 187, 584; Dhammapada 27; Dhammapada I 395. — potential 1st plural pappomu Jātaka V 57 (= pāpuṇeyyāma commentary). — gerund pappuyya Saṁyutta Nikāya I 48; Sutta-Nipāta 482 (or pot?), 593, 829 (= pāpuṇitvā Mahāniddesa 170). — For further reference see pāpuṇāti.

:: Pappoṭheti , sometimes spelled papphoṭeti [pa + poṭheti] to strike, knock, beat, flap (of wings) Vinaya I 48; II 208, 217; Majjhima Nikāya I 333 (papph°); Jātaka II 153 (pakkhe); III 175 (papoṭh° = sañcuṇṇeti commentary); Milindapañha 368 (papph°); Sumaṅgalavilāsinī I 7; Visuddhimagga 283 (pph).

:: Papupphaka (adjective) [pa + pupphaka] "with flowers in front," flower-tipped (of the arrows of Māra) Dhammapada 46 (but explained at Dhammapada I 337 as "p.° saṅkhātāni tebhūmakāni vaṭṭāni," i.e. existence in the 3 stages of being).

:: Paputta [pa + putta, cf. Sanskrit praputra (BR: "doubtful") inscription] a grandson Jātaka VI 477.

:: Para (adverb-adjective) [from Indo-Germanic °per, °peri (cf. pari); Vedic para, parā, paraṁ; Latin per through, Greek πέρα and ρέραν beyond; see Walde, Latin Wörterbuch under per and also pari, pubba, pura, purāṇa]
1. (adverb and preposition) beyond, on the further side of (with ablative or locative), over Peta Vatthu Commentary 168 (para Gaṅgāya, varia lectio °āyaṁ). See in same meaning and application paraṁ, paro and parā and cf. compounds like paraloka.
2. (adjective) para follows the pronoun declension; cases: singular nominative paro Sutta-Nipāta 879, accusative paraṁ Sutta-Nipāta 132, 185, genitive dative parassa Sutta-Nipāta 634; Peta Vatthu II 919, instrumental parena Peta Vatthu Commentary 116, locative paramhi Sutta-Nipāta 634, and pare Peta Vatthu II 943; plural nominative pare Dhammapada 6, accusative pare Dhammapada 257; Peta Vatthu Commentary 15, genitive dative paresaṁ Dīgha Nikāya I 3; Theragāthā 743; Jātaka I 256; Sutta-Nipāta 818, instrumental parehi Sutta-Nipāta 240, 255; Peta Vatthu Commentary 17.
— Meanings:
(a) beyond, i.e. "higher" in space (like Vedic para as opposed to avara lower), as well as "further" in time (i.e. future, to come, or also remote, past: see locative pare under commentary), frequent in phrase paro loko the world beyond, the world (i.e. life) to come, the beyond or future life (opposite ayaṁ loko) Sutta-Nipāta 185 (asmā lokā paraṁ lokaṁ na socati), 634 (asmiṁ loke paramhi ca); Dhammapada 168 (paramhi loke); Peta Vatthu II 83 (the same = paraloke Peta Vatthu Commentary 107); but also in other combinations, like santi-para (adjective) higher than calm Dhammapada 202. cf. paraloka, paraṁ and paro.
(b) another, other, adjective as well as noun, plural others Sutta-Nipāta 396 (parassa dāraṁ nātikkameyya), 818 (paresaṁ, cf. Mahāniddesa 150); Dhammapada 160 (ko paro who else), 257 (pare others); Peta Vatthu II 919 (parassa dānaṁ); II 943 (pare, locative = paramhi parassa Peta Vatthu Commentary 130); Dhammapada IV 182 (genitive plural); Peta Vatthu Commentary 15, 60 (paresaṁ dative), 103, 116, 253 (parassa purisassa and paraṁ purisaṁ). Often contrasted with and opposed to attano (one's own, oneself), e.g. At Majjhima Nikāya I 200 (paraṁ vambheti attānaṁ ukkaṁseti); Sutta-Nipāta 132 (attānaṁ samukkaṁse paraṁ avajānāti); Jātaka I 256 (paresaṁ, opposite attanā); Cullaniddesa §26 (att-attha opposite par-attha, see compounds °ajjhāsaya and °attha). — paro ... paro "the one ... the other" Dīgha Nikāya I 224 (kiṁ hi paro parassa karissati); paro paraṁ one another Sutta-Nipāta 148 (paro paraṁ nikubbetha). In a special sense we find pare plural in the meaning of "the others," i.e. outsiders, aliens (to the religion of the Buddha), enemies, opponents (like Vedic pare) Dīgha Nikāya I 2 (= paṭiviruddhā sattā Sumaṅgalavilāsinī I 51); Vinaya I 349; Dhammapada 6.
(c) some oblique cases in special meaning and used as adverb: paraṁ accusative singular masculine see under compounds, like parantapa; as neuter adverb see seperate. In phrase puna ca paraṁ would be better read puna c'aparaṁ (see apara). -parena (instrumental) later on, afterwards Jātaka III 395 (= aparena samayena commentary). -pare (locative); cf. Greek παραί; Latin prae before; Gothic faūra = E, for, old dative of °per) in the past, before, yet earlier Jātaka II 279 (where it continues ajja and hiyyo, i.e. today and yesterday, and refers to the day before yesterday. Similarly at Vinaya IV 63 pare is contrasted with ajja and hiyyo and may mean "in future," or "the day before yesterday." It is of interest to notice the Vedic use of pare as "in the future" opposed to adya and śvas); Jātaka III 423 (the day before yesterday). At Dhammapada I 253 (sve vā pare vā) and IV 170 in the sense of "on the day after tomorrow." °parā (only apparently ablative, in reality either para + a° which represents the vocalic beginning of the second part of the compound, or para + ā which is the directional prefix ā, emphasizing para. The latter explanation is more in the spirit of the Pāḷi language): see separately. °paro (old ablative as adverb = Sanskrit paras) beyond further: see seperate; -parato (ablative) in a variety of expressions and shades of meaning, viz.
(1) from another, as regards others Aṅguttara Nikāya III 337 (attano parato ca); Nettipakaraṇa 8 (ghosa), 50 (the same).
(2) from the point of view of "otherness," i.e. as strange or something alien, as an enemy Majjhima Nikāya I 435 (in "anicca " passage); Aṅguttara Nikāya IV 423; Cullaniddesa §214 II; Paṭisambhidāmagga II 238; Kathāvatthu 400; Milindapañha 418 and passim; in phrase parato disvā "seen as not myself" Theragāthā 1160; Therīgāthā 101; Saṁyutta Nikāya I 188 (saṅkhāre parato passa, dukkhato mā ca attato).
(3) on the other side of, away from, beyond Jātaka II 128; Peta Vatthu Commentary 24 (kuḍḍānaṁ).
(4) further, afterwards, later on Saṁyutta Nikāya I 34; Jātaka I 255; IV 139; Paramatthajotikā II 119, 482.
Note: The compounds with para° are combinations either with para 1 (adverb preposition), or para 2 (adjective/noun). Those containing para in form parā and in meaning "further on to" see separately under parā°. See also pāra, pārima etc.

-ajjhāsaya intent on others (opposite att°) Paramatthajotikā II 46;
-attha (parattha, to be distinguished from adverb parattha, q.v. seperate) the profit or welfare of another (opposite attattha) Saṁyutta Nikāya II 29; Aṅguttara Nikāya III 63; Dhammapada 166; Cullaniddesa §26;
-ādhīna dependent on others Dīgha Nikāya I 72 (= paresu adhīno parass'eva ruciyā pavattati Sumaṅgalavilāsinī I 212); Jātaka VI 99; Therīgāthā Commentary 15 (°vuttika); Vimāna Vatthu 23 (°vutti, paresaṁ bhāraṁ vahanto);
-ūpakkama aggression of an enemy, violence Vinaya II 194;
-ūpaghāta injuring others, cruelty Vimāna Vatthu 8440;
-ūpaghātin killing others Dhammapada 184 (= paraṁ upahananto p. Dhammapada III 237);
-ūpavāda reproaching others Sutta-Nipāta 389;
-kata see paraṅkata;
-kamma service of others, °kārin serving others Vimāna Vatthu 3322;
-kāra see below under paraṅkāra;
-kula clan of another, strange or alien clan Sutta-Nipāta 128; Dhammapada 73;
-kkanta [para° or parā°-krānta?] walked (by another? or gone over?) Jātaka VI 559 (better to be read with varia lectio on page 560 as pada° i.e. walked by feet, footprint);
-kkama (parā + kram] exertion, endeavour, effort, strife Dīgha Nikāya I 53; III 113; Saṁyutta Nikāya I 166 (daḷha°); II 28 (purisa°); V 66, 104f.; Aṅguttara Nikāya I 4, 50 (purisa°); IV 190; Sutta-Nipāta 293; Dhammapada 313; Mahāniddesa 487; Jātaka I 256; II 153; Dhammasaṅgani 13, 12, 289, 571; Milindapañha 244; Dhammapada IV 139; Saddhammopāyana 253; adjective (—°) sacca° one who strives after the truth Jātaka IV 383;
-kkamati [*parakramati ] to advance, go forward, exert oneself, undertake, show courage Sutta-Nipāta 966 (gerund parakkamma); Dhammapada 383 (the same); Peta Vatthu III 213 (imperative parakkāma, varia lectio parakkama); Puggalapaññatti 19, 23; Peta Vatthu Commentary 184 (= payogaṁ karoti); Saddhammopāyana 439;
-kkaroti [either for parā + kṛ or more likely paras + kṛ, cf. paro] literally "to put on the opposite side," i.e. to remove, do away with Jātaka IV 26 (corresponding to apa neti, commentary explains as "parato kāreti," taking parato in the sense of para 2 c 3), 404 (mā parākari = mā pariccaji commentary);
-gatta alien body, translated "limbs that are not thou" Theragāthā 1150;
-gavacaṇḍa violent against the cows of another Aṅguttara Nikāya II 109 = Puggalapaññatti 47 (opposite sakagavacaṇḍa, cf. Puggalapaññatti 226: yo attano gogaṇaṁ ghaṭṭeti, paragogaṇe pana so rato sukhasīlo hoti etc.).
-(ṇ)kata made by something or somebody else, extra-self, extraneous, alien Saṁyutta Nikāya I 134 (nayidaṁ attakataṁ bimbaṁ nayidaṁ parakataṁ aghaṁ); with reference to loka and dukkha and opposed to sayaṅkata Dīgha Nikāya III 137f.; Saṁyutta Nikāya II 19f., 33f., 38f.; Udāna 69f. °(ṇ)kāra condition of otherness, other people, alien Udāna 70 (opposite ahaṅkara selfhood);
-citta the mind or heart of others Aṅguttara Nikāya V 160;
-jana a stranger, enemy, demon, figurative devil (cf. Sanskrit itarajana) Majjhima Nikāya I 153, 210;
-tthaddha [parā + tthaddha] propped against, founded on, relying on (with locative) Jātaka VI 181 (= upatthadda commentary);
-tthabbha is to be read for °tthambha at Jātaka IV 313, in meaning = °tthaddha (kismiṁ);
-dattūpajīvin living on what is given by others, dependent on another's gift Sutta-Nipāta 217; Milindapañha 294;
-davutta see seperate under parada
-dāra the wife of another, somebody else's wife Majjhima Nikāya I 87; Aṅguttara Nikāya II 71, 191; Sutta-Nipāta 108, 242 (°sevanā); Dhammapada 246, 309 (°upasevin, cf. Dhammapada III 482); Jātaka VI 240; Dhammapada III 481 (°kamma);
-dārika (better to be read as pāra°) an adulterer Saṁyutta Nikāya II 188, 259; Jātaka III 43;
-dhammika "of someone else's norm," one who follows the teaching of another, i.e. of a heretic teacher Sutta-Nipāta 96 (Mahāniddesa I 485: p°ā vuccanti satta sahadhammika ṭhapetvā ye keci Buddhe appasannā, dhamme appasannā, saṅghe appasannā);
-niṭṭhita made ready by others Saṁyutta Nikāya I 236;
-nimmita "created by another," in °vasavattin having power under control of another, name of a class of Devas (see deva) Dīgha Nikāya I 216f.; Aṅguttara Nikāya I 210; Itivuttaka 94; Puggalapaññatti 51; Sumaṅgalavilāsinī I 114, 121; Paramatthajotikā I 128; Vimāna Vatthu 79;
-neyya to be led by another, under another's rule Sutta-Nipāta 907 Mahāniddesa 321 (= parapattiya parapaccaya);
-(n)tapa worrying or molesting another person (opposite attantapa) Dīgha Nikāya III 232; Majjhima Nikāya I 341, 411; II 159; Puggalapaññatti 56;
-paccaya resting, relying, or dependent on someone else Mahāniddesa 321; usually negative a° independent of another Vinaya I 12, 181 and passim;
-pattiya = preceding Mahāniddesa 321;
-pāṇa other living beings Sutta-Nipāta 220;
-puggala other people Dīgha Nikāya III 108;
-putta somebody else's son Aṅguttara Nikāya IV 169; Sutta-Nipāta 43;
-pessa serving others, being a servant Sutta-Nipāta 615 (= paresaṁ veyyāvacca Paramatthajotikā II 466);
-pessiyā a female servant or messenger, literally to be sent by others Jātaka III 413 (= parehi pesitabbā pesanakārikā commentary);
-ppavāda [cf. Buddhist Hybrid Sanskrit parapravādin "false teacher" Divyāvadāna 202] disputation with another, challenge, opposition in teaching (Applied to Non-Buddhistic systems) Saṁyutta Nikāya V 261; Aṅguttara Nikāya II 238; Milindapañha 170, 175;
-bhāga outer part, precinct part beyond Peta Vatthu Commentary 24;
-bhuta [Sanskrit parabhṛta] the Indian cuckoo (literal brought up by another) Jātaka V 416 (so read for parābhūta);
-bhojana food given by others Sutta-Nipāta 366 (= parehi dinnaṁ saddhādeyyaṁ Paramatthajotikā II 364);
-loka [compound either with para 1 or para 2. It is hardly justified to assume a metaphysical sense, or to take para as temporal in the sense of paraṁ (cf. paraṁmaraṇā after death), i.e. the future world or the world to come] the other world, the world beyond (opposite ayaṁ loko this world or idhaloka the world here, see on term Stede, GPv pages 29f.) Dīgha Nikāya I 27, 58, 187; II 319; Saṁyutta Nikāya I 72, 138; Sutta-Nipāta 579, 666, 1117; Mahāniddesa 60; Cullaniddesa §214 (varia lectio for paloka in anicca- passage) 410 (= manussalokaṁ ṭhapetvā sabbo paraloko); Paṭisambhidāmagga I 121; Vimāna Vatthu 845 (= narakaṁ hi sattānaṁ ekantānatthatāya parabhūto paṭisattubhūto loko ti visesato paraloko ti Vimāna Vatthu 335); Peta Vatthu Commentary 5, 60 (= pettivisaya parattha), 64, 107, 253 (idhalokato p. n'atthi); Paramatthajotikā II 478 (= parattha); Saddhammopāyana 316, 326, 327;
-vambhitā contempt of others Majjhima Nikāya I 19 (a°);
-vambhin contemning others Majjhima Nikāya I 19, 527;
-vasatta power (over others) Dāṭhāvaṁsa IV 19;
-vāda
(1) talk of others, public rumour Saṁyutta Nikāya I 4; Sutta-Nipāta 819 (cf. Mahāniddesa 151); Paramatthajotikā II 475. (2) opposition Milindapañha 94 sq;
-vādin opponent Milindapañha 348;
-visaya the other world, realm of the dead, Hades Peta Vatthu IV 87 (= pettivisaya Peta Vatthu Commentary 268);
-vediya to be known by others, i.e. heterodox Dīgha Nikāya II 241; Sutta-Nipāta 474 (= parehi ñāpetabba Paramatthajotikā II 410);
-sattā (plural) other beings Aṅguttara Nikāya I 255 = III 17 (+ parapuggalā);
-suve on the day after tomorrow Dhammapada IV 170 (varia lectio for pare, see para 2 c);
-sena a hostile army Dīgha Nikāya I 89 = II 16 = III 59 = Sutta-Nipāta page 106 (cf. Sumaṅgalavilāsinī I 250 = Paramatthajotikā II 450);
-hattha the hand of the enemy Jātaka I 179;
-hiṁsā hurting others Peta Vatthu III 73;
-hita the good or welfare of others (opposite attahita) Dīgha Nikāya III 233; Peta Vatthu Commentary 16, 163;
-hetu on account of others, through others Sutta-Nipāta 122 (attahetu + p.); Puggalapaññatti 54.

:: Parada (adjective) [for uparada (?) = uparata, past participle of upa + ram] finding pleasure in, fond of, only in two (doubtful) compounds viz. °vutta [unexplained, perhaps v for y, as daya > dava through influence of d in parada°; thus = parata + yutta?] "fond of being prepared," adapted, apt, active, alert; only in one stock phrase (which points to this form as being archaic and probably popular etymology, thus distorting its real derivation), viz. appossukka pannaloma + Vinaya II 184 (Vinaya Texts III 232 translated "secure," cf. Vinaya II 363); Majjhima Nikāya I 450; II 121 (varia lectio paradatta°), — and °samācāra living a good (active) life Majjhima Nikāya I 469.

:: Parajjhati see parājeti.

:: Parama (adjective) [Vedic parama; superlative formation of para, literally "farthest," cf. similarly, although from different base, Latin prīmus] highest, most excellent, superior, best; paraphrased by agga seṭṭha visiṭṭha at Cullaniddesa §502 a= Mahāniddesa 84, 102 (the latter reading viseṭṭha for visiṭṭha); by uttama at Dhammapada III 237; Vimāna Vatthu 78. — Dīgha Nikāya I 124 (ettaka°); Majjhima Nikāya II 120 (°nipacca); Saṁyutta Nikāya I 166; II 277; V 230; Aṅguttara Nikāya V 64 (°diṭṭha-dhamma-Nibbāna); Sutta-Nipāta 138 (yasaṁ paramaṁ patto), 296 (°ā mittā), 788 (suddhaṁ °ṁ arogaṁ), 1071 (saññāvimokhe °vimutto); Dhammapada 184 (Nibbānaṁ °ṁ vadanti Buddhā). 203, 243; Vimāna Vatthu 161 (°alaṅkata = paramaṁ ativiya visesato Vimāna Vatthu 78); Peta Vatthu II 910 (°iddhi); Puggalapaññatti 15, 16, 66; Paramatthajotikā II 453 (°issara); Peta Vatthu Commentary 12 (°nipacca), 15 (°duggandha), 46. — At the end of a compound (—°) "at the outmost, at the highest, at most; as a minimum, at least" Vinaya IV 263 (dvaṅgula-pabba°); especially frequent in phrase sattakkhattu° one who will be reborn seven times at the outmost, i.e. at the end of the seventh rebirth interval Saṁyutta Nikāya II 185 (sa°); V 205; Aṅguttara Nikāya I 233; IV 381; V 120; Itivuttaka 18; Kathāvatthu 469. See pāramī and pāramitā.

-attha [cf. Classical Sanskrit paramārtha] the highest good, ideal; truth in the ultimate sense, philosophical truth (cf. Points of Controversy 180; JPTS 1914, 129f.; Compendium 6, 81); Arahantship Sutta-Nipāta 68 (= vuccati amataṁ Nibbānaṁ etc. Cullaniddesa §409), 219 (°dassin); Cullaniddesa §26; Milindapañha 19, 31; °dīpanī Exposition of the Highest Truth, name of the commentary on Thag, Thig, Vimāna Vatthu and Pv; mentioned e.g. At Peta Vatthu Commentary 71; °jotikā the same, name of the commentary on Khuddakapāṭha and Sn, mentioned e.g. At Paramatthajotikā I 11. — as °—, in instrumental and ablative used adverbially in meaning of "in the highest sense, absolutely, κατ'έξοχήν, primarily, ideally, in an absolute sense," like °pāramī Buddhavaṁsa I 77 °visuddhi Aṅguttara Nikāya V 64; °saññita Therīgāthā 210; °suñña Paṭisambhidāmagga II 184; °suddhi Paramatthajotikā II 528; ablative paramatthato Milindapañha 28; Vimāna Vatthu 24 (manusso), 30 (bhikkhu), 72 (jīvitindriyaṁ); Peta Vatthu Commentary 146 (pabbajito, corresponding to anavasesato), 253 (na koci kiñci hanati = not at all); instrumental paramatthena Milindapañha 71 (vedagū), 268 (sattūpaladdhi);
-gati the highest or best course of life or future exsitence Vimāna Vatthu 3512 (= anupādisesa-Nibbāna Vimāna Vatthu 164).

:: Paramajja-dhamma [cf. Vedic parama-jyā] the most influential or ruling doctrine Majjhima Nikāya III 7.

:: Paramatā (feminine) [from parama, Vedic paramatā highest position] the highest quantity, measure on the outside, minimum or maximum Dīgha Nikāya I 60 (ghāsa-cchādana-paramatāya santuṭṭho contented with a minimum of food and clothing; Sumaṅgalavilāsinī I 169 explained by uttamatāya); Majjhima Nikāya I 10 (abyābajjha°); Saṁyutta Nikāya I 82 (nāḷik'odana-paramatāya on anāḷi of boiled rice at the most); frequent in phrase sattakkhattuṁ p. interval of seven rebirths at the outside (cf. parama), being reborn seven times at the most Saṁyutta Nikāya II 134f.; V 458; Kathāvatthu 469 (cf. Points of Controversy 2683).

:: Paraṁ (param°) (adverb) [original neuter of para] further, away (from); as preposition (with ablative) after, beyond; absolute only in phrase ito paraṁ from here, after this, further, e.g. Paramatthajotikā I 131; Paramatthajotikā II 160, 178, 412, 512, 549; Peta Vatthu Commentary 83, 90; also in tato paraṁ Jātaka III 281.

-parā (feminine) [adverb converted into a noun paraṁ + ablative of para] literally "after the other," i.e. succession, series Vinaya II 110; IV 77, 78 (parampara-bhojana "taking food in succession," successive feeding, see under bhojana, and cf. commentary at Vinaya IV 77, 78 and Vinaya Texts I 38); Dīgha Nikāya I 239; Majjhima Nikāya I 520; Aṅguttara Nikāya II 191 (paramparāya in phrase anussavena p. itikirāya, as at Cullaniddesa §151); Buddhavaṁsa I 79; Jātaka I 194; IV 35 (explained by commentary as purisa°, viz. a series of husbands, but probably misunderstood, Kern, Toevoegselen sub voce interperts as "defamation, ravishing"); Nettipakaraṇa 79 (°parahetu); Milindapañha 191, 276; as 314; Paramatthajotikā II 352; Dhammapada I 49 (sīsa°);
-maraṇā (adverb) after death; usually in combination with kāyassa bhedā p. After the dissolution of the body, i.e. after death Saṁyutta Nikāya I 231; Dīgha Nikāya I 245; Peta Vatthu Commentary 27, 133; absolutely only in phrase hoti Tathāgato p. Dīgha Nikāya I 188, 192; Aṅguttara Nikāya V 193;
-mukhā (adverb) in one's absence, literally with face turned away (opposite sammukhā in presence, thus at Jātaka III 263 where parammukhā corresponds to raho and sam° to āvi; Peta Vatthu Commentary 13) Dīgha Nikāya I 230 (parammukhin?); Dhammapada II 109.
[BD]: -mukhā: behind the back

:: Parasupahāra at Saṁyutta Nikāya V 441 is to be corrected to pharasu°.

:: Parattha (adverb) [Vedic parastāt beyond] elsewhere, hereafter, in the beyond, in the other world Saṁyutta Nikāya I 20; Sutta-Nipāta 661 = Itivuttaka 42 = Dhammapada 306; Dhammapada 177; Jātaka II 417; Peta Vatthu I 1110 (= paraloke Peta Vatthu Commentary 60); III 120 (= samparāye Peta Vatthu Commentary 177); Paramatthajotikā II 478 (= paraloke).

:: Parā° (prefix) [para + ā, not instrumental of para: see para 2.c; in some cases it may also correspond to paraṁ°] preposition meaning "on to," "over" (with the idea of mastering), also "through, throughout." The ā is shortened before double consonant, like parā + kṛ = parakkaroti, parā + kram = parakkamati (see under compounds of para).

:: Parābhava [from parā + bhu Vedic parābhava] defeat, destruction, ruin, disgrace Saṁyutta Nikāya II 241; Aṅguttara Nikāya II 73; IV 26; Sutta-Nipāta 91-115; Jātaka III 331; Paramatthajotikā II 167.

:: Parābhavati [parā + bhū]
1. to go to ruin Sutta-Nipāta 91 (= parihāyati vinassati). On wrong translation at Ps.B, p. 381, note 4, see EV I note on verse 1144 — past participle parābhūta (q.v.). See also parābhetvā.

:: Parābhetvā at Jātaka V 153 is not clear (commentary: hadayaṁ bhinditvā olokento viya ...); perhaps we have here a reading parābh° for parāg° (as bheṇḍuka wrongly for geṇḍuka), which in its turn stands for parādhetvā (cf. similarly Buddhist Hybrid Sanskrit ārāgeti for ārādheti), thus meaning "propitiating."

:: Parābhūta [past participle of parābhavati] ruined, fallen into disgrace Majjhima Nikāya II 210 (avabhūta + p.).
Note: parābhūta at Jātaka V 416 is to be read parabhuta (see -bhuta sub voce para).

:: Parājaya [parā + ji, opposite of jaya]
1. defeat Dīgha Nikāya I 10; Jātaka VI 209; Vimāna Vatthu 139.
2. defeat in game, loss, losing at play Saṁyutta Nikāya I 149 (dhana°) = Aṅguttara Nikāya V 171 = Sutta-Nipāta 659; Jātaka VI 234 (°gāha sustainment of a loss).

:: Parājeti [parā + jeti of ji, cf. jayati] to defeat, conquer; in gambling: to make lose, beat Peta Vatthu Commentary 151 (sahassaṁ p. by one-thousand coins). — preterit parāji in 3rd plural °jiṁsu, only in one stock phrase referring to the battle of the Gods and Titans, viz. At Dīgha Nikāya II 285 = Majjhima Nikāya I 253 (°jiniṁsu) = Saṁyutta Nikāya I 221 = 224 (varia lectio °jiniṁsu) = Aṅguttara Nikāya IV 432 (°jiyiṁsu, with varia lectio °jiniṁsu), where a passive is required ("were defeated, lost") in opposition to jiniṁsu, and the reading °jiyiṁsu as preterit passive is to be preferred. — passive °jīyati to be defeated, to suffer defeat Saṁyutta Nikāya I 221 (potential parājeyya, but form is active); Jātaka I 290; and parajjhati (1st plural parajjhāma) Jātaka II 403; preterit parājiyi: see above parāji, — past participle parājita (q.v.).

:: Parājita [past participle of parājeti] defeated, having suffered a loss Vinaya IV 5; Saṁyutta Nikāya I 224; Aṅguttara Nikāya IV 432; Sutta-Nipāta 440, 681; Dhammapada 201 (= parena parājito Dhammapada III 259, where Buddhaghosa takes it evidently as instrumental of para = parā); Jātaka I 293; II 160 (sahassaṁ), 403.

:: Parākaroti see parakkaroti (paraṁ°? or parā?).

:: Parāmasa [parā + mṛś, but see parāmāsa] touching, seizing, taking hold of Majjhima Nikāya I 130 (varia lectio °māsa which reading is probably to be preferred, cf. Trenckner on page 541); Saṁyutta Nikāya III 46 (varia lectio °māsa). — negative aparāmasa not leading astray, not enticing Dīgha Nikāya I 17 (°to), 202. — Perhaps we should read parāmāsa altogether.

:: Parāmasana (neuter) [from parāmasati] touching, seizing, taking up Cullaniddesa §576 (daṇḍa-sattha°); as 239 (aṅgapaccaṅga°); Peta Vatthu Commentary 159 (kiriyā°).

:: Parāmasati [para + masati of mṛś] to touch, hold onto, deal with, take up, to be attached or fall a victim to (accusative) Vinaya II 47, 195, 209; Dīgha Nikāya I 17; Majjhima Nikāya I 257; Saṁyutta Nikāya III 110; Jātaka IV 138; in combination with gaṇhāti and nandati (abhiniveseti) at Cullaniddesa §227. — gerund parāmassa Dīgha Nikāya II 282; Majjhima Nikāya I 130, 498 (but cf. page 541); gerundive parāmasitabba Jātaka I 188, — past participle parāmaṭṭha (q.v.).

:: Paraamaṭṭha [past participle of parāmasati] touched, grasped, usually in bad sense: succumbing to, defiled, corrupted Dīgha Nikāya I 17; for a different, commentarial interpretation see parāmāsa (evaṁ° so acquired or taken up; cf. Sumaṅgalavilāsinī I 107: nirāsaṅka-cittatāya punappuna āmaṭṭha); Saṁyutta Nikāya II 94; Cullaniddesa §152 (gahita p. abhiniviṭṭha; cf. gahessasi §227); Dhammasaṅgani 584, 1177, 1500; Saddhammopāyana 332. -dup° wrongly grasped, misused Saṁyutta Nikāya I 49. -apparāmaṭṭha [cf. Buddhist Hybrid Sanskrit aparāmṛṣta not affected Mahāvyutpatti page 84] untarnished, incorrupt Dīgha Nikāya II 80 (cf. Dialogues of the Buddha II 85); III 245; Saṁyutta Nikāya II 70; Aṅguttara Nikāya III 36.

:: Parāmāsa [parā + mṛś, cf. Epic Sanskrit parāmarśa being affected by; as philosophical term "reflection"] touching, contact, being attached to, hanging on, being under the influence of, contagion (Buddhist Manual of Psychological Ethics 293). In as 49, Buddhaghosa analyses as parato āmasantī ti parāmāsā: p. means "they handle dhamma's as other" (than what they really are, e.g. they transgress the real meaning of anicca etc. and say nicca). Hence the renderings in as translation "reversion," in Dialogues of the Buddha III 28, 43, etc. "perverted" (parāmasāmi parāmaṭṭha) — Saṁyutta Nikāya III 46, 110; Aṅguttara Nikāya II 42 (sacca°); III 377 (sīlabbata°), 438 (the same); V 150 (sandiṭṭhi°); Dīgha Nikāya III 48; Theragāthā 342; Itivuttaka 48 (itisacca°, cf. idaṁ saccābhinivesa sub voce kāyagantha); Puggalapaññatti 22; Dhammasaṅgani 381, 1003, 1175 (diṭṭhi° contagion of speculative opinion), 1498 (the same). It is almost synonymous with abhinivesa; see kāyagantha (under gantha), and cf. Cullaniddesa §227 (gāha p. abhinivesa) and Cullaniddesa under taṇhā III.1.C — See also parāmasa.

:: Parāmāsin (adjective) [from parāmāsa] grasping, seizing, perverting Dīgha Nikāya III 48; Majjhima Nikāya I 43, 96 (sandiṭṭhi°).

:: Parāyana (Parāyaṇa) (neuter) [from parā + i, cf. Vedic parāyaṇa highest instance, also Buddhist Hybrid Sanskrit parāyaṇa e.g. Divyāvadāna 57, 327]
1. (noun) final end, i.e. support, rest, relief Saṁyutta Nikāya I 38; Aṅguttara Nikāya I 155, 156 (tāṇa leṇa dīpa etc.); Jātaka V 501 = VI 375 (dīpañ ca p.).
2. (adjective —°)
(a) going through to, ending in, aiming at, given to, attached to, having one's end or goal in; also: finding one's support in (as daṇḍa° leaning on a stick Majjhima Nikāya I 88; Aṅguttara Nikāya I 138), in following phrases prevalent: amata° Saṁyutta Nikāya V 217f.; tama° Puggalapaññatti 51; Nibbāna° Saṁyutta Nikāya IV 373; V 218; brahmacariya° Saṁyutta Nikāya I 234; Maccu° Saṁyutta Nikāya V 217; sambodhi° Dīgha Nikāya I 156; II 155; Puggalapaññatti 16. cf. also Sutta-Nipāta 1114 (tap° = tad°, see Cullaniddesa §411); Milindapañha 148 (ekantasoka°); Dhammapada I 28 (rodana°, i.e. constantly weeping).
(b) destined to, having one's next birth in., e.g. avīci° Jātaka III 454; IV 159; duggati° Peta Vatthu Commentary 32; devaloka° Jātaka I 218; brahmaloka° Jātaka III 396; Milindapañha 234; sagga° Jātaka VI 329; Peta Vatthu Commentary 42, 160; sugati° Peta Vatthu Commentary 89 similarly nīlamañca° Peta Vatthu II 25. See also pārāyana.

:: Parāyika see sam°.

:: Parāyin (adjective) [from parāyana] having one's refuge or resort (in), being supported, only negative aparāyinī (feminine) without support Jātaka III 386.

:: Pare (adverb) see para 2 c.

:: Pareta [past participle of pareti, more likely para + i than pari + i, although Buddhist Hybrid Sanskrit correspondent is parīta, e.g. śokaparīta Jātakamala 3194] gone on to, affected with, overcome by (—°), synonymous with abhibhūta (e.g. Peta Vatthu Commentary 41, 80). Very frequent in combination with terms of suffering, misadventure and passion, e.g. khudā°, ghamma°, jighacchā°, dukkha°, dosa°, rāga°, soka°, sneha°, Vinaya I 5; Dīgha Nikāya II 36; Majjhima Nikāya I 13, 114, 364, 460; III 14, 92; Saṁyutta Nikāya II 110; III 93; IV 28; Aṅguttara Nikāya I 147 = Itivuttaka 89; Aṅguttara Nikāya III 25, 96; Sutta-Nipāta 449, 736, 818 (= samohita samannāgata pihita Mahāniddesa 149) 1092, 1123; Jātaka III 157; Peta Vatthu I 86; II 24; Milindapañha 248; Peta Vatthu Commentary 61, 93.

:: Pareti [in form = parā + i but more likely pari + i, thus = pariyeti] to set out for, go on to, come to (accusative) Saṁyutta Nikāya II 20; Aṅguttara Nikāya V 2, 139f., 312; Jātaka V 401 (= pakkhandati commentary). Past participle pareta (q.v.).

:: Pari° (indeclinable) [Indo-Germanic °peri to verbal root °per, denoting completion of a forward movement (as in Sanskrit pṛ 2, piparti, to bring across, promote; cf. Vedic pṛc to satisfy, pṛṇāti to fill, fulfill. See also Pāḷi para). cf. Vedic pari, Avesta pairi, Greek παραί, Latin per (also in adjective per-magnus very great); Old-Bulgarian pariy round about, Lithuanian per~ through, Old Irish er° (intensifying prefix), Gothic faīr, Old High German fir, far = German ver-] prefix, signifying (literal) a round, round about; (figurative) all-round, i.e. completely, altogether. The use as preposition (with accusative = against, with ablative = from) has entirely disappeared in Pāḷi (but see below 1 a). As adverb "all-round" it is only found at Jātaka VI 198 (parī metri causa; combined with samantato). The composition form before vowels is pariy°, which in combination with Udāna and upa undergoes metathesis, scilicet payir°. Frequent combinations with other prepositions are pari + ā (pariyā°) and pari + ava (pariyo°); sampari°. Close affinities of pari are the prepositions adhi (cf. ajjhesati and pariyesati, ajjhogāhati and pariyogāhati) and abhi (cf. abhirādheti and paritoseti, abhitāpa and paritāpa, abhipīḷita and pari°, abhipūreti and pari°, abhirakkhati and pari°), cf. also its relation to ā in various combinations
Meanings.
1. (literal)
(a) away from, off (cf. Vedic pari as preposition with ablative:) °kaḍḍhati to draw over, seduce, °cheda cutting off, restriction, °puñchati wipe off.
(b) all-round, round (explained by samantato, e.g. At Visuddhimagga 271 in pallaṅka): °anta surrounded, °esati search round, °kiṇṇa covered all round (i.e. completely, cf. explained as "samantato ākiṇṇa"), °carati move round, °jana surrounding people, °dhāvati run about, °dhovati wash all round, °paleti watch all round, figurative guard carefully, °bhamati roam about, °maṇḍala circular (round), °sā assembly (literal sitting round, of sad).
2. (figurative)
(a) quite, completely, very much, κατ'εξοχήν °ādāna consummation, °āpanna gone completely into, °odāta very pure, °osāna complete end, °gūhati to hide well, °toseti satisfy very much, °pūreti fulfil, °bhutta thoroughly enjoyed, °yañña supreme sacrifice, °suddha extremely clean.
(b) too much, excessively (cf. ati° and adhi°): °tāpeti torment excessively, °pakka over-ripe. — a derivation (adverb) from pari is parito (q.v.). On its relation to Sanskrit pariṣ see parikkhāra. A frequently occurring dialectical variant of pari° is pali° (q.v.).
Note: The explanation of Pāḷi commentators as regards pari is "pariggahaṭṭho" Paṭisambhidāmagga I 176; "paricca" Paramatthajotikā II 88; "parito" Vimāna Vatthu 316; Peta Vatthu Commentary 33.

:: Paribandha at Therīgāthā Commentary 242 is commentary reading for paripantha at Therīgāthā 352; also at Visuddhimagga 147, 152.

:: Paribādheti [pari + bādh] to oppress, attack Peta Vatthu Commentary 193 (= hiṁsati).

:: Paribāhati [pari + bāhati or preferably bāheti: see bahati3] to keep out, keep away from, hinder Jātaka I 204 (gerund °bāhiya); Peta Vatthu Commentary 214 (°bāhire).

:: Paribāhira (adjective) [pari + bāhira] external, alien to; an outsider Vinaya II 140; IV 283; Saṁyutta Nikāya I 126; Jātaka I 482; III 213; Mahāniddesa 144; (parimussati p. hoti, in explanation of mussati) Visuddhimagga 54; Peta Vatthu Commentary 131; Therīgāthā Commentary 204; Sumaṅgalavilāsinī I 30.

:: Paribbajati [pari + vraj] to wander about (as a religious mendicant) Sutta-Nipāta 74, 639; Itivuttaka 109; Dhammapada 346, 415; Jātaka IV 452.

:: Paribbasāna (adjective) [present participle medium of pari + vas] abiding, staying by Sutta-Nipāta 796 (= vasamāna Paramatthajotikā II 529; sakāya diṭṭhiyā vasanti Mahāniddesa 102), 878, 880, 895.

:: Paribbaya [pari + vaya, i.e. *vyaya]
1. earned money, earnings, wages Jātaka I 156 (°ṁ datvā), 296 (the same), 433; IV 170; Dhammapada IV 196.
2. expense, expenditure Jātaka II 213, (nivāsa° expense for a lodging), 249, 368; III 287 (°ṁ karoti to invest); VI 383; Vimāna Vatthu 75; Peta Vatthu Commentary 3 (sahassaṁ sahassaṁ °ṁ karoti), 97 (nicca°); Dāṭhāvaṁsa V 66.

:: Paribbāja = pa ribbājaka Saṁyutta Nikāya I 49; Sutta-Nipāta 134; Dhammapada 313; Dhammapada III 485. °vata the vow of a p. Therīgāthā Commentary 73.

:: Paribbājaka [from pari + vraj] a wandering man, a wanderer, wandering religious mendicant, not necessarily Buddhist (cf. Muir, Journal Royal Asiatic Society 1866, 321; Lassen, Index Alt II 114, 277, 468; Vinaya Texts I 41) Vinaya I 342; IV 285 (bhikkhuñ ca sāmaṇerañ ca ṭhapetvā yo koci paribbājaka-samāpanno); Dīgha Nikāya I 157; III 1f., 35f., 53f., 130f.; Majjhima Nikāya I 64, 84; Saṁyutta Nikāya I 78; II 22, 119, 139; III 257f.; IV 230, 251, 391f.; Aṅguttara Nikāya I 115, 157, 185, 215; II 29f., 176; IV 35f., 338, 378; V 48f.; Sutta-Nipāta 537, 553; Jātaka I 85; Udāna 14, 65; Sumaṅgalavilāsinī I 35; Peta Vatthu Commentary 31. — feminine pa ribbājikā Vinaya IV 285; Majjhima Nikāya I 305; Saṁyutta Nikāya III 238f.; Udāna 13, 43f.

:: Paribbājana (neuter) [from pa ribbajati] wandering about or practising the customs of a mendicant Paramatthajotikā II 434.

:: Paribbājayitar [agent noun of pa ribbajati] one who indulges in the practice of a wanderer, figurative one who leads a virtuous ascetic life Sutta-Nipāta 537 (Text °vajjayitā). Perhaps we should read °bājayitvā for °bājayitā, cf. Paramatthajotikā II 434 nikkhamet[v]ā niddhamet[v]ā.

:: Paribbhamati [pari + bhamati]
1. to walk or roam about Peta Vatthu Commentary 6, 47 (ito c'ito), 63 (saṁsāre), 100, 166 (saṁsare).
2. to reel about Jātaka III 288; IV 407. — causative °bbhameti to make reel round Jātaka VI 155.

:: Paribbūḷha (adjective) [past participle of pa ribrūhati] encompassed, provided with, surrounded Aṅguttara Nikāya III 34; Sutta-Nipāta 301 (= parikiṇṇa Paramatthajotikā II 320); Jātaka IV 120; V 68, 322, 417; VI 452.

:: Paribhaṇḍa [for pa ribandha, dialectical, see Kern, Toevoegselen I 36, who compares Tamil panda "a surrounding wall" = Pāḷi bandha. The meaning is rather uncertain, cf. notes in Vinaya Texts II 154; III 85, 213]
1. a binding along the back Vinaya I 254, 297; II 116; Jātaka V 254 (varia lectio °daṇḍa).
2. A girdle, belt Jātaka VI 125; Dhammapada II 174.
3. A plasterd flooring Vinaya II 113, 172, 220; Jātaka III 384; IV 92; V 437, 440.
4. slough of a serpent (?) Jātaka VI 339.
5. (—°) adjective encircling, comprehensive, in °ñāṇa Visuddhimagga 429.

:: Paribhata [past participle of pari + bhṛ] nurtured, nourished Majjhima Nikāya II 56 (sukha°). Also in explanation of pāribhaṭyatā (q.v.).

:: Paribhaṭṭha1 [past participle of pa ribhassati of bhraś] fallen, dropped Jātaka I 482; Theragāthā page twelve note.

:: Paribhaṭṭha2 [past participle of pa ribhāsati] abused, censured, scolded Jātaka VI 187.

:: Paribhava [pari + bhū] contempt, disrespect Vinaya IV 241; Aṅguttara Nikāya III 191; Jātaka V 436; VI 164; Vibhaṅga 353f.; Peta Vatthu Commentary 257.

:: Paribhavana (neuter) = pa ribhava Sumaṅgalavilāsinī I 255.

:: Paribhavati [pari + bhū], also pa ribhoti to treat with contempt, to neglect, despise Saṁyutta Nikāya I 69; Aṅguttara Nikāya III 174f. (°bhoti); Jātaka III 16; V 442; Milindapañha 23, 259; Peta Vatthu Commentary 266. gerundive pa ribhotabba Saṁyutta Nikāya I 69; Sutta-Nipāta page 93. (= pa ribhavitabba Paramatthajotikā II 424). — causative pa ribhāveti; past participle pa ribhūta (q.v.).

:: Paribhāsa [from pari + bhāṣ] censure, abuse, blame Jātaka V 373; Peta Vatthu Commentary 175.

:: Paribhāsaka (adjective) [from pa ribhāsa, cf. Buddhist Hybrid Sanskrit pa ribhāṣaka Divyāvadāna 38] reviling, abusing, abusive Saṁyutta Nikāya I 34; Aṅguttara Nikāya IV 79; Peta Vatthu I 116 (= akkosaka Peta Vatthu Commentary 58); IV 84; Vimāna Vatthu 69. See also akkosaka.

:: Paribhāsati [pari + bhāṣ, cf. Buddhist Hybrid Sanskrit pa ribhāṣate Divyāvadāna 38] to abuse, scold, revile, censure, defame Saṁyutta Nikāya I 221; IV 61; Vinaya IV 265; Sutta-Nipāta 134, 663; Jātaka I 112, 384 (for °hāsiṁsu) 469; III 421; IV 285 (read pa ribhāsentī for a ribhāsentī); V 294; VI 523; Peta Vatthu II 108; Puggalapaññatti 37; Milindapañha 186; Peta Vatthu Commentary 43. — preterit °bhāsissaṁ Peta Vatthu IV 85, plural °bhāsimhase Peta Vatthu III 111. gerundive °bhāsaniya Milindapañha 186. — Very frequently combined with akkosati (+ p.), e.g. At Vinaya II 14, 296; Udāna 44; Peta Vatthu I 93; Peta Vatthu Commentary 10, — past participle pa ribhaṭṭha2 (q.v.). — causative II °bhāsāpeti the same Peta Vatthu I 67.

:: Paribhāvanā (feminine) [from pa ribhāveti] permeation, penetration as 163 (= vāsanā).

:: Paribhāveti [causative of pa ribhavati] to cause to be pervaded or penetrated, to treat, supply Vinaya I 279 (uppalahatthāni bhesajjehi p.); Jātaka IV 407, — past participle pa ribhāvita (q.v.).

:: Paribhāvita [past participle of pa ribhāveti]
1. penetrated, supplied, filled with, trained, set Dīgha Nikāya II 81 (saddhā-p. cittaṁ, sīla° etc.; translated "set round with," cf. Dialogues of the Buddha II 86), cf. Saṁyutta Nikāya V 369; Sutta-Nipāta 23 (cittaṁ p.; Paramatthajotikā II 37 saṁvāsiya); Milindapañha 361; Peta Vatthu Commentary 139 (°aya bhāvanāya codito).
2. compounded of, mixed with Jātaka I 380, Cariyāpiṭaka IV 407; Peta Vatthu Commentary 191.
3. fostered, treated, practised Milindapañha 394 (bhesajjena kāyaṁ); Peta Vatthu Commentary 257.
4. sat on (said of eggs), being hatched Majjhima Nikāya I 104; Saṁyutta Nikāya III 153; Aṅguttara Nikāya IV 125f., 176.

:: Paribheda [from pari + bhid, see pa ribhindati]
1. breaking, breaking up, falling to pieces Dhammasaṅgani 738, 874.
2. bursting, breaking open Peta Vatthu Commentary 55.

:: Paribhedaka (adjective) [from pa ribheda in sense of pa ribhindati] breaking; adisturber of peace, [in previous edition: breedbate] Jātaka II 173; III 168; V 245; VI 437.

:: Paribhindati [pari + bhid] 1. to break up, split, create dissension, to set at variance Jātaka I 439; IV 196; V 229; VI 368; Peta Vatthu Commentary 13. 2. to break (see °bhinna), — past participle pa ribhinna.

:: Paribhinna [past participle of pa ribhindati]
1. broken, broken up Majjhima Nikāya I 190 (a°); Vimāna Vatthu 184 (°vaṇṇa of broken up appearance, i.e. crumbly.).
2. set at variance, disconcerted, split Vinaya III 161; Jātaka II 193; as 308; Peta Vatthu Commentary 13. — cf. vi°

:: Paribhoga [from pari + bhuj]
1. material for enjoyment, food, feeding Jātaka I 243; II 432; Milindapañha 156, 403; Dhammapada II 66; Paramatthajotikā II 342.
2. enjoyment, use Vinaya IV 267; Saṁyutta Nikāya I 90; Mahāniddesa 262; Visuddhimagga 33 (with pariyesana and paṭiggahana); Dhammapada I 60; Peta Vatthu Commentary 25, 26, 220. — Four pa ribhogas are distinguished at Jātaka V 253 and at Visuddhimagga 43, viz. theyya°, iṇa,° dāyajja°, sāmi°. paribhoga discussed in relation to paṭilābha at Visuddhimagga 43.

-cetiya a tree, shrine etc., used by the Buddha, and consequently sacred Paramatthajotikā I 222;
-dhātu a relic consisting of something used by the dead saint (opposite sarīradhātu, remains of the body) Mahāvaṁsa 15, 163. (cf. pāribhogika-dhātu); Paramatthajotikā II 579.

:: Paribhojaniya (or °īya) (neuter) [original gerund of pa ribhunjati 2] that which is used for cleaning, water for washing Vinaya II 76, 208, 216 (°ghaṭa), 226 (cf. Vinaya Texts III 8); III 119 (pāniyaṁ); Jātaka I 416; VI 75; Dhammapada I 58.

:: Paribhuñjana (neuter) [from pa ribhuñjati] eating Peta Vatthu Commentary 35.

:: Paribhuñjati [pari + bhuj]
1. to enjoy, to use, to enjoy the use of Vinaya II 109; Majjhima Nikāya I 153 (nivāpaṁ p.), 207, Saṁyutta Nikāya II 29; Sutta-Nipāta 240, 241, 423; Peta Vatthu I 12; I 94; IV 52 (= khādituṁ Peta Vatthu Commentary 259); Cullaniddesa §427 (pariyesati paṭilabhati paribhuñjati); Milindapañha 366, 395 (ālopaṁ °bhuñjisaṁ); Peta Vatthu Commentary 3, 5 (modake eat up), 8, 13, 23, 47; Saddhammopāyana 394. — gerundive °bhuñjiya Jātaka I 243 (dup°); and °bhuñjitabba Peta Vatthu Commentary 71 (with neuter abstract °tabbatta). — passive °bhuñjiyati, present participle °iyamāna Saṁyutta Nikāya I 90.
2. [see bhuñjatī2] to purify, clean, cleanse Majjhima Nikāya I 25; Jātaka VI 75, — past participle pa ribhutta (q.v.).

:: Paribhutta [past participle of pa ribhuñjati, cf. Buddhist Hybrid Sanskrit pa ribhukta Divyāvadāna 277] used, employed, made use of Vinaya II 109 (su°); Jātaka III 257 (a°); Sumaṅgalavilāsinī I 261 (sayaṁ °bhesajja); Paramatthajotikā II 19.

:: Paribhūta [past participle of pa ribhavati] treated with contempt, disregarded, despised Vinaya IV 6; Saṁyutta Nikāya II 279; Milindapañha 229, 288.

:: Paribrahaṇa (neuter) [to bṛh, see paribrūhati and cf. late Sanskrit pa ribarhaṇā] growth, increase, promotion Thag-a 49 varia lectio cf. paribrūhana.

:: Paribrūhana (neuter) [from pa ribrūhati, cf. upabrūhana] augmentation, increase Nettipakaraṇa 79.

:: Paribrūhati [pari + brūhati of bṛh2] to augment, increase, do with zest Vimāna Vatthu 115. — causative °brūheti [cf. Sanskrit pa ribṛnhayati] to make strong, increase Jātaka V 361 (apa ribrūhayi preterit medium with a° negative, i.e. was weakened, lost his strength; but explained by commentary as "atibrūhesi mahāsaddaṁ nicchāresi," thus taking it to brū to speak, which is evidently a confusion), — past participle pa ribbūḷha and pa ribrūhita (q.v.).

:: Paribrūhita [past participle of pa ribrūheti] increased, furthered, strengthened Therīgāthā Commentary 245.

:: Paribyattatā (feminine) [pari + vyatta + tā] great distinction, clearness; wide experience, learnedness Milindapañha 349.

:: Paricakkhitar [agent noun from pari + cakṣ, cf. akkhi and cakkhu] one who looks round or enquires, negative a° Jātaka V 77.

:: Paricaraṇa (neuter) [from pari + car]
1. going about, mode of life Dhammapada I 382 (gihīnaṁ °ṭṭhānaṁ, varia lectio for vicaraṇa°).
2. Attending to, looking after, worshipping Dhammapada I 199 (aggi-p°-ṭṭhāna fire-place).
3. enjoyment, pleasure (indriyānaṁ) Peta Vatthu Commentary 16. See also paricāraṇā.

:: Paricaraṇaka [from paricaraṇa] servant, attendant Sumaṅgalavilāsinī I 269.

:: Paricarati [pari + carati] to move about, in various senses, viz.
1. to go about, look after Aṅguttara Nikāya III 94 (upaṭṭhahati + p.) Jātaka V 421; Peta Vatthu Commentary 175.
2. to worship (only in connection aggiṁ p. to worship the fire) Dīgha Nikāya I 101; Saṁyutta Nikāya I 166; Dhammapada 107; Jātaka I 494; Sutta-Nipāta 79 (= payirupāsati Paramatthajotikā II 401).
3. to roam about, to feast one's senses, to amuse oneself, play, sport Peta Vatthu Commentary 77 (indriyāni = kīḷāmi Peta Vatthu II 121). — We often find reading pariharati for paricarati, e.g. At Dhammapada II 232; cf. paricāreti for °hāreti Peta Vatthu Commentary 175; paricaraṇā for °haraṇā Peta Vatthu Commentary 219, — past participle pariciṇṇa; causative paricāreti (q.v.).

:: Paricariyā (feminine) [from paricarati] going about, service, ministration, worship Saṁyutta Nikāya I 182; Aṅguttara Nikāya I 132; Dhammapada II 232 (aggi°). Occurs also as pāricariyā (q.v.), e.g. At Jātaka V 154. See also paricārikā.

:: Paricaya [from pari + ci] familiarity, acquaintance Jātaka VI 337; Visuddhimagga 153; Peta Vatthu Commentary 74. — adjective (—°) acquainted with, versed in (locative) Jātaka II 249 (jāta°), Vimāna Vatthu 24 (kata°); Peta Vatthu Commentary 4 (the same), 129 (the same).

:: Paricāra from [paricāreti] serving, attendance; (masculine) servant, attendant Theragāthā 632 (commentary on this stanza for paddhagū).

:: Paricāraka (adjective/noun) [from paricāreti] attending, serving honouring; (masculine) attendant, worshipper, follower (cf. Buddhist Hybrid Sanskrit paricāraka attendant Avadāna-śataka I 170; II 167] Dīgha Nikāya I 101; II 200; Theragāthā 475; Sutta-Nipāta page 218 (Cullaniddesa II reads °cārika); Jātaka I 84; IV 362; Peta Vatthu IV 87 (not °vāraka); Sumaṅgalavilāsinī I 137, 269. See also paricārika.

:: Paricāraṇā (feminine) [from paricāreti] care, attention, looking after; pleasure, feasting, satisfaction Peta Vatthu II 12 (gloss for °cārika); Peta Vatthu Commentary 219.

:: Paricāreti [causative of paricarati]
1. to serve, wait on, attend upon, honour, worship [cf. Buddhist Hybrid Sanskrit paricārayati Divyāvadāna 114f., 421] Saṁyutta Nikāya I 124 (pāde); Dhammapada III 196 (the same); Jātaka I 81 (°cāritabba-ṭṭhāna place of worship); IV 274; V 9. passive paricāriyati, present participle °iyamāna Majjhima Nikāya I 46, 504; Jātaka I 58. In this sense it may also be taken as "being delighted or entertained by."
2. to amuse oneself, gratify one's senses, to have recreation, find pleasure [cf. Buddhist Hybrid Sanskrit paricārayati Divyāvadāna 1, and frequent phrase pañcahi kāma-guṇehi samarpitā samaṅgibhūtā p. e.g. Mahāvastu I 32] Vinaya II 290; III 72 (pañcahi kamaguṇehi samappitā etc.); Dīgha Nikāya I 36 (the same), 104 (the same); Majjhima Nikāya I 504 (the same); Theragāthā 96 (saggesu); Peta Vatthu I 116 (= yathā sukkhaṁ cārenti indriyāni Peta Vatthu Commentary 58); IV 129 (read °cārayanti for °vārayanti, cf. Peta Vatthu Commentary 228 indriyāni p.), — past participle paricārita q.v. See also parivāreti.

:: Paricārika (adjective/noun) = paricāraka (servant, attendant) Aṅguttara Nikāya V 263 (aggi° fire-worshipper); Peta Vatthu II 620 (amacca° minister and attendant); Therīgāthā Commentary 267; Paramatthajotikā II 597. — feminine °carikā
1. a maid-servant, handmaiden, nurse, (personal) attendant Majjhima Nikāya I 253; cf. Saṁyutta Nikāya I 125; Jātaka I 204 (pāda°), 291; II 395; IV 35 (veyyāvacca-kārikā p.), 79; V 420; Peta Vatthu II 126 (= veyyāvacca-kārinī Peta Vatthu Commentary 157); Peta Vatthu Commentary 46.
2. care, attention; pleasure, pastime (so here, probably another form of paricāriyā) Peta Vatthu IV 12 (= indriyānaṁ pariharaṇā Peta Vatthu Commentary 219; gloss °cāraṇā).

:: Paricārin (adjective/noun) [from paricāreti] serving, attending, feminine a maid-servant Jātaka II 395.

:: Paricārita [past participle of paricāreti] served by; delighted by, indulging in Majjhima Nikāya I 504.

:: Paricca (indeclinable) [gerund of pari + i, cf. Sanskrit (Greek) parītya and Pāḷi pariyeti] literally "going round," i.e. having encircled, grasped, understood; grasping, finding out, perceiving; frequent in phrase cetasā ceto paricca (pajānāti) grasping fully with one's mind, e.g. At Dīgha Nikāya I 79; Majjhima Nikāya I 445; III 12; Saṁyutta Nikāya II 121, 233; Itivuttaka 12; Vibhaṅga 329; Visuddhimagga 409 (= paricchinditvā). See pariyeti.

:: Pariccajana (neuter) and °nā (feminine) [from pariccajati]
1. giving up, rejection, leaving Itivuttaka 11, 12.
2. giving out, bestowing, giving a donation Peta Vatthu Commentary 124.

:: Pariccajanaka [from preceding] one who gives (up) or spends, a giver, donor Peta Vatthu Commentary 7.

:: Pariccajati [pari + cajati of tyaj] to give up, abandon, leave behind, reject Saṁyutta Nikāya I 44; Itivuttaka 94; Jātaka II 335; VI 259 (= chaḍḍeti) Milindapañha 207; Dhammapada IV 204; Peta Vatthu Commentary 121, 132, 221 (read jīvitaṁ pariccajati for parivajjati; cf. Buddhist Hybrid Sanskrit jīvitaṁ parityakṣyāmi Avadāna-śataka I 210); Saddhammopāyana 539, — past participle pariccatta (q.v.).

:: Pariccatta [past participle of pariccajati; cf. Buddhist Hybrid Sanskrit parityakta in meaning "given to the poor" Avadāna-śataka I 3] given up, abandoned, thrown out, left behind Jātaka I 69, 174, 477; Milindapañha 280; Peta Vatthu Commentary 178, 219 (= virādhita); Saddhammopāyana 374.

:: Pariccāga [from pariccajati]
1. giving up, abandonment, sacrifice, renunciation Aṅguttara Nikāya I 92 (āmisa° and dhamma° material and spiritual); Paṭisambhidāmagga II 98; Jātaka I 12 (jīvita°); Dhammapada III 441 (pañca mahāpariccāgā the five great sacrifices, i.e. the giving up of the most valuable treasures of wife, of children, of kingdom, of life and limb).
2. expense Dhammapada II 231 (sahassa° expenditure of a thousand coins).
3. giving (to the poor), liberality as 157; Paramatthajotikā II 295 (mahā°, corresponding to mahādāna); Peta Vatthu Commentary 7f.; 27, 120f., 124.

:: Paricchada [from pari + chad] a cover, covering Jātaka I 341, 466.

:: Paricchanna [pari + channa, past participle of chad] enveloped, covered, wrapped round Vinaya IV 17.

:: Paricchādanā (feminine) [from pari + chad] covering, hiding, concealing Puggalapaññatti 19 = 23 = Vibhaṅga 358.

:: Paricchāta [pari + chāta] very much seared, scorched (?) Saddhammopāyana 102 (°odara-ttaca).

:: Pariccheda [from pari + chid; late Sanskrit (philosophical) in same meaning]
1. exact determination, circumscription, range, definition, connotation, measure Jātaka III 371; Visuddhimagga 184 (as one of the nimittas of the body), 236 (referring to the five nimittas of the life-principle); Paramatthajotikā II 160, 229, 231, 376, 408, 503; Paramatthajotikā I 182 (gaṇana°); Vimāna Vatthu 194 (the same); as 3; Dhammapada II 73 (avadhi°); Peta Vatthu Commentary 254 (kāla°), 255 (āyuno p.); Sammohavinodanī 417 (citta°, for citta-paricce ñaṇa Vibhaṅga 330).
2. limit, boundary Milindapañha 131, 405; Jātaka III 504 (°nadī-tīra).
3. limitation, restriction Dhammapada II 88, 98; Peta Vatthu Commentary 20 (°ṁ karoti to restrict).
4. division (of time), in ratti° and divā°, night- and day-division Visuddhimagga 416.
5. (town)-planning, designing Sammohavinodanī 331.

:: Paricchedaka (adjective) [from pariccheda] determining, fixing Sammohavinodanī 346 (uṭṭhāna-velā °ā saññā).

:: Paricchindana (neuter) [from paricchindati] "cutting up," definition, analysis Vimāna Vatthu 114.

:: Paricchindanaka (adjective) [from pari + chind] marking out, defining, analysing as 157 (ñāṇa).

:: Paricchindati [pari + chindati]
1. to mark out Vimāna Vatthu 291 (vasana-ṭṭhānaṁ).
2. to determine, to fix accurately, to decide Jātaka I 170 (padaṁ the track), 194 (nivāsavetanaṁ); III 371; IV 77; Milindapañha 272; Visuddhimagga 184, 409; Paramatthajotikā II 434 (paññāya p.).
3. to limit, restrict, define Milindapañha 131; Sumaṅgalavilāsinī I 132, — past participle paricchinna (q.v.).

:: Paricchinna [past participle of paricchindati]
1. restricted, limited, small Dhammapada I 58; Peta Vatthu Commentary 136 (°ppamāṇa).
2. divided, measured Visuddhimagga 184; Peta Vatthu Commentary 185 (= mita).

:: Pariciṇṇa [pari + ciṇṇa, past participle of carati]
1. surrounded, attended Jātaka V 90.
2. worshipped Majjhima Nikāya I 497; Saṁyutta Nikāya IV 57 (me Satthā p.), cf. Theragāthā 178 (Satthā ca p. me) and 891 (p. mayā Satthā).
3. practised, performed Milindapañha 360.

:: Paricita1 [past participle of pari + ci, cinoti, Pāḷi cināti] gathered, accumulated, collected, increased, augmented Majjhima Nikāya III 97; Saṁyutta Nikāya I 116; II 264; IV 200; Aṅguttara Nikāya II 67f., 185; III 45, 152; IV 282, 300; V 23; Theragāthā 647; Paṭisambhidāmagga I 172 (explained); Peta Vatthu Commentary 67; Saddhammopāyana 409.

:: Paricita2 [past participle of pari + ci, ciketi, Pāḷi cināti; but perhaps identical with paricita1] known, scrutinized, accustomed, acquainted or familiar with, constantly practised Vinaya II 95 (vācasā p.), 109 (aggi° etc. read aggiparijita); Therīgāthā Commentary 52; Milindapañha 140 (iddhipādā p.); Dāṭhāvaṁsa IV 19.
— aparicita unfamiliar Dhammapada I 71.

:: Paricumbati [pari + cumbati] to kiss (all round, i.e. from all sides), to cover with kisses Majjhima Nikāya II 120; Saṁyutta Nikāya I 178, 193; Aṅguttara Nikāya IV 438; Dhammapada I 330.

:: Paridahati [pari + dahati, of dhā] to put round, put on, clothe Dhammapada 9 (future °dahessati); Jātaka II 197; V 434 (gerund °dahitvā); VI 500; Peta Vatthu II 118; Peta Vatthu Commentary 76 (vatthāni), 77, 127 (°dahissati for paridhassati Peta Vatthu II 936, which read for Text parivassati). Gerund also paridayha Jātaka V 400 (= nivāsetvā Cariyāpiṭaka pārupitvā ca commentary), — past participle paridahita (q.v.). Causative II paridahāpeti to cause to be clothed Peta Vatthu Commentary 49 (= acchādeti).

:: Paridahita [past participle of paridahati] put round, put on (of clothing) Peta Vatthu Commentary 43.

:: Paridamana (neuter) [pari + da mana] controlling, taming Visuddhimagga 375.

:: Paridameti [pari + dameti] to control, tame, keep under Visuddhimagga 376.

:: Paridaṇḍa (adjective) [pari + daṇḍa] "with a stick a round," i.e. surrounded by a stick; only in one phrase viz. "saparidaṇḍā iṭṭhi" a woman protected by a stick, or liable to punishment (?), in stock phrase enumerating ten kinds of women Majjhima Nikāya I 286 = III 46 = Vinaya III 139 = Aṅguttara Nikāya V 264 = Vimāna Vatthu 73.
[BD]: Protected by the stick = symbolic: protected by the state. If caught having sex with such, subject to punishment (the stick). Possibly "Protected by the threat of punishment."

:: Pariddava [according to Trenckner Majjhima Nikāya I 532 (on Majjhima Nikāya I 56, where Sinhalese mss read p., whereas B mss have parideva) the metrical substitute for parideva; therefore not = Sanskrit paridrava, which is only a late re-translation of the Pāḷi word] = parideva Majjhima Nikāya I 56 (soka°); Aṅguttara Nikāya I 221; Therīgāthā 345 (soka°); Sutta-Nipāta 1052, cf. Cullaniddesa §416 (see parideva).

:: Parideva [pari + deva of div, devati; only in one passage of Epic Sanskrit (Mhbh VII 3014); otherwise paridevana neuter] lamentation, wailing Majjhima Nikāya I 200; Saṁyutta Nikāya II 1; III 3f.; Aṅguttara Nikāya I 144; II 195; Sutta-Nipāta 328, 592, 811, 923, 969; Jātaka I 146; VI,188, 498; Mahāniddesa 128, 134, 370, 492; Paṭisambhidāmagga I 11f., 38, 59, 65; Vibhaṅga 100, 137; Nettipakaraṇa 29. It is exegetically paraphrased at Dīgha Nikāya II 306 = Cullaniddesa §416 (under pariddava) with synonyms ādeva p. ādevanā paridevanā ādevitattaṁ paridevitattaṁ; often combined with soka grief, e.g. At Dīgha Nikāya I 36; Sutta-Nipāta 862; Itivuttaka 89; Peta Vatthu Commentary 39, 61. — Buddhaghosa at Sumaṅgalavilāsinī I 121 explains it as "sokaṁ nissita-lālappana-lakkhaṇo p."

:: Paridevanā (feminine) = parideva, Sutta-Nipāta 585; Cullaniddesa §416 (see under parideva) Peta Vatthu I 43 (= vācā-vippalāpa Peta Vatthu Commentary 18); I 123; Peta Vatthu Commentary 41.

:: Paridevati [pari + devati, div] to wail, lament Dīgha Nikāya II 158 (mā socittha mā paridevittha); Sutta-Nipāta 582, 774 = Mahāniddesa 38 (as °devayati), 166; Jātaka VI 188, 498; Peta Vatthu Commentary 18 (socati + p.); gerund °devamāna Saṁyutta Nikāya I 199, 208; Jātaka V 106; Peta Vatthu Commentary 38, and °devayamāna Sutta-Nipāta 583. — gerundive °devaniya Mahāniddesa 492; Paramatthajotikā II 573, and °devaneyya Sutta-Nipāta 970 (= ādevaneyya Mahāniddesa 493), — past participle paridevita (q.v.).

:: Paridevita (neuter) [past participle of paridevati] lamentation, wailing Sutta-Nipāta 590; Peta Vatthu I 123 (= ruditaṁ Peta Vatthu Commentary 63); Milindapañha 148 (kanditap.°-lālappita-mukha).

:: Paridevitatta (neuter) [abstract from paridevita] lamentation etc.; only exegetical construction in explanation of parideva at Dīgha Nikāya II 306 = Cullaniddesa §416.

:: Paridhaṁsaka (adjective) [from paridhaṁsati] destructive, ruinous Peta Vatthu Commentary 15 (°vacano speaking destructively, scandalmonger).

:: Paridhaṁsati [pari + dhaṁsati] to be deprived, to lose, to come to ruin Itivuttaka 90; Milindapañha 249, 265. — causative paridhaṁseti in same meaning at Mahāniddesa 5. It is almost synonymous with paripatati and parihāyati.

:: Paridhāvati [pari + dhāvati] to run about Jātaka I 127 (ādhāvati + p.), 134 (the same), 158 (the same); II 68 (the same) = Therīgāthā Commentary 54; V 106.

:: Paridhota [past participle of paridhovati] washed, rinsed, cleansed, purified Dīgha Nikāya I 124.

:: Paridhovati [pari + dhovati] to wash (all round), cleanse, clean Vinaya I 302, — past participle paridhota.

:: Paridīpaka (adjective) [from paridīpeti, cf. dīpaka1] illuminating, explaining, explanatory Paramatthajotikā II 40

:: Paridīpana (neuter) [pari + dīpana] illuminating, elucidating, explanation Milindapañha 318; Paramatthajotikā I 111; Paramatthajotikā II 394f.

:: Paridīpanā (feminine) [from paridīpeti, cf. paridīpana] explanation, illustration Milindapañha 131.

:: Paridīpeti [pari + dīpeti] to make bright, to illustrate, to explain Milindapañha 131; Saddhammopāyana 491, — past participle paridīpita (q.v.).

:: Paridīpita [past participle of paridīpeti]
1. in flames, set ablaze Therīgāthā 200 (= punappunaṁ ādīpitatāya p. Therīgāthā Commentary 170),
2. explained, made clear, illuminated Visuddhimagga 58; Kv-a 8; Saddhammopāyana 305.

:: Paridūseti [pari + dūseti] to spoil altogether, to ruin, corrupt, defile Saddhammopāyana 409.

:: Pariḍahati [pari + ḍadati] to burn: passive pariḍayhati to be burnt or scorched Majjhima Nikāya I 422; Saṁyutta Nikāya I 188 = Theragāthā 1224; Aṅguttara Nikāya I 137; III 95, 98; Sutta-Nipāta 63; Paṭisambhidāmagga I 128 (ḷ); Peta Vatthu I 64 (= parito jhāyati Peta Vatthu Commentary 33); Milindapañha 303; Peta Vatthu Commentary 60. cf. pariḷāha.

:: Parigalati [pari + galati, see gaḷati] to sink down, slip or glide off Jātaka IV 229, 250; V 68.

:: Parigaṇhana (neuter) [from parigaṇhāti] comprehension Jātaka II 7 (°paññā comprehensive wisdom).

:: Parigaṇhāti (and Pariggaheti causative) [pari + gṛh]
1. to embrace, seize, take possession of, hold, take up Majjhima Nikāya I 80, 137; Jātaka III 189; Sumaṅgalavilāsinī I 45.
2. to catch, grasp Dhammapada I 68.
3. to go all round Dhammapada I 91 (sakala-jambudīpaṁ).
— causative °ggaheti (preterit °esi, gerund °etvā, infinitive °etuṁ)
1. to embrace, comprehend, figurative master Vinaya II 213; Jātaka II 28; III 332; Paramatthajotikā II 549 (mantāya); Dhammapada III 242; Peta Vatthu Commentary 68 (hattesu), 93; Vimāna Vatthu 75.
2. to explore, examine, find out, search Jātaka I 162; II 3; III 85, 268 (°ggahetuṁ), 533; V 93, 101; Dhammapada II 56. — causative II parigaṇhāpeti Jātaka I 290.
3. to comprise, summarise Paramatthajotikā I 166, 167, — past participle pariggahita (q.v.).

:: Pariggaha [from pari + gṛh]
1. wrapping round, enclosing Theragāthā 419 (? cf. Psalms of the Brethren 217 note 6).
2. taking up, seizing on, acquiring, acquisition, also in bad sense of "grasping" Sutta-Nipāta 779 (= taṇhā and diṭṭhi° Mahāniddesa 57); Paṭisambhidāmagga I 172; II 182 (nekkhamma° etc.); Mahāniddesa 11 (itthi° acquiring a wife); Jātaka VI 259; Milindapañha 244 (āhara° abstinence in food), 313 (the same).
3. belongings, property, possessions Dīgha Nikāya II 58; III 289 = Aṅguttara Nikāya IV 400; Majjhima Nikāya I 137 (quoted at Mahāniddesa 122); Saṁyutta Nikāya I 93; Sutta-Nipāta 805; Jātaka IV 371; VI 259; Peta Vatthu Commentary 76 (°bhūta belonging to, the property of); Vimāna Vatthu 213, 321. sa° with all (its) belongings Saṁyutta Nikāya I 32.
4. a wife Therīgāthā Commentary 271; Peta Vatthu Commentary 161 (kata° wedded), 282; Therīgāthā Commentary 271. sapariggaha and apariggaha married and unmarried (in general, with reference to the man as well as the woman) Dīgha Nikāya I 247; Jātaka IV 190; VI 348, 364.
5. grace, favour Sumaṅgalavilāsinī I 241 (āmisa° material grace).

:: Pariggahita [past participle of parigaṇhāti] taken, seized, taken up, haunted, occupied Vinaya III 51 (manussānaṁ p. by men); IV 31, 278; Dhammapada I 13 (amanussa° by ghosts); Peta Vatthu Commentary 87, 133; Saddhammopāyana 64. — feminine abstract, °tā being possessed (Visuddhimagga 121 (amanussa°).

:: Pariggāhaka (adjective) [from pariggaha] including, occupying Nettipakaraṇa 79 (= upathambhaka commentary as quoted in Index page 276, note 3).

:: Parigha [Vedic parigha, of which the usual Pāḷi representative is paligha (q.v.)] a crossbar Therīgāthā Commentary 211 (°daṇḍa).

:: Parighaṁsati [pari + ghaṁsati1] to rub (too) hard, scrub, scratch, only in present participle aparighaṁsanto Vinaya I 46; II 208.

:: Parigilati [pari + gilati] to swallow Jātaka I 346.

:: Parigūhanā (feminine) [from patigūhati] hiding, concealment, deception Puggalapaññatti 19, 23.

:: Parigūhati [pari + gūhati] to hide, conceal Aṅguttara Nikāya I 149; IV 10, 31; Peta Vatthu III 43 (= paṭicchādeti Peta Vatthu Commentary 194).

:: Pariharaka (adjective/noun) [from pari + hṛ]
1. surrounding or surrounded, having on one's hands Jātaka II 190 (sukha°, varia lectio for °parihaṭa).
2. An armlet, bracelet Vimāna Vatthu 167 (varia lectio °haraṇa; explained as hattha-laṅkāra.) See also parihāraka.

:: Pariharaṇa (neuter) [from pari + hṛ]
1. protection, care Visuddhimagga 500 (gabbha°); Paramatthajotikā I 235; Sumaṅgalavilāsinī I 207 (kāya°); Dhammapada II 179 (kāyassa).
2. keeping up, preservation, keeping in existence; in phrase khandha° Dhammapada III 261, 405. cf. pariharaṇā.

:: Pariharaṇā (feminine) [= pariharaṇa]
1. keeping up, preserving, care, attention, pleasure Peta Vatthu Commentary 219 (with varia lectio °caraṇā; for paricārikā Peta Vatthu IV 12).
2. keeping secret, guarding, hiding, deceiving Vibhaṅga 358 = Puggalapaññatti 23.

:: Pariharati [pari + hṛ]
1. to take care of, to attend to (accusative), shelter, protect, keep up, preserve, look after Vinaya I 42; II 188; Dīgha Nikāya II 100 (saṅghaṁ); Dīgha Nikāya II 14 (gabbhaṁ kucchinā); Majjhima Nikāya I 124, 459; Saṁyutta Nikāya III 1; Aṅguttara Nikāya III 123; Jātaka I 52 (kucchiyā), 143, 170; Milindapañha 392, 410 (attānaṁ) 418; Paramatthajotikā II 78; Dhammapada II 232 (aggiṁ, varia lectio paricarati, which is the usual); Peta Vatthu Commentary 63 (kucchiyā), 177. cf. Buddhist Hybrid Sanskrit pariharati in same meaning e.g. Avadāna-śataka I 193, 205.
2. to carry about Dīgha Nikāya II 19 (aṅkena); Majjhima Nikāya I 83; Sutta-Nipāta 440 (muñjaṁ parihare, 1 singular present medium; Paramatthajotikā II 390 takes it as parihareyya); Milindapañha 418 (āḷakaṁ p.).
3. (intransitive) to move round, go round, circle, revolve Majjhima Nikāya I 328; Aṅguttara Nikāya I 277 (candima-suriyā p.; cf. Aṅguttara Nikāya V 59) = Visuddhimagga 205; Jātaka I 395; IV 378; VI 519; Sumaṅgalavilāsinī I 85; Peta Vatthu Commentary 204.
4. to conceal Vinaya III 52 (suṅkaṁ).
5. to set out, take up, put forward, propose, only in phrase (commentary style) uttānatthāni padāni p. to take up the words in more explicit meaning Paramatthajotikā II 178, 419, 437, 462, — past participle parihaṭa. Passive parihīrati (q.v.). — See also anupariharati.

:: Pariharitabbatta (neuter) [abstract from gerund of pariharati] necessity of guarding Visuddhimagga 98.

:: Parihasati [pari + has] to laugh at, mock, deride Jātaka I 457. Causative parihāseti to make laugh Jātaka V 297.

:: Parihaṭa (°hata) [past participle of pariharati] surrounded by (—°) encircled; only in phrase sukha-parihaṭa (+ sukhe ṭhita) steeped in good fortune Vinaya III 13 (correct sukhedhita accordingly!); Jātaka II 190 (pariharaka varia lectio); VI 219 (= sukhe ṭhita).

:: Parihaṭṭha [past participle of pari + hṛṣ] gladdened, very pleased Peta Vatthu Commentary 13.

:: Parihāna (neuter) [from pari + hā] diminution, decrease, wasting away, decay Saṁyutta Nikāya II 206f.; Aṅguttara Nikāya II 40 (abhabbo parihānāya), III 173, 309, 329f., 404f. (°dhamma); V 103 (the same), 156f.; Itivuttaka 71 (°āya saṁvattati); Dhammapada 32 (abhabbo p.°āya); Puggalapaññatti 12, 14.

:: Parihāni (feminine) [from pari + hā] loss, diminution (opposite vuddhi) Saṁyutta Nikāya II 206; IV 76, 79; V 143, 173; Aṅguttara Nikāya I 15; III 76f.; IV 288; V 19f., 96, 124f.; Jātaka II 233; Dhammapada III 335; IV 185.

:: Parihāniya (adjective) [parihāna + ya] connected with or causing decay or loss Dīgha Nikāya II 75f. (°ā dhammā conditions leading to ruin); Aṅguttara Nikāya IV 16f.; Vibhaṅga 381; Sammohavinodanī 507f. — a° Saṁyutta Nikāya V 85.

:: Parihāpeti [causative of parihāyati]
1. to let fall away, to lose, to waste Saṁyutta Nikāya II 29; Jātaka IV 214 (vegaṁ); Milindapañha 244 (cittaṁ to lose heart, to despair); Peta Vatthu Commentary 78.
2. to set aside, abandon, neglect, omit Vinaya I 72 (rājakiccaṁ); Jātaka II 438; IV 132 (vaṭṭaṁ); V 46; Milindapañha 404 (mūḷakammaṁ). — Negative gerund aparihāpetvā without omission as 168; present participle aparihāpento not slackening or neglecting Visuddhimagga 122.

:: Parihāra [from pari + hṛ, cf. pariharati]
1. Attention, care (especially —°), in compounds like gabbha° care of the fœtus Dhammapada I 4; dāraka° care of the infant Jātaka II 20; kumāra° looking after the prince Jātaka I 148, II 48; Dhammapada I 346; dup° hard to protect Jātaka I 437; Visuddhimagga 95 (majjhimo d. hard to study?)
2. honour, privilege, dignity Vinaya I 71; Jātaka IV 306 (gārava°).
3. surrounding (literal), circuit of land Jātaka IV 461.
4. surrounding (figurative), attack; in compound visama° being attacked by adversities Aṅguttara Nikāya II 87; Cullaniddesa §304 I C; Milindapañha 112, 135.
5. Avoidance, keeping away from Jātaka I 186.

-patha "circle road," i.e.
(1) a roundabout way Dhammapada II 192.
(2) encircling game Dīgha Nikāya I 6 = Vinaya II 10 (explained as "bhūmiyaṁ nānāpathaṁ maṇḍalaṁ katvā tattha pariharitabbaṁ pariharantānaṁ kīḷanaṁ" Sumaṅgalavilāsinī I 85; translated as "keeping going over diagrams" Dialogues of the Buddha I 10, with remark "a kind of primitive hop-scotch").

:: Parihāraka (adjective/noun) [from pari + hṛ] surrounding, encircling; a guard Aṅguttara Nikāya II 180.

:: Parihārika [from parihāra] keeping, preserving, protecting, sustaining Dīgha Nikāya I 71 (kāya° cīvara, kucchi° piṇḍapāta; explained as kāya-pariharaṇa-mattakena and kucchi° at Sumaṅgalavilāsinī I 207; correct reading accordingly); Majjhima Nikāya I 180; III 34; Puggalapaññatti 58; Visuddhimagga 65 (kāya°, of āvara).

:: Parihārin (adjective) [from parihāra] taking care of, (worth) keeping Saṁyutta Nikāya IV 316 (udaka-maṇika).

:: Parihāsa [from pari + has, cf. parihasati] laughter, laughing at, mockery Jātaka I 116 (°keḷi), 377; Dhammapada I 244.

:: Parihāsiṁsu at Jātaka I 384 is to be read as °bhāsiṁsu.

:: Parihāyati [pari + hā] to decay, dwindle or waste away, come to ruin; to decrease, fall away from, lack; to be inferior, deteriorate Vinaya I 5; Majjhima Nikāya III 46f. (opposite abhivaḍḍhati); Saṁyutta Nikāya I 120, 137; III 125; IV 76f.; Aṅguttara Nikāya III 252; Dhammapada 364; Sutta-Nipāta 767; Jātaka II 197; IV 108; Mahāniddesa 5 (paridhaṁsati + p.) Milindapañha 249 (the same); Puggalapaññatti 12 (read °hāyeyya for °hāreyya); Paramatthajotikā II 167 (+ vinassati); Puggalapaññatti 181 (nassati + p.); Peta Vatthu Commentary 5, 76 (varia lectio), 125 (°hāyeyyuṁ), — past participle parihīna, passive parihiyyati, causative parihāpeti (q.v.).

:: Parihiyyati [passive of parihāyati, Sanskrit °hīyate] to be left, to be deserted, to come to ruin (= dhaṁsati) Jātaka III 260.

:: Parihīna [past participle of parihāyati] fallen away from, decayed; deficient, wanting; dejected, destitute Saṁyutta Nikāya I 121; Aṅguttara Nikāya III 123; Sutta-Nipāta 827, 881 (°pañña); Jātaka I 112, 242; IV 200; Mahāniddesa 166, 289; Milindapañha 249, 281 (a°); Peta Vatthu Commentary 220 (= nihīna).

:: Parihīnaka (adjective) [parihīna + ka] one who has fallen short of, neglected in, done out of (ablative or instrumental) Dīgha Nikāya I 103.

:: Parihīrati [passive of pariharati, Sanskrit parihriyate in development °hriyate > *hiriyati > *hiyirati > °hīrati] to be carried about (or better "taken care of," according to Buddhaghosa's explanation Paramatthajotikā II 253; see also Psalms of the Brethren 226) Sutta-Nipāta 205 = Theragāthā 453.

:: Parijana [pari + jana] "the people round," i.e. attendants, servants, retinue, suite Vinaya I 15; Jātaka I 72, 90; Dhammapada III 188; Vimāna Vatthu 63; Peta Vatthu Commentary 58, 62.
-saparijana with one's servants Cariyāpiṭaka II 8, 2 (Text saparijjana metri causā°).

:: Parijapana (neuter) [from parijapati] mumbling, uttering spells Milindapañha 356 (mantaṁ).

:: Parijapati [pari + japati, cf. Buddhist Hybrid Sanskrit parijapta enchanted Divyāvadāna 397] to mutter (spells), to practise divination Jātaka III 530; Milindapañha 200 (vijjaṁ).

:: Parijānanā (feminine) [pari + jānanā = jānana] cognition, recognition, knowledge Nettipakaraṇa 20 (as paraphrase of pariññā).

:: Parijānāti [pari + jānāti] to know accurately or for certain, to comprehend, to recognise, find out Majjhima Nikāya I 293; Saṁyutta Nikāya I 11, 24; II 45, 99, III 26, 40, 159; IV 50; V 52, 422; Aṅguttara Nikāya III 400f.; Sutta-Nipāta 202, 254, 943; Mahāniddesa 426; Jātaka IV 174; Theragāthā 226; Milindapañha 69; Dhammapada IV 233 °jānitvā). — present participle parijānaṁ Saṁyutta Nikāya III 27; IV 89; Itivuttaka 3f. — past participle pariññāta (q.v.). gerund pariññāya see under pariññā1.

:: Parijegucchā (feminine) [pari + jegucchā] intense dislike of, disgust with (—°) Dīgha Nikāya I 25, cf. Sumaṅgalavilāsinī I 115.

:: Parijiṇṇa [past participle of pari + jar, i.e. decayed; Kern Toevoegselen sub voce proposes reading °jīna of ji, i.e. wasted, see parijīyati] worn out, gone down, decayed, reduced Jātaka I 111 (seṭṭhi-kulaṁ p.); V 99, 100 (bhoga°); VI 364; Dhammapada 148; Dhammapada II 272 (°kula).

:: Parijita [past participle of pari + ji, jayati; Kern, Toevoegselen sub voce proposes reading parijīta, Sanskrit form of Pāḷi parijīna, past participle of pari + jīyati, but hardly necessary, see also Vinaya Texts III 75] overpowered, injured, damaged Vinaya II 109 (so read for paricita).

:: Parijīyati [pari + jīyati] to become worn out, to decay, fade, Saṁyutta Nikāya I 186; Jātaka IV 111. spelled °jiyyati at Theragāthā 1215. Past participle parijīna (see parijiṇṇa).

:: Parijjanā is doubtful reading at Aṅguttara Nikāya III 38 (varia lectio parivajjanā) = IV 266 (Text reads parijjana, cf. parijana; vv.ll. parivajjanā and parijanā); meaning?.

:: Parikaḍḍhana (neuter) [from parikaḍḍhati] drawing, dragging along Jātaka II 78; Milindapañha 154.

:: Parikaḍḍhati [pari + k°, cf. Buddhist Hybrid Sanskrit parikaḍḍhati Mahāvastu II 255] to draw over or towards oneself, to win over, seduce Dīgha Nikāya II 283 (purisaṁ); Milindapañha 143 (janapadaṁ). cf. parikassati and samparikaḍḍhati.

:: Parikamma (neuter) [pari + kamma] "doing round," i.e. doing up, viz
1. Arrangement, getting up, preparation Vinaya II 106 (°ṁ kārāpeti), 117 (geruka° plasterng with red chalk) 151 (the same). Parikammaṁ karoti to make (the necessary) preparation, to set to work Visuddhimagga 395 and passim (with reference to iddhi). Usually in form parikammakata arranged, prepared Vinaya II 175 (bhūmi), as —° "with," viz. geruka° plasterd with red chalk Vinaya I 48; II 209; lākhā° Jātaka III 183; IV 256; su° beautifully arranged or prepared , well worked Milindapañha 62 (dāru), 282 (maṇiratana); Vimāna Vatthu 188. In special sense used with reference to jhāna, as kasiṇa° processes whereby jhāna is introduced, preparations for meditation Jātaka I 141; IV 306; V 162, 193; as 168; cf. Compendium 54; Dhammapada I 105.
2. service, attention, attending Vinaya I 47; II 106, 220; Saṁyutta Nikāya I 76; Therīgāthā 376 (= veyyāvacca Therīgāthā Commentary 253); Puggalapaññatti 56; Dhammapada I 96, 333, chiefly by way of administerng ointments etc. to a person, cf. Jātaka V 89; Dhammapada I 250. sarīra° attending the body Sumaṅgalavilāsinī I 45, 186; Paramatthajotikā II 52.

-kāraka one who minister to or looks after a person, attendant; one who makes preparations Therīgāthā 411 (feminine °ikā = paricārikā Therīgāthā Commentary 267); Jātaka I 232.

:: Parikanta1 [pari + kanta2 of kantati2] cut open Vinaya III 89 (kucchi p.). See also parikatta and cf. Kern, Toevoegselen sub voce (misreading for °katta?).
Note: Reading parikantaṁ upāhanaṁ at Jātaka VI 51 is with varia lectio to be changed to pariyantaṁ.

:: Parikanta2 at Vinaya II 80 (bhāsita°) is probably to be read as pārikata [past participle of parikaroti]. Buddhaghosa explains as parik-kametvā kata, but it is difficult to derive it from parikkamati. Vinaya Texts III 18 translated "as well in speech as in act" and identify it with parikanta1, hardly justified. cf. also Kern. Toevoegselen sub voce. The passage is evidently faulty.

:: Parikantati1 [pari + kantati1] to wind round, twist Jātaka III 185 (pāso pādaṁ p.; but taken by commentary as parikantati2, explained as "cammādīni chindanto samantā kantati").

:: Parikantati2 [pari + kantati2] to cut (round), cut through, pierce Majjhima Nikāya I 244 (vātā kucchiṁ p.); Jātaka III 185 (see parikantati1).

:: Parikappa [from pari + kalp]
1. preparation, intention, stratagem Theragāthā 940.
2. Assumption, supposition, surmise Aṅguttara Nikāya I 197; V 271; as 308.

:: Parikappita [past participle of parikappati] inclined, determined, decided, fixed upon Saddhammopāyana 362, 602.

:: Parikara [from pari + kṛ; a similar formation belonging to same root, but with figurative meaning is to be found in parikkhāra, which is also explained by parivāra cf. parikaroti = parivāreti] "doing round," i.e. girdle, loincloth Jātaka IV 149; Dhammapada I 352. — In compound ovāda° it is varia lectio at Dīgha Nikāya I 137 for paṭikara (q.v.).

:: Parikaroti [pari + kṛ] to surround, serve, wait upon, do service for Jātaka IV 405 (= parivāreti commentary); V 353 (the same), 381; VI 592. cf. parikara and parikkhāra.

:: Parikassati [pari + kṛṣ, cf. Buddhist Hybrid Sanskrit parikarṣayati to carry about Divyāvadāna 475, and parikaḍḍhati]
1. to drag about Saṁyutta Nikāya I 44, cf. as 68.
2. sweep away, carry away Dhammapada II 275 (mahogho viya parikassamāno, varia lectio °kaḍḍhamāno). — passive parikissati (q.v.).

:: Parikathā (feminine) [pari + kathā, cf. Buddhist Hybrid Sanskrit parikathā Divyāvadāna 225, 235]
1. "round-about tale," exposition, story, especially religious tale Dīgha Nikāya II 204; Visuddhimagga 41 (= pariyāya-kathā)
2. talk about, remark, hint Vinaya I 254 (cf. Vinaya Texts II 154); Vibhaṅga 353 = Visuddhimagga 23 (with obhāsa and nimitta); Paramatthajotikā II 497.
3. continuous or excessive talk Visuddhimagga 29.

:: Parikati [°parikṛti of kṛ (?)] arrangement, preparation, getting up Jātaka V 203.

:: Parikatta [past participle of pari + kantati2; corresponds to Sanskrit kṛtta, which is usually represented in Pāḷi by kanta2] cut round, cut off Milindapañha 188.

:: Parikeḷanā (feminine) [pari + keḷanā] adornment, adorning oneself, being fond of ornaments Cullaniddesa §5852 (varia lectio parilepanā); Sumaṅgalavilāsinī I 286 has paṭikelanā instead, but Vibhaṅga the same passage 351 parikeḷanā with varia lectio parikelāsanā.

:: Parikhā (feminine) [from pari + khan, cf. Epic Sanskrit parikhā] a ditch, trench, moat Vinaya II 154; Dīgha Nikāya I 105 (ukkiṇṇa-parikha adjective with trenches dug deep, combined with okkhittapaligha; explained by khāta-parikha ṭha pita-paligha at Sumaṅgalavilāsinī I 274); Majjhima Nikāya I 139 (saṅkiṇṇa° adjective with trenches filled, epithet of an Arahant, combined with ukkhittapaligha) = Aṅguttara Nikāya III 84f. = Cullaniddesa §284 C (spelled kkh); Aṅguttara Nikāya IV 106 (nagara°); Jātaka I 240, 490; IV 106 (ukkiṇṇantaraparikha); VI 276, 432; Cariyāpiṭaka II 1, 3 (spelled -kkh-); Milindapañha 1 (gambhīra°); Paramatthajotikā II 519 (°taṭa); Peta Vatthu Commentary 201 (°piṭṭhe), 261 (the same), 278 (the same, varia lectio °parikkhāṭa-tīre).

:: Parikilamati [pari + kilamati] to get tired out, fatigued or exhausted Jātaka V 417, 421, — past participle parikilanta (q.v.).

:: Parikilanta [past participle of parikilamati] tired out, exhausted Milindapañha 303.

:: Parikilesa [pari + kilesa] misery, calamity, punishment Therīgāthā Commentary 241 (for °klesa, q.v.).

:: Parikilissati [pari + kilissati] to get stained or soiled; figurative get into trouble or misery (?) see parikissati, — past participle parikiliṭṭha see parikkiliṭṭha.

:: Parikiṇṇa [past participle of parikirati] scattered or strewn about, surrounded Jātaka IV 400; VI 89, 559; Peta Vatthu I 61 (makkhikā° = samantato ākiṇṇa Peta Vatthu Commentary 32); Milindapañha 168, 285; Sumaṅgalavilāsinī I 45 (spelled parikkhiṇṇa). cf. sampari°.

:: Parikiraṇa [from pari + kirati] strewing about, translated "consecrating sites" Dīgha Nikāya I 12 (vatthu-kamma + vatthu°; varia lectio paṭi°; explained at Sumaṅgalavilāsinī I 98 as "idañ c'idañ ca āharathā tivatvā tattha balikamma-karaṇaṁ"). The Buddhist Hybrid Sanskrit form appears to be parīkṣā, as seen in phrase vatthuparīkṣā at Divyāvadāna 3 and 16. See under parikkhā.

:: Parikirati [pari + kirati] to strew or scatter about, to surround Saṁyutta Nikāya I 185 = Theragāthā 1210; preterit parikiri Jātaka VI 592 (varia lectio for parikari, see parikaroti), — past participle parikiṇṇa (q.v.).

:: Parikissati [most likely passive of parikassati; maybe passive of kisa (= Sanskrit kṛśa) to become emaciated. Mrs. Rhys Davids At Kindred Sayings 319 takes it as contracted form of kilissati] to be dragged about or worried, to be harassed, to get into trouble Saṁyutta Nikāya I 39 (translation "plagues itself"); Aṅguttara Nikāya II 177; IV 186; Sutta-Nipāta 820 (varia lectio Mahāniddesa °kilissati; explained at Mahāniddesa 154 as kissati parikissati parikilissati, with vv.ll. kilissati pakirissati).

:: Parikitteti [pari + kitteti] to declare, praise, make public Milindapañha 131, 141, 230, 383, — past participle parikittita (q.v.).

:: Parikittita [past participle of parikutteti] declared, announced, made public Saddhammopāyana 601.

:: Parikkamana (neuter) [pari + kram] walking about Majjhima Nikāya I 43, 44; adjective sa° having (opportunity for) walking about, i.e. accessible, good for rambling in, pleasant, said of the Dhamma Aṅguttara Nikāya V 262 (opposite a°).

:: Parikkha (—°) see parikkhā.

:: Parikkhaka (adjective) [from parikkhati] investigating, examining, experienced, shrewd Peta Vatthu Commentary 131 (lokiya° experienced in the ways of the world, for agarahita).

:: Parikkhaṇa (neuter) [from parikkhati; cf. Classical Sanskrit parīkṣaṇa] putting to the test, trying Saddhammopāyana 403 (sarīra°, or should we read parirakkhaṇa? cf. parirakkhati).

:: Parikkharoti *Parikkharoti [pariṣ + kṛ] literally to do all-round, i.e. to make up, equip, adorn (cf. parikaroti); past participle parikkhata2 (q.v.); see also parikkhāra.

:: Parikkhata1 [past participle of pari + kṣaṇ] wounded, hurt, grazed Jātaka III 431; Peta Vatthu Commentary 272 (a°).

:: Parikkhata2 [past participle of *parikkharoti; cf. Sanskrit pariṣkṛta] made up, prepared, endowed with, equipped, adorned Dīgha Nikāya II 217; Majjhima Nikāya III 71; Milindapañha 328.

:: Parikkhatatā (feminine) [abstract from parikkhata2] "making up," pretence, posing sham Puggalapaññatti 19 (23) = Vibhaṅga 351 (358).

:: Parikkhati [pari + īkṣ] to look round, to inspect, investigate, examine Aṅguttara Nikāya I 162 (vaṇṇaṁ parikkhare 3rd plural). See also parikkhaka, parikkhavant and parikkhā.

:: Parikkhattiya read pāri° (= parikkhatatā) q.v.

:: Parikkhavant (adjective) [from parikkhati] circumspect, clever, experienced Jātaka III 114.

:: Parikkhaya [from pari + kṣi2, cf. Epic Sanskrit parikṣaya] exhaustion, waste, diminution, decay, loss, end Dīgha Nikāya I 156; Majjhima Nikāya I 453; III 37f.; Saṁyutta Nikāya I 2, 90, 152; V 461; Aṅguttara Nikāya I 100, 299; II 68; III 46 (bhogā °ṁ gacchanti); IV 148, 350; Theragāthā 929; Sutta-Nipāta 374, 749, 1094 (= pahānaṁ etc. Cullaniddesa §412); Dhammapada 139; Jātaka I 290; Peta Vatthu II 615; Puggalapaññatti 16, 17, 63; Milindapañha 102; Dhammapada IV 140 (°ṁ gacchati to come to waste, to disappear = atthaṁ gacchati of Dhammapada 384); Therīgāthā Commentary 285; Peta Vatthu Commentary 3 (dhanasannicayo °ṁ na gamissati). In the latter phrase frequently combined with pariyādāna (q.v.).

:: Parikkhā (feminine) [from pari + īkṣ, cf. Buddhist Hybrid Sanskrit parīkṣā Divyāvadāna 3 and 16 in vastu°, ratna° etc. with which cf. Pāḷivatthu-parikiraṇa] examination, investigation, circumspection, prudence Jātaka III 115; Nettipakaraṇa 3, 4, 126 (cf. index page 276); Saddhammopāyana 532 (attha°).

:: Parikkhāra [from °parikkharoti, cf. late Sanskrit pariṣkāra] "all that belongs to anything," make-up, adornment (so Cullaniddesa §585 bāhirā p. of the body).
(a) requisite, accessory, equipment, utensil, apparatus Vinaya I 50, 296 (°colaka cloth required for water-strainers and bags, cf. Vinaya Texts II 229); II 150 (senāsana°-dussa cloth requirement of seat and bed); IV 249f., 284; Dīgha Nikāya I 128, 137 (yaññassa p. = parivāra Sumaṅgalavilāsinī I 297); Majjhima Nikāya I 104 (jīvita°); III 11; Saṁyutta Nikāya II 29; Aṅguttara Nikāya IV 62 (cittālaṅkāraṁ citta-parikkhāratthaṁ dānaṁ), 236 (the same); Jātaka III 470 (sabba°-sampannaṁ dānaṁ with all that belongs to it); V 232; Sutta-Nipāta 307; Cullaniddesa §585; Nettipakaraṇa 1f.; 4, 108; Sumaṅgalavilāsinī I 294, 299; Dhammapada I 38, 240 (geha°), 352 (varia lectio for parikara); Peta Vatthu Commentary 81 (sabba°). — saparikkhāra together with the (other) requisites, i.e. full of resources; used with reference to the samādhi-parikkhārā (see below) Dīgha Nikāya II 217; Majjhima Nikāya III 71.
(b) In a special sense and in very early use it refers to the "set of necessaries" of a Buddhist monk and comprises the four indispensable instruments of a mendicant, enumerated in stock phrase "cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajja-p." i.e. robe, alms-bowl, seat and bed, medicine as help in illness. Thus frequently found in canon, e.g. At Vinaya III 132; Dīgha Nikāya III 268; Saṁyutta Nikāya IV 288, 291; Cullaniddesa §523 (as 1st part of "yañña"); also unspecified, but to be understood as these four (different Vinaya Texts III 343 which take it to mean the eight requisites: see below) at Vinaya II 267. — Later we find another set of mendicants' requisites designated as "aṭṭha parikkhārā," the eight requirements. They are enumerated in verse at Jātaka I 65 = Sumaṅgalavilāsinī I 206, viz. ticīvaraṁ, patto, vāsi, sūci, (kāya-) bandhanaṁ, parissāvana, i.e. the 3 robes, the bowl, a razor, a needle, the girdle, a water-strainer. They are explained in detail Sumaṅgalavilāsinī I 206f. cf. also Jātaka IV 342 (aṭṭhaparikkhāra-dhara); V 254 (kāya bandhana-parissāvana-sūci-vāsi-satthakāni; the last-named article being "scissors" instead of a razor); Dhammapada II 61 (°dhara Thera).
(c) In other combinations: satta nagara° Aṅguttara Nikāya IV 106f. (cf. nagarūpakārikā Dīgha Nikāya I 105); satta samādhi° Dīgha Nikāya II 216; Majjhima Nikāya III 71; Aṅguttara Nikāya IV 40; soḷasa° (adjective) of yañña: having sixteen accessories Dīgha Nikāya I 134 (cf. Dialogues of the Buddha I 174, 177), bahu° having a full equipment, i.e. being well-off Vinaya III 138; Jātaka I 126.
Note: a set of twelve requisites (1-8 as under b and four additional) see detailed at Sumaṅgalavilāsinī I 207.

:: Parikkhārika (—°) (adjective) [from parikkhāra] one who has the parikkhāras (of the mendicant). Usually the eight p. are understood, but occasionally twelve are given as in the detailed enumeration of p. At Sumaṅgalavilāsinī I 204-207.

:: Parikkhepa [from pari + kṣip]
1. closing round, surrounding, neighbourhood, enclosure Vinaya IV 304; Jātaka I 338; IV 266; Paramatthajotikā II 29 (°dāru etc.).
2. circumference Jātaka I 89; V 37; Visuddhimagga 205; Paramatthajotikā I 133; Paramatthajotikā II 194.
3. "closing in on," i.e. fight, quarrel Itivuttaka 11, 12.

:: Parikkhiṇṇa at Sumaṅgalavilāsinī I 45 is to be read parikiṇṇa (q.v.).

:: Parikkhipati [pari + kṣip] to throw round, encircle, surround Vinaya II 154; Jātaka I 52 (sāṇiṁ), 63, 150, 166; II 104; III 371; Dhammapada I 73, — past participle parikkhitta (q.v.). — causative II parikkhipāpeti Jātaka I 148 (sāṇiṁ); II 88 (sāṇi-pākāraṁ).

:: Parikkhitta [past participle of parikkhipati] thrown round, overspread, overlaid, enclosed, fenced in, encircling, surrounded by (—°) Majjhima Nikāya III 46; Aṅguttara Nikāya IV 106 (su°); Saṁyutta Nikāya I 331 (read valligahana°); Peta Vatthu IV 336 (varia lectio for pariyanta as in I 1013); Visuddhimagga 71 (of gāma); Therīgāthā Commentary 70; Dhammapada I 42 (pākāra°); Peta Vatthu Commentary 52 (= pariyanta I 1013), 283 (sāṇī-pākāra°); Saddhammopāyana 596.

:: Parikkhīṇa [past participle of parikkhīyati] exhausted, wasted, decayed, extinct Vinaya IV 258; Majjhima Nikāya III 80; Saṁyutta Nikāya I 92; II 24; V 145, 461; Dīgha Nikāya III 97, 133 (°bhava-saṁyojana); Itivuttaka 79 (the same); Aṅguttara Nikāya IV 418, 434 (āsavā); Sutta-Nipāta 175, 639, 640; Dhammapada 93; Puggalapaññatti 11, 14; Milindapañha 23 (°āyuka); Peta Vatthu Commentary 112 (°tiṇodakāhāra).

:: Parikkhīṇatta (neuter) [abstract of parikkhīṇa] the fact of being exhausted, exhaustion, extinction, destruction Sumaṅgalavilāsinī I 128 (jīvitassa); Peta Vatthu Commentary 63 (kammassa), 148 (the same).

:: Parikkhīyati [pari + khīyati of kṣi2] to go to ruin, to be wasted or exhausted Therīgāthā 347 (= parikhayaṁ gacchati Therīgāthā Commentary 242), — past participle parikkhīṇa (q.v.).

:: Parikkiliṭṭha [past participle of parikilissati] soiled, stained Vinaya II 296 (for parikiliṭṭha, cf. Kern, Toevoegselen sub voce); the same passage, at Aṅguttara Nikāya II 56 has paṭikiliṭṭha, cf. upakkiliṭṭha Vinaya II 295.

:: Parikkita at Jātaka V 74 is probably to be read parikkhita (pari + ukṣ): see okkhita "sprinkled, strewn," unless it is misreading for parikiṇṇa.

:: Pariklesa [pari + klesa] hardship, misery, calamity Saṁyutta Nikāya I 132 = Therīgāthā 191; Therīgāthā 345 (= parikilesa Therīgāthā Commentary 241).

:: Parikopeti [causative of pari + kup] to excite violently Milindapañha 253.

:: Parikujati at Saddhammopāyana 145, meaning? cf. palikujjati.

:: Parikupita [past participle of pari + kup] greatly excited, very much agitated Aṅguttara Nikāya II 75; Milindapañha 253.

:: Parillaka [cf. Sanskrit pirilī, pirillī Bṛh. Saṁh. 86, 44] name of a bird (Thag-a 129).

:: Pariḷāha [pari + ḍāha of ḍah, cf. pariḍahati. On change of ḍ and ḷ see Geiger, Pāḷi Grammar §42.3] burning, fever; figurative fever of passion, consumption, distress, pain Dīgha Nikāya III 238 (avigata°), 289 (°nānatta); Majjhima Nikāya I 101 (kāme); Saṁyutta Nikāya II 143f. (°nānatta), 151 (kāma°; vyāpāda°, vihiṁsā°); III 7f. (taṇhā, pipāsā, p.), 190 (vigata°); IV 387; V 156 (kāyasmiṁ), 451 (jāti°, jarā°); Aṅguttara Nikāya I 68 (kāma°), 137 (rāgaja, mohaja etc.); II 197 (vighāta); III 3, 245f., 388f.; IV 461f.; Sutta-Nipāta 715 (= rāgajo vā dosajo vā appamattako pi p. Paramatthajotikā II 498); Dhammapada 90 (cf. Dhammapada II 166: duvidho p. kāyiko cetasiko ca); Cullaniddesa §374 (kāma°); Jātaka II 220; Milindapañha 97, 165, 318; Therīgāthā Commentary 41, 292; Vimāna Vatthu 44; Peta Vatthu Commentary 230.

:: Parima = parama (cf. Geiger Pāḷi Grmmar 19.1) Majjhima Nikāya III 112.

:: Parimaddana (neuter) [from pari + mṛd] rubbing, kneading, shampooing, massage; usually in stock phrase (kāyo) aniccucchādana-parimaddana-bhedana-viddhaṁsana-dhammo Dīgha Nikāya I 76 (cf. Sumaṅgalavilāsinī I 88, but translated at Dialogues of the Buddha I 87 as "subject to erasion, abrasion, dissolution and disintegration"); Majjhima Nikāya I 500; Saṁyutta Nikāya IV 83; Jātaka I 416. See further Dīgha Nikāya I 7; Aṅguttara Nikāya I 62; IV 54 (ucchādana-p.-nahāpana-sambāhana); Milindapañha 241 (ucchādana°); Saddhammopāyana 578.

:: Parimaddati [pari + mṛd]
1. to rub, crush, rub off, treat, shampoo, massage Jātaka IV 137 (sarīraṁ examine the body); Milindapañha 241. — Of leather (i.e. treat) Majjhima Nikāya I 128.
2. to go together with, to frequent Dhammapada I 90 (samayaṁ p.), — past participle parimaddita (q.v.).

:: Parimaddhita [past participle of pari + maddheti, causative of mṛdh to neglect] brought to an end or standstill, destroyed Jātaka I 145 (°saṅkhāra).

:: Parimaddita [past participle of parimaddati] crushed, rubbed, treated Majjhima Nikāya I 129 (su° well-treated).

:: Parimajjaka (adjective) [from pari + marj] touching, reaching (up to) Milindapañha 343 (candasuriya°, cf. Mahāvastu II, candramasūrya-parimārjako ma harddhiko etc.).

:: Parimajjana (neuter) [from parimajjati]
1. wiping off or out Puggalapaññatti 33 (ukkhali°).
2. rubbing, grooming (a horse) Aṅguttara Nikāya V 166, 168 (ājānīya°).

:: Parimajjati [pari + majjati]
1. to wipe away, wipe off or out Majjhima Nikāya I 78.
2. to touch, stroke Dīgha Nikāya I 78; Majjhima Nikāya III 12; Saṁyutta Nikāya II 121; Dhammapada 394; Jātaka I 192, 305; II 395 (piṭṭhiṁ).
3. to rub, polish, groom (a horse) Aṅguttara Nikāya V 166, 168, — past participle parimaṭṭha (q.v.).

:: Parimaṇḍala (adjective) [pari + maṇḍala]
1. round, circular Jātaka I 441; II 406 (āvāṭa); VI 42; Peta Vatthu IV 328 (guḷa°); Dhammasaṅgani 617 (explained at as 317 as "egg-shaped," kukkuṭ-aṇḍasaṇṭhāna). — neuter as adverb in phrase °ṁ nivāseti to dress or cover oneself all round Vinaya I 46; II 213; IV 185 (= nābhimaṇḍalaṁ jānu-maṇḍalaṁ paṭicchādentena commentary; cf. timaṇḍala).
2. rounded off, i.e. complete, correct, pleasant, in phrase °āni padavyañjanāni well sounding words and letters, correct speech Vinaya II 316; Majjhima Nikāya I 216; Aṅguttara Nikāya I 103; Sumaṅgalavilāsinī I 282; Paramatthajotikā II 177, 370.

:: Parimasati [pari + mṛś] to touch, stroke, grasp (usually combined with parimajjati), Dīgha Nikāya I 78; II 17; Majjhima Nikāya I 34, 80; III 12; Saṁyutta Nikāya II 121; IV 173; Aṅguttara Nikāya III 70, — past participle parimaṭṭha (same as past participle of parimajjati), q.v.

:: Parimaṭṭha [past participle of parimajjati] rubbed, stroked, polished, in su° well polished Saṁyutta Nikāya II 102. See also palimaṭṭha.

:: Parimāṇa (neuter) [of pari + mā] measure, extent, limit, as adjective (—°) measuring, extending over, comprising Jātaka I 45; Paramatthajotikā II 1 (pariyatti°); Peta Vatthu Commentary 113 (yojana°), 102 (anekabhāra°). — negative aparimāṇa without limit, immeasurable, very great Vinaya II 62, 70; Saṁyutta Nikāya V 430; Aṅguttara Nikāya II 182; Paramatthajotikā I 248; Sumaṅgalavilāsinī I 288 (°vaṇṇa); Peta Vatthu Commentary 110, 129.

:: Parimārita [past participle of pari + māreti, causative of mṛ] mortified, only in phrase °indriya Jātaka I 361; III 515; IV 9, 306; V 152; Dāṭhāvaṁsa I 16.

:: Parimeyya (adjective) [gerund of parimināti] to be measured, negative a° countless, immeasurable Milindapañha 331, 388; Peta Vatthu Commentary 212.

:: Parimināti [pari + mā] to measure, mete out, estimate, limit, restrict; infinitive °metuṁ Milindapañha 192; Therīgāthā Commentary 26; and °minituṁ Milindapañha 316; gerundive °meyya (q.v.), — past participle parimita (q.v.).

:: Parimita [past participle of parimināti] measured, restricted, limited, only in negative a° measureless Peta Vatthu II 811; Milindapañha 287, 343.

:: Parimitatta (neuter) [from parimita] the condition of being measured Peta Vatthu Commentary 254.

:: Parimoceti [causative of parimuccati] to set free, deliver, release Dīgha Nikāya I 96; Jātaka I 28 (V 203); Milindapañha 334; Sumaṅgalavilāsinī I 263; Dhammapada I 39.

:: Parimohita (adjective) [past participle of pari + causative of muh] very confused, muddled, dulled, bewildered, infatuated Saddhammopāyana 206.

:: Parimuccati [passive of pari + muc] to be released, to be set free, to escape Vinaya II 87; Majjhima Nikāya I 8; Saṁyutta Nikāya I 88, 208; II 24, 109; III 40, 150, 179; Milindapañha 213, 335 (jātiyā etc.) preterit °mucci Majjhima Nikāya I 153, — past participle parimutta; causative parimoceti (q.v.).

:: Parimukha (adjective) [pari + mukha] facing, in front; only as neuter adverb °ṁ in front, before, in phrase parimukhaṁ satiṁ upaṭṭhapeti "set up his memory in front" (i.e. of the object of thought), to set one's mindfullness alert Vinaya I 24; Dīgha Nikāya II 291; Majjhima Nikāya I 56, 421; Saṁyutta Nikāya I 170; Aṅguttara Nikāya III 92; Itivuttaka 80; Paṭisambhidāmagga I 176 (explained); past participle 68; Sumaṅgalavilāsinī I 210. Also in phrase °ṁ kārāpeti (of hair) Vinaya II 134 "to cut off (?) the hair in front" (i.e. on the breast) Vinaya Texts III 138, quotes explanation at Samantapāsādikā 1211 "ureloma-saṁharaṇaṁ."
[BD]: sets up minding a round the mouth. > mouth, face, front, interface.

:: Parimussati [pari + mussati] to become bewildered or disturbed, to vanish, fall off Mahāniddesa 144.

:: Parimutta [past participle of parimuccati] released, set free, delivered Saṁyutta Nikāya III 31.

:: Parimutti (feminine) [from pari + muc] release Jātaka I 4 (V 20); Milindapañha 112, 227; Peta Vatthu Commentary 109.

:: Parimuṭṭha [pari + muṭṭha, past participle of mussati, cf. pamuṭṭha] forgetful, bewildered Vinaya I 349 = Jātaka III 488 (= muṭṭhassati commentary); cf. Vinaya Texts II 307.

:: Parinibbāna (neuter) [pari + Nibbāna] "complete Nibbāna" in two meanings:
1. complete extinction of khandha-life; i.e. all possibility of such life and its rebirth, final release from (the misery of) rebirth and death (after the last life-span of an Arahant). This is the so-called "an-upādi-sesa Parinibbāna," or "extinction with no rebirth-substratum left."
2. release from cravings and attachment to life, emancipation (in this life) with the assurance of final death; freedom of spirit, calm, perfect well-being or peace of soul. This is the so-called "sa-upādisesa-Parinibbāna," or "extinction (of passion) with some substratum left." — The two kinds are distinguished by Buddhaghosa at Dhammapada II 163 as follows: "Arahatta-pattito paṭṭhāya kilesa-vaṭṭassa khepitattā sa-upādi-sesena, carima-citta-nirodhena khandhavaṭṭassa khepitattā an-upādi-sesena cā ti dvīhi pi parinibbānehi parinibbutā, an-upādāno viya padīpo apaṇṇattika-bhāvaṁ gatā."
1. Dīgha Nikāya II 72f. (the famous Mahā-Parinibbāna-suttanta or "Book of the Great Decease"); Majjhima Nikāya III 127, 128; Aṅguttara Nikāya II 79 (°samaye); III 409 (°dhamma, contrasted with āpāyika nerayika, cf. Dhammapada IV 42); Mahāvaṁsa 7, 1 (°mañcamhi nipanna); Vimāna Vatthu 158; Peta Vatthu Commentary 244.
2. Dīgha Nikāya III 55; Aṅguttara Nikāya V 64; Sutta-Nipāta 514 (°gata + vitiṇṇa-kaṅkho); Vimāna Vatthu 5324 (°gata + sītibhūta). This state of final emancipation (during life) has also received the determination of anupādā-Parinibbāna, i.e. emancipation without ground. For further clinging (literally without fuel), which corresponds to Buddhaghosa's term "kilesavaṭṭassa khepitattā sa-upādi-sesa p." (see above); thus at Majjhima Nikāya I 148; Saṁyutta Nikāya IV 48; V 29; Aṅguttara Nikāya I 44; V 65 (nicchāto nibbuto sītibhūto etc).; Aṅguttara Nikāya V 233 = 253 = Dhammapada 89 (+ khīṇāsava).

:: Parinibbānika (adjective) [from Parinibbāna] one who is destined to or that which leads to complete extinction Dīgha Nikāya III 264; 265 (opasamika + p.).

:: Parinibbāpana (neuter) [pari + nibbāpana] refreshing, cooling, quenching; controlling, subduing, training Paṭisambhidāmagga I 174 (atta-damatha, atta-samatha, atta-p.).

:: Parinibbāpetar [agent noun from parinibbāpeti] one who pacifies, a calmer, trainer Majjhima Nikāya II 102 (dametar sametar p.).

:: Parinibbāpeti [pari + nibbāpeti] to bring to complete coolness, or training (see parinibbāyati), emancipation or cessation of the life-impulse, to make calm, lead to Nibbāna, to exercise self-control, to extinguish fever of craving, or fire of rāga, dosa, moha. Always coupled with the quasi synonyms sameti and dameti (cf. damatha samatha parinibbāpana) Dīgha Nikāya III 61 = Aṅguttara Nikāya III 46 (attānaṁ dameti, sameti, p.); Majjhima Nikāya I 45 (future °bbapessati); Aṅguttara Nikāya II 68 (attānaṁ d. s. p.), — past participle parinibbuta (see p. No. 3) and parinibbāpita (only in agent noun °āpetar, q.v.).

:: Parinibbāyana (neuter) [abstract from parinibbāyin] passing away, see parinibbāyin 2 b.

:: Parinibbāyati and Parinibbāti [pari + nibb° cf. Buddhist Hybrid Sanskrit parinirvāti Divyāvadāna 150 (Buddhā Bhagavantaḥ parinirvānti) and gerund parinirvātavya ibid. 402]
1. to be completed, perfected, in any work or art, e.g. of atrained horse, Majjhima Nikāya I 446. cf. τελειόω.
2. to die without being reborn, to reach complete extinction of existence Vinaya II 194 (Tathāgathā °āyanti); Majjhima Nikāya III 128 (preterit °nibbāyi); Saṁyutta Nikāya V 152 (°nibbāyeyyaṁ), 261 (°nibbāyissāmi); Aṅguttara Nikāya II 120 (anupādisesāya Nibbāna-dhātuyā p.); IV 202 (the same), 313 (the same), Milindapañha 175 (the same); Jātaka I 28 (the same), 55 (the same); Vimāna Vatthu 158 (future °nibbāyissāmi); Peta Vatthu Commentary 21, 283 (of a Pacceka Buddha).
3. to become emancipated from all desire of life Dīgha Nikāya II 68 (cf. Dialogues of the Buddha II 65 and Psalms of the Brethren 417); Saṁyutta Nikāya IV 102 (diṭṭh'eva dhamme), ibid. (sa-upādāno devānaṁ indo na parinibāyati), 168; Aṅguttara Nikāya III 41 = Vinaya II 148, 164 (parinibbāti anāsavo); Aṅguttara Nikāya IV 98 (preterit °nibbiṁsu anāsavā) Theragāthā 100 (future °nibbissati anāsavo), 364; Itivuttaka 93 (°nibbanti), cf. 95; Dhammapada 126 (°nibbanti anāsavā perhaps better taken to No. 1!); Vibhaṅga 426 (sabbāsave pariññāya parinibbanti anāsavā); Saddhammopāyana 584 (°nibbanti mahoghen'eva aggino), — past participle parinibbuto (q.v.). Causative parinibbāpeti (q.v.).

:: Parinibbāyin [from parinibāyati] one who attains Parinibbāna. Of the 2 meanings registered under Parinibbāna we find No. 1 only in a very restricted use, when taken in both senses of sa- and an- upādisesa Parinibbāna; e.g. At Aṅguttara Nikāya II 155f., where the distinction is made between asa-saṅkhāra p. and an a-saṅkhāra p., as these two terms also occur in the fivefold classification of "Never-returners" (i.e. those who are not reborn) viz. Antarā-parinibbāyin, upahacca°, sasaṅkhāra°, uddhaṁsota, akaniṭṭhagāmin. Thus at Dīgha Nikāya III 237; Saṁyutta Nikāya V 201, 237; Aṅguttara Nikāya I 233; IV 14, 71f., 146, 380; V 120; Puggalapaññatti 16, 17.
2. In the sense of Parinibbāna No. 2 (i.e. sa-upādisesa p.) we find parinibbāyin almost as an equivalent of Arahant in two combinations, viz.
(a) tattha° (always combined with opapātika, i.e. above the ordinary cause of birth) [cf. Buddhist Hybrid Sanskrit tatra-parinirvāyin Anāgāmin Divyāvadāna 533]. It is also invariably combined with anāvattidhamma, e.g. At Dīgha Nikāya I 156; III 108, 132; Majjhima Nikāya II 56, 146; Aṅguttara Nikāya I 232; 245, 290; II 5, 89, 238; IV 12, 399, 423; V 343; Saṁyutta Nikāya V 346 (cf. 406), 357; Puggalapaññatti 16, 62, 83. See also Points of Controversy 742.
(b) antara° [cf. Buddhist Hybrid Sanskrit antarāparinirvāyin Mahāvastu I 33] one who passes away in the middle of his term of life in a particular heaven; an Anāgāmin (cf. Buddhaghosa's explanation at Puggalapaññatti 198 as "āyuvemajjhassa antarā yeva parinibbāyanato Aṅguttara Nikāya p.") Saṁyutta Nikāya V 69 = Aṅguttara Nikāya IV 70; Saṁyutta Nikāya V 201 = 204, 237, 285, 314, 378; Aṅguttara Nikāya II 134; Paṭisambhidāmagga I 161; Puggalapaññatti 16; Nettipakaraṇa 190 (cf. Aṅguttara Nikāya IV 380).

:: Parinibbuta (adjective) [pari + nibbuta] completely calmed, at peace, at rest (as to the distinction of the twofold application see Parinibbāna and cf., Mrs. Rhys Davids Buddhism page 191; Compendium p. 168), viz.
1. gone out, or passed away without any remaining cause of rebirth anywhere, completely extinct, finally released (from rebirth and death), quite dead or at rest [cf. Buddhist Hybrid Sanskrit parinirvṛta Divyāvadāna 79]. It is usually applied to the Buddha, or the Tathāgatha, but also to Theras and Arahants who have by means of moral and intellectual perfection destroyed all germs of further existence. With reference to Gotama Buddha: Vinaya II 284 (atikkhippaṁ Bhagavā p.), 294 (vassasata°e Bhagavati); V 119, 120; Dīgha Nikāya I 204 (acira°e Bhagavati); Saṁyutta Nikāya I 158 (Tathāgato p. II 191); V 172 (°e Tathāgate); Vimāna Vatthu III 97 (°e Gotame = anupādisesāya Nibbāna-dhātuyā parinibbuto Vimāna Vatthu 169); Peta Vatthu Commentary 140 (Satthari p.), 212 (Bhagavati). Of others: Saṁyutta Nikāya I 121, 122 (Godhika); III 124 (Vakkali); IV 63 (Puṇṇa); Sutta-Nipāta 59, 60 (a Thera); Milindapañha 390 (Arahant); Vimāna Vatthu 158; Peta Vatthu Commentary 76; Dhammapada II 163; IV 42.
2. emancipated, quite free (from earthly bonds), calm, serene, at peace, perfected Vinaya II 156 = Aṅguttara Nikāya I 138 "spiritually free" Vinaya Texts III 182); Dīgha Nikāya II 123 (cf. Dialogues of the Buddha II 132); III 55; Majjhima Nikāya I 235; II 102; Saṁyutta Nikāya I 1 (+ tiṇṇo loke visattikaṁ), 7 = IV 179 (aheṭhayāno + P.); I 54 (+ tiṇṇo loke visattikaṁ); 187 (p. kaṅkhati kālaṁ); Sutta-Nipāta 359 (+ ṭhitatta), 370 (the same), 467 (p. udaka-rahado va sīto); Theragāthā 5 (cf. Psalms of the Brethren 113); Jātaka IV 303, 453; Udāna 85 (rāga-dosa-moha-kkhayā p.); Milindapañha 50 (°atta), Frequently in combination with kindred terms like sītibhūta (cooled), e.g. Vinaya II 156 = Aṅguttara Nikāya I 138; Vimāna Vatthu 5324; or nicchāta (without hunger), e.g. Saṁyutta Nikāya III 26; IV 204 = Itivuttaka 46; Sutta-Nipāta 735f.; Itivuttaka 48 (esanānaṁ khayā), 49 (āsavānaṁ khayā).
3. (to be understood as past participle of parinibbāpeti) calmed, well trained, domesticated Majjhima Nikāya I 446 (of a horse).

:: Parinimmita at Dhammasaṅgani 1280 read para°.

:: Parininna (adjective) [pari + ninna] deeply hollowed, sunken Saddhammopāyana 103.

:: Parinipphanna (adjective) [pari + nipphanna] predetermined Kathāvatthu 459 (varia lectio °Nibbāna), 626 (a°); cf. Points of Controversy 2616, 3681.

:: Pariniṭṭhāna (neuter) [pari + niṭṭhāna]
1. end Peta Vatthu Commentary 287.
2. Accomplishment Jātaka V 400.

:: Pariniṭṭhāpeti [pari + niṭṭhāpeti] to bring to an end, attain, accomplish as 363.

:: Pariniṭṭhita (adjective) [pari + niṭṭhita] accomplished Majjhima Nikāya III 53; Therīgāthā 283; Dhammapada II 78.

:: Pariṇamati [pari + namati]
1. to change (transitive and intransitive), literally to bend round, to turn (round), to be transformed into (accusative) Saṁyutta Nikāya III 3 (reading pariṇamati once, at other passages vi°, cf. page 40); Milindapañha 136 (bhojanaṁ visamaṁ p. food changes, i.e. turns bad), 277 (the same); Vimāna Vatthu 13; Peta Vatthu Commentary 144 (for parivattati Peta Vatthu II 105), 194 (the same III 44).
2. to change into a different state, to ripen, mature (often said of the fœtus) Milindapañha 93, 358, — past participle pariṇata (q.v.). Causative pariṇāmeti (q.v.).

:: Pariṇata [past participle of pariṇamati]
1. bent down, crooked Vimāna Vatthu 222 (°dāṭhā fangs, or does it mean "long"?).
2. changed Saṁyutta Nikāya III 40.
3. ripened, matured, hatched, ripe Jātaka III 174, 286, 431, Vimāna Vatthu 288; Dhammapada I 47 (gabbha).

:: Pariṇāha [from pari + nah] compass, circumference, breadth, extent, girth Saṁyutta Nikāya II 206 (of the moon) = Aṅguttara Nikāya V 19; Jātaka III 192, 277, 370; V 299; Puggalapaññatti 53; Milindapañha 282, 311; Paramatthajotikā II 382 (āroha + p.).

:: Pariṇāma [from pari + nam, cf. Classical Sanskrit pariṇāma in all meanings] "bending round," i.e.
1. change, alteration, in utu° (sudden) change of season, unseasonable weather, with reference to illnesses caused by such (°ja ābādhā) = illness arising from the change of season Aṅguttara Nikāya II 87; III 131; V 110; Cullaniddesa §304 1 C; Milindapañha 112, 135f., 304; Visuddhimagga 31.
2. Alteration of food, digestion, in phrase sammā-pariṇāmaṁ gacchati Majjhima Nikāya I 188; Saṁyutta Nikāya I 168; Aṅguttara Nikāya III 30; cf. Mahāvastu I 211.
3. ripening Milindapañha 93.
4. course, development, fulfilment, in special sense: dispensation, destiny Jātaka V 171; Peta Vatthu IV 325; Peta Vatthu Commentary 252, 254. — cf. vi°.

:: Pariṇāmana (neuter) [from parinamati] diverting to somebody's use Vinaya IV 157.

:: Pariṇāmeti [causative of parinamati] to bend to, to change into, to turn to use for somebody, to procure for, obtain, appropriate Dīgha Nikāya I 92; Vinaya III 259 (puttassa rajjaṁ p. for his son); IV 156; Peta Vatthu Commentary 281. — present participle °ṇāmayamāna Jātaka V 424. See also āvajjeti, — past participle pariṇāmita (q.v.).

:: Pariṇāmin (adjective) [from pariṇāma] ending in, resulting in (—°) Majjhima Nikāya I 11, 526; III 88.

:: Pariṇāmita [past participle of pariṇāmeti]
1. bent down Jātaka VI 269 (of trees, overladen with fruit, commentary explained as "entangled").
2. issued, apportioned, destined Jātaka V 171; Peta Vatthu Commentary 254.

:: Pariṇāmitar [agent noun of pariṇāmeti] one who destines or makes develop, fate, destiny Jātaka VI 189.

:: Pariṇāyaka [from pari + ni, cf. pariṇeti] a leader, guide, adviser; one of the seven treasures (ratanāni) of a great king or Cakkavattin (according to Sumaṅgalavilāsinī I 250 on Dīgha Nikāya II 177; the eldest son; in the Lalitavistara a general cf. Divyāvadāna 211, 217; Senart, Lég. de Buddha page 42), i.e. a wonderful Adviser Dīgha Nikāya I 89; II 17, 177; Majjhima Nikāya I 220; II 175; Aṅguttara Nikāya III 151; Sutta-Nipāta page 106 (cf. Paramatthajotikā II 450 = Sumaṅgalavilāsinī I 250); Jātaka I 155; IV 93; Milindapañha 38, 314. — feminine pariṇāyikā. Epithet of wisdom, synonymous with paññā, i.e. insight, cleverness Dhammasaṅgani 1057; Puggalapaññatti 25; Visuddhimagga 3; as 148.

:: Pariṇeti [pari + neti] to lead round or about Saṁyutta Nikāya II 128.

:: Pariñña (—°) [the adjective form of pariññā, cf. abhiñña] knowing, recognising understanding Itivuttaka 44 (bhūtapariññoso, or should we read bhūtapariññāya?); also in compound pariññacārin (to be explained as shortened gerund pariññā?) Sutta-Nipāta 537 (= paññāya paricchinditvā caranto living in full knowledge, i.e. rightly determining); also (abstract) pariññatthaṁ at Itivuttaka 29 (abhiññatthaṁ + p.), cf. Saṁyutta Nikāya IV 253.

:: Pariññā1 (feminine) [cf. Epic Sanskrit parijñāna; the form parijñā given by Sanskrit-Wörterbuch only with the one reference Mahāvyutpatti page 160; from pari + jñā] accurate or exact knowledge, comprehension, full understanding Majjhima Nikāya I 66, 84; Saṁyutta Nikāya III 26 (yo rāgakkhayo dosā° moha° ayaṁ vuccati p.), 159f., 191; IV 16, 51, 138, 206, 253f.; V 21, 55f., 145, 236, 251, 292; Aṅguttara Nikāya I 277 (kāmānaṁ rūpānaṁ vedanānaṁ), 299; V 64; Puggalapaññatti 37; Nettipakaraṇa 19, 20, 31; Paramatthajotikā I 87; Paramatthajotikā II 251. — In exegetical literature three pariññās are distinguished, viz. ñāta°, tīraṇa° pahāna°, which are differently interpreted and applied according to the various contexts. See e.g. the detailed interpretation at Mahāniddesa 52f.; Cullaniddesa §413; Jātaka VI 259 (where ñāṇa° for ñāta°); Dhammapada II 172 (in reference to food); mentioned at Paramatthajotikā II 517. — adjective pariñña. — The form pariññāya is an apparent instrumental, but in reality (in form and meaning) the gerund of parijānāti (like abhiññāya and abhijānitvā) for the usual parijānitvā. It is frequently found in poetry and in formulas (like yathā-bhūtaṁ p.); its meaning is "knowing well in right knowledge": Saṁyutta Nikāya V 182; Sutta-Nipāta 455, 737, 778 (= parijānitvā Mahāniddesa 51f.), 1082 (corresponds with pahāya, cf. similar phrase pahāya parijānitvā Dhammapada IV 232); Itivuttaka 62; Jātaka VI 259.

:: Pariññā2 (indeclinable) [gerund of parijānāti for *parijñāya, cf. same short forms of ādā and abhiññā] having full knowledge or understanding of Sutta-Nipāta 779 (= parijānitvā Mahāniddesa 56 and Paramatthajotikā II 518); Itivuttaka 44 (perhaps to be read pariññāya for pariññāso).

:: Pariññāta [past participle of parijānāti] well understood, thoroughly known Therīgāthā 106; Majjhima Nikāya I 1f.; Saṁyutta Nikāya II 99; V 182; Peta Vatthu Commentary 1, 287. With reference to food (°bhojana and °āhāra) it means food understood according to the three pariññās (q.v.); Dhammapada 92 (°bhojano adjective one who lives on recognised food or takes the right view of the food he eats, cf. Dhammapada II 172); Milindapañha 352 (°āhāro); contrasted with bhāvita: consciousness is to be well studied, insight is to be made to grow Majjhima Nikāya I 293.

:: Pariññātatta (neuter) [abstract from pariññāta] the fact of having full or exact knowledge Saṁyutta Nikāya V 182.

:: Pariññātāvin (adjective) [from pariññāta] one who has correct knowledge Saṁyutta Nikāya III 159f., 191 (puggala).

:: Pariññeyya (adjective) [gerund of parijānāti] knowable, perceivable, to be known (accurately) Majjhima Nikāya I 4; Saṁyutta Nikāya III 26; IV 29; Dhammapada IV 233 (cf. Cullaniddesa under abhiññeyya).

:: Paripaccana (neuter) [pari + paccana] ripening, healing (of a wound) Milindapañha 112.

:: Paripaccati [pari + paccati] to become ripe, to heal (of a wound) Milindapañha 112.

:: Paripakka (adjective) [pari + pakka]
1. (quite) ripe, ripened, matured, developed Dīgha Nikāya I 54; Saṁyutta Nikāya IV 105 = Sumaṅgalavilāsinī I 50; Aṅguttara Nikāya IV 357; Dhammapada 260; Jātaka I 91, 231; VI 1 (a p°); Udāna 36 (the same); Milindapañha 194, 288; Dhammapada III 338; Paramatthajotikā I 56; Therīgāthā Commentary 273; Peta Vatthu Commentary 274 (su°).
2. overripe, rotten Milindapañha 223.

:: Paripakkata [past participle of pari + pakkirati] scattered Therīgāthā 391 (reading doubtful).

:: Paripanna see palipanna.

:: Paripantha [pari + pantha]
1. "way round," edge, border; paripanthe in ambush (near a road) Majjhima Nikāya I 87; Jātaka III 65.
2. obstacle, hindrance, danger. It refers especially to danger arising out of mishaps to or bad conditions of roads in the forests. Dīgha Nikāya I 52; Saṁyutta Nikāya I 43; Aṅguttara Nikāya I 153; III 252; V 136; Paṭisambhidāmagga I 162; Jātaka I 395; III 268; IV 17; VI 57 (noun plural °ayo = kilesaparipanthā commentary), 75; Dhammapada I 14 (magga°), 16 (the same), 51, 69; migānaṁ p. danger to the crops from (the nuisance of) deer Jātaka I 143, 154. — saparipantha full of danger Dhammapada I 63. See also palipatha.

:: Paripanthika (adjective) [from paripantha] forming or causing an obstacle Aṅguttara Nikāya I 161. The usual form is pāri° (q.v.).

:: Paripañhati [denominative from pari + pañha] to question Aṅguttara Nikāya V 16.

:: Paripatati [pari + patati, cf. nipatati] to fall down, to fall off from (ablative) Vinaya II 152f.; Jātaka V 417, 420; Peta Vatthu IV 53 (bhūmiyaṁ) Sumaṅgalavilāsinī I 132; Peta Vatthu Commentary 37, 47, 55, 62. — causative paripāteti (q.v.). — See also paripaṭati.

:: Paripaṭati [doublet of paripatati] to go to ruin, to come to fall, to come to naught Milindapañha 91 (opposite sambhavati); combined with paridhaṁsati at Mahāniddesa 5; Milindapañha 249, 265.

:: Paripācana (neuter) [pari + pācana1] ripening, maturing, digestion Visuddhimagga 351, 363, 365.

:: Paripācaniya (adjective) [from paripācana] bringing to maturity, leading to perfection, accomplishing, only in phrase vimutti-paripācaniyā dhammā (5) things achieving emancipation (see Udāna 36) Saṁyutta Nikāya IV 105 = Sumaṅgalavilāsinī I 50; Therīgāthā Commentary 273.

:: Paripāceti [pari + pāceti, causative of pa cat i] to bring to maturity, to cause to ripen, to develop, prepare Jātaka VI 373 (atthaṁ p. °ācayitvā = vaḍḍhetvā commentary); Milindapañha 232, 285, 288, 296, — past participle paripācita Visuddhimagga 365.

:: Paripāka [from pari + pac]
1. ripeness, maturity, development, perfection Dīgha Nikāya I 9 (cf. Sumaṅgalavilāsinī I 94); Udāna 36 (pañca dhammā paripākāya saṁvattanti); Jātaka I 142, 148; VI 236; Milindapañha 288; Visuddhimagga 116 (bodhi°), 199; Dhammapada I 89 (°gatatta neuter state of perfection); Therīgāthā Commentary 79; Peta Vatthu Commentary 276.
2. overripeness, decay, collapse, only in phrase "indriyānaṁ p.," i.e. decay of the (mental) faculties, in formula defining jarā (old age) at Dīgha Nikāya II 305; Majjhima Nikāya I 49; Saṁyutta Nikāya II 2, 42f.; Aṅguttara Nikāya V 203; Cullaniddesa §252; Dhammasaṅgani 644; cf. Buddhist Hybrid Sanskrit indriyaparipāka Avadāna-śataka II 110.

:: Paripāleti [pari + pāleti] to watch, guard (carefully) Peta Vatthu Commentary 130 (= rakkhati), — past participle paripālita (q.v.). — passive °pāliyati Nettipakaraṇa 105 (= rakkhitaṁ).

:: Paripālita [past participle of paripāleti] guarded Visuddhimagga 74.

:: Paripāteti or Paripāṭeti [causative of paripatati. cf. Buddhist Hybrid Sanskrit paripāṭayati to destroy Divyāvadāna 417] to cause to fall down, to bring to ruin, to attack, pursue Vinaya IV 115; Jātaka II 208; III 380; Milindapañha 279, 367; Paramatthajotikā I 73 (see Apadāna II page 353 note 9), — past participle paripātita (q.v.).

:: Paripātita [past participle of paripāteti] attacked, pursued, brought into difficulty Vimāna Vatthu 336.

:: Pariphandati [pari + spand] to tremble, quiver, throb, waver Sutta-Nipāta 776 (cf. Mahāniddesa 46f.), 1145; Dhammapada 34 (= saṇṭhātuṁ na Sakkoti Dhammapada I 289); Jātaka IV 93; Milindapañha 91, 249. Past participle pariphandita (q.v.).

:: Pariphandita [past participle of pariphandati] wavered, trembled, quivered Jātaka III 24.

:: Paripīḷita (adjective) [pari + pīḷita, past participle of pīḍ] oppressed, vexed, injured Milindapañha 97 (aggi-santāpa-pariḷāha°), 303 jighacchāya).

:: Paripīta (adjective) [pari + pīta] very dear, highly valued Saddhammopāyana 571.

:: Pariplava [from pari + plu] unsteady, wavering, swerving about Dhammapada 38 (= upplavana Dhammapada I 309).

:: Pariplavati [pari + plu] to quiver, roam about, swerve Jātaka III 484 (present participle pariplavanto = upplavamāna commentary — past participle paripluta (q.v.).

:: Paripluta [past participle of pariplavati] immersed, drenched Jātaka VI 78 (= nimugga commentary); Dāṭhāvaṁsa III 34.

:: Paripothita [past participle of *paripotheti] beaten, whipped Milindapañha 188 (laguḷehi).

:: Parippharati [pari + sphar] to pervade Dīgha Nikāya I 74 (= samantato phusati Sumaṅgalavilāsinī I 217); Majjhima Nikāya III 92f. See also paripūreti past participle paripphuta and °pphuṭṭha (q.v.).

:: Paripphosakaṁ (adverb) [either with Kern. Toev, sub voce gerund of paripphoseti (i.e. paripphosa) + kaṁ or preferably with Trenckner, "Notes" 80 absolutive in °aka (i.e. neuter formation from adjective paripphosa, as phenuddeha + kaṁ etc.). Cp. Also Geiger Pāḷi Grmmar §62. 1] sprinkled all round Dīgha Nikāya I 74; Majjhima Nikāya I 276; II 15; III 92; explained as "siñcitvā" at Sumaṅgalavilāsinī I 218.

:: Paripphoseti [pari + causative of pruṣ] to sprinkle over, Vinaya II 209 (udakena °pphositvā; so read for °ppositvā); Aṅguttara Nikāya I 257; Jātaka VI 566; Peta Vatthu III 102 (°itvā = āsiñcitvā Peta Vatthu Commentary 231). gerund -akaṁ Dīgha Nikāya I 74 (= siñcitvā Sumaṅgalavilāsinī I 218); Majjhima Nikāya I 276; II 15; III 92; see Geiger P.Gram. §215, — past participle paripphosita (q.v.).

:: Paripphosita [past participle of paripphoseti] sprinkled all round Jātaka VI 51, 481 (candana sāra°).

:: Paripphuṭṭha [past participle of parippharati] filled, pervaded Dīgha Nikāya I 75; Majjhima Nikāya III 94 (spelled here paripphuta). cf. Buddhist Hybrid Sanskrit parisphuṭa Mahāvastu II 349; III 274; Lalitavistara 33, 385.

:: Paripucchati [pari + pucchati] to Anglo-Saxon a question, to interrogate, inquire Vinaya I 47 = 224; II 125; Saṁyutta Nikāya I 98; Aṅguttara Nikāya V 16; Sutta-Nipāta 380, 696 (°iyāna gerund), 1025; Puggalapaññatti 41; Milindapañha 257, 408; Paramatthajotikā II 111.

:: Paripucchā (feminine) [pari + pucchā] question, interrogation Vinaya I 190 (uddesa + p.); II 219 (the same); Aṅguttara Nikāya I 285; Mahāniddesa 234 = Cullaniddesa §386 (cf. Paramatthajotikā II III). See also uddesa.

:: Paripuṇṇa (adjective) [past participle of paripūrati]
1. (quite) full, fulfilled, complete, finished, satisfied Majjhima Nikāya I 200 (°saṅkappa), III 276; Saṁyutta Nikāya II 283; IV 104; V 315; Paṭisambhidāmagga I 172 (= pariggahaṭṭhena parivāraṭṭhena, paripūraṭṭhena p., i.e. acquiring, keeping, fulfilling); Sutta-Nipāta 889 (°mānin = samatta-mānin Mahāniddesa 298), 904; Itivuttaka 40 (°sekha); Peta Vatthu IV 163; Visuddhimagga 45 (°saṅkappa): Peta Vatthu Commentary 13, 54 (°vassa whose years are completed, i.e. old enough for ordination), 68 (°gabbha ready to be delivered), 77 (vārinā).
2. complete, i.e. not defective, perfect, sound, healthy Sutta-Nipāta 548 (°kāya = lakkhaṇehi puṇṇatāya ahīnaṅga-paccaṅgatāya ca paripuṇṇa-sarīro Paramatthajotikā II 452); Milindapañha 249.

:: Paripuṇṇatā (feminine) [abstract from paripuṇṇa] fullness, completeness Paramatthajotikā II 452.

:: Paripuñchati [pari + puñchati] to wipe off, stroke down Vinaya III 14 (pāṇinā gattāni p.).

:: Paripuochaka (adjective) [from pari + pṛch] asking a question, enquiring Mahāniddesa 234 = Cullaniddesa §386; Saddhammopāyana 90. — feminine abstract paripucchakatā questioning Visuddhimagga 132 (one of the seven constituents of dhamma-vicaya-sambojjhaṅga).

:: Paripūra (adjective) [pari + pṛ] full, complete, perfected, accomplished Dīgha Nikāya I 75; Majjhima Nikāya I 138; III 94; Saṁyutta Nikāya II 32; IV 247; V 269 (feminine °ī); Aṅguttara Nikāya II 77; V 10f.; Sutta-Nipāta 205, 1017; Paṭisambhidāmagga I 15, 18, 49, 172; II 122; Puggalapaññatti 35, 36. — aparipūra not completed, imperfect, incomplete Aṅguttara Nikāya II 77; IV 314f.; V 10 sq; Itivuttaka 107; Puggalapaññatti 35, 36.

-kāritā completing Majjhima Nikāya I 64, 66 sq;
-kārin completing, fulfilling, making complete, doing to the full Majjhima Nikāya I 33f., 64; Saṁyutta Nikāya V 201; Aṅguttara Nikāya II 136; III 215; IV 380; V 131f.; Puggalapaññatti 37; Milindapañha 243.

:: Paripūraka (adjective((—°) one who fills, filling Visuddhimagga 300 (Niraya°).

:: Paripūraṇa (neuter) [from paripūreti] fulfilment, completion Visuddhimagga 3 (sīla°). See pāripūraṇa.

:: Paripūrati [pari + pūrati] to become full or perfect Dhammapada 38; Jātaka IV 273 (devaloko p.); Milindapañha 395 (sāmaññaṁ); future paripūrissati Dhammapada I 309. — passive paripūriyati to be fulfilled or perfected Dhammapada I 309, — past participle paripuṇṇa (q.v.). — causative paripūreti (q.v.).

:: Paripūratta (neuter) [abstract from paripūra] fullness, completeness, completion Saṁyutta Nikāya V 200f. (+ samatta).

:: Paripūreti [causative of paripūrati] to fulfil; to fill (up), make more full, supplement, fill out, additional to Dīgha Nikāya I 74 (parisandeti p. parippharati; Sumaṅgalavilāsinī I 217 explains as "vāyunā bhastaṁ viya pūreti"); II 221; Majjhima Nikāya III 92; Saṁyutta Nikāya I 27 (devakāyaṁ) = 30; II 29, 32; III 93 (sāmaññatthaṁ) = Aṅguttara Nikāya II 95 = Itivuttaka 90; Peta Vatthu II 945 (present participle °ayanto); Puggalapaññatti 31, 35; Milindapañha 349 (lekhaṁ); Peta Vatthu Commentary 29 (sāgaraṁ), 30 (ñātidhammo °pūretabbo), 136 (vassasahassāni); Saddhammopāyana 371. — present participle medium °pūramāna Dīgha Nikāya I 103, — past participle paripūrita (q.v.).

:: Paripūrita [past participle of paripūreti] filled (to overflowing), full Peta Vatthu Commentary 216.

:: Paripūrī (feminine) [from paripūra, but better spelled pāripūrī, q.v.] fulfilment, completion Saṁyutta Nikāya I 139.

:: Parirakkhaṇa (neuter) [from pari + rakṣ] guarding, preserving, keeping Milindapañha 356, 402; Peta Vatthu Commentary 130.

:: Parirakkhati [pari + rakṣ, cf. abhirakkhati] to guard, protect; preserve, maintain Sutta-Nipāta 678 (potential °rakkhe); Milindapañha 410; Saddhammopāyana 413, 553 (sīlaṁ).

:: Parirañjita [pari + rañjita] dyed, coloured; figurative marked or distinguished by (instrumental) Milindapañha 75.

:: Parisahati [pari + sahati] to overcome, conquer, master get the better of Saṁyutta Nikāya IV 112; exegetically in formula sahati p. abhibhavati ajjhottharati etc. Mahāniddesa 12, 361 = Cullaniddesa §420.

:: Parisakkati [pari + sakkati] to go about to (with infinitive or dative), to endeavour, undertake try Vinaya II 18 = Aṅguttara Nikāya IV 345 (alābhāya); Jātaka I 173 (vadhāya); II 394; Peta Vatthu IV 52 (= payogaṁ karoti Peta Vatthu Commentary 259).

:: Parisamantato (adverb) [pari + samantato] from all sides Vimāna Vatthu 236.

:: Parisambāhati [pari + sambāhati] to stroke, to rub from all sides Majjhima Nikāya II 120; Saṁyutta Nikāya I 178, 194; Aṅguttara Nikāya V 65.

:: Parisaṁsibbita [pari + past participle of saṁsibbati] sewn together, entwined Dhammapada III 198 (varia lectio for saṁsibbita + p.).

:: Parisandeti [pari + causative of syad] to make flow round, to make overflow, to fill, in phrase kāyaṁ abhisandeti p. Dīgha Nikāya I 75, 214; Majjhima Nikāya III 92f. etc. explained as "sa mantato sandeti" at Sumaṅgalavilāsinī I 217, — past participle parisanna (q.v.).

:: Parisanna [past participle of parisandati, cf. parisandeti] surrounded or filled with water, drenched, well-watered Dīgha Nikāya I 75 = Majjhima Nikāya III 94.

:: Parisaṇha (adj,.) [pari + saṇha] very smooth or soft Milindapañha 198.

:: Parisaṇṭhāti [pari + saṇṭhāti] to return into the former state, to be restored; preterit °saṇṭhāsi Jātaka III 341.

:: Parisaṅgāhāpeti [pari + causative of saṅgaṇhāti] to induce someone to mention or relate something Jātaka VI 328.

:: Parisaṅkati [pari + saṅkati] to suspect, fear, have apprehension Jātaka III 210, 541; Dhammapada I 81, — past participle °saṅkita (q.v.). cf. āsaṅkati.

:: Parisaṅkā (feminine) [from pari + śaṅk] suspicion, misgiving Vinaya IV 314; Dīgha Nikāya III 218. cf. āsaṅkā.

:: Parisaṅkita [past participle of parisaṅkati] suspecting or suspected, having apprehensions, fearing Vinaya II 243 (diṭṭha-suta°); Aṅguttara Nikāya III 128; Jātaka IV 214; V 80; Milindapañha 372; Dhammapada I 223 (āsaṅkita°). — cf. āsaṅkita and ussaṅkita.

:: Parisaṅku in °patha the region round the path of stakes and sticks, name of a path leading up to Gijjha-pabbata (see explained at Jātaka III 485) Jātaka III 484.

:: Parisappanā (feminine) [from parisappati] running about, fear, hesitation, doubt, always combined with āsappanā and only found with reference to the exegesis of "doubt" (vicikicchā or kaṅkhā) Cullaniddesa §1; Dhammasaṅgani 425 (cf. Buddhist Manual of Psychological Ethics 107, note 4, and as 260); Sumaṅgalavilāsinī I 69.

:: Parisappati [pari + sṛp] to run about, crawl about, to be frightened Dhammapada 342, 343 (= saṁsappati bhāyati Dhammapada IV 49).

:: Parisarati [pari + smṛ, but according to Kern, Toevoegselen sub voce pari here from Prākrit paḍi = Sanskrit prati, thus for pratismarati] to remember, recollect Jātaka VI 199 (read parissaraṁ).

:: Parisaṭha (adjective) [pari + saṭha] very fraudulent or crafty Puggalapaññatti 23 (saṭha + p.).

:: Parisā (feminine) [cf. Vedic pariṣad; in ṛgvedav also pariṣad as adjective surrounding, literally "sitting round," from pari + sad. — In Pāḷi the consonant stem has passed into a vocalic ā-stem, with the only preservation of consonant locative singular parisati Vinaya IV 285; Aṅguttara Nikāya II 180 (ī); Jātaka V 61; Sumaṅgalavilāsinī I 141 and parisatiṁ Majjhima Nikāya I 68; Aṅguttara Nikāya II 180 (varia lectio); Jātaka V 332, besides the regular forms parisāyaṁ (locative singular) Vinaya II 296; Aṅguttara Nikāya V 70; and parisāsu (locative plural) Saṁyutta Nikāya II 27; Itivuttaka 64] surrounding people, group, collection, company, assembly, association, multitude. Various typical sets of assemblies are found in the canon, viz, eight assemblies (khattiya°, brāhmaṇa°, gahapati°, samaṇa°, Cātummahārājika°, Tāvatiṁsa°, Māra°, Brahma°, or the assemblies of nobles, brahmins, householders, wanderers, of the angel hosts of the Guardian Kings, of the Great Thirty-Three, of the Māras, and of the Brahmās) Dīgha Nikāya II 109; III 260; Majjhima Nikāya I 72; Aṅguttara Nikāya IV 307. Four assemblies (the first four of the above) at Dīgha Nikāya III 236; Mahāniddesa 163; other four, representing the Buddha's Order (bhikkhu°, bhikkhunī°, upāsaka°, upāsikā°, or the assemblies of bhikkhus, nuns, laymen and female devotees; cf. same enumeration at Divyāvadāna 299) Saṁyutta Nikāya II 218; Aṅguttara Nikāya V 10; cf. Jātaka I 40 (catu-parisa-majjhe), 85 (the same), 148 (the same). — two assemblies (viz. Brahma°, Māra°) at Dīgha Nikāya III 260; allegorically two groups of people (viz. sāratta-rattā and asāratta-rattā) Majjhima Nikāya II 160 = Aṅguttara Nikāya I 70f. — For various uses of the word see the following passages: Vinaya II 188, 296 (rājaparisā); III 12 (Bhagavā mahatiyā parisāya parivuto surrounded by a great multitude); IV 153 (genitive parisāya); Majjhima Nikāya I 153 (nevāpika°); II 160; III 47; Saṁyutta Nikāya I 155 (brahma°), 162 sarājikā p.), 177; Aṅguttara Nikāya I 25 (mahā°), 70 (uttānā p.), 71 (ariya°), 242 (tisso p.); II 19 (°āya mando), 133, 183, 185 (deva°); III 253 (khattiya°); IV 80, 114; Itivuttaka 64 (upāsakā °sāsu virocare); Sutta-Nipāta 349, 825f.; Jātaka I 151, 264; VI 224 (omissaka°); Peta Vatthu III 96; Milindapañha 187, 249, 359 (38 rāja-parisā, or divisions of the royal retinue); Peta Vatthu Commentary 2, 6, 12, 21, 78 and passim; Saddhammopāyana 277. saparisa together with the assembly Vinaya IV 71; adverb °ṁ Therīgāthā Commentary 69.
Note: The form of parisā as first part of a compound is parisa° (= *parisad, which laṭter is restored in compound parisaggata = *parisad-gata). — See also pārisagga.

-antare within the assembly Jātaka III 61;
-āvacara one who moves in the society, i.e. the Brotherhood of the Bhikkhus Aṅguttara Nikāya IV 314; V 10;
-gata (-ggata) having entered a company Sutta-Nipāta 397 (= pūga-majjha-gata Paramatthajotikā II 377); Puggalapaññatti 29;
-ññū knowing the assembly Aṅguttara Nikāya III 148; IV 113 (+ kālaññū puggalaññū), cf. Dīgha Nikāya III 252;
-dussana defilement of the assembly Aṅguttara Nikāya II 225 (opposite °sobhaṇā);
-pariyanta the outer circle of the congregation Dhammapada I 67; III 172;
-majjhe in the midst of the assembly Jātaka I 267; II 352; Peta Vatthu Commentary 11;
-sārajja being afraid of the A. Milindapañha 196 = Cullaniddesa §470 (so read for parisārajja).

:: Parisedita [past participle of pari + causative of svid, Sanskrit parisvedita in slightly different use] heated, hatched, made ripe Majjhima Nikāya I 104 (bījāni); Saṁyutta Nikāya III 153; Vinaya III 3; Aṅguttara Nikāya IV 125 (aṇḍāni), 176.

:: Parisesa *Parisesa [pari + sesa] remnant, remainder, rest; only negative aparisesa (adjective) without remainder, complete, entire Majjhima Nikāya I 92, 110; Aṅguttara Nikāya III 166 = Puggalapaññatti 64; Aṅguttara Nikāya IV 428 (°ñāṇadassana).

:: Parisibbita [past participle of pari + sibbati] sewn round, bordered Vinaya I 186; Jātaka V 377.

:: Parisiñcati [pari + siñcati] to sprinkle all over, to bathe Majjhima Nikāya I 161; Saṁyutta Nikāya I 8 (gattāni); Saddhammopāyana 595.

:: Parisodhana (neuter) [from parisodheti] cleansing purification Milindapañha 215.

:: Parisodheti [pari + causative of śudh] to cleanse, clean, purify Majjhima Nikāya III 3, 35 (preterit °sodhesi); Sutta-Nipāta 407 (preterit °sodhayi); Dhammapada II 162 (vodapeti + p.). — Frequently in phrase cittaṁ p. to cleanse one's heart (from = ablative) Dīgha Nikāya III 49; Saṁyutta Nikāya IV 104; Aṅguttara Nikāya II 211; III 92; Mahāniddesa 484; Puggalapaññatti 68, — past participle parisodhita (q.v.).

:: Parisodhita [past participle of parisodheti] cleaned, cleansed, purified Milindapañha 415; Saddhammopāyana 414.

:: Parisoka [pari + soka] great grief, severe mourning Paṭisambhidāmagga I 38 (anto° in definition of soka).

:: Parisosa [from pari + śuṣ] becoming dried up, dryness, withering away Saṁyutta Nikāya I 91.

:: Parisoseti [causative of parisussati] to make dry up, to exhaust, make evaporate (water) Milindapañha 389, — past participle parisosita (q.v.).

:: Parisosita [past participle of parisoseti] dried up, withered away Saddhammopāyana 9.

:: Parissama [from pari + śram] fatigue, toil, exhaustion, Vimāna Vatthu 289, 305 (addhāna° from journeying); Peta Vatthu Commentary 3, 43, 113, 127.

:: Parissanta [past participle of parissamati] tired, fatigued, exhausted Peta Vatthu II 936; Vimāna Vatthu 305; Saddhammopāyana 9, 101.

:: Parissañjati (°ssajati?) [pari + svaj] to embrace, enfold, Jātaka I 466; VI 156 (°itvā, varia lectio °ssajitvā and palisajjitvā).

:: Parissaya (masculine and neuter) [from pari + śri? etymology doubtful, cf. Weber, Index Streifen III 395 and Andersen, PG 167, 168] danger, risk, trouble Majjhima Nikāya I 10 (utu°); Aṅguttara Nikāya III 388 (the same); Sutta-Nipāta 42, 45, 770, 921, 960f.; Dhammapada 328 (°ayāni = sīha-vyagghādayo pākaṭa-parissaye, rāga-bhaya-dosa-bhayādayo paṭicchanna-parissaye Dhammapada IV 29); Mahāniddesa 12 = Cullaniddesa §420 (where same division into pākaṭa° and paṭicchanna°); Mahāniddesa 360, 365; Jātaka I 418; II 405; V 315, 441 (antarāmagga p. cf. paripantha in same use); Visuddhimagga 34 (utu°); Paramatthajotikā II 88 (explained as paricca sayantī ti p.); Dhammapada III 199 (°mocana); Peta Vatthu Commentary 216, as 330.

:: Parissāvana (neuter) [from pari + causative of sru] a water strainer, filter (one of the requisites of a bhikkhu) Vinaya I 209, II 119 and passim; Jātaka I 198; III 377; Mahāniddesa 226; Dhammapada III 260 (udaka°); Vimāna Vatthu 40, 63; Saddhammopāyana 593.

:: Parissāvanaka (adjective/noun) [from parissāvana] only negative a°:
1. one who has no strainer Vinaya II 119; Jātaka I 198.
2. not to be filtered, i.e. so that there is nothing left to be filtered Jātaka I 400 (so read for °ssavanaka). Or is it "not overflowing"?

:: Parissāveti [causative of pari + sru] to strain or filter Jātaka I 198 (pānīyaṁ); Sumaṅgalavilāsinī I 206 (udakaṁ); III 207 (pānīyaṁ), — past participle parissāvita (q.v.).

:: Parissāvita [past participle of parissāveti] strained, filtered Jātaka I 198 (udaka).

:: Parissuta [past participle of pari + sru] overflowing Jātaka VI 328 (= atipuṇṇattā pagharamāna).

:: Parisuddha (adjective) [pari + past participle of śudh] clean, clear, pure, perfect Vinaya II 237; Majjhima Nikāya I 26; III 11; Saṁyutta Nikāya II 199 (°dhammadesanā); III 235; V 301, 354; Aṅguttara Nikāya III 125 (°ñāṇa-dassana); IV 120f.; Jātaka I 265; Visuddhimagga 2 (accanta°); Puggalapaññatti 68 (samāhite citte parisuddha); Milindapañha 106; Sumaṅgalavilāsinī I 177, 219; Paramatthajotikā II 445 (apa netabbassa abhāvato niddosa-bhāvena p.); Peta Vatthu Commentary 44, 70. Very frequent combined with pariyodāta (q.v.).
— aparisuddha unclean Vinaya II 236, Majjhima Nikāya I 17.

-ājīva (adjective) of pure livelihood Dīgha Nikāya I 63 (see Sumaṅgalavilāsinī I 181); Aṅguttara Nikāya III 124 (cf. pārisuddhi).

:: Parisuddhatta (neuter) [abstract from parisuddha] purity, cleanliness, perfection Majjhima Nikāya I 36; Milindapañha 103f.; Visuddhimagga 168. — as feminine pari-suddhatā at Visuddhimagga 30.

:: Parisuddhi (feminine) [from pari + śudh] purity, purification Saṁyutta Nikāya I 169. The usual spelling is pārisuddhi (q.v.).

:: Parisujjhati [passive of pari + śudh] to become clear or clean, to be purified Saṁyutta Nikāya I 214; Sutta-Nipāta 183, 184, — past participle parisuddha (q.v.).

:: Parisukkha (adjective) [pari + sukkha] dried up, very dry Jātaka I 215 (of fields); Milindapañha 302 (of the heart); Peta Vatthu Commentary 64 (°sarīra).

:: Parisukkhita [past participle of pari + śukṣ, intensive of śuṣ] dried up, withered Milindapañha 303 (°hadaya).

:: Parisumbhana (neuter) [from pari + śumbh] throwing down Jātaka VI 508 (bhūmiyā p.).

:: Parisumbhati [pari + sumbhati] to strike, hit, throw down Jātaka III 347 (= paharati commentary); VI 370, 376 (the same commentary).

:: Parisussana (neuter) [from pari + śuṣ] drying up completely, withering Jātaka V 97.

:: Parisussati [pari + sussati] to dry quite up, waste quite away Jātaka II 5, 339, 437. — causative parisoseti (q.v.).

:: Paritajjita [pari + tajjita] (exceedingly) scared, frightened Saddhammopāyana 147.

:: Paritappati [passive of pari + tap] to be vexed, to grieve, worry, sorrow Therīgāthā 313 (= santappati Therīgāthā Commentary 233); Milindapañha 313, — past participle paritatta (q.v.).

:: Paritasita (neuter) [pari + tasita1 or tasita2] worry, excitement Dīgha Nikāya I 40 (varia lectio °tassita, cf. Dialogues of the Buddha I 53).

:: Paritassanā (feminine) [from paritassati, q.v. for meaning] trembling, fear; nervousness, worry; excitement, longing Dīgha Nikāya I 17 (= ubbijjanā phandanā etc. Sumaṅgalavilāsinī I 111); Majjhima Nikāya I 136; III 227; Saṁyutta Nikāya III 15f., 133; Milindapañha 253, 400.
— negative a° Saṁyutta Nikāya III 15; Majjhima Nikāya I 136.

:: Paritassati and Paritasati [pari + tasatid, in form clearly = Sanskrit paritṛṣyati, but frequently confused with tasati2, cf. tasa. Sutta-Nipāta 924 is the only example of paritasati representing tasati2] to be excited, to be tormented, to show a longing after, to be worried Dīgha Nikāya II 68; Majjhima Nikāya I 36, 67, 151; Saṁyutta Nikāya II 82, 194; III 43, 55; IV 23, 65, 168; Aṅguttara Nikāya II 27; III 133f.; Sutta-Nipāta 621 (= taṇhāya na bhāyati Paramatthajotikā II 467, thus combining tasati1 and tasati2), 924 (potential parittase, interpreted by Mahāniddesa 373 as taseyya, uttaseyya, bhāyeyya, thus taken as tasati2); Milindapañha 253, 400; Dhammapada 397 (= taṇhāya na bhāyati Dhammapada IV 159); Saddhammopāyana 476. — present participle aparitassaṁ Dīgha Nikāya II 68; Majjhima Nikāya I 67; Saṁyutta Nikāya II 82; III 55; Itivuttaka 94. Past participle paritasita (q.v.).

:: Paritassin (adjective) [from paritassati] trembling, excited, worrying, only negative a° Aṅguttara Nikāya IV 108, 111, 230f.

:: Paritatta [past participle of paritappati] tormented, worried, vexed, grieved Milindapañha 313.

:: Paritāpa = paritāpana Milindapañha 313 (ātāpa + p.).

:: Paritāpana (neuter) [pari + tāpana, of tap] tormenting, torture, affliction, mortification Majjhima Nikāya I 78, 341-344; Aṅguttara Nikāya I 151, 296; II 205f. (atta° self-mortification, opposite para°); Puggalapaññatti 55, 56, 61; Peta Vatthu Commentary 18 (atta°), 30 (the same). Often combined with ātāpana (q.v.).

:: Paritāpeti [pari + tapeti] to burn, scorch, molest, trouble, torture, torment Majjhima Nikāya I 341 (ātāpeti + p.), 506; Saṁyutta Nikāya IV 337; Aṅguttara Nikāya III 54, 380; Jātaka V 420 (mā paritāpi).

:: Parito (adverb) [from pari, cf. Sanskrit paritaḥ] round about, a round, on every side, everywhere, wholly Vinaya II 194; Paramatthajotikā II 393; Vimāna Vatthu 316; Peta Vatthu Commentary 33.

:: Paritoseti [pari + toseti] to please, appease, satisfy, make happy Jātaka I 262; III 386; V 216; Peta Vatthu Commentary 213 (varia lectio + āsiñcati).

:: Paritta1 (adjective) [BHS parītta, pari + past participle of dā in short form *tta, like ātta for ādatta. The development of meaning however causes difficulties, paridatta meaning given up, transmitted, cf. Divyāvadāna 388, whereas Pāḷi paritta means trifling. The Buddhist Hybrid Sanskrit form parītta (e.g. Divyāvadāna 204, 498, 504; Avadāna-śataka I 329; II 137) may be a re-translation of Pāḷi paritta, which may correspond to Sanskrit prarikta, past participle of pra + ric, meaning "that which is exceeded," i.e. left (over or behind)] small, little, inferior, insignificant, limited, of no account, trifling Vinaya I 270; Dīgha Nikāya I 45; Majjhima Nikāya III 148 (°ābha of limited splendour, opposite appamāṇābha); Saṁyutta Nikāya II 98; IV 160 (opposite adhimatta); Aṅguttara Nikāya IV 241; V 63; Itivuttaka 71; Sutta-Nipāta 61, 390 (°pañña of inferior wisdom, cf. Cullaniddesa §415), 1097 (the same); Jātaka I 221; Dhammasaṅgani 181, 584, 1018, 1034 (cf. Buddhist Manual of Psychological Ethics 244 note 1, 248, note 1); Sumaṅgalavilāsinī I 119; Paramatthajotikā I 133 (°dīpā the two-thousand inferior islands), 176 (five-hundred the same.); Peta Vatthu Commentary 198; Saddhammopāyana 251, 261. Synonyms: appaka, omaka, lāmaka, dukkha Cullaniddesa 414; catukka Cullaniddesa §415 (opposite mahā); appaka Peta Vatthu Commentary 48, 60; appamattaka Peta Vatthu Commentary 262; ittara Peta Vatthu Commentary 60; oma Paramatthajotikā II 347; oraka Paramatthajotikā II 489; lāmaka Paramatthajotikā II 347.

:: Paritta2 (neuter) and Parittā (feminine) [from pari + trā, cf. tāṇa, tāyati and also parittāna] protection, safeguard; (protective) charm, palliative, a mulet Vinaya II 110 (atta° feminine personal protection) IV 305 (guttatthāya °ṁ pariyāpuṇāti); Aṅguttara Nikāya II 73 (rakkhā + parittā); Jātaka I 200 (manto + parittaṁ + vaḍḍhiṁ), 396 (paccekabuddhehi °ṁ kārāpeti makes them find a safeguard through the p.); IV 31 (osadhaṁ vā °ṁ vā); Milindapañha 150 (feminine and neuter). — Various parittās in the way of suttantas are mentioned at Visuddhimagga 414 (Khandha°; Dhajagga°: Saṁyutta Nikāya I 218f.; Āṭānāṭiya°: Dīgha Nikāya III 195f.; Mora°: Jātaka II 33). cf. Dialogues of the Buddha III 185.

-vālikā sand worn on the head as an a mulet Jātaka I 396, 399;
-suttaka a thread worn round the head as a charm Jātaka I 396, 399.

:: Parittaka [paritta1 + ka] small, insignificant, little Mahāniddesa 306 (for appaka etc. As at Cullaniddesa §414); Peta Vatthu I 1011; II 967; Milindapañha 121 (a°), 253; Sumaṅgalavilāsinī I 170 (for appa); Peta Vatthu Commentary 51; Saddhammopāyana 42. — feminine parittikā Theragāthā 377.

:: Parittāṇa (neuter) [pari + tāṇa. cf. Epic Sanskrit paritrāṇa] protection, shelter, refuge, safeguard, safety Dīgha Nikāya I 9 (sara° from an arrow, i.e. a shield); III 189; Jātaka VI 455; Peta Vatthu Commentary 284; Saddhammopāyana 396.

-kitikā aprotecting arrangement Vinaya II 152, cf. Vinaya Texts III 174.

:: Parittāsin (adjective) [pari + tāsin, from tāsa of tasati2] being in dread of (—°) Saṁyutta Nikāya I 201.

:: Parittāyaka (adjective) [from pari + tāyati] safeguarding against, sheltering against, keeping away from Visuddhimagga 376 (aṅgāra-vassaṁ p. thero).

:: Parituleti [pari + tuleti] to weigh, consider, estimate, think Visuddhimagga 522. — Sammohavinodanī 130.

:: Parivaccha (neuter) [formation from gerund of pari + vrt, corresponds to *parivṛtyaṁ (?)] being active, preparation, outfit Jātaka V 46; VI 21 (ga mana°); Dhammapada I 207 (gloss and varia lectio ga mana-parisajja), 395 (varia lectio parisajja).
Note: According to Kern, Toevoegselen sub voce parivaccha is wrong spelling for parivacca which is abstract from pariyatta (*pariyatya), with va for ya as in pavacchati, pavecchati = Sanskrit prayacchati.

:: Parivadentikā (feminine) [pari + vadento + ikā; vadento being present participle causative of vad] making resound, resounding, in compound godhā° "string-resounding," i.e. a string instrument, lute Jātaka VI 580 (cf. Sanskrit parivāda an instrument with which the lute is played). — Another parivadentikā we find at Jātaka VI 540 (commentary reading for Text °vadantikā, with varia lectio °devantikā) denoting a kind of bird (ekā sakuṇajāti).

:: Parivaḍḍhati [pari + vṛdh] to increase, to be happy or prosperous Milindapañha 297 (cittaṁ p.; opposite pariyādiyati).

:: Parivahati [pari + vahati] to carry about Therīgāthā 439 (dārake).

:: Parivajjana (neuter) [from pari + vṛj] avoiding, avoidance Majjhima Nikāya I 7, 10; Aṅguttara Nikāya III 387, 389; Milindapañha 408; Visuddhimagga 33. As feminine °ā at Visuddhimagga 132, and ibid. As abstract parivajjanatā.

:: Parivajjeti [pari + vajjeti, causative of vṛj] to shun, avoid, keep away from (accusative) Majjhima Nikāya I 10; Saṁyutta Nikāya I 69, 102, 188, 224; Sutta-Nipāta 57 (= vivajjeti Cullaniddesa §419), 395f., 768 (kāme, cf. Mahāniddesa 6), 771; Itivuttaka 71; Dhammapada 123 (pāpāni), 269; Jātaka IV 378 (future °essati); Peta Vatthu IV 146 (nivesanaṁ); IV 178 (loke adinnaṁ °ayassu); Milindapañha 91 (gerundive °ajjayitabba), 300, 408; Peta Vatthu Commentary 150 (varia lectio °ajjati), 221 (jīvitaṁ, for vijahati, better read with varia lectio pariccajati).

:: Parivaṇṇeti [pari + vaṇṇeti] to describe, praise, extol Jātaka VI 213 (present participle °vaṇṇayanto), — past participle °vaṇṇita.

:: Parivaṇṇita [past participle of parivaṇṇeti] extolled, praised Saddhammopāyana 557.

:: Parivasati [pari + vas2] to stay, dwell, to live under probation Vinaya III 186 (gerundive °vatthabba); IV 30, 127; Dīgha Nikāya I 176; Majjhima Nikāya I 391; Saṁyutta Nikāya II 21; Sutta-Nipāta 697 (= pabbajitvā tāpasavesena vasati Paramatthajotikā II 490). — present participle medium pa ribbasāna; past participle parivuṭṭha and parivuttha (q.v.).

:: Parivassati at Peta Vatthu II 936 is to be read as paridhassati (see paridahati).

:: Parivatta (adjective) [from pari + vṛt] changing round, twisting, turning; feminine plural °āyo Jātaka V 431.

:: Parivattaka [from parivatta] circle (literal turning round) Jātaka I 101; cf. parivattika in phrase paligha° (q.v.).

:: Parivattana (neuter) [from parivattati] setting going, keeping up, propounding Jātaka I 200 (°manta adjective one who knows a charm); Nettipakaraṇa 1f., 106.

:: Parivattati [pari + vṛt]
1. to turn round, twist (transitive and intransitive), go about Vinaya II 220; Jātaka V 431 (siṅgaṁ); Peta Vatthu IV 53 (= pariyāti Peta Vatthu Commentary 260); Milindapañha 118; Sumaṅgalavilāsinī I 265.
2. (intransitive) to change about, move, change, turn to Peta Vatthu II 105 (= pariṇamati Peta Vatthu Commentary 144); III 44 (the same 194); III 65; Peta Vatthu Commentary 178. — causative parivatteti (q.v.). cf. vipari°.

:: Parivatteti [causative of parivattati]
1. to turn round (transitive), to turn over Jātaka I 202; II 275 (sarīraṁ); V 217; Sumaṅgalavilāsinī I 244.
2. to deal with, handle, set going, put forth, recite Visuddhimagga 96, in phrase mantaṁ p. to recite, practise a charm Jātaka I 200, 253; Peta Vatthu II 613 (= sajjhāyati vāceti Peta Vatthu Commentary 97); cf. mantaṁ pavatteti and pavattar; saraṁ p. to make a sound Jātaka I 405; adhippāyaṁ speak out, propound, discuss Peta Vatthu Commentary 131.
3. to change, exchange Vinaya II 174; Jātaka III 437, — past participle parivattita (q.v.).

:: Parivattita [past participle of parivatteti]
1. turned round, twisted Jātaka IV 384.
2. recited Visuddhimagga 96.

:: Parivaṭṭa [from pari + vṛt, cf. parivattana] round, circle, succession, mainly in two phrases, viz. catu° fourfold circle Majjhima Nikāya III 67; Saṁyutta Nikāya III 59 (pañcupādāna-kkhandhe, cf. aṭṭha-parivaṭṭa-adhideva-ñāṇadassana Aṅguttara Nikāya IV 304); and ñāti° circle of relatives Dīgha Nikāya I 61 (= ñāti Sumaṅgalavilāsinī I 170; cf. explanation ābandhanatthena ñāti yeva ñāti-parivaṭṭo Sumaṅgalavilāsinī I 181 = Puggalapaññatti 236); II 241; Majjhima Nikāya III 33; Puggalapaññatti 57; Therīgāthā Commentary 68; Vimāna Vatthu 87. — See further at Sumaṅgalavilāsinī I 143 (rāja°), 283 (the same, but spelled °vatta); Paramatthajotikā II 210.

:: Parivaṭuma (?) (adjective) [doubtful spelling and explanation; perhaps "parivaṭṭin?"] forming a circle, circular Dīgha Nikāya I 22 (translated "a path could be traced round it" Dialogues of the Buddha I 36). Can it be misspelling for pariyanta? Kern, Toevoegselen sub voce equals it to Sanskrit parivartman, and adds reference °kata "bounded" (synonym paricchinna) Milindapañha 132.

:: Parivādinī (feminine) [from pari + vad, late Sanskrit the same] a lute of seven strings Abhidhānappadīpikā 138. — See parivadentikā.

:: Parivāra [from pari + vṛ]
1. surrounding, suite, retinue, followers, entourage, pomp Jātaka I 151; IV 38; VI 75; Peta Vatthu Commentary 21, 30 (°cāga-cetana, read pariccāga-cetana?); usually as adjective —° surrounded by, in company of Vinaya I 38 (dasasata°); Aṅguttara Nikāya II 91 (deva° and asura°); Jātaka I 92 (mahā-bhikkhusaṅgha°); Puggalapaññatti 52 (pheggu sāra°; with explanation Puggalapaññatti 229: rukkho sayaṁ-pheggu hoti, parivāra-rukkhā pan'assa sārā honti); Milindapañha 285 (dvisahassa-paritta-dīpa-p°ā, cattāro mahā dīpā); Visuddhimagga 37; Dhammapada III 262 (pañcasata bhikkhu°); Peta Vatthu Commentary 53 (accharā-sahassa°), 74 (dvisahassadīpa°); sa° with a retinue (of ...) Jātaka I 49 (cattāro dīpe); Peta Vatthu Commentary 20.
2. followers, accompaniment or possession as a sign of honour, and therefore meaning "respect," attendance, homage, fame (cf. paricāra) Aṅguttara Nikāya I 38 °sampadā) Paṭisambhidāmagga I 172 (pariggaha, p., paripūra); Dhammapada II 77; Therīgāthā Commentary 241 (dhana +, riches and fame); Sammohavinodanī 466; Peta Vatthu Commentary 137 (sampatti = yaso); Vimāna Vatthu 122 (= yaso).
3. ingredient, accessories (plural), requisite Jātaka I 266 (pañca-sugandhika°); Milindapañha 290 (sa° dāna); Sumaṅgalavilāsinī I 297 (= parikkhārā).
4. As name it is the name of the last book of the Vinaya Piṭaka ("The Accessory"), the Appendix, a sort of résumé and index of the preceding books Paramatthajotikā II 97 (sa-parivāraka Vinaya-piṭaka); Sammohavinodanī 432.

:: Parivāraka (adjective) [parivāra + ka] accompanying, forming a retinue Jātaka V 234. See also parivāra four and paricāraka.

:: Parivāraṇa (neuter) [from pari + vṛ]
1. covering, drapery (so translated at Kindred Sayings I page 45) Saṁyutta Nikāya I 33.
2. (adjective) (—°) surrounded by Jātaka V 195 (= parikkhitta commentary).

:: Parivāreti [causative of pari + vṛ] to cover, encompass surround Jātaka I 181 (nagaraṁ °ayiṁsu); II 102 (future °essati); III 371 (rukkhaṁ); IV 405 (for parikaroti); VI 179. gerund parivāretvā used as preposition "round" Jātaka I 172 (pokkharaṇiṁ). — In meaning "to serve, attend upon," also "to attend upon oneself, to amuse oneself," parivāreti is often erroneously read for paricāreti, e.g. At Dīgha Nikāya II 13; Peta Vatthu IV 129 (varia lectio °cāreti); Peta Vatthu Commentary 228; in present participle medium °vāriyamāna (with varia lectio °cāriyamāna) at Dīgha Nikāya II 21; Aṅguttara Nikāya I 145; Jātaka I 58; Vimāna Vatthu 92. — See also anuparivāreti, — past participle parivārita (q.v.).

:: Parivārita [past participle of parivāreti] surrounded, figurative honoured Saṁyutta Nikāya I 166, 192 = Theragāthā 1235; Jātaka II 48; purakkhata + p.); Dhammapada IV 49 (= purakkhata Dhammapada 343); as 1 (devānaṁ gaṇena); Dāṭhāvaṁsa I 16 (varia lectio for parimārita).

:: Parivāsa [from pari + vas2, cf. Epic Sanskrit parivāsa only in meaning 1]
1. sojourn; stay, in phrase vipassanā° Dhammapada III 118; as 215.
2. period under probation, (living under) probation Vinaya III 186 (°ṁ vasati, cf. parivuttha); IV 30; Saṁyutta Nikāya II 21 (°ṁ vasati). °ṁ deti to allow probation Vinaya I 49; II 7; IV 30, 127; °ṁ yācati to Anglo-Saxon for probation Vinaya IV 30, 127. — samodhāna° inclusive probation Vinaya II 48f.; suddhanta° probation of complete purification Vinaya II 59f.
3. period, time (literal stay), interval, duration Udāna 7 (eka-ratti°).

-dāna the allowance of probation Aṅguttara Nikāya I 99.

:: Parivāsika (adjective) [from pari + vas2, see parivasati]
1. "staying," i.e. usual, accustomed, common Paramatthajotikā II 35 (°bhatta; or is it "fermented," and thus to be taken to No. 3?); a° unusual, new, uncommon Jātaka II 435 (where it is combined with abhinava, which should be substituted for readings accuṇha, abbhuṇha and abhiṇha according to similar explanation of paccaggha at Peta Vatthu Commentary 87), with varia lectio samparivāsita (well-seasoned?).
2. A probationer Vinaya II 162. In this meaning usually spelled pāri° (q.v.).
3. in combination cira° (with reference to food) it may be interpreted either as "staying long, being in use for a long time," i.e. stale; or it may be derived from vāsa3 (odour, perfume or seasoning) and translated in Expositor 63, 64 by "long-fermented" (better "seasoned"?) as 48 (°vāsika and vāsiya); Therīgāthā Commentary 29.

:: Parivāsita (adjective) [pari + past participle of vāseti from vāsa3] perfumed (all round) Jātaka I 51 (varia lectio °vārita); cf. samparivāsita (well seasoned?), which is perhaps to be read at Jātaka II 435 for aparivāsika.

:: Parivāta (—°) [past participle of pari + vā] blown round or through, i.e. filled with, stirred by Milindapañha 19 (isi-vāta°).

:: Pariveṇa (neuter) [etymology?]
1. All that belongs to a castle, a mansion and its constituents Vimāna Vatthu 8453 (explained at Vimāna Vatthu 351 as follows: veṇiyato pekkhitabbato pariveṇaṁ pāsāda-kūtagāra-ratti-ṭṭhānādisampannaṁ pākāraparikkhittaṁ dvārakoṭṭhaka-yuttaṁ āvāsaṁ); Dhammapada I 260 (pāsāda°).
2. A cell or private chamber for a bhikkhu (cf. Vinaya Texts III 109, 203) Vinaya I 49 = II 210 (p. koṭṭhaka upaṭṭhāna-sālā); I 216 (vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā), 247 (the same); II 167 (vihāra + p.); III 69, 119 (susammaṭṭhaṁ); IV 52, 252 (°vāsika); Jātaka I 126; Milindapañha 15 (°ṁ sammajjati), 19; Visuddhimagga 90; Dhammapada II 179 (°dvāra); IV 204; Sammohavinodanī 13.

:: Pariveṇi (feminine) = pariveṇa 2; Vinaya I 80 (anupariveṇiyaṁ each in their own cell), 106 (the same).

:: Parivesaka (adjective) [from pari + viṣ] waiting, serving up meals Visuddhimagga 109. — feminine °ikā Therīgāthā Commentary 17.

:: Parivesanā (feminine) [from pari + viṣ] distribution of food, feeding, serving meals Vinaya I 229; Saṁyutta Nikāya I 172; Sutta-Nipāta page thirteen (= bhattavissagga Paramatthajotikā II 140); Milindapañha 247, 249; Dhammapada IV 162; Peta Vatthu Commentary 109 (°ṭṭhāna), 135 (the same).

:: Pariveṭhita [past participle of pari + veṣṭ] enveloped, covered Milindapañha 22. Opposite nibbeṭhita (q.v.).

:: Parivisaka (adjective) [from parivisati] providing, serving food Visuddhimagga 108.

:: Parivisati [pari + viṣ, viveṣti; same use of parivise (infinitive) in ṛgvedav X 6110] to serve (with food = instrumental), wait upon, present, offer Vinaya I 240 (bhattena); II 77 (kaṇājakena bilaṅgadutiyena); Dīgha Nikāya II 127; Jātaka I 87, 90; II 277; IV 116; Peta Vatthu II 84 (= bhojeti Peta Vatthu Commentary 107); II 88 (the same 109); Visuddhimagga 108, 150 (sūdo bhattāraṁ p.); Vimāna Vatthu 6; Peta Vatthu Commentary 42, 78.

:: Parivitakka [pari + vitakka, cf. Buddhist Hybrid Sanskrit parivitarka Divyāvadāna 291] reflection, meditation, thought, consideration Majjhima Nikāya II 170 (ākāra°), Vinaya II 74; Saṁyutta Nikāya II 115 (the same); Aṅguttara Nikāya II 193 (the same); Milindapañha 13; Dhammapada II 62; as 74; Vimāna Vatthu 3; Peta Vatthu Commentary 282 (vutta-°e nipāta in explanation of nūna). Usually in phrase cetasā ceto-parivitakka mental reflection, e.g. Dīgha Nikāya I 117; II 218; Saṁyutta Nikāya I 121, 178; III 96; V 294; Aṅguttara Nikāya III 374; and cetaso-parivitakka, e.g. Dīgha Nikāya I 134; Saṁyutta Nikāya I 71, 103, 139; II 273; III 96, 103; IV 105; V 167; Aṅguttara Nikāya II 20.

:: Parivitakketi [pari + vitakketi] to consider, reflect, meditate upon Jātaka III 277, — past participle °vitakkita (q.v.).

:: Parivitakkita [past participle of parivitakketi] reflected, meditated, thought over Majjhima Nikāya I 32; Saṁyutta Nikāya I 193. — neuter °ṁ reflection, thinking over Peta Vatthu Commentary 123 (°e with reference to nūna, i.e. particle of reflection).

:: Parivitthiṇṇa [pari + vitthiṇṇa, Sanskrit vīstīrṇa, past participle, of vi + stṛ] spread out wide Milindapañha 99.

:: Parivīmaṁsati [pari + vīmaṁsati, desiderative of pari + man, cf. vīmaṁsā for mīmāṁsā] to think over, consider thoroughly, examine, search Saṁyutta Nikāya II 80f.; Itivuttaka 42 = Sutta-Nipāta 975 (present participle dhammaṁ °vīmaṁsamāna, cf. Mahāniddesa 508); Sumaṅgalavilāsinī I 134; Dhammapada IV 117 (attānaṁ).

:: Parivīmaṁsā (feminine) [pari + vīmaṁsā] complete inquiry, thorough search or examination Majjhima Nikāya III 85; Saṁyutta Nikāya III 331; V 68; Paramatthajotikā II 173.

:: Parivuta [past participle of pari + vṛ] surrounded by (—° or instrumental) Saṁyutta Nikāya I 177; Jātaka I 152 (miga-gaṇa°), 203 (devagaṇena); II 127 (dāsi-gaṇa°); III 371 (mahā-jana°); VI 75; Vimāna Vatthu 165 (= sa mantato p. Vimāna Vatthu 81); Peta Vatthu Commentary 3 (dhutta-jana°), 62 (parijana°), 140 (deva-gaṇa°).

:: Parivuṭṭha and Parivuttha [past participle of parivasati] staying (a period), living (for a time), spending (or having spent) one's probation (cf. Buddhist Hybrid Sanskrit paryuṣita-parivāsa Avadāna-śataka I 259) Vinaya III 186 (tth); Saṁyutta Nikāya II 21 (ṭṭh).

:: Parivyatta (adjective) [pari + vyatta] quite conspicuous or clear Visuddhimagga 162.

:: Pariya [either short form of pariyāya, or gerund of pari + ī substantivised (for the regular form paricca) representing an ending -ya instead of -tya. — Buddhaghosa at Visuddhimagga 409 takes pariya as neuter, but seems to mix it with the idea of a present participle by defining it as "pariyātī ti pariyaṁ, paricchindatī ti attho"] encompassing fathoming, comprehending (as gerund); penetration, understanding (as noun). Only in phrase ceto-pariya-ñāṇa knowledge encompassing heart or mind (cf. phrase cetasā ceto paricca) Dīgha Nikāya II 82f. varia lectio °āya); III 100 (varia lectio °āye); Sumaṅgalavilāsinī I 223 (corresponds with pubbe-nivāsa-ñāṇa); with which alternates the phrase indriya-paro-pariya-ñāṇa in same meaning (see indriya compounds and remark on paropariya) Jātaka I 78. — See also pariyatta1 pariyatti, pariyāya 3, and compounds of ceto.

:: Pariyanta [pari + anta, cf. Sanskrit paryanta]
1. limit, end, climax, border Saṁyutta Nikāya I 80 (manāpa° "limit-point in enjoyment"; cf. commentary nipphattikaṁ koṭikaṁ Kindred Sayings 320); Jātaka I 149 (hattha-pāda° hoofs), 221 (udaka°), 223 (sara°); II 200 (aṅgaṇa°); Peta Vatthu II 1312; Dhammapada III 172 (parisa°).
2. limit, boundary, restriction, limitation Vinaya II 59, 60 (āpatti°); Mahāniddesa 483 (distinguishes between four pariyantā with reference to one's character, viz. sīla-saṁvara° indriya-saṁvara°, bhojanemattaññutā°, jāgariyānuyoga°).
3. (adjective —°) bounded by, limited by, surrounded, ending in Vinaya IV 31; Majjhima Nikāya III 90; Saṁyutta Nikāya II 122 (āyu°); Aṅguttara Nikāya I 164 (the same); Sutta-Nipāta 577 (bhedana°); Peta Vatthu I 1013 (parikkhitta Peta Vatthu Commentary 52). — apariyanta (adjective) boundless, limitless Peta Vatthu Commentary 58, 166;

-kata restricted, limited, bounded Cullaniddesa taṇhā III (with sīmakata and odhikata; varia lectio pariyanti°, cf. Buddhist Hybrid Sanskrit paryantīkṛta "finished" Divyāvadāna 97, 236);
-cārin living in self-restriction Sutta-Nipāta 964 (cf. Mahāniddesa 483);
-dassāvin seeing the limit Aṅguttara Nikāya V 50;
-rahita without limits Dhammapada III 252.

:: Pariyantavant (adjective) [from pariyanta] having a limit, having a set or well-defined purpose; feminine °vatī (vācā) discriminating speech Dīgha Nikāya I 4 = Majjhima Nikāya III 49 = Puggalapaññatti 58; explained as "paricchedaṁ dassetvā yatha'ssa paricchedo paññāyati, evaṁ bhāsatī ti attho" Sumaṅgalavilāsinī I 76 = Puggalapaññatti 238.

:: Pariyantika (adjective) (—°) [from pariyanta] ending in, bounded or limited by Saṁyutta Nikāya II 83 = Aṅguttara Nikāya II 198 (kāya-p. °ā and jīvita-p.°ā vedanā); Visuddhimagga 69 (bhojana°, udaka°, āsana°); Saddhammopāyana 440 (kāla° sīla).

:: Pariyañña [pari + yañña] supreme or extraordinary offering or sacrifice Paramatthajotikā II 321, 322.

:: Pariyatta1 (neuter) [abstract from pariya (pari + i) but confused with pariyatta2 and pariyatti from pari + āp] learning, understanding, comprehension, only in phrase indriyaparo pariyatta (-ñāṇa) (knowledge of) what goes on in the intentions of others Aṅguttara Nikāya V 34, 38; Paṭisambhidāmagga I 121f.; Vibhaṅga 340.

:: Pariyatta2 (adjective) [cf. Sanskrit paryāpta. Past participle of pari + āp, see pāpuṇāti]
(a) capable of, mastered, kept in mind, learned by heart; only in phrase dhammo ca vinayo ca p. Vinaya II 285 = Paramatthajotikā I 92; Dīgha Nikāya III 241f. (yathā sutaṁ yathā p°ṁ dhammaṁ).
(b) sufficient, enough Peta Vatthu Commentary 33 (= alaṁ).

:: Pariyatti (feminine) [from pari + āp, cf. Epic Sanskrit paryāpti and Pāḷi pariyāpuṇāti] adequacy, accomplishment, sufficiency, capability, competency; indriya-paro° efficiency in the (knowledge of) thoughts of others Saṁyutta Nikāya V 205; Nettipakaraṇa 101.
1. Three accomplishments are distinguished at Sumaṅgalavilāsinī I 21f., viz. alagadd-ūpamā (like a serpent), nissaraṇatthā (on account of salvation) and bhaṇḍāgārika° (of a treasurer), apariyatti-kara bringing no advantage Dhammapada I 71.
2. Accomplishment in the scriptures, study (learning by heart) of the holy texts Visuddhimagga 95. Also the scriptures themselves as a body which is handed down through oral tradition. In this meaning the word is only found in later, dogmatic literature; — °tīsu piṭakesu tividho pariyatti-bhedo Sumaṅgalavilāsinī I 21. At Paramatthajotikā II 494 it is classed with paccaya dhutaṅga and adhigama; as a part of paṭibhāna at Mahāniddesa 234 = Cullaniddesa §386. pariyattiṁ uggaṇhāti to undertake the learning (of the scriptures) Dhammapada II 30; cf. Paramatthajotikā I 91 (tipiṭaka-sabba-p.-pabheda-dhara); Jātaka II 48 (°ṁ ṭhapetvā leaving the learning aside); Milindapañha 115, 215, 345, 411 (āgama°). — ablative pariyattito through learning by heart Paramatthajotikā II 195 (as opposed to atthato according to the meaning).

-dhamma that which belongs to the holy study, part or contents of the scriptures, the Tipiṭaka comprising the nine divisions (see navaṅga Buddha-sāsana) Paramatthajotikā I 191, 193; Paramatthajotikā II 328; Peta Vatthu Commentary 2; cf. °sāsana;
-dhara knowing the scriptures by heart Milindapañha 21;
-dhura (= ganthadhura): see vāsadhura;
-paṭibhānavant possessed of intelligence as regards learning the scriptures Paramatthajotikā II 111;
-parimāṇa extent of study Paramatthajotikā II 1, 608;
-bahula clever in the study of the Dhamma Aṅguttara Nikāya III 86;
-bahussuta versed in the scriptures Paramatthajotikā II 110;
-sāsana object, instruction of the scriptures, code of the holy texts (cf. °dhamma) Mahāniddesa 143; Dhammapada IV 39.

:: Pariyaya [cf. Epic Sanskrit paryaya, pari + i; the usual Pāḷi form is pariyāya, but at the following passages the short a is required metri causā] revolution, lapse of time, period, term Jātaka III 460 (= kālapariyāya commentary); V 367 (kāla°).

:: Pariyā (feminine) [from pari + yā] winding round, turning round; of a tree, branch Jātaka VI 528 (duma°; read °pariyāsu with varia lectio instead of Text pariyāyesu; commentary explains by sākhā).

:: Pariyādāna (neuter) [pari + ādāna, opposite upādāna] "taking up completely," i.e. using up, consummation, consumption, finishing, end Majjhima Nikāya I 487 (kaṭṭha°, opposed to upādāna); Saṁyutta Nikāya I 152; III 16f. (cetaso p., cf. pariyādāya and °dinna); IV 33 (sabb'upādāna°) Aṅguttara Nikāya II 139; Jātaka V 186. cf. Buddhist Hybrid Sanskrit paryādāna Divyāvadāna 4, 55, 100. — especially in following phrases: āsava° and jīvita° Dīgha Nikāya I 46 (jīvita-pariyādānā ablative, explained at Dhammapada I 128 as "jīvitassa sabbaso pariyādinnattā parikkhīṇattā puna appaṭisandhika-bhāvā ti attho"); Saṁyutta Nikāya II 83 = Aṅguttara Nikāya II 198; Saṁyutta Nikāya III 126; IV 213; Aṅguttara Nikāya IV 13, 146; Puggalapaññatti 13; Milindapañha 397; and combined with parikkhaya in °ṁ gacchati to be exhausted or consummated Aṅguttara Nikāya V 173 = Sutta-Nipāta page 126; Milindapañha 102; Peta Vatthu Commentary 147, cf. Buddhist Hybrid Sanskrit parikṣayaṁ paryādānaṁ gacchati Divyāvadāna 567; Avadāna-śataka I 48; II 193.

:: Pariyādāti [pari + ādāti] to take up in an excessive degree, to exhaust. Only in secondary forms of medium-passive ādiyati, past participle °ādinna, gerund ādāya (q.v.).

:: Pariyādāya (indeclinable) [gerund of pariyādati]
1. taking all round, summing up, completely Cullaniddesa §533 (in explanation of ye keci, as synonymous with sabbato, i.e. for completeness, exhaustively).
2. exhausting, overpowering, enticing, taking hold of, as cittaṁ p. "taking hold of the mind" Majjhima Nikāya I 91; Itivuttaka 19; Dhammapada I 15.
3. losing control over, giving out (cittaṁ) Saṁyutta Nikāya III 16; IV 125. In absolute sense perhaps at Saṁyutta Nikāya V 51 = Aṅguttara Nikāya IV 127 (with vv.ll. pariyenāya and pariyāya).

:: Pariyādinna [often spelled Pariyādiṇṇa, e.g. in vv.ll. At Dīgha Nikāya II 8; Majjhima Nikāya II 172; III 118, — past participle of pariyādiyati]
1. (passive) exhausted, finished, put an end to, consummated Vinaya I 25 (tejo); Dīgha Nikāya II 8 = Majjhima Nikāya III 118; Saṁyutta Nikāya II 133f. (dukkhaṁ; parikkhīṇaṁ + p.); V 461f. — negative apariyādinna not finished, not exhausted Majjhima Nikāya I 79 (muttakarīsaṁ °ādiṇṇaṁ), 83 (dhammadesanā ādiṇṇā); Saṁyutta Nikāya II 178f.
2. (Med.) having exhausted, lost control over, being overcome (usually °citta adjective) Vinaya II 185; Majjhima Nikāya II 172; Saṁyutta Nikāya II 228; Cullaniddesa §32; Peta Vatthu Commentary 279.

:: Pariyādinnatta (neuter) [abstract from pariyādinna] exhaustion, consummation Sumaṅgalavilāsinī I 128.

:: Pariyādiyati [sometimes spelled Pariyādiyyati, e.g. Cullaniddesa sub voce; pari + ādiyati, q.v. for etymology reference]
1. to put an end to, exhaust, overpower, destroy, master control Saṁyutta Nikāya III 155 (rāgaṁ); Cullaniddesa under parisahati. — potential °ādiyeyyaṁ Vinaya I 25 (tejaṁ). — gerund °adiyitvā Vinaya I 25 (tejaṁ); IV 109 (the same); Saṁyutta Nikāya I 84 (translation "confiscate").
2. to become exhausted, give out Jātaka V 186 (udakaṁ); Milindapañha 297 (cittaṁ p.; opposed to parivaḍḍhati), — past participle pariyādinna (q.v.).

:: Pariyāgata [pari + ā + gata] having come to, reached, attained Jātaka VI 237 (phalaṁ; commentary = upagata), 238 (kusalaṁ; commentary = pariyāyena attano vārena āgata).

:: Pariyāgāra (adjective) [pari + āgāra] having the house all round, entirely surrounded by the house Vinaya III 119 (of gabbha).

:: Pariyāhanana (neuter) [from pari + ā + han] striking, beating Visuddhimagga 142 (āhanana° in exposition of vitakka) = as 114 ("circum impinging" Expositor 151).

:: Pariyāhata [pari + āhata] struck out, affected with (—°), only in phrase takka° "beaten out by argumentations" Dīgha Nikāya I 16 (cf. Sumaṅgalavilāsinī I 106); Majjhima Nikāya I 520.

:: Pariyāpadāna (neuter) [pari + apadāna, the latter for ava°, and metrical lengthening of a] good advice, application, trick, artfullness, artifice Jātaka V 361, 369. (commentary explains as parisuddha after varia lectio pariyodāta which was probably misread for pariyodāna), 370.

:: Pariyāpajjati [pari + āpajjati] to be finished Aṅguttara Nikāya IV 339. Past participle pariyāpanna (q.v.). — causative pariyāpādeti (q.v.).

:: Pariyāpanna [pari + āpanna, cf. adhipanna]
1. "gone completely into," included in, belonging to, got into Vinaya I 46 (patta° that which has been put into the bowl); Dīgha Nikāya I 45 (= ābaddha Sumaṅgalavilāsinī I 127); Paramatthajotikā II 397 (milakkhabhāsa° etc.); Paramatthajotikā I 136 (vinaya°), 191 (saṅgha°); Dhammapada I 158 (idhaloka-paraloka°); Peta Vatthu Commentary 14, 33, 59, 129 (devaloka°), 150.
2. Accomplished (i.e. gone into the matter), thorough, mastering (said of vācā) Saṁyutta Nikāya II 280 = Aṅguttara Nikāya II 51.
3. (°ā dhammā) the included, viz. All that is contained in the threefold cycle of existence (i.e. the worlds of sense, form and formless) Dhammasaṅgani 1268; Vibhaṅga 12, 15, 19 and passim; as 50. Opposite apariyāpannā (dhammā) the unincluded (viz. All that is exempt from this cycle) Paṭisambhidāmagga I 101; Dhammasaṅgani 583 (cf. Buddhist Manual of Psychological Ethics 153, 233, note 3, 304f., 308, note 2), 992, 1242; Kathāvatthu 507.

:: Pariyāpannatta (neuter) [abstract from pariyāpanna] includedness Paramatthajotikā II 174.

:: Pariyāpādeti [causative of pariyāpajjati] to finish off, i.e. put to death completely Saṁyutta Nikāya IV 308f. = Aṅguttara Nikāya III 94.

:: Pariyāpuṇana (neuter) [abstract formation from pariyāpuṇāti] mastery over, accomplishment in (genitive) Visuddhimagga 442 (Buddhavacanassa).

:: Pariyāpuṇāti [pari + āp, cf. Buddhist Hybrid Sanskrit paryavāpnoti Divyāvadāna 613]
1. to learn (by heart), to master, to gain mastership over, to learn thoroughly Vinaya IV 305 (parittaṁ a charm); Dīgha Nikāya I 117 (= jānāti Sumaṅgalavilāsinī I 117); Aṅguttara Nikāya III 86 (dhammaṁ); future pariyāpuṇissati Dhammapada I 382 (dhammaṁ); gerund pariyāpuṇitvā Saṁyutta Nikāya I 176; II 120; Paramatthajotikā II 195 (nikāyaṁ).
2. (with infinitive) to know (to do something), to be able to Vinaya II 109 (preterit °iṁsu), 121, — past participle pariyāputa and pariyatta (quod vide).

:: Pariyāputa and Pariyāpuṭa [past participle of pariyāpuṇāti]
1. learned by heart, known Mahāniddesa 234 = Cullaniddesa §386 (Buddhavacana).
2. learned, accomplished Sumaṅgalavilāsinī I 21. — See also pariyatta2.

:: Pariyāti [pari + yā]
1. to go round (accusative) Jātaka I 307.
2. to come near Jātaka II 440.

:: Pariyāya [from pari + i, cf. Classical Sanskrit paryāya in all meanings, already Vedic in meaning of "formula," in liturgy, cf. below 4] literally "going round" analysed by Buddhaghosa in 3 different meanings, viz. vāra (turn, course), desanā (instruction, presentation), and kāraṇa (cause, reason, also case, matter), see Sumaṅgalavilāsinī I 36 and cf. Kindred Sayings I 320.
1. Arrangement, disposition, in phrase °ṁ karoti to arrange Dīgha Nikāya I 179 (translation takes it literally "departure," i.e. going out of one's way, detour; or change of habit, see Dialogues of the Buddha I 245); Majjhima Nikāya I 252, 326; III 7, 62; Saṁyutta Nikāya I 142 (translation "make occasion" [for coming]).
2. order, succession, turn, course (= vāra) Dīgha Nikāya I 166 (°bhatta i.e. feeding in turn or at regular intervals; explained as vāra-bhatta Puggalapaññatti 232); Majjhima Nikāya I 78, 282, 481; Saṁyutta Nikāya II 51f.; Aṅguttara Nikāya II 206; Jātaka V 153 (= vāra); Peta Vatthu Commentary 242 (aparā°).
3. what goes on, way, habit, quality, property Saṁyutta Nikāya I 146 (ceto° habits of mind, thoughts, but see also pariya); Aṅguttara Nikāya V 160 (citta°, see ceto).
4. discussion, instruction, method (of teaching), discourse on (—°), representation of (—°) (= desanā); thus āditta° (of Vinaya I 34) Dhammapada I 88; especially in compound dhamma° disquisition on the Dhamma Dīgha Nikāya I 46; II 93; Majjhima Nikāya I 83; III 67; Saṁyutta Nikāya II 74; V 357; Aṅguttara Nikāya III 62; IV 166, 381; Sutta-Nipāta page 218; also in following: vitakka° Majjhima Nikāya I 122; deva° Aṅguttara Nikāya III 402f.; peta° Peta Vatthu Commentary 92; cf. Visuddhimagga 41 (°kathā).
5. in Abhidhamma terminology, specifically: pariyāyena, the mode of teaching in the Suttanta, ad hominem, discursively, applied method, illustrated discourse, figurative language as opposed to the abstract, general statements of Abhidhamma = nippariyāyena, nippariyāyato Visuddhimagga 473, 499; cf. as 317 (figuratively).
6. mode, manner, reason, cause, way (= kāraṇa) Dīgha Nikāya I 185 (iminā °ena), 186 (the same); II 339 (ayaṁ p. yena °ena); Sumaṅgalavilāsinī I 106 (tena tena °ena in some way or another); as 366 (iminā °ena for this reason); especially in phrase aneka-pariyāyena in many (or various) ways Vinaya I 16, 45; Dīgha Nikāya I 1 (cf. Sumaṅgalavilāsinī I 36), 174; Majjhima Nikāya I 24; Aṅguttara Nikāya I 56; Sutta-Nipāta page 15.
7. winding round (of a tree: branch), in doubtful reading at Jātaka VI 528 (see pariyā). — See also nippariyāya.

:: Pariyena [from pari + i, cf. Sanskrit paryayana] going round, walking round; of a ship: sailing round, tour, voyage Saṁyutta Nikāya V 51 (pariyenāya, varia lectio pariyādāya) = Aṅguttara Nikāya IV 127 (reads pariyādāya varia lectio pariyāya). Reading is doubtful.

:: Pariyesanā (feminine) and Pariyesana (neuter) [from pariyesati] search, quest, inquiry
(a) (°nā) Dīgha Nikāya II 58, 61, 280 (twofold, viz. sevitabbā and asevitabbā); III 289; Majjhima Nikāya I 161 (twofold, viz. ariyā and anariyā); Aṅguttara Nikāya II 247 (the same); Saṁyutta Nikāya I 143; II 144, 171; III 29; IV 8f. (assāda° and ādīnava°); Aṅguttara Nikāya I 68 (kāma°), 93.
(b) (°na) Mahāniddesa 262 (°chanda, + paṭilābha° and pa ribhoga°); Dhammapada III 256 (kāmaguṇe-ussukka). With paṭiggahaṇa and pa ribhoga at Dhammapada I 75.

:: Pariyesati [pari + esati, cf. Buddhist Hybrid Sanskrit paryeṣate to investigate Avadāna-śataka I 339. The Pāḷi word shows confusion between esati and icchati, as shown by double forms °iṭṭhuṁ etc. See also anvesati] to seek for, look, search, desire Dīgha Nikāya I 223 (°esamāna present participle); Sutta-Nipāta 482 (the same); Saṁyutta Nikāya I 177, 181; IV 62; Aṅguttara Nikāya II 23, 25, 247; Mahāniddesa 262; Cullaniddesa §427 (+ paṭilabhati and pa ribhuñjati); Jātaka I 3, 138; Milindapañha 109, 313; Dhammapada III 263 (present participle °esanto); Peta Vatthu Commentary 31; Saddhammopāyana 506. — gerundive °esitabba Saṁyutta Nikāya II 130; infinitive °esituṁ Paramatthajotikā II 316; and °eṭṭhuṁ (conjugated °iṭṭhuṁ?) Sutta-Nipāta 289 (cf. Paramatthajotikā II 316 which gives reading °eṭṭhuṁ as gloss); gerund °esitvā Paramatthajotikā II 317, 414; — past participle pariyesita and pariyiṭṭha (q.v.). cf. for similar formation and meaning ajjhesati with past participle ajjhesita and ajjhiṭṭha. — cf. vi°.

:: Pariyesita [past participle of pariyesati] searched, sought for, desired Itivuttaka 121. See also pariyiṭṭha.

:: Pariyeti [pari + i] to go about, to go round, encircle, encompass gerund paricca (q.v.). The past participle is represented by pareta, see also pareti which seems to stand for pariyeti.

:: Pariyeṭṭhi [pari + eṭṭhi of esati, ā + iṣ] search for Dīgha Nikāya I 222; Aṅguttara Nikāya I 93 (āmisa° and dhamma°); III 416; Sutta-Nipāta 289 (vijjācaraṇa°) Jātaka I 14; Nettipakaraṇa 1, 5; Sumaṅgalavilāsinī I 271.

:: Pariyiṭṭha [past participle of pariyesati] sought, desired, looked for Saṁyutta Nikāya IV 62 (a°); Milindapañha 134; Visuddhimagga 344 (°āhāra).

:: Pariyiṭṭhi = pariyeṭṭhi Sutta-Nipāta 289 (Paramatthajotikā II 316 reads pariyeṭṭhi). Perhaps we should read pariyeṭṭhuṁ (see pariyesati).

:: Pariyodapana (neuter) and °ā (feminine) [from pariyodapeti], cleansing purification Aṅguttara Nikāya I 207 (cittassa); Dhammapada 183 (= vodāpana Dhammapada III 237); Nettipakaraṇa 44. In Buddhist Hybrid Sanskrit distorted to paryādapana Mahāvastu III 12 (= Dhammapada 183).

:: Pariyodapeti [pari + odapeti, of causative of dā4 to clean] to cleanse, purify Majjhima Nikāya I 25; Dhammapada 88 (= vodapeti parisodheti) Dhammapada II 162; Nettipakaraṇa 44; Therīgāthā Commentary 237 (indriyāni), — past participle pariyodāta and pariyodapita (q.v.).

:: Pariyodapita [past participle of pariyodapeti] cleansed, purified Nettipakaraṇa 44 (cittaṁ).

:: Pariyodāpaka (adjective) [from pariyodapeti] cleansing purifying Visuddhimagga 149 (ñāṇa).

:: Pariyodāta (adjective) [pari + odāta, cf. pariyodapeti]
1. very clean, pure, cleansed, mostly combined with parisuddha (+ p.) Dīgha Nikāya I 75, 76 (+ p.); Majjhima Nikāya I 26; Saṁyutta Nikāya I 198; III 235 (+ p.); V 301; Aṅguttara Nikāya III 27 (+ p.); IV 120f.; Jātaka V 369 (+; see pariyāpadāna); Puggalapaññatti 60; Sumaṅgalavilāsinī I 219; Dhammapada IV 72 (+ p.); Vimāna Vatthu 138.
2. very clever, accomplished, excellent [cf. Buddhist Hybrid Sanskrit paryavadāta in same meaning at Divyāvadāna 100] Jātaka III 281 (°sippa); Visuddhimagga 136 (the same).

:: Pariyodha [pari + yodha] defence Aṅguttara Nikāya I 154.

:: Pariyoga [from pari + yuj] cauldron (see Kern, Toevoegselen sub voce) Milindapañha 118.

:: Pariyogāha [pari + ogāha] diving into, penetration; only in compound dup° hard to penetrate, unfathomable Saṁyutta Nikāya IV 376; Milindapañha 70.

:: Pariyogāhana (neuter) and Pariyogāhanā (feminine) [pari + ogāhana] plunging into, penetration Paṭisambhidāmagga I 106, 112; II 183; Dhammasaṅgani 390 (a°), 425 (a°); Puggalapaññatti 21 (a°); as 260.

:: Pariyogāhati and Pariyogāheti [pari + ogāhati] to penetrate, fathom, scrutinise Aṅguttara Nikāya II 84; IV 13, 145f. (paññāya); Jātaka I 341; Puggalapaññatti 33 (a°), 48f. cf. ajjhogāhati.

:: Pariyogāḷha [past participle of pariyogāhati, see also ogādha1] dived into, penetrated into, immersed in (locative) Vinaya I 181; Dīgha Nikāya I 110; Majjhima Nikāya I 380; Saṁyutta Nikāya II 58; IV 328; Vibhaṅga 329; Milindapañha 283.

-dhamma one who has penetrated into the Dhamma Vinaya I 16; Aṅguttara Nikāya IV 186, 210; Udāna 49.

:: Pariyogāya at Majjhima Nikāya I 480 is contracted form (gerund) of pariyogāhitvā (so explained by commentary).

:: Pariyonaddha [past participle of pariyonandhati, cf. onaddha and Buddhist Hybrid Sanskrit paryavanaddha "overgrown" Divyāvadāna 120, 125] covered over, enveloped Dīgha Nikāya I 246; III 223 (a°); Majjhima Nikāya I 25; Saṁyutta Nikāya V 263; Aṅguttara Nikāya II 211 (uddhasta + p.); IV 86; Jātaka I 30; Milindapañha 161; Paramatthajotikā II 596 (= nivuta); Dhammapada III 199; Peta Vatthu Commentary 172 (taca°).

:: Pariyonandhana (neuter) [from above] covering Sumaṅgalavilāsinī I 135; Dhammapada III 198.

:: Pariyonandhati [pari + avanandhati] to tie down, put over, envelop, cover up Vinaya II 137; Saṁyutta Nikāya V 122; Jātaka III 398; Dhammapada III 153, — past participle pariyonaddha (q.v.).

:: Pariyonāha [pari + onāha] enveloping, covering Dīgha Nikāya I 246 (= nīvaraṇa); Dhammasaṅgani 1157 (cf. Buddhist Manual of Psychological Ethics 288, note 5); Milindapañha 300.

:: Pariyosāna (neuter) [pari + osāna of ava + sā]
1. end, finish, conclusion Jātaka I 106 (sacca° = desanā°); Peta Vatthu Commentary 9 (desanā° and passim), 136 (āyūha°), 162 (the same), 281 (= anta). Often contracted with ādi beginning and majjha middle (see e.g. Paramatthajotikā II 327), especially in phrase ādi-kalyāṇa majjhe kalyāṇa °kalyāṇa with reference to the Dhamma (explained as "ekagāthā pi hi samanta-bhaddakattā dhammassa paṭhamapadena ādik° dutiyatatiya-padehi majjhe k° pacchima-padena pariyosānak°" etc. At Paramatthajotikā II 444), e.g. Dīgha Nikāya I 62; Itivuttaka 111 and passim.
2. end, i.e. perfection, ideal, Arahantship (see on these figurative meanings and its application to Nibbāna Sumaṅgalavilāsinī I 175, 176) Dīgha Nikāya I 203 (brahmacariya + p.); II 283 (cf. Dialogues of the Buddha II 316); III 55 (brahmacariya + p.); Saṁyutta Nikāya V 230; Aṅguttara Nikāya III 363 (Nibbāna°), 376 (brahmacariya°); Visuddhimagga 5.

:: Pariyosāpeti [causative of pari + ava + sā, Sanskrit syati, of which past participle pariyosita cf. osāpeti]
1. to make fulfil Vinaya III 155; Sumaṅgalavilāsinī I 241; Therīgāthā Commentary 159 (for khepeti Therīgāthā 168).
2. to bring to an end, to finish Visuddhimagga 244.

:: Pariyosita
1. [past participle of pari + ava + sā] finished, concluded, satisfied, Dīgha Nikāya II 224; Majjhima Nikāya I 12 (paripuṇṇa + p.).
2. [past participle of pari + ava + śri, cf. ajjhosita] fixed on, bent on Milindapañha 140 (°saṅkappa).

:: Pariyottharati [pari + ottharati] to spread all over (intransitive) Milindapañha 197.

:: Pariyudāharati [pari + udāharati] to utter solemnly, to proclaim a loud as 1 (preterit °āhāsi).

:: Pariyukkhaṇṭhati [pari + ukkaṇṭhati] to have great longing, to be distressed Jātaka V 417, 421 (mā °kaṇṭhi).

:: Pariyuṭṭhati [pari + uṭṭhāti] to arise, pervade; intransitive to become prepossessed, to be pervaded as 366 (cittaṁ p.; corā magge pariyuṭṭhiṁsu), — past participle pariyuṭṭhita (q.v.).

:: Pariyuṭṭhāna (neuter) [pari + uṭṭhāna, it is doubtful whether this connection is correct, in this case the meaning would be "overexertion." Buddhist Hybrid Sanskrit parya vasthāna points to another connection, see Divyāvadāna 185] state of being possessed (or hindered) by (—°), prepossession, bias, outburst Majjhima Nikāya I 18, Kathāvatthu XIV 6; Aṅguttara Nikāya I 66 (°ajjhosāna); V 198 (adhiṭṭhāna-°samuṭṭhāna); Cullaniddesa under taṇhā II (= Dhammasaṅgani 1059, where translation is "pervading," based on explanation at as 366: uppajjamānā [scilicet taṇhā] cittaṁ pariyuṭṭhāti, and allegorical interpretation ibid.: the heart becomes possessed by lust as a road by highwaymen); Puggalapaññatti 21 (avijjā°); Vibhaṅga 383 (where seven pariyuṭṭhānā [sic plural m.] are enumerated in the same set as under headings of anusaya and saṁyojana, thus placing p. into the same category as these two); Dhammasaṅgani 390, 1061 (avijjā°), 1162 (the same); Nettipakaraṇa 13, 14, 18, 37, 79f.; as 238; Therīgāthā Commentary 80; Visuddhimagga 5 (with vītikkama and anusaya). cf. also adhiṭṭhāna.

:: Pariyuṭṭhita [pari + uṭṭhita, with varia lectio at Dīgha Nikāya II 104 parivuṭṭhita and Buddhist Hybrid Sanskrit rendering paryavasthita: see remarks on pariyuṭṭhāna and Dialogues of the Buddha II 111] possessed by (the commentary explains as given Kindred Sayings 320 is "abhibhūta"), biassed, taken up by, full of (—°) Majjhima Nikāya I 18; III 14; Saṁyutta Nikāya IV 240 (maccheramala° ceto); Aṅguttara Nikāya I 281; II 58; Itivuttaka 43 (diṭṭhigatehi); Kathāvatthu I 91 (kāma-rāga°); Therīgāthā Commentary 78; Saddhammopāyana 581.

-citta whose heart is possessed by (—°) Dīgha Nikāya II 104 (Mārena); Peta Vatthu Commentary 142 (maccheramala°), 195 (the same), 279 (kilesa-samudācārena);
-ṭṭhāyin being rooted in prepossession, affected by bias, Saṁyutta Nikāya III 3f. (so read for pariyuṭṭhaṭṭhāyin?).

:: Parīta see vi°.

:: Paro (adverb) [cf. Vedic paras; to para] beyond, further, above, more than, upwards of; only °— in connection with numerals (cf. Vedic use of paras with accusative of numerals), e.g. paro-paññāsa more than fifty Dīgha Nikāya II 93; paro-sataṁ more than one-hundred Jātaka V 203, 497; paro-sahassaṁ over one-thousand Dīgha Nikāya II 16; Saṁyutta Nikāya I 192 = Theragāthā 1238; Sutta-Nipāta page 106 (= atireka-sahassaṁ Paramatthajotikā II 450). See also para-kkaroti.

:: Parodati [pa + rud] to cry out (for) Jātaka I 166; Peta Vatthu Commentary 16, 257.

:: Parokkha (adjective) [paro + akkha = Vedic parokṣa (paraḥ + akṣa)] beyond the eye, out of sight, invisible, imperceptible, Milindapañha 291. — ablative parokkhā (adverb) behind one's back, in the absence of Jātaka III 89 (parammukhā commentary; opposite sammukhā).

:: Paropariya (°ñāṇa) see under indriya°. The form is paro + pariya, paro here taking the place of para. Yet it would be more reasonable to explain the word as para + apara (upara?) + ya, i.e. that which belongs to this world and the beyond, or everything that comes within the range of the faculties. cf. parovara.

:: Parovara (adjective/noun) [para + avara, sometimes through substitution of apa for ava also paropara. We should expect a form *parora as result of contraction: see Cullaniddesa page 13] high and low, far and near; plural in sense of "all kinds" (cf. uccāvaca). The word is found only in the Sutta Nipāta viz. Sutta-Nipāta 353 (varia lectio varāvaraṁ, varovaraṁ; explained as "lokuttara-lokiya-vasena sundarāsundaraṁ dūre-santikaṁ vā" Paramatthajotikā II 350), 475 (°ā dhammā; varia lectio paroparā; explained as "parāvarā sundarāsundarā, parā vā bāhirā aparā ajjhattikā" Paramatthajotikā II 410), 704 (kāme parovare; varia lectio paropare; explained as "sundare ca asundare ca pañca kāmaguṇe" Paramatthajotikā II 493), 1048 (reading paroparāni Cullaniddesa II; see explanation Cullaniddesa §422 b; explained as "parāni ca orāni ca, parattabhāva-sakattabhāvādīni parāni ca orāni ca" Paramatthajotikā II 590), 1148 (paroparaṁ Cullaniddesa II; see Cullaniddesa §422 a; explained as "hīna-ppaṇītaṁ" Paramatthajotikā II 607).
Note: Already in ṛgvedav we find para contrasted with avara or upara; para denoting the farther, higher or heavenly sphere, avara or upara the lower or earthly sphere: see e.g. ṛgvedav I 128, 3; I 164, 12. — On paropara see further Wackernagel, Altind. Gram. II 121 d.

:: Parūḷha (adjective) [past participle of pa + ruh, cf. Buddhist Hybrid Sanskrit prarūḍha (°śmaśru) Jātakamala 210] grown, grown long, mostly in phrase °kaccha-nakha-loma having long nails, and long hair in the armpit, e.g. At Saṁyutta Nikāya I 78; Udāna 65; Jātaka IV 362, 371; VI 488; Milindapañha 163 (so read for p.-kaccha-loma); Saddhammopāyana 104. Kern, Toevoegselen II 139 sub voce points out awkwardness of this phrase and suspects a distortion of kaccha either from kesa or kaca, i.e. with long hairs (of the head), nails and other hair. — Further in following phrases: mukhaṁ p. bearded face Jātaka IV 387; °kesa-nakha-loma Jātaka I 303; °kesa-massu with hair and beard grown long Jātaka IV 159; °kaccha with long grass Jātaka VI 100; °massu-dāṭhika having grown a beard and tooth Sumaṅgalavilāsinī I 263.

:: Parūpa° as para + upa° (in parūpakkama, parūpaghāta etc.) see under para.

:: Pasada See pasata1.

:: Pasaha [from pa + sah] overcoming, mastering, in dup° (adjective) hard to overcome Jātaka II 219; Milindapañha 21.

:: Pasahati [pa + sah] to use force, subdue, oppress, overcome Majjhima Nikāya II 99; Sutta-Nipāta 443; Dhammapada 7, 128; Dhammapada III 46; Jātaka IV 126, 494; V 27. — gerund pasayha using force, forcibly, by force Dīgha Nikāya II 74 (okkassa + p.); Aṅguttara Nikāya IV 16 (the same); Saṁyutta Nikāya I 143; Sutta-Nipāta 72; Jātaka I 143; Peta Vatthu II 92; II 910; (read appasayha for suppasayha); Milindapañha 210 (okassa +; for okkassa?). Also in compound pasayha-kārin using force Jātaka IV 309; V 425.

:: Pasajati [pa + sṛj] to let loose, produce; to be attached to Sutta-Nipāta 390 (= allīyati Paramatthajotikā II 375).

:: Pasakkati [pa + sakkati] to go forth or out to; gerund pasakkiya Saṁyutta Nikāya I 199 = Theragāthā 119; Theragāthā 125.

:: Pasakkhita at Jātaka IV 365 is doubtful; perhaps we should read pasakkita (past participle of pasakkati); the commentary explains as "lying down" (nipanna acchati, page 367); Kern, Toevoegselen sub voce proposes change to pamakkhita on ground of vv.ll. vamakkhita and malakita.

:: Pasammati [pa + śam] to become allayed, to cease, to fade away Theragāthā 702.

:: Pasaṁsaka [from pasaṁsati] flatterer Majjhima Nikāya I 327; Jātaka II 439; Saddhammopāyana 565.

:: Pasaṁsana (neuter) [from pa + śaṁs] praising commendation Puggalapaññatti 53; Saddhammopāyana 213; Peta Vatthu Commentary 30.

:: Pasaṁsati [pa + śaṁs] to speak out, praise, commend, agree Dīgha Nikāya I 163; Saṁyutta Nikāya I 102, 149, 161; Jātaka I 143; II 439; V 331; Itivuttaka 16; Sutta-Nipāta 47, 163, 390, 658, 906; Dhammapada 30; Peta Vatthu II 942; Sumaṅgalavilāsinī I 149; Peta Vatthu Commentary 25, 131 (= vaṇṇeti), — past participle pasattha and pasaṁsita (q.v.). cf. paṭipasaṁsita.

:: Pasaṁsā (feminine) [from pa + śaṁs; cf. Vedic praśaṁsā] praise, applause Dīgha Nikāya III 260; Saṁyutta Nikāya I 202; Theragāthā 609; Sutta-Nipāta 213, 826, 895; Milindapañha 377; Paramatthajotikā II 155. In composition the form is pasaṁsa°, e.g. °āvahana bringing applause Sutta-Nipāta 256; °kāma desirous of praise Sutta-Nipāta 825, cf. Mahāniddesa 163; °lābha gain of praise Sutta-Nipāta 828. As adjective pasaṁsa "laudable, praiseworthy" it is better taken as gerund of pasaṁsati (= pasaṁsiya); thus at Peta Vatthu IV 713 (pāsaṁsa Minayeff); Peta Vatthu Commentary 8, 89 (= anindita).

:: Pasaṁsita [past participle of pasaṁsati, cf. pasattha] praised Saṁyutta Nikāya I 232; Sutta-Nipāta 829, 928; Dhammapada 228, 230; Mahāniddesa 169; Peta Vatthu Commentary 116 (= vaṇṇita) 130.

:: Pasaṁsiya (adjective) [gerund of pasaṁsati, cf. Vedic praśaṁsia] laudable, praiseworthy Saṁyutta Nikāya I 149; III 83; Aṅguttara Nikāya II 19; Sutta-Nipāta 658; Jātaka I 202; Saddhammopāyana 563. cf. pasaṁsā.

:: Pasanna1 (adjective) [past participle of pasīdati]
1. clear, bright Sutta-Nipāta 550 (°netta); Paramatthajotikā I 64 and 65 (°tilatelavaṇṇa, where Visuddhimagga 262 reads vippasanna°); Visuddhimagga 409 (the same).
2. happy, gladdened, reconciled, pleased Jātaka I 151, 307; Visuddhimagga 129 (muddha°).
3. pleased in one's conscience, reconciled, believing, trusting in (locative), pious, good, virtuous Aṅguttara Nikāya III 35 (satthari, dhamme saṅghe); Saṁyutta Nikāya I 34 (Buddhe); V 374; Vimāna Vatthu 59; Sutta-Nipāta 698; Dhammapada 368 (Buddha-sāsane); Jātaka II 111; Dhammapada I 60 (satthari). Often combined with saddha (having faith) Vinaya II 190; Peta Vatthu Commentary 20, 42 (a°), and in compound °citta devotion in one's heart Vinaya I 16; Aṅguttara Nikāya VI 209; Sutta-Nipāta 316, 403, 690; Peta Vatthu II 16; Paramatthajotikā II 490; Peta Vatthu Commentary 129; or °mānasa Sutta-Nipāta 402; Vimāna Vatthu 39; Peta Vatthu Commentary 67; cf. pasannena manasā Saṁyutta Nikāya I 206; Dhammapada 2. See also abhippasanna and vippasanna.

:: Pasanna2 [past participle of pa + syad] flowing out, streaming, issuing forth; in assu-pasannaṁ shedding of tears Saṁyutta Nikāya II 179.

:: Pasannā (feminine) [late Sanskrit prasannā] a kind of spirituous liquor (made from rice) Jātaka I 360.

:: Pasaṅga [from pa + sañj. Classical Sanskrit prasaṅgain both meanings]
1. hanging on, inclination, attachment to Paramatthajotikā I 18; Peta Vatthu Commentary 130.
2. occasion, event; locative pasaṅge at the occasion of (—°), instead of Paramatthajotikā I 213 (karaṇavacana°, where Peta Vatthu Commentary 30 in the same passage reads karaṇatthe).

:: Pasaṅkamati [pa + saṁ + kram] to go out or forth to (accusative) Saddhammopāyana 277, — past participle pasaṅkanta.

:: Pasaṅkanta [past participle of pa + saṅkamati, of kram] gone out to, gone forth Peta Vatthu Commentary 22.

:: Pasaraṇa (neuter) [from pa + sṛ] stretching, spreading, being stretched out Peta Vatthu Commentary 219 (piṭṭhi°). See also pasāraṇa.

:: Pasata1 (adjective) [Vedic pṛṣant, feminine pṛṣatī] spotted, only in compound °miga spotted antelope Jātaka V 418 (varia lectio pasada°). The more frequent Pāḷi form is pasada°, e.g. Saṁyutta Nikāya II 279 (gloss pasata°); Jātaka V 24, 416; VI 537; Paramatthajotikā II 82.

:: Pasata2 (neuter) [etymology? Late Sanskrit pṛṣat or pṛṣad a drop; cf. phusita1 rain-drop = pṛṣata; Sanskrit-Wörterbuch under pṛṣant = pasata1, but probably dialectical and non-Aryan] a small measure of capacity, a handful (seems to be applied to water only) Jātaka I 101 (°mattaṁ udakaṁ); IV 201 (udaka°); V 382 (°mattaṁ pānīyaṁ). Often reduplicated pasataṁ pasataṁ "by handfuls" Majjhima Nikāya I 245, Jātaka V 164. At Sumaṅgalavilāsinī I 298 it is closely connected with sarāva (cup), as denoting the amount of a small gift.
[BD]: pasataṁ pasataṁ handful upon handful

:: Pasattha and Pasaṭṭha [past participle of pasaṁsati] praised, extolled, commended Saṁyutta Nikāya I 169; Jātaka III 234; Vimāna Vatthu 4421; Milindapañha 212, 361. As pasaṭṭha at Peta Vatthu II 973 (so to be read for paseṭṭha); IV 152 (= vaṇṇita Peta Vatthu Commentary 241); as 124.

:: Pasaṭa [past participle of pa + sṛ] let out, produced Dīgha Nikāya III 167; Paramatthajotikā II 109 (conjugated for pasavain explanation of pasuta).

:: Pasava [from pa + su] bringing forth, offspring Saṁyutta Nikāya I 69.

:: Pasavana (neuter) [from pa + su]
1. giving birth Peta Vatthu Commentary 35.
2. producing, generating, effecting Peta Vatthu Commentary 31 (puñña°).

:: Pasavati [pa + su] to bring forth, give birth to, beget, produce; mostly figurative in combination with the following nouns: kibbisaṁ to commit sin Vinaya II 204; Aṅguttara Nikāya V 75; pāpaṁ the same Peta Vatthu IV 150; puññaṁ to produce merit Saṁyutta Nikāya I 182, 213; Aṅguttara Nikāya V 76; Peta Vatthu Commentary 121; opposite apuññaṁ Vinaya II 26; Saṁyutta Nikāya I 114; veraṁ to beget hatred Saṁyutta Nikāya II 68; Dhammapada 201. — causative pasaveti in same meaning Jātaka VI 106 (pāpaṁ) — past participle pasūta (q.v.).

:: Pasayha is gerund of pasahati (q.v.).

:: Pasāda [from pa + sad, cf. Vedic prasāda]
1. clearness, brightness, purity; referring to the colours ("visibility") of the eye Jātaka I 319 (akkhīni maṇiguḷa-sadisāni paññāyamāna-pañca-ppasādāni ahesuṁ); Paramatthajotikā II 453 (pasanna-netto i.e. pañca-vaṇṇa-ppasāda-sampattiyā). In this sense also, in Abhidhamma, with reference to the eye in function of "sentient organ, sense agency" sensitive surface (so Mrs Rhys Davids in Buddhist Manual of Psychological Ethics 159, note 2) at as 306, 307.
2. joy, satisfaction, happy or good mind, virtue, faith Majjhima Nikāya I 64 (satthari); Saṁyutta Nikāya I 202; Aṅguttara Nikāya I 98, 222 (Buddhe etc.); II 84; III 270 (puggala°); IV 346; Paramatthajotikā II 155, Peta Vatthu Commentary 5, 35.
3. repose, composure, allayment, serenity Nettipakaraṇa 28, 50; Visuddhimagga 107, 135; Therīgāthā Commentary 258.
Note: pasāda at Therīgāthā 411 is to be read pāsaka (see JPTS 1893 pages 45, 46). cf. abhi°.

:: Pasādaka (adjective) [from pasāda]
1. making bright Milindapañha 35 (udaka° maṇi).
2. worthy, good, pious Peta Vatthu Commentary 129 (a°). cf. pāsādika.

:: Pasādana (neuter) [from pa + sad]
1. happy state, reconciliation, purity Peta Vatthu Commentary 132.
2. granting graces, gratification Dhammapada III 3 (brahmaṇo mama p. °ṭṭhāne pasīdati he is gracious instead of me giving graces). — cf. sam°.

:: Pasādaniya (adjective) [from pasāda] inspiring confidence, giving faith Saṁyutta Nikāya V 156; Puggalapaññatti 49, 50; Sammohavinodanī 282 (°suttanta); Saddhammopāyana 543; the ten pāsādaniyā dhammā at Majjhima Nikāya III 11f. cf. sam°.

:: Pasādeti [causative of pa + sad, see pasīdati] to render calm, appease, make peaceful, reconcile, gladden, incline one's heart (cittaṁ) towards (locative) Dīgha Nikāya I 110, 139; Saṁyutta Nikāya I 149; Aṅguttara Nikāya V 71; Peta Vatthu II 942 (cittaṁ); Milindapañha 210; Peta Vatthu Commentary 50, 123 (khamāpento p.). — cf. vi°.

:: Pasādhana (neuter) [from pa + sādh; cf. Classical Sanskrit prasādhana in same meaning] ornament, decoration, parure Jātaka II 186 (rañño sīsa°kappaka king's headdress-maker i.e. barber); III 437; IV 3 (ura-cchada°); Dhammapada I 227 (°peḷikā), 342 (°kappaka), 393; Therīgāthā Commentary 267; Vimāna Vatthu 165, 187; Peta Vatthu Commentary 155.

:: Pasādheti [causative of pa + sādh] to adorn, decorate, array Mahāvaṁsa 7, 38; Dhammapada I 398, — past participle pasādhita (q.v.).

:: Pasādhita [past participle of pasādheti] adorned, arrayed with ornaments, embellished, dressed up Jātaka I 489 (maṇḍita°); II 48 (the same); IV 219 (the same); V 510 (nahāta°).

:: Pasādiyā at Jātaka VI 530 is doubtful; it is explained in commentary together with śaṁsādiyā (a certain kind of rice: sūkara-sāli), yet the commentary seems to take it as "bhūmiyaṁ patita "; varia lectio pasāriya. Kern, Toevoegselen sub voce takes it as rice plant and compares Sanskrit prasātikā.

:: Pasākha (masculine and neuter) [pa + sākhā; Epic Sanskrit praśākhā branch]
1. A smaller branch Jātaka VI 324 (sākha°).
2. branch-like wood, i.e. hard wood Theragāthā 72.
3. the body where it branches off from the trunk, i.e. abdomen and thighs; the lower part of the body Vinaya IV 316 (= adho-nābhi ubbha-jānu-maṇḍalaṁ commentary). cf. Suśr II 31, 10.
4. the extremities (being the 5th stage in the formation of the embryo) Saṁyutta Nikāya I 206.

:: Pasāraṇa (neuter) [from pa + sṛ, cf. pasaraṇa] stretching out Sumaṅgalavilāsinī I 196 (opposite sammiñjana); Dhammapada I 298 (hattha°).

:: Pasāreti [causative of pa + sṛ]
1. to cause to move forwards, to let or make go, to give up Jātaka VI 58 (pasāraya, imperative). — passive pasāriyati Visuddhimagga 318; Peta Vatthu Commentary 240 (are turned out of doors).
2. to stretch out, hold out or forth, usually with reference to either arm (bāhuṁ, bāhaṁ, bāhā) Saṁyutta Nikāya I 137 (opposite sammiñjeti); Sumaṅgalavilāsinī I 196; Peta Vatthu Commentary 112, 121; or hand (hatthaṁ) Jātaka V 41; VI 282; Peta Vatthu Commentary 113; or feet (pāde, pādaṁ) Therīgāthā 44, 49, cf. Therīgāthā Commentary 52; as 324 (= sandhiyo paṭippanāmeti).
3. to lay out, put forth, offer for sale Vinaya II 291; Dhammapada II 89, — past participle pasārita (q.v.), cf. abhi°

:: Pasārita [past participle of pasāreti]
1. stretched out, usually in contrast with sammiñjita, e.g. At Dīgha Nikāya I 222; Vinaya I 230; Majjhima Nikāya III 35, 90; Saṁyutta Nikāya I 137; Visuddhimagga 19; Vimāna Vatthu 6.
2. put forth, laid out, offered for sale Milindapañha I 336.

:: Pasāsana (neuter) [from pa + śās] teaching, instruction Jātaka III 367.

:: Pasāsati [pa + śās]
1. to teach, instruct Saṁyutta Nikāya I 38; Jātaka III 367, 443.
2. to rule, reign, govern Dīgha Nikāya II 257; Cariyāpiṭaka III 14 1; Peta Vatthu Commentary 287.

:: Paseṭṭha at Peta Vatthu II 973 is to be read pasaṭṭha (see pasattha).

:: Pasibbaka and Pasippaka (masculine neuter) [from pa + siv, late Sanskrit prasevaka > Pāḷi pasebbaka > pasibbaka, cf. Geiger Pāḷi Grmmar 151] a sack, Vinaya III 17; Jātaka I 112, 351; II 88, 154; III 10, 116, 343 (camma° leather bag); IV 52, 361; V 46 (pūpa°), 483; VI 432 (spelling pasippaka); Sumaṅgalavilāsinī I 41; Dhammapada IV 205.

:: Pasibbita [past participle of pa + siv] sewn up, enveloped by (—°) Theragāthā 1150 (maṁsa-nahāru°).

:: Pasīdana (neuter) [from pasīdati] calming, happiness, purification Paṭisambhidāmagga II 121 (varia lectio passedana).

:: Pasīdati [pa + sad]
1. to become bright, to brighten up Peta Vatthu Commentary 132 (mukha-vaṇṇo p.).
2. to be purified, reconciled or pleased; to be clear and calm, to become of peaceful heart (mano or cittaṁ p.); to find one's satisfaction in (locative), to have faith Dīgha Nikāya II 202; Saṁyutta Nikāya I 98; II 199 (sutvā dhammaṁ p.); Aṅguttara Nikāya III 248; Sutta-Nipāta 356, 434, 563; Cullaniddesa §426 (= saddahati, adhimuccati okappeti); Vimāna Vatthu 5014 (mano me pasīdi, preterit); Visuddhimagga 129; Milindapañha 9; Dhammapada III 3 (= he is gracious, i.e. good); Vimāna Vatthu 6 (better varia lectio passitvā); Peta Vatthu Commentary 141, — past participle pasanna (q.v.). See also pasādeti and vippasīdati.

:: Pasodheti [pa + causative of śudh] to cleanse, clean, purity Dīgha Nikāya I 71 (cittaṁ).

:: Passa1 [cf. Sanskrit paśya, from passati] seeing, one who sees Theragāthā 61 (see Morris, in JPTS 1885, 48).

:: Passa2 (masculine and neuter) [Vedic pārśva to parśu and pṛṣṭi rib, perhaps also connected with pārṣṇi side of leg, see under paṇhi]
1. side, flank Majjhima Nikāya I 102; III 3; Aṅguttara Nikāya V 18; Sutta-Nipāta 422; Jātaka I 264; III 26. Pleonastic in piṭṭhi° (cf. English backside) the back, locative behind Jātaka I 292; Peta Vatthu Commentary 55.
2. (mountain-) slope, in Himavanta° Jātaka I 218; V 396 (locative pasmani = passe commentary).

:: Passaddhi (feminine) [from pa + śrambh] calmness, tranquillity, repose, serenity Majjhima Nikāya III 86; Saṁyutta Nikāya II 30; IV 78; V 66; Aṅguttara Nikāya IV 455f.; Paṭisambhidāmagga II 244; Dhammasaṅgani 40 (kāya°), 41 (citta°), cf. Buddhist Manual of Psychological Ethics 21, note 2; Visuddhimagga 129; Sammohavinodanī 314 (kāya°, citta°); as 150 (= sa massāsa-ppatta). Often combined with pāmujja and pīti, e.g. Dīgha Nikāya I 72, 73, 196; Nettipakaraṇa 29, 66. Six passaddhis at Saṁyutta Nikāya IV 217 (with reference to vācā, vitakka-vicārā, pīti, assāsa-passāsā, saññā-vedanā, rāga-dosa-moha, through the four jhānas etc.). passaddhi is one of the seven sambojjhaṅgas (constituents of enlightenment): see this and cf. Majjhima Nikāya III 86; Visuddhimagga 130, 134 = Sammohavinodanī 282 (where seven conditions of this state are enumerated).

:: Passambhanā (feminine) [from passambhati] allayment, calmness, composure Dhammasaṅgani 40, 41, 320.

:: Passambhati [pa + śrambh] to calm down, to be quiet Vinaya I 294 (fut °issati); Dīgha Nikāya I 73; Majjhima Nikāya III 86; Saṁyutta Nikāya V 333; Aṅguttara Nikāya III 21, — past participle passaddha; causative passambheti (q.v.).

:: Passambheti [causative of passambhati] to calm down, quiet, allay Majjhima Nikāya I 56, 425; Saṁyutta Nikāya III 125; Visuddhimagga 288 (= nirodheti). Present participle passambhayaṁ Majjhima Nikāya I 56; III 82, 89.

:: Passanā see anu°, vi°.

:: Passasati [pa + śvas] to breathe in Dīgha Nikāya II 291; Majjhima Nikāya I 56; III 82; Jātaka III 296; V 43; Visuddhimagga 271; Dhammapada I 215. See also assasati and remarks under ā1 3.

:: Passasin (adjective) [from passāsa] breathing; in ghuru-ghuru° snoring Saṁyutta Nikāya I 117.

:: Passati [Vedic paśyati and *spaśati (preterit aspaṣṭa, causative spāśayati etc.); cf. Avesta spasyeiti, Greek σκέπτομαι, (English "scepsis"); Latin species etc.; Old High German spehon = German spāhen (English spy). — The paradigm pass°, which in literary Sanskrit is restricted to the present stem (paś) interchanges with the paradigm dakkh° and dass° (dṛś): see dassati1]
1. to see — Present passati Vinaya I 322; Saṁyutta Nikāya I 69, 132, 198; II 29; Sutta-Nipāta 313, 647, 953, 1063, 1142 (cf. Cullaniddesa §428); Peta Vatthu I 23; Milindapañha 218; Peta Vatthu Commentary 11, 102; 1st plural passāma Sutta-Nipāta 76, 153, 164; Peta Vatthu I 101 (as future); imperative singular passa Sutta-Nipāta 435, 580, 588, 756; Jātaka I 223; II 159; Peta Vatthu II 116, 119; Peta Vatthu Commentary 38; plural passatha Saṁyutta Nikāya II 25; Sutta-Nipāta 176f., 777, and passavho (cf. Sanskrit paśyadhvaṁ) Sutta-Nipāta 998. — present participle passaṁ (see Geiger, Pāḷi Grammar 97.2) Majjhima Nikāya II 9; Sutta-Nipāta 739, 837, 909; and passanto Jātaka III 52; Peta Vatthu Commentary 5, 6; feminine passantī Saṁyutta Nikāya I 199. — gerundive passitabba Jātaka IV 390 (a°). — future passissati Peta Vatthu II 46; Peta Vatthu Commentary 6. — preterit passi Jātaka II 103, 111; III 278, 341.
2. to recognise, realize, know: only in combination with jānāti (present jānāti passati; present participle jānaṁ passaṁ): see jānāti 11.
3. to find Sutta-Nipāta 1118 (= vindati paṭilabhati Cullaniddesa §428 b); Jātaka III 55; Peta Vatthu II 99. — cf. vi°.

:: Passavati [pa + sru] to flow forth, to pour out Milindapañha 180.

:: Passaya [from pa + śri, cf. Classical Sanskrit praśraya reverence] refuge Cariyāpiṭaka III 10, 4.
Note: °passaya in kaṇṭakapassaya Jātaka III 74, and kaṇṭakāpassayika Dīgha Nikāya I 167 (kaṇṭh°); Jātaka IV 299 (kaṇṭaka°) is to be read as °apassaya (apa + śri).

:: Passāsa [from pa + śvas] inhaled breath, inhalation Saṁyutta Nikāya I 106, 159; Paṭisambhidāmagga I 95, 164f., 182f. Usually in combination assāsapassāsa (q.v.). At Visuddhimagga 272 passāsa is explained as "ingoing wind" and assāsa as "outgoing wind"

:: Passāva [from passavati] urine (literal flowing out) Vinaya II 141; IV 266 (p. muttaṁ vuccati); Dīgha Nikāya I 70 (uccāra + p); Majjhima Nikāya III 3, 90; Jātaka I 164 (uccāra-passāvaṁ vissajjeti), 338; V 164, 389; Visuddhimagga 235 (uccāra°).

-doṇikā a trough for urine Vinaya II 221; Visuddhimagga 235.

:: Passeddha [past participle of passambhati, cf. Buddhist Hybrid Sanskrit praśrabdha Divyāvadāna 48] calmed down, allayed, quieted, composed, aṭ ease. Almost exclusively with reference to the body (kāya), e.g. At Vinaya I 294; Dīgha Nikāya III 241, 288; Majjhima Nikāya I 37; III 86; Saṁyutta Nikāya I 126; IV 125; Aṅguttara Nikāya I 148; V 30; Visuddhimagga 134; Sammohavinodanī 283 (°kāyapuggala). — In literal application °ratha when the car had slowed down Jātaka III 239. See also paṭi°.

:: Passeddhatā (feminine) [abstract from passaddha] calmness, repose Cullaniddesa §166.

:: Passika (adjective) (—°) [from imperative passa of passati, + ka] only in compound ehi-passeka (q.v.).

:: Passupati [pa + svap] to sleep, rest, preterit passupi; future passupissati Jātaka V 70. 71.

:: Pasu [Vedic paśu, cf. Latin pecu and pecunia, Greek πέκος fleece, Gothic vieh, English fee] cattle Majjhima Nikāya I 79; Jātaka V 105; Peta Vatthu II 1312 (p. yoni); Milindapañha 100; Peta Vatthu Commentary 166 (°bhāva); noun plural pasavo Saṁyutta Nikāya I 69; Sutta-Nipāta 858; genitive plural pasūnaṁ Sutta-Nipāta 311; Peta Vatthu II 25. — dupasu bad cattle Theragāthā 446.

:: Pasuka = pasu Vinaya II 154 (ajaka + p.).

:: Pasura (adjective) [reading doubtful] many, abundant Jātaka VI 134 (= rāsi, heap commentary). We should probably read pacura, as at Jātaka V 40 (= bahu commentary).

:: Pasuta [past participle of pa + sā or si, Sanskrit prasita, on change of i to u see Geiger, Pāḷi Grammar §19.3. In meaning confused with pasavate of pa + su] attached to (accusative or locative), intent upon (—°), pursuing, doing Dīgha Nikāya I 135 (kamma°); Sutta-Nipāta 57 (see Cullaniddesa §427), 709, 774, 940, Dhammapada 166, 181; Visuddhimagga 135 (doing a hundred and one things: aneka-kicca°); Dhammapada III 160; Peta Vatthu Commentary 151 (puñña-kammesu), 175 (kīḷanaka°), 195, 228 (pāpa°).

:: Pasūta [past participle of pasavati] produced; having born, delivered Peta Vatthu Commentary 80.

:: Pasūti (feminine) [from pa + su] bringing forth, birth, in °ghara lying-in chamber Mahāniddesa 120; Visuddhimagga 235; Paramatthajotikā I 58 (where Visuddhimagga 259 reads sūtighara).

:: Patana (neuter adjective) [from patati] falling, falling out, ruin, destruction Jātaka I 293 (akkhīni); II 154; III 188 (geha°); VI 85 (usu° range of his arrow).

:: Patanaka (adjective) [from patana] on the point of falling, going to fall, falling Jātaka VI 358.

:: Patanu (adjective) [pa + tanu] very thin Jātaka VI 578 (°kesa); Dhammasaṅgani 362 (°bhāva) = as 238; Kathāvatthu 299 (the same).

:: Patara [Vedic pradara, pa + dṛ, with t for d; see Trenckner, "Notes" 6216; Geiger, Pāḷi Grammar §39.4] a split, a slit Jātaka IV 32.

:: Patarati [pa + tarati]
1. to go through or forth, to run out, to cross over Dīgha Nikāya I 248; Jātaka III 91 (preterit patari).
2. to overflow, boil over (of water) Milindapañha 260. — causative patāreti (q.v.).

:: Patati [Vedic patati, Indo-Germanic °pet "to fly" as well as "to fall." cf. Avesta pataiti fly, hurry; Greek πέτομαι fly, ὠκυπέτης quick, πίπτω fall; Latin praepes quick, peto to go for, impetus, attack etc.] to fall, jump, fall down on (locative, accusative and instrumental), to alight Jātaka I 278 (dīpake); Sutta-Nipāta 248 (Nirayaṁ); Peta Vatthu IV 108 (1st plural patāmase); Milindapañha 187; Peta Vatthu Commentary 45, present participle patanto Jātaka I 263 (asaniyā); III 188 (nāvāya); future patissati Jātaka III 277; preterit pati Sutta-Nipāta 1027 (sirasā); Jātaka III 55; Peta Vatthu I 78; gerund patitvā Jātaka I 291; III 26; Peta Vatthu Commentary 16; Dhammapada III 196 (vv.ll. papāta and papatā the latter preterit of papatati, q.v.); gerund patitvā Jātaka I 291; III 26; Peta Vatthu Commentary 16. Past participle patita (q.v.). — causative pāteti (q.v.). Passive (causative) patīyati is brought to fall also intransitive rush away Jātaka IV 415 (= palāyati commentary); Milindapañha 187.

:: Patatthi at Jātaka VI 276 is misprint for pathaddhi (see patha).

:: Patākā (feminine) [cf. later Sanskrit patākā] a flag, banner (cf. dhaja) Jātaka I 52; Vimāna Vatthu 31, 173.

:: Patāpa [from pa + tap] splendour, majesty Vimāna Vatthu 408 (= tejas, ānubhāvo Vimāna Vatthu 180).

:: Patāpavant (adjective) [from patāpa] splendid, majestic Sutta-Nipāta 550 (= jutimantatāya p. Paramatthajotikā II 453); Theragāthā 820.

:: Patāpeti [pa + tāpeti, causative of tap] scorch, burn fiercely Vimāna Vatthu 795 (= ativiya dīpeti Vimāna Vatthu 307). Saddhammopāyana 573.

:: Patāreti [causative of patarati] to make go forth, to bring over or through Majjhima Nikāya I 225; Aṅguttara Nikāya III 432 (varia lectio m. pakaroti). — preterit patārayi in meaning "strive" at Jātaka III 210 (= patarati vāyamati commentary but Rhys Davids "to get away from"); as "assert" at Jātaka V 117.

:: Patāyati [in form = pa + tāyati, different in meaning; not sufficiently explained, see Kern, Toevoegselen page 29 sub voce It is probably a distorted *sphāṭayati: see under pharati, phalaka and phāteti] to be spread out, intransitive to spread (?) Aṅguttara Nikāya IV 97 (kodho p., as if from pat); Jātaka III 283 (commentary nikkhamati, as if from tṛ., Kern. translates "to be for sale").

:: Pateyya in phrase alam-pateyya at Dīgha Nikāya III 71 (kumārikā alam-pateyyā), 75 (the same) means "surely fit to have husbands, ripe for marriage" (?)

:: Patha [of path, Vedic pathi with the 3 bases pathi, path° and panth°, of which only the last two have formed independent nouns, viz. patha and pantha (q.v.)]
1. path, road, way Dīgha Nikāya I 63; Sutta-Nipāta 176 (locative pathe), 385, 540, 868; Cullaniddesa §485 B (+ pantha, in explanation of magga); Jātaka I 308 (locative pathe); II 39; VI 525 (ablative pathā); Theragāthā 64; Puggalapaññatti 22, 57; Mahāvaṁsa 21, 24 (pathe); 36, 93 (locative pathi, see Geiger, Pāḷi Grammar §89); Saddhammopāyana 241.
2. Very frequent as —°, where it is sometimes pleonastic, and acts in the function of an abstract formation in °tā or °ttaṁ (cf. similar use of anta: see anta1 5; and pada: see pada 3), e.g. anila° (air) Jātaka IV 119; anupariyāya° Aṅguttara Nikāya IV 107; ādicca° (path of the sun, sky) Dhammapada III 177; ummagga° Saṁyutta Nikāya I 193; kamma° Dhammapada I 36; gaṇana° (range of) calculation Milindapañha 20; cakkhu° Jātaka IV 403 (= cakkhūnaṁ etaṁ nāmaṁ commentary); catummahā° Aṅguttara Nikāya III 28, 42, 394; dve° Vimāna Vatthu 5317; nakkhatta° Dhammapada 208; yañña° (= yañña) Cullaniddesa §524; yogga° Aṅguttara Nikāya III 122; rajā° Saṁyutta Nikāya II 219; rāga° (sensuality) Saṁyutta Nikāya IV 70; vacana° (way of saying, speech) Vimāna Vatthu 6317 (= vacana Vimāna Vatthu 262), etc. See also cakkhu°, ñeyya°, dveḷhā°, manussa°, yañña°, vāda°, sagga°, hattha°; derived pātheyya. — See also byappatha. — apatha where there is no way or road, wrong way Jātaka II 287; Therīgāthā Commentary 255; Vimāna Vatthu 337.

-addhan "the journey or stretch of the path": see under addhan;
-addhi (?) so perhaps to be read for patatthi, according to Fausbøll Jātaka VI 276. Unclear in meaning, explained by nibbiddha vīthi (frequented road?)
-gamana "going on their course," of the stars Dīgha Nikāya I 10 (see Dialogues of the Buddha I 20 "their usual course").

:: Pathabya [from paṭhavi = paṭhavi] belonging to the earth, ruler of the earth (?) Aṅguttara Nikāya IV 90 (reading uncertain).

:: Pathavi see paṭhavi.

:: Pathāvin [from patha] a traveller Vinaya IV 108; Jātaka VI 65; Sumaṅgalavilāsinī I 298.

:: Pati1 [Vedic pati, Avesta paitis lord, husband; Greek πόσις husband, Latin potis, potens, possum, hos-pes; Gothic brūϸ-faϸs bridegroom, hunda faϸs centurion, Lithuanian pāts husband] lord, master owner, leader.
1. in general Dīgha Nikāya III 93 (khettānaṁ p. gloss adhipati). Mostly —°; see under gavam°, gaha°, dāna°, yūtha°, senā°.
2. husband Saṁyutta Nikāya I 210; Sutta-Nipāta 314; Jātaka III 138; Peta Vatthu Commentary 161. See also sapatika (with her husband), patibbatā and patika.

-kula her husband's clan Therīgāthā Commentary 283; Vimāna Vatthu 206;
-devatā a devoted wife Jātaka III 406; Vimāna Vatthu 128.

:: Pati2 (indeclinable) [Vedic prati etc.) a doublet of paṭi; both often found side by side; pati alone always as preposition (with accusative) and as prefix with sthā (paṭiṭṭhāti, patiṭṭhita etc.). All cases are referred to the form with paṭi°, except in the case of patiṭṭh°. The more frequent cases are the following: patikāra, °kuṭati, °caya, °dissati, °nandati, °manteti, °māneti, °ruddha, °rūpa, °līna, °sallāna, etc. °sibbati, °sevati, °ssata, °ssaya, °ssava.

:: Patibbatā (feminine) [pati + vatā] a devoted wife (cf. patidevatā) Jātaka II 121; VI 533; Vimāna Vatthu 56, 110.

:: Patijīvan (—°) in phrase jīva-paṭijīvaṁ at Jātaka II 15 is to be taken as a sort of reduplicated compound of jīva, the imperative of jīvati "live," as greeting. We might translate "the greeting with "jīva" and reciprocating it."
[BD]: "Live and let live".

:: Patika (adjective) [only feminine patikā and only as —° ] having a husband in mata° "with husband dead," a widow Therīgāthā 221 (= vidhuva Therīgāthā Commentary 179); Jātaka V 103 (ap° without husband, varia lectio for appatīta, commentary explains by assāmika). Pavuttha° (a woman) whose husband lives abroad Vinaya II 268; III 83; Milindapañha 205 (pavuttha°). See also pañcapatika and sapatika.

:: Patika at Visuddhimagga 28 is to be read pātika (vessel, bowl, dish).

:: Patissata see paṭi°.

:: Patita [past participle of patati] fallen Dhammapada 68, 320; Jātaka I 167; Milindapañha 187; Peta Vatthu Commentary 31 (read pātita), 56.

:: Patitaka (adjective) [from patita] thrown or fallen into (locative), dropped Visuddhimagga 62.

:: Patitiṭṭhati [paṭi + titthati] to stand up again Theragāthā 173.

:: Patittha [pa + tittha] a bank of a river or lake, su° (adjective) with beautiful banks Saṁyutta Nikāya I 90; Peta Vatthu II 120 (= sundaratittha Peta Vatthu Commentary 77).

:: Patiṭṭhahati (and Patiṭṭhāti) [paṭi + sthā] to stand fast or firmly, to find a support in (locative), to be established (intransitive), to fix oneself, to be set up, to stay; preterit patiṭṭhahi Dhammapada III 175 (sotāpattiphale), Peta Vatthu Commentary 42 (the same), 66 (the same); Vimāna Vatthu 69 (sakadāgāmiphale); and patiṭṭhāsi Milindapañha 16. — future °ṭṭhahissati Jātaka V 458 (°hessati); Dhammapada III 171. — gerund patiṭṭhāya Sutta-Nipāta 506; Jātaka II 2 (rajje); III 52; V 458 (rajje); Milindapañha 33; Peta Vatthu Commentary 142, — past participle patiṭṭhita (q.v.). Causative patiṭṭhāpeti (q.v.).

:: Patiṭṭhā (feminine) [from pati + sthā. cf. Vedic pratiṣṭhā support, foundation] support, resting place, stay, ground, help, also (spiritual) helper, support for salvation Saṁyutta Nikāya I 1 (ap°); II 65; III 53; Sutta-Nipāta 173; Dhammapada 332; Jātaka I 149; IV 20; Milindapañha 302; as 261; Vimāna Vatthu 138; Peta Vatthu Commentary 53, 60 (= dīpa), 87 (= dīpa), 141 (su°), 174 (su° = dīpa).

:: Patiṭṭhāha [from patiṭṭhahati] having one's footing in, hold on, tenacity Dhammasaṅgani 381 = Cullaniddesa §271 III; as 253. The varia lectio at Cullaniddesa is paṭiggāha which is also read by Dhs.

:: Patiṭṭhāna (neuter) [from paṭi + sthā cf. late Sanskrit pratiṣṭhāna] fixing, setting up, support, help, ground (for salvation) Sutta-Nipāta 1011: Peta Vatthu Commentary 123.

:: Patiṭṭhāpeti [causative of patiṭṭhahati, cf. Buddhist Hybrid Sanskrit pratiṣṭhāpayati Jātakamala 224] to establish, set up, fix, put into, instal Dīgha Nikāya I 206; Saṁyutta Nikāya I 90; Jātaka I 152; 168, 349 (sotāpatti-phale); Peta Vatthu Commentary 22 (the same), 38 (the same) 50 (saraṇesu ca sīlesu ca), 223 (the same), 76 (ceṭiyaṁ), 78 (upāsakabhāve), 131, 132 (hatthe). — preterit patiṭṭhāpesi Jātaka I 138, — past participle patiṭṭhāpita (q.v.).

:: Patiṭṭhāpita [past participle of patiṭṭhāpeti] put down, set down, established Peta Vatthu Commentary 139.

:: Patiṭṭhāpitar [agent noun of patiṭṭhāpeti] one who establishes Aṅguttara Nikāya V 66.

:: Patiṭṭhita [past participle of patiṭṭhahati] established in (locative), settled, fixed, arrayed, stayed, standing, supported, founded in Dīgha Nikāya III 101 (supatiṭṭhita-citta); Majjhima Nikāya I 478; Saṁyutta Nikāya I 40, 45, 185 (dhammesu); Itivuttaka 77; Sutta-Nipāta 409, 453; Jātaka I 51 (kucchimhi), 262 (rajje); Peta Vatthu I 44; II 969 (dussīlesu); Milindapañha 282; Vimāna Vatthu 110 (°gabbhā), 259 (°saddha); Peta Vatthu Commentary 34 (jāta + p.) — neuter °ṁ arrangement, settling, in pañca° the fivefold array, a form of respectful greeting, see under pañca.

:: Patiṭṭhīyati [only apparently (passive) to patiṭṭhahati, of sthā, but in reality = Sanskrit prati-sthyāyate, of sthyā, see thīna. Ought to be *paṭitthīyati; but was by popular analogy with patiṭṭhāya changed to patiṭṭhīyati] to be obdurate, to offer resistance Aṅguttara Nikāya I 124; II 203; III 181f.; Jātaka IV 22 (preterit °ṭṭhīya); Puggalapaññatti 36; Paramatthajotikā I 226.

:: Patīta [past participle of pacceti] pleased, delighted Dhammapada 68; Sutta-Nipāta 379, 679; Vimāna Vatthu 8410 (= pahaṭṭha Vimāna Vatthu 337). — negative appatīta displeased Majjhima Nikāya I 27; Jātaka V 103 (varia lectio appatika, commentary explains by assāmika, i.e. without husband).

:: Patīyati see patati.

:: Patoda [from pa + tud cf. Vedic pratoda] a goad, driving stick, prick, spur Majjhima Nikāya I 124; III 97; Saṁyutta Nikāya IV 176; Aṅguttara Nikāya II 114; III 28; IV 91; V 324; Theragāthā 210; Jātaka I 57, 192; Dhammasaṅgani 16, 20, 292; Puggalapaññatti 25; Paramatthajotikā II 147; Therīgāthā Commentary 174; Saddhammopāyana 367.

-laṭṭhi a driver's stick, goad stick [cf. Buddhist Hybrid Sanskrit pratodayaṣṭi Divyāvadāna 7, 76, 463, 465] Dīgha Nikāya I 105, 126; Jātaka VI 249; Milindapañha 27; Dhammapada I 302; II 38; IV 216; Vimāna Vatthu 64. As °yaṭṭhi at Dīpavaṁsa XI 30.

:: Patodaka (adjective/noun) [from pa + tud] literally pushing, spurring; only in phrase aṅguli° nudging with one's fingers Vinaya III 84 = IV 110 (here to be taken as "tickling"); Dīgha Nikāya I 91 (cf. Dialogues of the Buddha I 113); Aṅguttara Nikāya IV 343.

:: Patta1 (neuter) [Vedic patra, to °pet as in patati (q.v. and see also paṇṇa); cf. Greek πτερόν wing, πτέρυξ the same; Latin penna feather = German fittig.; acci-piter; Old High German fedara = English feather etc.]
1. the wing of a bird, a feather Vinaya IV 259; Dīgha Nikāya I 71. kukkuṭa° a hen's quill (for sewing) Vinaya II 215.
2. a leaf Majjhima Nikāya I 429; Sutta-Nipāta 44 = 64 (sañchinna°, see Cullaniddesa §625); 625 (pokkhara° lotus l.); Dhammapada 401 (the same); Mahāniddesa 135 (paduma°); Peta Vatthu II 95 (= paṇṇa Peta Vatthu Commentary 15); Vimāna Vatthu 147 (tāla°); Therīgāthā Commentary 71; Peta Vatthu Commentary 283 (nigrodha°). asi-patta-vana "sword-leaf-forest" (a forest in Niraya) Sutta-Nipāta 673; Peta Vatthu Commentary 221.
3. A small thin strip of metal on lutes Milindapañha 53; Vimāna Vatthu 281.

-āḷhalka a toy measure made of palm-leaves Vinaya II 10; III 180; Dīgha Nikāya I 6 (cf. Sumaṅgalavilāsinī I 86); Majjhima Nikāya I 266; Aṅguttara Nikāya V 203; Milindapañha 229;
-gandha odour of leaves Dhammasaṅgani 625;
-nāḷī rib of a feather Dhammapada I 394;
-phala leaf-fruit, a leaf and fruit, vegetables Sutta-Nipāta 239 (= yaṁ kiñci harita-pannaṁ Paramatthajotikā II 283); Peta Vatthu Commentary 86;
-yāna having wings as vehicle, "wing-goer," i.e. a bird Sutta-Nipāta 606 (= pattehi yantī ti pattayānā Paramatthajotikā II 465); Jātaka II 443;
-rasa taste of leaves Dhammasaṅgani 629; juice of leaves Vinaya I 246 (+ puppharasa and ucchurasa);
-salākā leaf-ticket Dhammapada IV 65.

:: Patta2 (masculine and neuter) [Vedic pātra, from Indo-Germanic °potlom = Latin poculum beaker, Old-Irish ol. See pāna and pibati] a bowl, especially the alms-bowl of a bhikkhu Vinaya I 46, 50, 51, 61, 224 (patte pūresuṁ); II 111, 126, 224, 269; Saṁyutta Nikāya I 112; Aṅguttara Nikāya IV 344; Sutta-Nipāta 413, 443; Jātaka I 52, 55 (pattaṁ thavikāya pakkhipati), 69; III 535 (puṇṇa°ṁ deti to give a full bowl, i.e. plenty); V 389 (plural pattāni); Visuddhimagga 108 (āṇigaṇṭhikāhato ayopatto); Dhammapada IV 220 (°ṁ pūreti); Peta Vatthu Commentary 35, 61, 76, 88, 141. — Two kinds of bowls are mentioned at Vinaya III 243, viz. ayo° of iron and mattikā° of clay, dāru° a wooden bowl Vinaya II 112, 143. uda° a bowl of water or a water-bowl Majjhima Nikāya I 100; Saṁyutta Nikāya V 121; Aṅguttara Nikāya III 230f. cf. odapattakinī. — pattassa mukhavaṭṭi Jātaka V 38. — future pātī (q.v.).

-ādhāraka bowl support, bowl-hold Vinaya II 113;
-kaṇḍolikā a wickerwork stand for a bowl Vinaya II 114 (cf. Vinaya Texts III 86);
-gata gone into the bowl, alms given Theragāthā 155; Peta Vatthu IV 73;
-gāhāpaka one who is going to take a bowl, a receiver of a b. Vinaya II 177 (+ sāṭiya° etc.); Aṅguttara Nikāya III 275;
-cīvara bowl and robe (see note in Dialogues of the Buddha II 162) Vinaya I 46; II 78, 194; Saṁyutta Nikāya I 76; Jātaka III 379; Peta Vatthu II 1316; Sumaṅgalavilāsinī I 45, 186; Peta Vatthu Commentary 61;
-tthavikā a bag to carry a bowl in Vinaya II 114; Jātaka III 364; Vimāna Vatthu 40, 63; Paramatthajotikā I 45;
-dhovana "bowl-washing," (the water used for) washing the bowl Vinaya II 214;
-pāṇin hand on bowl, bowl in hand Sutta-Nipāta 713; Itivuttaka 89 = Saṁyutta Nikāya III 93; onīta° removing the hand from the bowl: see onīta;
-piṇḍika "eating from one vessel only" Aṅguttara Nikāya III 220;
-maṇḍala a circular artificial bottom of a bowl Vinaya II 112;
-māḷaka a raised parapet (?) on which to put the bowl Vinaya II 114 (cf. Vinaya Texts III 86);
-mūla the bottom of the bowl Vinaya II 269;
-vaṭṭi the brim of a bowl Saṁyutta Nikāya IV 168;
-saññin paying attention to one's bowl Vinaya II 214.

:: Patta3 [past participle of pāpuṇāti] obtained, attained, got, reached (passive and medium) Sutta-Nipāta 55, 138, 478, 517, 542, 992; Dhammapada 134 (Nibbānaṁ) 423; Jātaka I 255 (vināsaṁ); IV 139 (samuddaṁ); Peta Vatthu Commentary 4 (anayavyasanaṁ), 5 (sīsacchedaṁ), 71 (manussabhāvaṁ). Very frequent as °—° and in meaning equal to finite verb or other phrase, when spelling °ppatta is restored (Sanskrit prāpta), e.g. ummādappatta out of mind Peta Vatthu Commentary 6; jara° old Jātaka III 394; dukkha° afflicted with pain Jātaka VI 336; domanassa° dejected Jātaka II 155; patti° attained one's (possible) share Itivuttaka 32; bala° (become) strong Dīgha Nikāya II 157; vaya° (become) old, come of age Jātaka II 421 (+ soḷasa-vassa-kāle); Peta Vatthu Commentary 68; somanassa° pleased Jātaka III 74; haritu° covered with green Majjhima Nikāya I 343; Jātaka I 50, 399. Also as °—, but less frequent, meaning often equal to preposition "with," "after," etc., as patta-bhiseka after consecration Dhammapada IV 84; Paramatthajotikā II 484; pattuṇṇa with wool Paramatthajotikā II 263; °dhamma mastering the Dhamma Vinaya I 16; the same at Dhammapada IV 200 in meaning of patti°, i.e. "merit attained"; °mānasa (?) Itivuttaka 76 (varia lectio satta°); °sambodhi Itivuttaka 97 (varia lectio satta°). — Opposite appatta not obtained (see also patti2), i.e. without Dhammapada 272 (cf. Dhammapada III 58); Puggalapaññatti 51 (°pānabhojana, so read for appanna°). — cf. sampatta.
[BD]: 'in the bag', 'out of his gourd'

:: Patta4 at Dīpavaṁsa XI 18 for pattin or pattika, footman, infantry.

:: Patta-k-khandha [perhaps patta1 + khandha, thus "leaf-shouldered," i.e. with shoulders drooping like leaves; the commentators explain patta as contracted form of patita fallen, thus "with shoulders falling." We may have to deal with an old misspelling for panna (= pa + nam bent down, put down), which explanation would suit the sense better than any other] downcast, dejected, disappointed Vinaya II 77 = III 162 (translated "with fallen hearts," explained as patita, see Vinaya Texts III 13); Saṁyutta Nikāya I 124; Majjhima Nikāya I 132, 258; III 298; Aṅguttara Nikāya III 57; Jātaka V 17; Milindapañha 5.
[BD]: We say "With drooping head and shoulders." To hang down. "Hang-dog look" "crest-fallen".

:: Pattabba (adjective) [gerund of pāpuṇāti] to be gained or attained; neuter that which can be attained or won Paramatthajotikā II 443. See also pattiya2.

:: Pattaka (neuter) [from patta2] a (little) bowl Therīgāthā 28.

:: Pattali (°lī) (feminine) [according to Kern, Toevoegselen sub voce to be read as either sattali or sattalā] plantain Therīgāthā 260 (= kadali Therīgāthā Commentary 211).

:: Pattatta (neuter) (—°) [abstract from patta3] the fact of being furnished or possessed with Visuddhimagga 524.

:: Pattha1 [from pa + sthā. cf. Epic Sanskrit prastha plateau] a lonely place, in compound vana° Dīgha Nikāya I 71; Puggalapaññatti 59 etc., a wilderness in the forest, explained by Buddhaghosa as "gāmantaṁ atikkamitvā manussānaṁ anupacāra-ṭṭhānaṁ yattha na kāsanti na vapanti" Sumaṅgalavilāsinī I 210; Udāna 43 (patthañ ca sayanāsanaṁ, ed.; but better with the same passage Dhammapada 185 as pantañ, which is explained at Dhammapada III 238 by "vivittaṁ," i.e. separately). cf. with this Sanskrit vana-prastha a forest situated on elevated land.

:: Pattha2 [cf. late Sanskrit prastha] aprastha (certain measure of capacity) = ¼ of an āḷhaka; a cooking utensil containing one prastha Dhammapada II 154; Paramatthajotikā II 476 (cattāro patthā āḷhakaṁ).

:: Patthaddha [pa + thaddha] (quite) stiff Vinaya II 192; Theragāthā 1074.

:: Patthanā (feminine) [from pa + arth, cf. Sanskrit prārthayati and prārthana neuter, prārthanā f.] aiming at, wish, desire, request, aspiration, prayer Saṁyutta Nikāya II 99, 154; Aṅguttara Nikāya I 224; III 47; V 212; Mahāniddesa 316, 337 (p. vuccati taṇhā); Cullaniddesa §112; Nettipakaraṇa 18, 27; Dhammasaṅgani 1059; Milindapañha 3; Paramatthajotikā II 47, 50; Dhammapada II 36; Peta Vatthu Commentary 47. — patthanaṁ karoti to make a wish Jātaka I 68; Dhammapada I 48; °ṁ ṭhapeti the same Dhammapada I 47; II 83; IV 200.

:: Patthaṇḍila [pa + thaṇḍila] hermitage Majjhima Nikāya II 155.

:: Patthara [cf. late Sanskrit prastara. The ordinal meaning of Sanskrit pr. is "stramentum"]
1. stone, rock Saṁyutta Nikāya I 32.
2. stoneware Milindapañha 2.

:: Pattharati [pa + tharati] to spread, spread out, extend Jātaka I 62; IV 212; VI 279; Dhammapada I 26; III 61 (so read at Jātaka VI 549 in compound °pāda with spreading feet, varia lectio patthaṭa°), — past participle patthaṭa (q.v.). — causative patthāreti with past participle patthārita probably also to be read at Theragāthā 842 for padhārita.

:: Pattharika [from patthara] a merchant Vinaya II 135 (kaṁsa°).

:: Patthaṭa [past participle of pattharati] stretched, spread out Jātaka I 336; Visuddhimagga 364; Sumaṅgalavilāsinī I 311.

:: Pattheti [pa + arth, cf. Sanskrit prārthayati] to wish for, desire, pray for, request, long for Saṁyutta Nikāya IV 125; V 145; Sutta-Nipāta 114, 899; Therīgāthā 341; Mahāniddesa 312, 316; Puggalapaññatti 208 (āsaṁsati + p.); Peta Vatthu Commentary 148; Saddhammopāyana 66, 319; present participle patthento Peta Vatthu Commentary 107; patthayanto Jātaka I 66 (paramābhisaṁbodhiṁ); patthayaṁ Sutta-Nipāta 70 (= icchanto patthayanto abhijappanto Cullaniddesa §392); patthayamāna Majjhima Nikāya I 4; Sutta-Nipāta 902; Jātaka I 259; Dhammapada III 193; Peta Vatthu Commentary 226 (= āsiṁsamāna); and patthayāno Sutta-Nipāta 900; Itivuttaka 67, 115. — gerundive patthetabba Peta Vatthu Commentary 96, patthayitabba Peta Vatthu Commentary 95, and patthiya which only occurs in negative form apatthiya what ought not to be wished Jātaka IV 61; Peta Vatthu II 67 (= apatthayitabbaṁ Peta Vatthu Commentary 95); Dhammapada I 29; also as napatthiya (medium) one who does not wish for himself Sutta-Nipāta 914 (cf. Cullaniddesa §337), — past participle patthita (q.v.).

:: Patthita [past participle of pattheti] wished for, desired, requested, sought after Sutta-Nipāta 836; Milindapañha 227, 361; Dhammapada IV 201; Peta Vatthu Commentary 47 (°ākāra of the desired kind, as wished for); Saddhammopāyana 79 (a°).

:: Patthīna [pa + thīna] stiff Dīgha Nikāya II 335; as 307. Also as patthinna at Vinaya I 286 (= atirajitattā thaddha Buddhaghosa, on page 391); Visuddhimagga 361 (= thīna page 262); Sammohavinodanī 67 (°sneha).

:: Patti1 [Vedic patti, *pad (of pada) + ti] on foot, one who is on foot, a foot-soldier Vinaya IV 105 (as one of the four constituents of a senā or army, viz. hatthī elephants, assā horses, rathā chariots, pattī infantry); Jātaka IV 494 (hatthī, assā, rathā, pattī); 463 (hatthī assā rathā, pattī senā padissate mahā); Visuddhimagga 19. cf. pattika1.

-kāya a body of foot soldiers, infantry Saṁyutta Nikāya I 72 (cf. Buddhist Hybrid Sanskrit same, at Jātakamala 215 with hasty-aśva-ratha°);
-kārika (for °kāyika, of preceding) a foot-soldier, literally one of a body of infantry Jātaka IV 134; V 100; VI 15 (hatthāruhā anīkaṭṭhā rathikā pattikārikā), 21, 463 (hatthī assā rathikā p.).

:: Patti2 (feminine) [Classical Sanskrit prāpti from pa + āp, cf. patta3]
1. (—°) obtaining, acquiring, getting, entering into, state of Saṁyutta Nikāya I 189 = Theragāthā 1230 (Nibbāna°); Sutta-Nipāta 68 (paramattha°), 186 (Nibbāna°); Peta Vatthu Commentary 5 (vyasana), 112 (the same); Saddhammopāyana 379.
2. Attainment, acquisition Saṁyutta Nikāya II 29 (aggassa); Sutta-Nipāta 425 (yogakkhemassa); Cullaniddesa §390 (= lābhā paṭilābhā adhigamo phusanaṁ sacchikiriyā); especially in phrase apattassa patti "attainment of the unattained" Dīgha Nikāya III 255 = Aṅguttara Nikāya IV 332; Saṁyutta Nikāya I 217; II 29; Aṅguttara Nikāya II 148; III 179; Kathāvatthu 581.
3. gaining, gain, profit, advantage Saṁyutta Nikāya I 169 (brahma° "best vantage ground").
4. merit, profit, in special sense of a gift given for the benefit of someone else (as a "dakkhiṇā"), accrediting, advising transference of merit, a gift of merit Jātaka II 423, 425 (= dakkhiṇā); IV 21; Dhammapada I 270 (as opposed to mūla price); II 4; IV 200f. (as opposed to mūla). See also compounds °dāna and °dhamma.
5. that which obtains (as a rule), occasion, happening, state, place, as grammatical technical term locative pattiyaṁ or pattiyā (—°) in lieu of Paramatthajotikā II 310, 317. — See sam°.

-dāna an assigned or accredited gift, giving of merit (as permanent acquisition), transference of merit Vimāna Vatthu 188, 190; Peta Vatthu Commentary 9 (°vasena dānadhamma-pariccāgo), 49 (= dakkhiṇā) 88 (the same); Saddhammopāyana 229;
-dhamma the practice of transferred merit, see Points of Controversy 161 note 1, 170, and cf. pattadhamma;
-patta, one who has obtained what can be obtained, or the highest gain (i.e. Nibbāna) Sutta-Nipāta 536 (= pattabbaṁ patto pattabbaṁ Arahattaṁ patto ti vuttaṁ hoti Paramatthajotikā II 433), 537, 540.

:: Patti3 (feminine) [for patta1?] leaf, leafy part of a plant Vinaya I 201 (taka, taka-patti, taka-paṇṇi).

:: Pattika1 [from patti1 cf. pajja2] on foot, a pedestrian or soldier on foot, Dīgha Nikāya I 50, 89, 106, 108; II 73; Aṅguttara Nikāya II 117 (hatthāruha, assāruha, rathika, p.); Jātaka VI 145; Visuddhimagga 396 (manussā pattikā gacchanti); Sutta-Nipāta 418; a form pattikārika is found, e.g. At Jātaka IV 134; V 100; VI 15, 463; Apadāna 316.

:: Pattika2 [from patti2] having a share, gain or profit; a partner, donor Dhammapada I 270, 271.

:: Pattika3 (adjective/noun) [from patta2] in dāru° (collecting alms) with a wooden bowl, man with a wooden bowl Dīgha Nikāya I 157 (cf. Sumaṅgalavilāsinī I 319).

:: Pattikā (feminine) [from patta1 or patti3] a leaf, in tāla° palm-leaf Saṁyutta Nikāya II 217, 222.

:: Pattin (adjective/noun) [from patta3, Sanskrit prāptin] attaining, one who obtains or gains Sutta-Nipāta 513 (kiṁ° = kiṁ patta, adhigata Paramatthajotikā II 425).

:: Pattiya1 (adjective/noun) [for *pratyaya = paccaya, cf. Trenckner, "Notes" 73, 9] believing, trusting, relying Jātaka V 414 (para°); (masculine) belief, trust Jātaka V 231 (parapattiyena by relying on others), 233 (the same), 414 (the same).

:: Pattiya2 (adjective) [gerund of pāpuṇāti; cf. pattabba] to be attained, to be shared or profited Peta Vatthu II 931 (para° profitable to others, see explanation at Peta Vatthu Commentary 125).

:: Pattiyāyana (neuter) [from pattiyāyati] belief Jātaka V 402.

:: Pattiyāyati [denominative from pattiya1] to believe, trust, rely on Jātaka I 426; V 403; Sumaṅgalavilāsinī I 73.

:: Pattīyati [denominative from patti2] to gain, to profit from (accusative) Milindapañha 240 (attānaṁ na p. does not profit from himself).

:: Patvā see pāpuṇāti.

:: Paṭa [cf. Epic Sanskrit paṭa, etymology unknown, probably dialectical] cloth; cloak, garment Saṁyutta Nikāya II 219 (°pilotika); Theragāthā 1092 (bhinna-paṭan-dhara "wearing the patchwork cloak" translation); Jātaka IV 494; Paramatthajotikā I 45, 58 (°tantu); Sumaṅgalavilāsinī I 198; Dhammapada II 45 (puppha°); III 295 °kañcuka, varia lectio kaṭak°); Visuddhimagga 16 (bhinna-paṭa-dharain definition of bhikkhu); Sammohavinodanī 327 (the same); as 81 (paṭa-paṭa sadda); Vimāna Vatthu 73, 201; Peta Vatthu Commentary 185. cf. paṭikā and paṭalikā; also kappaṭa.

:: Paṭaccarin (adjective) [paṭa + carin but cf. Sanskrit pāṭaccara a shoplifter Abhidh-r-m 2, 185] poor (literal dressed in old clothes): so read perhaps at Jātaka VI 227 (vv.ll. paḷaccari and paṭiccari).

:: Paṭaggi [paṭi + aggi] counter-fire Vinaya II 138; Jātaka I 212; Kaccāyana 31.

:: Paṭaha [cf. Epic Sanskrit paṭaha, dialect] a kettle-drum, war drum, one of the 2 kinds of drums (bheri) mentioned at as 319, viz. mahā-bheri and p.-bheri; Jātaka I 355; Dīpavaṁsa xvI 14; Peta Vatthu Commentary 4.

:: Paṭala (neuter) [connected with paṭa, cf. Sanskrit paṭala in meaning "section" Vedic, in all other meanings later Sanskrit]
1. a covering, membrane, lining, envelope, skin, film Visuddhimagga 257 (maṁsa° of the liver, where Paramatthajotikā I 54 reads maṁsa-piṇḍa), 359 (phaṇa°); as 307 (seven akkhi° membranes of the eye); Paramatthajotikā I 21 (samuppaṭana), 55 (udara° mucous membrane of the stomach), 61 (the same); as 330 (the same); Paramatthajotikā II 248 (the same); Peta Vatthu Commentary 186 (eka° upāhanā, single-lined, cf. paṭalika and palāsika and see Morris JPTS, 1887, 165); Visuddhimagga 446 (kappāsa° film of cotton seed); Abhidhammāvatāra 66 (the same).
2. roof, ceiling Peta Vatthu Commentary 52 (ayo° of iron).
3. a heap, mass (especially of clouds) Jātaka I 73 (megha°); as 239 (abbha°). — madhu° honeycomb Jātaka I 262; Dhammapada I 59; III 323.
4. cataract of the eye Dāṭhāvaṁsa V 27.

:: Paṭalika (adjective) [from paṭala] belonging to a cover or lining, having or forming a cover or lining, as adjective said of sandals (eka° with single lining) Jātaka II 277 (varia lectio for ekatalika); III 80, 81 (the same). — as noun feminine paṭalikā a woven cloth, a woollen coverlet (embroidered with flowers), usually combined with paṭikā Vinaya I 192; II 162; Dīgha Nikāya I 7 (= ghana-puppho uṇṇāmayo attharako. So āmilākapaṭṭo ti pi vuccati Sumaṅgalavilāsinī I 87); Aṅguttara Nikāya I 137, 181; III 50, IV 94, 231, 394.

:: Paṭaṅga [cf. Sanskrit phaḍiṅgā, but influenced by Sanskrit pataga a winged animal, bird] a grasshopper Sutta-Nipāta 602; Jātaka VI 234, 506; Milindapañha 272, 407; Dhammapada IV 58; Peta Vatthu Commentary 67; Pañca-g 59.

:: Paṭāka (neuter) [cf. Sanskrit paṭāka, connected with paṭa] a flag Majjhima Nikāya I 379; Milindapañha 87; Visuddhimagga 469; Therīgāthā Commentary 70.

:: Paṭāṇi at Vinaya IV 46 (paṭāṇi dinnā hoti) is not clear, it is explained by Buddhaghosa as "mañcapidhānaṁ (for °pīṭhānaṁ) pādasikhāsu āṇi dinno hoti." At Sumaṅgalavilāsinī I 77 we find the following... "visūkaṁ paṭānibhūtaṁ dassanan ti visūkadassanaṁ", and at as 393: "paṭāni-gahaṇaṁ gahetvā ekapaden'eva taṁ nissaddaṁ akāsiṁ."

:: Paṭhama (adjective) [Vedic prathama, cf. Avesta fratəma; also Vedic prataraṁ further, Greek πρότερος superlative formation from preposition °pro, Sanskrit pra etc. see pa-] ordinal number "the first," in following meanings:
(1) the first, foremost, formerSutta-Nipāta93, 436, 1031; Jātaka II 110; Paramatthajotikā I I 192; Dhammapada III 5, 196 (°vaya, contrasted with majjhima and pacchima); Peta Vatthu Commentary 5, 13, 56. neuter accusative paṭhamaṁ at first, for the first time Vinaya I 16; Dīgha Nikāya II 14; Dhammapada 158; Jātaka I 222; II 103, 153; often as first part of compound °—, meaning either "first" or "recently, newly, just" Vinaya I 1 (°ābhisambuddha having just attained Buddha ship); Dīgha Nikāya III 253 (°ābhinibbatta), Sutta-Nipāta 420 (°uppattika " in his first youth"); Jātaka III 394 (°uggata newly sprung up). — a second comparative formation is paṭhamatara, only as adverb °ṁ at the (very) first, as early as possible, first of all Vinaya I 30; Jātaka VI 510; Dhammapada I 138; Vimāna Vatthu 230; Peta Vatthu Commentary 93.

:: Paṭhana (neuter) [from paṭhati] reading (textual) Milindapañha 344.

:: Paṭhati [paṭh to read, Sanskrit paṭhati] to read (of a text) Vimāna Vatthu 72; Peta Vatthu Commentary 58, 59, 70 etc.; see also pāṭha.

:: Paṭhavant (adjective/noun) [from paṭhavī] a wayfarer Saṁyutta Nikāya I 37.

:: Paṭhavatta (neuter) [abstract from paṭhavī] earthliness Majjhima Nikāya I 329.

:: Paṭhavī (feminine) [Vedic pṛthivī, doublets in Pāḷi pathavī, puthavī, puthuvī, puṭhuvī, see Geiger, Pāḷi Grammar §§12.4, 17, note 2. To adjective, pṛthu: see puthu, prath to expand, thus literally the broad one, breadth, expansion. Not (as Buddhaghosa at Visuddhimagga 364: patthaṭattā pathavī, cf. Compendium 155 even modern linguists!) to be derived from pattharati] the earth. According to Cullaniddesa §389 synonymous with jagati. It figures as the first element in enumeration of the four elements (see dhātu 1), viz. p., āpo, tejo, vāyo (earth, water, fire, wind or the elements of extension, cohesion, heat and motion: Compendium 155). At Dīgha Nikāya III 87f. ≈ Visuddhimagga 418 rasa° is opposed to bhūmi-pappaṭaka. Otherwise it is very frequent in representing the earth as solid, firm, spacious ground. See Dīgha Nikāya II 14, 16; Majjhima Nikāya I 327f.; Saṁyutta Nikāya I 113 (p. udrīyati), 119 (the same), 186; II 133, 169f.; V 45, 78, 246, 456f.; Aṅguttara Nikāya II 50; IV 89, 374, V 263f.; Sutta-Nipāta 307, 1097; Itivuttaka 21; Dhammapada 41, 44, 178 (pathavyā); Peta Vatthu II 66; Milindapañha 418; Peta Vatthu Commentary 57, 75, 174. — mahā° Majjhima Nikāya I 127; Saṁyutta Nikāya II 179, 263; III 150; Jātaka I 25, 74; III 42; Milindapañha 187; aya° iron soil (of Avīci) Dhammapada I 148. In compounds both paṭhavī° and pathavi°.

-ojā (paṭhavojā) sap or essence of the earth Dhammapada II 154;
-kampa shaking the earth, an earthquake Sumaṅgalavilāsinī I 130;
-kampana = kampa Jātaka I 47;
-kasiṇa the earth artifice (see Buddhist Manual of Psychological Ethics 40) Dīgha Nikāya III 286;
-dhātu the earth element (see above) Dīgha Nikāya I 215; II 294; III 228, 247; Majjhima Nikāya I 185; 421; Saṁyutta Nikāya II 170; Dhammasaṅgani 588, 648, 962 (cf. Buddhist Manual of Psychological Ethics 222); Nettipakaraṇa 73, 74; Sammohavinodanī 55;
-maṇḍala the circle of the Earth Dīgha Nikāya I 134; Saṁyutta Nikāya I 101; Aṅguttara Nikāya IV 90;
-rasa taste of earth Saṁyutta Nikāya I 134; Paramatthajotikā II 5;
-lekha writing on (or in) carth Aṅguttara Nikāya I 283; Puggalapaññatti 32;
-saññā earth consciousness Majjhima Nikāya II 105; Aṅguttara Nikāya IV 312; V 7f., 318f. 353f.
-sama like the earth Majjhima Nikāya I 127, 423; Dhammapada 95.
[BD]: earth, water, firelight and wind; or solidity or resistance or hardness; liquidity or pull (e.g. gravity or cohesion); heat and light (or sometimes the heat of life, intelligence); motion.

:: Paṭi (indeclinable) [Vedic, prati, to Indo-Germanic °preti as in Latin pretium (from °pretios) "price" (cf. precious), i.e. equivalent; Greek πρές (aeol.), προτί, πρός against] directional prefix in well-defined meaning of "back (to), against, towards, in opposition to, opposite." as preposition (with accusative and usually postponed) towards, near by, at; usually spelled pati (cf. sampati and sampaṭika) Sutta-Nipāta 291 (?), 425 (nerañjaram (pati); Theragāthā 628 (suriyass'ugga manam p.); Therīgāthā 258 (abhiyobbanam p.), 306 (nerañjaram p.); Jātaka I 457 (paṭi suriyaṁ thatvā standing facing the sun); IV 93; VI 491; Peta Vatthu II 941 (suriy'ugga manam p.); Milindapañha 116 (dānam p.); Peta Vatthu Commentary 154 (paṭi Gaṅgaṁ against the G.). — Most frequent combinations are: paṭi + ā (patiyā°), patisaṁ°; vi + paṭi°, sampaṭi°. The composition (assimilation°) form before vowels is pacc° (q.v.).
Meanings.
I. (literal) "back," in the sense of:
1. Against, in opposition (opposite anu, see below III), contrary: viz.
(a) often with the implication of a hostile attack (anti-. Against): °kaṇṭaka, °kosati (re-ject), °kūla, °khipati (re-fuse, op-pose), °gha, °codeti (re-prove), °thambhati, °disā, °deseti, °pakkha, °patha, °piṁsati, °pīḷita, °magga, °manteti, °yodha (at-tack), °vacana (re-ply), °vadati, °vedeti, °sattu (enemy), °suṇāti, °hata;
(b) warding off, protecting against (counter-, anti-): °kara (antidote), °sedhati (ward-off).
(c) putting against, setting off in a comparison (counter-, rival): °puggala (one's equal), °purisa (rival), °bala (adequate), °bimba (counterpart), °bhāga (the same); °malla (rival wrestler), °sama, °sāsana, °sūra, °seṭṭha;
(d) close contact (against, be-): °kujjita (covered), °gādha, °channa ("be-decked") °vijjhana.
2. in return, in exchange (in revenge) °akkosati, °āneti, °katheti, °karoti, °kūṭa1, °kkamati, °khamāpeti, °gāti (sing in response), °gīta, °daṇḍa (retribution), °dadāti, °dāna, °nivāsana, °paṇṇa (in reply), °pasaṁsati, °piṇḍa, °pucchati (ask in return), °māreti (kill in revenge), °bhaṇḍa (goods in exchange), °bhaṇḍati (abuse in return) °rodana, °roseti, °vera (revenge), °sammodeti, °sātheyya.
3. (temporal) again, a second time (re-): °dasseti (re-appear), °nijjhatta, °nivattati, °pavesati, °pākatika (re-stored), °bujjhati, °vinicchinati, °sañjīvita (re-suscitated), °sandhi (re-incarnation), °sammajjati.
4. Away from, back to (especially in compounds paṭivi°): °kuṭati (shrink back), °ghāta (repulsion), °dhāvati, °neti, °paṇāmeti (send away), °bandhati (hold back), °bāhati (the same), °vigacchati, °vineti, °vinodeti (drive out), °virata, °saṁharati, °sallīna, °sutta, °sumbhita.
II. (Applied, in reflexive sense):
1. to, onto, up to, towards, at-: °oloketi (look at), °gijjha (hankering after) °ggaha, °jānāti °pūjeti, °peseti (send out to), °baddha (bound to), °bhaya, °yatta, °rūpa, °laddha, °labhati (at-tain), °lābha °lobheti, °sāmeti, °sevati (go after), °ssata.
2. together (con-, com-), especially combined with °saṁ°; °saṁyuñjati; °passaddha, °maṇḍita, — saṅkharoti, °santhāra.
3. Asunder, a part ("up"): °kopeti (shake up), °viṁsa (part), °vibhatta (divided up).
4. secondary, complementary, by-, sham (developed out of meaning I.1.c): °nāsikā (a false nose), °sīsaka (sham top knot); especially frequent in reduplicated (iterative) compounds, like aṅga-paccaṅga (limb and by-limb, i.e. all kinds of limbs), vata-paṭivatta (duties and secondary duties, all duties). In the latter application paṭi resembles the use of ā, which is more frequent (see ā4).
III. The opposite of pati in directional meaning is anu, with which it is frequently combined either
(a) in negative contrast or
(b) in positive emphasis,
e.g. (a) anuvātaṁ paṭivātaṁ with and against the wind; anuloma + paṭiloma with and against the grain; °sotaṁ with and against the stream;
(b) anumasati paṭimasati to touch cloesly (literal up and down).
Note: The spelling pati for paṭi occurs frequently without discrimination; it is established in the combination with sthā (as patiṭṭhāti, patiṭṭhita etc.). All cases are enumerated under the respective form of paṭi°, with the exception of patiṭṭh°.

:: Paṭiāneti [paṭi + ā + nī] to lead or bring back, in duppaṭi-ānaya difficult to bring back Jātaka IV 43.

:: Paṭibaddha (adjective) [paṭi + baddha, past participle of bandh] bound to, in fetters or bonds, attracted to or by, dependent on Dīgha Nikāya I 76; Vinaya IV 302 (kāya°); Aṅguttara Nikāya V 87 (para°); Dhammapada 284; Milindapañha 102 (āvajjana°); Peta Vatthu Commentary 134 (°jīvika dependent on him for a living). — Frequently in compound °citta affected, enamoured, one's heart bound in love Vinaya III 128; IV 18; Sutta-Nipāta 37 (see Cullaniddesa §385), 65; Peta Vatthu Commentary 46, 145 (°tā feminine abstract), 151, 159 (rañño with the king).

:: Paṭibala (adjective) [paṭi + bala] able, adequate, competent Vinaya I 56, 342; II 103, 300; III 158; Aṅguttara Nikāya V 71; Milindapañha 6.

:: Paṭibandha (adjective) [paṭi + bandha] bound to, connected with, referring to Paṭisambhidāmagga I 172, 184.

:: Paṭibandhati [paṭi + bandhati] to hold back, refuse Jātaka IV 134 (vetanaṁ na p. = aparihāpetvā dadāti).

:: Paṭibandhu [paṭi + bandhu] a connection, a relation, relative Dhammasaṅgani 1059, 1136, 1230; as 365.

:: Paṭibāhaka [of paṭi + bādh] antidote Milindapañha 335; repelling, preventing Jātaka VI 571.

:: Paṭibāhana exclusion, warding off, prevention Milindapañha 81; Visuddhimagga 244.

:: Paṭibāhati [paṭi + *bāh of bahis adverb outside] to ward off, keep off, shut out, hold back, refuse, withhold, keep out, evade Vinaya I 356; II 162, 166f., 274; IV 288; Jātaka I 64, 217; Dhammapada II 2 (rañño āṇaṁ), 89 (sītaṁ); Vimāna Vatthu 68; Peta Vatthu Commentary 96 (maraṇaṁ), 252, 286 (gerundive appaṭibāhanīya). Causative °bāheti in same meaning Jātaka IV 194; Dhammapada II 71; Peta Vatthu Commentary 54, — past participle paṭibāḷha (q.v.).

:: Paṭibāhira (adjective) [paṭi + bāhira] outside, excluded Vinaya II 168.

:: Paṭibāhiya (adjective) [gerund of paṭibāhati] to be kept off or averted, negative ap° Jātaka IV 152.

:: Paṭibāḷha [past participle of paṭibāhati, though more likely to paṭi + vah2] (op)pressed, forced, urged Vibhaṅga 338 = Milindapañha 301.

:: Paṭibhajati [paṭi + bhaj] to divide Majjhima Nikāya III 91.

:: Paṭibhaṇḍa [paṭi + bhaṇḍa, cf. Buddhist Hybrid Sanskrit pratipanya Divyāvadāna 173, 271, 564] merchandise in exchange, barter Jātaka I 377; Peta Vatthu Commentary 277.

:: Paṭibhaṇḍati [paṭi + bhaṇḍati] to abuse in return Saṁyutta Nikāya I 162 (bhaṇḍantaṁ p.); Aṅguttara Nikāya II 215 (the same); Mahāniddesa 397 (the same).

:: Paṭibhaya [paṭi + bhaya] fear, terror, fright Saṁyutta Nikāya IV 195; Peta Vatthu Commentary 90; Dāṭhāvaṁsa IV 35. Frequently in compound ap° and sap°, e.g. Vinaya IV 63; Majjhima Nikāya I 134; III 61.

:: Paṭibhāga [paṭi + bhāga]
1. counterpart, likeness, resemblance Cullaniddesa sub voce; Visuddhimagga 125 (°nimitta, imitative mental reflex, memory-image); Paramatthajotikā II 65, 76, 83, 114, 265; Peta Vatthu Commentary 46, 178, 279.
2. rejoinder Jātaka VI 341 (pañha°).
3. counterpart, opposite, contrary Majjhima Nikāya I 304.
— appaṭibhāga (adjective) unequalled, incomparable, matchless Milindapañha 357 (+ appaṭiseṭṭha); Dhammapada I 423 (= anuttara).

:: Paṭibhāna (neuter) [paṭi + bhāna. cf. late Sanskrit pratibhāna, from Pāḷi] understanding, illumination, intelligence; readiness or confidence of speech, promptitude, wit (see on term Vinaya Texts III 13, 172; Points of Controversy, 378f.) Dīgha Nikāya I 16, 21, 23; Saṁyutta Nikāya I 187; Aṅguttara Nikāya II 135, 177, 230; III 42; IV 163; V 96; Paṭisambhidāmagga II 150, 157; Jātaka VI 150; Puggalapaññatti 42; Vibhaṅga 293f.; Sammohavinodanī 338, 394, 467; Milindapañha 21; Sumaṅgalavilāsinī I 106.
— appaṭibhāna (adjective) bewildered, not confident, cowed down Vinaya II 78 = III 162; Majjhima Nikāya I 258; Aṅguttara Nikāya III 57; Jātaka V 238, 369; VI 362.

:: Paṭibhānavant (adjective) [from paṭibhāna] possessed of intelligence or ready wit Aṅguttara Nikāya I 24; Sutta-Nipāta 58, 853, 1147; Mahāniddesa 234 = Cullaniddesa §386; Paramatthajotikā II 111 (pariyatti° and paṭivedha°).

:: Paṭibhāneyyaka (adjective) [gerund formation + ka from paṭibhāna] = paṭibhānavant Vinaya I 249 (cf. Vinaya Texts II 140); Aṅguttara Nikāya I 25.

:: Paṭibhāsati [paṭi + bhās] to address in return or in reply Saṁyutta Nikāya I 134; Sutta-Nipāta 1024.

:: Paṭibhāti [paṭi + bhā] to appear, to be evident, to come into one's mind, to occur to one, to be clear (cf. Vinaya Texts II 30) Saṁyutta Nikāya I 155 (°tu taṁ dhammikathā); V 153 (Text reads patibbāti); Sutta-Nipāta 450 (p. maṁ = mama bhāgo pakāsati Paramatthajotikā II 399); Mahāniddesa 234 = Cullaniddesa §386 (also future °bhāyissati); Jātaka V 410; Vimāna Vatthu 78 = 159 (maṁ p. ekaṁ pañhaṁ pucchituṁ "I should like to Anglo-Saxon a question").

:: Paṭibimba (neuter) [paṭi + bimba] counterpart, image, reflection Visuddhimagga 190; Vimāna Vatthu 50; Sammohavinodanī 164.

:: Paṭibodha [from paṭi + budh, cf. paṭibujjhati] awaking, waking up Vimāna Vatthu 5024.

:: Paṭibuddha [past participle of paṭibujjhati] awakened, awake Sutta-Nipāta 807.

:: Paṭibujjhati [paṭi + bujjhati] to wake up, to understand, know, Aṅguttara Nikāya III 105f.; Therīgāthā Commentary 74; Peta Vatthu Commentary 43, 128, — past participle paṭibuddha (q.v.).

:: Paṭicaleti [causative of paṭicalati] to nudge Jātaka V 434.

:: Paṭicamma in °gataṁ sallaṁ at Jātaka VI 78 to be explained not with commentary as from paṭi + camati (cam to wash, cf.ācamati), which does not agree with the actual meaning, but according to Kern, Toevoegselen II 29, sub voce as elliptical for paṭibhinna-camma, i.e. piercing the skin so as to go right through (to the opposite side) which falls in with the commentary explanation "vāmapassena pa visitvā dakkhiṇapassena viniggatan ti."

:: Paṭicarati [paṭi + carati]
1. to wander about, to deal with Milindapañha 94.
2. to go about or evade (a question), to obscure a matter of discussion, in phrase aññena aññaṁ p. "to be saved by another in another way," or to go from one (thing) to another, i.e. to receive a different, answer to what is asked Dīgha Nikāya I 94; Vinaya IV 35; Majjhima Nikāya I 96, 250, 442; Aṅguttara Nikāya IV 168 (varia lectio paṭivadati); explained at Sumaṅgalavilāsinī I 264 by ajjhottharati paṭicchādeti "to cover over," i.e. to conceal (a question). See on expression Dialogues of the Buddha I 116.

:: Paṭicaya and (paṭiccaya) [paṭi + caya] adding to, heaping up, accumulation, increase Vinaya II 74; III 158 (pati°); Saṁyutta Nikāya III 169; Aṅguttara Nikāya III 376f. (varia lectio pati°); IV 355; V 336f.; Theragāthā 642; Udāna 35 (pati°); Milindapañha 138.

:: Paṭicāra [from paṭi + car] intercourse, visit, dealing with Milindapañha 94.

:: Paṭicca [gerund of pacceti, paṭi + i; cf. Buddhist Hybrid Sanskrit pratītya] grounded on, on account of, concerning, because (with accusative) Majjhima Nikāya I 265 (etaṁ on these grounds); Saṁyutta Nikāya III 93 = Itivuttaka 89 (atthavasaṁ); Jātaka II 386 (= abhisandhāya); Sutta-Nipāta 680, 784, 872, 1046; Paramatthajotikā II 357; Dhammapada I 4; Peta Vatthu Commentary 64 (maraṇaṁ), 164, 181 (kammaṁ), 207 (anuddayaṁ). See also Paṭicca-samuppanna.

-vinīta trained to look for causality Majjhima Nikāya III 19.

:: Paṭicca-samuppanna [p. + samuppana] evolved by reason of the law of causation Dīgha Nikāya III 275; Majjhima Nikāya I 500; Saṁyutta Nikāya II 26; Aṅguttara Nikāya V 187; Paṭisambhidāmagga I 51f., 76f.; Vibhaṅga 340, 362. cf. Buddhist Hybrid Sanskrit pratitya samutpanna Mahāvastu III 61.

:: Paṭicca-samuppāda [p. + samuppāda, Buddhist Hybrid Sanskrit prātītyasamutpāda, e.g. Divyāvadāna 300, 547] "arising on the grounds of (a preceding cause)" happening by way of cause, working of cause and effect, causal chain of causation; causal genesis, dependent origination, theory of the twelve causes. — See on this Mrs. Rhys Davids in Buddhism 90f., Ency. Rel. and Ethics, sub voce and Kindred Sayings II, preface. Compendium page 260f. with diagram of the "Wheel of Life"; Points of Controversy, 390f. — The general formula runs thus: Imasmiṁ sati, idaṁ hoti, imass'uppādā, idaṁ uppajjati; imasmiṁ asati, idaṁ na hoti; imassa nirodhā, idaṁ nirujjhati. This being, that becomes; from the arising of this, that arises; this not becoming, that does not become: from the ceasing of this, that ceases Majjhima Nikāya II 32; Saṁyutta Nikāya II 28 etc. The term usually occurs applied to dukkha in a famous formula which expresses the Buddhist doctrine of evolution, the respective stages of which are conditioned by a preceding cause and constitute themselves the cause of resulting effect, as working out the next state of the evolving (shall we say) "individual" or "being," in short the bearer of evolution. The respective links in this chain which to study and learn is the first condition for a "Buddhist" to an understanding of life, and the cause of life, and which to know forward and backward (anuloma-paṭilomaṁ manasākāsi Vinaya I 1) is indispensable for the student, are as follows: The root of all, primary cause of all existence, is avijjā ignorance; this produces saṅkhārā: karma, dimly conscious elements, capacity of impression or predisposition (will, action, Cpd.; synergies Mrs. Rhys Davids), which in their turn give rise to viññāṇa thinking substance (consciousness, Cpd.; cognition Mrs. Rhys Davids), then follow in succession the following stages: nāma rūpa individuality (mind and body, animated organism Cpd.; name and form Mrs. Rhys Davids), saḷāyatana the senses (6 organs of sense Cpd.; the sixfold sphere Mrs. Rhys Davids), phassa contact, vedanā feeling, taṇhā thirst for life (craving), upādāna clinging to existence or attachment (dominant idea Cpd.; grasping Mrs. Rhys Davids), bhava (action or character Cpd.; renewed existence Mrs. Rhys Davids), jāti birth (rebirth conception Cpd.), jarāmaraṇa (+ soka-parideva-dukkha-domanassūpayāsā) old age and death (+ tribulation, grief, sorrow, distress and despair). The Buddhist Hybrid Sanskrit form is pratītya-samutpāda, e.g. At Divyāvadāna 300, 547.
The paṭicca-samuppāda is also called the Nidāna ("basis," or "ground," i.e. cause) doctrine, or the paccayākāra ("related-condition"), and is referred to in the Suttas as Ariya-ñāya ("the noble method or system"). The term paccayākāra is late and occurs only in Abhidhamma literature. — The oldest account is found in the Mahāpadāna Suttanta of the Dīgha Nikāya (Dīgha Nikāya II 30f.; cf. Dialogues of the Buddha II 24f.), where ten items form the constituents of the chain, and are given in backward order, reasoning from the appearance of dukkha in this world of old age and death towards the original cause of it in viññāṇa. The same chain occurs again at Saṁyutta Nikāya II 104f. — a later development shows twelve links, viz. avijjā and saṅkhārā added to precede viññāṇa (as above). Thus at Saṁyutta Nikāya II 5f. — a detailed exposition of the Pāḷi-s. in Abhidhamma literature is the exegesis given by Buddhaghosa at Visuddhimagga xvII (pages 517-586, under the title of Paññā-bhūmi-niddesa), and at Sammohavinodanī 130-213 under the title of Paccayākāra-vibhaṅga. Some passages selected for reference: Vinaya I 1f.; Majjhima Nikāya I 190, 257; Saṁyutta Nikāya I 136; II 1f., 26f., 42f., 70, 92f., 113f.; Aṅguttara Nikāya I 177; V 184; Sn. 653; Udāna 1f.; Paṭisambhidāmagga I 50f.; 144; Nettipakaraṇa 22, 24, 32, 64f.; Sumaṅgalavilāsinī I 125, 126.

-kusala skilled in the (knowledge of the) chain of causation Majjhima Nikāya III 63; Mahāniddesa 171; feminine abstract °kusalatā Dīgha Nikāya III 212.

:: Paṭicchaka (adjective) [from paṭicchati) receiving Jātaka VI 287.

:: Paṭicchanna [past participle of paṭicchādeti] covered, concealed, hidden Vinaya II 40; Aṅguttara Nikāya I 282; Sutta-Nipāta 126, 194; Peta Vatthu I 102 (kesehi = paṭicchādita Peta Vatthu Commentary 48); II 102 (kesehi); Sumaṅgalavilāsinī I 276, 228; Paramatthajotikā II 155; Paramatthajotikā I 53; Sammohavinodanī 94 (°dukkha); Peta Vatthu Commentary 43, 103.
-appaṭicchanna unconcealed, open, unrestrained Vinaya II 38; Jātaka I 207.

-kammanta of secret doing, one who acts underhand or conceals his actions Aṅguttara Nikāya II 239; Sutta-Nipāta 127.

:: Paṭicchati [paṭi + icchati of iṣ2; cf. Buddhist Hybrid Sanskrit pratīcchati Divyāvadāna 238 and sampaṭicchati] to accept, receive, take Aṅguttara Nikāya III 243 (udakaṁ); Vinaya IV 18; Therīgāthā 421; Jātaka I 233; II 432; III 171; IV 137; V 197; Dhammapada III 271, — past participle paṭicchita (q.v.). causative II paṭicchāpeti to entrust, dedicate, give Jātaka I 64, 143, 159, 383, 506; II 133; Peta Vatthu Commentary 81.

:: Paṭicchavi in appaṭicchavi at Peta Vatthu II 113 read with varia lectio as sampatitacchavi.

:: Paṭicchāda [from paṭi + chad]
1. covering, clothes, clothing Peta Vatthu II 116 (= vattha Peta Vatthu Commentary 76).
2. deceiving, hiding; concealment, deception Sutta-Nipāta 232.

:: Paṭicchādaka = preceding as 51.

:: Paṭicchādana (neuter) [from paṭicchādeti] covering, hiding, concealment Majjhima Nikāya I 10; Aṅguttara Nikāya III 352; Vibhaṅga 357 = Paramatthajotikā II 180.

:: Paṭicchādaniya (neuter) [from paṭicchādeti] the flavour of meat, flavouring, meat broth or gravy Vinaya I 206, 217; Milindapañha 291.

:: Paṭicchādeti [paṭi + chādeti, causative of chad]
1. to cover over, conceal, hide Saṁyutta Nikāya I 70, 161; Sumaṅgalavilāsinī I 264; Vimāna Vatthu 65 (dhanaṁ); Paramatthajotikā I 191; Peta Vatthu Commentary 76, 88, 142 (kesehi), 194 (= parigūhati).
2. to clothe oneself Vinaya I 46.
3. to dress (surgically), to treat (a wound) Majjhima Nikāya I 220.
4. to conceal or evade (a question) Sumaṅgalavilāsinī I 264, — past participle paṭicchādita and paṭicchanna (q.v.).

:: Paṭicchādita [past participle of paṭicchādeti, cf. paṭicchanna] covered, concealed, hidden Jātaka VI 23 (= paṭisanthata) Peta Vatthu Commentary 48.

:: Paṭicchādī (feminine) [from paṭicchādeti]
1. covering, protection Vinaya II 122.
2. Antidote, remedy, medicine (or a cloth to protect the itch) Vinaya I 296; IV 171.

:: Paṭicchita [past participle of paṭicchati] accepted, taken up Sutta-Nipāta 803 (plural °tāse, cf. Mahāniddesa 113 and Paramatthajotikā II 531).

:: Paṭicodana (neuter) [abstract from paṭicodeti] rebuking, scolding (back) as 393.

:: Paṭicodeti [paṭi + codeti] to blame, reprove Majjhima Nikāya I 72; Vinaya IV 217; Udāna 45.

:: Paṭidadāti [paṭi + dadāti] to give back, to restore Jātaka I 177; IV 411 (°diyyare); Peta Vatthu Commentary 276 (gerund °datvā).

:: Paṭidaṇḍa [paṭi + daṇḍa] retribution Dhammapada 133, cf. Dhammapada III 57, 58.

:: Paṭidasseti [paṭi + dasseti] to show oneself or to appear again, to reappear Peta Vatthu III 227.

:: Paṭidāna (neuter) [paṭi + dāna] reward, restitution, gift Peta Vatthu Commentary 80.

:: Paṭideseti [paṭi + deseti] to confess Vinaya II 102. See also pāṭidesaniya.

:: Paṭidhāvati [paṭi + dhāvati] to run back to (accusative) Majjhima Nikāya I 265 ≈ Saṁyutta Nikāya II 26 (pubbanṭaṁ; past participle aparantaṁ ādhāvati M, upadhāvati S); Saddhammopāyana 167.

:: Paṭidisā (feminine) [paṭi + disā] an opposite (counter-) point of the compass opposite quarter Dīgha Nikāya III 176 (disā ca p. ca vidisā ca).

:: Paṭidissati [paṭi + dissati; usually spelled pati°] to be seen, to appear Jātaka III 47 = Peta Vatthu Commentary 281; Sutta-Nipāta 123; Jātaka IV 139; Paramatthajotikā II 172.

:: Paṭidukkhāpanatā (feminine) [paṭi + abstract of dukkhāpeti, causative °denominative from dukkha] the fact of being afflicted again with sūffering Milindapañha 180.

:: Paṭigacca see paṭikacca.

:: Paṭigacchati to give up, leave behind Jātaka IV 482 (gehaṁ); cf. paccagū.

:: Paṭigandhiya only as negative appaṭi° (q.v.).

:: Paṭigādha [paṭi + gādha2] a firm stand or foothold Aṅguttara Nikāya III 297f.; Puggalapaññatti 72 = Kathāvatthu 389.

:: Paṭigāthā (feminine) [paṭi + gāthā] counter-stanza, response Paramatthajotikā II 340. cf. paccanīka-gāthā.

:: Paṭigāyati (°gāti) [paṭi + gāyati] to sing in response, to reply by a song Jātaka IV 395 (imperative °gāhi).

:: Paṭiggaha [from paṭiggaṇhāti]
1. receiving, acceptance; one who receives, recipient Jātaka I 146; II 9; VI 474; Peta Vatthu III 111.
2. friendly reception Jātaka VI 526.
3. receptacle (for water etc.) Vinaya II 115, 213 (udaka°).
4. A thimble Vinaya II 116.

:: Paṭiggahaṇa (neuter) [from paṭigganhāti] acceptance, receiving, taking Majjhima Nikāya III 34; Saṁyutta Nikāya V 472; Paramatthajotikā II 341. — accaya° acceptance of a sin, i.e. pardon, absolution Jātaka V 380.

:: Paṭiggahita [past participle of paṭigganhāti] received, got, accepted, appropriated, taken Vinaya I 206, 214; Jātaka VI 231. — as appaṭiggahitaka (neuter) "that which is not received" at Vinaya IV 90.

:: Paṭiggahītar [agent noun of paṭiggaṇhāti] one who receives, recipient Dīgha Nikāya I 89.

:: Paṭiggaṇhanaka (adjective/noun) [paṭiggaṇhana (= paṭiggahaṇa) + ka] receiving, receiver Peta Vatthu Commentary 175.

:: Paṭiggaṇhāti (paṭigaṇhāti) [paṭi + gaṇhāti] to receive, accept, take (up) Dīgha Nikāya I 110 (vatthaṁ), 142; Vinaya I 200; II 109, 116 (a sewing-needle); Saṁyutta Nikāya IV 326 (jātarūpa-rajataṁ); Sutta-Nipāta 479, 689, 690; Dhammapada 220; Jātaka I 56, 65; Sumaṅgalavilāsinī I 236; Peta Vatthu Commentary 47. In special phrase accayaṁ paṭiggaṇhāti to accept (the confession of) a sin, to pardon a sin Vinaya II 192; Dīgha Nikāya I 85; Majjhima Nikāya I 438; Jātaka V 379, — past participle paṭiggahita (q.v.). — causative °ggaheti Vinaya II 213; Majjhima Nikāya I 32.

:: Paṭiggāha see patiṭṭhāha.

:: Paṭiggāhaka (adjective/noun) [from paṭiggaṇhāti] receiving, accepting; one who receives, recipient Vinaya II 213; Dīgha Nikāya I 138; Aṅguttara Nikāya I 161; II 80f.; III 42, 336; Jātaka I 56; Peta Vatthu Commentary 7, 128, 175 (opposite dāyaka); Vimāna Vatthu 195; Saddhammopāyana 268.

:: Paṭiggāhaṇa (neuter) [from paṭiggaṇhāti] reception, taking in Jātaka VI 527.

:: Paṭigha (masculine and neuter) [paṭi + gha, adjective suffix of ghan = han, literally striking against]
1. (ethically) repulsion, repugnance, anger Dīgha Nikāya I 25, 34; III 254, 282; Saṁyutta Nikāya I 13; IV 71, 195, 205, 208f.; V 315; Aṅguttara Nikāya I 3, 87, 200; Sutta-Nipāta 371, 536; Dhammasaṅgani 1060; Milindapañha 44; Sumaṅgalavilāsinī I 22.
2. (psychologically) sensory reaction Dīgha Nikāya III 224, 253, 262; Saṁyutta Nikāya I 165, 186; Aṅguttara Nikāya I 41, 267; II 184; Dhammasaṅgani 265, 501, 513, 579; Sammohavinodanī 19. See on term Buddhist Manual of Psychological Ethics 65, note 2, 187, 254, note four and passim. — appaṭigha see separately sub voce
Note: How shall we read paṭighaṭṭha nānighaṁso at as 308? (paṭigha-ṭṭhāna-nighaṁso, or paṭighaṭṭana-nighaṁso?)

:: Paṭighavant (adjective) [from paṭigha] full of repugnance, showing anger Saṁyutta Nikāya IV 208, 209.

:: Paṭighāta [paṭi + ghāta, of same root as paṭigha]
1. (literal) warding off, staying, repulsion, beating off Dīgha Nikāya III 130; Majjhima Nikāya I 10; Aṅguttara Nikāya I 98; IV 106f.; Jātaka I 344; Visuddhimagga 31 (= paṭihanana); Milindapañha 121; Dhammapada II 8; Peta Vatthu Commentary 33.
2. (psychology) resentment Dhammasaṅgani 1060, cf. Buddhist Manual of Psychological Ethics 260.

:: Paṭighosa [paṭi + ghosa] echo Visuddhimagga 554.

:: Paṭigijjha (adjective) [paṭi + gijjha, a doublet of giddha, see gijjha 2] greedy; hankering after Sutta-Nipāta 675 (Paramatthajotikā II 482 reads °giddha and explains by mahāgijjha).

:: Paṭigīta (neuter) [paṭi + gīta] a song in response, counter song Jātaka IV 393.

:: Paṭiguhati (°gūhati) [paṭi + gūhati] to conceal, keep back Cariyāpiṭaka I 9, 18.

:: Paṭihaṁsati [for ghaṁsati?] to beat, knock against Peta Vatthu Commentary 271 (for ghaṭṭeti Peta Vatthu IV 108; varia lectio paṭipisati).

:: Paṭihanana (neuter) [from paṭi + han] repulsion, warding off Visuddhimagga 31.

:: Paṭihananaka (adjective) [from paṭi + han] one who offers resistance Dhammapada I 217.

:: Paṭihanati [paṭi + han] to strike against, ward off, keep away, destroy Majjhima Nikāya I 273; Milindapañha 367; present participle paṭihanamāna meeting, impinging on, striking against Visuddhimagga 343. gerund paṭihacca Saṁyutta Nikāya V 69, 237, 285; future paṭihaṅkhati; past participle paṭihata (q.v.). — passive paṭihaññati Itivuttaka 103; Jātaka I 7; as 72.

:: Paṭihaṅkhati [future of paṭihanti] only in one stock phrase viz. purāṇañ ca vedanaṁ paṭihaṅkhāmi navañ ca vedanaṁ na uppādessāmi "I shall destroy any old feeling and not produce any new" Saṁyutta Nikāya IV 104 = Aṅguttara Nikāya II 40 = III 388 = IV 167 = Mahāniddesa 496 = Cullaniddesa §540 C 2; Visuddhimagga 32, 33.

:: Paṭiharati [paṭi + hṛ] to strike in return Vinaya II 265; Dīgha Nikāya I 142; Saṁyutta Nikāya IV 299. — causative paṭihāreti to repel, avoid Jātaka VI 266, 295. — cf. pāṭihāriya etc.

:: Paṭihata [past participle of paṭihanti] stricken, smitten, corrupted Peta Vatthu III 79; Peta Vatthu Commentary 20 (°citta), 207 (the same). — app° unobstructed Dhammapada II 8; Vimāna Vatthu 14.

:: Paṭijaggaka (adjective) [from paṭijaggati] fostering, nursing taking care of Jātaka V 111.

:: Paṭijaggana (neuter) [from paṭijaggati] rearing, fostering, tending; attention, care Jātaka I 148; Milindapañha 366; Dhammapada I 27; II 96.

:: Paṭijagganaka (adjective) [from paṭijaggana] to be reared or brought up Jātaka VI 73 (putta).

:: Paṭijaggati [paṭi + jaggati, cf. Buddhist Hybrid Sanskrit pratijāgarti Divyāvadāna 124, 306] literally to watch over, i.e. to nourish, tend, feed, look after, take care of, nurse Dhammapada 157; Jātaka I 235, 375; II 132, 200, 436; Visuddhimagga 119; Dhammapada I 8, 45, 99, 392; IV 154; Peta Vatthu Commentary 10, 43, — past participle paṭijaggita (q.v.). — causative °jaggāpeti.

:: Paṭijaggāpeti [causative II of paṭijaggati] to make look after or tend Visuddhimagga 74.

:: Paṭijaggita [past participle of paṭijaggati] reared, cared for, looked after, brought up Jātaka V 274, 331.

:: Paṭijaggiya (adjective) [gerund of paṭijaggati] to be nursed Dhammapada I 319.

:: Paṭijānāti [paṭi + jānāti] to acknowledge, agree to, approve, promise, consent Dīgha Nikāya I 3, 192; Saṁyutta Nikāya I 68, 172; II 170; III 28; V 204, 423; Sutta-Nipāta 76, 135, 555, 601, 1148; Jātaka I 169; Dhammapada I 21; Peta Vatthu Commentary 223 (potential paṭiññeyya), 226 (the same), 241; gerund paṭiññāya Vinaya II 83 (a°). — past participle paṭiññāta (q.v.).

:: Paṭikacca (indeclinable) [so read for °gacca as given at all passages mentioned, see Trenckner Milindapañha page 421, and Geiger Pāḷi Grammar §38.1. — gerund from paṭikaroti (q.v.), cf. Sanskrit pratikārain same meaning "caution, remedy"]
1. previously (literal as cautioned) Vinaya IV 44; Milindapañha 48 (varia lectio °kacca) usually as paṭigacc'eva, e.g. Vinaya I 342; Dīgha Nikāya II 118.
2. providing for (the future), preparing for, with caution, cautiously Vinaya II 256; Saṁyutta Nikāya I 57; V 162; Aṅguttara Nikāya II 25; Dīgha Nikāya II 144; Theragāthā 547; Jātaka III 208; IV 166 (in explanation of paṭikata and paṭikaroti); V 235.

:: Paṭikamma (neuter) [paṭi + kamma, cf. paṭikaroti] redress, atonement Aṅguttara Nikāya I 21 (sa° and a° āpatti) Milindapañha 29; Sumaṅgalavilāsinī I 96.

:: Paṭikampati [paṭi + kampati] to shake; preterit paccakampittha Jātaka V 340.

:: Paṭikaṇṭaka [paṭi + kaṇṭaka 4] an enemy, adversary, robber, highwayman Jātaka I 186; II 239; Dhammapada III 456 (varia lectio °kaṇḍaka).

:: Paṭikaṅkhati [paṭi + kāṅkṣ] to wish for, long for Saṁyutta Nikāya I 227. Adjective °kaṅkhin Majjhima Nikāya I 21. See also pāṭikaṅkhin.

:: Paṭikara [from paṭi + kṛ] counteracting; requital, compensation Vinaya IV 218 (a°); Dīgha Nikāya I 137 (ovāda° giving advice or providing for? varia lectio pari°); III 154.

:: Paṭikaroti [paṭi + karoti]
1. to redress, repair, make amends for a sin, expiate (āpattiṁ) Vinaya I 98, 164; II 259; IV 19; Saṁyutta Nikāya II 128 = 205; Aṅguttara Nikāya V 324; Dhammapada I 54.
2. to act against, provide for, beware, be cautious Jātaka IV 166.
3. to imitate Jātaka II 406.
— gerund paṭikacca (q.v.).
— past participle paṭikata (q.v.).

:: Paṭikassana (neuter) [paṭi + kṛṣ] drawing back, in phrase mūlāya p. "throwing back to the beginning, causing to begin over and over again" Vinaya II 7, 162; Aṅguttara Nikāya I 99.

:: Paṭikassati [paṭi + kassati] to draw back, remove, throw back Vinaya I 320 (mūlāya); II 7 (the same).

:: Paṭikata [past participle of paṭikaroti] "done against," i.e. provided or guarded against Jātaka IV 166.

:: Paṭikatheti [paṭi + katheti] to answer, reply Jātaka VI 224; Sumaṅgalavilāsinī I 263.

:: Paṭikā (feminine) [Sanskrit paṭikā dialect from paṭa cloth] a (white) woollen cloth (uṇṇāmayo setattharako Sumaṅgalavilāsinī I 86) Dīgha Nikāya I 7; Aṅguttara Nikāya I 137, 181; III 50; IV 94, 231, 394; Dāṭhāvaṁsa V 36. See also paṭiya.

:: Paṭikāra [paṭi + kṛ] counteraction, remedy, requital Saddhammopāyana 201, 498; usually negative app° adjective not making good or which cannot be made good, which cannot be helped Vinaya IV 218 (= anosārita p. 219); Peta Vatthu Commentary 274 (maraṇa) cf. paṭikārika.

:: Paṭikārika (adjective) [from paṭikāra] of the nature of an amendment; app° not making amends, not making good Jātaka V 418.

:: Paṭikeḷanā see parikeḷanā; i.e. counter-playing Sumaṅgalavilāsinī I 286.

:: Paṭikhamāpita [past participle of paṭi + khamāpeti, causative of khamati] forgiven Dhammapada II 78.

:: Paṭikibbisa (neuter) [paṭi + kibbisa] wrong doing in return, retaliation Jātaka III 135.

:: Paṭikiliṭṭha (adjective) [paṭi + kiliṭṭha] very miserable Peta Vatthu Commentary 268 (varia lectio); and perhaps at Dhammapada II 3 for paṭikiṭṭha (q.v.).

:: Paṭikirati [paṭi + kirati] to strew about, to sprawl Peta Vatthu IV 108 (uttānā paṭikirāma = vikirīyamānaṅgā viyavattāma Peta Vatthu Commentary 271).

:: Paṭikiṭṭha inferior, low, vile Aṅguttara Nikāya I 286 = Sumaṅgalavilāsinī I 144; in meaning "miserable" at Dhammapada II 3 is perhaps better to be read with varia lectio as pakkiliṭṭha, or should it be paṭikuṭṭha?

:: Paṭikkama [from paṭi + kram] going back Peta Vatthu IV 12 (abhikkama + "going forward and backward"; cf. Peta Vatthu Commentary 219).

:: Paṭikkamana (neuter) [from paṭikkamati] returning, retiring, going back Dhammapada I 95; in °sālā meaning "a hall with seats of distinction" Paramatthajotikā II 53.

:: Paṭikkamati [paṭi + kram] to step backwards, to return (opposite abhi°) Vinaya II 110, 208; Majjhima Nikāya I 78; Saṁyutta Nikāya I 200, 226; II 282; Sutta-Nipāta 388 (gerund °kkamma = nivattitvā Paramatthajotikā II 374); Paramatthajotikā II 53. — causative paṭikkamāpeti to cause to retreat Jātaka I 214; Milindapañha 121, — past participle paṭikkanta (q.v.).

:: Paṭikkanta [past participle of paṭikkamati] gone back from (—°), returned (opposite abhi°) Dīgha Nikāya I 70 (abhikkanta + p.); Aṅguttara Nikāya II 104, 106f., 210; Peta Vatthu IV 143 (cf. Peta Vatthu Commentary 240); Sumaṅgalavilāsinī I 183 (= nivattana); Vimāna Vatthu 6 (opposite abhi°) Peta Vatthu Commentary 11 (piṇḍapāta°), 16 (the same). For opposite of paṭikkanta in connection with piṇḍāya see paviṭṭha.

:: Paṭikkaṇṭaka [from paṭikkanta] one who has come or is coming back Dhammapada I 307.

:: Paṭikkhati [paṭi + īkṣ] to look forward to, to expect Sutta-Nipāta 697 (paṭikkhaṁ sic present participle = āgamayanā Paramatthajotikā II 490).

:: Paṭikkhepa [from paṭi + kṣip] opposition, negation, contrary Paramatthajotikā II 228 for "na"), 502; Peta Vatthu Commentary 189 (°vacana the opposite expression). °to (ablative) in opposition or contrast to Peta Vatthu Commentary 24.

:: Paṭikkhipati [paṭi + khipati] to reject, refuse, object to, oppose Jātaka I 67; IV 105; Milindapañha 195; Sumaṅgalavilāsinī I 290; Dhammapada I 45; II 75; Peta Vatthu Commentary 73, 114, 151, 214 (preterit °khipi = vāresi).
- appaṭikkhippa (gerundive) not to be rejected Jātaka II 370. Contrasted to samādiyati Visuddhimagga 62, 64 and passim.

:: Paṭikkhitta [past participle of paṭikkhipati] refused, rejected Dīgha Nikāya I 142; Majjhima Nikāya I 78, 93; Aṅguttara Nikāya I 296; II 206; Jātaka II 436; Nettipakaraṇa 161, 185f.; Dhammapada II 71.

:: Paṭikkosana (neuter) and °ā (feminine) [from paṭikkāsati] protest Vinaya I 321; II 102 (a°).

:: Paṭikkosati [paṭi + kruś] to blame, reject, revile, scorn Vinaya I 115; II 93; Majjhima Nikāya III 29; Dīgha Nikāya I 53 (= paṭibāhati Sumaṅgalavilāsinī I 160); Saṁyutta Nikāya IV 118 (+ apavadati); Sutta-Nipāta 878; Dhammapada 164; Jātaka IV 163; Milindapañha 131, 256; Dhammapada III 194 (opposite abhinandati), — past participle paṭikuṭṭha (q.v.).

:: Paṭikkulyatā ,
:: Paṭikulyatā (feminine) [from paṭikūla, perhaps better to write patikkulyatā] reluctance, loathsomeness Majjhima Nikāya I 30; Aṅguttara Nikāya V 64. Other forms are paṭikūlatā, pāṭikkūlyatā, and pāṭikulyā (quod vide).

:: Paṭikopeti [paṭi + kopeti] to shake, disturb, break (figurative) Jātaka V 173 (uposathaṁ).

:: Paṭikoṭṭeti [paṭi + koṭṭeti as causative of kuṭati] to bend away, to make refrain from Majjhima Nikāya I 115; Saṁyutta Nikāya II 265 (cf. the same passage Aṅguttara Nikāya IV 47 with transative °kuṭati and varia lectio °kujjati which may be a legitimate variant). The Text prints pati°.

:: Paṭikubbara [paṭi + kubbara] the part of the carriage-pole nearest to the horse(?) Aṅguttara Nikāya IV 191.

:: Paṭikujjana (neuter) [from paṭi + kubj] covering, in °phalaka covering board, seat Paramatthajotikā I 62 (vacca-kuṭiyā).

:: Paṭikujjati [paṭi + kubj, see kujja and cf. patikuṭati] to bend over, in or against, to cover over, to enclose Dīgha Nikāya II 162; Majjhima Nikāya I 30; Aṅguttara Nikāya III 58. Causative °eti Jātaka I 50, 69, — past participle paṭikujjita (q.v.).

:: Paṭikujjhati [paṭi + krudh] to be angry in return Saṁyutta Nikāya I 162 = Theragāthā 442.

:: Paṭikujjita [past participle of paṭikujjeti] covered over, enclosed Aṅguttara Nikāya I 141; Theragāthā 681; Jātaka I 50, 69; V 266; Peta Vatthu I 1013 (= upari pidahita Peta Vatthu Commentary 52); as 349.

:: Paṭikuṇika (adjective) [for °kuṭita?] bent, crooked Peta Vatthu Commentary 123 (varia lectio kuṇita and kuṇḍita).

:: Paṭikuṇṭhita [cf. kuṇṭhita] = pariguṇṭhita (q.v.); covered, surrounded Jātaka VI 89.

:: Paṭikuttaka [of uncertain etymology; paṭi + kuttaka?] a sort of bird Jātaka VI 538.

:: Paṭikuṭati [paṭi + kuṭ as in kuṭila, cf. kuc and paṭikujjati] to turn in or over, to bend, cramp or get cramped; figurative to shrink from, to refuse Aṅguttara Nikāya IV 47f. (varia lectio °kujjati); Milindapañha 297 (pati°; cf. The Questions of King Milinda II 156); Visuddhimagga 347 (varia lectio; Text °kuṭṭati); Dhammapada I 71; II 42. — causative patikoṭṭeti (q.v.), — past participle paṭikuṭita (q.v.). See also paṭilīyati.

:: Paṭikuṭita [past participle of paṭikuṭati] bent back, turned over (?) Vinaya II 195 (reading uncertain, vv.ll. paṭikuṭṭiya and paṭikuṭiya).

:: Paṭikuṭṭha [past participle of paṭi + kruś, see paṭikkosati and cf. Buddhist Hybrid Sanskrit pratikruṣṭa poor Divyāvadāna 500] scolded, scorned, defamed, blameworthy, miserable, vile Vinaya I 317; Peta Vatthu Commentary 268 (varia lectio paṭikiliṭṭha); as negative app° blameless, faultless Saṁyutta Nikāya III 71-73; Aṅguttara Nikāya IV 246; Kathāvatthu 141, 341. See also paṭikiṭṭha.

:: Paṭikūla and Paṭikkūla (adjective) [paṭi + kūla] literally against the slope; a verse, objectionable, contrary, disagreeable Vinaya I 58 (paṭikūla); Dīgha Nikāya III 112, 113; Majjhima Nikāya I 341 (dukkha°); Saṁyutta Nikāya IV 172 (the same); Jātaka I 393 (-kk-); Vimāna Vatthu 92 (-k-); Peta Vatthu Commentary 77; Sammohavinodanī 250f. (-kk-)
— app° without objection, pleasant, agreeable Vimāna Vatthu 532 (-k-); Visuddhimagga 70 (-k-). — neuter °ṁ loathsomeness, impurity Vimāna Vatthu 232. See also abstract pāṭikkūlyatā (paṭi°).

-gāhitā as negative a° "refraining from contradiction" (Buddhist Manual of Psychological Ethics 320) Puggalapaññatti 24 (-k-); Dhammasaṅgani 1327 (-k-);
-manasikāra realization of the impurity of the body Dhammapada II 87 (°kkula); Sammohavinodanī 251;
-saññā (āhāre) the consciousness of the impurity of material food Dīgha Nikāya III 289, 291; Saṁyutta Nikāya V 132; Aṅguttara Nikāya IV 49; adjective °saññin Saṁyutta Nikāya I 227; V 119, 317; Aṅguttara Nikāya III 169.

:: Paṭikūlatā (feminine) [from paṭikkūla] disgusfullness Visuddhimagga 343f.

:: Paṭikūṭa (neuter) [paṭi + kūṭa1] cheating in return Jātaka II 183.

:: Paṭilabhati [paṭi + labhati] to obtain, receive, get Itivuttaka 77; Jātaka I 91; Cullaniddesa §427 (pariyesati p. paribhuñjati); Puggalapaññatti 57; Vimāna Vatthu 115; Peta Vatthu Commentary 6, 7, 16, 50, 60, 67 etc. — preterit 3rd plural paccaladdhaṁsu Saṁyutta Nikāya I 48 (so; varia lectio and commentary Text °latthaṁsu), explained by paṭilabhiṁsu cf. Kindred Sayings 319. — preterit 1st singular paṭilacchiṁ Jātaka V 71. — causative paṭilābheti to cause to take or get, to rob Jātaka V 96 (paṭilābhayanti naṁ "rob me of him").

:: Paṭiladdha [past participle of paṭilabhati] received, got, obtained Peta Vatthu Commentary 15 (= laddha), 88.

:: Paṭilābha [from paṭi + labh] obtaining, receiving, taking up, acquisition, assumption, attainment Dīgha Nikāya I 195; Majjhima Nikāya I 50; Aṅguttara Nikāya II 93, 143; Paṭisambhidāmagga II 182, 189; Mahāniddesa 262; Dhammapada 333; Puggalapaññatti 57; Vimāna Vatthu 113; Peta Vatthu Commentary 50, 73, 74. — attabhāva° obtaining a reincarnation, coming into existence Saṁyutta Nikāya II 256; III 144; Aṅguttara Nikāya II 159, 188; III 122f. — See also pa ribhoga.

:: Paṭilekhanaṁ (Paṭilekhana) [DPL]: a letter sent in reply.

:: Paṭileṇeti [Secondary derivation from past participle paṭilīna in sense of causative; cf. Sanskrit °lāpayati of lī] to withdraw, to make keep away, not to touch Saṁyutta Nikāya II 265 (pati°, as at Milindapañha 297 patilīyati).

:: Paṭilika varia lectio together with paṭalika for talika at Jātaka III 80 (cf. Aṅguttara Nikāya III 36?).

:: Paṭilīna [past participle of paṭilīyati] having withdrawn, keeping away Saṁyutta Nikāya I 48 (°nisabha "expert to eliminate"; reading pati°); with reading pati also; Aṅguttara Nikāya II 41; IV 449; Sutta-Nipāta 810, 852; Mahāniddesa 130, 224 (rāgassa etc. pahīnattā patilīno).

:: Paṭilīyati [paṭi + līyati of lī] to withdraw, draw back, keep away from, not to stick to Aṅguttara Nikāya IV 47 = Milindapañha 297 (+ paṭikuṭati paṭivaṭṭati; Milindapañha and the same passage at Saṁyutta Nikāya II 265 print pati°); Visuddhimagga 347 (+ paṭikuṭṭati pativaṭṭati). — past participle paṭilīna; causative paṭileṇeti (q.v.).

:: Paṭilobheti [paṭi + causative of lubh] to fill with desire, to entice Jātaka V 96.

:: Paṭiloma (adjective) (Paṭilomaṁ) [paṭi + loma] "against the hair," in reverse order, opposite, contrary, backward; usually combined with anuloma i.e. forward and backward Vinaya I 1; Aṅguttara Nikāya IV 448; etc (see paṭicca-samuppāda); Jātaka II 307. °—°pakkha opposition Peta Vatthu Commentary 114 (cf. paṭipakkha).

:: Paṭimagga [paṭi + magga, cf. similarly paṭipatha] the way against, a confronting road; °ṁ gacchati to go to meet somebody Jātaka IV 133; VI 127.

:: Paṭimalla [paṭi + malla] a rival wrestler Saṁyutta Nikāya I 110; Mahāniddesa 172.

:: Paṭimaṁsa (adjective) [for paṭimassa = Sanskrit pratimṛśya, gerund of prati + mṛś, cf. in consonants haṁsa for harṣa etc.] as negative app° not to be touched, untouched; faultless Vinaya II 248 (acchidda + p.); Aṅguttara Nikāya V 79.

:: Paṭimantaka [from paṭi + mant] one who speaks to or who is spoken to, i.e. (1) an interlocutor Jātaka IV 18 (= paṭivacana-dāyaka commentary); (2) an amiable person (cf. Latin affabilis = affable) Majjhima Nikāya I 386.

:: Paṭimanteti [paṭi + manteti] to discuss in argument, to reply to, answer, refute; as pati° at Vinaya II 1; Dīgha Nikāya I 93 (vacane), 94; Dhammapada I 263; Jātaka VI 82, 294.

:: Paṭimaṇḍita [Papañcasūdanī of paṭi + maṇḍ] decorated, adorned with Jātaka I 8, 41, 509; Peta Vatthu Commentary 3, 66, 211.

:: Paṭimasati [paṭi + masati of mṛś, cf. paṭimaṁsa] to touch (at) Dīgha Nikāya I 106; Sutta-Nipāta page 108 (anumasati + p.). — causative paṭimāseti (q.v.).

:: Paṭimā (feminine) [from paṭi + mā] counterpart, image, figure Jātaka VI 125; Dāṭhāvaṁsa V 27; Vimāna Vatthu 168 (= bimba); as 334. °appaṭima (adjective) without a counterpart, matchless, incomparable Theragāthā 614; Milindapañha 239.

:: Paṭimāneti [paṭi + causative of man] to wait on, or wait for, look after, honour, serve Vinaya II 169; IV 112; Dīgha Nikāya I 106; Jātaka IV 2, 203; V 314; Milindapañha 8; Peta Vatthu Commentary 12; Sumaṅgalavilāsinī I 280, — past participle paṭimānita (q.v.).

:: Paṭimānita [past participle of paṭimāneti] honoured, revered, served Peta Vatthu Commentary 18.

:: Paṭimāreti [paṭi + causative of mṛ] to kill in revenge Jātaka III 135.

:: Paṭimāseti [causative of patimasati] to hold on to, to restrain, keep under control; imperative paṭimāse (for °māsaya) Dhammapada 379 (opposite codaya; explained by °parivīmaṁse "watch" Dhammapada IV 117).

:: Paṭimokkha [from paṭi + muc] 1. A sort of remedy, purgative Dīgha Nikāya I 12 osadhīnaṁ p. explained at Sumaṅgalavilāsinī I 98 as "khāradīni datvā tad-anurūpo khaṇe gate tesaṁ apanayanaṁ." cf. Dialogues of the Buddha 26. 2. binding, obligatory Jātaka V 25 (saṅgāraṁ p. a binding promise). cf. pāṭimokkha.

:: Paṭimukha (adjective) [paṭi + mukha] facing, opposite; neuter °ṁ adverb opposite Paramatthajotikā II 399 (gacchati).

:: Paṭimukka (adjective) [past participle of paṭimuñcati; cf. also paṭimutta and ummukka, see Geiger, Pāḷi Grammar §197] fastened on, tied to, wound round, clothed in Saṁyutta Nikāya IV 91; Majjhima Nikāya I 383; Itivuttaka 56; Therīgāthā 500 (? varia lectio paripuṇṇa, cf. Therīgāthā Commentary 290); Jātaka I 384; VI 64; Milindapañha 390; Dhammapada I 394 (sīse); Vimāna Vatthu 167 (so read for °mukkha), 296.

:: Paṭimuñcati [paṭi + muc] 1. to fasten, to bind (in literal as well as applied sense), to tie, put on Vinaya I 46; Saṁyutta Nikāya I 24 (veraṁ °muñcati for °muccati!); Jātaka I 384; II 22, 88, 197; IV 380 (gerund °mucca, varia lectio °muñca), 395; V 25 (attain), 49; VI 525; Dhammapada III 295. — passive paṭimuccati to be fastened, preterit °mucci Jātaka III 239; VI 176. 2. to attain, obtain, find Jātaka IV 285 = VI 148.

:: Paṭimutta (and °ka) (adjective) [past participle of paṭimuñcati, cf. paṭimukka] in sup° well purified, cleansed, pure Jātaka IV 18 (°kambu = paṭimutta-suvaṇṇālaṅkāra commentary); V 400; Peta Vatthu IV 133 (°ka-suṭṭhu paṭimuttabhāṇin Peta Vatthu Commentary 230).

:: Paṭinandati [paṭi + nandati] to accept gladly, to greet in return Saṁyutta Nikāya I 189.

:: Paṭinandita [past participle of paṭi + nand] rejoicing or rejoiced; greeted, welcomed Sutta-Nipāta 452 (pati°); Jātaka VI 14, 412.

:: Paṭināsikā (feminine) [paṭi + nāsikā] a false nose Jātaka I 455, 457.

:: Paṭineti [paṭi + neti] to lead back to (accusative) Vimāna Vatthu 5217; Therīgāthā 419; Peta Vatthu II 1221 (imperative °nayāhi); Peta Vatthu Commentary 145, 160.

:: Paṭiniddesa [paṭi + niddesa] coming back upon a subject Nettipakaraṇa 5.

:: Paṭinijjhatta (adjective) [paṭi + nijjhatta] appeased again Jātaka VI 414.

:: Paṭinissagga [paṭi + nissagga of nissajjati, nis + sṛj, cf. Buddhist Hybrid Sanskrit pratinisarga Avadāna-śataka II 118, pratiniḥsarga ibid. II 194; Mahāvastu II 549; pratinissagga Mahāvastu III 314, 322] giving up, forsaking; rejection, renunciation Vinaya III 173; Majjhima Nikāya III 31; Saṁyutta Nikāya V 421f.; Aṅguttara Nikāya I 100, 299; IV 148, 350; Paṭisambhidāmagga I 194 (two p., viz. pariccāga° and pakkhandana°); Puggalapaññatti 19, 21, 22. — ādāna° Saṁyutta Nikāya V 24; Aṅguttara Nikāya V 233, 253f.; upadhi° Itivuttaka 46, 62; sabbūpadhi° Saṁyutta Nikāya I 136; III 133; V 226; Aṅguttara Nikāya I 49; V 8, 110, 320f.; °ānupassanā Paṭisambhidāmagga II 44f.; °ānupassin Majjhima Nikāya III 83; Saṁyutta Nikāya IV 211; V 329; Aṅguttara Nikāya IV 88, 146f.; V 112, 359.

:: Paṭinissaggin (adjective) [from paṭinissagga] giving up, renouncing, or being given up, to be renounced, only in compound duppaṭi° (sup°) hard (easy) to renounce Dīgha Nikāya III 45; Majjhima Nikāya I 96; Aṅguttara Nikāya III 335; V 150.

:: Paṭinissajjati [paṭi + nissajjati, cf. Buddhist Hybrid Sanskrit pratinisṛjati Avadāna-śataka II 190] to give up, renounce, forsake Vinaya III 173f.; IV 294; Saṁyutta Nikāya II 110; Aṅguttara Nikāya V 191f. — gerund paṭinissajja Saṁyutta Nikāya I 179; Aṅguttara Nikāya IV 374f.; Sutta-Nipāta 745, 946 (cf. Mahāniddesa 430), — past participle paṭinissaṭṭha (q.v.).

:: Paṭinissarati [paṭi + nissarati] to depart, escape from, to be freed from Nettipakaraṇa 113 (= niyyāti vimuccati commentary).

:: Paṭinissaṭṭha [past participle of paṭinissajjati, Buddhist Hybrid Sanskrit pratiniḥsṛṣṭa Divyāvadāna 44 and °nisṛṣṭa Divyāvadāna 275] given up, forsaken (active and passive), renouncing or having renounced Vinaya III 95; IV 27, 137; Majjhima Nikāya I 37; Saṁyutta Nikāya II 283; Aṅguttara Nikāya II 41; Itivuttaka 49; Mahāniddesa 430, 431 (vanta pahīna p.); Peta Vatthu Commentary 256.

:: Paṭinivattati [paṭi + nivattati] to turn back again Vinaya I 216; Jātaka I 225; Milindapañha 120, 152 (of disease), 246; Peta Vatthu Commentary 100, 126. — causative °nivatteti to make turn back Peta Vatthu Commentary 141; commentary on Aṅguttara Nikāya III 28 (see paccāsāreti).

:: Paṭinivāsana (neuter) [paṭi + nivāsana1] a dress given in return Vinaya I 46 = II 223.

:: Paṭiñña (adjective) [= paṭiññā] acknowledged; making belief, quasi-; in phrase samaṇa° a quasi-samaṇa, pretending to be a samaṇa Aṅguttara Nikāya I 126; II 239; cf. Sakyaputtiya° Saṁyutta Nikāya II 272; sacca° Jātaka IV 384, 463; V 499.

:: Paṭiññā (feminine) [from paṭi + jñā; cf. later Sanskrit pratijñā] acknowledgment, agreement, promise, vow, consent, permission Dīgha Nikāya III 254; Jātaka I 153; Peta Vatthu IV 112, 144; Milindapañha 7; Dhammapada II 93: Peta Vatthu Commentary 76, 123; Paramatthajotikā II 397, 539. — patiññaṁ moceti to keep one's promise Dhammapada I 93.

:: Paṭiññāta [past participle of paṭijānāti] agreed, acknowledged, promised Vinaya II 83, 102; Dīgha Nikāya I 88; Aṅguttara Nikāya I 99; IV 144; Peta Vatthu Commentary 55.

:: Paṭiorohati [paṭi + ava + ruh] to descend from Sumaṅgalavilāsinī I 251 (°itvā).

:: Paṭipadā (feminine) [from paṭi + pad] means of reaching a goal or destination, path, way, means, method, mode of progress (cf. Buddhist Manual of Psychological Ethics 49, 74, 83, note 1, 133), course, practice (cf. Buddhist Hybrid Sanskrit pratipad in meaning of pratipatti "line of conduct" Avadāna-śataka II 140 with note) Dīgha Nikāya I 54 (dvatti p.), 249 (way to); Saṁyutta Nikāya II 81 (nirodhasāruppa-gāminī p.); IV 251 (bhaddikā), 330 (majjhimā) V 304 (sabbattha-gāminī), 361 (udaya-gāminī Sotāpatti°), 421; Dīgha Nikāya III 288 (ñāṇa-dassana-visuddhi°); Aṅguttara Nikāya I 113, 168 (puñña°) II 76, 79, 152 (akkhamā); Vibhaṅga 99, 104f., 211f., 229f., 331f. — In pregnant sense the path (of the Buddha), leading to the destruction of all ill and to the bliss of Nibbāna (see specified under magga, ariyamagga, sacca), thus a quasi synonym of magga with which frequently combined (e.g. Dīgha Nikāya I 156) Vinaya I 10; Dīgha Nikāya I 157; III 219 (anuttariya); Majjhima Nikāya II 11; III 251, 284; Saṁyutta Nikāya I 24 (daḷhā yāya dhīrā pamuccanti); Aṅguttara Nikāya I 295f. (āgāḷhā nijjhāmā majjhimā); Sutta-Nipāta 714 (cf. Paramatthajotikā II 497), 921; Paṭisambhidāmagga II 147 (majjhimā); Nettipakaraṇa 95f.; Puggalapaññatti 15, 68; Vimāna Vatthu 84 (°saṅkhāta ariyamagga). Specified in various ways as follows: āsava-nirodha-gāminī p. Dīgha Nikāya I 84; dukkha-nirodha-g°. Dīgha Nikāya I 84, 189; III 136; Saṁyutta Nikāya V 426f.; Aṅguttara Nikāya I 177; Paṭisambhidāmagga I 86, 119; Dhammasaṅgani 1057; loka-nirodha-g° Aṅguttara Nikāya II 23; Itivuttaka 121; with the epithets sammā° anuloma° apaccanīka° anvattha° Dhammānudhamma° Mahāniddesa 32, 143, 365; Cullaniddesa §384 etc. (see detail under sammā°). — There are several groups of four paṭipadā mentioned, viz.
(a) dukkhā dandhābhiññā, sukhā and khippābhiññā dandh° and khipp°, i.e. painful practice resulting in knowledge slowly acquired and quickly acquired, pleasant practice resulting in the same way Dīgha Nikāya III 106; Aṅguttara Nikāya II 149f., 154; V 63; Paramatthajotikā II 497;
(b) akkhamā, khamā, damā and samā p. i.e. want of endurance, endurance, self-control, equanimity.

:: Paṭipaharati [paṭi + paharati] to strike in return Dhammapada I 51.

:: Paṭipahiṇati [paṭi + pahinati] to send back (in return) Dhammapada I 216.

:: Paṭipajjana (neuter) [from paṭipajjati] away or plan to be followed, procedure, in °vidhi method, line of action Peta Vatthu Commentary 131 (varia lectio), 133.

:: Paṭipajjati [paṭi + pad, cf. Buddhist Hybrid Sanskrit pratipadyate] to enter upon (a path), to go along, follow out (a way or plan), to go by; figurative to take a line of action, to follow a method, to be intent on, to regulate one's life Dīgha Nikāya I 70 (saṁvarāya). 175 (tathattāya); Saṁyutta Nikāya II 98 (kantāramaggaṁ); IV 63 (dhammass'anudhammaṁ); V 346 (the same); IV 194 (maggaṁ); Aṅguttara Nikāya I 36 (Dhammānudhammaṁ); II 4; Sutta-Nipāta 317, 323, 706, 815, 1129 (cf. Cullaniddesa §384); Dhammapada 274 (maggaṁ); Puggalapaññatti 20 (saṁvarāya); Peta Vatthu Commentary 43 (maggaṁ), 44 (ummaggaṁ), 196 (dhanaṁ); Saddhammopāyana 30. — 3rd singular preterit paccāpādi Jātaka IV 314. — gerund pajjitabba to be followed Peta Vatthu Commentary 126 (vidhi), 131 (the same), 281, — past participle paṭipanna (q.v.). — causative paṭipādeti (q.v.).

:: Paṭipakkha (adjective/noun) [paṭi + pakkha] opposed, opposite; (masculine) an enemy, opponent (cf. pratipakṣa obstacle Divyāvadāna 352) Mahāniddesa 397; Jātaka I 4, 224; Nettipakaraṇa 3, 112, 124; Visuddhimagga 4; Dhammapada I 92; Paramatthajotikā II 12, 21, 65, 168, 234, 257, 545; Peta Vatthu Commentary 98; as 164; Saddhammopāyana 211, 452.

:: Paṭipakkhika (adjective) [from paṭipakkha] opposed, inimical Saddhammopāyana 216.

:: Paṭipanna [past participle of paṭipajjati] (having) followed or following up, reaching, going along or by (i.e. practising, entering on, obtaining Saṁyutta Nikāya II 69; IV 252; Aṅguttara Nikāya I 120 (arahattāya); IV 292f. (the same), 372f.; Itivuttaka 81 (Dhammānudhamma°); Sutta-Nipāta 736; Dhammapada 275 (maggaṁ); Vimāna Vatthu 3423 (= maggaṭṭha one who has entered the path Vimāna Vatthu 154) = Peta Vatthu IV 349; Puggalapaññatti 63; Milindapañha 17; Sumaṅgalavilāsinī I 26; Peta Vatthu Commentary 78, 112 (maggaṁ), 130, 174 (sammā°), 242; (dhammiyaṁ paṭipadaṁ); Dhammapada I 233 (magga° on the road, wandering).

:: Paṭipannaka (adjective/noun) [from paṭipanna] one who has entered upon the Path (ariyamagga) Puggalapaññatti 13 (= maggaṭṭhaka, phalatthāya paṭipannattā p. nāma Puggalapaññatti 186); Milindapañha 342, 344; Nettipakaraṇa 50; as 164. See also The Questions of King Milinda II 231, 237.

:: Paṭipaṇāmeti [paṭi + pa + causative of nam] to make turn back, to send back, ward off, chase away Majjhima Nikāya I 327 (siriṁ); Saṁyutta Nikāya IV 152 (ābādhaṁ); Milindapañha 17 (sakaṭāni).

:: Paṭipaṇṇa (neuter) [paṭi + paṇṇa] a letter in return, a written reply Jātaka I 409.

:: Paṭiparivatteti [paṭi + p.] to turn back or round once more Majjhima Nikāya I 133.

:: Paṭipasaṁsati [paṭi + pasaṁsati] to praise back or in return Jātaka II 439.

:: Paṭipassambhanā (feminine) and Paṭippassambhitatta (neuter) are exegetical (philosophical) synonyms of paṭippassaddhi at Dhammasaṅgani 40, 41, 320.

:: Paṭipatha [paṭi + patha] a confronting road, opposite way Vinaya II 193 (°ṁ gacchati to go to meet); III 131; IV 268; Milindapañha 9; Visuddhimagga 92; Dhammapada II 88.

:: Paṭipatti (feminine) [from paṭi + pad] "way," method, conduct, practice, performance, behaviour, example Aṅguttara Nikāya I 69; V 126 (Dhammānudhamma°), 136; Paṭisambhidāmagga II 15; Mahāniddesa 143; Cullaniddesa sub voce; Milindapañha 131, 242; Dhammapada II 30; Dhammapada IV 34 (sammā° good or proper behaviour); Peta Vatthu Commentary 16 (parahita°), 54, 67; Sumaṅgalavilāsinī I 270; Saddhammopāyana 28, 29, 37, 40, 213, 521.

:: Paṭipavisati [paṭi + pavisati] to go in(to) again; causative °paveseti to make go in again, to put back (inside) again Vinaya I 276, — past participle paṭipaviṭṭha (q.v.).

:: Paṭipaviṭṭha [past participle of paṭipavisati] gone inside again Sutta-Nipāta 979.

:: Paṭipādaka [from paṭi + pad] the supporter (of a bed) Vinaya I 48; II 208.

:: Paṭipādeti [causative of paṭipajjati, cf. Buddhist Hybrid Sanskrit pratipādayati in same meaning Avadāna-śataka I 262, 315] to impart, bring into, give to, offer, present Majjhima Nikāya I 339; Jātaka V 453, 497; Peta Vatthu II 81 (vittaṁ).

:: Paṭipākatika (adjective) [paṭi + pākatika] restored, set right again, safe and sound Jātaka III 167 (= pākatika at Peta Vatthu Commentary 66); IV 407; VI 372; Peta Vatthu Commentary 123, 284.

:: Paṭipāṭi (feminine) [paṭi + pāṭi] order, succession Vinaya I 248 (bhatta°); Visuddhimagga 411 (khandha°); usually in ablative paṭipāṭiyā adverb successively, in succession, alongside of, in order Visuddhimagga 343 = Jātaka V 253 (ghara° from house to house); Therīgāthā Commentary 80 (magga°); Dhammapada I 156; II 89; III 361; Paramatthajotikā II 23, 506; Peta Vatthu Commentary 54; Vimāna Vatthu 76, 137.

:: Paṭipāṭika (adjective) [from paṭipāṭi] being in conformity with the (right) order Therīgāthā Commentary 41.

:: Paṭipeseti [paṭi + peseti] to send out to Peta Vatthu Commentary 20.

:: Paṭipiṁsati [paṭi + piṁsati] to beat against Saṁyutta Nikāya II 98 (ure); Jātaka VI 87; Visuddhimagga 504 (urāni).

:: Paṭipiṇḍa [paṭi + piṇḍa] alms in return Jātaka II 307; V 390 (piṇḍa° giving and taking of alms); Milindapañha 370.

:: Paṭipīḷana (neuter) [from paṭipīḷeti] oppression Milindapañha 313, 352.

:: Paṭipīḷita (adjective) [paṭi + past participle of pīḍ] pressed against, oppressed, hard pressed Milindapañha 262, 354.

:: Paṭipīta in asuci° at Aṅguttara Nikāya III 226 is not clear (varia lectio °pīḷita perhaps to be preferred).

:: Paṭippaṇāmeti [paṭi + paṇāmeti] to bend (back), stretch out as 324.

:: Paṭippassaddhi (feminine) [from paṭippasseddha] subsidence, calming, allaying, quieting down, repose, complete ease Vinaya I 331 (kammassa suppression of an act); Paṭisambhidāmagga II 3, 71, 180; Nettipakaraṇa 89; Dhammasaṅgani 40, 41, 320; Paramatthajotikā II 9. Especially frequent in the Niddesas in stock phrase expressing the complete calm attained to in emancipation, viz. vūpasama paṭinissagga p. amata Nibbāna, e.g. Cullaniddesa §429.

:: Paṭippassambhati [paṭi + ppa + sambhati of śrambḥ. Note however that the Buddhist Hybrid Sanskrit is °praśrambhyati as well as °srambhyati, e.g. Mahāvastu I 253, 254; Divyāvadāna 68, 138, 494, 549, 568] to subside, to be eased, calmed, or abated, to pass away, to be allayed Saṁyutta Nikāya I 211; V 51; preterit °ssambhi Dhammapada II 86 (dohaḷo); IV 133 (ābādho). — past participle paṭippasseddha (q.v.). — causative paṭippassambheti to quiet down, hush up, suppress, bring to a standstill, put to rest, appease Vinaya I 49 (kammaṁ), 144 (the same), 331 (the same); II 5 (the same), 226 (the same); Majjhima Nikāya I 76; Jātaka III 28 (dohaḷaṁ).

:: Paṭippasseddha [past participle of paṭippassambhati] allayed, calmed, quieted, subsided Saṁyutta Nikāya IV 217, 294; V 272; Aṅguttara Nikāya I 254; II 41; Jātaka III 37, 148; IV 430; Paṭisambhidāmagga II 2; Puggalapaññatti 27; Paramatthajotikā I 185; Peta Vatthu Commentary 23, 245, 274.
Note: The Buddhist Hybrid Sanskrit form is pratiprasrabdha Divyāvadāna 265.

:: Paṭippharati [paṭi + pharati] to effulge, shine forth, stream out, emit, figurative splurt out, bring against, object Majjhima Nikāya I 95f.; Aṅguttara Nikāya IV 193 (codakaṁ); Jātaka I 123, 163; Mahāniddesa 196 (vādaṁ start a word-fight); Milindapañha 372; Dhammapada IV 4 (vacanaṁ).

:: Paṭipucchati [paṭi + pucchati] to Anglo-Saxon (in return), to put a question to, to inquire Dīgha Nikāya I 60; Majjhima Nikāya I 27; Saṁyutta Nikāya III 2; Sutta-Nipāta 92; Jātaka I 170; IV 194; Peta Vatthu Commentary 32, 56, 81; Aṅguttara Nikāya I 197; II 46; also negative appaṭipucchā (ablative adverb) without inquiry Vinaya I 325.

:: Paṭipucchā (feminine) [paṭi + pucchā] a question in return, inquiry; only °— (as ablative) by question, by inquiry, by means of question and answer in following compounds: °karaṇīya Vinaya I 325; °vinīta Aṅguttara Nikāya I 72; °vyākaraṇīya (pañha) Dīgha Nikāya III 229.

:: Paṭipuggala [paṭi + puggala] a person equal to another, compeer, match, rival Majjhima Nikāya I 171 = Milindapañha 235; Saṁyutta Nikāya I 158; Sutta-Nipāta 544; Itivuttaka 123 (n'atthi te paṭipuggalo).
— appaṭipuggala without a rival, unrivalled, without compare Saṁyutta Nikāya I 158; III 86; Therīgāthā 185; Jātaka I 40; Milindapañha 239 (cf. The Questions of King Milinda II 43).

:: Paṭipuggalika (adjective) [from paṭipuggala] belonging to one's equal, individual Dhammasaṅgani 1044. Perhaps read pāṭi° (q.v.).

:: Paṭipurisa [paṭi + purisa] a rival, opponent Mahāniddesa 172.

:: Paṭipūjana (neuter) or °ā (feminine) [from paṭi + pūj] worship, reverence, honour Milindapañha 241.

:: Paṭipūjeti [paṭi + pūjeti] to honour, worship, revere Sutta-Nipāta 128; Peta Vatthu I 13; Milindapañha 241.

:: Paṭirava [paṭi + rava] shouting out, roar Dāṭhāvaṁsa IV 52.

:: Paṭirājā [paṭi + rājā] hostile king, royal adversary Jātaka VI 472; Dhammapada I 193.

:: Paṭirodana (neuter) [paṭi + rodana] replying through crying Jātaka III 80.

:: Paṭirodati [paṭi + rodati of rud] to cry in return, to reply by crying Jātaka III 80; past participle paṭirodita = paṭirodana.

:: Paṭirodeti [paṭi + causative of rud] to scold back Saṁyutta Nikāya I 162.

:: Paṭirosati [paṭi + rosati] to annoy in return, to tease back Saṁyutta Nikāya I 162; Aṅguttara Nikāya II 215; Mahāniddesa 397.

:: Paṭiruddha [past participle paṭi + rudh] obstructed, hindered, held back, caged Jātaka IV 4 (oruddha-paṭiruddha sic).

:: Paṭirūpa (adjective) [paṭi + rūpa] fit, proper, suitable, befitting, seeming Dīgha Nikāya I 91; Vinaya II 166 (seyyā); Majjhima Nikāya I 123; Saṁyutta Nikāya I 214; II 194 (Ap°); Therīgāthā 341; Peta Vatthu II 1215; Jātaka V 99; Puggalapaññatti 27; Dhammapada III 142; Peta Vatthu Commentary 26, 122 (= yutta), 124. °—°desavāsa living in a suitable region Dīgha Nikāya III 276 = Aṅguttara Nikāya II 32; Nettipakaraṇa 29, 50. — spelled pati° at Dhammapada 158; Sutta-Nipāta 89, 187, 667; Paramatthajotikā II 390. cf. pāṭirūpika.

:: Paṭirūpaka (adjective) (—°) [from paṭirūpa] like, resembling, disguised Anglo-Saxon in the appearance of, having the form of Saṁyutta Nikāya I 230; Dhammapada I 29 (putta°); Peta Vatthu Commentary 15 (samaṇa°). As pati° at Paramatthajotikā II 302, 348, 390. — neuter an optical illusion Dhammapada III 56.

:: Paṭirūpatā (feminine) [abstract from paṭirūpa] likeness, semblance, appearance, pretence Peta Vatthu Commentary 268 (= vaṇṇa).

:: Paṭisakkati [paṭi + sakkati] to run back Vinaya II 195; Aṅguttara Nikāya IV 190.

:: Paṭisallāna (and °āṇa, e.g. Saṁyutta Nikāya V 320) (neuter) [for *paṭisallayana, from paṭi + saṁ + lī, cf. paṭilīna and paṭilīyati, also Buddhist Hybrid Sanskrit pratisaṁlayana Divyāvadāna 156, 194, 494] retirement for the purpose of meditation, solitude, privacy, seclusion Dīgha Nikāya III 252; Majjhima Nikāya I 526; Saṁyutta Nikāya I 77; III 15; IV 80, 144; V 12, 398, 414; Aṅguttara Nikāya II 51, 176; III 86f., 116f., 195; IV 15, 36, 88; V 166, 168; Sutta-Nipāta 69 (cf. Cullaniddesa sub voce); Jātaka II 77 (pati°); Vibhaṅga 244, 252; Milindapañha 138, 412.

-ārāma fond(ness) of solitude or seclusion (also °rata) Aṅguttara Nikāya III 261f.; Itivuttaka 39; Cullaniddesa §433;
-sāruppa very suitable for seclusion Visuddhimagga 90.

:: Paṭisalliyati (°līyati) [from paṭi + saṁ + lī, cf. paṭilīyati] to be in seclusion (for the purpose of meditation) Vinaya III 39 (infinitive °salliyituṁ); Dīgha Nikāya II 237; Saṁyutta Nikāya V 12 (the same), 320, 325; Milindapañha 139, — past participle paṭisallīna (q.v.).

:: Paṭisallīna [past participle of paṭisalliyati; cf. Buddhist Hybrid Sanskrit pratisaṁlīna Divyāvadāna 196, 291.] secluded, retired, gone into solitude, abstracted, plunged in meditation, separated Vinaya I 101 (rahogata + p.); Dīgha Nikāya I 134, 151; Saṁyutta Nikāya I 71, 146f. (divāvihāragata + p.), 225; II 74 (rahogata + p.); IV 80, 90, 144; V 415; Aṅguttara Nikāya II 20; Paramatthajotikā II 346 (pati°); Jātaka I 349; Milindapañha 10, 138f.; Vimāna Vatthu 3; Sumaṅgalavilāsinī I 309 (pati°).

:: Paṭisama (adjective) [paṭi + sama] equal, forming a counterpart Milindapañha 205 (rāja°); negative appaṭisama not having one's equal, incomparable Jātaka I 94; Milindapañha 331.

:: Paṭisambhidā (feminine) [paṭi + saṁ + bhid; the Buddhist Hybrid Sanskrit pratisaṁvid is a new formation resting on confusion between bhid and vid, favoured by use and meaning of latter root in Pāḷi paṭisaṁvidita. In Buddhist Hybrid Sanskrit we find pratisaṁvid in same application as in Pāḷi, viz. As fourfold artha° dharma° nirukti° pratibhāna° (?). Mahāvastu III 321] literally "resolving continuous breaking up," i.e. analysis, analytic insight, discriminating knowledge. See full discussion and explanation of term at Points of Controversy 377-382. Always referred to as "the four branches of logical analysis" (catasso or catupaṭisambhidā), viz. attha° analysis of meanings "in extension"; dhamma° of reasons, conditions, or causal relations; nirutti° of [meanings "in intension" as given in] definitions paṭibhāna° or intellect to which things knowable by the foregoing processes are presented (after Points of Controversy. In detail at Aṅguttara Nikāya II 160; III 113. 120; Paṭisambhidāmagga I 88, 119; II 150, 157, 185, 193; Vibhaṅga 293-305; Sammohavinodanī 386f. (cf. Visuddhimagga 440f.), 391f. — See further Aṅguttara Nikāya I 22; IV 31; Cullaniddesa §386 under paṭibhānavant; Paṭisambhidāmagga I 84. 132, 134; II 32, 56, 116, 189; Milindapañha 22 (attha-dh°nirutti-paṭibhāna-pāramippatta), 359; Vimāna Vatthu 2; Dhammapada IV 70 (catūsu p.-āsu cheka). p.-patta one who has attained mastership in analysis Aṅguttara Nikāya I 24; III 120; Paṭisambhidāmagga II 202. — Often included in the attainment of Arahant-ship, in formula "saha paṭisambhidāhi Arahattaṁ pāpuṇāti," viz. Milindapañha 18; Dhammapada II 58, 78, 93.

:: Paṭisammajjati [paṭi + sammajjati] to sweep over again Milindapañha 15.

:: Paṭisammodeti [paṭi + saṁ + causative of mud] to greet in a friendly way in return Jātaka VI 224 (= sammodanīya-kathāya paṭikatheti commentary).

:: Paṭisaṁharaṇa (neuter) [from paṭisaṁharati] removing Nettipakaraṇa 27, 41.

:: Paṭisaṁharati [paṭi + saṁ + hṛ, cf. Buddhist Hybrid Sanskrit pratisaṁharati Mahāvastu I 82] to draw back, withdraw, remove, take away, give up Vinaya II 185 (sakavaṇṇaṁ); Dīgha Nikāya I 96; Saṁyutta Nikāya V 156; Peta Vatthu Commentary 92 (devarūpaṁ).

:: Paṭisaṁvedeti [paṭi + saṇ + vedeti, causative of vid] to feel, experience, undergo, perceive Dīgha Nikāya I 43, 45; Aṅguttara Nikāya I 157 (domanassaṁ); IV 406 (the same); Puggalapaññatti 59; Peta Vatthu Commentary 192 (mahādukkhaṁ). There is also a by-form, viz. paṭisaṁvediyati Saṁyutta Nikāya II 18, 75, 256 (attabhāva-paṭilābhaṁ); Itivuttaka 38 (sukkha-dukkhaṁ; varia lectio °vedeti).

:: Paṭisaṁvedin (adjective) [from paṭisaṁvedeti; Buddhist Hybrid Sanskrit pratisaṁvedin Divyāvadāna 567] experiencing, feeling, enjoying or suffering Majjhima Nikāya I 56; Saṁyutta Nikāya I 196; II 122; IV 41; V 310f.; Aṅguttara Nikāya I 164 (sukhadukkha°); IV 303 (the same); V 35 (the same); Itivuttaka 99; Paṭisambhidāmagga I 95, 114 (evaṁ-sukha-dukkha°), 184, 186f.; Puggalapaññatti 57, 58.

:: Paṭisaṁvidita [past participle of paṭi + saṁ + vid; same (prati) at Mahāvastu III 256] apperceived, known, recognised, in phrase "pubbe appaṭisaṁviditaṁ ... pañhaṁ" Saṁyutta Nikāya II 54.

:: Paṭisaṁyamati [paṭi + saṁyamati] to restrain, to exercise self-control Jātaka IV 396.

:: Paṭisaṁyujati [paṭi + saṁ + yuj] to connect with, figurative to start, begin (vādaṁ a discussion or argument) Saṁyutta Nikāya I 221 (bālena paṭisaṁyuje = paṭipphareyya commentary; "engage himself to bandy with a fool" Kindred Sayings 284); Sutta-Nipāta 843 (vādaṁ p. = paṭipphareyya kalahaṁ kareyya Mahāniddesa 196), — past participle paṭisaṁyutta (q.v.).

:: Paṭisaṁyutta [past participle of paṭisaṁyujati] connected with, coupled, belonging to Vinaya IV 6; Saṁyutta Nikāya I 210 (Nibbāna °dhammikathā); Theragāthā 598; Itivuttaka 73; Vimāna Vatthu 6, 87; Peta Vatthu Commentary 12.

:: Paṭisandahati [paṭi + sandahati] to undergo reunion (see next) Milindapañha 32.

:: Paṭisandhi [from paṭi + saṁ + dhā] reunion (of vital principle with a body), reincarnation, metempsychosis Paṭisambhidāmagga I 11f., 52, 59f.; II 72f.; Nettipakaraṇa 79, 80; Milindapañha 140; Dhammapada II 85; Vimāna Vatthu 53; Peta Vatthu Commentary 8, 79, 136, 168. a detailed discussion of p. is to be found at Sammohavinodanī 155-160. — appaṭisandhika see seperate.

:: Paṭisantharati [paṭi + saṁ + tharati of stṛ] to receive kindly, to welcome, Milindapañha 409; as 397. — gerund °santhāya Jātaka VI 351, — past participle paṭisanthata (q.v.).

:: Paṭisanthata [past participle of paṭisantharati] kindly received (covered, concealed? commentary) Jātaka VI 23 (= paṭicchāditaṁ guttaṁ paripuṇṇaṁ vā commentary).

:: Paṭisanthāra [from paṭi + saṁ + stṛ] literally spreading before, i.e. friendly welcome, kind reception, honour, goodwill, favour, friendship Dīgha Nikāya III 213, 244; Aṅguttara Nikāya I 93; III 303f.; IV 28, 120; V 166, 168 (°aka adjective one who welcomes); Jātaka II 57; Dhammapada 376 (explained as āmisa° and dhamma° at Dhammapada IV 111, see also as 397f. and Buddhist Manual of Psychological Ethics 325, note 5); Dhammasaṅgani 1344; Vibhaṅga 360; Milindapañha 409. paṭisanthāraṁ karoti to make friends, to receive in a friendly way Peta Vatthu Commentary 12, 44, 141, 187.

:: Paṭisaṅkharoti [paṭi + saṁ + kṛ] to restore, repair, mend Vinaya II 160; Aṅguttara Nikāya II 249; Jātaka III 159 (nagaraṁ). Causative II paṭisaṅkhārāpeti to cause to repair or build up again Majjhima Nikāya III 7; Jātaka VI 390 (gehāni).

:: Paṭisaṅkhayanto is present participle of paṭi + saṁ + kṣi, to be pacified Theragāthā 371.

:: Paṭisaṅkhā (feminine) [paṭi + saṅkhā of khyā] reflection, judgment, consideration Vinaya I 213; Saṁyutta Nikāya IV 104 (°yoniso); Paṭisambhidāmagga I 33, 45, 57, 60, 64; Puggalapaññatti 25, 57; Dhammasaṅgani 1349. appaṭisaṅkhā (see also °saṅkhāti) want of judgment, inconsideration Paṭisambhidāmagga I 33, 45; Dhammasaṅgani 1346 = Puggalapaññatti 21.
Note: In combination paṭisaṅkhā yoniso "carefully, with proper care or intention" p. is to be taken as gerund of paṭisaṅkhāti (q.v.). This connection is frequent, e.g. Saṁyutta Nikāya IV 104; Aṅguttara Nikāya II 40; Mahāniddesa 496; Cullaniddesa §540.

:: Paṭisaṅkhāna (neuter) [from paṭisaṅkhāti] carefullness, mindfullness, consideration Jātaka I 502; Vimāna Vatthu 327; as 402 (°paññā); Saddhammopāyana 397. °—°bala power of computation Aṅguttara Nikāya I 52, 94; II 142; Dīgha Nikāya III 213, 244; Paṭisambhidāmagga II 169, 176; Dhammasaṅgani 1354 (cf. Buddhist Manual of Psychological Ethics 329, note 2); Nettipakaraṇa 15, 16, 38.

:: Paṭisaṅkhārika and °ya (adjective) [from paṭisaṅkharoti] serving for repair Vinaya III 43 (dārūni); Peta Vatthu Commentary 141 (the same; °ya).

:: Paṭisaṅkhāti [paṭi + saṁ + khyā] to be careful, to think over, reflect, discriminate, consider; only in gerund paṭisaṅkhā (as adverb) carefully, intently, with discrimination Vinaya I 213; Majjhima Nikāya I 273; III 2; Jātaka I 304; Cullaniddesa §540; Puggalapaññatti 25; cf. paṭisaṅkhā (+ yoniso); also gerund paṭisaṅkhāya Sddp 394. — Opposite appaṭisaṅkhā inconsiderately, in phrase sahasā app° rashly and without a thought Majjhima Nikāya I 94; Saṁyutta Nikāya II 110, 219. — cf. paṭisañcikkhati.

:: Paṭisañcikkhati [paṭi + saṁ + cikkhati of khyā; cf. paṭisaṅkhāti and Buddhist Hybrid Sanskrit pratisañcikṣati Mahāvastu II 314] to think over, to discriminate, consider, reflect Vinaya I 5; Dīgha Nikāya I 63; Majjhima Nikāya I 267, 499; III 33; Saṁyutta Nikāya I 137; Aṅguttara Nikāya I 205; Puggalapaññatti 25; Visuddhimagga 283.
[DPL]: To agree with oneself, to consider, turn over a matter in the mind.

:: Paṭisañjīvita [past participle of paṭi + saṁ + jīv] revived, resurrected Majjhima Nikāya I 333.

:: Paṭisaraṇa (neuter) [paṭi + saraṇa1] refuge in (—°), shelter, help, protection Majjhima Nikāya I 295 (mano as p. of the other five senses); III 9; Saṁyutta Nikāya IV 221; V 218; Aṅguttara Nikāya I 199 (Bhagavaṁ°); II 148 (sa° able to be restored); III 186 (kamma°); IV 158, 351; V 355; Jātaka I 213; VI 398.
— appaṭisaraṇa (adjective) without shelter, unprotected Vinaya II 153 (so read for appaṭiss°).
Note: In meaning "restoration" the derivation is probably from paṭi + sṛ to move (Sanskrit saraṇa and not saraṇa protection). cf. paṭisāraṇiya.

:: Paṭisarati1 [paṭi + sṛ] to run back, stay back, lag behind Sutta-Nipāta 8f. (opposite atisarati; preterit paccasāri explained by ohiyyi Paramatthajotikā II 21).

:: Paṭisarati2 [paṭi + smṛ] to think back upon, to mention Sumaṅgalavilāsinī I 267.

:: Paṭisatena (adverb) [paṭi + instrumental of sataṁ] by the hundred, i.e. in front of a hundred (people) Vinaya I 269.

:: Paṭisattu [paṭi + sattu] an enemy (in retaliation) Jātaka II 406; Mahāniddesa 172, 173; Milindapañha 293.

:: Paṭisāmeti [paṭi + causative of śam, samati to make ready; cf. Buddhist Hybrid Sanskrit pratiśāmayati Divyāvadāna passim] to set in order, arrange, get ready Vinaya II 113, 211, 216; Majjhima Nikāya I 456; Jātaka III 72; Milindapañha 15 (pattacīvaraṁ); Vimāna Vatthu 118 (varia lectio °yāpeti), 157 (varia lectio °nameti).

:: Paṭisāmita [past participle of paṭisāmeti] arranged, got ready Visuddhimagga 91.

:: Paṭisāra [paṭi + smṛ] see vi.

:: Paṭisārana (neuter) [from paṭi + sāreti] act of protection, expiation, atonement Milindapañha 344 (in law); applied figuratively in psychology Saṁyutta Nikāya V 218.

:: Paṭisāraṇiya (adjective neuter) [a gerundive formation from paṭi + sāreti, causative of sṛ to move] only as technical term in combination with kamma (official act, chapter), i.e. a formal proceeding by which a bhikkhu expiates an offence which he has committed against someone, reconciliation (cf. Vinaya Texts II 364) Vinaya I 49 (one of the five saṅgha-kammas, viz. tajjaniya°, nissaya°, pabbājaniya°, p.°, ukkhepaniya°), 143 (the same), 326; II 15-20, 295; Aṅguttara Nikāya I 99; IV 346; Dhammapada II 75.

:: Paṭisārin (adjective) [from paṭi + sṛ, cf. paṭisāraniya and paṭisaraṇa note] falling back upon, going back to, trusting in, leaning on (—°) Dīgha Nikāya I 99 (gotta°); Saṁyutta Nikāya I 153 (the same); II 284 (the same).

:: Paṭisāsana (neuter) [paṭi + sāsana] counter-message, reply Dhammapada I 392.

:: Paṭisāṭheyya (neuter) [paṭi + sāṭheyya] a deceit in return (cf. paṭikūṭa) Jātaka II 183.

:: Paṭisāyati [paṭi + sāyati] to taste, eat, partake of food Vinaya II 177.

:: Paṭisedha [from paṭi + sidh1, sedhati drive off] warding off, prohibition Milindapañha 314 ("resubjugation"); Paramatthajotikā II 402 (with reference to part "na"); Paramatthajotikā I 170 (the same); Peta Vatthu Commentary 11 (°nipāta = "mā"); Vimāna Vatthu 224.

:: Paṭisedhaka (adjective/noun) [from paṭisedha] warding off, one who prevents or puts a stop to Saṁyutta Nikāya I 221; Milindapañha 344.

:: Paṭisedhana (neuter) [cf. paṭisedha] warding off, refusal, prohibition, stopping Saṁyutta Nikāya I 221, 223; Peta Vatthu Commentary 11, 25; Saddhammopāyana 397.

:: Paṭisedhati and (causative) °sedheti [paṭi + sedhati] to ward off, prohibit, prevent, refuse Saṁyutta Nikāya IV 341; Peta Vatthu Commentary 11.

:: Paṭisedhitar [agent noun from paṭisedhati] one who prohibits or refuses Jātaka II 123. = V 91.

:: Paṭisena [paṭi + sena, of either sī or śri, cf. usseneti] repulsion, opposition, enmity, retaliation; only in combination with kṛ as °senikaroti to make opposition, to oppose, retaliate Sutta-Nipāta 932, cf. Mahāniddesa 397; °—°senikattar (agent noun), one who repulses, fighter, retaliator, arguer Sutta-Nipāta 832, cf. Mahāniddesa 173.

:: Paṭiseneti [paṭi + seneti, see usseneti] to repel, push away, be inimical towards, retaliate (opposite usseneti) Aṅguttara Nikāya II 215 (paṭisseneti); Sutta-Nipāta 390 (°seniyati).

:: Paṭiseṭṭha (adjective) [paṭi + seṭṭha] having a superior; negative app° incomparable, unsurpassed Milindapañha 357 (appaṭibhāga + p.).

:: Paṭisevana (neuter) [from paṭisevati] going after, indulging in, practice Majjhima Nikāya I 10.

:: Paṭisevati [paṭi + sevati, cf. Buddhist Hybrid Sanskrit pratisevate Divyāvadāna 258 in same meaning] to follow, pursue, indulge in (accusative), practise Vinaya II 296 (methunaṁ dhammaṁ); Majjhima Nikāya I 10; Aṅguttara Nikāya II 54 (methunaṁ); Jātaka I 437; VI 73, 505; Dhammapada 67; Mahāniddesa 496; Puggalapaññatti 62; Milindapañha 224; Dhammapada II 40; Peta Vatthu Commentary 130; Saddhammopāyana 396.
Note: paṭisevati is spelled pati° at Dhammapada 67, 68; Jātaka III 275, 278.

:: Paṭisevitar [agent noun of paṭisevati] one who practises, pursues or indulges in (accusative) Aṅguttara Nikāya III 143f. (bhesajjaṁ).

:: Paṭisibbita [past participle of paṭi + sibbati] sewn, embroidered Vimāna Vatthu 167 (pati°).

:: Paṭisīsaka [paṭi + sīsaka] a false top-knot, "chignon" (?) Jātaka II 197 (°ṁ paṭimuñcitvā); V 49 (the same); Milindapañha 90 (muṇḍaka°).

:: Paṭisotaṁ (adverb) [paṭi + sotaṁ, accusative of sota] against the stream (opposite anusotaṁ) Itivuttaka 114; Jātaka I 70; Peta Vatthu Commentary 154. paṭisotagāmin going against the stream, toiling, doing hard work Saṁyutta Nikāya I 136; Aṅguttara Nikāya II 6 (opposite anu°), 214f.

:: Paṭissata [paṭi + sata, past participle of smṛ] recollecting, thoughtful, mindful, minding Sutta-Nipāta 283 = Milindapañha 411; Dhammapada 144 (pati-); Vimāna Vatthu 2110; and with spelling pati° at Saṁyutta Nikāya III 143; IV 74, 322, 351; Aṅguttara Nikāya III 24; Itivuttaka 10, 21, 81; Sutta-Nipāta 283, 413.

:: Paṭissati (feminine) [paṭi + sati of smṛ] mindfullness, remembrance, memory Majjhima Nikāya I 36f.; Dhammasaṅgani 23; Puggalapaññatti 25. app° lapse of memory Dhammasaṅgani 1349.

:: Paṭissatika (adjective) [from paṭissati] mindful, thoughtful Theragāthā 42.

:: Paṭissava [from paṭi + śru] assent, promise, obedience Jātaka VI 220; Vimāna Vatthu 351 (cf. paṭissaya Vimāna Vatthu 347).

:: Paṭissavatā (feminine) [abstract from paṭissava] obedience; negative appaṭissavatā want of deference Dhammasaṅgani 1325 = Puggalapaññatti 20.

:: Paṭissā and Patissā (feminine) [paṭi + śru, cf. paṭissuṇāti and paṭissāvin; in Buddhist Hybrid Sanskrit we find pratīśā which if legitimate would refer the word to a basis different than śru. The form occurs in compound sapratīśa respectful Divy; also Mahāvastu I 516; II 258; besides as sapratisa Mahāvastu III 345] deference, obedience, only in compound sappaṭissa (q.v.) obedient, deferential Itivuttaka 10 (sappatissa); Vimāna Vatthu 8441 (cf. Vimāna Vatthu 347), and appaṭissa disobedient, not attached to Saṁyutta Nikāya I 139; II 224f.; Aṅguttara Nikāya II 20; III 7, 247, 439; Jātaka II 352 (°vāsa anarchy; reading t); Peta Vatthu Commentary 89.

:: Paṭissāvin (adjective) [from paṭi + śru] assenting, ready, obedient, willing Dīgha Nikāya I 60; Saṁyutta Nikāya III 113 (kiṅkāra-paṭi°).

:: Paṭisseneti see paṭiseneti.

:: Paṭissuṇāti [paṭi + śru] to assent, promise, agree preterit paccassosi Vinaya I 73; Dīgha Nikāya I 236; Saṁyutta Nikāya I 147, 155; Sutta-Nipāta 50, and paṭisuṇi Paramatthajotikā II 314; gerund °suṇitvā frequent in formula "sādhū ti patissuṇitvā" asserting his agreement, saying yes Saṁyutta Nikāya I 119; Peta Vatthu Commentary 13, 54, 55; and passim; also paṭissutvā Saṁyutta Nikāya I 155. — feminine abstract paṭissutavatā Paramatthajotikā II 314.

:: Paṭisumbhita [past participle of paṭi + śumbh] fallen down Peta Vatthu III 18 (= patita Peta Vatthu Commentary 174).

:: Paṭisutta [past participle of paṭi + svap] sunk into sleep Theragāthā 203.

:: Paṭisūra [paṭi + sūra] a rival hero or fighter, an opponent in fight Sutta-Nipāta 831 (= paṭipurisa paṭisattu paṭimalla Mahāniddesa 172); Mahāniddesa 173 (the same).

:: Paṭita (adjective) satisfied, happy Dhammapada II 269 (°ācāra)

:: Paṭitittha (neuter) [paṭi + tittha] opposite bank (of a river) Jātaka V 443.

:: Paṭitiṭṭhati (paṭiṭṭhahati) etc. see pati°.

:: Paṭitthambhati [paṭi + thambhati] to stand firm (against) Milindapañha 372.
[BD:] stand pat.

:: Paṭivacana (neuter) [paṭi + vacana] answer, reply, rejoinder Jātaka IV 18; Milindapañha 120; Peta Vatthu Commentary 83 (opposite vacana); Therīgāthā Commentary 285.

:: Paṭivadati [paṭi + vadati] to answer, reply Aṅguttara Nikāya IV 168 (varia lectio for paṭicarati); Sutta-Nipāta 932; Dhammapada 133; Mahāniddesa 397; Peta Vatthu Commentary 39.

:: Paṭivasati [paṭi + vasati] to live, dwell (at) Dīgha Nikāya I 129; Vinaya II 299; Saṁyutta Nikāya I 177; Jātaka I 202; Paramatthajotikā II 462; Peta Vatthu Commentary 42, 67.

:: Paṭivatta (neuter) [past participle of paṭivattati] moving backwards, only in compound vatta-paṭivatta-karaṇa "moving forth or backwards," performance of different kinds of duties; doing this, that and the other Dhammapada I 157.

:: Paṭivattar [paṭi + vattar, agent noun of vac] one who contradicts Saṁyutta Nikāya I 222.

:: Paṭivaṭṭati (and °vattati) [paṭi + vṛt] (intransitive) to roll or move back, to turn away from Aṅguttara Nikāya IV 47 = Milindapañha 297 (paṭilīyati paṭikutati p.); causative paṭivaṭṭeti in same meaning transative (but cf. Childers sub voce "to knock, strike") Saṁyutta Nikāya II 265 (Text spells pati°, as also at Milindapañha 297). — gerundive paṭivattiya only in negative ap° (q.v.). — past participle paṭivatta (q.v.).

:: Paṭivāda [paṭi + vāda] retort, recrimination Milindapañha 18 (vāda° talk and counter-talk).

:: Paṭivāmeti [paṭi + causative vam] to throw out again Sumaṅgalavilāsinī I 39. cf. JPTS 1886, page 160, suggesting paṭivādh°, or paṭibādhayamāno, and referring to Theragāthā 744.

:: Paṭivāṇa , Paṭivāṇitā, Paṭivāṇī etc. occur only in negative form app°, qq.v.

:: Paṭivāpeti [causative of paṭi + vap] to turn away from, to free from, cleanse Majjhima Nikāya I 435 = Aṅguttara Nikāya IV 423; as 407.

:: Paṭivātaṁ (adverb) [paṭi + vātaṁ, accusative cf. Sanskrit prativāta and prativātaṁ] against the wind (opposite anuvātaṁ) Vinaya II 218; Saṁyutta Nikāya I 13; Sutta-Nipāta 622; Dhammapada 54, 125; Peta Vatthu Commentary 116; Saddhammopāyana 425.

:: Paṭivedeti [paṭi + vedeti, causative of vid] to make known, declare, announce Vinaya I 180; Saṁyutta Nikāya I 101, 234; Sutta-Nipāta 415 (preterit °vedayi); Sumaṅgalavilāsinī I 227; Peta Vatthu Commentary 6 (pītisomanassaṁ).

:: Paṭivedha [from paṭi + vyadhī cf. paṭivijjhati and Buddhist Hybrid Sanskrit prativedha Mahāvastu I 86] literally piercing, i.e. penetration, comprehension, attainment, insight, knowledge Aṅguttara Nikāya I 22, 44; Dīgha Nikāya III 253; Paṭisambhidāmagga I 105; II 50, 57, 105, 112, 148, 182; Vibhaṅga 330; Milindapañha 18; Paramatthajotikā II 110, 111; Saddhammopāyana 65.
— appaṭivedha non-intelligence, ignorance Vinaya I 230; Saṁyutta Nikāya II 92; III 261; V 431; Aṅguttara Nikāya II 1; Dhammasaṅgani 390, 1061, 1162; Puggalapaññatti 21.
— duppaṭivedha (adjective) hard to pierce or penetrate; flg. difficult to master Milindapañha 250. — maggaphala° realization of the fruit of the Path Dhammapada I 110.

:: Paṭivekkhiya see ap°.

:: Paṭivellati [paṭi + vellati] to embrace, cling to Jātaka V 449.

:: Paṭivera [paṭi + vera] revenge Dhammapada I 50.

:: Paṭivibhajati [paṭi + vibhajati] to divide off, to divide into (equal) parts Majjhima Nikāya I 58 (cf. III 91; paṭibhaj° and varia lectio vibhaj°).

:: Paṭivibhatta (adjective) [paṭi + vibhatta] (equally) divided Majjhima Nikāya I 372; Aṅguttara Nikāya IV 211; Vimāna Vatthu 50. On negative ap° in compound °bhogin see appaṭivibhatta.

:: Paṭividdha [past participle of paṭivijjhati] being or having penetrated or pierced; having acquired, mastering, knowing Majjhima Nikāya I 438; Saṁyutta Nikāya II 56 (sup°); Paṭisambhidāmagga II 19, 20; Jātaka I 214; Vimāna Vatthu 73 (°catusacca = saccānaṁ kovida).
— appaṭividdha not pierced, not hurt Jātaka VI 446.

:: Paṭividita [past participle of paṭi + vid] known, ascertained Dīgha Nikāya I 2; Paṭisambhidāmagga I 188.

:: Paṭivigacchati [paṭi + vi + gacchati] to go a part again, to go away or asunder Aṅguttara Nikāya III 243; Milindapañha 51.

:: Paṭivijānāti [paṭi + vi + jānāti] to recognise Vinaya III 130; Cullaniddesa §378 (ājānāti vijānāti p. paṭivijjhati); Milindapañha 299.

:: Paṭivijjha (adjective) [gerund of paṭivijjhati] in compound dup° hard to penetrate (literal and figurative) Saṁyutta Nikāya V 454.

:: Paṭivijjhanaka (adjective) [paṭi + vijjhana + ka, of vyadh] only in negative ap° impenetrable Dhammapada IV 194.

:: Paṭivijjhati [paṭi + vijjhati of vyadh] to pierce through, penetrate (literal and figurative), intuit, to acquire, master, comprehend Vinaya I 183; Saṁyutta Nikāya II 56; V 119, 278, 387, 454; Aṅguttara Nikāya IV 228, 469; Cullaniddesa §378; Jātaka I 67, 75; Paṭisambhidāmagga I 180f.; Milindapañha 344; Dhammapada I 334. — preterit paṭivijjha Sutta-Nipāta 90 (= aññāsi sacchākāsi Paramatthajotikā II 166), and paccavyādhi Theragāthā 26 = 1161 (°byādhi); also 3rd plural paccavidhuṁ Aṅguttara Nikāya IV 228, — past participle paṭividdha (q.v.). On phrase uttariṁ appaṭivijjhanto see uttari.

:: Paṭiviṁsa [paṭi-aṁsa with euphonic consonant v instead of y (paṭi-y-aṁsa) and assimilation of ato i (paṭiyiṁsa > paṭiviṁsa)] literally "divided part," sub-part, share, bit, portion, part Vinaya I 28; III 60 (Text reads paṭivisa); Jātaka II 286; as 135; Dhammapada I 189; III 304; Vimāna Vatthu 61 (°vīsa), 64 (varia lectio °vīsa), 120 (the same).

:: Paṭiviṁsaka [preceding + ka] part, share, portion Dhammapada II 85.

:: Paṭivinaya [paṭi + vi + nī] repression, subjection, only in compound āghāta° Dīgha Nikāya III 262, 289; Aṅguttara Nikāya III 185f. See āghāta.

:: Paṭivineti [paṭi + vi + nī] to drive out, keep away, repress, subdue Saṁyutta Nikāya I 228; Majjhima Nikāya I 13; Aṅguttara Nikāya III 185f.; Jātaka VI 551; Peta Vatthu Commentary 104 (pipāsaṁ). cf. Buddhist Hybrid Sanskrit prativineti Mahāvastu II 121, — past participle paṭivinīta (q.v.).

:: Paṭivinicchinati [paṭi + vinicchinati] to try or judge a case again, to reconsider Jātaka II 187.

:: Paṭivinīta [past participle of paṭivineti] removed, dispelled, subdued Saṁyutta Nikāya II 283; V 76, 315.

:: Paṭivinodana (neuter) [from paṭivinodeti] removal, driving out, explusion Aṅguttara Nikāya II 48, 50; Milindapañha 320.

:: Paṭivinodaya (adjective/noun) [from paṭivinodeti] dispelling, subduing, riddance, removal; dup° hard to dispel Aṅguttara Nikāya III 184f.

:: Paṭivinodeti [paṭi + vi + causative of nud, cf. Buddhist Hybrid Sanskrit prativinudati Divyāvadāna 34, 371 etc.] to remove, dispel, drive out, get rid of Dīgha Nikāya I 138; Majjhima Nikāya I 48; Peta Vatthu III 58; Puggalapaññatti 64; Vimāna Vatthu 305; Peta Vatthu Commentary 60.

:: Paṭiviramati [paṭi + viramati] to abstain from Majjhima Nikāya I 152.

:: Paṭivirata (adjective) [past participle of paṭiviramati, cf. Buddhist Hybrid Sanskrit prativiramati Divyāvadāna II, 302, 585] abstaining from, shrinking from (with ablative) Dīgha Nikāya I 5; Majjhima Nikāya III 23; Saṁyutta Nikāya V 468; Itivuttaka 63; Puggalapaññatti 39, 58; Sumaṅgalavilāsinī I 70; Peta Vatthu Commentary 28, 260. — app° not abstaining from Vinaya II 296; Saṁyutta Nikāya V 468; Itivuttaka 64.

:: Paṭivirati (feminine) [from paṭivirata] abstinence from Dhammasaṅgani 299; Majjhima Nikāya III 74; Peta Vatthu Commentary 206.

:: Paṭivirodha [paṭi + virodha] hostility, enmity, opposition Dhammasaṅgani 418, 1060; Puggalapaññatti 18; Milindapañha 203.

:: Paṭiviruddha [past participle of paṭivirujjhati, cf. Buddhist Hybrid Sanskrit prativiruddha rebellious Divyāvadāna 445] obstructed or obstructing, an adversary, opponent Jātaka VI 12; Sumaṅgalavilāsinī I 51 (°ā satta = pare); Milindapañha 203, 403.

:: Paṭivirujjhati [paṭi + vi + rudh] to act hostile, to fall out with somebody, to quarrel (saddhiṁ) Jātaka IV 104, — past participle paṭiviruddha (q.v.).

:: Paṭivirūhati [paṭi + virūhati] to grow again Visuddhimagga 419.

:: Paṭivisesa [paṭi + visesa] sub-discrimination Jātaka II 9.

:: Paṭivisiṭṭha [paṭi + visiṭṭha] peculiar Majjhima Nikāya I 372.

:: Paṭivissaka (adjective) [from paṭi + *veśman or *veśya] dwelling near, neighbouring Majjhima Nikāya I 126; Jātaka I 114, 483; III 163; IV 49; V 434; Dhammapada I 47 (°itthi), 155, 235 (°dārakā).

:: Paṭivutta (paṭi + vutta, past participle of vac] said against, replied Vinaya III 131, 274.

:: Paṭivyāharati [paṭi + vyāharati] to desist from, preterit paccavyāhāsi Dīgha Nikāya II 232.

:: Paṭivyūhati (pati°) [paṭi + vyūhati] to heap up against (?) Paramatthajotikā II 554.

:: Paṭiya (neuter) [= paṭikā] a white woollen counterpane Jātaka IV 352 (= uṇṇāmaya-paccattharaṇāni setakambalāni pi vadanti yeva commentary).

:: Paṭiyatta [past participle of paṭi + yat] prepared , got ready, made, dressed Vinaya IV 18 (alaṅkata°); Jātaka IV 380 (commentary for pakata), Peta Vatthu Commentary 25 (commentary for upaṭṭhita), 75 (alaṅkata°), 135 (the same), 232 (the same), 279 (the same); Paramatthajotikā I 118 (alaṅkata°).

:: Paṭiyādeti [for *paṭiyāteti = Sanskrit pratiyātayati, causative of paṭi + yat, like Pāḷi niyyādeti = Sanskrit niryātayati] to prepare, arrange, give, dedicate Paramatthajotikā II 447, — past participle paṭiyādita (q.v.). — causative II paṭiyādāpeti to cause to be presented or got ready, to assign, advise, give over Vinaya I 249 (yāguṁ); Sutta-Nipāta page 110 (bhojaniyaṁ); Peta Vatthu Commentary 22, 141.

:: Paṭiyādita [past participle of paṭiyādeti] given, prepared , arranged, dedicated Milindapañha 9; Dhammapada II 75.

:: Paṭiyālokaṁ gacchati "to go to the South" Vinaya IV 131, 161.

:: Paṭiyāti [paṭi + yā, cf. pacceti] to go back to, reach Jātaka VI 149 (commentary for paṭimuñcati).

:: Paṭiyodha [paṭi + yodha] counter-fight Jātaka III 3.

:: Paṭiyoloketi (Text paṭi-oloketi) [paṭi + oloketi] to look at, to keep an eye on, observe Jātaka II 406.

:: Paṭola [dialect?] a kind of cucumber, Trichosanthes Dioeca Vinaya I 201 (°paṇṇa).

:: Paṭṭa [cf. late Sanskrit paṭṭa, doubtful etymology]
1. slab, tablet, plate, in compounds ayo° iron plate Aṅguttara Nikāya IV 130, 131; Jātaka IV 7 (suvaṇṇa°); Peta Vatthu Commentary 43 (ayomaya°); loha° brass plate Peta Vatthu Commentary 44; silā° stone slab Jātaka I 59 etc. When written on, it is placed into a casket (mañjūsā) Jātaka II 36; IV 335.
2. a bandage, strip (of cloth) Vimāna Vatthu 3341 (āyoga°) = Vimāna Vatthu 142.
3. fine cloth, woven silk, cotton cloth, turban (-cloth) Vinaya II 266 (dussa° = setavattha-paṭṭa Samantapāsādikā 1293, see Vinaya Texts III 341); Saṁyutta Nikāya II 102 (the same) Jātaka I 62 (sumana° cloth with ajasmine pattern); VI 191 (°sāṭaka), 370 (nāḷi°); Paramatthajotikā I 51 (°bandhana); Sumaṅgalavilāsinī I 87 (āmilāka); Dhammapada I 395 (°vattha); II 42 (rajata°). — dupaṭṭa "double" cloth, see under dvi B II.

:: Paṭṭaka (adjective/noun) [from paṭṭa] made of or forming a strip of cloth; a bandage, strip (of cloth), girdle Vinaya II 136 (paṭṭikā); Aṅguttara Nikāya I 254 (= paṭṭikā commentary); Jātaka V 359 (aya° an iron girdle), Sammohavinodanī 230 (paṭṭikā).

:: Paṭṭana (neuter) [Sanskrit paṭṭana] a place, city, port Jātaka I 121; IV 16, 137, V 75; Peta Vatthu Commentary 53. — °ka a sort of village Jātaka VI 456.

:: Paṭṭha (adjective) [from pa + sthā, see patthahati] "standing out," setting out or forth, undertaking, able (clever?) Vinaya III 210 (dhammiṁ kathaṁ kātuṁ); IV 60 (cīvarakammaṁ kātuṁ), 254 (dhammiṁ kathaṁ kātuṁ) 285, 290; Cullaniddesa page 46 (for Sutta-Nipāta past participle puṭṭha; varia lectio seṭṭha); Cullaniddesa §388 (in explanation of paṭṭhagū Sutta-Nipāta 1095; here it clearly means "being near, attending on, a pupil or follower of"). See also paddha1 and paddhagu.

:: Paṭṭhahati [pa + sthā = Pāḷi tiṭṭhati, with short base *ṭṭha for *tiṭṭha in transative meaning, see patiṭṭhahati] to put down, set down, provide; present participle paṭṭhayamāna Peta Vatthu Commentary 128 (varamāna +; varia lectio paṭṭhap°); preterit paṭṭhayi Peta Vatthu II 934 (dānaṁ; varia lectio paṭṭhapayi, explained by paṭṭhapesi Peta Vatthu Commentary 126). gerund paṭṭhāya see seperate — causative II paṭṭhapeti to put out or up, to furnish, establish, give Saṁyutta Nikāya II 25; Peta Vatthu II 924 (future °ayissati dānaṁ, varia lectio paṭṭhayissati; explained by pavattessati Peta Vatthu Commentary 123); Jātaka I 117; Peta Vatthu Commentary 54 (bhattaṁ), 126 (dānaṁ). — past participle paṭṭha pita (q.v.).

:: Paṭṭhapita [past participle of paṭṭhahati; cf. Buddhist Hybrid Sanskrit prastha pita Divyāvadāna 514] established, or given Peta Vatthu Commentary 119 (cf. patiṭṭhāpeti).

:: Paṭṭhāna (neuter) [from pa + sthā, cf. paṭṭhahati] setting forth, putting forward; only in compound sati° setting up of mindfullness (q.v. and see discussion of term at Dialogues of the Buddha II 324). Besides in later literal meaning "origin," starting point, cause, in title of the seventh book of the Abhidhamma, also called Mahāpakaraṇa. See Ledi, JPTS 1915-16, page 26; Mrs. Rhys Davids, Tika page 1, VI. — At Saddhammopāyana 321 it has the Sanskrit meaning of "setting out" (?).

:: Paṭṭhāya (indeclinable) [gerund from paṭṭhahati] putting down, starting out from, used as preposition (with ablative) from ... onward, beginning with, henceforth, from the time of, e.g. ajjato p. from today Vimāna Vatthu 246; ito p. from here, henceforth Jātaka I 60, 63, 150; cf. Jātaka I 52 (mūlato); VI 336 (sīsato); Peta Vatthu Commentary 11 (galato), 13 (gihīkālato). paṭṭhāya yāva (with accusative) from ... up to Visuddhimagga 374.

:: Paṭṭhika in pañca° see under pañca.

:: Paṭṭikā see paṭṭaka.

:: Paṭṭoli in yāna° at Visuddhimagga 328 is doubtful. It might be read as yāna-kaḷopi (on account of combination with kumbhimukha), or (preferably) as putoḷi (with varia lectio), which is a regular variant for mutoli. The translation would be "provision bag for a carriage." See further discussed under mutoḷi.

:: Paṭu (adjective) [cf. Epic Sanskrit paṭu] sharp, pungent; figurative keen, wise, clever, skilful Visuddhimagga 337 (°saññākicca), 338. cf. paddha1 and pāṭava.

:: Paṭuppādana (neuter) [paṭa (?) + upp°] subtraction (opposite saṅkalana) Sumaṅgalavilāsinī I 95. The word is not clear (cf. Dialogues of the Buddha I 22).

:: Paṭuva at Dīgha Nikāya I 54 is read as pacuṭa by Buddhaghosa and translation (see Dialogues of the Buddha I 72). See under pavuṭā.

:: Pavacchati [Sanskrit prayacchati] see anu°, and cf. pavecchati.

:: Pavadati [pa + vad] to speak out, speak to, talk, dispute; present participle pavadanto Saṁyutta Nikāya I 42 (translation "predicate"); Mahāniddesa 293. — preterit pāvādi Therīgāthā Commentary 71. — cf. pāvadati.

:: Pavaḍḍha [past participle of pavaḍḍhati] grown up, increased, big, strong Jātaka V 340 (°kāya of huge stature; so read for pavaddha-; explained as vaḍḍhita-kāya).

:: Pavaḍḍhati [pa + vṛdh] to grow up, to increase Majjhima Nikāya I 7; Saṁyutta Nikāya II 84, 92; Sutta-Nipāta 306 (3rd singular preterit °atha); Dhammapada 282, 335, 349; Puggalapaññatti 64; Peta Vatthu Commentary 8 (puññaṁ), — past participle pavaḍḍha and pavuddha.

:: Pavajati [pa + vraj] to wander forth, go about, perambulate; present participle pavajamāna Saṁyutta Nikāya I 42 (but may be pavajjamāna "being predicated" in play of word with active pavadanto in same verse).

:: Pavajjana (neuter) [from pavajjati, passive of pavadati] sounding, playing of music Vimāna Vatthu 210.

:: Pavajjati [passive of pavadati] to sound forth to be played (of music) Jātaka I 64 (pavajjayiṁsu, 3rd plural preterit); Vimāna Vatthu 96 (pavajjamāna present participle medium).

:: Pavakkhati [future of pa + vac] only in 1st singular pavakkhāmi "I will declare or explain" Sutta-Nipāta 701, 963 = 1050 (cf. Mahāniddesa 482 and Cullaniddesa under brūmi).

:: Pavana1 (neuter) [cf. Sanskrit pavana and pāvana, of pū] winnowing of grain Milindapañha 201 (read pavanena ṭṭhāyiko who earned his living by winnowing grain).

:: Pavana2 (neuter) [cf. Vedic pravaṇa; not with Müller P.Gram. 24 = upavana; perhaps = Latin pronus "prone"] side of a mountain, declivity Dīgha Nikāya II 254; Majjhima Nikāya I 117; Saṁyutta Nikāya I 26; II 95, 105; Theragāthā 1092; Jātaka I 28; II 180; VI 513; Cariyāpiṭaka I 1, 5, and 10, 1; III 13, 1; Milindapañha 91, 198f., 364, 408; Visuddhimagga 345. cf. Pavananagara Paramatthajotikā II 583 (varia lectio for Tumbavanagara = Vanasavhaya).
Note: Kern, Toevoegselen sub voce defends Müller's (after Subhūti) interpretation as "wood, woodland," and compares Buddhist Hybrid Sanskrit pavana Mahāvastu II 272, 382.

:: Pavana3 at Vinaya II 136 in compound pavananta refers to the end of the girdle (kāya bandhana), where it is tied into a loop or knot. Samantapāsādikā 1212 explains it by pāsanta.

:: Pavapati [pa + vap] to sow out Therīgāthā 112.

:: Pavara (adjective) [pa + vara] most excellent, noble, distinguished Saṁyutta Nikāya III 264; Sutta-Nipāta 83, 646, 698 (muni°); Dhammapada 422; Puggalapaññatti 69; Milindapañha 246; Peta Vatthu Commentary 2 (°dhamma-cakka), 67 (the same), 39 (°buddhāsana); Saddhammopāyana 421.

:: Pavasati [pa + vas] to "live forth," i.e. to be away from home, to dwell abroad Sutta-Nipāta 899; Jātaka II 123 (= pavasaṁ gacchati); V 91, — past participle pavuttha (q.v.). cf. vi°.

:: Pavassana (neuter) [from pa + vṛṣ] beginning to rain, raining Milindapañha 120.

:: Pavassati [pa + vṛṣ] to "rain forth," to begin to rain, shed rain Saṁyutta Nikāya I 100; Sutta-Nipāta 18f. (imperative pavassa), 353 (varia lectio); Jātaka VI 500 ("cry"), 587 (preterit pāvassi), — past participle pavaṭṭha and pavuṭṭha: see abhi°.

:: Pavati1 [pa + vā] to blow forth, to yield a scent Theragāthā 528 (= gandhaṁ vissajjati commentary). See pavāti.

:: Pavati2 [of plu, cf. Vedic plavate to swim and Epic Sanskrit pravate to jump] to hurry on, to rush Vimāna Vatthu 42 (but better read with varia lectio patati as synonym of gacchati).

:: Pavatta (adjective) [past participle of pavattati]
1. (adjective) happening, going on, procedure, resulting Therīgāthā 220 (assu ca pavattaṁ, taken by Mrs. Rhys Davids As "tears shed"); Therīgāthā Commentary 179; Peta Vatthu Commentary 35, 83 (gāthāyo), 120, especially with reference to natural products as "that which comes," i.e. normal, natural, raw; °phala ready or natural, wild fruit (gained without exertion of picking), in compounds °phalika Paramatthajotikā II 295f.; °bhojana (adjective) Jātaka I 6; III 365; Visuddhimagga 422, and, °bhojin one who lives on wild fruit (a certain class of ascetics, tāpasā) Dīgha Nikāya I 101; Majjhima Nikāya I 78, 343; Aṅguttara Nikāya I 241; II 206; cf. Sumaṅgalavilāsinī I 269f. and Paramatthajotikā II 295, 296; °maṁsa fresh or raw meat (flesh) Vinaya I 217 (cf. Vinaya Texts II 81).
2. (neuter) "that which goes on," i.e. the circle or whirl of existence Milindapañha 197, 326 (cf. The Questions of King Milinda II 200 "starting afresh in innumerable births," quotation from commentary), opposite appavatta freedom from saṁsāra, i.e. Nibbāna ibid
3. founded on, dealing with, relating to, being in Saṁyutta Nikāya IV 115 (kuraraghare p. pabbata); Sumaṅgalavilāsinī I 92 (ādinaya°), 217 (°pīti-sukha being in a state of happiness).

:: Pavattana (adjective neuter) [from pavattati]
1. moving forward, doing good, beneficial, useful; feminine °i Majjhima Nikāya I 214; Puggalapaññatti 35 (spelled pavattinī in Text as well as Puggalapaññatti 218).
2. execution, performance, carrying out Milindapañha 277 (āṇā,° cf. pavatti).

:: Pavattar [agent noun of either pa + vac or pa + vṛt, the latter more probable considering similar use of parivatteti. The Pāḷi commentators take it as either] one who keeps up or keeps going, one who hands on (the tradition), an expounder, teacher Dīgha Nikāya I 104 (mantānaṁ p. = pavattayitar Sumaṅgalavilāsinī I 273); Saṁyutta Nikāya IV 94; Dhammapada 76 (nidhīnaṁ p. = ācikkhitar Dhammapada II 107).

:: Pavattati [pa + vattati, vṛt] (intransitive)
1. to move on, go forward, proceed Peta Vatthu I 57; Peta Vatthu Commentary 8, 131; of water: to flow Saṁyutta Nikāya II 31; Jātaka II 104; Peta Vatthu Commentary 143, 154, 198.
2. to exist, to be, continue in existence Jātaka I 64; Peta Vatthu Commentary 130 (opposite ucchijjati).
3. to result, to go on Peta Vatthu Commentary 45 (phalaṁ), 60 (vippaṭisāraggi). — past participle pavatta; causative pavatteti (q.v.).

:: Pavattayitar [agent noun to pavatteti] one who sets into motion or keeps up Sumaṅgalavilāsinī I 273 (see pavattar).

:: Pavattāpanatta (neuter) [from causative II of pavatteti = pavattāpeti] making continue, keeping going, preservation, upkeep Visuddhimagga 32 (Text °attha).

:: Pavatteti [causative of pavattati] (transitive)
1. to send forth, set going Vinaya I 87 (assūni); Saṁyutta Nikāya II 282 (the same) Jātaka I 147 (selagulaṁ pavaṭṭ°); especially in phrase dhammacakkaṁ p. to inaugurate the reign of righteousness Vinaya I 8, 11; Majjhima Nikāya I 171; Saṁyutta Nikāya III 86; Sutta-Nipāta 693; Milindapañha 20, 343; Vimāna Vatthu 165; Peta Vatthu Commentary 21, etc.
2. to cause, produce, make arise Jātaka II 102 (mah'oghaṁ); Milindapañha 219.
3. to give forth, bestow, give (dānaṁ a gift) Vinaya IV 5 (spelled ṭṭ); Peta Vatthu Commentary 19, 123, 139.
4. to continue, keep on, practise, go on with Dhammapada I 257; Peta Vatthu Commentary 29 (attabhāvaṁ), 42 (kammante).
5. to move about, behave, linger Dhammapada I 14 (ṭṭ).
6. to display, execute, wield, enforce Milindapañha 189 (āṇaṁ; cf. āṇāpavatti). — past participle pavattita (q.v.).

:: Pavatti (feminine) [from pa + vṛt]
1. manifestation, wielding, execution, giving, in āṇā° royal authority Jātaka III 504; IV 145; Therīgāthā Commentary 283.
2. happening, incident, news Jātaka I 125, 150; II 416; Visuddhimagga 91; Peta Vatthu Commentary 6, 17, 29, 35, 92, 152, 242, etc.; Dhammapada I 80 (varia lectio pavutti). cf. pavutti.

:: Pavattin (adjective) [from pa + vṛt]
1. Advancing, moving forward, proceeding, effective, beneficial; only in phrase dhammā pavattino Aṅguttara Nikāya I 279; Sumaṅgalavilāsinī I 4 = Peta Vatthu Commentary 2; and in suppavattin (good-flowing, i.e. well-recited?) Aṅguttara Nikāya IV 140 (of pātimokkha; translated as "thoroughly mastered" JPTS 1909, 199, V 71 (the same).
2. going on, procedure (in feminine °inī) Vinaya II 271f., 277.

:: Pavattita [past participle of pavatteti] set going, inaugurated, established Vinaya I 11 (dhammacakka); Majjhima Nikāya III 29, 77; Saṁyutta Nikāya I 191; Sutta-Nipāta 556, 557 (dhammacakka); Peta Vatthu Commentary 67 (the same), 140 (saṅgīti); Paramatthajotikā II 454.

:: Pavayha (adverb) [gerund of pavahati] carrying on, pressing urgently, constantly, always repeated as pavayha pavayha Majjhima Nikāya III 118 = Dhammapada II 108; Majjhima Nikāya I 442, 444.

:: Pavāda [pa + vad, cf. Epic Sanskrit pravāda talk, saying] talk, disputation, discussion Dīgha Nikāya I 26, 162; Majjhima Nikāya I 63; Sutta-Nipāta 538.

:: Pavādaka (adjective) [from pavāda]
1. belonging to a discussion, intended for disputation Dīgha Nikāya I 178 (samaya° "debating hall").
2. fond of discussing Milindapañha 4 (bhassa° "fond of wordy disputation"). cf. pavādiya.

:: Pavādiya (adjective) [from pavāda, cf. pavādaka] belonging to a disputation, disputing, arguing, talking Sutta-Nipāta 885 (noun plural °āse, taken by Mahāniddesa 293 as pavadanti, by Paramatthajotikā II 555 as vādino).

:: Pavāhaka (adjective) [from pa + vah] carrying or driving away Theragāthā 758.

:: Pavāhana (adjective and neuter) [from pa + vah]
1. carrying off, putting away, Theragāthā 751.
2. wiping off Jātaka III 290.

:: Pavāhati [causative from pa + vah]
1. to cause to be carried away, to remove; frequent with reference to water: to wash away, cleanse Majjhima Nikāya I 39; Saṁyutta Nikāya I 79, 183 (pāpakammaṁ nahānena); II 88; Theragāthā 349; Jātaka I 24; III 176, 225, 289; IV 367; V 134; VI 197; 588; Milindapañha 247; Dāṭhāvaṁsa II 59; Peta Vatthu Commentary 256.
2. to pull out, draw out Dīgha Nikāya I 77 (better to be read as pabāhati).

:: Pavāhitatta (neuter) [abstract from pavāhita, past participle of pavāheti] the fact of being removed or cleansed Jātaka V 134.

:: Pavāla and Pavāḷa (masculine and neuter) [cf. Classical Sanskrit prabāla, pravāḍa and pravāla]
1. coral Jātaka I 394 (°ratta-kambala); II 88; IV 142; Milindapañha 267 (with other jewels), 380 (the same); Paramatthajotikā II 117; Vimāna Vatthu 112 (°ratana).
2. A sprout, young branch, shoot Jātaka III 389, 395 (kāḷa-valli°); V 207; Nettipakaraṇa 14 (°aṅkura); Paramatthajotikā II 91 (the same).

:: Pavāḷha [apparently past participle of pavahati (pavāheti), but in reality past participle of pa + bṛh1, corresponds to Sanskrit prabṛdha (pravṛdha), cf. abbūlha and ubbahati (ud + bṛh1), but cf. also ubbāḷha which is past participle of ud + bādh. At Dīgha Nikāya I 77 (where varia lectio pabbāḷha = pabūḷha, unexplained by Buddhaghosa) it is synonymous with uddharati = ubbahati]
1. carried away (?), turned away, distracted, dismissed Saṁyutta Nikāya III 91 (bhikkhu-saṅgho p.).
2. drawn forth, pulled out, taken out Dīgha Nikāya I 77 = Paṭisambhidāmagga II 211 = Visuddhimagga 406 (muñjamhā isīkā p.); Jātaka VI 67 (muñjā v'isikā p.).

:: Pavāraṇā (feminine) [pa + vṛ, cf. Buddhist Hybrid Sanskrit pravāraṇā Divyāvadāna 91, 93; whereas Epic Sanskrit pravāraṇa, neuter, only in sense of "satisfaction"]
1. the Pavāraṇā, a ceremony at the termination of the vassa Vinaya I 155, 160 (where 2 kinds: cātuddasikā and pannarasikā), II 32. 167; Dīgha Nikāya II 220; Saṁyutta Nikāya I 190. pavāraṇaṁ ṭhapeti to fix or determine the (date of) Pāḷi Vinaya II 32, 276. Later two kinds of this ceremony (festival) are distinguished, viz. mahā° the great p. and °saṅgaha, an abridged p. (see Sumaṅgalavilāsinī I 241) Jātaka I 29, 82, 193 (mahā°); Visuddhimagga 391 (the same); Paramatthajotikā II 57 (the same); Vimāna Vatthu 67 (the same); Peta Vatthu Commentary 140 (the same);
2. satisfaction Visuddhimagga 71.

:: Pavāreti [causative of pa + vṛ, cf. Buddhist Hybrid Sanskrit pravārayati Divyāvadāna 116, 283, etc.]
1. to invite, offer, present, satisfy Saṁyutta Nikāya I 190; Aṅguttara Nikāya IV 79; Jātaka III 352.
2. to celebrate the Pavāraṇā (i.e. to come to the end of the vassa) Vinaya I 160f.; II 255; Dhammapada I 87; Jātaka I 29, 215; IV 243 (vuttha-vassa p.); Visuddhimagga 90; Paramatthajotikā II 57, — past participle pavārita (q.v.) See also sam°.

:: Pavārita [past participle of pavāreti]
1. satisfied Majjhima Nikāya I 12 (+ paripuṇṇa pariyosita); Milindapañha 231; Visuddhimagga 71.
2. having come to the end of the rainy season Vinaya I 175. — Frequently in formula bhuttāvin pavārita having eaten and being satisfied Vinaya I 213 (cf. Vinaya Texts I 39); II 300; IV 82; Peta Vatthu Commentary 23.

:: Pavāsa [from pa + vas, cf. Vedic pravāsa in same meaning] sojourning abroad, being away from home Jātaka II 123; V 434; VI 150; Milindapañha 314. — cf. vi°.

:: Pavāsin (adjective) [from pavāsa] living abroad or from home, in cira° long absent Dhammapada 219 (= cirappavuttha Dhammapada III 293).

:: Pavāsita
1. (perhaps we should read pavārita?) given as present, honoured Jātaka V 377 (= pesita commentary).
2. (so perhaps to be read for pavūsita Text) scented, permeated with scent [past participle of pavāseti] Vimāna Vatthu 237 (varia lectio padhūpita preferable).

:: Pavāta (neuter) [pa + vāta, cf. Vedic pravāta] a draught of air, breeze Vinaya II 79 (opposite nivāta).

:: Pavāti [pa + vā] to diffuse a scent Dhammapada 54; Theragāthā 528; Jātaka V 63 (disā bhāti p. ca). See also pavāyati.

:: Pavāyati [pa + vā] to blow forth, to permeate (of a scent), to diffuse Jātaka I 18 (dibba-gandho p.); Visuddhimagga 58 (dasa disā sīla-gandho p.). cf. pavāti.

:: Pavecchati [most likely (as suggested by Trenckner, "Notes" 61) a distortion of payacchati (pa + yam) by way of *payecchati > pavecchati (cf. sa-yathā > seyyathā). Not with Morris, JPTS 1885, 43 from pa + vṛṣ, nor with Müller P.Gram. 120 from pa + viṣ (who with this derivation follows the Pāḷi commentators, e.g. Jātaka III 12 pavesati, deti; Paramatthajotikā II 407 (pavesati paṭipādeti); Geiger Pāḷi Grmmar §152, note 3 suggests (doubtfully) a future stem (of viś?)] to give, bestow Saṁyutta Nikāya I 18; Sutta-Nipāta 463f., 490f.; Therīgāthā 272; Jātaka I 28; III 12 (varia lectio pavacchati), 172; IV 363; VI 502, 587 (vuṭṭhi-dhāraṁ pavecchanto devo pāvassi tāvade; varia lectio pavattento); Peta Vatthu II 943 (= deti Peta Vatthu Commentary 130); II 970 (= pavatteti ibid. 139); II 107 (= deti ibid. 144); Milindapañha 375; cf. Oberlies, II Jātaka 38 (1995), 128f.

:: Pavedana (neuter) [from pa + vid] making known, telling, proclamation, announcement only in stanza "nisīdambavane ramme yāva kālappavedanā," until the announcement of the time (of death) Theragāthā 563 (translation "until the hour should be revealed") = Jātaka I 118 = Visuddhimagga 389 = Dhammapada I 248.

:: Pavedeti [causative of pa + vid] to make known, to declare, communicate, relate Saṁyutta Nikāya I 24; IV 348; Dhammapada 151; Sutta-Nipāta page 103 (= bodheti ñāpeti Paramatthajotikā II 444); Peta Vatthu Commentary 33, 58, 68 (attānaṁ make oneself known), 120, — past participle pavedita (q.v.).

:: Pavedhati [pa + vyath, cf. pavyatheti] to be afflicted, to be frightened, to be agitated, quiver, tremble, fear Sutta-Nipāta 928 (= tasati etc. Mahāniddesa 384); Visuddhimagga 180 (reads pavedheti) Therīgāthā Commentary 203 (allavatthaṁ allakesaṁ pavedhanto, misreading for pavesento); Dhammapada II 249. — Frequent in present participle medium pavedhamāna trembling Majjhima Nikāya I 88; Peta Vatthu III 55 (= pakampamāna Peta Vatthu Commentary 199); Jātaka I 58; III 395, — past participle pavedhita and pavyadhita (q.v.).

:: Pavedita [past participle of pavedeti] made known, declared, taught Majjhima Nikāya I 67 (su° and du°); Saṁyutta Nikāya I 231; Dhammapada 79, 281; Sutta-Nipāta 171, 330, 838; Mahāniddesa 186.

:: Pavekkhati is future pavisati.

:: Pavellati [pa + vell] to shake, move to and fro, undulate Saṁyutta Nikāya IV 289 (paveliyamānena kāyena); Jātaka III 395, — past participle pavellita (q.v.).

:: Pavellita [past participle of pavellati] shaken about, moving to and fro, swinging, trembling Jātaka VI 456.

:: Paveṇi (feminine) [pa + veṇi; cf. late Sanskrit praveṇi in meanings 1 and 2]
1. a braid of hair, i.e. the hair twisted and unadorned Aṅguttara Nikāya III 56
2. a mat, cover Dīgha Nikāya I 7 see ajina°).
3. custom, usage, wont, tradition Jātaka I 89; II 353; V 285; VI 380 (kula-tanti, kula-paveṇi); Dīpavaṁsa xvIII 1; Milindapañha 134 (°upaccheda break of tradition), 190, 226 (+ vaṁsa), 227; Dhammapada I 284 (tanti + p.); Peta Vatthu Commentary 131.
4. succession, lineage, breed, race Sutta-Nipāta 26 (cf. Paramatthajotikā II 39); Dhammapada I 174.

-pālaka guardian of tradition Visuddhimagga 99 (tanti-dhara, vaṁsanurakkhaka + p.); Dhammapada III 386.

:: Pavesa (—°) [from pa + viś] entrance Therīgāthā Commentary 66 (Rājagaha°); Dhammapada IV 150.

:: Pavesana (neuter) [from paveseti]
1. going in, entering, entrance Jātaka I 142; Peta Vatthu Commentary 79 (varia lectio for Text °vesa), 217, 221 (asipattavana°).
2. beginning Vimāna Vatthu 71 (opposite nikkha mana).
3. putting in, application Jātaka II 102 (daṇḍe p.).
4. means of entry, as adjective able to enter Jātaka VI 383.

:: Pavesetar [agent noun of paveseti] one who lets in or allows to enter, an usher in Saṁyutta Nikāya IV 194; Aṅguttara Nikāya V 195.
[BD]: Doorman

:: Paveseti [causative of pavisati]
1. to make enter, allow to enter, usher in Majjhima Nikāya I 79; Jātaka I 150 (miga-gaṇaṁ uyyānaṁ), 291; VI 179; Visuddhimagga 39; Peta Vatthu Commentary 38, 44, 61 (gehaṁ), 141 (the same); Dhammapada I 397.
2. to furnish, provide, introduce, procure, apply to (accusative or locative) Jātaka III 52 (rajjukaṁ gīvāya); VI 383 (siriṁ); Milindapañha 39 (gehe padīpaṁ), 360 (udakaṁ); Sumaṅgalavilāsinī I 218. Perhaps at Therīgāthā Commentary 203 for pavedheti. Causative II pavesāpeti Jātaka I 294 (mātugāmaṁ aggiṁ).

:: Pavibhajati [pa + vi + bhaj. cf. Classical Sanskrit pravibhāga division, distribution] to distribute, to apportion Saṁyutta Nikāya I 193 (°bhajjaṁ, present participle, with jj metri causā) = Theragāthā 1242 (°bhajja gerund).

:: Pavicarati [pa + vicarati] to investigate thoroughly Majjhima Nikāya III 85; Saṁyutta Nikāya V 68.

:: Pavicaya [from pa + vicinati] investigation Sutta-Nipāta 1021; Theragāthā 593; Puggalapaññatti 25; Nettipakaraṇa 3, 87.

:: Pavicinati [pa + vicinati] to investigate, to examine Majjhima Nikāya III 85; Saṁyutta Nikāya V 68, 262; Nettipakaraṇa 21; Paramatthajotikā II 545. gerundive paviceyya Jātaka IV 164, and pavicetabba Nettipakaraṇa 21.

:: Pavidaṁseti [pa + vi + causative of dṛś; daṁseti = dasseti] to make clear, to reveal Jātaka V 326 (preterit pavidaṁsayi).

:: Paviddha [past participle of pavijjhati] thrown down, figurative given up, abandoned Theragāthā 350 (°gocara).

:: Pavijjhana (neuter) [from pavijjhati] hurling, throwing Jātaka V 67 (Devadattassa silā°, cf. Vinaya II 193); Jātaka I 173; V 333.

:: Pavijjhati [pa + vyadh] to throw forth or down Vinaya II 193 (silaṁ cf. Jātaka I 173 and V 333); III 82, 178, 415; Sumaṅgalavilāsinī I 138, 154, — past participle paviddha (q.v.).

:: Pavikatthita [past participle of pa + vi + katthati] boasted Jātaka I 359.

:: Pavilīyati [pa + vi + lī] to be dissolved, to melt or fade away Saṁyutta Nikāya IV 289 (pavilīyamānena kāyena with their body melting from heat; so read for paveliyamānena).

:: Paviloketi [pa + viloketi] to look forward or a head Jātaka VI 559.

:: Pavineti [pa + vineti] to lead or drive away, expel Sutta-Nipāta 507 = Jātaka V 148.

:: Pavisana (neuter) [from pa + viś] going in, entering, entrance Jātaka I 294; II 416; VI 383; Dhammapada I 83. cf. pavesana.

:: Pavisati [pa + viś] to go in, to enter (accusative) Sutta-Nipāta 668, 673; Dhammapada II 72 (opposite nikkhamati); Peta Vatthu Commentary 4, 12, 47 (nagaraṁ). Potential °vise Sutta-Nipāta 387 imperative pavisa Majjhima Nikāya I 383; Saṁyutta Nikāya I 213; future pavisissati Vinaya I 87; Jātaka III 86; pavissati (cf. Geiger Pāḷi Grmmar §65.2) Jātaka II 68; Cariyāpiṭaka I 9, 56, and pavekkhati Saṁyutta Nikāya IV 199; Jātaka VI 76 (nāgo bhūmiyaṁ p.); Dāṭhāvaṁsa III 26; preterit pāvisi Vinaya II 79 (vihāraṁ); Majjhima Nikāya I 381; Jātaka I 76 (3rd plural pāvisuṁ), 213; Jātaka II 238; Visuddhimagga 42 (gāmaṁ) Peta Vatthu Commentary 22, 42, 161, 256; and pavisi Jātaka II 238; Peta Vatthu Commentary 12, 35; gerund pa visitvā Saṁyutta Nikāya I 107; Jātaka I 9 (araññaṁ); Visuddhimagga 22; Peta Vatthu Commentary 4, 12, 46, 79 and pavissa Saṁyutta Nikāya I 200; Dhammapada 127 = Peta Vatthu Commentary 104, — past participle paviṭṭha (q.v.). Causative paveseti (q.v.).

:: Pavitakka [pa + vitakka] scepticism, speculation, controversy Sutta-Nipāta 834; Mahāniddesa 176.

:: Paviṭṭha [past participle of pavisati] entered, gone into (accusative), visited Saṁyutta Nikāya I 197; II 19; Dhammapada 373; Sumaṅgalavilāsinī I 288; Peta Vatthu Commentary 12, 13.

:: Paviveka [from pa + vi + vic] retirement, solitude, seclusion Vinaya I 104; II 258 (appicchatā santuṭṭhi +; cf. pavivitta); Dīgha Nikāya I 60; Majjhima Nikāya I 14f.; Saṁyutta Nikāya II 202; V 398; Aṅguttara Nikāya I 240; Sutta-Nipāta 257; Dhammapada 205 (°rasa, cf. Dhammapada III 268); Theragāthā 597; Jātaka I 9; Paṭisambhidāmagga II 244; Visuddhimagga 41, 73 (°sukha-rasa); Saddhammopāyana 476; Sumaṅgalavilāsinī I 169.

:: Pavivekatā (feminine) [abstract from paviveka] = paviveka Visuddhimagga 81 (appicchatā etc. in enumeration of the five dhuta-dhammas).

:: Pavivekiya (adjective) [from paviveka] springing from solitude Theragāthā 669.

:: Pavivitta [past participle of pa + vi + vic] separated, detached, secluded, singled Majjhima Nikāya I 14, 77, 386; II 6; Saṁyutta Nikāya II 29; Visuddhimagga 73; Peta Vatthu Commentary 127 Dhammapada II 77. Often in phrase appiccha santuṭṭha pavivitta referring to an ascetic enjoying the satisfaction of seclusion Cullaniddesa §225 = Mahāniddesa 3421B = Visuddhimagga 25; Jātaka I 107; Milindapañha 244, 358, 371 (with appa-sadda appanigghosa).

:: Pavīhi [pa + vīhi] in plural different kinds of rice Jātaka V 405 (= nānappakārā vīhayo).

:: Pavīṇa (adjective) [cf. Classical Sanskrit pravīṇa] clever, skilful Dāṭhāvaṁsa V 33; Vimāna Vatthu 168 (varia lectio kusala).

:: Pavīṇati [pa + vī to seek, Sanskrit veti, but with different formation in Pāḷi cf. Trenckner, "Notes" 78 (who derives it from veṇ) and apaviṇāti. The form is doubtful; probably we should read pacināti] to look up to, respect, honour Jātaka III 387 (Text so, but varia lectio commentary pavīrati).

:: Pavuccati [passive of pava cat i] to be called, said, or pronounced Sutta-Nipāta 436, 513, 611 and passim; Dhammapada 257; Peta Vatthu IV 347; Peta Vatthu Commentary 102. The form pavuccate also occurs, e.g. At Sutta-Nipāta 519f. — past participle pavutta1 (q.v.).

:: Pavutta1 [past participle of pa + vac, but sometimes confused with pavatta, past participle of pa + vṛt, cf. pavutti] said, declared, pronounced Dīgha Nikāya I 104 (mantapada p.; varia lectio °vatta which is more likely; but Sumaṅgalavilāsinī I 273 explains by vutta and vācita); Saṁyutta Nikāya I 52; Sutta-Nipāta 383 (su° = sudesita Paramatthajotikā II 373), 868 (= ācikkhita desita, etc. Mahāniddesa 271).

:: Pavutta2 [past participle of pa + vap] scattered forth, strewn, sown Saṁyutta Nikāya I 227.

:: Pavuttha [past participle of pavasati] dwelling or living abroad, staying away from home Dīgha Nikāya II 261 (°jāti one who dwells away from his caste, i.e. who no longer belongs to any caste); Jātaka V 434; Dhammapada III 293. Frequently in phrase pavutthapatikā itthi a woman whose husband dwells abroad Vinaya II 268; III 83; Milindapañha 205.

:: Pavutti [from pa + vṛt, cf. Classical Sanskrit pravṛtti] happening, proceeding, fate, event Peta Vatthu Commentary 31 (varia lectio pavatti), 46, 53, 61, 78, 81 and passim (perhaps should be read pavatti at all passages).

:: Pavuṭā at Majjhima Nikāya I 518 is unexplained. The reading of this word is extremely doubtful at all passages. The vv.ll. At Majjhima Nikāya I 518 are pavudhā, pavujā, paṭuvā, °phutā, and the commentary explanation is pavuṭā = gaṇṭhikā (knot or block?). The identical passage at Dīgha Nikāya I 54 reads paṭuvā (q.v.), with vv.ll. pamuṭā, pamuvucā, while Sumaṅgalavilāsinī I 164 explains pacuṭā = gaṇṭhikā (vv.ll. pamuṭā, pamucā, papuṭā). Dialogues of the Buddha I 72 reads pacuṭa, but leaves the word untranslated; Franke, Dīgha translation, page 58 ditto.

:: Pavuṭṭha (pavaṭṭha) [past participle of pavassati] see abhi°.

:: Pavūsita at Vimāna Vatthu 237 is misreading either for pavāsita or (more likely) for padhūpita (as varia lectio), in meaning "blown" i.e. scented, filled with scent.

:: Pavyadhita [past participle of pa + vyath; the dh through analogy with pavedhita] afflicted, frightened, afraid Jātaka VI 61, 166.

:: Pavyatheti [causative of pa + vyath] to cause to tremble, to shake Jātaka V 409. cf. pavedhati, — past participle pavyadhita (q.v.).

:: Paya (neuter) [Vedic payas, neuter, of pī] milk, juice Jātaka I 204; VI 572.

:: Payacchati [pa + yacchati of yam] to offer, present, give Dīpavaṁsa XI 28; Pañca-g 63, 72, 77f. — past participle payata (q.v.).

:: Payata [past participle of payacchati] restrained, composed, purified, pure Dīgha Nikāya I 103 (= abhiharitvā dinna); Aṅguttara Nikāya III 313; Theragāthā 348, 359 (°atta); Itivuttaka 101 (°pāṇin) = Milindapañha 215; Sutta-Nipāta 240 (= sakkāra-karaṇena p. alaṅkata Paramatthajotikā II 284); Visuddhimagga 224 (°pāṇin = parisuddha-hattha); Saddhammopāyana 100.

:: Payatana (neuter) [cf. Sanskrit prayatna, of yat] striving after, effort, endeavour Paramatthajotikā I 108.

:: Payatta [past participle of pa + yat] making effort, taking care, being on one's guard, careful Milindapañha 373.

:: Payāta [past participle of payāti] gone forth, set out, proceeded Peta Vatthu IV 56 (= gantuṁ āraddha Peta Vatthu Commentary 260); Jātaka III 188, 190. Strange is "evaṁ nānappayātamhi" at Theragāthā 945 (Mrs. Rhys Davids "thus when so much is fallen away"; Neumann Die Lieder der Mönche und Nonnen "in solcher Drangsal, solcher Not"). — duppayāta going or gone wrong, strayed Vimāna Vatthu 849 (= duṭṭhu payāta apathe gata Vimāna Vatthu 337).

:: Payāti [pa + yā] to go forward, set out, proceed, step out, advance, only preterit pāyāsi Jātaka I 146, 223, 255; 3rd plural pāyiṁsu Jātaka I 253 and pāyesuṁ Jātaka IV 220, — past participle payāta, (q.v.). See also pāyāti.

:: Payirudāharati [pari + ud + āharati with metathesis payir° for pariy°] to speak out, to proclaim preterit payirudāhāsi Dīgha Nikāya II 222 (vaṇṇe); Jātaka I 454 (vyañjanaṁ).

:: Payirupāsana (neuter) and °ā (feminine) [from payirupāsati] attending to, worshipping: worship, homage Majjhima Nikāya II 176; Saṁyutta Nikāya V 67 = Itivuttaka 107; Sumaṅgalavilāsinī I 142; Peta Vatthu Commentary 138.

:: Payirupāsati [pari + upa + ās, with metathesis as in payirudāharati]
1. "to sit close round," i.e. to attend on (accusative), to honour, pay homage, worship Dīgha Nikāya I 47; II 257; Majjhima Nikāya II 117, Saṁyutta Nikāya I 146; Aṅguttara Nikāya I 124, 126, 142; IV 337; Dhammapada 64, 65; Theragāthā 1236; Jātaka VI 222 (imperative °upāsaya); Peta Vatthu II 961; Puggalapaññatti 26, 33; Paramatthajotikā II 401; Sammohavinodanī 457 (here defined by Buddhaghosa as "punappunaṁ upasaṅkamati"). — present participle °upāsanto Saṁyutta Nikāya V 67 = Itivuttaka 107; Peta Vatthu Commentary 44; and upāsamāna Dhammapada II 32. — preterit °upāsiṁ Aṅguttara Nikāya IV 213 (Bhagavantaṁ); Peta Vatthu Commentary 50. gerund °upāsiya Dīgha Nikāya II 287.
2. to visit Vinaya I 214 (gerund °upāsitvā); IV 98, — past participle payirupāsiṭa (q.v.).

:: Payirupāsika [from payirupāsati] a worshipper Therīgāthā Commentary 200.

:: Payirupāsita [past participle of payirupāsati] worshipped Peta Vatthu Commentary 116 (= upaṭṭhita), 205 (= purakkhata).

:: Payoga [Vedic prayoga, from pa + yuj, see payuñjati]
1. means, instrument Jātaka VI 116 (= karaṇa); Paramatthajotikā II 7; as 215 (sa°).
2. preparation, undertaking, occupation, exercise, business, action, practice Vinaya IV 278; Paṭisambhidāmagga II 213 (sammā°); Milindapañha 328 (sammā°); Paramatthajotikā I 23, 29f.; Peta Vatthu Commentary 8 (vapana°), 96 (manta°), 103, 146 (viññatti°; cf. payutta 2), 285 (sakkhara-kkhipana°). payogaṁ karoti to exert oneself, to undertake, to try Peta Vatthu Commentary 184 (= parakkamati).

-karaṇa exertion, pursuit, occupation Dhammapada III 238
-vipatti failure of means, wrong application Peta Vatthu Commentary 117, 136;
-sampatti success of means Vimāna Vatthu 30, 32;
-suddhi excellency of means, purity in application as 165; Vimāna Vatthu 60;
-hīna deficient in exertion or application Milindapañha 288.

:: Payogatā (feminine) [from payoga] application (to) Visuddhimagga 134 (majjhatta°).

:: Payojana (neuter) [from pa + yuj]
1. undertaking, business Peta Vatthu Commentary 201.
2. Appointment Jātaka I 143.
3. prescript, injunction as 403.
4. purpose, application, use Saddhammopāyana 395.

:: Payojeti [causative of payuñjati]
1. to undertake, engage in, begin Dīgha Nikāya I 71 (kammante "set a business on foot"); Aṅguttara Nikāya II 82 (kammantaṁ); Sutta-Nipāta 404 (vaṇijjaṁ); Jātaka I 61; Peta Vatthu Commentary 130 (kammaṁ).
2. to prepare, apply, use, put to, employ Peta Vatthu Commentary 46 (bhesajjaṁ cuṇṇena saddhiṁ).
3. to engage, take into service, set to, hire Jātaka I 173; II 417.
4. to engage with, come to close quarters Jātaka II 10.
5. to put out at interest (vaḍḍhiyā) Sumaṅgalavilāsinī I 270, — past participle payojita (q.v.).

:: Payojita [past participle of payojeti]
1. connected with, directed to, applied Paramatthajotikā II 565.
2. instigated, directed Milindapañha 3.

:: Payuñjati [pa + yuj] to harness, yoke, employ, apply; passive payujjati to be applied to Saddhammopāyana 400 (present participle °māna), — past participle payutta (q.v.). — causative payojeti (q.v.).

:: Payuta [past participle of pa + yu, cf. Sanskrit pra + yuta united, fastened to, increased] (wrongly) applied, at random, careless: "misdirected" Aṅguttara Nikāya I 199; Sutta-Nipāta 711 (°ṁ vācaṁ = obhāsaparikathā — nimitta-viññatti-payuttaṁ ghāsesana-vācaṁ Paramatthajotikā II 497), 930 (= cīvarādīhi sampayutta tadatthaṁ vā payojita Paramatthajotikā II 565; Mahāniddesa 389 however reads payutta and explains as "cīvarapayutta" etc.).

:: Payutta [past participle of payuñjati]
1. yoked Sutta-Nipāta page thirteen (= yottehi yojita Paramatthajotikā II 137).
2. Applied, intent on, devoted to, busy in (accusative, locative, or —°) Jātaka V 121 (ajjhattaṁ); Peta Vatthu III 710 (sāsane); Paramatthajotikā II 497 (viññatti°).
3. Applicable (either rightly or wrongly); as su° well-behaved, acting well Milindapañha 328; by itself (in bad sense), wrongly applied, wasted (cf. payuta) Aṅguttara Nikāya II 81f.; Sutta-Nipāta 930 (see Mahāniddesa 389).
4. planned, schemed, undertaken Vinaya II 194 (Devadattena Bhagavato vadho p.).

:: Payuttaka (adjective/noun) [payutta + ka] one who is applied or put to a (bad) task, as spy, hireling; bribed Jātaka I 262 (°cora), 291 (°dhutta).

:: Payyaka [pa + ayyaka] (paternal) great-grandfather Jātaka I 2 (ayyaka°); Peta Vatthu Commentary 107 (the same).

:: Pābhata [pa + ābhata] brought, conveyed Sumaṅgalavilāsinī I 262; Paramatthajotikā II 356 (kathā°).

:: Pābhati (neuter) [pa + ā + past participle of bhṛ] "that which has been brought here," viz.
1. A present, bribe Sumaṅgalavilāsinī I 262.
2. money, price Jātaka I 122; V 401, 452.

-kathā° "a tale brought," occasion for something to tell, news, story Jātaka I 252, 364, 378; Paramatthajotikā II 356.

:: Pācaka (adjective/noun) [from pac, cf. pāceti] one who cooks, a cook; feminine °ikā Jātaka I 318.

:: Pācana1 (neuter) [from pac, causative pāceti] bringing to boil, cooking Jātaka I 318 (yāgu°). cf. pari°.

:: Pācana2 (neuter) [for pājana, cf. pāceti2 and Paramatthajotikā II 147] a goad, stick Saṁyutta Nikāya I 172; Sutta-Nipāta page 13; V 77; Jātaka III 281; IV 310.

-yaṭṭhi driving stick, goad stick Saṁyutta Nikāya I 115.

:: Pācariya (—°) [pa + ācariya] only as 2nd part of a (reduplicated) compound ācariya-pācariya in the nature of combinations mentioned under a1 3 b: "teacher upon teacher" (explained by commentary as "teacher of teachers") Dīgha Nikāya I 90 (cf. Sumaṅgalavilāsinī I 254); II 237, etc. (see ācariya).
[BD]: a teacher's teacher (can be heard two ways: a teacher of teachers and a teacher among teachers, i.e., the best.)

:: Pāceti1 [causative of pa cat i] to cause to boil, figurative to cause to torment Dīgha Nikāya I 52 (present participle pācayato, genitive, also pācento). cf. vi°.

:: Pāceti2 [for pājeti, with c for j (see Geiger, Pāḷi Grammar §39.3); pa + aj: see aja] to drive, urge on Dhammapada 135 (āyuṁ p. gopālako viya ... peseti Dhammapada III 60).

:: Pācittiya (adjective) [most likely prāk + citta + ika, i.e. of the nature of directing one's mind upon, cf. pabbhāra = *prāg + bhāra. So explained also by S. Lévi Journal Asiatique X 20, page 506. Geiger, Pāḷi Grammar §27, note 1 inclines to etymology prāyaś + cittaka] requiring expiation, expiatory Vinaya I 172, 176; II 242, 306f.; IV 1f., 258f.; Aṅguttara Nikāya II 242 (dhamma); Visuddhimagga 22. — It is also the name of one of the books of the Vinaya (ed. Oldenberg, vol. IV). See on term Vinaya Texts I 18, 32, 245.

:: Pācīna (adjective) [Vedic prācīna, from adverb prāc bent forward] eastern i.e. facing the (rising sun (opposite pacchā) Jātaka I 50 (°sīsaka, of Māyādevī's couch), 212 (°loka-dhātu); Milindapañha 6; Sumaṅgalavilāsinī I 311 (°mukha facing east); Dhammapada III 155 (the same); Vimāna Vatthu 190; Peta Vatthu Commentary 74, 256. The opposite apācīna (e.g. Saṁyutta Nikāya III 84) is only apparently a negative pācīna, in reality a derivation from apa (apa + ac), as pācīna is a derivation from pra + ac. See apācīna.

:: Pāda [Vedic pāda, see etymology under pada]
1. the foot, usually plural pādā feet, e.g. Vinaya I 9, 34, 188; Itivuttaka 111; Sutta-Nipāta 309, 547, 768, 835, 1028; Jātaka II 114; IV 137; Dhammapada III 196; Peta Vatthu Commentary 4, 10, 40, 68; Vimāna Vatthu 105. In singular scarce, and then specified as eka° and dutiya°, e.g. At Cullaniddesa §304 III C 1; Jātaka VI 354.
2. foot or base of a mountain Visuddhimagga 399 (Sineru°); Dhammapada I 108 (pabbata°).
3. the fourth part ("foot") of a verse (cf. pada 4) Paramatthajotikā II 239, 273, 343, 363; Therīgāthā Commentary 23.
4. A coin Vinaya III 47; Vimāna Vatthu 77 (worth here 1/4 of a kahāpaṇa and double the value of māsaka; see also kākaṇikā).

-aṅguṭṭha a toe Majjhima Nikāya I 337;
-aṅguṭṭhaka same Jātaka II 447; Visuddhimagga 233;
-aṅguli same Peta Vatthu Commentary 125 (as opposed to hatthaṅguli finger);
-aṭṭhika bone of the foot Majjhima Nikāya I 58, 89; III 92; Paramatthajotikā I 49;
-āpacca offspring from the foot (of Brahmā): see bandhu;
-ūdara "(using the belly as feet," i.e. a snake Sutta-Nipāta 604;
-odaka water for washing the feet Vinaya I 9;
-kathalika (°iya) according to Buddhaghosa either a foot stool or a towel (adhota-pāda-ṭhapanakaṁ pāda-ghaṁsanaṁ vā, see Vinaya Texts I 92; II 373) Vinaya I 9, 46; II 22; IV 310; Kathāvatthu 440; Vimāna Vatthu 8; Dhammapada I 321;
-kudārikā holding the feet like an axe (?) Peta Vatthu IV 147 (explained at Peta Vatthu Commentary 240 by pādasaṅkhātā kudārikā; does k. here represent kuṭhārikā? The reading and meaning are uncertain);
-khīla a corn in the foot Vinaya I 188 (as °ālādha, cf. Vinaya Texts II 19);
-ghaṁsanī a towel for rubbing the feet (dry) Vinaya II 130;
-cāra moving about on feet Jātaka IV 104;
-tala the sole of the foot Vinaya I 179; Majjhima Nikāya III 90; Dīgha Nikāya III 143, 148; Peta Vatthu Commentary 74;
-dhovana cleaning or washing one's feet Dhammapada II 9;
-pa "drinking with the foot," name for tree Peta Vatthu IV 39 (cf. Peta Vatthu Commentary 251); Milindapañha 117, 376; Visuddhimagga 533; Vimāna Vatthu 212; Saddhammopāyana 270;
-paricārikā "serving on one's feet," i.e. a wife (cf. Saṁyutta Nikāya I,125) Jātaka III 95; VI 268; Dhammapada III 194;
-pīṭha a footstool Vinaya I 9 (cf. Vinaya Texts I 92); IV 310; Dhammapada III 120 = 186; Vimāna Vatthu 291;
-puñchana(ka) wiping one's feet (with a towel) Visuddhimagga 358 (°rajju-maṇḍalaka, in comparison = Sammohavinodanī 62); Sammohavinodanī 285 (°coḷaka); Paramatthajotikā I 144; Paramatthajotikā II 333; Dhammapada I 415 (°ka);
-puñchanī a towel for the feet Vinaya II 174;
-bbhañjana ointment for the feet, foot-salve Vinaya I 205; Jātaka V 197, 376; Peta Vatthu Commentary 44, 78; anointing the feet Vimāna Vatthu 44 (°tela), 295 (the same);
-mūla the sole of the foot, the foot Jātaka IV 131. cf. mūla;
-mūlika "one who sits at one's feet," a foot-servant, lackey Jātaka I 122, 438; II 300f. (Gāmaṇicaṇḍa); III 417; V 128; VI 30;
-lola loafing about, one who lingers after a thing, a greedy person Sutta-Nipāta 63, 972; Mahāniddesa 374; Cullaniddesa §433; abstract f; °lolatā Paramatthajotikā II 36, and °loliya Cullaniddesa §433;
-visāṇa "a horn on the foot," i.e. an impossibility Jātaka VI 340;
-sambāhana massaging the feet Dhammapada I 38.

:: Pādaka (adjective/noun) [from pāda]
1. having a foot or basis Vinaya II 110 (a°); Sutta-Nipāta 205; Therīgāthā Commentary 78.
2. fundamental; pādakaṁ karoti to take as a base or foundation Visuddhimagga 667.
3. (neuter) basis, foundation, base Peta Vatthu Commentary 167. pādaka-jjhāna meditation forming a basis (for further introspective development) Visuddhimagga 390, 397, 412f., 428, 667. — cf. āhacca°.

:: Pādāsi is preterit of padāti.

:: Pāduka [= pādaka] a little foot Jātaka VI 554.

:: Pādukā (feminine) [cf. Epic Sanskrit pāduka and pādukā] a shoe, slipper, clog Vinaya I 190; II 142, 222; Jātaka III 327; IV 129, 379; V 298; VI 23; Milindapañha 330; Sumaṅgalavilāsinī I 136; Dhammapada III 451 (muñja°). — At Vinaya II 143 (according to Rhys Davids) pādukā (dāru°) is a kind of stool or stand in a privy.

:: Pāgabbhiya (neuter) [from pagabbha] boldness, impudence, forwardness Sutta-Nipāta 930; Mahāniddesa 228f. (3 kinds, viz. kāyika, vācasika, cetasika), 390f.; Jātaka II 32; V 449 (pagabbhiya); Paramatthajotikā II 165; Paramatthajotikā I 242; Dhammapada III 354 (pa°); Vimāna Vatthu 121.

:: Pāguññatā (feminine) [abstract of pāguñña, which is derived from paguna] being familiar with, experience Dhammasaṅgani 48, 49; Visuddhimagga 463f., 466.

:: Pāgusa [cf. Sanskrit vāgusa, a sort of large fish Abhidh-r-m 3, 37] a certain kind of fish Jātaka IV 70 (as gloss, Text reads pāvusa, vv.ll. puṭusa, pātusa and pāvuma; commentary explains as mahā-mukha-maccha).

:: Pāheti [secondary formation after preterit pāhesi from pahiṇati] to send Jātaka I 447; Milindapañha 8; Peta Vatthu Commentary 133.

:: Pāhuna (masculine neuter) [from pa + ā + hu, see also āhuna and derivatives]
1. (masculine) a guest Aṅguttara Nikāya III 260; Jātaka VI 24, 516.
2. (neuter) meal for a guest Dīgha Nikāya I 97 = Majjhima Nikāya II 154; Visuddhimagga 220; Sumaṅgalavilāsinī I 267.

:: Pāhunaka (masculine-neuter) [from pāhuna]
1. (masculine) a guest Jātaka I 197; IV 274; Milindapañha 107; Sumaṅgalavilāsinī I 267, 288; Dhammapada II 17.
2. (neuter) meal for a guest Saṁyutta Nikāya I 114.

:: Pāhuneyya and Pāhuṇeyya (adjective) [from pāhuna, see also āhuneyya] worthy of hospitality, deserving to be a guest Dīgha Nikāya III 5; Saṁyutta Nikāya I 220; II 70; Aṅguttara Nikāya II 56; III 36, 134, 248, 387; IV 13f.; V 67, 198; Itivuttaka 88; Visuddhimagga 220.

:: Pāhuneyyaka = pāhuṇeyya Jātaka III 440.

:: Pājana (neuter) [from pa + aj, cf. pācana2] a goad Paramatthajotikā II 147.

:: Pājāpeti [causative of pājeti] to cause to drive or go on Jātaka II 296 (sakaṭāni); III 51 (so read for pajāpeti; pāceti and pājeti).

:: Pājeti [causative of pa + aj, cf. aja]
1. to drive (cf. pāceti2) Jātaka II 122, 143, III 51 (varia lectio for Text pājāpeti); V 443 (nāvaṁ); VI 32 (yoggaṁ); Paramatthajotikā II 147; Dhammapada IV 160 (goṇe).
2. to throw (the dice) Jātaka VI 281. — causative II pājāpeti (q.v.).

:: Pāka [Vedic pāka, see pa cat i] that which is cooked, cooking, quantity cooked Jātaka VI 161 (tīhi pākehi pacitvā); Vimāna Vatthu 186. Especially in the following combinations tela° "oil cooking," an oil decoction Vinaya II 105; thāli° ath. full of cooking Jātaka I 186; doṇa° a d. full Saṁyutta Nikāya I 81; Dhammapada II 8; sosāna° Dhātum 132 (under kaṭh). On pāka in applied meaning of "effect, result" see Compendium 883. — as neuter in stanza "pākaṁ pākassa paccayo; apākaṁ avipākassa" at Sammohavinodanī 175. — cf. vi°.

-tela an oil concoction or mixture, used for rubbing the body; usually given with its price worth one-hundred or one-thousand pieces, e.g. sata° Jātaka II 397; V 376; Vimāna Vatthu 68 = Dhammapada III 311; sahassa° Jātaka III 372;
-vaṭṭa subsistence, livelihood, maintenance Mahāvaṁsa 35, 120; Dhammapada II 29; Vimāna Vatthu 220;
-haṁsa a species of water bird Jātaka V 356; VI 539; Paramatthajotikā II 277.

:: Pākata and Pakaṭa (adjective) [= pakata; on ā for a see Geiger, Pāḷi Grammar §33.1. cf. Sanskrit prakaṭa Abhidh-r-m.
1. common, vulgar, uncontrolled, in phrase pākat'indriya of uncontrolled mind Saṁyutta Nikāya I 61 (= saṁvarābhāvena gihikāle viya vivaṭa-indriya Kindred Sayings I 320), 204; III 93; V 269; Aṅguttara Nikāya I 70, 266, 280; III 355, 391; Theragāthā 109 (commentary asaṁvuta, see Psalms of the Brethren 99); Puggalapaññatti 35. — At Milindapañha 251 pākatā is to be read pāpakā.
2. open, common, unconcealed Jātaka I 262 (pākaṭo jāto was found out); Paramatthajotikā II 343; Peta Vatthu Commentary 103 (for āvi).
3. commonly known, familiar Visuddhimagga 279; Peta Vatthu Commentary 17 (devā), 23, 78 (su°), 128; Vimāna Vatthu 109 (+ paññāta); °ṁ karoti to make manifest Visuddhimagga 287; °bhāva being known as 243; Peta Vatthu Commentary 103.
4. renowned, well-known Sumaṅgalavilāsinī I 143; Peta Vatthu Commentary 107.

:: Pākatika (adjective) [from pakati, cf. Buddhist Hybrid Sanskrit prākṛtaka (loka) bodhicarya-vatāra verse 3, editor Poussin] natural, in its original or natural state Jātaka V 274; Milindapañha 218 (maṇiratana); Dhammapada I 20; Vimāna Vatthu 288; Peta Vatthu Commentary 66 (where the same passage Jātaka III 167 reads paṭipākatika), 206; pākatikaṁ karoti to restore to its former condition, to repair, rebuild Jātaka I 354, also figurative to restore a dismissed officer, to reinstate Jātaka V 134.

:: Pākāra [cf. Epic Sanskrit prākāra, pa + ā + kṛ] an encircling wall, put up for obstruction and protection, a fence, rampart Vinaya II 121 (3 kinds: made of bricks, of stone, or of wood, viz. iṭṭhakā°, silā°, dāru°); IV 266 (the same); Majjhima Nikāya III 11; Saṁyutta Nikāya IV 194 (°toraṇa); Aṅguttara Nikāya IV 107; V 195; Jātaka I 63; II 50; VI 330 (mahā°), 341 (+ parikhā and aṭṭāla); Peta Vatthu I 1013 (ayo°); Milindapañha 1; Visuddhimagga 394 (= parikkhepa-pākāra); Dhammapada III 441 (tiṇṇaṁ pākārānaṁ antare); Peta Vatthu Commentary 24, 52; sāṇi° screen-fencing Jātaka II 88; Peta Vatthu Commentary 283.

-iṭṭhakā brick or tile of a wall Jātaka III 446 (Text iṭṭhikā);
-parikkhitta surrounded by a wall Sumaṅgalavilāsinī I 42;
-parikkhepa a fencing Visuddhimagga 74.

:: Pākāsiya (adjective) [from pa + ā + kāś, cf. pakāsati and Classical Sanskrit prākāśya] evident, manifest, open, clear Jātaka VI 230 (opposite guyha; commentary pākāsika).

:: Pākula (adjective) [pa + ākula] read at Udāna 5 in combination akkulapakkula (= ākula-pākula) "in great confusion"; read also Udāna part 5, verse seven pākula for bakkula. cf. Morris, JPTS 1886, 94f.

:: Pāla (—°) [from pā, see pāleti] a guard, keeper, guardian, protector Saṁyutta Nikāya I 185 (vihāra°); Jātaka V 222 (dhamma°); Vimāna Vatthu 288 (ārāma°); Saddhammopāyana 285. See also go°, loka°.

:: Pālaka (—°) [from pā] a guardian, herdsman Majjhima Nikāya I 79; Saṁyutta Nikāya III 154; Aṅguttara Nikāya IV 127; Jātaka III 444.

:: Pālana (neuter) and Pālanā (?) [from pāleti 2, in all likelihood for palāyana through *pālāna, with false analogy] moving, running, keeping going, living, in phrase vutti pālana yapana etc. At Visuddhimagga 145; as 149 167; also in definition of bhuñjati1 as "pālanajjhohāresu" by eating and drinking for purposes of living, at Dhatupāṭha 379. As pālanā at the Dhammasaṅgani passages of same context as above (see under yapana).

:: Pālanā (feminine) [from pāleti cf. Epic Sanskrit pālana neuter] guarding, keeping Jātaka I 158; Dhammasaṅgani 19, 82, 295.

:: Pāleti [cf. (Epic) Sanskrit pālayati, from pā]
1. to protect, guard, watch, keep Sutta-Nipāta 585; Jātaka I 55; IV 127; VI 589; Milindapañha 4 (paṭhavī lokaṁ pāleti, perhaps in meaning "keeps, holds, encircles," similar to meaning 2); Saddhammopāyana 33.
2. (literal perhaps "to see through safely"; for palāyati by false analogy) to go on, to move, to keep going, in definition of carati as viharati, iriyati, vattati, pāleti, yapeti, yāpeti at Cullaniddesa §237; Vibhaṅga 252; as 167. cf. pālana. So also in phrase atthaṁ pāleti (so read for paleti?) "to come home" i.e. to disappear Sutta-Nipāta 1074 (see explained Cullaniddesa §28). See other references. under palāyati. past participle pālita. See also abhi° and pari°. A contracted (poetical) form is found as pallate at Jātaka V 242, explained by commentary as pālayati (pālayate), used as medium-passive

:: Pālibhaddaka [from palibhadda = pari + bhadda, very auspicious] the tree Butea frondosa Jātaka IV 205; Cullaniddesa §680 a4n;; Visuddhimagga 256 (°aṭṭhi); Sammohavinodanī 239 (the same); Paramatthajotikā I 46, 53; as 14; Dhammapada I 383. As phālibhaddaka (°vana) at Jātaka II 162 (varia lectio pātali°).

:: Pālicca (neuter) [from palita] greyness of hair Majjhima Nikāya I 49; Saṁyutta Nikāya II 2, 42; Aṅguttara Nikāya III 196; Dhammasaṅgani 644, 736, 869; Sammohavinodanī 98.

:: Pāliguṇṭhima (adjective) [doubtful, fr pali + guṇṭh, see paliguṇṭhita; hapax legomenon] covered round (of sandals) Vinaya I 186 (Vinaya Texts II 15: laced boots); varia lectio °gunṭhika.

:: Pāḷi and Pāḷi (feminine) [cf. Sanskrit pālī a causeway, bridge Abhidh-r-m III 54]
1. A line, row Dāṭhāvaṁsa III 61; IV 3; Visuddhimagga 242 (dvattiṁsākāra°), 251 (danta°); Paramatthajotikā II 87.
2. A line, norm, thus the canon of Buddhist writings; the text of the Pāḷi Canon, i.e. the original text (as opposed to the commentary; thus "pāliyaṁ" is opposed to "aṭṭhakathāyaṁ" at Visuddhimagga 107, 450, etc). It is the literary language of the early Buddhists, closely related to Māgadhī. See Grierson 1917, pages 117f.), and literature given by Winternitz, Gesch. Dīgha Nikāya Ind. Litt., II 10; III 606, 635. The word is only found in commentaries, not in the Piṭaka. See also Hardy, Introduction to Nett, page xi. — Jātaka IV 447 (°nayena according to the Pāḷi Text); Visuddhimagga 376 (°nayanusārena the same), 394, 401, 565 (°anusārato according to the text of the canon); 607, 630, 660f., 693, 712; Paramatthajotikā I 41; Paramatthajotikā II 333, 424, 519, 604; as 157, 168; Dhammapada IV 93; Vimāna Vatthu 117, 203 (pālito + aṭṭhuppattito); Peta Vatthu Commentary 83, 87, 92, 287; and frequent elsewhere.

-vaṇṇanā is explanation of the text (as regards meaning of words), purely textual criticism, as opposed to vinicchaya-kathā analysis, exegesis, interpretation of sense Vibhaṅga 291; Visuddhimagga 240 (contrasted to bhāvanāniddesa).

:: Pāḷikha [a variant of paligha on kh for gh see Geiger, Pāḷi Grammar §39.2] a bar Jātaka VI 276 (with palighā as gloss).

:: Pāmaṅga (neuter) [etymology?] a band or chain Vinaya II 106; III 48; Mahāvaṁsa 11, 28; Dīpavaṁsa XII 1; Dhammapada IV 216. See on this Vinaya Texts III 69 and The Great Chronicle of Ceylon 797.

:: Pāmojja = pāmujja [cf. Buddhist Hybrid Sanskrit prāmodya Divyāvadāna 13, 82, 239] Dīgha Nikāya II 214; III 288; Majjhima Nikāya I 37, 98; Saṁyutta Nikāya I 203; II 30; V 157; Dhammapada 376, 381; Paṭisambhidāmagga I 177; Dhammasaṅgani 9, 86; Milindapañha 84; Visuddhimagga 2, 107, 177 (Text pa°); Dhammapada IV 111 (°bahula).

:: Pāmokkha (adjective) [a gerundive formation from pamukha, with lengthening of a as frequently in similar forms like pāṭidesanīya, pāṭimokkha, pāmojja]
1. chief, first, excellent, eminent, (masculine) a leader. — Aṅguttara Nikāya II 168 (saṅga sa°); Puggalapaññatti 69, 70; Milindapañha 75 (hatthi° state elephant). disā° world-famed Jātaka I 166, 285; II 278; VI 347. — Frequently in series agga seṭṭha pāmokkha uttama, in exegesis of mahā (at Cullaniddesa §502 ae.g., when Aṅguttara Nikāya II 95 reads mokkha for p.). See mahā. Defined as "pamukhe sādhū ti" at Sammohavinodanī 332.
2. facing east Peta Vatthu IV 353 (= pācīna-disābhimukha).

:: Pāmujja (neuter) [gerundive formation from pa + mud, see similar forms under pāmokkha] delight, joy, happiness; often combined with pīti. — Dīgha Nikāya I 72, 196; Saṁyutta Nikāya III 134; IV 78 = 351; V 156, 398; Aṅguttara Nikāya III 21; V 1f., 311f., 339, 349; Sutta-Nipāta 256; Nettipakaraṇa 29; Sumaṅgalavilāsinī I 217; Saddhammopāyana 167. See also pāmojja.

:: Pāna [Vedic pāna, from pā, pibati = Latin bibo, past participle pīta, Indo-Germanic °po[i], cf. Greek πίνω to drink, πότος drink; Old-Bulgarian piti to drink, pivo drink; Lithuanian penas milk; Latin potus drink, poculum drinking vessel (= Sanskrit pātra, Pāḷi patta)] drink, including water as well as any other liquid. Often combined with anna° (food), e.g. Sutta-Nipāta 485, 487; Peta Vatthu I 52; and °bhojana (the same) e.g. Dhammapada 249; Jātaka I 204. Two sets of eight drinks are given in detail at Mahāniddesa 372. — Vinaya I 245, 249 (yāgu°); Saṁyutta Nikāya V 375 (majja°); Sutta-Nipāta 82, 398, 924; Jātaka I 202 (dibba°); Puggalapaññatti 51; Peta Vatthu Commentary 7, 8, 50.

-āgāra a drinking booth, a tavern Vinaya II 267; III 151; Jātaka I 302 (= surā-geha commentary); Vibhaṅga 247; Sammohavinodanī 339.

:: Pānada in compound pānadūpama at Jātaka II 223 is faulty. The meaning is "a badly made sandal," and the reading should probably be (with varia lectio and commentary) "dupāhanūpama," i.e. du(ḥ) + upāhanā. The commentary explains as "dukkatupāhanūpama."

:: Pānaka (neuter) [from pāna] a drink Jātaka II 285; IV 30; Dāṭhāvaṁsa V 2; Dhammapada III 207 (amba°); Vimāna Vatthu 99, 291. — derived pānakatta (abstract neuter) being provided with drink Jātaka V 243 (a°).

:: Pānīya (adjective neuter) [Vedic pānīya, from pāna]
1. drinkable Saṁyutta Nikāya II 111.
2. drink, beverage, usually water for drinking Vinaya II 207; IV 263; Jātaka I 198, 450; III 491; V 106, 382; Peta Vatthu I 107; II 119, 710; Peta Vatthu Commentary 4, 5. a reduced form pāniya (cf. Geiger, Pāḷi Grammar §23) is also found, e.g. Vinaya II 153; Dīgha Nikāya I 148; Peta Vatthu II 102.

-ghata a pot for drinking water Vinaya II 216; Jātaka VI 76, 85;
-cāṭika drinking vessel Dhammapada IV 129;
-cāṭī the same Jātaka I 302;
-ṭhālaka drinking cup Vinaya II 214; IV 263;
-bhājana the same Vinaya II 153;
-maṇḍapa water reservoir (BHS the same e.g. Avadāna-śataka II 86) Vinaya II 153;
-māḷaka (?) Jātaka VI 85 (Hardy: Fla courtia cataphracta);
-sālā a hall where drinking water is given Vinaya II 153; Peta Vatthu Commentary 102; cf. papā.

:: Pānudi see panudati.

:: Pāṇa [from pa + an, cf. Vedic prāṇa breath of life; Pāḷi apāna, etc.] living being, life, creature Dīgha Nikāya III 48, 63, 133; Saṁyutta Nikāya I 209, 224; V 43, 227, 441 (mahā-samudde); Aṅguttara Nikāya I 161; II 73, 176, 192; Sutta-Nipāta 117, 247, 394, 704; Dhammapada 246; Sumaṅgalavilāsinī I 69, 161; Paramatthajotikā I 26; Therīgāthā Commentary 253; Peta Vatthu Commentary 9, 28, 35; Vimāna Vatthu 72; Dhammapada II 19. — plural also pāṇāni, e.g. Sutta-Nipāta 117; Dhammapada 270. Buddhaghosa's definition of pāṇa is "pāṇanatāya pāṇā; assāsapassāsāyatta-vuttitāyā ti attho" Visuddhimagga 310.

-ātipāta destruction of life, murder Vinaya I 83 (in "dasa sikkhāpadāni," see also sīla), 85, 193; Dīgha Nikāya III 68, 70, 149, 182, 235; Majjhima Nikāya I 361; III 23; Sutta-Nipāta 242; Itivuttaka 63; Jātaka III 181; Puggalapaññatti 39f.; Nettipakaraṇa 27; Sammohavinodanī 383 (various degrees of murder); Dhammapada II 19; III 355; Sumaṅgalavilāsinī I 69; Peta Vatthu Commentary 27;
-ātipātin one who takes the life of a living being, destroying life Dīgha Nikāya III 82; Majjhima Nikāya III 22; Saṁyutta Nikāya II 167; Itivuttaka 92; Dhammapada II 19;
-upeta possessed or endowed with life, alive [cf. Buddhist Hybrid Sanskrit prāṇopeta Divyāvadāna 72, 462 etc.] Saṁyutta Nikāya I 173; Sutta-Nipāta 157; Sumaṅgalavilāsinī I 236;
-ghāta slaying life, killing, murder Sumaṅgalavilāsinī I 69;
-ghātin = °ātipātin Dhammapada II 19;
-bhu a living being Jātaka IV 494;
-bhūta = °bhu Majjhima Nikāya III 5; Aṅguttara Nikāya II 210; III 92; IV 249f.; Jātaka IV 498;
-vadha = ātipāta Sumaṅgalavilāsinī I 69;
-sama equal to or as dear as life Jātaka II 343; Dīpavaṁsa XI 26; Dhammapada I 5;
-hara taking away life, destructive Majjhima Nikāya I 10 = III 97; Saṁyutta Nikāya IV 206; Aṅguttara Nikāya II 116, 143, 153; III 163.

:: Pāṇaka (adjective/noun) (usually —°) [from pāṇa] a living being, endowed with (the breath of) life Saṁyutta Nikāya IV 198 (chap°); Dhammapada I 20 (varia lectio mata°); sap° with life, containing living creatures Jātaka I 198 (udaka); ap° without living beings, lifeless Vinaya II 216; Majjhima Nikāya I 13, 243; Saṁyutta Nikāya I 169; Sutta-Nipāta page 15 (udaka); Jātaka I 67 (jhāna).

:: Pāṇana (neuter) [from pāṇa] breathing Visuddhimagga 310 (see pāṇa); Dhātupāṭha 273 ("baḷa" pāṇane).

:: Pāṇi [Vedic pāṇi, cf. Avesta pərənā hand, with n-suffix, where we find m-suffix in Greek παλάμη, Latin palma, Old Irish lām, Old High German folma = Anglo-Saxon folm] the hand Vinaya III 14 (pāṇinā paripuñchati); Majjhima Nikāya I 78 (pāṇinā parimajjati); Saṁyutta Nikāya I 178, 194; Sutta-Nipāta 713; Dhammapada 124; Jātaka I 126 (°ṁ paharati); Puggalapaññatti 249 (the same); Peta Vatthu Commentary 56; Saddhammopāyana 147, 238. As adjective (—°) "handed," with a hand, e.g. alla° with clean hand Peta Vatthu II 99; payata° with outstretched hand, open-handed, liberal Saṁyutta Nikāya V 351; Aṅguttara Nikāya III 287; IV 266f.; V 331.

-tala the palm of the hand Dīgha Nikāya II 17;
-bhāga hand-share, division by hands Vimāna Vatthu 96;
-matta of the size of a hand, a handful Peta Vatthu Commentary 70, 116, 119;
-ssara hand sound, hand music, a certain kind of musical instrument Dīgha Nikāya I 6; III 183; Sumaṅgalavilāsinī I 84 (cf. Dialogues of the Buddha I 8), 231; Jātaka V 390, 506; cf. Buddhist Hybrid Sanskrit pāṇisvara Mahāvastu II 52. Also adjective one who plays this instrument Jātaka VI 276; cf. Buddhist Hybrid Sanskrit pāṇisvarika Mahāvastu III 113.

:: Pāṇikā (feminine) [from pāṇi; Sanskrit pāṇikā] a sort of spoon Vinaya II 151. cf. puthu-pāṇikā (°pāṇiyā?) Vinaya II 106.

:: Pāṇin (adjective/noun) [from pāṇa] having life, a living being Saṁyutta Nikāya I 210, 226, Sutta-Nipāta 220 (accusative plural pāṇine, cf. Geiger, Pāḷi Grammar §95.2), 587 (the same), 201, 575; Peta Vatthu Commentary 287; Dhammapada II 19.

:: Pāpa (adjective neuter) [Vedic pāpa, cf. Latin patior ≈ English passion etc.; Greek πῆμα suffering, evil; ταλαιπωρος suffering evil]
1. (adjective) evil, bad, wicked, sinful Aṅguttara Nikāya II 222f. (and comparative pāpatara); Sutta-Nipāta 57; Dhammapada 119 (opposite bhadra). Other comparative-superlative forms are pāpiṭṭha Saṁyutta Nikāya V 96; pāpiṭṭhatara Vinaya II 5; pāpiyyasika Dīgha Nikāya III 254. See pāpiya.
2. unfertile (of soil) Saṁyutta Nikāya IV 315.
3. (neuter) evil, wrong doing, sin Sutta-Nipāta 23, 662; Dhammapada 117 (opposite puñña) 183; Peta Vatthu I 66; 112; IV 150; Dhammapada II 11, — past participle pāpāni Sutta-Nipāta 399, 452, 674; Dhammapada 119, 265.

-iccha having bad wishes or intentions Vinaya I 97; Dīgha Nikāya III 246; Saṁyutta Nikāya I 50; II 156; Aṅguttara Nikāya III 119, 191, 219f.; IV 1, 22, 155; V 123f.; Sutta-Nipāta 133, 280; Itivuttaka 85; Cullaniddesa §342; Visuddhimagga 24 (definition); Sammohavinodanī 476;
-icchatā evil intention Aṅguttara Nikāya IV 160, 165; Dhammapada II 77;
-kamma evil doing, wickedness, sin, crime Dīgha Nikāya III 182; Itivuttaka 86; Sutta-Nipāta 407; Dhammapada 127; Visuddhimagga 502; Sammohavinodanī 440f.; Peta Vatthu Commentary 11, 25, 32, 51, 84;
-kammanta evil-doer, villain Saṁyutta Nikāya I 7;
-kammin the same Majjhima Nikāya I 39; Dhammapada 126;
-kara the same Sutta-Nipāta 674;
-karin the same Dhammapada 15, 17;
-dassana sinful view Peta Vatthu IV 355;
-dhamma wickedness, evil habit Dhammapada 248, 307; Puggalapaññatti 37; Dhammapada III 4; Peta Vatthu Commentary 98; as adjective at Pv-a. 58;
-dhammin one of evil character or habits Peta Vatthu I 117;
-parikkhaya decay or destruction of demerit (opposite puñña°) Peta Vatthu II 615;
-mitta an evil associate, a bad companion (opposite kalyāṇa°) Majjhima Nikāya I 43, 470; Dīgha Nikāya III 182;
-mittatā bad company, association with wicked people Aṅguttara Nikāya I 13f., 83; IV 160, 165; Dīgha Nikāya III 212; Dhammasaṅgani 13, 27; Vibhaṅga 359, 369, 371;
-saṅkappa evil thought Sutta-Nipāta 280;
-sīla bad morals Sutta-Nipāta 246;
-supina an evil dream (opposite bhaddaka) Visuddhimagga 312; Dhammapada III 4.

:: Pāpaka (adjective) [from pāpa] bad, wicked, wretched, sinful Vinaya I 8; Saṁyutta Nikāya I 149, 207; V 418 (p. a kusala citta); Sutta-Nipāta 127, 215, 664; Dhammapada 66, 78, 211, 242; Jātaka I 128; Peta Vatthu II 716 (= lāmaka commentary); II 93; Puggalapaññatti 19; Dhammasaṅgani 30, 101; Milindapañha 204 (opposite kalyāṇa); Visuddhimagga 268 (= lāmaka), 312 (of dreams, opposite bhaddaka). — feminine pāpikā Dhammapada 164, 310; a° without sin, innocent, of a young maiden (daharā) Therīgāthā 370; Vimāna Vatthu 314; 326 (so explained by Vv-a, but Therīgāthā Commentary explains as faultless, i.e. beautiful).

:: Pāpaṇika (adjective/noun) [pa + āpaṇa + ika]
belonging to a shop, i.e. 1. a shopkeeper Aṅguttara Nikāya I 115f.
2. laid out in the shop (of cīvara) Vinaya I 255; Visuddhimagga 62 (= āpaṇa-dvāre patitaka). See also Vinaya Texts II 156.

:: Pāpeti1 [denominative from pāpa] to make bad, bring into disgrace Vinaya IV 5, — past participle pāpita.

:: Pāpeti2 [causative of pāpuṇāti] to make attain, to let go to, to cause to reach, to bring to Jātaka IV 494; V 205, 260; Sumaṅgalavilāsinī I 136. imperative pāpaya Saṁyutta Nikāya I 217, and pāpayassu Jātaka IV 20. future pāpessati Jātaka I 260 and pāpayissati Jātaka V 8.

:: Pāpika = pāpaka Dīgha Nikāya I 90 (cf. Sumaṅgalavilāsinī I 256); Aṅguttara Nikāya IV 197.

:: Pāpimant (adjective/noun) [from pāpa, cf. Vedic pāpman] sinful; a sinner, especially used as epithet of Māra, i.e. the Evil, the wicked one Saṁyutta Nikāya I 103; Aṅguttara Nikāya IV 434; Udāna 64; Sutta-Nipāta 430; Theragāthā 1213; Milindapañha 155f.; Dhammapada IV 32.

:: Pāpita [past participle of pāpeti1, in meaning = pāpika] one who has done wrong, sinful, evil Majjhima Nikāya II 43 (where Dīgha Nikāya I 90 at the same passage has pāpika); Sumaṅgalavilāsinī I 256 (for pāpika, varia lectio vāpita).

:: Pāpiyo (adjective) [comparative of pāpa, cf. Sanskrit pāpīyas] worse, more evil or wicked Saṁyutta Nikāya I 162, 202; Sutta-Nipāta 275; Dhammapada 42, 76; Jātaka I 158; IV 303; Milindapañha 155; Dhammapada II 108.

:: Pāpuṇana (neuter) [from pāpuṇāti] attainment Jātaka IV 306.

:: Pāpuṇāti [pa + āp; cf. Sanskrit prāpnoti] to reach, attain, arrive at, obtain, get to learn. — present pāpuṇāti Vinaya II 208; Jātaka IV 285; VI 149; Puggalapaññatti 70; Sumaṅgalavilāsinī 21; Peta Vatthu Commentary 74, 98, 125, 195; and pappoti Saṁyutta Nikāya I 25; Dhammapada 27; Visuddhimagga 501; Dhammapada I 395; potential pāpuṇe Sutta-Nipāta 324; Dhammapada 138; Jātaka V 57 (1st plural pāpuṇeyyāma for Text pappomu); Dhammapada IV 200. preterit apāpuṇi Therīgāthā Commentary 64, and pāpuṇi Jātaka II 229. Preterit apattha Jātaka V 391 (prohibative mā a.). Future pāpuṇissati Jātaka I 260. Gerund pāpuṇitvā Saṁyutta Nikāya II 28; patvā Sutta-Nipāta 347, 575, and pappuyya Saṁyutta Nikāya I 7 (cf. Vinaya II 56; Aṅguttara Nikāya I 138), 181, 212. infinitive pappotuṁ Saṁyutta Nikāya I 129 = Therīgāthā 60, and pāpuṇituṁ Sammohavinodanī 223. — gerundive pattabba Saṁyutta Nikāya I 129; II 28; Paramatthajotikā II 433, — past participle patta; causative pāpeti2 (q.v.).

:: Pāpuraṇa (neuter) [through *pāvuraṇa from pra + vṛ, cf. Sanskrit prāvaraṇa] cover, dress, cloak Saṁyutta Nikāya I 175; Milindapañha 279; Dhammapada III 1. See also pārupana.

:: Pāpurati [from pa + ā + vṛ, cf. Vedic pravṛṇoti] to cover, veil; shut, hide; only negative a° and only in phrase apāpurati amatassa dvāraṁ to open the door of Nibbāna Vinaya I 5; Vimāna Vatthu 6427 (= vivarati Vimāna Vatthu 284).

:: Pāra (adjective/noun) [from para]
1. As adverb (—°) beyond, over, across, used as preposition with ablative, e.g. pāra-Gaṅgāya beyond the G. Saṁyutta Nikāya I 207, 214; Paramatthajotikā II 228. See under compounds
2. As neuter the other side, the opposite shore Saṁyutta Nikāya I 169, 183; Sutta-Nipāta 1059; Mahāniddesa 20 (= amataṁ Nibbānaṁ); Dhammapada 385; Dhammapada IV 141 aparā pāraṁ gacchati to go from this side to the other (used with reference to this world and the world beyond) Saṁyutta Nikāya IV 174; Aṅguttara Nikāya V 4; Sutta-Nipāta 1130; pāraṁ gavesino Majjhima Nikāya II 64 = Theragāthā 771-773. Cases adverbially: accusative pāraṁ see seperate; ablative pārato from the other side Vinaya II 209.
3. the guṇa form of para, another: see compounds:

-atthika (pār') wishing to cross beyond Dīgha Nikāya I 244;
-ga "going beyond," traversing crossing surmounting Saṁyutta Nikāya IV 71 (jāti-maraṇassa); Sutta-Nipāta 32, 997;
-gata one who has reached the opposite shore Saṁyutta Nikāya I 34; II 277; IV 157; Aṅguttara Nikāya IV 411; Sutta-Nipāta 21, 210, 359; Dhammapada 414; Vimāna Vatthu 531 (cf. Vimāna Vatthu 231); one who has gone over to another party Theragāthā 209;
-gavesin looking for the other shore Dhammapada 355; Dhammapada IV 80;
-gāmin = -gata Saṁyutta Nikāya I 123; Aṅguttara Nikāya V 232f., 253f.; Dhammapada II 160;
-gū
(a) gone beyond, i.e. passed, transcended, crossed Saṁyutta Nikāya I 195 = Cullaniddesa §136 a (dukkhassa), Saṁyutta Nikāya IV 210 (bhavassa); Aṅguttara Nikāya II 9 (the same); III 223; Itivuttaka 33 (jarāya); Dhammapada 348.
(b) gone to the end of (genitive or. —°), reached perfection in, well-versed in, familiar with, an authority on Sutta-Nipāta 992 (sabbadhammānaṁ), 1105 (cf. Cullaniddesa §435); Dīgha Nikāya I 88 (tiṇṇaṁ vedānaṁ); Dhammapada III 361 (the same);
-dārika an adulterer, literally one of another's wife Saṁyutta Nikāya II 259; Jātaka III 43 (so read for para°); Dhammapada II 10.

:: Pāradārika an adulterer, literally one of another's wife Saṁyutta Nikāya II 259; Jātaka III 43 (so read for para°); Dhammapada II 10.

:: Pāramitā (feminine) [pāramī + tā] = pāramī Nettipakaraṇa 87.

:: Pāramī (feminine) [abstract from parama, cf. Buddhist Hybrid Sanskrit mantrāṇāṁ pāramiṁ gata Divyāvadāna 637] completeness, perfection, highest state Sutta-Nipāta 1018, 1020; Puggalapaññatti 70; Dhammapada I 5; Vimāna Vatthu 2 (sāvakañāṇa°); Peta Vatthu Commentary 139; Saddhammopāyana 328. In later literature there is mentioned a group of ten perfections (dasa pāramiyo) as the perfect exercise of the ten principal virtues by a Bodhisatta, viz. dāna°, sīla°, nekkhamma°, paññā°, viriya°, khanti°, sacca°, adhiṭṭhāna°, mettā°, upekhā° Jātaka I 73; Dhammapada I 84.

-ppatta (pārami°) having attained perfection Majjhima Nikāya III 28; Cullaniddesa §435; Milindapañha 21 22; cf. The Questions of King Milinda I 34.

:: Pāraṁ (adverb-preposition) [accusative of pāra] beyond, to the other side Dīgha Nikāya I 244; Majjhima Nikāya I 135; Sutta-Nipāta 1146 (maccu-dheyya°, vv.ll. °dheyassa and °dheyya°), explained by Cullaniddesa §487 as amataṁ Nibbānaṁ; Vimāna Vatthu 42.

-gata (cf. pāragata) gone to the other side, gone beyond, traversed, transcended Majjhima Nikāya I 135; Saṁyutta Nikāya II 277; Sutta-Nipāta 803; Mahāniddesa 114; Cullaniddesa §435; Puggalapaññatti 72; Visuddhimagga 234;
-gamana crossing over, going beyond Saṁyutta Nikāya V 24, 81; Aṅguttara Nikāya V 4, 313; Sutta-Nipāta 1130.

:: Pārājika [etymology doubtful; suggested are parā + aj (Burnouf); para + ji; pārācika (S. Lévi, see Geiger, Pāḷi Grammar §38, note 3; also Childers sub voce)] one who has committed a grave transgression of the rules for bhikkhus; one who merits expulsion (see on term Vinaya Texts I 3; The Questions of King Milinda I 268; II 78) Vinaya I 172; II 101, 242; Aṅguttara Nikāya II 241; III 252; V 70; Jātaka VI 70, 112; Milindapañha 255; Visuddhimagga 22; Paramatthajotikā I 97, Dhammapada I 76 (as one of the divisions of the Sutta-vibhaṅga, see also Vinaya III 1f.).

:: Pārāpata [Epic Sanskrit pārāvata] a dove, pigeon Jātaka I 242; V 215; Vimāna Vatthu 167 (°akkhi); Pañca-g 45. See the doublet pārevata.

:: Pārāyana (neuter) [late Sanskrit pārāyaṇa, the metri causā form of parāyana] the highest (farthest) point, final aim, chief object, ideal; title of the last Vagga of the Sutta-Nipāta Aṅguttara Nikāya III 401; Sutta-Nipāta 1130; Cullaniddesa §438; Paramatthajotikā II 163, 370, 604.

:: Pāreti [denominative from pāra; cf. Latin portare] to make go through, to bore through, pierce, break (?) Jātaka III 185 (reading uncertain).

:: Pārevata [the Prākrit form (cf. Māgadhi pārevaya) of the Sanskrit pārāpata, which appears also as such in Pāḷi]
1. A dove, pigeon Aṅguttara Nikāya I 162 (dove-coloured); Vimāna Vatthu 363 (°akkhi = pārāpatakkhi Vimāna Vatthu 167); Jātaka VI 456.
2. A species of tree, Diospyros embryopteris Jātaka VI 529, 539.

:: Pāribhaṭya (neuter) (and derivative) [from pari + bhṛ] "petting (or spoiling) the children" (The Questions of King Milinda II 287) but perhaps more likely "fondness of being petted" or "nurture" (as Path 32) (being carried about like on the lap or the back of a nurse, as explained at Visuddhimagga 28 = Sammohavinodanī 483). The readings are different, thus we find °bhaṭyatā at Vbh 240; Sammohavinodanī 338, 483; °bhatyatā at Visuddhimagga 17, 23, 27 (vv.ll. °bhaṭṭatā and °bbhaṭṭatā); °bhaṭṭakatā at Milindapañha 370; °bhaṭṭatā at Vibhaṅga 352; Paramatthajotikā I 236; Cullaniddesa §39. The more detailed explanation at Sammohavinodanī 338 is "alaṅkāra-karaṇādīhi dāraka-kīḷāpanaṁ etaṁ adhivacanaṁ." — See stock phrase under mugga-sūpyatā.

:: Pāribhogika (adjective) [from pa ribhoga] belonging to use or enjoyment, with reference to relics of personal use Jātaka IV 228 (one of the 3 cetiyas, viz. sarīrika, pāribhogika, uddesika); Milindapañha 341 (the same).

:: Pāricariyā (feminine) same as paricariya serving, waiting on, service, ministration, honour (for = locative) Dīgha Nikāya III 189, 250, 281; Majjhima Nikāya II 177; Saṁyutta Nikāya IV 239; Aṅguttara Nikāya II 70; III 284, 325, 328; Jātaka III 408; IV 490; V 154, 158 (kilesa°); Peta Vatthu Commentary 7, 58, 128. cf. Buddhist Hybrid Sanskrit pāricāryā Mahāvastu II 225.

:: Pāricchatta = pāricchattaka, Sutta-Nipāta 64 (°ka Cullaniddesa §439; explained as koviḷāra); Jātaka V 393.

:: Pāricchattaka [Epic Sanskrit pārijāta, but Pāḷi from pari + chatta + ka, in popular etymology "shading all round"] the coral tree Erythmia Indica, a tree in Indra's heaven Vinaya I 30; Aṅguttara Nikāya IV 117f.; Vimāna Vatthu 381 (explained as Māgadhism at Vimāna Vatthu 174 for pārijāta, which is also the Buddhist Hybrid Sanskrit form); Jātaka I 40; II 20; Paramatthajotikā I I 122; Paramatthajotikā II 485; Dhammapada I 273; III 211; as 1; Vimāna Vatthu 12, 110; Peta Vatthu Commentary 137.

:: Pārihāriya (adjective) [from parihāra] connected with preservation or attention, fostering, keeping Visuddhimagga 3 (°paññā), 98 (°kammaṭṭhāna); Paramatthajotikā II 54 (the same).

:: Pārijāta = pāricchattaka, Vimāna Vatthu 174.

:: Pārijuñña (neuter) [abstract from parijuṇṇa, past participle of pari + jur]
1. decay, loss Majjhima Nikāya II 66; Dhammapada I 238; Vimāna Vatthu 101 (bhoga°).
2. loss of property, poverty Peta Vatthu Commentary 3.

:: Pārikkhattiya = parikkhattatā, Puggalapaññatti 19 = Sammohavinodanī 358.

:: Pārima (adjective) [superlative formation from pāra] yonder, farther, only combined with °tīra the farther shore Dīgha Nikāya I 244; Majjhima Nikāya I 134, 135; Saṁyutta Nikāya IV 174; Milindapañha 269; Dhammapada II 100. cf. Buddhist Hybrid Sanskrit pārimaṁ tīraṁ Avadāna-śataka I 148.

:: Pāripanthika [from paripantha]
1. highwayman, robber Saṁyutta Nikāya II 188; Jātaka V 253.
2. connected with danger, threatening, dangerous to (—°) Visuddhimagga 152; Puggalapaññatti 181 (samādhi°, vipassanā°).

:: Pāripūrī (feminine) [abstract from pari + pūr, cf. Buddhist Hybrid Sanskrit pāripūri Avadāna-śataka II 107] fulfilment, completion, consummation Saṁyutta Nikāya I 139; Aṅguttara Nikāya V 114f.; Sutta-Nipāta 1016; Jātaka VI 298; Cullaniddesa §137 (pada°); Paramatthajotikā II 28 (the same); Puggalapaññatti 53; Dhammasaṅgani 1367; Dhammapada I 36; Peta Vatthu Commentary 132, 133; Sammohavinodanī 468 (°mada conceit of perfection).

:: Pārisajja [from parisā] belonging to an assembly, plural the members of an assembly, especially those who sit in council, councillors (cf. Buddhist Hybrid Sanskrit pāriṣadya councillor Divyāvadāna 291) Vinaya I 348; Dīgha Nikāya I 136; III 64, 65; Majjhima Nikāya I 326; Saṁyutta Nikāya I 145, 222; Aṅguttara Nikāya I 142; Milindapañha 234; Sumaṅgalavilāsinī I 297.

:: Pārisuddhi (feminine) [from parisuddha] purity Vinaya I 102, 136 (cf. Vinaya Texts I 242, 280); Majjhima Nikāya III 4; Aṅguttara Nikāya II 194f. (°padhāniyaṅgāni, the four, viz. sīlapārisuddhi, citta°, diṭṭhi°, vimutti°); Mahāniddesa 475; Paṭisambhidāmagga I 42 (°sīla); Dhammasaṅgani 165; Milindapañha 336 (ājīva°, and in 4th jhāna); Visuddhimagga 30 (= parisuddhatā), 46 (°sīla), 278; Dhammapada III 399 (catu°-sīla); IV 111 (ājīva°); Saddhammopāyana 342.

:: Pārivattaka (adjective) = pari°; changing, turning round (of cīvara) Vinaya IV 59, 60.

:: Pārivāsika = pari° (a probationer), Vinaya I 136; II 31 sq. where distinguished from apakatatta bhikkhu, a regular, ordained bhikkhu to whom apārivāsika is inferior in rank.

:: Pāroha [from pra + ruh, cf. Sanskrit prāroha]
1. A small (side) branch, new twig (of a Nigrodha tree) Jātaka V 8, 38, 472; VI 199; Paramatthajotikā II 304; Peta Vatthu Commentary 113.
2. A shoot, sprout (from the root of a tree, tillering) Saṁyutta Nikāya I 69 (see Commentarial explanation at Kindred Sayings 320); Jātaka VI 15; Dhammapada II 70; Sammohavinodanī 475; 476.

:: Pārupana (neuter) [from pārupati] covering, clothing; dress Jātaka I 126, 378; III 82; Milindapañha 279; Dhammapada I 70, 164; Peta Vatthu Commentary 74, 76.

:: Pārupati [metathesis from pāpurati = Sanskrit prāvṛṇoti, pa + vṛ; see also pāpurati etc.] to cover, dress, hide, veil Dīgha Nikāya I 246; Vinaya IV 283; Majjhima Nikāya III 94; Saṁyutta Nikāya II 281; Jātaka II 24, 109; Peta Vatthu II 112 (= nivāseti Peta Vatthu Commentary 147); Mahāvaṁsa 22, 67; Visuddhimagga 18; Dhammapada III 325; Vimāna Vatthu 44, 127; Peta Vatthu Commentary 73, 74, 77, — past participle pāruta (q.v.).

:: Pāruta [past participle of pārupati] covered, dressed Saṁyutta Nikāya I 167, 175; Theragāthā 153; Jātaka I 59, 347; Paramatthajotikā II 401; Peta Vatthu Commentary 48, 161. °duppāruta not properly dressed (without the upper robe) Vinaya I 44; II 212; Saṁyutta Nikāya II 231, 271. See also abhipāruta.
Note: The form apāruta is apparently only a negative pāruta, in reality it is apa + ā + vṛta.

:: Pāsa1 [Vedic pāśa] a sling, snare, tie, fetter Saṁyutta Nikāya I 105, 111; Aṅguttara Nikāya II 182; IV 197; Vinaya IV 153 (? hattha°); Sutta-Nipāta 166; Itivuttaka 36 (Māra°); Jātaka III 184; IV 414; Peta Vatthu Commentary 206. On its frequent use in similes see JPTS, 1907, 111.

:: Pāsa2 [Classical Sanskrit prāsa from pra + as] a spear, a throw Sutta-Nipāta 303; Aṅguttara Nikāya IV 171 (kuṭhāri° throw of an axe). — asi° a class of deities Milindapañha 191.

:: Pāsa3 (a stone?) at Peta Vatthu Commentary 63 (pāsantare) is probably a misreading and to be corrected to palāsa (palāsantare, similarly to rukkhantare, kaṭṭh'- and mūlantare), foliage.

:: Pāsaka1 [from pāsa1] a bow, for the dress Vinaya II 136; for the hair Therīgāthā 411 (if Morris, JPTS 1893, 45, 46, is right to be corrected from pasāda).

:: Pāsaka2 [from pāsa2] a throw, a die Jātaka VI 281.

:: Pāsaka3 lintel Vinaya II 120 = 148 (see Vinaya Texts III 144).

:: Pāsaṁsa (adjective) [gerundive from pasaṁsati with pā for pa as in similar formations (see pāmokkha)] to be praised; praiseworthy Majjhima Nikāya I 15, 404; II 227 (dasa °ṭṭhānāni); Aṅguttara Nikāya V 129 (the same); Jātaka III 493; Peta Vatthu IV 713; Nettipakaraṇa 52.

:: Pāsaṇḍa [cf. late Sanskrit pāṣaṇḍa] heresy, sect Saṁyutta Nikāya I 133, Aṅguttara Nikāya II 466; Therīgāthā 183; Milindapañha 359; Therīgāthā Commentary 164. — °ika heretic, sectarian Vinaya IV 74.

:: Pāsati (?) only in "sammaṁ pāsanti" at Paramatthajotikā II 321 as explanation of sammāpāsa (q.v.).

:: Pāsāda [pa + ā + sad, cf. Classical Sanskrit prāsāda] a lofty platform, a building on high foundations, a terrace, palace Vinaya I 58, 96, 107, 239; II 128, 146, 236 (cf. Vinaya Texts I 174; III 178); Dīgha Nikāya II 21; Saṁyutta Nikāya I 137; Aṅguttara Nikāya I 64; Sutta-Nipāta 409; Itivuttaka 33; Peta Vatthu II 125; Jātaka II 447; IV 153 (pillars); V 217; Visuddhimagga 339 (°tala); as 107; Paramatthajotikā II 502; Therīgāthā Commentary 253, 286; Vimāna Vatthu 197; Peta Vatthu Commentary 23, 75, 279 (cf. upari°); Saddhammopāyana 299. — satta-bhūmaka° a tower with seven platforms Jātaka I 227, 346; IV 323, 378; V 426, 577. The Buddha's 3 castles at Dīgha Nikāya II 21; Aṅguttara Nikāya I 145; Jātaka VI 289. See also JPTS, 1907, 112 (p. in similes).

:: Pāsādika (adjective) [from pasāda]
1. pleasing pleasant, lovely, amiable Vinaya IV 18; Dīgha Nikāya III 141; Saṁyutta Nikāya I 95; II 279; Aṅguttara Nikāya II 104f., 203; III 255f.; Dhammapada I 119; Therīgāthā Commentary 266, 281; Sumaṅgalavilāsinī I 141, 281; Vimāna Vatthu 6; Peta Vatthu Commentary 46, 186, 187, 261. — samanta° lovely throughout Aṅguttara Nikāya I 24; V 11.
2. comfortable Visuddhimagga 105.

:: Pāsāṇa [Epic Sanskrit pāṣāṇa] a rock, stone Aṅguttara Nikāya I 283; Sutta-Nipāta 447; Jātaka I 109, 199; V 295; Visuddhimagga 28, 182, 183; Sammohavinodanī 64 (its size as compound with pabbata); Dhammapada III 151; as 389; Vimāna Vatthu 157; Saddhammopāyana 328.

-guḷa a ball of (soft) stone, used for washing (pumice stone°) Aṅguttara Nikāya II 200 (sāla-laṭṭhiṁ ... taccheyya ... likheyya ... pāsāṇaguḷena dhopeyya ... nadiṁ patāreyya), cf. Majjhima Nikāya I 233; and Visuddhimagga 28 "bhājane ṭha pitaṁ guḷapiṇḍaṁ viya pāsāṇaṁ."
-cetiya a stone Caitya Dhammapada III 253;
-tala a natural plateau Jātaka I 207;
-piṭṭhe at the back of a rock Visuddhimagga 116;
-pokkharaṇī a natural tank Visuddhimagga 119;
-phalaka a slab of stone Jātaka IV 328;
-macchaka a kind of fish (stonefish) Jātaka IV 70; VI 450;
-lekha writing on a stone Puggalapaññatti 32;
-sakkharā a little stone, fragment of rock Saṁyutta Nikāya II 137; Aṅguttara Nikāya IV 237;
-sevāla stone Vallisneria Jātaka V 462;
-vassa rain of stones Paramatthajotikā II 224.

:: Pāsāṇaka = pāsāṇa Vinaya II 211.

:: Pāsāvin (adjective) [from pasavati] bringing forth Saṁyutta Nikāya V 170; Jātaka I 394.

:: Pāssati future of pibati (for pivissati). See pivati.

:: Pāsuka [for the usual phāsuka] a rib Vinaya II 266. (loop° Rhys Davids).

:: Pāsuḷa [for phāsuka] a rib Vinaya III 105.

:: Pāta (—°)(Pāto) [from pat]
1. fall Sumaṅgalavilāsinī I 95 (ukkā°); Peta Vatthu Commentary 45 (asani°). The reading "anatthato pātato rakkhito" at Peta Vatthu Commentary 61 is faulty; we should prefer to read apagato (apāyato?) rakkhito.
2. throwing, a throw Sutta-Nipāta 987 (muddha°); Peta Vatthu Commentary 57 (akkhi°). See also piṇḍa.

:: Pātana (neuter) [from pāteti] bringing to fall, destroying, killing, only in gabbha° destroying the fœtus, abortion (q.v.) Dhammapada I 47 and passim.

:: Pātar (adverb) [Vedic prātar, derived from °prō, °prā, cf. Latin prandium (from prām-edi°om = pātar-āsa); Greek πρωί early; Old High German fruo = German fruh] early in the morning, in following forms:
1. pātar (before vowels), only in compound °āsa (pātarāsa) morning meal, breakfast [cf. Buddhist Hybrid Sanskrit prātar-aśana Divyāvadāna 631] Dīgha Nikāya III 94; Sutta-Nipāta 387; Jātaka I 232; Vimāna Vatthu 294, 308; Paramatthajotikā II 374 (pāto asitabbo ti pātar-āso piṇḍa-pātass'etaṁ nāmaṁ). — katapātarāsa (adjective) after breakfast Jātaka I 227; VI 349 (°bhatta); Visuddhimagga 391.
2. pāto (absolute) Dīgha Nikāya III 94; Dhammapada II 60; Peta Vatthu Commentary 54, 126, 128; pāto va right early Jātaka I 226; VI 180.
3. pātaṁ Saṁyutta Nikāya I 183; II 242; Therīgāthā 407.
Note: Should piṇḍa-pāta belong here, as suggested by Buddhaghosa at Paramatthajotikā II 374 (see above)? See detail under piṇḍa.

:: Pātavyatā (feminine) [from pāt, see pāteti] downfall, bringing to fall, felling Majjhima Nikāya I 305; Aṅguttara Nikāya I 266; Vinaya IV 34 (-by-); Sammohavinodanī 499.

:: Pātāla [cf. Epic Sanskrit pātāla an underground cave] declivity, cliff, abyss Saṁyutta Nikāya I 32, 127, 197; IV 206; Theragāthā 1104 (see Psalms of the Brethren 418 for fuller explanation); Jātaka III 530 (here explained as a cliff in the ocean).

:: Pātāpeti [causative II of pāteti] to cause to fall, to cause an abortion Vinaya II 108; Sumaṅgalavilāsinī I 134.

:: Pāteti [causative of pat]
1. to make fall, drop, throw off Saṁyutta Nikāya I 197 (sakuṇo rajaṁ); Jātaka I 93 (udakaṁ); Milindapañha 305 (sāraṁ).
2. to bring to fall Jātaka V 198; Milindapañha 187.
3. to kill, destroy, cut off (the head) Jātaka I 393; III 177; Peta Vatthu Commentary 31, 115, — past participle pātita. Causative II pātāpeti (q.v.). — cf. abhi°.
Note: In meaning 3 it would be better to assume confusion with pāṭeti (for phāṭeti = Sanskrit sphāṭayati to split [sphuṭ = (s)phal], see phāleti and phāṭeti.

:: Pātheyya (neuter) [gerundive formation from patha] "what is necessary for the road," provisions for a journey, viaticum Vinaya I 244; Saṁyutta Nikāya I 44; Dhammapada 235, 237; Jātaka V 46, 241; Sumaṅgalavilāsinī I 288; Dhammapada I 180; III 335; Peta Vatthu Commentary 5, 154.

:: Pātheyyaka (neuter) = patheyya Peta Vatthu Commentary 126.

:: Pāti [Vedic pāti of pā, cf. Greek πῶν herd, ποιμήν shepherd, Latin pāsco to tend sheep] to watch, keep watch, keep Jātaka III 95 (to keep the eyes open, commentary ummisati; opposite nimisati); Visuddhimagga 16 (= rakkhati in definition of pāṭimokkha).

:: Pātika = pātī, read at Visuddhimagga 28 for patika.

:: Pātimokkha (neuter) [with Childers plausibly as paṭi + mokkha, gerund of muc (causative mokṣ°) with lengthening of paṭi as in other gerundives like pāṭidesaniya. Thus in reality the same as paṭimokkha 2 in sense of binding, obligatory, obligation, cf. Jātaka V 25. The spelling is frequently pāti° (varia lectio pāṭi°). The Sanskrit prāṭimokṣa is a wrong adaptation from Pāḷi pātimokkha, it should really be pratimokṣya "that which should be made binding." An explanation of the word after the style of a popular etymology is to be found at Visuddhimagga 16] a name given to a collection of various precepts contained in the Vinaya (forming the foundation of the Sutta-vibhaṅga, Vinaya III and IV, editor Oldenberg), as they were recited on Uposatha days for the purpose of confession. See von Hinüber, Handbook, pages 9-12, where literature is given; and cf. Vinaya Texts I 27f.; Franke, Digha translation page 66f.; — pāṭimokkhaṁ uddisati to recite the p. Vinaya I 102, 112, 175; II 259; III 8; IV 143; Udāna 51; opposite °ṁ ṭhapeti to suspend the (recital of the) p. Vinaya II 240f. — See Vinaya I 65, 68; II 95, 240f. 249; Saṁyutta Nikāya V 187; Sutta-Nipāta 340; Dhammapada 185, 375; Mahāniddesa 365; Visuddhimagga 7, 11, 16f., 36, 292; Dhammapada III 237 (= jeṭṭhakasīla); IV 111 (the same); Saddhammopāyana 342, 355, 449.

-uddesa recitation of the p. Vinaya I 102; Dīgha Nikāya II 46; Majjhima Nikāya II 8; Paramatthajotikā II 199;
-uddesaka one who recites the p. Vinaya I 115, cf. Vinaya Texts I 242;
-ṭhapana suspension of the p. Vinaya II 241f.; Aṅguttara Nikāya V 70;
-saṁvara "restraint that is binding on a recluse" (Dialogues of the Buddha I 79), moral control under the p. Vinaya IV 51; Dīgha Nikāya I 62; II 279; III 77, 266, 285; Aṅguttara Nikāya III 113, 135, 151; IV 140; V 71, 198; Itivuttaka 96, 118; Udāna 36; Visuddhimagga 16 (where explained in detail); Sammohavinodanī 323; cf. saṁvuta-pāṭimokkha (adjective) Peta Vatthu IV 132.

:: Pātin (—°) (adjective) [from pāta] throwing, shooting, only in compound dūre° throwing far Aṅguttara Nikāya I 284; II 170. See akkhaṇa-vedhin.

:: Pātita [past participle of pāteti] brought to fall, felled, destroyed Sutta-Nipāta 631; Dhammapada 407; Jātaka III 176; Peta Vatthu Commentary 31 (so read for patita).

:: Pātī and Pāti (feminine) [the feminine of patta, which is Vedic pātra (neuter); to this the feminine Vedic pātrī] a bowl, vessel, dish Vinaya I 157 (avakkāra°), 352 (the same); II 216 (the same); Majjhima Nikāya I 25 (kaṁsa°), 207; Saṁyutta Nikāya II 233; Aṅguttara Nikāya IV 393 (suvaṇṇa°, rūpiya°, kaṁsa°); Jātaka I 347, 501; II 90; V 377 (suvaṇṇa°) VI 510 (kañcana°); Vimāna Vatthu 65; Peta Vatthu Commentary 274.

:: Pāto [DPL]: and before a vowel sometimes Pātar (adverb), at dawn, early,to-morrow morning.

:: Pātukamyatā is frequent varia lectio for cāṭu-kamyatā, which is probably the correct reading (see this). The meaning (according to Visuddhimagga 27 = Sammohavinodanī 483) is "putting oneself low," i.e. flattery, "fawning" (Path 32). A still more explicit definition is found at Sammohavinodanī 338. The different spellings are as follows: cāṭukamyatā Visuddhimagga 17, 27; Paramatthajotikā I 236; Sammohavinodanī 338, 483; cāṭukammatā Milindapañha 370; pāṭukamyatā Vibhaṅga 246; pātukamyatā Cullaniddesa §39. See standing phrase under mugga-sūpyatā.

:: Pātur and Pātu (—°) (indeclinable) [cf. Vedic prāduḥ in prādur + bhū; on t for d see Geiger, Pāḷi Grammar §39.4. As regards etymology Monier Williams suggests prā = pra + dur, door, thus "before the door, openly"; cf. dvāra] visible, open, manifest; only in compounds with kṛ and bhū, and with the rule that pātu° appears before consonants, whereas pātur° stands before vowels.
1. with kṛ (to make appear): present pātukaroti Sutta-Nipāta 316; Jātaka IV 7; Puggalapaññatti 30; Paramatthajotikā II 423; preterit pātvākāsi Saṁyutta Nikāya II 254; Dhammapada II 64; past participle pātukata Vimāna Vatthu 8441.
2. with bhū (to become manifest, to appear): present pātubhavati Dīgha Nikāya I 220; Dīgha Nikāya II 12, 15, 20, 226; Majjhima Nikāya I 445; Saṁyutta Nikāya IV 78; Peta Vatthu II 941 (potential °bhaveyyuṁ); preterit pāturahosi [cf. Buddhist Hybrid Sanskrit prādurabhūt Jātakamala 211] Vinaya I 5; Dīgha Nikāya I 215; II 20; Saṁyutta Nikāya I 137; Peta Vatthu II 86; Milindapañha 10, 18; Vimāna Vatthu 188; plural pāturahaṁsu Jātaka I 11, and °ahiṁsu Jātaka I 54. Past participle pātubhūta Saṁyutta Nikāya III 39; Dhammasaṅgani 1035; Peta Vatthu Commentary 44.

-kamma making visible, manifestation Saṁyutta Nikāya II 254; Dhammapada IV 198;
-bhāva appearance, coming into manifestation Majjhima Nikāya I 50; Saṁyutta Nikāya II 3; IV 78; Aṅguttara Nikāya I 266; II 130; Sutta-Nipāta 560, 998; Jātaka I 63; Cullaniddesa sub voce; Visuddhimagga 437.

:: Pātva (Patva) see Pāpuṇāti.

:: Pāṭala (adjective) [cf. Classical Sanskrit pāṭala, to same root as palita and pāṇḍu: see Walde, Latin Wörterbuch under palleo and cf. paṇḍu] pale red, pink Jātaka IV 114.

:: Pāṭalī (feminine) [cf. Classical Sanskrit pāṭalī, to pāṭala] the trumpet flower, Bignonia Suaveolens Dīgha Nikāya II 4 (Vipassī pāṭaliyā mūle abhisambuddho); Vimāna Vatthu 359; Jātaka I 41 (°rukkha as the bodhi tree); II 162 (pāṭali-bhaddaka sic varia lectio for phālibhaddaka); IV 440; V 189; VI 537; Milindapañha 338; Vimāna Vatthu 42, 164; Therīgāthā Commentary 211, 226.

:: Pāṭaṅkī (feminine) "sedan chair" (?) in phrase sivikaṁ pāṭaṅkiṁ at Vinaya I 192 (MV V 10, 3) is not clear. The vv.ll. (p. 380) are pāṭaṅgin, pāṭaṅgan pāṭakan. Perhaps pallaṅkaṁ?

:: Pāṭava (neuter) [cf. late Sanskrit pāṭava, from paṭu] skill Paramatthajotikā I 156.

:: Pāṭekka and Pāṭiyekka (adjective) [paṭi + eka; the diæretic form of pacceka: see Geiger, Pāḷi Grammar §24] several, distinct, single Vinaya I 134; IV 15; Jātaka I 92 (Text pāṭiekka, pāṭiyekka); Visuddhimagga 249 (pāṭiyekka, pāṭiekka), 353, 356, 443, 473; Dhammapada IV 7 (pāṭiy° varia lectio pāṭieka). — neuter °ṁ (adverb) singly, separately, individually Visuddhimagga 409 (pāṭiy°); Vimāna Vatthu 141.

:: Pāṭeti [causative of paṭ] to remove; passive pāṭiyati Peta Vatthu IV 147 (turned out of doors); varia lectio pātayati (bring to fall). Probably in sense of medium at Milindapañha 152 in phrase visaṁ pāṭiyamāno (doubtful, cf. Kern, Toevoegselen II 139, and Morris, JPTS 1884 87).

:: Pāṭha [from paṭh] reading, text reading; passage of a text, text. Very frequent in commentaries with phrase "ti pi pāṭho," i.e. "so is another reading," e.g. Paramatthajotikā I 78, 223; Paramatthajotikā II 43 (°ṁ vikappeti), 178, 192, 477; Peta Vatthu Commentary 25 (pamāda° careless text), 48, 58, 86 and passim.

:: Pāṭhaka (—°) [from pāṭha] reciter; one who knows, expert Mahāniddesa 382 (nakkhatta°); Jātaka I 455 (asi-lakkhaṇa°); II 21 (aṅgavijjā°), 250 (the same); V 211 (lakkhaṇa° fortune-teller, wise man).

:: Pāṭhīna [cf. Sanskrit pāṭhīna Manu 5, 16; Abhidh-r-m 3, 36] the fish Silurus Boalis, a kind of shad Jātaka IV 70 (commentary: pāṭhīna-nāmakaṁ pāsāṇa-macchaṁ); V 405; VI 449.

:: Pāṭibhoga [for paṭibhoga (?); difficult to explain, we should suspect a gerund formation *prati-bhogya for *bhujya i.e. "counter-enjoyable," i.e. one who has to be made use of in place of someone else; cf. Geiger, Pāḷi Grammar §24] a sponsor Aṅguttara Nikāya II 172; Udāna 17; Itivuttaka 1f.; Jātaka II 93; Visuddhimagga 555f.; Dhammapada I 398; Sammohavinodanī 165.

:: Pāṭidesanīya (adjective) [gerund of paṭideseti with pāṭi for paṭi in derivation] belonging to confession, (a sin) which ought to be confessed Vinaya I 172; II 242; Aṅguttara Nikāya II 243 (as °desanīyaka).

:: Pāṭihāra [= pāṭihāra, with pāṭi after analogy of pāṭihāriya] striking, that which strikes (with reference to marking the time) Jātaka I 121, 122 (varia lectio pāṭihāriya).

:: Pāṭihārika [= pāṭihāriya or derived from pātihārain meaning of °hāriya] special, extraordinary; only in compound °pakkha an extra holiday Aṅguttara Nikāya I 144; Vimāna Vatthu 156 (cf. Vimāna Vatthu 71, 109); Therīgāthā Commentary 38.

:: Pāṭihāriya (adjective) [gerundive formation from paṭi + hṛ (paṭihāra) with usual lengthening of paṭi to pāṭi, as in °desanīya, °mokkha etc. cf. pāṭihīra; Buddhist Hybrid Sanskrit prātihārya] striking, surprising, extraordinary, special; neuter wonder, miracle. Usually in stock phrase iddhi°, ādesanā°, anusāsanī° as the 3 marvels which characterise a Buddha with regard to his teaching (i.e. superhuman power, mind reading, giving instruction) Dīgha Nikāya I 212; III 3f.; Saṁyutta Nikāya IV 290; Aṅguttara Nikāya I 170; V 327; Paṭisambhidāmagga II 227. — Further: Vinaya I 34 (aḍḍhuḍḍha° sahassāni); Visuddhimagga 378, 390 (yamaka°); Vimāna Vatthu 158 (the same); Peta Vatthu Commentary 137 (the same). For yamaka-pāṭihāriya (or °hīra) see yamaka. — Two kinds of p. Are given at Visuddhimagga 393, viz. pākaṭa° and apākaṭa°. °sappāṭihāriya (with reference to the Dhamma) wonderful, extraordinary, sublime, as opposed to appāṭi° plain, ordinary, stupid Majjhima Nikāya II 9 (where Neumann, M.S. II 318 translates sa° "intelligible" and a° "incomprehensible," referring to Chāndogyopanis I 11, 1); Dīgha Nikāya II 104; cf. also Windisch, Māra 71.

-pakkha an extra holiday, an ancient festival, not now kept Saṁyutta Nikāya I 208 (cf. Therīgāthā 31); Sutta-Nipāta 402 (cf. explained at Paramatthajotikā II 378, where various opinions are given); Jātaka IV 320; VI 118. See also Kern's discussion of the term at Toevoegselen II 30.

:: Pāṭihīra (adjective) [contracted form of pāṭihāriya via metathesis *pāṭihāriya > *pāṭihera > paṭihīra] wonderful; neuter a wonderful thing, marvel, miracle Paṭisambhidāmagga I 125 (yamaka°); II 158 (the same); Mahāvaṁsa 5, 118; Milindapañha 106; Dāṭhāvaṁsa I 50; Dhammapada III 213.

-appāṭihīrakathā stupid talk Dīgha Nikāya I 193, 239; Kathāvatthu 561 (different Kern. Toevoegselen II 30); opposite sa° ibid.

:: Pāṭikaṅkha (adjective) [gerund of paṭikaṅkhati, Sanskrit pratikāṅkṣya] to be desired or expected Majjhima Nikāya I 25; III 97; Saṁyutta Nikāya I 88; II 152; Aṅguttara Nikāya III 143 = Sutta-Nipāta page 140 (= icchitabba Paramatthajotikā II 504); Udāna 36; Dhammapada IV 2 (gati °ā) Peta Vatthu Commentary 63 (the same).

:: Pāṭikaṅkhin (—°) (adjective/noun) [from paṭi + kāṅkṣ] hoping for, one who expects or desires Dīgha Nikāya I 4; Majjhima Nikāya III 33; Aṅguttara Nikāya II 209; Jātaka III 409.

:: Pāṭikā (feminine) [etymology unknown; with pāṭiya cf. Sanskrit pāṣya?] half-moon stone, the semicircular slab under the staircase Vinaya I 180 (cf. Vinaya Texts II 3). As pāṭiya at Jātaka VI 278 (= piṭṭhi-pāsāṇa commentary).

:: Pāṭikkulyatā (feminine) [abstract from paṭikkūla] loathsomeness, objectionableness Aṅguttara Nikāya III 32; IV 47f.; V 64. cf. paṭikulyatā, paṭikūlatā and pāṭikulyā.

:: Pāṭikulyā (feminine) [from paṭi(k)kūla] = pātikkūlyatā (perhaps to be read as such) Jātaka V 253 (nava, cf. Visuddhimagga 341f.).

:: Pāṭimokkha see pātimokkha.

:: Pāṭipada1 (adjective) [the adjective form of paṭipadā] following the (right) Path Majjhima Nikāya I 354 = Itivuttaka 80 (+ sekha).

:: Pāṭipada2 [from paṭi + pad, see patipajjati and cf. paṭipadā] literally "entering, beginning"; the first day of the lunar fortnight Vinaya I 132; Jātaka IV 100; Vimāna Vatthu 72 (°sattamī).

:: Pāṭipadaka (adjective) [from pāṭipada2] belonging to the 1st day of the lunar fortnight; only with reference to bhatta (food) and in combination with pakkhika and uposathika, i.e. food given on the half-moon days, on the seventh day of the week and on the first day of the fortnight Vinaya I 58 = II 175; IV 75; (feminine °ikā), 78.

:: Pāṭipuggalika (adjective) [from paṭipuggala] belonging to one's equal Majjhima Nikāya III 254f. (dakkhiṇā).

:: Pāṭirūpika (adjective) [from paṭirūpa, cf. paṭirūpaka] assuming a disguise, deceitful, false Sutta-Nipāta 246.

:: Pāṭiyekka see pāṭekka.

:: Pāṭī (feminine) [?] at Vimāna Vatthu 321 in phrase sukka-pakkha-pāṭiyaṁ "in the moonlight half" is doubtful. Hardy in index registers it as "part, half-," but pakkha already means "half" and is enough by itself. We should probably read paṭipāṭiyaṁ "successively."
Note that the similar passage Vimāna Vatthu 314 reads sukka-pakkhe pannarasiyaṁ.

:: Pāṭuka [*Pāṭuka] and *Pāṭubha only negative a° (q.v.).

:: Pāṭukamyatā see pātu°.

:: Pāvacana (neuter) [pa + vacana, with lengthening of first a (see Geiger, Pāḷi Grammar §33.1)] a word, especially the word of the Buddha Dīgha Nikāya I 88; Saṁyutta Nikāya II 259; Theragāthā 587; Therīgāthā 457.

:: Pāvadati [= pavadati] to speak out, to tell, show Jātaka II 439; Peta Vatthu IV 14; Peta Vatthu Commentary 118.

:: Pāvaka (adjective/noun) [from pu, Vedic pāvaka]
1. (adjective) pure, bright, clear, shining Jātaka V 419.
2. (masculine) the fire Saṁyutta Nikāya I 69; Aṅguttara Nikāya IV 97; Dhammapada 71, 140; Jātaka IV 26; V 63 (= kaṇha-vattanin) VI 236 (= aggi commentary); Peta Vatthu I 85; Visuddhimagga 170 (= aggi).

:: Pāvassi see pavassati.

:: Pāvāḷa [see pavāḷa] hair; only in compound °nipphoṭanā pulling out one's hair Saṁyutta Nikāya IV 300.

:: Pāvāra [from pa + vṛ]
1. A cloak, mantle Vinaya I 281; Jātaka V 409 (explained as pavara-dibba-vattha!).
2. the mango tree Paramatthajotikā I 58 (°puppha; Visuddhimagga 258 at the same passage has pāvāraka°).

:: Pāvārika [from pāvāra] a cloak-seller (?) Vinaya IV 250.

:: Pāvisa and Pāvekkhi see pavisati.

:: Pāvuraṇa (neuter) [from pa + ā + vṛ; see pāpuraṇa and pārupana] cloak, mantle Majjhima Nikāya I 359; Vinaya IV 255, 289; Therīgāthā Commentary 22.

:: Pāvusa [pa + vṛṣ, cf. Vedic prāvṛṣa and pravarṣa]
1. rain, the rainy season (its first 2 months) Theragāthā 597; Jātaka V 202, 206.
2. A sort of fish Jātaka IV 70 (gloss pāgusa, q.v.).

:: Pāvussaka (adjective) [from pāvusa] raining, shedding rain Majjhima Nikāya I 306; Saṁyutta Nikāya V 51; Aṅguttara Nikāya IV 127; Jātaka I 95, 96; Milindapañha 114.

:: Pāya [from pa + ā + yā] setting out, starting Saṁyutta Nikāya II 218 (nava° newly setting out); instrumental pāyena (adverb) for the most part, commonly, usually Jātaka V 490; Sumaṅgalavilāsinī I 275 (so read for pāṭhena).

:: Pāyaka (—°) [from pā to drink] drinking Jātaka I 252 (vāruṇi°)

:: Pāyāsa [cf. Classical Sanskrit pāyāsa] rice boiled in milk, milk-rice, rice porridge Saṁyutta Nikāya I 166; Sutta-Nipāta page 15; Jātaka I 50, 68; IV 391; V 211; Visuddhimagga 41; Paramatthajotikā II 151; Dhammapada I 171; II 88; Vimāna Vatthu 32.

:: Pāyāta [past participle of pāyāti] gone forth, set out, started Jātaka I 146.

:: Pāyāti [pa + ā + yā] to set out, start, go forth Dhammapada II 42; preterit 3rd singular pāyāsi Dīgha Nikāya II 73; Jātaka I 64, 223; III 333; Vimāna Vatthu 64; Peta Vatthu Commentary 272; 3rd plural pāyesuṁ Jātaka IV 220, and pāyiṁsu Dīgha Nikāya II 96; Jātaka I 253; Dhammapada III 257, — past participle pāyāta (q.v.). See also the quasi synonymous abhiyāti.

:: Pāyeti [causative from pā, see pibati]
1. to give to drink, to make drink Dīgha Nikāya II 19; Sutta-Nipāta 398 (potential pāyaye); Milindapañha 43, 229; Dhammapada I 87 (amataṁ); Vimāna Vatthu 75 (yāguṁ); Peta Vatthu Commentary 63; preterit apāyesi Saṁyutta Nikāya I 143; gerund pāyetvā Jātaka I 202 (dibba-pānaṁ); II 115 (lohitaṁ); III 372 (phāṇīt'odakaṁ); IV 30 (pānakaṁ); VI 392 (suraṁ).
2. to irrigate Jātaka I 215. — present participle feminine pāyamānā a woman giving suck, anursing woman Dīgha Nikāya I 166; Majjhima Nikāya I 77; Aṅguttara Nikāya I 295; II 206; III 227; Puggalapaññatti 55; Dhammapada I 49. — causative II pāyāpeti Jātaka V 422.

:: Pāyin (adjective/noun) [from pā, see pivati] drinking Jātaka III 338.

-----[ Pe ]----- ☝

:: Pe is abbreviation of peyyāla (q.v.); cf. la.

:: Pecca [gerund of pa + i, cf. Buddhist Hybrid Sanskrit pretya Jātakamala 3154] "after having gone past," i.e. after death, having departed Saṁyutta Nikāya I 182; III 98; Aṅguttara Nikāya II 174f.; III 34, 46, 78; Sutta-Nipāta 185, 188, 248, 598, 661; Itivuttaka 111; Dhammapada 15, 131 (= paraloke Dhammapada III 51); Jātaka I 169; V 489, Peta Vatthu I 119; III 75 (varia lectio pacca). The form peccaṁ under influence of Prākrit (AMg.) peccā (see Pischel, Prākrit Grammar 587) at Jātaka VI 360.

:: Pehi is imperative 2nd singular of pa + i, "go on," said to a horse Aṅguttara Nikāya IV 190f., cf. Saṁyutta Nikāya I 123.

:: Pek(k)havant [from pekkhā] desirous of (locative) Jātaka V 403.

:: Pek(k)hā (feminine) [from pa + īkṣ]
1. consideration, view Vibhaṅga 325, 328.
2. desire Jātaka V 403 (p. vuccati taṇhā).
3. (or (pekkhaṁ?) show at a fair Dīgha Nikāya I 6 (= naṭa-samajjā Sumaṅgalavilāsinī I 84); see Dialogues of the Buddha I 7, note four and cf. JRAS 1903, page 186.

:: Pe(k)khuṇa (neuter) [not with Childers from *pakṣman, but with Pischel, Prākrit Grammar §89 from Sanskrit preṅkhaṇa a swing, Vedic preṅkha, from pra + īṅkh, that which swings, through *preṅkhuṇa > prekhuṇa > pekhuṇa]
1. A wing Theragāthā 211 (su° with beautiful feathers), 1136; Jātaka I 207.
2. a peacock's tail-feathers Jātaka VI 218 (= morapiñja commentary), 497 (citrapekkhuṇaṁ moraṁ).

:: Pekkha1 (adjective) (—°) [cf. Sanskrit prekṣā feminine and prekṣaka adjective; from pa + īkṣ] looking out for, i.e. intent upon, wishing; usually in puñña° desirous of merit Saṁyutta Nikāya I 167; Dhammapada 108 (= puññaṁ icchanto Dhammapada II 234); Vimāna Vatthu 3421 (= puññaphalaṁ ākaṅkhanto Vimāna Vatthu 154); Peta Vatthu Commentary 134.

:: Pekkha2 (adjective) [gerund of pekkhati, Sanskrit prekṣya] to be looked for, to be expected, desirable Jātaka VI 213.

:: Pekkhaka (adjective) (—°) [from pekkha1] seeing, looking at; wishing to see Therīgāthā Commentary 73 (Apadāna verse 59), feminine °ikā Saṁyutta Nikāya I 185 (vihāra°).

:: Pekkhaṇa (neuter) [from pa + īkṣ] seeing, sight, look Sumaṅgalavilāsinī I 185, 193; Paramatthajotikā I 148 (= dassana).

:: Pekkhati [pa + īkṣ] to behold, regard, observe, look at Dīgha Nikāya II 20; Saṁyutta Nikāya IV 291; Jātaka VI 420. — present participle pekkhamāna Vinaya I 180; Sutta-Nipāta 36f. (= dakkhamāna Cullaniddesa §453), 1070, 1104; Peta Vatthu II 37; Visuddhimagga 19 (disā-vidisaṁ). Genitive plural pekkhataṁ Sutta-Nipāta 580 (cf. Paramatthajotikā II 460). — causative pekkheti to cause one to behold, to make one see or consider Vinaya II 73 ≈ Aṅguttara Nikāya V 71. — cf. anu°.

:: Pekkhin (adjective) [from pekkhati] looking (in front), in phrase yugamattaṁ p. "looking only the distance of a plough" Milindapañha 398.
[BD]: the length of a plowshare; at that time apparently about 6'; beyond that everything is clear (for a Buddha).

:: Pelaka [etymology?] a hare Jātaka VI 538 (= sasa commentary).

:: Peḷa [a Prākrit form for piṇḍa, cf. Pischel, Prākrit Grammar §122 peḍhāla] a lump, only in yaka° the liver (-lump) Sutta-Nipāta 195 (= yakana-piṇḍa Paramatthajotikā II 247) = Jātaka I 146.

:: Peḷā [cf. Classical and Buddhist Hybrid Sanskrit peṭa, feminine peṭī and peṭā, peḍā Divyāvadāna 251, 365; and the Buddhist Hybrid Sanskrit various phelā Divyāvadāna 503; Mahāvastu II 465]
1. A (large) basket Jātaka IV 458; VI 185; Cariyāpiṭaka II 2, 5; Milindapañha 23, 282; Visuddhimagga 304; Paramatthajotikā I 46 (peḷāghata, wrong reading, see page 68 Apadāna); Therīgāthā Commentary 29.
2. A chest (for holding jewelry etc.) Peta Vatthu IV 142; Mahāvaṁsa 36, 20; as 242 (peḷ-opamā, of the four treasure-boxes). — cf. piṭaka.

:: Peḷikā (feminine) [cf. peḷā] a basket Dhammapada I 227 (pasādhana°, varia lectio pelakā).

:: Pema (neuter) [from prī, see pīṇeti and piya and cf. Buddhist Hybrid Sanskrit prema Jātakamala 221; Vedic preman consonant stem] love, affection Dīgha Nikāya I 50; III 284f.; Majjhima Nikāya I 101f.; Saṁyutta Nikāya III 122; IV 72, 329; V 89, 379; Aṅguttara Nikāya II 213; III 326f.; Sutta-Nipāta 41; Dhammapada 321; Sumaṅgalavilāsinī I 75. (a)vigata-pema with(out) love or affection Dīgha Nikāya III 238, 252; Saṁyutta Nikāya III 7f., 107f., 170; IV 387; Aṅguttara Nikāya II 174f.; IV 15, 36, 461f.

:: Pemaka (masculine or neuter) [from pema] = pema Jātaka IV 371.

:: Pemanīya (adjective) [from pema as gerundive formation, cf. BHS, premaṇīya Mahāvastu III 343] affectionate, kind, loving, amiable, agreeable Dīgha Nikāya I 4 (cf. Sumaṅgalavilāsinī I 75); II 20 (°ssara); Aṅguttara Nikāya II 209; Puggalapaññatti 57; Jātaka IV 470.

:: Peṇāhikā (feminine) [dialect; etymology uncertain] a species of bird (crane?) Milindapañha 364, 402; shortened to peṇāhi at Milindapañha 407 (in the uddāna). cf. The Questions of King Milinda II 343.

:: Peṇṇakata is varia lectio for paṇṇakata name of place at Vimāna Vatthu 455f. (see Vimāna Vatthu 197).

:: Perita is Kern's (Toevoegselen sub voce) proposed reading for what he considered a faulty spelling in bhaya-merita (p for m) Jātaka IV 424 = V 359. This however is bhaya-m-erita with the hiatus-m, and to suppose perita (= Sanskrit prerita) is unjustified.

:: Pesa is spurious spelling for pessa (q.v.).

:: Pesaka [from pa + iṣ, cf. Vedic preṣa order, command] employer, controller, one who attends or looks after Vinaya II 177 (ārāmika° etc.); Aṅguttara Nikāya III 275 (the same).

:: Pesakāra [pesa + kāra, pesa = Vedic peśaḥ, from piś: see piṁsati1] weaver Dīgha Nikāya I 52; Vinaya III 259; IV 7; Jātaka IV 475; Dhammapada I 424 (°vīthi); III 170f.; Sammohavinodanī 294f. (°dhītā the weaver's daughter; story of ...) Peta Vatthu Commentary 42f., 67.

:: Pesala (adjective) [cf. Epic Sanskrit peśala; Buddhaghosa's popular etymology at Paramatthajotikā II 475 is "piya-sīla "] lovable, pleasant, well-behaved, amiable Saṁyutta Nikāya I 149; II 387; Aṅguttara Nikāya IV 22; V 170; Sutta-Nipāta 678, page 124; Milindapañha 373; Saddhammopāyana 621. Often as epithet of a good bhikkhu, e.g. At Saṁyutta Nikāya I 187; Vinaya I 170; II 241; Jātaka IV 70; Vimāna Vatthu 206; Peta Vatthu Commentary 13, 268.

:: Pesana (neuter) [from pa + iṣ, see peseti] sending out, message; service Jātaka IV 362 (pesanāni gacchanti); V 17 (pesane pesiyanto.)

-kāraka a servant Jātaka VI 448; Vimāna Vatthu 349.

-kārikā (a girl) doing service, a messenger, servant Jātaka III 414; Dhammapada I 227.

:: Pesanaka (adjective) [from pesana] "message sender," employing for service, in °corā robbers making (others) servants Jātaka I 253.

:: Pesanika and Pesaniya (adjective) [from pesana] connected with messages, going messages, only in phrase jaṅgha° messenger on foot Vinaya III 185; Jātaka II 82; Milindapañha 370 (°iya).

:: Pesāca is reading at Dīgha Nikāya I 54 for pisāca (so varia lectio).

:: Peseti [pa + iṣ to send] to send forth or out, especially on a message or to a special purpose, i.e. to employ as a servant or (intransitive) to do service (so in many derivations)
1. to send out Jātaka I 86, 178, 253; IV 169 (paṇṇaṁ); V 399; VI 448; Mahāvaṁsa 14, 29 (rathaṁ); Dhammapada III 190; Peta Vatthu Commentary 4, 20, 53.
2. to employ or order (cf. pesaka), in passive pesiyati to be ordered or to be in service Vinaya II 177 (present participle pesiyamāna); Jātaka V 17 (present participle pesiyanto), — past participle pesita. See also pessa and derivations.

:: Pesi and Pesī (feminine) [cf. Epic Sanskrit peśī]
1. A lump, usually a mass of flesh Jātaka III 223 = Dhammapada IV 67 (pesi = maṁsapesi commentary). Thus maṁsapesi, muscle Vinaya II 25 (maṁsapesūpamā kāmā); III 105; Majjhima Nikāya I 143, 364; Saṁyutta Nikāya II 256; IV 193 (in characteristic of lohitaka); Visuddhimagga 356; Peta Vatthu Commentary 199.
2. the fœtus in the third stage after conception (between abbuda and ghana) Saṁyutta Nikāya I 206; Jātaka IV 496; Mahāniddesa 120; Milindapañha 40; Visuddhimagga 236.
3. A piece, bit (for pesikā), in veḷu° Jātaka IV 205.

:: Pesikā (feminine) (—°) [cf. Sanskrit peśikā] rind, shell (of fruit) only in compounds amba° Vinaya II 109; vaṁsa° Jātaka I 352; veḷu° (a bit of bamboo) Dīgha Nikāya II 324; Jātaka II 267, 279; III 276; IV 382.

:: Pesita [past participle of peseti]
1. sent out or forth Sutta-Nipāta 412 (rājadūta p.) Vimāna Vatthu 217 (= uyyojita Vimāna Vatthu 108); Dhammapada III 191. pesit-atta is the commentary explanation at Saṁyutta Nikāya I 53 (as given at Kindred Sayings 320) of pahit-atta (translation "puts forth all his strength"); Buddhaghosa incorrectly taking pahita as past participle of pahiṇati to send whereas it is past participle of padahati.
2. ordered, what has been ordered, in pesitāpesitaṁ order and prohibition Vinaya II 177.

:: Pesiya see pessiya.

:: Pessa [gerundive formation from peseti, Vedic preṣya, feminine preṣyā. This is the contracted form, whilst the diæretic form is pesiya, for which also pesika] a messenger, a servant, often in combination dāsā ti vā pessā ti vā kammakarā ti vā, e.g. Dīgha Nikāya I 141; Saṁyutta Nikāya I 76, 93 (slightly different in verse); Aṅguttara Nikāya II 208 (spelled pesā); IV 45; Dhammapada II 7. See also Aṅguttara Nikāya III 37; IV 266, 270; Jātaka V 351; Puggalapaññatti 56; Sumaṅgalavilāsinī I 300. At Sutta-Nipāta 615 pessa is used in the sense of an abstract noun = pessitā service (= veyyāvacca Paramatthajotikā II 466). So also in compounds

-kamma service Jātaka VI 374;
-kāra a servant Jātaka VI 356.

:: Pessitā (feminine) [abstract from pessa, Sanskrit preṣyatā] being a servant, doing service Jātaka VI 208 (para° to someone else).

:: Pessiya and °ka [see pessa] servant; masculine either pessiya Vimāna Vatthu 8446 (spelled pesiya, explained by pesana-kāraka, veyyāvaccakara Vimāna Vatthu 349); Jātaka VI 448 (= pesana-kāraka commentary), or pessika Sutta-Nipāta 615, 651; Jātaka VI 552; feminine either pessiyā (para°) Vimāna Vatthu 185 (spelled pesiyā, but varia lectio pessiyā, explained as pesaniyā paresaṁ veyyāvacca-kārī Vimāna Vatthu 94); Jātaka III 413 (= parehi pesitabbā pesana-kārikā commentary 414), or pessikā Jātaka VI 65.

:: Pesuṇa (neuter) [from pisuṇa, cf. Epic Sanskrit paiśuna] = pesuñña Saṁyutta Nikāya I 240; Sutta-Nipāta 362, 389, 862f., 941; Jātaka V 397; Peta Vatthu I 33; Peta Vatthu Commentary 16; Saddhammopāyana 55, 66, 81.

-kāraka one who incites to slander Jātaka I 200, 267.

:: Pesuṇika (adjective) [from pesuṇa] slanderous, calumnious Peta Vatthu Commentary 12, 13.

:: Pesuṇiya and Pesuṇeyya (neuter) = pesuñña;
1. (pesuṇiya) Sutta-Nipāta 663, 928; Peta Vatthu I 32.
2. (pesuṇeyya) Saṁyutta Nikāya I 228, 230; Sutta-Nipāta 852; Mahāniddesa 232.

:: Pesuñña (neuter) [abstract from pisuṇa, cf. Epic Sanskrit paiśunya. The other (diæretic) forms are pesuṇiya and pesuṇeyya] backbiting, calumny, slander Majjhima Nikāya I 110; Dīgha Nikāya III 69; Aṅguttara Nikāya IV 401; Vinaya IV 12; Mahāniddesa 232, 260; Peta Vatthu Commentary 12, 15.

:: Peta [past participle of pa + ī, literally gone past, gone before] dead, departed, the departed spirit. The Buddhistic peta represents the Vedic pitaraḥ (manes, cf. pitṛyajña), as well as the Brāhmaṇic preta. The first are souls of the "fathers," the second ghosts, leading usually a miserable existence as the result (kammaphala) or punishment of some former misdeed (usually avarice). They may be raised in this existence by means of the dakkhiṇā (sacrificial gift) to a higher category of mahiddhikā petā (alias yakkhas), or after their period of expiation shift into another form of existence (manussa, deva, tiracchāna). The punishment in the Nirayas is included in the peta existence. Modes of suffering are given Saṁyutta Nikāya II 255; Cariyāpiṭaka Kindred Sayings II 170. On the whole subject see Stede, GPv; in the Petavatthu the unhappy ghosts are represented, whereas the Vimāna Vatthu deals with the happy ones.
1. (souls of the departed, manes) Dīgha Nikāya III 189 (petānaṁ kāḷakatānaṁ dakkhiṇaṁ anupadassati); Aṅguttara Nikāya III 43 (the same); I 155f.; V 132 (p. ñātisālohita); Majjhima Nikāya I 33; Saṁyutta Nikāya I 61 = 204; Sutta-Nipāta 585, 590, 807 (petā-kāḷakatā = matā Mahāniddesa 126); Jātaka V 7 (= mata commentary); Peta Vatthu I 57; I 121; II 610. As pubba-peta ("deceased-before") at Aṅguttara Nikāya II 68; III 45; IV 244; Jātaka II 360.
2. (unhappy ghosts) Saṁyutta Nikāya II 255f.; Vinaya IV 269 (contrasted with purisa, yakkha and tiracchāna-gata); Aṅguttara Nikāya V 269 (dānaṁ petānaṁ upa kappati); Jātaka IV 495f. (yakkhā pisācā petā, cf. preta-piśācayoḥ MBh 13, 732); Vibhaṅga 412f.; Saddhammopāyana 96f. °manussa peta a ghost in human form Jātaka III 72; V 68; Vimāna Vatthu 23. The later tradition on petas in their various classes and states is reflected in Milindapañha 294 (four classes: vantāsikā, khuppipāsā, nijjhāma-taṇhikā, paradattūpajīvino) and 357 (appearance and fate); Visuddhimagga 501 = Sammohavinodanī 97 (as state of suffering, with narakā, tiracchā, asurā); Sammohavinodanī 455 (as nijjhāmataṇhikā, khuppipāsikā, paradatt'upajīvino).
3. (happy ghosts) mahiddhikā petī Peta Vatthu I 101; yakkha mahiddhika Peta Vatthu IV 154; vimāna peta mahiddhika Peta Vatthu Commentary 145; peta mahiddhika Peta Vatthu Commentary 217. [cf. Buddhist Hybrid Sanskrit pretama hardhika Divyāvadāna 14]. — feminine petī Vinaya IV 20; Jātaka I 240; Peta Vatthu I 62; Peta Vatthu Commentary 67 and passim. Vimāna Petī Peta Vatthu Commentary 47, 50, 53 and in Vimāna Vatthu passim.

-upapattika born as a peta Peta Vatthu Commentary 119;
-katha (pubba°) tales (or talk) about the dead (not considered orthodox) Dīgha Nikāya I 8, cf. Sumaṅgalavilāsinī I 90; Aṅguttara Nikāya V 128;
-kicca duty towards the deceased (i.e. death-rites) Jātaka II 5; Dhammapada I 328;
-rājā king of the petas (i.e. Yama) Jātaka V 453 (°visayaṁ na muñcati "does not leave behind the realm of the Peta king"); commentary explains by petayoni and divides the realm into petavisaya and kāḷakañjaka-asura-visaya;
-yoni the peta realm Peta Vatthu Commentary 9, 35, 55, 68, 103 and passim;
-loka the peta world Saddhammopāyana 96;
-vatthu a peta or ghost-story; name of one (perhaps the latest) of the canonical books belonging to the Suttanta-Piṭaka Paramatthajotikā I 12; Sumaṅgalavilāsinī I 178 (aṅkura°).

:: Petattana (neuter) [abstract from peta] state or condition of a peta Theragāthā 1128.

:: Pettanika [from pitar] one who lives on the fortune or power inherited from his father Aṅguttara Nikāya III 76 = 300.

:: Pettāpiya [for pettāviya (Epic Sanskrit pitṛvya), cf. Trenckner, "Notes" 6216, 75] father's brother, paternal uncle Aṅguttara Nikāya III 348; V 138 (gloss pitāmaho).

:: Petteyya (adjective) [from pitar; cf. Vedic pitrya] father-loving, showing filial piety towards one's father Dīgha Nikāya III 72, 74; Saṁyutta Nikāya V 467; Aṅguttara Nikāya I 138; Jātaka III 456; V 35; Peta Vatthu II 718. See also matteyya.

:: Petteyyatā (feminine) [abstract from petteyya] reverence towards one's father Dīgha Nikāya III 70 (a°), 145, 169; Dhammapada 332 (= pitari sammāpaṭipatta Dhammapada IV 34); Cullaniddesa §294. cf. matteyyatā.

:: Pettika (adjective) [from pitar, for petika, cf. Epic Sanskrit paitṛka and Pāḷi petteyya] paternal Vinaya III 16; IV 223; Dīgha Nikāya II 232; Saṁyutta Nikāya V 146 = Milindapañha 368 (p. gocara); (sake p. visaye "your own home-grounds") Dīgha Nikāya III 58; Saṁyutta Nikāya V 146; Jātaka II 59; VI 193 (iṇa). Also in compound mātā-pettika maternal and paternal Dīgha Nikāya I 34, 92; Jātaka I 146.

:: Pettivisaya and Pittivisaya [Sanskrit paitrya-viṣaya and *pitryaviṣaya, derived from pitar, but influenced by peta] the world of the manes, the realm of the petas (synonymous with petavisaya and petayoni) Dīgha Nikāya III 234; Itivuttaka 93; Jātaka V 186; Peta Vatthu II 22; II 79; Milindapañha 310; Dhammapada I 102; IV 226; Visuddhimagga 427; Sammohavinodanī 4, 455; Peta Vatthu Commentary 25f., 29, 59f., 214, 268; Saddhammopāyana 9.

:: Petyā (adverb) [from pitar, for Sanskrit pitrā; cf. Trenckner, "Notes" 564] from the father's side Jātaka V 214 (= pitito).

:: Peṭaka (adjective) [from piṭaka] "what belongs to the Piṭaka," as title of anon-canonical book for the usual Peṭakopadesa "instruction in the Piṭaka," dating from the beginning of our era (cf. Geiger, P.L.L. page §19.2), mentioned at Visuddhimagga 141; as 165. cf. tipeṭaka, see also piṭaka.

:: Peyya1 [gerund of pibati] to be drunk, drinkable, only in compounds or negative apeyya undrinkable Aṅguttara Nikāya III 188; Jātaka IV 205, 213 (apo apeyyo). maṇḍa° to be drunk like cream, i.e. of the best quality Saṁyutta Nikāya II 29. manāpika° sweet to drink Milindapañha 313. — duppeyya difficult to drink Saddhammopāyana 158. See also kākapeyya.

:: Peyya2 = piya, only in compounds vajja° [*priya-vadya] kindness of language, kind speech, one of the four saṅgaha-vatthus (grounds of popularity) Aṅguttara Nikāya II 32, 248; IV 219, 364; Dīgha Nikāya III 190, 192, 232; Jātaka V 330. cf. Buddhist Hybrid Sanskrit priya-vādya Mahāvastu I 3; and °vācā kind language Dīgha Nikāya III 152; Vimāna Vatthu 8436 (= piyavacana Vimāna Vatthu 345). — It is doubtful whether vāca-peyya at Sutta-Nipāta 303 (especially of sacrifice) is the same as °vācā (as adjective), or whether it represents vāja—peyya [Vedic vāja sacrificial food] as Buddhaghosa explains it at Paramatthajotikā II 322 (= vājam ettha pivanti; varia lectio vāja°), thus peyya = peyya1.

:: Peyyāla (neuter?) [a Māgadhism for pariyāya, so Kern, Toevoegselen sub voce after Trenckner, cf. Buddhist Hybrid Sanskrit piyāla and peyāla Mahāvastu III 202, 219] repetition, succession, formula; way of saying, phrase (= pariyāya 5) Visuddhimagga 46 (°mukha beginning of discourse), 351 (the same and bahu°-tanti having many discourses or repetitions), 411 (°pāḷi a row of successions or etceteras); Vimāna Vatthu 117 (pāḷi° vasena "because of the successive Pāḷi text"). — Very frequent in abridged form, where we would say "etc.," to indicate that a passage has be to repeated (either from preceding context, or to be supplied from memory, if well known). The literal meaning would be "here (follows) the formula (pariyāya)." We often find pa for pe, e.g. Aṅguttara Nikāya V 242, 270, 338, 339, 355; sometimes pa + pe combined, e.g. Saṁyutta Nikāya V 466. — as pe is the first syllable of peyyāla so la is the last and is used in the same sense; the variance is according to predilection of certain mss; la is found e.g. Saṁyutta Nikāya V 448, 267f.; or as varia lectio of pe: Aṅguttara Nikāya V 242, 243, 354; or la + pe combined: Saṁyutta Nikāya V 464, 466. — On syllable pe Trenckner, "Notes" 66, says: "The sign of abridgment, pe, or as it is written in Burmese copies, pa, means peyyāla which is not an imperative "insert, fill up the gap," but a substantive, peyyālo or peyyālaṁ, signifying a phrase to be repeated over and over again. I consider it a popular corruption of the synonymous pariyāya, passing through *payyāya, with -eyy- for -ayy-, like seyyā, Sanskrit śayyā." See also Vinaya Texts I 291; Oldenberg, [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen 35, 324.

-----[ Ph ]----- ☝

:: Phaggu [in form = Vedic phalgu (small, feeble), but in meaning different] a special period of fasting Majjhima Nikāya I 39 = Sumaṅgalavilāsinī I 139. See also pheggu.

:: Phagguṇa and Phagguṇī (feminine) [cf. Vedic phālguna and -ī] name of a month (Feb. 15th-March 15th), marking the beginning of Spring; always with reference to the spring full moon, as phagguṇa-puṇṇamā at Visuddhimagga 418; phagguṇi° Jātaka I 86.

:: Phala1 (neuter) [cf. Vedic phala, to phal [sphal] to burst, thus literally "bursting," i.e. ripe fruit; see phalati]
1. (literal) fruit (of trees etc.) Vimāna Vatthu 8414 (dumā nicca-phalūpapannā, not to phalu, as Kern, Toevoegselen sub voce phalu); Visuddhimagga 120. — amba° mango-fruit Peta Vatthu Commentary 273f.; dussa° (adjective) having clothes as their fruit (of magic trees) Vimāna Vatthu 462 (cf. Vimāna Vatthu 199); patta° leaves and fruits, vegetables Sutta-Nipāta 239; Peta Vatthu Commentary 86 pavatta° wild fruit Dīgha Nikāya I 101; puppha° flower and fruit Jātaka III 40. rukkha°-ūpama Theragāthā 490 (in simile of kāmā, taken from Majjhima Nikāya I 130) literally "like the fruit of trees" is explained by Therīgāthā Commentary 288 as "aṅga-paccaṅgānaṁ p(h)alibhañjanaṭṭhena, and translated according to this interpretation by Mrs. Rhys Davids As "fruit that brings the climber to a fall." — Seven kinds of medicinal fruits are given at Vinaya I 201 scilicet vilaṅga, pippala, marica, harītaka, vibhītaka, āmalaka, goṭhaphala. At Milindapañha 333 a set of seven fruits is used metaphorically in simile of the Buddha's fruit-shop, viz. Sotāpatti°, Sakadāgāmi°, Anāgāmi°, Arahatta°, suññata° samāpatti (cf. Compendium 70), animitta° samāpatti, appaṇihita° samāpatti.
2. A testicle Jātaka III 124 (dantehi °ṁ chindati = purisabhāvaṁ nāseti to castrate); VI 237 (uddhita-pphalo, adjective, = uddhaṭa-bījo commentary), 238 (dantehi phalāni uppāṭeti, like above).
3. (figurative) fruit, result, consequence, fruition, blessings as technical term with reference to the path and the progressive attainment (enjoyment, fruition) of Arahantship it is used to denote the realization of having attained each stage of the Sotāpatti, Sakadāgāmi etc. (see the Milindapañha quotation under 1 and cf. Compendium 45, 116). So frequent in exegetical literature magga, phala, Nibbāna, e.g. Tikapaṭṭhāna 155, 158; Sammohavinodanī 43 and passim. — In general it immediately precedes Nibbāna (see Cullaniddesa §645 b and under satipaṭṭhāna), and as agga-phala it is almost identical with Arahantship. Frequently it is combined with vipāka to denote the stringent conception of "consequence," e.g. At Dīgha Nikāya I 27, 58; III 160. Almost synonymous in the sense of "fruition, benefit, profit" is ānisaṁsā Dīgha Nikāya III 132; phala at Peta Vatthu I 125 = ānisaṁsa Peta Vatthu Commentary 64 — Vinaya I 293 (Anāgāmi°); II 240 (the same); III 73 (Arahatta°); Dīgha Nikāya I 51, 57f. (sāmañña°); III 147, 170 (sucaritassa); Majjhima Nikāya I 477 (appamāda°); Saṁyutta Nikāya I 173 (amata°); Peta Vatthu I 1110 (kaṭuka°); II 83 (dāna°); IV 188 (mahap° and agga°); Visuddhimagga 345 (of food, being digested); Peta Vatthu Commentary 8 (puñña° and dāna°), 22 (Sotāpatti°), 24 (issā-macchariya°).

-atthika one who is looking for fruit Visuddhimagga 120;
-āpaṇa fruit shop Milindapañha 333;
-āphala [phala + aphala, see ā4; but cf. Geiger, Pāḷi Grammar §33.1] all sorts of fruit, literally what is not (i.e. unripe), fruit without discrimination; a phrase very frequent in Jātaka style, e.g. Jātaka I 416; II 160; III 127; IV 220; 307, 449, V 313; VI 520; Dhammapada I 106;
-āsava extract of fruit Vimāna Vatthu 73;
-uppatti ripening Peta Vatthu Commentary 29;
-esin yielding fruit Jātaka I 87 = Theragāthā 527, cf. phalesin Mahāvastu III 93;
-gaṇḍa see palagaṇḍa;
-ṭṭha "stationed in fruition," i.e. enjoying the result or fruition of the path (cf. Compendium 50) Milindapañha 342;
-dāna gift of fruit Sammohavinodanī 337;
-dāyin giver of fruit Vimāna Vatthu 676;
-pacchi fruit-basket Jātaka VI 560;
-pañcaka fivefold fruit Visuddhimagga 580; Sammohavinodanī 191;
-puṭa fruit-basket Jātaka VI 236;
-bhājana one who distributes fruit, an official term in the vihāra Vinaya IV 38, cf. Buddhist Hybrid Sanskrit phalacāraka;
-maya see seperate
-ruha fruit tree Mbvs 82;
-sata see palasata.

:: Phala2 is spelling for pala (a certain weight) at Jātaka VI 510. See pala and cf. Geiger, Pāḷi Grammar §40.

:: Phala3 [etymology? Sanskrit phala] the point of a spear or sword Saṁyutta Nikāya II 265 (tiṇha°). cf. phāla2.

:: Phalagaṇḍa is spurious writing for palagaṇḍa (q.v.).

:: Phalaka [from phal = *sphal or *sphaṭ (see phalati), literally that which is split or cut off (cf. in same meaning "slab"); cf. Sanskrit sphaṭika rock-crystal; on Prākrit forms see Pischel, Prākrit Grammar §206. Vedic phalaka board, phāla ploughshare; Greek ἄσπαλον, σπολάς, ψαλίς scissors; Latin pellis and spolium; Old High German spaltan = split, Goth, spilda writing board, tablet; Old-Icelandic spjald board]
1. a flat piece of wood, a slab, board, plank Jātaka I 451 (a writing board, school slate); V 155 (akkhassa ph. Axle board); VI 281 (dice-board). pidhāna° covering board Sammohavinodanī 244 = Visuddhimagga 261; sopāna° staircase, landing Jātaka I 330 (maṇi°); Visuddhimagga 313; cf. Mahāvastu I 249; °āsana a bench Jātaka I 199; °kāya a great mass of planks Jātaka II 91. °atthara-sayana a bed covered with a board (instead of a mattress) Jātaka I 304, 317; II 68. °seyya the same Dīgha Nikāya I 167 ("plank-bed").
2. A shield Jātaka III 237, 271; Milindapañha 355; Dhammapada II 2.
3. a slip of wood or bark, used for making an ascetic's dress (°cīra) Dīgha Nikāya I 167, cf. Vinaya I 305. ditto for a weight to hang on the robe Vinaya II 136.
4. a post Majjhima Nikāya III 95 (aggaḷa° doorpost); Therīgāthā Commentary 70 (Apadāna verse 17).

:: Phalamaya stands in all probability for phalika-maya, made of crystal, as is suggested by context, which gives it in line with kaṭṭha-maya and loha-maya (and aṭṭhi°, danta°, veḷu° etc.). It occurs in same phrase at all passages mentioned, and refers to material of which boxes, vessels, holders etc. Are made. Thus at Vinaya I 203 (of añjani, box), 205 (tumba, vessel); II 115 (sattha-daṇḍa, scissors-handle), 136 (gaṇṭhikā, block). The translation "made of fruits" seems out of place (so Kern, Toevoegselen sub voce), one should rather expect "made of crystal" by the side of made of wood, copper, bone, ivory, etc.
[BD]: Mother of pearl?

:: Phalasata see palasata. — At Jātaka VI 510 it means "gold-bronze" (as material of which a "sovaṇṇa-kaṁsa" is made).

:: Phalatā (feminine) [abstract from phala] the fact or condition of bearing fruit Peta Vatthu Commentary 139 (appa°).

:: Phalati [phal to split, break open = *sphal or *sphaṭ, cf. phāṭeti. On etymology see also Lüders, [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen xlii, 198f.]
1. to split, burst open (intransitive) Aṅguttara Nikāya I 77 (asaniyā phalantiyā); usually in phrase "muddhā sattadhā phaleyya," as a formula of threat or warning "your (or my) head shall split into seven pieces," e.g. Dīgha Nikāya I 95; Saṁyutta Nikāya I 50; Sutta-Nipāta 983; Jātaka I 54; IV 320 (me); V 92 (= bhijjetha commentary); Milindapañha 157 (satadhā for satta°); Dhammapada I 41 (masculine te phalatu s.); Vimāna Vatthu 68; whereas a similar phrase in Sutta-Nipāta 988f. has adhipāteti (for *adhiphāṭeti = phalati). — causative phāleti (and phāṭeti), — past participle phalita and phulla.
2. to become ripe, to ripen Vinaya II 108; Jātaka III 251; Peta Vatthu Commentary 185.

:: Phalavant (adjective) [from phala] bearing or having fruit Jātaka III 251.

:: Phaleti at Dīgha Nikāya I 54 is spurious reading for paleti (see palāyati), explained by gacchati Sumaṅgalavilāsinī I 165; meaning "runs," not with translation "spreads out" [to sphar].

:: Phalika1 [from phala] a fruit vendor Milindapañha 331.

:: Phalika2 and Phalikā (feminine) [also spelled with ḷ; cf. Sanskrit sphaṭika; on change ṭ > ḷ see Geiger, Pāḷi Grammar §38.6. The Prākrit forms are phaḷiha and phāḷiya, see Pischel, Prākrit Grammar §206] crystal, quartz Vinaya II 112; Jātaka VI 119 (°kā = phaḷika-bhittiyo commentary); Vimāna Vatthu 351 (= phalika-maṇi-mayā bhittiyo Vimāna Vatthu 160); 783 (°kā); Milindapañha 267 (-ḷ-), 380 (-ḷ-).

:: Phalima (adjective) [from phala] bearing fruit, full of fruit Jātaka III 493.

:: Phalin (adjective) [from phala] bearing fruit Jātaka V 242.

:: Phalina (adjective) [from phala, phalin?] at Jātaka V 92 is of doubtful meaning. It cannot very well mean "bearing fruit," since it is used as epithet of a bird (°sakuṇī). The commentary explanation is sakuṇa-potakānaṁ phalinattā (being a source of nourishment?) phalina-sakuṇī. The vv.ll. (Sinhalese mss) is phalīna and palīna.

:: Phalita1 (adjective) [sporadic spelling for palita] grey-haired Peta Vatthu Commentary 153.

:: Phalita2 [past participle of phal to burst, for the usual phulla, after analogy with phalita3] broken, only in phrase hadayaṁ phalitaṁ his heart broke Dhammapada I 173; hadayena phalitena with broken heart Jātaka I 65.

:: Phalita3 [past participle of phal to bear fruit] fruit bearing, having fruit, covered with fruit (of trees) Vinaya II 108; Jātaka I 18; Milindapañha 107, 280.

:: Phallava is spelling for pallava sprout, at Jātaka III 40.

:: Phalu [cf. Vedic paru] a knot or joint in a reed, only in compound °bīja (plants) springing (or propagated) from a joint Dīgha Nikāya I 5; Vinaya IV 34, 35.

:: Phandana [from phandati, cf. Sanskrit spandana]
1. (adjective) throbbing, trembling, wavering Dhammapada 33 (phandanaṁ capalaṁ); Jātaka VI 528 (°māluvā trembling creeper); Dhammapada I 50 (issa° throbbing with envy).
2. (masculine) name of a tree Dalbergia (aspen?) Aṅguttara Nikāya I 202; Jātaka IV 208f.; Milindapañha 173.
3. (neuter) throb, trembling, agitation, quivering Jātaka VI 7 (°mattaṁ not even one throb; cf. phandita); Mahāniddesa 46 (taṇhā etc.).

:: Phandanā (feminine) [from phandati] throbbing, agitation, movement, motion Paramatthajotikā II 245 (calanā + ph.); Sumaṅgalavilāsinī I 111; Nett-a (ad Nettipakaraṇa 88) Be [Ee Nett-a 228 omits]; cf. iñjanā.

:: Phandati [spand, cf. Greek σϕαδάξω to twitch, σϕοδρός violent; Latin pendeo "pend" i.e. hang down, cf. pendulum; Anglo-Saxon finta tail, literally mover, throbber]
1. to throb, palpitate Dīgha Nikāya I 52 = Majjhima Nikāya I 404, cf. Sumaṅgalavilāsinī I 159; Mahāniddesa 46.
2. to twitch, tremble, move, stir Jātaka II 234; VI 113 (of fish wriggling when thrown on land). — causative II phandāpeti to make throb Dīgha Nikāya I 52 = Majjhima Nikāya I 404, — past participle phandita (q.v.). cf. pari°, vi°, sam°. The nearest synonym is calati.

:: Phandita (neuter) [past participle of phandati] throbbing, flashing; throb Majjhima Nikāya II 24 (°mattā "by his throbbings only"); plural phanditāni "vapourings," imaginings Vibhaṅga 390 (where Sammohavinodanī 513 only says "phandanato phanditaṁ") cf. Psalms of the Brethren 344.

:: Phanditatta (neuter) [abstract from phandita] = phandanā Saṁyutta Nikāya V 315 (= iñjitatta).

:: Phaṇa [cf. Epic Sanskrit phaṇa] the hood of a snake Vinaya I 91 (°hatthaka, with hands like a snake's hood); Jātaka III 347 (patthaṭa°); Dhammapada III 231 (°ṁ ukkhipitvā); IV 133. Frequent as phaṇaṁ katvā (only thus, in gerund) raising or spreading its hood, with spread hood Jātaka II 274; VI 6; Visuddhimagga 399; Dhammapada II 257.

:: Phaṇaka [from phaṇa] an instrument shaped like a snake's hood, used to smooth the hair Vinaya II 107.

:: Phaṇijjaka [etymology?] a kind of plant, which is enumerated at Vinaya IV 35 = Sumaṅgalavilāsinī I 81 as one of the aggabīja, i.e. plants propagated by slips or cuttings, together with ajjuka and hirivera. At Jātaka VI 536 the commentary gives bhūtanaka as explanation. According to Childers it is the plant Samīraṇa.

:: Pharaṇa (adjective/noun) [from pharati]
1. (adjective) pervading, suffused (with), quite full (of) Milindapañha 345.
2. (neuter) pervasion, suffusion, thrill Jātaka I 82 (°samattha mettacitta); Nettipakaraṇa 89 (pīti° etc., as masculine, cf. pharaṇatā); as 166 (°pīti all-pervading rapture, permeating zest; cf. pīti pharaṇatā). — cf. anu°.

:: Pharaṇaka (adjective) [from pharaṇa] thrilling, suffusing pervading, filling with rapture Vimāna Vatthu 16 (dvādasa yojanāni °pabho sarīra-vaṇṇo).

:: Pharaṇatā (feminine) [abstract from pharaṇa] suffusion, state of being pervaded (with), only —° in set of fourfold suffusion, viz. pīti° of rapture, sukha° of restful bliss, ceto° of [telepathic] consciousnss, āloka° of light, Dīgha Nikāya III 277; Paṭisambhidāmagga I 48; Vibhaṅga 334; Nettipakaraṇa 89.

:: Pharasu [cf. Vedic paraśu = Greek πέλεκυϛ; on p > ph cf. Prākrit pharasu and parasu, Pischel, Prākrit Grammar §208; Geiger, Pāḷi Grammar §40] hatchet, axe Aṅguttara Nikāya III 162; Jātaka I 199, 399; II 409; V 500; Dhammapada II 204; Peta Vatthu Commentary 277. The spelling parasu occurs at Saṁyutta Nikāya V 441 and Jātaka III 179.

:: Pharati [sphur and sphar, same root as in Greek σπαίρω to twitch; Latin sperno "spurn" literally kick away; Anglo-Saxon speornan to kick; spurnan = spur]
1. (transitive) to pervade, permeate, fill, suffuse Peta Vatthu I 1014 (= vyāpetvā tiṭṭhati Peta Vatthu Commentary 52); Jātaka III 371 (sakala-sarīraṁ); V 64 (commentary for pavāti); Peta Vatthu Commentary 14 (okāsaṁ), 276 (obhāsaṁ). To excite or stimulate the nerves Jātaka V 293 (rasa-haraṇiyo khobhetvā phari: see under rasa). — Often in standard phrase mettā-saha gatena cetasā ekaṁ (dutiyaṁ etc.) disaṁ pharitvā viharati Dīgha Nikāya II 186; Saṁyutta Nikāya V 115 and passim, where pharitvā at Visuddhimagga 308 = Sammohavinodanī 377 is explained by phusitvā ārammaṇaṁ katvā. cf. Buddhist Hybrid Sanskrit ekaṁ disāṁ spharitvopasampadya viharati Mahāvastu III 213. Also in phrase pītiyā sarīraṁ pharati (preterit phari) to thrill the body with rapture, e.g. Jātaka I 33; V 494; Dhammapada II 118; IV 102.
2. [in this meaning better to be derived from sphar to spread, expand, cf. pharita and phālita] to spread, make expand Jātaka I 82 (metta-cittaṁ phari).
3. [probably of quite a different origin and only taken to pharati by popular analogy, perhaps to phal = sphaṭ to split; thus kaṭṭhatthaṁ pharati = to be split up for fuel] to serve Anglo-Saxon only with °atthaṁ in phrases āhāratthaṁ ph. (after next phrase) to serve as food Milindapañha 152; kaṭṭhatthaṁ ph. to serve as fuel Aṅguttara Nikāya II 95 = Saṁyutta Nikāya III 93 = Itivuttaka 90 = Jātaka I 482; khādaniyatthaṁ and bhojaniyatthaṁ ph. to serve as eatables Vinaya I 201 (so to be read in preference to °attaṁ), — past participle pharita, phurita and phuṭa; cf. also phuṭṭha; see further anu°, pari°.

:: Pharita [past participle of pharati]
1. being pervaded or permeated (by) Vimāna Vatthu 68 (mettāya).
2. spread (out) Jātaka VI 284 (kittisaddo sakala-loke ph.). — cf. phuṭṭha and phālita.

:: Pharusa (adjective) [cf. Vedic paruṣa, on ph. > p see pharasu, on attempt at etymology cf. Walde, Latin Wörterbuch sub voce fario]
1. (literal) rough Peta Vatthu II 41.
2. (figurative) harsh, unkind, rough (of speech) Vinaya II 290 (caṇḍa + ph.); Peta Vatthu II 34; III 57; Jātaka V 296; Kathāvatthu 619. In combination with vācā we find both pharusa-vācā and pharusā-vācā Dīgha Nikāya I 4, 138; III 69f., 173, 232; Majjhima Nikāya I 42 (on this and the same uncertainty as regards pisuṇā-vācā see Trenckner, at Majjhima Nikāya I 530). pharusa vacana rough speech Peta Vatthu Commentary 15, 55, 83.
3. cruel Peta Vatthu IV 76 (kamma = daruṇa Peta Vatthu Commentary 265).

:: Phassa1 [cf. Vedic sparśa, of spṛś: see phusati] contact, touch (as sense or sense-impression, for which usually phoṭṭhabbaṁ). It is the fundamental fact in a sense impression, and consists of a combination of the sense, the object, and perception, as explained at Majjhima Nikāya I 111: tiṇṇaṁ (i.e. cakkhu, rūpā, cakkhu-viññāṇa) saṅgati phasso; and gives rise to feeling: phassa-paccayā vedanā. (See paṭicca-samuppāda and for explanation Visuddhimagga 567; Sammohavinodanī 178f.). — cf. Dīgha Nikāya I 42f.; III 228, 272, 276; Visuddhimagga 463 (phusatī ti phasso); Sutta-Nipāta 737, 778 (as fundamental of attachment, cf. Paramatthajotikā II 517); Jātaka V 441 (rājā dibba-phassena puṭṭho touched by the divine touch, i.e. fascinated by her beauty; puṭṭho = phuṭṭho); Sammohavinodanī 177f. (in detail), 193, 265; Peta Vatthu Commentary 86 (dup° of bad touch, bad to the touch, i.e. rough, unpleasant); poetic for trouble Theragāthā 783. See on phassa: Buddhist Manual of Psychological Ethics 5, note 1, and introduction lxii.; Compendium 12, 14, 94.

-āyatana organ of contact (6, referring to the several senses) Peta Vatthu Commentary 52;
-āhāra "touch-food," acquisition by touch, nutriment of contact, one of the 3 āhāras, viz. phass°, mano-sañcetanā° (noun of representative cogitation) and viññāṇ° (of intellection) Dhammasaṅgani 71-73; one of the four kinds of āhāra, or "food," with reference to the 3 vedanās Visuddhimagga 341;
-kāyā (6) groups of touch or contact viz. cakkhu-samphasso, sota°, ghāna°, kāya°, mano° Dīgha Nikāya III 243;
-sampanna endowed with (lovely) touch, soft, beautiful to feel Jātaka V 441 (cf. phassita).

:: Phassa2 (adjective) [gerundive from phusati, corresponds to Sanskrit spṛśya] to be felt, especially as a pleasing sensation; pleasant, beautiful Jātaka IV 450 (gandhehi ph.).

:: Phassanā (feminine) [abstract from phassa] touch, contact with as 167 (jhānassa lābho ... patti ... phassanā sacchikiriyā).

:: Phassati stands for phusati at Visuddhimagga 527 in definition of phassa ("phassatī ti phasso").

:: Phasseti [causative of phusati1] to touch, attain Jātaka V 251 (rājā dhammaṁ phassayaṁ = commentary phassayanto; vv.ll. pa° and phu°); Milindapañha 338 (amataṁ, cf. phusati), 340 (phassayeyya potential). — passive phassīyati Vinaya II 148 (kavāṭā na ph.; varia lectio phussiy°), — past participle phassita and phussita3.

:: Phassita (adjective) [past participle of phasseti = Sanskrit sparśayati to bring into contact] made to touch, brought into contact, only in compound suphassita of pleasant contact, beautiful to the touch, pleasant, perfect, symmetrical Jātaka I 220 (cīvara), 394 (dantā); IV 188 (dantāvaraṇaṁ); V 197 (of the membrum muliebre female sexual organ), 206 (read °phassita for °phussita), 216 (°cheka-karaṇa); Vimāna Vatthu 275 (as explanation of atīva saṅgata Vimāna Vatthu 642).
Note: Another (doubtful) phassita is found at Jātaka V 252 (dhammo phassito; touched, attained) where vv.ll. give passita and phussita.

:: Phāla1 (masculine and neuter) [cf. Vedic phāla] ploughshare Saṁyutta Nikāya I 169; Sutta-Nipāta page thirteen and verse 77 (explained as "phāletī ti ph." Paramatthajotikā II 147); Jātaka I 94; IV 118; V 104; Udāna 69 (as m.); Dhammapada I 395.

:: Phāla2 [to phala3] an (iron) board, slab (or ball?), maybe spear or rod. The word is of doubtful origin and meaning, it occurs always in the same context of a heated iron instrument, several times in correlation with an iron ball (ayogula). It has been misunderstood at an early time, as is shown by kapāla Aṅguttara Nikāya IV 70 for phāla. Kern comments on the word at Toevoegselen II 139. See Vinaya I 225 (phālo divasantatto, so read; varia lectio balo correct to bālo; corresponds with guḷa); Aṅguttara Nikāya IV 70 (divasa-saṁsantatte ayokapāle, gloss ayoguḷe); Jātaka V 268; V 109 (phāle ciraratta-tāpite, varia lectio pāle, hale, thāle; corresponds with pakaṭṭhita ayogula), the same V 113 (ayomayehi phālehi pīḷeti, varia lectio vālehi).

:: Phāla3 in loṇa-maccha° a string (?) or cluster of salted fish Visuddhimagga 28.

:: Phālaka (adjective) [from phāleti] splitting; one who splits Visuddhimagga 413 (kaṭṭha°).

:: Phālana (neuter) [from phāleti] splitting Jātaka I 432 (dāru°); Visuddhimagga 500 (vijjhana°).

:: Phāleti [causative of phalati, phal; a variant is phāṭeti from *sphaṭ, which is identical with *(s)phal] to split, break, chop, in phrases
1. kaṭṭhaṁ phāleti to chop sticks (for firewood) Vinaya I 31; Jātaka II 144; Peta Vatthu II 951, besides which the phrase kaṭṭhaṁ *phāṭeti.
2. sīsaṁ (muddhā) sattadhā phāleti (cf. adhipāteti and phalati) Dhammapada I 17 (perhaps better with varia lectio phal°), 134.
3. (various:) Aṅguttara Nikāya I 204 = Saṁyutta Nikāya II 88; Jātaka II 398; Cullaniddesa §483; Visuddhimagga 379 (kucchiṁ; Dhammapada IV 133 (hadayaṁ), — past participle phālita. Causative II phālāpeti to cause to split open Jātaka III 121; Milindapañha 157 (varia lectio phāḷāp°).

:: Phālibhaddaka is spurious spelling for Pāḷi° at Jātaka II 162 (varia lectio pātali-bhaddaka). cf. Prākrit phālihadda (= pāribhadra Pischel, Prākrit Grammar §208).

:: Phālima (adjective) [either from causative of phal1 (phāleti), or from sphar (cf. phārita, i.e. expanded), or from sphāy (swell, increase, cf. sphāra and sphārī bhavati to open, expand)] expanding, opening, blossoming in compound aggi-nikāsi-phālima paduma Jātaka III 320 (where commentary explains by phālita vikasita).

:: Phāliphulla [either intensive of phulla, or derived from pariphulla in form phaliphulla] in full blossom Majjhima Nikāya I 218; Jātaka I 52.

:: Phālita [= Sanskrit sphārita, sphar]
1. made open, expanded, spread Jātaka III 320 (+ vikasita).
2. split [from phāleti phal], split open Visuddhimagga 262 = Sammohavinodanī 245 (°haliddi-vaṇṇa).

:: Phāṇita (neuter) [cf. Epic Sanskrit phāṇita]
1. juice of the sugar cane, raw sugar, molasses (ucchu-rasaṁ gahetvā kataphāṇitaṁ Vimāna Vatthu 180) Vinaya II 177; Dīgha Nikāya I 141; Vimāna Vatthu 3525; 404; Jātaka I 33, 120, 227; Milindapañha 107; Dhammapada II 57. phāṇitassa puṭaṁ a basket of sugar Saṁyutta Nikāya I 175; Jātaka IV 366; Dhammapada IV 232.
2. (by confusion or rightly?) salt Jātaka III 409 (in explanation of aloṇika = phāṇita-virahita).

-odaka sugar water Jātaka III 372,
-puṭa sugar basket Jātaka IV 363.

:: Phāruka (adjective) at Vimāna Vatthu 288 is not clear; meaning something like "bitter," combined with kāsaṭa; varia lectio pāru°. Probably = phārusaka.

:: Phāruliya at Vibhaṅga 350 (in thambha - exegesis) is faulty spelling for phārusiya (neuter) harshness, unkindness, as evidence of the same passage at Sammohavinodanī 469 shows (with explanation "pharusassa puggalassa bhāvo phārusiyaṁ").

:: Phārusaka [from pharusa, cf. Sanskrit pāruṣaka Mahāvyutpatti 103, 143]
1. a certain flower, the (bitter) fruit of which is used for making a drink Vinaya I 246; Vimāna Vatthu 3331 = Dhammapada III 316.
2. Name of one of Indra's groves Jātaka VI 278, similarly Visuddhimagga 424; Sammohavinodanī 439.

:: Phāsu1 (adjective) [etymology? Trenckner, "Notes" 82 (on Milindapañha 1417: correct JPTS, 1908, 136 which refers it to Milindapañha 1315) suggests connection with Vedic prāśu enjoying, one who enjoys, i.e. a guest, but this etymology is doubtful; cf. phāsuka. A key to its etymology may be found in the fact that it never occurs by itself in form phāsu, but either in composition or as °ka] pleasant, comfortable; only negative a° in phrase aphāsu-karoti to cause discomfort to (dative) Vinaya IV 290; and in compounds °kāma anxious for comfort, desirous of (others) welfare Dīgha Nikāya III 164; °vihāra comfort, ease Vinaya II 127; Dīgha Nikāya I 204; Dhammasaṅgani 1348 = Milindapañha 367 (cf. as 404); Milindapañha 14; Visuddhimagga 33; Sammohavinodanī 270; Peta Vatthu Commentary 12.

:: Phāsu2 at Milindapañha 146 (cf. page 425) "bhaggā phāsū" is uncertain reading, it is not phāsuka; it may represent apāsa snare, sling. The likeness with phāsukā bhaggā (literal) of Jātaka I 493 is only accidental.

:: Phāsuka (adjective) [from phāsu. cf. Prākrit phāsuya; according to Pischel, Prākrit Grammar §208 Jātaka in Sanskrit prāsuka is a distortion of Pāḷi phāsuka. Perhaps phāsu is abstracted from phāsuka] pleasant, convenient, comfortable Jātaka III 343; IV 30; Dhammapada II 92; Peta Vatthu Commentary 42.
-aphāsuka unpleasant, uncomfortable, not well Jātaka II 275, 395; Dhammapada I 28; II 21.
Note: It seems probable that phāsuka represents a Sanskrit sparśuka (cf. Pischel §62), which would be derived from spṛś in same meaning as phassa2 ("lovely"). This would confirm the suggestion of phāsu being a secondary formation.

:: Phāsukā (feminine) [cf. Sanskrit pārśukā and Vedic pārśva, see passa2] a rib, only in plural phāsukā Vinaya I 74 (upaḍḍha° bhañjitabbā), in phrase sabbā te phāsukā bhaggā Jātaka I 493 (literal), which is figurative applied at Dhammapada 154 (explained as "sabbā avasesa-kilesa-phāsukā bhaggā" at Dhammapada III 128), with which cf. bhaggā phāsū at Milindapañha 146; both the latter phrases probably of different origin. — (adjective) (—°) in phrase mahā°passa the flank (literally the side of the great ribs) Jātaka I 164, 179; III 273; mahā° with great ribs Jātaka V 42; uggata° with prominent ribs Peta Vatthu Commentary 68 (for upphāsulika adjective Peta Vatthu II 11). — in compounds as phāsuka°, e.g. °aṭṭhīni the rib-bones (of which there are 24) Visuddhimagga 254 (varia lectio pāsuka°); Sammohavinodanī 237; °dvaya pair of ribs Visuddhimagga 252; Sammohavinodanī 235. — See also pāsuka, pāsuḷa and next.

:: Phāsulikā (feminine) [from phāsuḷi] rib, only in compound upphāsulika (adjective) Peta Vatthu II 11.

:: Phāsuḷā [for phāsukā] rib Saṁyutta Nikāya II 255 (phāsuḷ-antarikā).

:: Phāsuḷī [cf. phāsukā and phāsuḷā] a rib Majjhima Nikāya I 80.

:: Phāti (feminine) [cf. Sanskrit sphāti, from sphāy, sphāyate to swell, increase (Indo-Germanic °spe(i), as in Latin spatium, Old High German spuot, Anglo-Saxon sped = English speed; see Walde, Latin Wörterbuch sub voce spatium), past participle sphīta = Pāḷi phīta] swelling, increase Jātaka II 426 (= vaḍḍhi); Visuddhimagga 271 (vuddhi + ph.). Usually combined with kṛ, as phāti-kammaincrease, profit, advantage Vinaya II 174; Sammohavinodanī 334 and phāti-karoti to make fat, to increase, to use to advantage Majjhima Nikāya I 220 = Aṅguttara Nikāya V 347; Aṅguttara Nikāya III 432.

:: Phāṭeti *Phāṭeti is conjectured reading for pāteti in phrase kaṭṭhaṁ pāteti Majjhima Nikāya I 21, and in adhipāteti to split (see adhipāta and vipāta). The derivation of these expressions from pat is out of place, where close relation to phāleti (phalati) is evident, and a derivation from phaṭ = sphat, as in Sanskrit sphāṭayati to split, is the only right explanation of meaning. In that case we should put phal = sphaṭ, where l = ṭ, as in many Pāḷi words, cf. phalika see Geiger, Pāḷi Grammar §386. The Prākrit correspondent is phāḍei (Pischel, Prākrit Grammar §208).

:: Pheggu [cf. Vedic phalgu and Pāḷi phaggu in form] accessory wood, wood surrounding the pith of a tree, always with reference to trees (frequent in similes), in sequence mūla, sāra, pheggu, taca, papaṭikā etc. It is represented as next to the pith, but inferior and worthless. At all passages contrasted with sāra (pith, substance). Thus at Majjhima Nikāya I 192f., 488; Dīgha Nikāya III 51; Saṁyutta Nikāya IV 168; Aṅguttara Nikāya I 152 (pheggu + sāra, varia lectio phaggu); II 110 = past participle 52; Aṅguttara Nikāya III 20; Jātaka III 431 (opposite sāra); Milindapañha 267, 413 (tacchako phegguṁ apaharitvā sāraṁ ādiyati).

:: Phegguka (—°) (adjective) [from pheggu] having worthless wood, weak, inferior Majjhima Nikāya I 488 (apagata°, where °ka belongs to the whole compound); Jātaka III 318 (a° + sāramaya).

:: Pheggutā (feminine) [abstract from pheggu] state of dry wood; lack of substance, worthlessness Puggalapaññatti 229.

:: Pheṇa [cf. Vedic phena, with °ph from sp°, connected with Latin spūma, scum, Anglo-Saxon fām = German feim = English foam] scum, foam, froth, only in compounds viz.:

-uddehakaṁ (adverb) (paccamāna, boiling) with scum on top, throwing up foam Majjhima Nikāya III 167; Aṅguttara Nikāya I 141; Cullaniddesa §304 III c; Jātaka III 46; Milindapañha 357;
-paṭala a film of scum Visuddhimagga 359; Sammohavinodanī 65;
-piṇḍa a lump or heap of foam Saṁyutta Nikāya III 140f. = Visuddhimagga 479 (in simile of rūpa); Cullaniddesa §680 a4; Visuddhimagga 40 (in comp); Sammohavinodanī 32f.;
-bubbuḷaka a bubble of scum Visuddhimagga 171, 259, 345; Sammohavinodanī 242;
-mālā a wreath or garland of scum Milindapañha 117;
-mālin with a wreath of scum Milindapañha 260;
-missa mixed with froth Visuddhimagga 263;
-vaṇṇa colour of scum Visuddhimagga 263.

:: Pheṇaka = pheṇa Visuddhimagga 254; Sammohavinodanī 237.

:: Phiya [etymology unknown] oar Sutta-Nipāta 321 (+ aritta rudder, explained by dabbi-padara Paramatthajotikā II 330); Jātaka IV 21 (°ārittaṁ). See also piya2 which is the more frequent spelling of phiya.

:: Phīta [past participle of sphāy, cf. Sanskrit sphīta and see phāti] opulent, prosperous, rich; in the older texts only in stock phrase iddha ph. bahujana (rich and prosperous and well-populated) Dīgha Nikāya I 211 (of the town Nālandā); II 146 (of Kusāvatī); Majjhima Nikāya I 377; (of Nālandā) II 71 (of country); Saṁyutta Nikāya II 107 (figurative of brahmacariyaṁ; with bahujañña for °jana); Aṅguttara Nikāya III 215 (of town). By itself and in other combinations in the Jātakas, e.g. Jātaka IV 135 (= samiddha); VI 355 (varia lectio pīta). With iddha and detailed description of all classes of the population (instead of bahujana) of a town Milindapañha 330.

:: Phoseti [causative of phusati2, cf. Sanskrit pruṣāyati = Pāḷi phusayati] to sprinkle (over) Vinaya II 205 (infinitive phosituṁ). Past participle phosita. cf. pari°.

:: Phosita [past participle of phoseti, cf. Sanskrit pruṣita] sprinkled Jātaka VI 47 (candana°, varia lectio pusita).

:: Phoṭa [from sphuṭ, cf. Sanskrit sphoṭa] swelling, boil, blister Jātaka IV 457; VI 8 (varia lectio pota and poṭha); cf. poṭa bubble.

:: Phoṭaka = phoṭa Visuddhimagga 258; Sammohavinodanī 242.

:: Phoṭana "applause," in brahma-pphoṭana at Dhammapada III 210 should be taken as ā + phoṭana (= apphoṭana).

:: Phoṭeti [causative of sphuṭ, if correct. Maybe mixed with sphūrj. The form apphoṭesi seems to be ā + phoṭeti = Sanskrit āsphoṭayati] to shake, toss (or thunder?) only at two places in similar formula, viz. devatā sādhukāraṁ adaṁsu, brahmāno apphoṭesuṁ (varia lectio appoṭh°) Milindapañha 13, 18; Sakko deva rājā appoṭhesi (varia lectio appoṭesi), Mahā Brahmā sādhukāraṁ adāsi Jātaka VI 486. Perhaps we should read poṭheti (q.v.), to snap one's fingers (clap hands) as sign of applause. At Dhammapada III 210 we read future apphoṭessāmi (i.e. ā + phoṭ).

:: Phoṭṭhabba (neuter) [gerund of phusati] tangible, touch, contact; it is synonymous with phassa, which it replaces in psychological terminology. Phoṭṭhabbaṁ is the sense object of kāya (or taca) touch ("kāyena phoṭṭhabbaṁ phusitvā" Dīgha Nikāya III 226, 250, 269; Cullaniddesa §544 A.c). See also āyatana. — Dīgha Nikāya III 102 (in list of ajjhattikabāhirāni āyatanāni: kāyo c'eva phoṭṭhabbā ca; with plural like m.); Sammohavinodanī 79 (°dhātu).

:: Phulaka (= pulaka) a kind of gem Vimāna Vatthu 111.

:: Phulla1 [past participle of phalati, or root formation from phull, cf. phalita3] blossoming, in blossom Jātaka V 203. Also as intensive phāliphulla "one mass of flowers" Majjhima Nikāya I 218; Jātaka I 52.
Note: phulla1 may stand for phuṭa2.

:: Phulla2 [past participle of phalati, cf. phalita2] broken, in phrase akhaṇḍa-phulla unbroken (q.v.), Peta Vatthu IV 176 and passim.

:: Phullita [past participle of phullati] in flower, blossoming Jātaka V 214 (for phīta = rich), 216 (su°-vana).

:: Phunati [?] to shake, sprinkle, of doubtful spelling, at Jātaka VI 108 (aṅgārakāsuṁ ph.; varia lectio punanti perhaps better; commentary explains by vidhunati and okirati). Perhaps we should read dhunati.

:: Phusana (neuter) [abstract from phusati1 1] touch Visuddhimagga 463.

:: Phusanā (feminine) [abstract from phusati1 2] attainment, gaining, reaching Visuddhimagga 278 (= phuṭṭha-ṭṭhāna); Dhammapada I 230 (ñāṇa°); Vimāna Vatthu 85 (samādhi°).

:: Phusati1 [spṛś, from which sparśa = phassa; cf. also phassati]
1. (literal) to touch Visuddhimagga 463 (phusatī ti phasso); Sumaṅgalavilāsinī I 61 (preterit phusī = metri causā for phusi); Milindapañha 157 (gerundive aphusa not to be touched).
2. (figurative) [see on this term of Buddhist ecstatic phraseology Compendium 1332. In this meaning it is very closely related to pharati, as appears e.g. from the following explanations of Commentaries: Dīgha Nikāya I 74 parippharati = samantato phusati Sumaṅgalavilāsinī I 217; Dīgha Nikāya II 186 ≈ pharitvā = phusitvā ārammaṇaṁ katvā Visuddhimagga 308] to attain, to reach, only in specific sense of attaining to the highest ideal of religious aspiration, in following phrases: ceto-samādhiṁ ph. Dīgha Nikāya I 13 = III 30, 108 etc.; nirodhaṁ Dīgha Nikāya I 184; samatha-samādhiṁ Vimāna Vatthu 169 (reads āphusiṁ but should probably be aphusiṁ as Vimāna Vatthu 84, explained by adhigacchiṁ); phalaṁ aphussayi (preterit medium) Peta Vatthu IV 188; cf. Peta Vatthu Commentary 243; amataṁ padaṁ Peta Vatthu IV 348; amataṁ Milindapañha 338 (but Text reads khippaṁ phasseti a.); in bad sense kappaṭṭhitikaṁ kammaṁ Milindapañha 108 (of Devadatta), — past participle phuṭṭha. cf. upa°.

:: Phusati2 this is a specific Pāḷi form and represents two Sanskrit roots, which are closely related to each other and go back to the following 2 Indo-Germanic roots:
1. Indo-Germanic *sp(h)ṛj, burst out, burst (forth), spring, sprinkle, as in Sanskrit sphūrjati burst forth, parjanya rain cloud; Greek σϕαραγέω; Anglo-Saxon spearca = English spark, English spring, sprinkle. This is an enlargement of sphur (cf. pharati, phuṭṭha, phuta).
2. Indo-Germanic *spṛk to sprinkle, speckle, as in Sanskrit pruṣ, pṛśni speckled, pṛṣan, pṛṣatī spotted antelope, pṛṣata raindrop; Greek περκνός of dark (literal spotted) colour; Latin spargere = German sprengen. To this root belong Pāḷi pasata, phoseti, paripphosaka, phussa, phusita. — infinitive phusituṁ, conjectured reading at Vinaya I 205 for Text phosituṁ (vv.ll. posituṁ and dhovituṁ), and Vinaya II 151 for Text posituṁ; Vinaya Texts III 169 translated "bespatter."

:: Phusāyati [causative of pruṣ, but formed from Pāḷi phusati2] to sprinkle (rain), to rain gently, drizzle Saṁyutta Nikāya I 104f., 154, 184 (devo ekaṁ ekaṁ ph. "drop by drop"). See also anuphusāyati (so read for °phusīyati).

:: Phusita1 (neuter) [either past participle of phusati2 or direct correspondent of Sanskrit pṛṣata (see pasata2)] raindrop Majjhima Nikāya III 300; Saṁyutta Nikāya II 135; Dhammapada III 243. The Prākrit equivalent is phusiya (Pischel, Prākrit Grammar §208), cf. German sprenkeln > English sprinkle.

:: Phusita2 [past participle of phusati2 2. I.e. pruṣ, cf. Sanskrit pruṣita sprinkled, pṛṣatī spotted antelope] spotted, coloured, variegated (with flowers) Sutta-Nipāta 233 (°agga = supupphitagga-sākha Paramatthajotikā I 192).

:: Phus(s)ita3 [= phassita2, Kern. Toevoegselen sub voce takes it as past participle of *puṁsayati] touched, put on, in °aggaḷa with fastened (clinched) bolts (or better: door-wings) Majjhima Nikāya I 76 (reads phassit°; cf. varia lectio on page 535 phussit°); Aṅguttara Nikāya I 101; Theragāthā 385; Jātaka VI 510.

:: Phusitaka (adjective) (—°) [from phusita1) having raindrops, only in phrase thulla° deva (the sky) shedding big drops of rain Saṁyutta Nikāya II 32 (reads phulla-phusitaka); III 141; Aṅguttara Nikāya I 243; II 140; V 114; Visuddhimagga 259.

:: Phussa1 [from puṣ to blossom, nourish, etc. cf. Vedic puṣya]
1. see phussa3 2.
2. Name of a month (Dec.-Jan.) Jātaka I 86. Name of a lunar mansion or constellation Vimāna Vatthu 534 (= phussa-tārakā Vimāna Vatthu 236). — Frequent as proper name, cf. Visuddhimagga 422, and combinations like °deva, °mitta.

:: Phussa2 [gerund of phusati1] touching, feeling, realising; doubled at Dīgha Nikāya I 45, 54.

:: Phussa3 (adjective/noun) [gerundive formation from phusati2 2; scarcely from Sanskrit puṣya (to puṣ nourish, cf. poseti), but meaning rather "speckled" in all senses. The Sanskrit puṣyaratha is Sanskritization of Pāḷi phussa°]
1. speckled, gaily-coloured, °kokila the spotted cuckoo [Kern, Toevoegselen sub voce phussa however takes it as "male-cuckoo," Sanskrit puṁs-kokila] Jātaka V 419, 423; Vimāna Vatthu 57. — as phussaka at Aṅguttara Nikāya I 188 (so read for pussaka).
2. in sense of "clear, excellent, exquisite" (or it is puṣya in sense of "substance, essence" of anything, as Geiger, Pāḷi Grammar §40.1a?) in °ratha [cf. Sanskrit puṣpa°, but probably to be read puṣya°?] a wonderful state carriage running of its own accord Jātaka II 39; III 238; IV 34; V 248; VI 39f.) varia lectio pussa°); Peta Vatthu Commentary 74. -rāga [cf. Sanskrit puṣpa-rāga] topaz Milindapañha 118; Vimāna Vatthu 111. — At Mahāniddesa 90 as varia lectio to be preferred to pussa° in °tila, °tela, °danta-kaṭṭha, etc. with reference to their use by brahmins.

:: Phuṭa1 [past participle of pharati]
1. (cf. pharati1) pervaded, permeated, thrilled (cf. pari°) Dīgha Nikāya I 73, 74 (pītisukhena; Text prints p huta;varia lectio phuṭa; varia lectio at Sumaṅgalavilāsinī I 217 p(h)uṭṭha); Majjhima Nikāya I 276; Jātaka I 33 (sarīraṁ pītiyā ph.); Dhammapada II 118 (pītiyā phuṭa-sarīro); Paramatthajotikā II 107 (referring to the nerves of taste).
2. (cf. pharati 2) expanded, spread out, spread with (instrumental) Vinaya I 182 (lohitena); Jātaka V 266 (in Niraya passage Text reads bhūmi yojana-sataṁ phuṭā tiṭṭhanti, i.e. the beings fill or are spread out over such a space; commentary 272 explains by "ettakaṁ ṭhānaṁ anupharitvā tiṭṭhanti." The same passage at Mahāniddesa 405 = Cullaniddesa §304 III Dīgha Nikāya reads bhikkhu yojana-sataṁ pharitvā (intransitive: expanding, wide) tiṭṭhati, which is the more correct reading). — See also ophuṭa and cf. phuta3.

:: Phuṭa2 [past participle of sphuṭ to expand, blossom] blossoming out, opened, in full bloom Dāṭhāvaṁsa IV 49 (°kumuda). cf. phuṭita.

:: Phuṭa3 at Majjhima Nikāya I 377 (sabba-vāri°, in sequence with vārita, yuta, dhuta) is unnecessarily changed by Kern, Toevoegselen sub voce into pūta. The meaning is "filled with, spread with," thus = phuṭa1, cf. sequence under ophuṭa. The varia lectio at Majjhima Nikāya I 377 is puṭṭha. On miswriting of phuṭṭha and puṭṭha for phuṭa cf. remark by Trenckner, Majjhima Nikāya I 553. a similar meaning ("full of, occupied by, overflowing with") is attached to phuṭa in Avīci passage Aṅguttara Nikāya I 159 (Avīci maññe phuṭo ahosi), cf. Anāgatavaṁsa (JPTS 1886, verse 39) and remarks of Morris's JPTS, 1887, 165. — The same passage as Majjhima Nikāya I 377 is found at Dīgha Nikāya I 57, where Text reads phuṭṭha (as also at Sumaṅgalavilāsinī I 168), with vv.ll. puṭṭha and phuṭa.

:: Phuṭita [for phoṭita, past participle of *sphoṭayati, sphuṭ]
1. shaken, tossed about, burst, rent asunder, abstract neuter phutitattaṁ being tossed about Milindapañha 116 (varia lectio put °).
2. cracked open, chapped, torn (of feet) Therīgāthā 269 (so read for Text phuṭika, Therīgāthā Commentary 212 explains by bāhita and has varia lectio niphuṭita).

:: Phuṭṭha [past participle of phusati1] touched, affected by, influenced by; in specific sense (cf. phusati2) "thrilled, permeated" Vinaya I 200 (ābādhena); Aṅguttara Nikāya II 174 (rogena); Jātaka I 82 (metta-cittena, varia lectio puṭṭha); V 441 (dibbaphassena); Visuddhimagga 31 (°samphassa contact by touch), 49 (byādhinā); Vimāna Vatthu 6 (in both meanings, scilicet pītiyā and rogena). On phuṭṭha at Dīgha Nikāya I 57 see phuṭa3. cf. sam°.

:: Pi (indeclinable) [the enclitic form of api (cf. api 2.a); on similarities in Prākrit see Pischel, Prākrit Grammar §143] emphatic particle, as prefix only in pidahati and pilandhati, where api° also is found (cf. api 1.b).
1. Also, and also, even so Dīgha Nikāya I 1; Vinaya IV 139 (cara pi re get away with you: see re); Jātaka I 151, 278.
2. even, just so; with numbers or numeral expressions "altogether, in all, just that many" Jātaka I 151; III 275; IV 142. — cattāro pi Jātaka III 51; ubho pi Jātaka I 223; sabbe pi Sutta-Nipāta 52; Jātaka I 280.
3. but, however, on the other hand, now (continuing a story) Jātaka I 208; IV 2.
4. Although, even if Jātaka II 110 (ciram pi kho ... ca although for a long time ... yet).
5. perhaps, it is time that, probably Sutta-Nipāta 43; Jātaka I 151; II 103.
6. pi ... pi in correlation (like api ... api):
(a) both ... and; very often untranslatable Sutta-Nipāta 681 (yadā pi ... tadā pi when ... then), 808 (diṭṭhā pi sutā pi); Jātaka I 222 (jale pi thale pi);
(b) either ... or Jātaka I 150; II 102.

:: Piccha (neuter) [cf. Epic Sanskrit piccha and puccha tail, to Latin pinna, English fin. German finne] tail-feather, especially of the peacock Vinaya I 186 (mora°). — dve° (and de°) having two tail-feathers Jātaka V 339, 341 (perhaps to be taken as "wing" here, cf. Abhidh-r-m 2, 84 = pakṣa). cf. piñcha and piñja.

:: Picchila (adjective) [cf. Classical Sanskrit picchila] slippery Visuddhimagga 264; Sammohavinodanī 247 (lasikā = p-kuṇapaṁ); Dhammapada III 4 (°magga).

:: Picchita in su° Jātaka V 197 is not clear, commentary explains by suphassita, i.e. pleasing beautiful, desirable, thus dividing su-picch°.

:: Picu1 [cf. Classical Sanskrit picu] cotton Vinaya I 271; usually in compounds, either as kappāsa° Saṁyutta Nikāya V 284, 443, or tūla° Saṁyutta Nikāya V 284, 351 (Text thula°), 443; Jātaka V 480 (Text tula°).

-paṭala membrane or film of cotton Visuddhimagga 445;
-manda the Neem tree Azadizachta Indica Peta Vatthu IV 16 (cf. Peta Vatthu Commentary 220); the usual Pāḷi form is pucimanda (q.v.).

:: Picu2 [etymology unknown, probably non-Aryan] a wild animal, said to be a kind of monkey Jātaka VI 537.

:: Pidahana (neuter) [from api + dhā, cf. apidahana] covering up, shutting, closing Visuddhimagga 20; Dhammapada IV 85 (= thakana).

:: Pidahati [api + dhā, cf. apidahati and Prākrit piṇidhattae = Sanskrit a pinidhātave] to cover, to close, conceal, shut Majjhima Nikāya I 117, 380 (dvāraṁ); Jātaka I 292; III 26; V 389; Milindapañha 139 (vajjaṁ); Dhammapada I 396; II 4, 85; IV 197 (ūruṁ); Saddhammopāyana 321; preterit pidahi Jātaka IV 308 (kaṇṇe); gerund pidahitvā Peta Vatthu II 76 (dvāraṁ); Visuddhimagga 182 (nāsaṁ); Sumaṅgalavilāsinī I 136, pidhatvā Therīgāthā 480, and pidhāya Jātaka I 150 (dvāraṁ), 243 (the same); Therīgāthā Commentary 286; Dhammapada II 199 (dvārāni). — passive pithīyati; past participle pihita (q.v.). The opposite of p. is vivarati.

:: Pidalaka [etymology? Kern, Toevoegselen sub voce suggests diminutive formation from Sanskrit bidala split bamboo] a small stick, skewer Vinaya II 116, Samantapāsādikā 1206 reads vidalaka and explains: "daṇḍakaṭhina-ppamāṇena kaṭasārakassa pariyante paṭisaṁharitvā dugguṇa-karaṇa." See also Vinaya Texts III 94.

:: Pidhara [from api + dhṛ] a stick (or rag?) for scraping (or wiping?) Vinaya II 141 (avalekhana°), 221 (the same). Meaning doubtful.

:: Pidhāna (neuter) [= pidahana] cover Jātaka VI 349. -°phalaka covering board Visuddhimagga 261 (where Paramatthajotikā I in same passage reads paṭikujjana-phalaka) = Sammohavinodanī 244.

:: Pihaka (neuter) [cf. Sanskrit plihaṇaka and plīhan (also Vedic plāśi?), Avesta spərəzan; Greek σπλήν, σπλάγχνα entrails; Latin lien spleen] the spleen Majjhima Nikāya III 90; Sutta-Nipāta 195; Jātaka V 49. In detail at Visuddhimagga 257; Sammohavinodanī 240.

:: Pihana (neuter) and Pihanā (feminine) [from piheti] envying Dhammasaṅgani 1059; Paramatthajotikā II 459 (°sīla).

:: Pihayati and Piheti [cf. Vedic spṛhayati, spṛh]
1. to desire, long for (with accusative) Vinaya II 187; Saṁyutta Nikāya II 242 (pihāyittha 2nd plural preterit); Jātaka I 401; IV 198 (pattheti + p); Therīgāthā 454; Vimāna Vatthu 8445 (= piyāyati Vimāna Vatthu 349).
2. to envy (with genitive of person and object), covet Majjhima Nikāya I 504; Saṁyutta Nikāya I 202, 236; Theragāthā 62; Sutta-Nipāta 823, 947; Itivuttaka 36; Dhammapada 94 (= pattheti Dhammapada 177), 181 (the same III 227), 365 (present participle pihayaṁ = labhaṁ patthento Dhammapada IV 97); Jātaka I 197 (preterit mā pihayi); Milindapañha 336, — past participle pihayita.

:: Pihayita [past participle of pihayati] desired, envied, always combined with patthita Milindapañha 182, 351.

:: Pihā (feminine) [from spṛh, cf. Sanskrit spṛhā] envy, desire Majjhima Nikāya I 304; Jātaka I 197; Visuddhimagga 392 (Bhagavantaṁ disvā Buddha-bhāvāya pihaṁ anuppādetvā thita-satto nāma n'atthi). — adjective apiha without desire Saṁyutta Nikāya I 181.

:: Pihālu *Pihālu (adjective) [cf. Sanskrit spṛhālu, from spṛh, but perhaps = Vedic piyāru malevolent. On y > h cf. Pāḷi paṭṭhayati for paṭṭhahati] covetous, only negative a° Saṁyutta Nikāya I 187 = Theragāthā 1218; Sutta-Nipāta 852; Mahāniddesa 227.

:: Pihāyanā (feminine) = pihanā Nettipakaraṇa 18.

:: Pihita [past participle of pidahati] covered, closed, shut, obstructed (opposite vivaṭa) Majjhima Nikāya I 118; III 61; Saṁyutta Nikāya I 40; Aṅguttara Nikāya II 104; Mahāniddesa 149; Jātaka I 266; Milindapañha 102 (dvāra), 161; Visuddhimagga 185; Sumaṅgalavilāsinī I 182 (°dvāra).

:: Pilaka [cf. Classical Sanskrit piḍakā] a boil Sutta-Nipāta page 124 (piḷaka, varia lectio pilaka); Visuddhimagga 35 (pīḷaka); Dhammapada I 319 (varia lectio piḷaka). See also piḷakā.

:: Pilakkha [cf. Vedic plakṣa] the wave-leaved fig tree, Ficus infectoria Vinaya IV 35; Sumaṅgalavilāsinī I 81. As pilakkhu [cf. Prākrit pilakkhu Pischel, Prākrit Grammar §105] at Saṁyutta Nikāya V 96; Jātaka III 24, 398.

:: Pilandha (adjective) (—°) [from pilandhati] adorning or adorned Milindapañha 336, 337. cf. apiḷandha.

:: Pilandhana and Piḷandhana (neuter) [= apilandhana] putting on ornaments, embellishment, ornament, trinkets Aṅguttara Nikāya I 254, 257; III 16; Therīgāthā 74; Vimāna Vatthu 6417 (-ḷ-); Jātaka I 386 (ḷ); V 205; Sammohavinodanī 230 (°vikati; -ḷ-); Vimāna Vatthu 157 (-ḷ-), 167 (-ḷ-); Saddhammopāyana 243.

:: Pilandhati [see apilandhati, api + nah] to adorn, put on, bedeck Milindapañha 337; Jātaka V 400. Causative II pilandhāpeti Jātaka I 386.

:: Pilava and Plava [from plu, cf. Vedic plava boat, Russian plov ship]
1. swimming, flowing, floating Jātaka V 408 (suplav-atthaṁ in order to swim through well = plavana commentary).
2. a kind of duck [so Epic Sanskrit] Vimāna Vatthu 35 (cf. Vimāna Vatthu 163); Jātaka V 420.

:: Pilavana and Plavana (neuter) [from plu] swimming, plunging Jātaka V 409 (pl°).

:: Pilavati and Plavati [cf. Vedic plavati; plu, as in Latin pluo to rain, pluvius rain, Greek πλέω swim, πλύνω wash; Old High German flouwen etc. to rinse = English flow] to move quickly (of water), to swim, float, sway to and fro Theragāthā 104; Milindapañha 377; Vimāna Vatthu 163; as 76. As plavati at Jātaka I 336 (verse); Dhammapada 334 (varia lectio; Text palavati). As palavati at Theragāthā 399. — See also uppalavati (uppluta), opilāpeti, paripalavati.

:: Pilāla at Jātaka I 382 (°piṇḍa + mattikā-piṇḍa) is doubtful. Fausbøll suggests mistake for palala straw, so also Müller P.Gram. 6.

:: Pilāpanatā (feminine) [from plu, see pilavati] superficiality Dhammasaṅgani 1349, cf. as 405.

:: Pillaka [cf. Sanskrit pillaka] the young of an animal, sometimes used as term for a child Jātaka II 406 (sūkara°); Dhammapada IV 134 (as an abusive term; vv.ll. kipillaka; pitucūḷaka (gloss), cūḷakaniṭṭha); Saddhammopāyana 164, 165. — as pillika at Jātaka I 487 (godha°, varia lectio godha-kippillika).

:: Pilotikā (feminine) [cf. Classical Sanskrit plota (BR = prota), Suśṛ I 15, 3; 16, 7 and passim] a small piece of cloth, a rag, a bandage Vinaya I 255, 296 (khoma° cf. Vinaya Texts II 156); Majjhima Nikāya I 141 (chinna-°o-dhammo laid bare or open); Saṁyutta Nikāya II 28 (the same), 219 (paṭa°); Jātaka I 220; II 145; III 22 (jiṇṇa°), 511; VI 383; Milindapañha 282; Visuddhimagga 328; Paramatthajotikā I 55; Dhammapada I 221 (tela° rags dipped in oil); Vimāna Vatthu 5; Peta Vatthu Commentary 185; — as masculine at Jātaka IV 365. The Buddhist Hybrid Sanskrit forms vary; we read chinna-pilotika at Avadāna-śataka I 198; Mahāvastu III 63; pilotikā (or °ka) at Mahāvastu III 50, 54. Besides we have ploti in karma ploti (pūrvikā k.) Divyāvadāna 150 etc. Avadāna-śataka I 421.

-khaṇḍa a piece of rag Dhammapada IV 115; Therīgāthā Commentary 269; Peta Vatthu Commentary 171.
[BD]: dressings Majjhima Nikāya 22

:: Piḷakā (feminine) [cf. Classical Sanskrit piḍakā]
1. A small boil, pustule, pimple Vinaya I 202; Saṁyutta Nikāya I 150; Jātaka V 207, 303; Mahāniddesa 370; Milindapañha 298; Sumaṅgalavilāsinī I 138.
2. knob (of a sword) Jātaka VI 218. — cf. pilaka.

:: Piḷayhati [api + nayhati, cf. Sanskrit pinahyate] to fasten on, put on, cover, dress, adorn Jātaka V 393 (piḷayhatha 3rd singular imperative = pilandhatu commentary).

:: Piḷhaka (varia lectio miḷhakā) at Saṁyutta Nikāya II 228 is to be read as mīḷhakā "cesspool" (q.v.). The commentary quoted on page 228 explanation incorrectly by "kaṁsalakādi gūthapāṇakā," which would mean "a low insect breeding in excrements" (thus perhaps = paṭaṅga°). The translation (Kindred Sayings II 155) has "dung-beetle."

:: Piṁsa [past participle of piṁsati2] crushed, ground, pounded Dhammapada III 184 (varia lectio piṭṭha, perhaps preferable).

:: Piṁsati1 [piś or piṁś, cf. Vedic piṁśati, with two bases viz. Indo-Germanic °peig, as in Pāḷi piñjara and piṅgala; Latin pingo to paint, embroider; and °peik, as in Sanskrit piṁśati, peśah.; Avesta paes° to embellish; Greek ποικίλος many-coloured; Gothic feh, Anglo-Saxon fāh the same. See detail in Walde, Latin Wörterbuch under pingo] to adorn, form, embellish; originally to prick, cut. Perhaps piṁsare (3. plural medium) Jātaka V 202 belongs here, in meaning "tinkle, sound" (literally prick), explained in commentary by viravati. Other derivations see under piṅgala, piñjara, pesakāra.

:: Piṁsati2 [piṣ or piṇś, Vedic pinaṣṭi, cf. Latin pinso to grind, pīla = pestle, pistillum = pistil; Lithuanian paisýti to pound barley; Greek πτίσσω the same; Old High German fesa = New High German fese]
1. to grind, crush, pound Jātaka I 452; II 363; IV 3 (matthakaṁ), 440 (akaluñ candanañ ca silāya p.); Milindapañha 43; Dhammapada III 184 (gandhe piṁsissati; pisissati).
2. to knock against each other, make a sound Jātaka V 202: see piṁsati1, — past participle piṁsa and piṭṭha1. See also pisati and paṭi°.

:: Pināsa [cf. Sanskrit pīnasa] cold in the head, catarrh, in enumeration of illnesses under dukkha, at Cullaniddesa §304 (kāsa, sāsa, pināsa, etc.).

:: Pindiyālopa [piṇḍi + ālopa] a morsel of food Vinaya I 58 (°bhojana), 96 (the same); Aṅguttara Nikāya II 27; Itivuttaka 102.

:: Piṇḍa [cf. Vedic piṇḍa; probably connected with piṣ i.e. crush, grind, make into a lump; Grassmann compares pīḍ to press; on other attempts at etymology see Walde, Latin Wörterbuch sub voce puls]
1. A lump, ball, thick (and round) mass Saṁyutta Nikāya I 206 (aṭṭhīyaka°); Peta Vatthu III 55 (nonīta°); Vimāna Vatthu 62 (kummāsa°), 65; Saddhammopāyana 529 (ayo°).
2. A lump of food, especially of alms, alms given as food Saṁyutta Nikāya I 76; Sutta-Nipāta 217, 388, 391; Jātaka I 7 (nibbuta° cooled); Milindapañha 243 (para°ṁ ajjhupagata living on food given by others). Piṇḍāya (dative) for alms, frequent in combination with carati, paṭikkamati, (gāmaṁ) pavisati, e.g. Vinaya II 195; III 15; Majjhima Nikāya III 157; Sutta-Nipāta 386; Paramatthajotikā II 141, 175; Peta Vatthu Commentary 12, 13, 16, 47, 81, 136 and passim.
3. A conglomeration, accumulation, compressed form, heap, in akkhara° sequence of letters or syllables, context Dhammapada IV 70.

-attha condensed meaning, résumé Jātaka I 233, 275, 306; Paramatthajotikā I 124, 192. cf. sampiṇḍanattha;
-ukkhepakaṁ in the manner of taking up lumps (of food), a forbidden way of eating Vinaya II 214 = IV 195, cf. Vinaya Texts I 64 (= piṇḍaṁ piṇḍaṁ ukkhipitvā commentary);
-gaṇanā counting in a lump, summing up Sumaṅgalavilāsinī I 95;
-cāra alms-round, wandering for alms Sutta-Nipāta 414;
-cārika one who goes for alms, begging Vinaya II 215; III 34, 80; IV 79; Jātaka I 116; Vimāna Vatthu 6;
-dāyika (and °dāvika) one who deals out food (as occupation of a certain class of soldiers) Dīgha Nikāya I 51 (°dāvika); Aṅguttara Nikāya IV 107 (varia lectio °dāyaka); Milindapañha 331; cf. Sumaṅgalavilāsinī I 156. See also Geiger, Pāḷi Grammar 46.1; Rhys Davids Dialogues of the Buddha I 68 (translation "camp-follower"); Franke, Dīgha translation 531 translated "Vorkāmpfer" but recommends translating "Klossverteiler" as well);
-dhītalikā a doll made of a lump of dough, or of pastry Peta Vatthu Commentary 17; cf. piṭṭha°;
-paṭipiṇḍa (kamma) giving lump after lump, alms for alms, i.e. reciprocatory begging Jātaka II 82 (piṇḍa-paṭi-paṭi-piṇḍena jīvikaṁ kappenti); V 390 (mayaṁ piṇḍa-paṭi-piṇḍa-kammaṁ na karoma);
-pāta food received in the alms-bowl (of the bhikkhu), alms-gathering, alms bowl (see pari-k-khāra b) (on term see Visuddhimagga 31 yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapāto ti vuccati, and cf. Buddhist Hybrid Sanskrit piṇḍa-pāta-praviṣṭha Avadāna-śataka I 359; piṇḍapāta-nirhāraka Divyāvadāna 239) Vinaya I 46; II 32 (°ṁ nīharāpeti), 77, 198, 223; III 80, 99; IV 66f., 77; Majjhima Nikāya III 297; Saṁyutta Nikāya I 76, 92; Aṅguttara Nikāya I 240; II 27, 143; III 109, 145f.; V 100; Sutta-Nipāta 339; Jātaka I 7, 149, 212, 233; Puggalapaññatti 59; Visuddhimagga 31, 60; Sammohavinodanī 279 (°āpacāyana); Paramatthajotikā II 374; Peta Vatthu Commentary 11f., 16, 38, 240;
-pātika one who eats only food received in the alms-bowl; °aṅga is one of the dhutaṅga ordinances (see dhutaṅga) Vinaya I 253; II 32 (°aṅga), 299 (+ paṁsukūlika); III 15 (the same); Majjhima Nikāya I 30; III 41; Aṅguttara Nikāya III 391; Puggalapaññatti 59, 69; Paramatthajotikā II 57 (°dhutaṅga); — piṇḍa-pātika bhikkhu a bhikkhu on his alms-round Visuddhimagga 246 (in simile); Sammohavinodanī 229 (the same). cf. Buddhist Hybrid Sanskrit piṇḍapātika Avadāna-śataka I 248;
-pātikatta (abstract to preceding) the state of eating alms-food, a characteristic of the Buddhist bhikkhu Majjhima Nikāya III 41; Saṁyutta Nikāya II 202, 208f.; Aṅguttara Nikāya I 38; III 109.

[BD]: mess, mess-bowl -kit

:: Piṇḍaka [from piṇḍa] (alms)-food Aṅguttara Nikāya IV 185 (varia lectio piṇḍapāta); in phrase na piṇḍakena kilamati not go short of food Vinaya III 15, 87; IV 23, in ukka-piṇḍaka meaning a cluster of insects or vermin Vinaya I 211 = 239 (varia lectio piṇḍuka).

:: Piṇḍeti [denominative from pinḍa] to ball together, mix, put together Peta Vatthu II 952 (= pisana-vasena yojeti Peta Vatthu Commentary 135). Past participle piṇḍita.

:: Piṇḍi (feminine) [cf. piṇḍa and Sanskrit piṇḍī] a lump, round mass, ball, cluster Dīgha Nikāya I 74 = Aṅguttara Nikāya III 25 (nahāniya° ball of fragrant soap; Sumaṅgalavilāsinī I 218: piṇḍa); Majjhima Nikāya III 92; Jātaka I 76 (phala°); II 393; III 53 (amba°); Milindapañha 107; Visuddhimagga 500 (piṭṭha°); Dhammapada III 207 (amba°).

:: Piṇḍika (—°) in chatta°-vivara is a little doubtful, the phrase probably means "a crevice in the covering (i.e. the round mass) of the canopy or sunshade" Jātaka VI 376. Dutoit (Jātaka translation VI 457) translates "opening at the back of the sunshade," thus evidently reading "piṭṭhika."

:: Piṇḍita (adjective) [past participle of piṇḍeti, cf. Buddhist Hybrid Sanskrit piṇḍitamūlya lump-sum Divyāvadāna 500]
1. made into a lump, massed together, conglomerated, thick Therīgāthā 395.
2. "ball-like," close, compact; of sound: Jātaka II 439; VI 519.

:: Piṇḍola [etymology unclear] one who seeks alms Saṁyutta Nikāya III 93 = Itivuttaka 89; cf. Personal name °bhāradvāja Paramatthajotikā II 346, 514, 570.

:: Piṇḍolya (neuter) [from piṇḍola] asking for alms, alms-round Saṁyutta Nikāya III 93 = Itivuttaka 89; Visuddhimagga 31.

:: Piṅga see piṅka.

:: Piṅgala (adjective) [see piṁsati1, cf. Vedic piṅgala]
1. reddish yellow, brown, tawny Saṁyutta Nikāya I 170; Jātaka VI 199 (= piṅgiya).
2. red-eyed, as sign of ugliness Jātaka IV 245 (as proper name; combined with nikkhanta-dāṭha); V 42 (tamba-dāṭhika nibbiddha-piṅgala); Peta Vatthu II 41 (= °locana Peta Vatthu Commentary 90; + kaḷāra-danta).

-kipillaka the red ant Dhammapada III 206;
-cakkhutā red-eyedness Peta Vatthu Commentary 250;
-makkhikā the gadfly Jātaka III 263 (= ḍaṁsa) Cullaniddesa §268 = Paramatthajotikā II 101 (the same); Paramatthajotikā II 33 (where a distinction is made between kāṇa-makkhikā and piṅgala°), 572 (= ḍaṁsa).

:: Piṅgiya (adjective) [from Vedic piṅga] reddish-brown, yellow Jātaka VI 199.

:: Piṅgulā (feminine) [a variation of Sanskrit piṅgalā, a kind of owl] a species of bird Jātaka VI 538.

:: Piṅka [for piṅga yellow, brownish, tawny] a young shoot, sprout Jātaka III 389 (varia lectio siṅga, which also points to piṅga; explained by pavāla).

:: Piñcha = piccha, i.e. tail-feather, tail Vinaya II 130 (mora°). cf. piñja.

:: Piñja (neuter) [= piccha] a (peacock's) tail-feather Jātaka I 38 (mora° kalāpa), 207 (= pekkhuṇa); III 226 (vv.ll. piccha and miccha); Sumaṅgalavilāsinī I 41 (mora°); Dhammapada I 394 (the same); Vimāna Vatthu 147 (mayūra°; vv.ll. piñcha, pakkha); Peta Vatthu Commentary 142 (mora° kalāpa).

:: Piñjara [cf. Classical Sanskrit piñjara; for etymology see piṁsati1] of a reddish colour, tawny Jātaka I 93; Sumaṅgalavilāsinī I 245; Vimāna Vatthu 165, 288.

-odaka fruit of the esculent water plant Trapa Bispinosa Jātaka VI 563 (varia lectio ciñcarodaka), explained by siṅghāṭaka.

:: Piñjita (adjective) [from piṁsati1, cf. Sanskrit piñjana] tinged, dyed Milindapañha 240. On expression see Kern, Toevoegselen sub voce

:: Piññāka (neuter) [to piṁsati2, cf. Classical Sanskrit piṇyāka] ground sesamum, flour of oil-seeds Majjhima Nikāya I 78, 342; Vinaya IV 341. (p. nāma tilapiṭṭhaṁ vuccati); Vimāna Vatthu 142 (tila° seed cake); Peta Vatthu Commentary 48.

-bhakkha feeding on flour of oil-seeds Dīgha Nikāya I 166; Aṅguttara Nikāya I 241, 295; II 206; Mahāniddesa 417; Puggalapaññatti 55.

:: Pipati [dialect form for pibati, pivati, usually restricted to Gāthā D.B., cf. Geiger, Pāḷi Grammar §132] to drink, only in imperative present pipa Majjhima Nikāya I 316; Saṁyutta Nikāya I 459, and present participle pipaṁ Jātaka V 255, genitive plural pipataṁ Sutta-Nipāta 398.

:: Pipāsā (feminine) [desiderative formation from pā, pibati > pipati, literally desire to drink]
1. thirst Cullaniddesa §443 (= udaka-pipāsā); Milindapañha 318; Sammohavinodanī 196 (in comparison); Peta Vatthu Commentary 23, 33, 67f.; Saddhammopāyana 288. Often combined with khudā (hunger) e.g. Sutta-Nipāta 52, 436 (khup°); Peta Vatthu Commentary 67; or jighacchā (the same), e.g. Majjhima Nikāya I 10; Saṁyutta Nikāya I 18; Aṅguttara Nikāya II 143, 153; Milindapañha 304.
2. longing (for food), hunger Jātaka II 319.
3. desire, craving, longing Dīgha Nikāya III 238 (avigata°); Saṁyutta Nikāya III 7, 108, 190; IV 387; Aṅguttara Nikāya II 34 (pipāsavinaya; explained at Visuddhimagga 293); IV 461f.

:: Pipāsin (adjective) [from pipāsā] thirsty Dīgha Nikāya II 265.

:: Pipāsita (adjective) [past participle of pipāsati, desiderative from pā, cf. pipāsā] thirsty Saṁyutta Nikāya I 143; II 110 (surā°); Jātaka VI 399; Milindapañha 318 (kilantatasita-p.); Visuddhimagga 262; Peta Vatthu Commentary 127; Saddhammopāyana 151.

:: Pipi (adjective) [from pā, see pivati] drinking (?) in su° good to drink (?) Jātaka VI 326 (varia lectio sucimant). Or is it "flowing" (cf. Vedic pipiṣvat overflowing)?

:: Pipīlikā (feminine) and Pipillika [cf. Vedic pipīlikā, pipīlaka and pipīlika; Buddhist Hybrid Sanskrit pipīlaka Avadāna-śataka II 130 (kunta°). See also kipillikā] ant Jātaka III 276 (varia lectio kipillikā); Saddhammopāyana 23; as pipillikā at Jātaka I 202.

:: Pippala [for the usual Pāḷi pipphalī, Sanskrit pippalī] pepper Vinaya I 201, cf. Vinaya Texts II 46.

:: Pipphala [cf. Epic Sanskrit pippala, on ph for p see pipphalī] the fruit of Ficus religiosa, the holy fig tree Jātaka VI 518 (Kern's reading, Toevoegselen sub voce for Text maddhu-vipphala, commentary reads madhuvipphala and explains by madhuraphala).

:: Pipphalaka (neuter?) [etymology? Sanskrit-Wörterbuch give Sanskrit pippalaka in meaning "thread for sewing"] scissors (? so ed.) Sumaṅgalavilāsinī I 70.

:: Pipphalī (feminine) [with aspirate ph for p, as in Sanskrit pippalī, see Geiger, Pāḷi Grammar §62. See also pippala. Etymology loan words are Greek πέπερι = Latin piper = English pepper, German pfeffer] long pepper Saṁyutta Nikāya V 79; Jātaka III 85; Vimāna Vatthu 436; Dhammapada I 258 (°guhā name of place); IV 155.

:: Pire at Vinaya IV 139 is to be separated (cara pi re get away with you), both pi and re acting as particles of exclamation. The commentary explains (Sp. 871) by "pire (vocative?) = para, amāmaka" is an artificial construction.

:: Pisana (neuter) [from piṁsati?] grinding, powder see upa°.

:: Pisati [= piṁsati] to grind, crush, destroy; passive pisīyati to perish Vimāna Vatthu 335 (+ vināseti), — past participle pisita.

:: Pisāca [cf. Sanskrit piśāca and Vedic piśāci; to same root as pisuna = Vedic piśuna, and Latin piget, Old High German fehida enmity = Anglo-Saxon faehp ("feud"), connected with root of Gothic fijan to hate; thus pisāca = fiend]
1. a demon, goblin, sprite Dīgha Nikāya I 54 (Text pesācā, varia lectio pisācā, explained at Sumaṅgalavilāsinī I 164 as "pisācā mahanta-mahantā sattā ti vadati"), 93; Saṁyutta Nikāya I 209; Aṅguttara Nikāya III 69; Udāna 5; Jātaka I 235; IV 495 (yakkha p. peta); Milindapañha 23; Vimāna Vatthu 335; Peta Vatthu Commentary 198; Saddhammopāyana 313. — feminine pisācī Jātaka V 442.
2. [like pisāca-loha referring to the Paiśāca district, hailing from that tribe, cf. the term malla in same meaning and origin] a sort of acrobat, as plural pisācā "tumblers" Milindapañha 191.

-nagara town of goblins (cf. yakkha-nagara) Visuddhimagga 531;
-loha [connected with the tribe of the Paiśāca's: Mhbh VII 4819; cf. Paiśācī as one of the Prākrit dialects: Pischel, Prākrit Grammar §3] a kind of copper Sammohavinodanī 63 (eight varieties).

:: Pisācaka = pisāca, only in compound paṁsu° mud-sprite Jātaka IV 380, 496; Sumaṅgalavilāsinī I 287; Dhammapada II 26.

:: Pisācillikā (feminine) [from pisāca] a tree-goblin Vinaya I 152; II 115, 134; Paramatthajotikā II 357; cf. Vinaya Texts I 318.

:: Pisācin (adjective/noun) [from pisāca, literally having a demon] only feminine pisācinī a witch (= pisācī) Theragāthā 1151.

:: Pisita [past participle of pisati] crushed, ground Visuddhimagga 260 (= piṭṭha Paramatthajotikā I the same passage); Sammohavinodanī 243.

:: Pisīla (neuter) [Sanskrit piśāla] a dialect expression for pātī or patta "bowl" Majjhima Nikāya III 235 (passage quite misunderstood by Neumann M.S. III 414).

:: Pisīyati passive of pisati (q.v.).

:: Pisodara [pṛṣa, i.e. pṛṣant, + udara, see pasata1] having a spotted belly Paramatthajotikā I 107 (ed. compares pṛṣodarādi Pāṇini VI 3, 109).

:: Pisuṇa (adjective) [Vedic piśuṇa, see etymology under pisāca] backbiting, calumnious, malicious Majjhima Nikāya III 33, 49; Jātaka I 297; Puggalapaññatti 57; Peta Vatthu Commentary 15, 16. Usually combined with vācā malicious speech, slander, pisuṇavācā and pisuṇāvācā Dīgha Nikāya I 4, 138; III 70f., 171, 232, 269; Majjhima Nikāya I 362; III 23; adjective pisuṇāvāca and Majjhima Nikāya III 22, 48; Saṁyutta Nikāya II 167; Puggalapaññatti 39. — cf. pesuna.

:: Pitar [Vedic pitṛ, pitar-; cf. Greek πατήρ; Latin pater, Juppiter, Dies-piter = Ζεὑς πατήρ; Gothic fadar = German vater = English father; Old-Irish athir etc. to onomatopoetic syllable °pa-pa, compare tāta and mātā] father. — Cases: singular nominative pitā Saṁyutta Nikāya I 182; Dhammapada 43; Jātaka V 379; Paramatthajotikā II 423; accusative pitaraṁ Dhammapada 294; and pituṁ Cariyāpiṭaka II 9, 3; instrumental pitarā Jātaka III 37, pitunā, petyā Jātaka V 214; dative genitive pitu Majjhima Nikāya III 176; Jātaka IV 137; VI 365, 589; and pituno Vinaya I 17 (cf. Prākrit piuṇo); ablative pitarā Jātaka V 214; locative pitari. — plural nominative pitaro Sutta-Nipāta 404; Jātaka IV 1; Peta Vatthu Commentary 38, 54 (mātā°); accusative pitaro Peta Vatthu Commentary 17, pitare, and pitū Therīgāthā 433; instrumental pitarehi and pitūhi; dative genitive pitunnaṁ Jātaka III 83; (mātā°); VI 389 (the same); Peta Vatthu II 84; pitūnaṁ Itivuttaka 110; locative pitusu Therīgāthā 499; Jātaka I 152 (mātā°); and pitūsu Peta Vatthu Commentary 3 (mātā°). Further: ablative singular pitito by the father's side Dīgha Nikāya I 113 (+ mātito); Aṅguttara Nikāya III 151; Jātaka V 214. — Aṅguttara Nikāya I 62, 132, 138f.; Sutta-Nipāta 296, 579 (paralokato na pitā tāyate puttaṁ); Cullaniddesa §441 (= yo so janako); Jātaka I 412 (= tāta); V 20; Sammohavinodanī 108 (where pretty popular etymology is given with "piyāyatī ti pitā"), 154 (in simile). Of Brahmā: Dīgha Nikāya I 18, cf. Sumaṅgalavilāsinī I 112; of Inda Jātaka V 153. There is sometimes a distinction made between the father as such and the grandfather (or ancestors in general) with culla° (cūḷa°), i.e. little and mahā° i.e. grand-father, e.g. At Jātaka I 115 (+ ayyaka); Peta Vatthu Commentary 107. The collective term for "parents" is mātāpitaro (plural not dual), e.g. Sutta-Nipāta 404; Jātaka I 152; III 83; IV 1; Peta Vatthu Commentary 107. On similes of father and son compare JPTS, 1907, 112.
In compounds there are the 3 bases pitā, piti° and pitu°,

(a) pitā°:

°putta father and son Jātaka I 253; plural °puttā fathers and sons, or parents and children Jātaka IV 115; VI 84;
°mahā grandfather Peta Vatthu II 84; Jātaka II 263; Sumaṅgalavilāsinī I 281; Peta Vatthu Commentary 41;
°mahāyuga age of a grandfather (i.e. a generation of ancestors) Dīgha Nikāya I 113 (see detailed explanation Sumaṅgalavilāsinī I 281 = Paramatthajotikā II 462); Sutta-Nipāta page 115; Paramatthajotikā I 141; petti-pitā-mahā great-grandfathers, all kinds of ancestors Jātaka II 48 (= pitu-pitā-mahā commentary).

(b.) piti°:

°kicca duty of a father Jātaka V 153;
°ghāta parricide Jātaka IV 45 (varia lectio pitu°);
°pakkha father's side Dhammapada I 4;
°pitāmahā (plural) fathers and grandfathers, ancestors Jātaka V 383;
°vadha parricide Sumaṅgalavilāsinī I 135.

(c) pitu°:

°ja originating from the father Jātaka VI 589 (+ mātuja);
°ghātaka parricide (+ mātughātaka) Vinaya I 88, 136, 168, 320;
°nāma fathers name Paramatthajotikā II 423;
°pitāmahā (plural) ancestors (cf. piti°) Aṅguttara Nikāya IV 61; Jātaka I 2; II 48;
°rakkhita guarded by a father Majjhima Nikāya III 46;
°santaka father's possession Jātaka I 2;
°hadaya father's heart Jātaka I 61.

:: Pithīyatī (pithiyyati) [passive of pidahati, cf. api-dahati, Sanskrit apidhīyate] to be covered, obscured or obstructed; to close, shut Majjhima Nikāya II 104; III 184; Sutta-Nipāta 1034, 1035; Cullaniddesa §442 (varia lectio pidhiyyati; explained by pacchijjati); Theragāthā 872; Dhammapada 173; Jātaka I 279 (akkhīni pithīyiṁsu the eyes shut); II 158 (= paticchādiyati); VI 432. The spelling of the B mss manuscripts is pidhīyati (cf. Trenckner, "Notes" 62).

:: Pitika (—°) (adjective) [from pitā] one who has a father, having a father Vimāna Vatthu 68 (sa° together with the feminine); Peta Vatthu Commentary 38 (mata° whose father was dead): cf. dve° with 2 fathers Jātaka V 424.

:: Pitta (neuter) [cf. Vedic pitta]
1. the bile, gall; the bile also as seat of the bilious temperament, excitement or anger. Two kinds are distinguished at Paramatthajotikā I 60 = Visuddhimagga 260, viz. baddha° and a baddha°, bile as organ and bile as fluid. See also in detail Visuddhimagga 359; Sammohavinodanī 65, 243. — In enumerations of the parts or affections of the body pitta is as a rule combined with semha (cf. Vinaya II 137; Khuddakapāṭha 111; Visuddhimagga 260, 344; Milindapañha 298). — Vinaya II 137; Majjhima Nikāya III 90; Saṁyutta Nikāya IV 230, 231 (+ semha); Aṅguttara Nikāya II 87; III 101, 131; Sutta-Nipāta 198 (+ semha), 434 (the same, explained as the two kinds at Paramatthajotikā II 388); Mahāniddesa 370; Jātaka I 146 (+ semha); II 114 (pittan te kupitaṁ your bile is upset or out of order, i.e. you are in a bad mood); Milindapañha 112 (vāta-pitta-semha ...), 304 (roga, + semha), 382 (+ semha); as 190 (as blue-green); Dhammapada III 15 (cittaṁ n'atthi pittaṁ n'atthi has no heart and no bile, i.e. does not feel and get excited; vv.ll. vitta and nimitta).
2. [according to Morris, JPTS 1893, 4 for *phitta = phīta, Sanskrit sphīta] swelling, a gathering Vinaya II 188 (Vinaya Texts III 237 "a burst gall, i.e. bladder"); Saṁyutta Nikāya II 242. The passage is not clear, in commentary on Udāna I 7 we read cittaṁ, see Morris loc. cit. May the meaning be "muzzle"?

-kosaka gall-bladder Paramatthajotikā I 61; Visuddhimagga 263; Sammohavinodanī 246.

:: Pittika (adjective) [from pitta] one who has bile or a bilious humour, bilious Milindapañha 298 (+ semhika).

:: Pittivisaya [Sporadic reading for the usual petti°] the realm of the departed spirits Majjhima Nikāya I 73; Jātaka I 51; Mahāniddesa 489.

:: Pittivisayika (adjective) [from pittivisaya] belonging to the realm of the departed Mahāniddesa 97 (gati; varia lectio petti°).

:: Pitucchā (feminine) [pitu + svasā, cf. Sanskrit pitṛ-ṣvasṛ] father's sister, aunt; declention similarly to pitā and mātā Dhammapada I 37; accusative singular pitucchasaṁ [Sanskrit svasaṁ instead of *svasāraṁ] Jātaka IV 184.

-dhītā aunt's daughter, i.e. (girl) cousin Dhammapada I 85;
-putta aunt's son, i.e. (boy) cousin Saṁyutta Nikāya II 282 (Tisso Bhagavato p.); III 106 (the same); Jātaka II 119, 324.

:: Piṭaka [cf. Epic Sanskrit piṭaka, etymology not clear. See also Pāḷi peḷā and peḷikā]
1. basket Vinaya I 225 (ghaṭa p. ucchaṅga), 240 (catudoṇika p.); Peta Vatthu IV 333; Visuddhimagga 28 (piṭake nikkhitta-loṇa-maccha-phāla-sadisaṁ phaṇaṁ); dhañña° a grain-basket Dhammapada III 370; vīhi° a rice basket Dhammapada III 374. Usually in combination kuddāḷa-piṭaka "hoe and basket," wherever the act of digging is referred to, e.g. Vinaya III 47; Dīgha Nikāya I 101; Majjhima Nikāya I 127; Saṁyutta Nikāya II 88; V 53; Aṅguttara Nikāya I 204; II 199; Jātaka I 225, 336; Sumaṅgalavilāsinī I 269.
2. (figurative) technical term for the 3 main divisions of the Pāḷi Canon "the three baskets (basket as container of tradition Winternitz, Gesch. Dīgha Nikāya Ind. Litt. II 8; cf. peḷā 2) of oral tradition," viz. Vinaya°, Suttanta°, Abhidhamma°; thus mentioned by name at Peta Vatthu Commentary 2; referred to as "tayo piṭakā" at Jātaka I 118; Visuddhimagga 96 (pañca-nikāya-maṇḍale tīṇi piṭakāni parivatteti), 384 (tiṇṇaṁ Vedānaṁ uggahaṇaṁ, tiṇṇaṁ Piṭakānaṁ uggahaṇaṁ); Paramatthajotikā II 110, 403; Dhammapada III 262; IV 38; cf. Divyāvadāna 18, 253, 488. With reference to the Vinaya mentioned at Vinaya V 3. — Piṭaka is a later collective appellation of the scriptures; the first division of the canon (based on oral tradition entirely) being into Sutta and Vinaya (i.e. the stock paragraphs learnt by heart, and the rules of the Order). Thus described at Dīgha Nikāya II 124; cf. the expression bhikkhu suttantika vinayadhara Vinaya II 75 (earlier than tepiṭaka or piṭakadhara). Independently of this division we find the designation "Dhamma" applied to the doctrinal portions; and out of this developed the 3rd Piṭaka, the Abhidhamma-p. See also Dhamma C 1. — The Canon as we have it comes very near in language and contents to the canon as established at the 3rd Council in the time of King Asoka. The latter was in Māgadhī. — The knowledge of the 3 Piṭakas as an accomplishment of the bhikkhu is stated in the term tepīṭaka "one who is familiar with the 3 p." (thus at Milindapañha 18; Dāṭhāvaṁsa V 22; Paramatthajotikā I 41 with varia lectio ti°; Paramatthajotikā II 306 the same; Dhammapada III 385). tipetakī (Vinaya V 3 Khemanāma t.), tipeṭaka (Miln 90), and tipiṭaka-dhara Paramatthajotikā I 91. See also below °ttaya. In Buddhist Hybrid Sanskrit we find the term trepiṭaka in early inscriptions (1st century A.D., see e.g. Vogel, Epigraphical discoveries at Sārnāth, Epigraphia Indica VIII page 173, 196; Bloch, Ja Anglo-Saxon Soc. Bengal 1898, 274, 280); the term tripiṭaka in literary documents (e.g. Divyāvadāna 54), as also tripiṭa (e.g. Avadāna-śataka I 334; Divyāvadāna 261, 505). — On the Piṭakas in general and the origin of the Pāḷi Canon see Oldenberg, in editor of Vinaya I; and Winternitz, Gesch. Dīgha Nikāya Ind. Litt. 1913, II 1f.; III 606, 635. — cf. peṭaka.

-ttaya the triad of the Piṭakas or holy scriptures Paramatthajotikā II 328;
-dhara one who knows (either one or two or all three) the Piṭaka by heart, as eka°, dvi°, ti° at Visuddhimagga 62, 99;
-sampadāya according to the Pāḷi tradition or on the ground of the authority of the Pāḷi Majjhima Nikāya I 520 (itihītiha etc.); II 169 (the same); and in exegesis of itikirā (hearsay-tradition) at Aṅguttara Nikāya I 189 = II 191 = Cullaniddesa §151.

:: Piṭhara (masculine and neuter) [cf. Epic Sanskrit piṭhara] a pot, a pan Milindapañha 107 (spelled pīthara). As piṭharaka [cf. Buddhist Hybrid Sanskrit piṭharikā Divyāvadāna 496; so read for Text piparikā] at Paramatthajotikā I 54 to be read for Text pivaraka according to appendix Paramatthajotikā II 869.

:: Piṭṭha1 (neuter) [past participle of piṁsati2. cf. Sanskrit piṣṭa] what is ground, grindings, crushed seeds, flour. Vinaya I 201, 203; IV 261, 341 (tila° = piññāka); Jātaka II 244 (māsa°). As piṭṭhi at Jātaka I 347.

-khādaniya "flour-eatables," i.e. pastry Vinaya I 248 (cf. Vinaya Texts II 139);
-dhītalikā a flour-doll, i.e. made of paste or a lump of flour Peta Vatthu Commentary 16, 19 (cf. uddāna to the 1st vagga page 67 piṭṭhi and reading piṇḍa° on page 17);
-piṇḍi a lump of flour Visuddhimagga 500 (in compound);
-madda flour paste Vinaya II 151 (explained in commentary by piṭṭha-khali; cf. piṭṭhi-madda Jātaka III 226, which would correspond to piṣṭī);
-surā (intoxicating) extract or spirits of flour Vimāna Vatthu 73.

:: Piṭṭha2 (neuter) [identical in form with piṭṭha3] a lintel (of a door) Vinaya I 47 (kavāṭa°); II 120 (°saṅghāṭa, cf. Vinaya Texts III 105), 148, 207.

:: Piṭṭha3 (neuter) [cf. Vedic pṛṣṭha, explained by Grassmann as pra-stha, i.e. what stands out] back, hind part; also surface, top Jātaka I 167 (pāsāṇa° top of a rock). Usually in oblique cases as adverb, viz. instrumental piṭṭhena along, over, beside, by way of, on Jātaka II 111 (udaka°); IV 3 (samudda°), locative piṭṭhe by the side of, near, at: parikhā° at a ditch Peta Vatthu Commentary 201; on, on top of, on the back of (animals): ammaṇassa p. Jātaka VI 381 (cf. piṭṭhiyaṁ); tiṇa° Jātaka IV 444; paṅka° Jātaka I 223; samudda° Jātaka I 202. — assa° on horseback Dīgha Nikāya I 103; similarly: vāraṇassa p. Jātaka I 358; sīha° Jātaka II 244; haṭṭhi° Jātaka II 244; III 392. See also piṭṭhi.

:: Piṭṭhi and Piṭṭhī (feminine) [= piṭṭha3, of which it has taken over the main function as noun. On relation piṭṭha > piṭṭhi cf. Trenckner, "Notes" 55. cf. also the Prākrit forms piṭṭha, piṭṭhī and piṣṭī, all representing Sanskrit pṛṣṭḥa: Pischel, Prākrit Gram. §53]
1. the back Vinaya II 200 (piṭṭhī); Majjhima Nikāya I 354; Jātaka I 207; II 159, 279. piṭṭhiṁ (paccāmittassa) passati to see the (enemy's) back, i.e. to see the last of somebody Jātaka I 296, 488; IV 208. piṭṭhi as opposed to ura (breast) at Vinaya II 105; Sutta-Nipāta 609; as opposed to tala (palm) with reference to hand and foot: hattha- (or pada°) tala and °piṭṭhi: Jātaka IV 188; Visuddhimagga 361. — ablative piṭṭhito as adverb (from) behind, at the back of Sutta-Nipāta 412 (+ anubandhati to follow closely); Vimāna Vatthu 256; Peta Vatthu Commentary 78 (geha°). piṭṭhito karoti to leave behind, to turn one's back on Jātaka I 71 (cf. pṛṣṭhato-mukha Divyāvadāna 333). piṭṭhito piṭṭhito right on one's heels, very closely Vinaya I 47; Dīgha Nikāya I 1, 226.
2. top, upper side (in which meaning usually piṭṭha3), only in compound °pāsāṇa and locative piṭṭhiyaṁ as adverb on top of Jātaka V 297 (ammaṇa°) piṭṭhi at Vimāna Vatthu 101 is evidently faulty reading.

-ācariya teacher's understudy, pupil-teacher, tutor Jātaka II 100; V 458, 473, 501;
-kaṇṭaka spina dorsi, backbone Majjhima Nikāya I 58, 80, 89; III 92; Visuddhimagga 271; Sammohavinodanī 243; Paramatthajotikā I 49f.; Saddhammopāyana 102;
-koṭṭhaka an upper room (bath room?) Dhammapada II 19, 20;
-gata following behind, following one's example Visuddhimagga 47;
-paṇṇasālā a leaf-hut at the back Jātaka VI 545;
-parikamma treating one's back (by rubbing) Vinaya II 106;
-passe (locative) at the back of, behind Jātaka I 292; Peta Vatthu Commentary 55, 83, 106;
-pāda the back of the foot, literally foot-back, i.e. the heel Visuddhimagga 251; Paramatthajotikā I 51, (°aṭṭhika); Sumaṅgalavilāsinī I 254;
-pāsāṇa a flat stone or rock, plateau, ridge Jātaka I 278; II 352; VI 279; Dhammapada II 58; Sammohavinodanī 5, 266;
-bāha the back of the arm, i.e. elbow (cf. °pāda) Paramatthajotikā I 49, 50 (°aṭṭhi):
-maṁsa the flesh of the back Peta Vatthu Commentary 210; Paramatthajotikā II 287;
-maṁsika backbiting, one who talks behind a person's back Sutta-Nipāta 244 (= °maṁsakhādaka commentary); Jātaka II 186 (of an unfair judge); V 1; Peta Vatthu III 97 (varia lectio Text °aka). As °maṁsiya at Jātaka V 10.

-maṁsikatā backbiting Cullaniddesa §39;
-roga backache Paramatthajotikā II 111;
-vaṁsa back bone, a certain beam in a building Dhammapada I 52.

:: Piṭṭhika (adjective) (—°) [from piṭṭhi] having a back, in dīgha° with a long back or ridge Sutta-Nipāta 604; mudu° having a flexible back Vinaya III 35.

:: Piṭṭhikā (feminine) = piṭṭhi; locative piṭṭhikāya at the back of, behind Jātaka I 456 (maṇḍala°).

:: Piṭṭhimant (adjective) [from piṭṭhi] having a back, in feminine piṭṭhimatī (senā) (an army) having troops on (horse- or, elephant-) back Jātaka VI 396.

:: Pivana (neuter) [from pivati] drinking Peta Vatthu Commentary 251.

:: Pivaraka see piṭharaka.

:: Pivati and Pibati [Vedic pāti and pibati, reduplicated present to root Indo-Germanic °poi and pī, cf. Latin bibo (for °pibo); Greek πῖυω to drink, πότος drink; Old-Bulgarian piti to drink, also Latin potus drink, poculum beaker (= pātra, Pāḷi patta). See also pāyeti to give drink, pāna, pānīya drink, pīta having drunk] to drink. — present pivati Dīgha Nikāya I 166; III 184; Jātaka IV 380; V 106; Peta Vatthu Commentary 55. — 1st plural pivāma Peta Vatthu I 11; 2nd plural pivatha Peta Vatthu Commentary 78 and pivātha Peta Vatthu I 112; 3rd plural medium piyyare Jātaka IV 380. — imperative piva Peta Vatthu Commentary 39, and pivatu Vinaya IV 109. — present participle pivaṁ Sutta-Nipāta 257; Dhammapada 205, and pivanto Paramatthajotikā II 39. — future pivissati Jātaka VI 365; Peta Vatthu Commentary 5, 59; pissāmi Jātaka III 432; pāssati Jātaka IV 527. — preterit pivi Jātaka I 198; apivi Mahāvaṁsa 6, 21; pivāsiṁ Udāna 42; apāyiṁha Jātaka I 362 (or °siṁha?); apaṁsu Aṅguttara Nikāya I 205. — gerund pivitvā Jātaka I 419; III 491; VI 518; Peta Vatthu Commentary 5, 23; pītvā Sutta-Nipāta 257; Dhammapada 205; Jātaka I 297; pītvāna Jātaka II 71; pitvā Peta Vatthu I 118. — gerundive pātabba Vinaya II 208; peyya; see kāka-peyya. — infinitive pātuṁ Jātaka II 210; Peta Vatthu I 64, — past participle pīta (q.v.). — Of forms with p for v we mention the following: pipati Majjhima Nikāya I 32; as 403 (as varia lectio); imperative pipa Jātaka I 459; present participle pipaṁ Majjhima Nikāya I 316, 317. — causative pāyeti and pāyāpeti (q.v.).

:: Piya1 (adjective) [Vedic priya, prī, cf. Greek προπροών; Gothic frijon to love, frijonds loving = English friend; German frei, freund; Old High German Frīa = Sanskrit priyā, English Friday, etc.] dear, in two applications (as stated Mahāniddesa 133 = Cullaniddesa §444, viz. dve piyā: sattā vā piyā saṅkhārā vā piyā, with reference to living beings, to sensations):
1. dear, beloved (as father, mother, husband, etc.) Saṁyutta Nikāya I 210 (also comparative °tara); Dhammapada 130, 157, 220; Visuddhimagga 296, 314f.; often combined with manāpa (pleasing also in 2), e.g. Dīgha Nikāya II 19; III 167; Jātaka II 155; IV 132.
2. pleasant, agreeable, liked Sutta-Nipāta 452, 863: Dhammapada 77, 211; often combined (contrasted) with appiya, e.g. Sutta-Nipāta 363, 450 (see also below). — neuter piyaṁ a pleasant thing, pleasantry, pleasure Saṁyutta Nikāya I 189; Sutta-Nipāta 450, 811; Dhammapada III 275.
— appiya unpleasant Majjhima Nikāya I 86; Khuddakapāṭha VIII 5. appiyatā unpleasantness Jātaka IV 32. See also pīti and pema.

-āpāya separation from what is dear to one, absence of the beloved Aṅguttara Nikāya III 57; Dhammapada 211;
-āppiya pleasant and unpleasant Dīgha Nikāya II 277 (origin of it); Dhammapada 211;
-kamya friendly disposition Vinaya IV 12;
-ggāhin grasping after pleasure Dhammapada 209, cf. Dhammapada III 275;
-cakkhu a loving eye Dīgha Nikāya III 167;
-dassana lovely to behold, goodlooking Dīgha Nikāya III 167;
-bhāṇin speaking pleasantly, flattering Jātaka V 348;
-manāpatā belovedness Majjhima Nikāya I 66;
-rūpa pleasant form, an enticing object of sight Dīgha Nikāya I 152 (cf. Sumaṅgalavilāsinī I 311); Saṁyutta Nikāya II 109f.; Aṅguttara Nikāya II 54; Itivuttaka 95, 114; Sutta-Nipāta 337, 1086 (cf. Cullaniddesa §445); Vibhaṅga 103; Nettipakaraṇa 27;
-vacana term of endearment or esteem, used with reference to āyasmā Cullaniddesa §130; Paramatthajotikā II 536, etc.; or mārisa Paramatthajotikā II 536;
-vācā pleasant speech Saṁyutta Nikāya I 189; Sutta-Nipāta 452;
-vādin speaking pleasantly, affable Dīgha Nikāya I 60 (manāpacārin + p.); Aṅguttara Nikāya III 37; IV 265f.
-vippayoga separation from the beloved object Sutta-Nipāta 41 (cf. Cullaniddesa §444); Peta Vatthu Commentary 161 (here with reference to the husband); synonymous with appiya-sampayoga, e.g. At Visuddhimagga 504f.

:: Piya2 [sporadic for phiya, q.v.] oar; usually so in compound piya-ritta (neuter) oar and rudder Saṁyutta Nikāya I 103; Aṅguttara Nikāya II 201; Jātaka IV 164.

:: Piyaka [cf. Classical Sanskrit priyaka] a plant going under various names, viz. Nauclea cadamba; Terminalia tomentosa; Vitex trifolia Jātaka V 420 (= setapuppha commentary); VI 269.

:: Piyaṅgu (feminine) [cf. Vedic priyaṅgu]
1. panic seed, Panicum Italicum Vimāna Vatthu 537; Jātaka I 39; Peta Vatthu Commentary 283. Mixed with water and made into a kind of gruel (piyaṅgūdaka) it is used as an emetic Jātaka I 419. See also kaṅgu.
2. a medicinal plant, priyaṅgu Jātaka V 420.

:: Piyatta (neuter) [abstract from piya1] belovedness, pleasantness Aṅguttara Nikāya V 164f.; Saddhammopāyana 66.

:: Piyāla [cf. Classical Sanskrit priyāla] the Piyal tree, Buchanania latifolia Jātaka V 415. — (neuter) the fruit of this tree, used as food Jātaka IV 344; V 324.

:: Piyāyanā (feminine) [from piyāyati] love, fondness for (locative) Saṁyutta Nikāya I 210.

:: Piyāyati [denominative from piya1] to hold dear, to like, to be fond of (accusative), to be devoted to Saṁyutta Nikāya I 210; Jātaka I 156; II 246; VI 5; Sammohavinodanī 108 (in etymology of pitā, q.v.); Dhammapada IV 125; Paramatthajotikā II 78; Vimāna Vatthu 349; Peta Vatthu Commentary 71, — past participle piyāyita.
Note: a present participle piyaṁ is found at Paramatthajotikā II 169 for Sutta-Nipāta 94 adjective piya, and is explained by pīyamāna tussamāna modamāna.

:: Piyāyita [past participle of piyāyati] held dear, fondled, loved, liked Sutta-Nipāta 807; Mahāniddesa 126.

:: Pīḷaka [from pīd?] a (sort of) boil Visuddhimagga 35; see pilaka.

:: Pīḷana (neuter) [from pīḍ, cf. pīḷā] oppression, injury, suffering (from dukkha) Visuddhimagga 212 = 494; also in nakkhatta° harm to a constellation, i.e. occultation Dhammapada I 166f.

:: Pīḷā (feminine) [cf. Classical Sanskrit pīḷā from pīḍ]
1. pain, suffering Jātaka I 421; Milindapañha 278; Visuddhimagga 42.
2. oppression, damage, injury Paramatthajotikā II 353; Sumaṅgalavilāsinī I 259.

:: Pīḷeti [cf. Vedic pīḍayati, pīḍ, cf. Greek πιέζω (°πισεδῐω ?) to press, oppress (literal sit upon ?)]
1. to press, press down Vinaya II 225 (coḷakaṁ).
2. to weigh down heavily Jātaka I 25 (present participle pīḷiyamāna), 138.
3. to press, clench Milindapañha 418 (muṭṭhiṁ pīḷayati); Dhammapada IV 69 (aṅguliyā pīḷiyamānāya).
4. to crush, keep under, subjugate Milindapañha 277 (janaṁ).
5. to molest Vimāna Vatthu 348 (pīḷanto present participle for pīḷento), — past participle pīḷita.

:: Pīḷikoḷikā (feminine) [reading not quite sure, cf. koḷikā] eye secretion Therīgāthā 395 (= akkhigūthaka Therīgāthā Commentary 259, q.v. for fuller explanation; see also JPTS 1884 88).

:: Pīḷita [past participle of pīḷeti] crushed, oppressed, molested, harassed Vinaya IV 261; Visuddhimagga 415 (dubbhikkha°); Dhammapada IV 70; Therīgāthā Commentary 271. cf. abhi°, pa°.

:: Pīna (adjective) [cf. Epic Sanskrit pīna of pī to swell up (with fat); to which also Vedic pīvan and pīvara fat, Greek πιμελή and πῖον fat, Latin opīmus fat, German feist and fett = English fat] fat, swollen Therīgāthā 265 (of breasts).

:: Pīṇana (neuter) [from prī, cf. pīti]
1. gladdening, thrill, satisfaction Visuddhimagga 143 = as 115.
2. embellishment Visuddhimagga 32 (= maṇḍana).

:: Pīṇeti [cf. Vedic prīṇāti, prī, see piya. The meaning in Pāḷi however has been partly confused with pī, pinvati (see pīna), as suggested by Buddhaghosa in Sumaṅgalavilāsinī I 157: "pīṇentī ti pīṇitaṁ thāma-balūpetaṁ karonti"] to gladden, please, satisfy, cheer; to invigorate, make strong, often in phrase (attānaṁ) sukheti pīṇeti "makes happy and pleases" Dīgha Nikāya I 51; III 130f.; Saṁyutta Nikāya I 90; IV 331; Peta Vatthu Commentary 283: cf. as 403 (sarīraṁ p.). It also occurs in definition of pīti (pīṇayatī ti pīti) at Visuddhimagga 143 = as 115, — past participle pīṇita.

:: Pīṇita [past participle of pīṇeti] pleased, gladdened, satisfied Vimāna Vatthu 1613 (= tuṭṭha Vimāna Vatthu 84); Milindapañha 238, 249, 361; usually in phrase pīṇitindriya with satisfied senses, with joyful heart Majjhima Nikāya II 121; Peta Vatthu Commentary 46, 70.

:: Pīta1 [past participle of pivati]
1. having drunk or (predicative) being drunk (as liquid) Saṁyutta Nikāya I 212 (madhu°); Jātaka I 198; Peta Vatthu Commentary 25 (with asita, khāyita and sāyita as fourfold food).
2. soaked or saturated with (—°), in kasāyarasa° Jātaka II 98 (or = pīta2?) and visapīta (of an arrow) Jātaka V 36; Visuddhimagga 303, 381; which may however be read (on account of varia lectio visappīta) as visappita "poison-applied" (see appita). Does Majjhima Nikāya I 281 pīta-nisita belong here (= visapīta)?
3. (neuter) drink Majjhima Nikāya I 220f. = Aṅguttara Nikāya V 347f.; Aṅguttara Nikāya V 359; Theragāthā 503; Peta Vatthu II 710; Nettipakaraṇa 29, 80.

:: Pīta2 (adjective) [Epic Sanskrit pīta, etymology unclear] yellow, golden-coloured Vinaya I 217 (virecana); Dīgha Nikāya I 76 (nīla p. lohita odāta); III 268 (°kasiṇa); Majjhima Nikāya I 281 (pīta-nisita, belonging here or under pīta1?), cf. 385 (below); Aṅguttara Nikāya III 239; IV 263, 305, 349; V 61; Jātaka VI 185 (nīla p. lohita odāta mañjeṭṭhaka), 449 (°alaṅkāra, °vasana °uttara, cf. 503); Dhammasaṅgani 203 (°kasiṇa), 246, 247 (nīla p. lohitaka, odāta); Visuddhimagga 173 (°kasiṇa). — pīta is prominent (in the sense of golden) in the description of Vimānas or other heavenly abodes. a typical example is Vimāna Vatthu 47 (Pīta vimāna V 1 and 2), where everything is characterised as pīta, viz. vattha, dhaja, alaṅkāra, candana, uppala, pāsāda, āsana, bhojana, chatta, ratha, assa, bījanī; the commentary explanation of pīta at this passage is "suvaṇṇa"; cf. Vimāna Vatthu 361 (= parisuddha, hemamaya Vimāna Vatthu 166); 784 (= suvaṇṇamaya commentary 304).

-antara a yellow dress or mantle Vimāna Vatthu 36 (= pītavaṇṇā uttarīyā commentary 166);
-āvalepana "golden-daubed" Majjhima Nikāya I 385.

:: Pītaka (adjective) [from pīta] yellow Vinaya IV 159; Therīgāthā 260; Jātaka II 274; Peta Vatthu III 13 (= suvaṇṇavaṇṇa Peta Vatthu Commentary 170); Dhammasaṅgani 617 (nīla p. lohitaka odāta kāḷaka mañjeṭṭhaka); Therīgāthā Commentary 211. — pītakā (feminine) saffron, turmeric Majjhima Nikāya I 36.

:: Pīti (feminine) [cf. Classical Sanskrit prīti and Vedic prīta past participle of prī, see pīneti and piya] emotion of joy, delight, zest, exuberance. On term see Buddhist Manual of Psychological Ethics 9, note 6 and Compendium 243. Classed under saṅkhāra-kkhandha, not vedanā°. — Dīgha Nikāya I 37, 75; III 241, 265, 288; Majjhima Nikāya I 37; Saṁyutta Nikāya II 30; IV 236; Aṅguttara Nikāya III 26, 285f.; IV 411, 450; V 1f., 135, 311f., 333f.; Sutta-Nipāta 257, 687, 695, 969, 1143 (= Bhagavantaṁ ārabbha p. pāmujjaṁ modanā pamodanā citti-odagyaṁ etc. Cullaniddesa §446); Mahāniddesa 3, 491; Puggalapaññatti 68; Dhammasaṅgani 9, 62, 86, 172, 584, 999; Nettipakaraṇa 29; Visuddhimagga 145 (and sukha in contrasted relation), 212, 287 (in detail); Sumaṅgalavilāsinī I 53 (characterised by Ānanda); Dhammapada I 32; Saddhammopāyana 247, 461. On relation to jhāna see the latter. In series pīti passaddhi samādhi upekkhā under sambojjhaṅga (with eleven means of cultivation: see Visuddhimagga 132 and Sammohavinodanī 282). — Phrase pītiyā sarīraṁ pharati "to pervade or thrill the body with joy" (preterit phari), at Jātaka I 33; V 494; Dhammapada II 118; IV 102; all passages refer to pīti as the fivefold pīti, pañcavaṇṇā pīti, or joy of the five grades (see Buddhist Manual of Psychological Ethics 9, note 6, 10, note 3, and Compendium 56), viz. khuddikā (slight sense of interest), khaṇikā (momentary joy), okkantikā (oscillating interest, flood of joy), ubbegā (ecstasy, thrilling emotion), and pharaṇā pīti (interest amounting to rapture, suffusing joy). Thus given at as 115 and Visuddhimagga 143, referred to at as 166. — pīti as nirāmisa (pure) and sāmisa (material) at Majjhima Nikāya III 85; Saṁyutta Nikāya IV 235.

-gamanīya pleasant or enjoyable to walk Majjhima Nikāya I 117;
-pāmojja joy and gladness Aṅguttara Nikāya III 181. 307 (°pāmujja); Dhammapada 374; Dhammapada IV 110; Paramatthajotikā I 82;
-pharaṇatā state of being pervaded with joy, joyous rapture, ecstasy Dīgha Nikāya III 277; Paṭisambhidāmagga I 48; Vibhaṅga 334; Nettipakaraṇa 89;
-bhakkha feeding on joy (especially of the Ābhassara Devas) Dīgha Nikāya I 17; III 28, 84, 90; Aṅguttara Nikāya V 60; Dhammapada 200; Aṅguttara Nikāya I 110; Dhammapada III 258; Saddhammopāyana 255;
-mana joyful-hearted, exhilarated, glad of heart or mind Majjhima Nikāya I 37; III 86; Saṁyutta Nikāya I 181; Aṅguttara Nikāya III 21; V 3; Sutta-Nipāta 766; Mahāniddesa 3; Jātaka III 411; Vibhaṅga 227;
-rasa taste or emotion of joy Vimāna Vatthu 86;
-sambojjhaṅga the joy-constituent of enlightenment Majjhima Nikāya III 86; Dīgha Nikāya III 106, 226, 252, 282. Eleven results of such a state are enumerated at as sevebty-five, viz. the six anussatis, upamānussati, lūkhapuggalaparivajjanatā, siniddha-puggala-sevanatā, pasādanīya suttanta-paccavekkhaṇatā, tadadhimuttatā (cf. Visuddhimagga 132 and Sammohavinodanī 282);
-sahagata followed or accompanied by joy, bringing joy Dhammasaṅgani 1578 (dhammā, various things or states); Visuddhimagga 86 (samādhi);
-sukha zest and happiness, intrinsic joy (cf. Compendium 56, 243) Saṁyutta Nikāya I 203; Dīgha Nikāya III 131, 222; Dhammasaṅgani 160; Visuddhimagga 158; Therīgāthā Commentary 160. According to as 166 "rapture and bliss," cf. Expositor 222;
-somanassa joy and satisfaction Jātaka V 371; Sutta-Nipāta 512; Peta Vatthu Commentary 6, 27, 132.

:: Pītika (—°) (adjective) [from pīti] belonging to joy; only as sappītika and nippītika bringing joy and devoid of joy, with and without exuberance (of sukha) Aṅguttara Nikāya III 26; IV 300, 441.

:: Pītin (adjective) [from pīta1) drinking, only at Dhammapada 79 in compound dhamma° drinking in the truth, explained as dhammapāyako, dhammaṁ pivanto at Dhammapada II 126.

:: Pīṭha (neuter) [cf. Epic Sanskrit pīṭha] a seat, chair, stool, bench.
Four kinds are given at Vinaya IV 40 = 168, viz. masāraka, bundikābaddha, kuḷirapādaka, āhaccapādaka (same categories as given under mañca). — Vinaya I 47, 180; II 114, 149, 225; Aṅguttara Nikāya III 51 (mañca°, dvandva); IV 133 (ayo°); Paṭisambhidāmagga I 176; Vimāna Vatthu 11 (see discussion in detail at Vimāna Vatthu 8); Vimāna Vatthu 295 (mañca°). — pāda° footstool Jātaka IV 378; Vimāna Vatthu 291; bhadda° state-chair, throne Jātaka III 410.

-sappin "one who crawls by means of a chair or bench," i.e. one who walks on a sort of crutch or support, a cripple (pīṭha here in sense of "hatthena gahana-yogga" Vimāna Vatthu 8; explained at Samantapāsādikā 1031 as "chinn'iriyāpatha"; cf. Vinaya Texts I 225) Jātaka I 76, 418; V 426 (khujja + p.) VI 4, 10; Milindapañha 205, 245, 276; Visuddhimagga 596 (and jaccandha, in simile); Dhammapada I 194; II 69; Puggalapaññatti 227; Peta Vatthu Commentary 282.

:: Pīṭhaka [from pīṭha] a chair, stool Vimāna Vatthu 8, 124. See also palāla°.

:: Pīṭhikā (feminine) [from pīṭha] a bench, stool Vinaya II 149 ("cushioned chair" Samantapāsādikā 1243; see Vinaya Texts III 165); Jātaka IV 349; Sumaṅgalavilāsinī I 41; Vimāna Vatthu 8.

:: Plava see pilava.

:: Plavati see pilavati.

:: Poddava see gāma°.

:: Pokkhara (neuter) [cf. Vedic puṣkara, from pus, though a certain relation to puṣpa seems to exist, cf. Sanskrit puṣpapattra a kind of arrow (literal lotus-leaf) Abhidh-r-m 2, 314, and Pāḷi pokkhara-patta]
1. a lotus plant, primarily the leaf of it, figuring in poetry and metaphor as not being able to be wetted by water Sutta-Nipāta 392, 812 (vuccati paduma-pattaṁ Mahāniddesa 135); Dhammapada 336; Itivuttaka 84.
2. the skin of a drum (from its resemblance to the lotus-leaf) Saṁyutta Nikāya II 267; Milindapañha 261 (bheri°). As proper name of an angel (Gandhabba) "Drum" at Vimāna Vatthu 189.
3. A species of waterbird (crane): see compound °sātaka.

-ṭṭha standing in water (?) Vinaya I 215 (vanaṭṭha + p.), 238 (the same);
-patta a lotus leaf Sutta-Nipāta 625; Dhammapada 401 (= paduma-patta Dhammapada IV 166); Milindapañha 250;
-madhu the honey sap of Costus speciosus (a lotus) Jātaka V 39, 466;
-vassa "lotus-leaf rain," a portentous shower of rain, serving as special kind of test shower in which certain objects are wetted, but those showing a disinclination towards moisture are left untouched, like a lotus-leaf Jātaka I 88; VI 586; Paramatthajotikā I 164; Dhammapada III 163;
-sātaka a species of crane, Ardea Siberica Jātaka VI 539 (koṭṭha + p.); Paramatthajotikā II 359. cf. proper name Pokkharasāti Sutta-Nipāta 594; Sutta-Nipāta page 115; Paramatthajotikā II 372.

:: Pokkharaṇī (feminine) [from puṣkara lotus; Vedic puṣkariṇī, Buddhist Hybrid Sanskrit has puṣkiriṇī, e.g. Avadāna-śataka I 76; II 201f.] a lotus pond, an artificial pool or small lake for water-plants (see note in Dialogues of the Buddha II 210) Vinaya I 140, 268; II 123; Dīgha Nikāya II 178f.; Saṁyutta Nikāya I 123, 204; II 106; V 460; Aṅguttara Nikāya I 35, 145; III 187, 238; Jātaka II 126; V 374 (Khemī), 388 (Doṇa); Peta Vatthu III 33; IV 121; Paramatthajotikā II 354 (here in meaning of a dry pit or dugout); Vimāna Vatthu 160; Peta Vatthu Commentary 23, 77, 152. pokkharaññā genitive Peta Vatthu II 129; instrumental Saṁyutta Nikāya I 233; locative Vinaya II 123. pokkharaṇiyāyaṁ locative Aṅguttara Nikāya III 309. — plural pokkharaṇiyo Vinaya I 268; Vimāna Vatthu 191; Peta Vatthu Commentary 77; metri causā pokkharañño Vimāna Vatthu 4411; Peta Vatthu II 119: II 78.

:: Pokkharatā (feminine) [is it from pokkhara lotus (cf. Sanskrit pauṣkara), thus "lotus-ness," or founded on Vedic puṣpa blossom? The Buddhist Hybrid Sanskrit puṣkalatā (Avadāna-śataka II 201) is certainly a misconstruction if it is constructed from the Pāḷi] splendidness, "flower-likeness," only in compound vaṇṇa-pokkharatā beauty of complexion Dīgha Nikāya I 114; Vinaya I 268; Saṁyutta Nikāya I 95; II 279; Aṅguttara Nikāya I 38, 86; II 203; III 90; Sumaṅgalavilāsinī I 282; Paramatthajotikā I 179; Vimāna Vatthu 14; Peta Vatthu Commentary 46. The Buddhist Hybrid Sanskrit passage at Avadāna-śataka II 202 reads "śobhāṁ varṇaṁ puṣkalatāṁ ca."

:: Ponobhavika (adjective) [from punabbhava, with preservation of the second o (puno > punaḥ) see puna] leading to rebirth Majjhima Nikāya I 48, 299, 464, 532; Saṁyutta Nikāya III 26; IV 186; Dīgha Nikāya III 57; Aṅguttara Nikāya II 11f., 172; III 84, 86; V 88; Nettipakaraṇa 72; Visuddhimagga 506; Sammohavinodanī 110.

:: Ponti (vv.ll. poṭhi, sonti) Therīgāthā 422, 423 is doubtful; the explanation at Therīgāthā Commentary 269 is "pilotikākhaṇḍa," thus "rags (of an ascetic)," cf. JPTS 1884. See also pottha1, with which evidently identical, though misread.

:: Poṇa1 (neuter) [= poṇa2?] only in compound danta° a tooth pick Vinaya IV 90; Jātaka IV 69; Milindapañha 15; Paramatthajotikā II 272. As dantapoṇaka at Dāṭhāvaṁsa I 57. — kūṭa-poṇa at Visuddhimagga 268 read °goṇa.

:: Poṇa2 (adjective) [from pa + ava + nam, cf. ninna and Vedic pravaṇa]
1. sloping down, prone, in anupubba° gradually sloping (of the ocean) Vinaya II 237 = Aṅguttara Nikāya IV 198f. = Udāna 53.
2. (—°) sloping towards, going to, converging or leading to Nibbāna; besides in various phrases, in general as tanninna tappoṇa tappabbhāra, "leading to that end." as Nibbāna° e.g. At Majjhima Nikāya I 493; Saṁyutta Nikāya V 38f.; Aṅguttara Nikāya III 443; cf. Vimāna Vatthu 8442 (nekkhamma°-nibbāna-ninna Vimāna Vatthu 348); taṁ° Paṭisambhidāmagga II 197; ṭhāne Peta Vatthu Commentary 190; viveka° Aṅguttara Nikāya IV 224, 233; V 175; samādhi° Milindapañha 38; kiṁ° Majjhima Nikāya I 302.

:: Poṇika (adjective) [from poṇa2] that which is prone, going prone; Sumaṅgalavilāsinī I 23 where the passage is "tiracchāna-gata-pāṇāpoṇika-nikāyo cikkhallika-nikāyo ti," quoted from Saṁyutta Nikāya III 152, where it runs thus: "tiracchāna-gata pāṇā te pi bhikkhave tiracchānagatā pāṇā citten'eva cittatā." The passage is referred to with poṇika at Paramatthajotikā I 12, where we read "tiracchāna-gatā pāṇā poṇika-nikāyo cikkhallika-nikāyo ti." Thus we may take poṇikanikāya as "the kingdom of those which go prone" (i.e. the animals).

:: Poṅkha [increment form of puṅkha] arrow, only in reduplicated (iterative) compound poṅkhānupoṅkhaṁ (adverb) arrow after arrow, shot after shot, i.e. constantly, continuously Saṁyutta Nikāya V 453, 454; Cullaniddesa §631 (in definition of sadā); Sumaṅgalavilāsinī I 188; Vimāna Vatthu 351. The explanation is problematic.

:: Porāṇa (adjective) [= purāṇa, cf. Epic Sanskrit paurāṇa] old, ancient, former Dīgha Nikāya I 71, 238; Saṁyutta Nikāya II 267; Sutta-Nipāta 313; Dhammapada 227 (cf. Dhammapada III 328); Jātaka II 15 (°kāle in the past); Sammohavinodanī 1 (°aṭṭhakathā), 523 (the same); Paramatthajotikā I 247 (°pāṭha); Paramatthajotikā II 131 (the same); Dhammapada I 17; Peta Vatthu Commentary 1 (°aṭṭhakathā), 63. — Porāṇā (plural) the ancients, ancient authorities or writers Visuddhimagga passim especially Note, 764; Paramatthajotikā I 123, 158; Paramatthajotikā II 291, 352, 604; Sammohavinodanī 130, 254, 299, 397, 513.

:: Porāṇaka (adjective) [from porāṇa]
1. Ancient, former, of old (cf. purāṇa 1) Jātaka III 16 (°paṇḍitā); Peta Vatthu Commentary 93 (the same), 99 (the same); Dhammapada I 346 (kula-santaka).
2. old, worn, much used (cf. purāṇa 2) Jātaka IV 471 (magga).

:: Porin (adjective) [from pora = Epic Sanskrit paura citizen, see pura. Semantically cf. urbane < urbanus < urbs; polite = πολίτης < πόλις. For popular etymology see Sumaṅgalavilāsinī I 73 and 282] belonging to a citizen, i.e. citizen-like, urbane, polite, usually in phrase porī vācā polite speech Dīgha Nikāya I 4, 114; Saṁyutta Nikāya I 189; II 280 = Aṅguttara Nikāya II 51; Aṅguttara Nikāya III 114; Puggalapaññatti 57; Dhammasaṅgani 1344; Sumaṅgalavilāsinī I 75, 282; as 397. cf. Buddhist Hybrid Sanskrit paurī vācā Mahāvastu III 322.

:: Porisa1 (adjective/noun) [abstract from purisa, for *pauruṣa or *puruṣya)]
1. (adjective) human, fit for a man Sutta-Nipāta 256 (porisa dhura), cf. porisiya and poroseyya.
2. (masculine) = purisa, especially in sense of purisa 2, i.e. servant, used collectively (abstract formation like German Dienerschaft, English service = servants) "servants" especially in phrase dāsa-kammakara-porisa Vinaya I 240; Aṅguttara Nikāya I 145, 206; II 78; III 45, 76, 260; Dhammapada IV 1; dāsa° a servant Sutta-Nipāta 769 (three kinds mentioned at Mahāniddesa 11, viz. bhaṭakā kammakarā upajīvino); rāja° king's service, servant of the king Dīgha Nikāya I 135; Aṅguttara Nikāya IV 286, 322; sata° a hundred servants Visuddhimagga 121. For purisa in uttama° (= Mahāpurisa) Dhammapada 97 (cf. Dhammapada II 188). cf. posa.

:: Porisa2 (neuter) [abstract from purisa, *pauruṣyaṁ, cf. porisiya and poroseyya]
1. business, doing of a man (or servant, cf. purisa 2), service, occupation; human doing, activity Majjhima Nikāya I 85 (rāja°); Vimāna Vatthu 6311 (= purisa-kicca Vimāna Vatthu 263); Peta Vatthu IV 324 (uṭṭhāna° = purisa-viriya, purisa-kāra Peta Vatthu Commentary 252).
2. height of a man Majjhima Nikāya I 74, 187, 365.

:: Porisatā (feminine) [abstract from porisa], only in negative a° inhuman or superhuman state, or: not served by any men (or servants) Vimāna Vatthu 275. The reading is uncertain.

:: Porisāda [from purisa + ad to eat] man-eater, cannibal Jātaka V 34f., 471f., 486, 488f., 499, 510.

:: Porisādaka = porisāda Jātaka V 489. cf. pursādaka Jātaka V 91.

:: Porisiya (adjective) [from purisa, cf. porisa and poroseyya]
1. of human nature, human Jātaka IV 213.
2. Of the height of man Vinaya II 138.

:: Porohacca (neuter) [from purohita] the character or office of a family priest Dīgha Nikāya II 243. As porohicca at Sutta-Nipāta 618 (= purohita-kamma Paramatthajotikā II 466). cf. Trenckner, "Notes" 75.

:: Porohita = purohita; Dhammapada I 174 (varia lectio pur°).

:: Poroseyya = porisiya (cf. porisa1 1) fit for man, human Majjhima Nikāya I 366. The word is somewhat doubtful, but in all likelihood it is a derivation from pura (cf. porin; Sanskrit paura), thus to be understood as *paurasya > *porasya > *poraseyya > *poroseyya with assimilation. The meaning is clearly "very fine, urbane, fashionable"; thus not derived from purisa, although commentary explains by "purisānucchavikaṁ yānaṁ" (Majjhima Nikāya I 561). The passage runs "yānaṁ poroseyyaṁ pavara-maṇi-kuṇḍalaṁ"; with vv.ll. voropeyya and oropeyya. Neumann accepts oropeyya as reading and translates (wrongly) "belüde": see M.S. 21921; vol. II pages 45, 666. The reading poroseyya seems to be established as lectio difficilior. On form see also Trenckner, "Notes" 75.

:: Posa1 [contraction of purisa from *pūrṣa > °pussa > °possa > posa. So Geiger, Pāḷi Grammar 30.3] = purisa, man (poetical form, only found in verse) Vinaya I 230; Saṁyutta Nikāya I 13, 205 = Jātaka III 309; Aṅguttara Nikāya IV 266; Sutta-Nipāta 110, 662; Dhammapada 104, 125 (cf. Dhammapada III 34); Jātaka V 306; VI 246, 361. — poso at Jātaka III 331 is genitive singular of puṁs = Sanskrit puṁsaḥ.

:: Posa2 (adjective) [= *poṣya, gerund of poseti, puṣ] to be fed or nourished, only in dup° difficult to nourish Saṁyutta Nikāya I 61.

:: Posaka (adjective) [from posa2] nourishing, feeding Aṅguttara Nikāya I 62, 132 = Itivuttaka 110 (āpādaka + p.); f. °ikā a nurse, a female attendant Vinaya II 289 (āpādikā + p.).

:: Posana (neuter) [from puṣ] nourishing, feeding, support Vimāna Vatthu 137.

:: Posatā (feminine) [abstract from posa2] only —°, in su° and dup° easy and difficult support Vinaya II 2.

:: Posatha = uposatha [cf. Buddhist Hybrid Sanskrit poṣadha Divyāvadāna 116, 121, and Prākrit posaha (posahiya = posathika) Pischel, Prākrit Grammar §141] Jātaka IV 329; VI 119.

:: Posathika = uposathika Jātaka IV 329. cf. anuposathika and anvaḍḍhamāsaṁ.

:: Posāpeti and Posāveti [causative II from poseti] to have brought up, to give into the care of, to cause to be nourished Vinaya I 269 (opposite posāpita) ≈ Sumaṅgalavilāsinī I 133 (posāvita, varia lectio posāp°).

:: Posāvanika and Posāvaniya (adjective/noun) [from posāvana = posāpana of causative posāpeti]
1. (adjective) to be brought up, being reared, fed Vinaya I 272; Jātaka III 134, 432; -°iya Dhammapada III 35; Jātaka III 35; Jātaka III 429 (and °iyaka).
2. (neuter) fee for bringing somebody up, allowance, money for food, sustenance Jātaka II 289; Dhammapada IV 40; Vimāna Vatthu 158 (°mūla). -°iya Jātaka I 191.

:: Poseti [puṣ] to nourish, support, look after, bring up, take care of, feed, keep Vinaya I 269; Saṁyutta Nikāya I 181; Aṅguttara Nikāya I 117; Jātaka I 134; III 467; Cullaniddesa §36; Visuddhimagga 305; Vimāna Vatthu 138, 299, — past participle posita. — causative posāpeti.

:: Posin (—°) (adjective) [from poseti] thriving (on), nourished by Vinaya I 6; Dīgha Nikāya I 75; Saṁyutta Nikāya I 138; Sutta-Nipāta 65 (anañña° cf. Cullaniddesa §36), 220 (dāra°); Sumaṅgalavilāsinī I 219.

:: Posita [past participle of poseti] nourished, fed Cariyāpiṭaka III 3, 2; Vimāna Vatthu 173 (udaka°).

:: Posituṁ at Vinaya II 151 stands for phusituṁ "to sprinkle," cf. Vinaya Texts III 169. See phusati2.

:: Pota1 [cf. Epic Sanskrit pota, see putta for etymology] the young of an animal Jātaka II 406 (°sūkara); Cariyāpiṭaka I 10, 2 (udda°); Paramatthajotikā II 125 (sīha°).

:: Pota2 [Epic Sanskrit pota; dialect form for plota (?), of plu] a boat Dāṭhāvaṁsa V 58; Vimāna Vatthu 42.

:: Pota3 [etymology?] a millstone, grindstone, only as nisada° Vinaya I 201; Visuddhimagga 252.

:: Potaka (—°) [from pota1]
1. the young of an animal Majjhima Nikāya I 104 (kukkuṭa°); Jātaka I 202 (supaṇṇa°), 218 (hatthi°); II 288 (assa° colt); III 174 (sakuṇa°); Peta Vatthu Commentary 152 (gaja°). — feminine potikā Jātaka I 207 (haṁsa°); IV 188 (mūsika°).
2. A small branch, offshoot, twig; in twig; in amba° young mango sprout Dhammapada III 206f.; araṇi° small firewood Milindapañha 53.

:: Pothetvā at Jātaka II 404 (ummukkāni p.) is doubtful. the vv.ll. are yodhetvā and sodhetvā (the latter a preferable reading).

:: Pothujjanika (adjective) [from puthujjana] belonging to ordinary man, common, ordinary, in 2 combinations viz.
(1) phrase hīna gamma p. anariya Vinaya I 10; Saṁyutta Nikāya IV 330; Aṅguttara Nikāya V 216;
(2) with reference to iddhi Vinaya II 183; Jātaka I 360; Visuddhimagga 97. cf. Vinaya Texts III 230. The Buddhist Hybrid Sanskrit forms are either pārthag-janika Lalitavistara 540, or prāthug-janika Mahāvastu III 331.

:: Pottha1 [?] poor, indigent, miserable Jātaka II 432 (= potthaka pilotikāya nivatthatā pottho commentary; varia lectio poṭha). See also °ponti, with which ultimately identical.

:: Pottha2 [later Sanskrit pusta, etymology uncertain; loan-word?] modelling, only in compound °kamma plasterng (i.e. using a mixture of earth, lime, cowdung and water as mortar) Jātaka VI 459; carving as 334; and °kara a modeller in clay Jātaka I 71. cf. potthaka1.

:: Potthaka1 [cf. Classical Sanskrit pustaka]
1. a book Jātaka I 2 (aya° ledger); III 235, 292; IV 299, 487; Vimāna Vatthu 117.
2. Any thing made or modelled in clay (or wood etc.), in rūpa° a modelled figure Jātaka VI 342; Therīgāthā Commentary 257; Sumaṅgalavilāsinī I 198; Saddhammopāyana 363, 383. cf. pottha2.

:: Potthaka2 (neuter) [etymology?] cloth made of makaci fibre Vinaya I 306 (cf. Vinaya Texts II 247); Aṅguttara Nikāya I 246f.; Jātaka IV 251 (= ghana-sāṭaka commentary; varia lectio saṇa°); Puggalapaññatti 33.

:: Potthanikā (feminine) [from puth?] a dagger (= potthanī) Vinaya II 190 = Sumaṅgalavilāsinī I 135 (so read here with varia lectio for Text °iyā).

:: Potthanī (feminine) [from puth°] a butcher's knife Jātaka VI 86 (maṁsa-koṭṭhana°), 111 (the same).

:: Poṭa [from sphuṭ] a bubble Jātaka IV 457 (varia lectio poṭha). See also phoṭa.

:: Poṭaki (°ī?) (masculine f.?) [etymology uncertain, probably non-Aryan] a kind of grass, in °tūla a kind of cotton, "grass-tuft," thistle-down (?) Vinaya II 150; IV 170 (the same, 3 kinds of cotton, spelled potaki here).

:: Poṭakila [etymology unknown, cf. poṭaki and (lexicographical) Sanskrit poṭagala a kind of reed; the variant is poṭagala] a kind of grass, Saccharum spontaneum Theragāthā 27 = 233; Jātaka VI 508 (= p°-tiṇaṁ nāma commentary).

:: Poṭha [from puth, cf. poṭhana and poṭheti] is aṅguli° snapping of one's fingers (as sign of applause) Jātaka V 67. cf. poṭhana and phoṭeti.

:: Poṭhana and Pothana (neuter) [from poṭheti]
1. striking, beating Jātaka II 169 (tajjana°); V 72 (udaka°); VI 41 (kappāsa°dhanuka). At all Jātaka passages th.
2. (-th-) snapping one's fingers Jātaka I 394 (aṅguli°, + celukkhepa); Therīgāthā Commentary 76 (aṅguli°, for accharā-saṅghāta Therīgāthā 67). cf. nippothana.

:: Poṭheti and Potheti [from puth = sphuṭ]
1. to beat, strike Sutta-Nipāta 682 (bhujāni = appoṭheti Paramatthajotikā II 485); Jātaka I 188, 483 (th); II 394; VI 548 (= ākoṭeti); Dhammapada I 48; II 27 (-th-), 67 (-th-); Vimāna Vatthu 68 (-th-); Peta Vatthu Commentary 65 (-th-).
2. to snap one's fingers as a token of annoyance Dīgha Nikāya II 96; or of pleasure Jātaka III 285 (aṅguliyo poṭhesi), — past participle poṭhita. — causative II poṭhāpeti (poth°) to cause to be beaten or flogged Milindapañha 221; Dhammapada I 399. — cf. pappoṭheti.

:: Poṭhita and Pothita [past participle of poṭheti] beaten, struck Milindapañha 240 (of cloth, see Kern, Toevoegselen sub voce poṭheti); Jātaka III 423 (mañca; varia lectio pappoṭ°) Paramatthajotikā I 173 (°tulapicu cotton beaten seven times, i.e. very soft; varia lectio pothita, see Paramatthajotikā II, Apadāna page 877); Dhammapada I 48 (su°); Peta Vatthu Commentary 174. — cf. paripothita.

:: Poṭṭhabba is spurious reading for phoṭṭhabba (q.v.).

:: Pubba1 [Vedic pūya > *pūva > *puvva > pubba (Geiger, Pāḷi Grammar §461); cf. pūyati to smell rotten, Latin pūs = English pus, Greek πύθω to rot, πύον matter; Vedic pūti smelling foul; Gothic fūls = English foul] pus, matter, corruption Majjhima Nikāya I 57; III 90; Saṁyutta Nikāya I 150; II 157; Aṅguttara Nikāya I 34; Jātaka II 18; Milindapañha 382; Peta Vatthu Commentary 80. — In detail discussed (as one of the thirty-two ākāras) at Visuddhimagga 261, 360; Paramatthajotikā I 62; Sammohavinodanī 244. — Often in combination pubba-lohita matter and blood, e.g. Sutta-Nipāta page 125; Sutta-Nipāta 671; Jātaka V 71; Dhammapada I 319; as food of the petas Peta Vatthu I 69; I 91 (lohita-pubba); I 118; II 26. pubba-vaṭṭi a lump of matter Dhammapada III 117.

:: Pubba2 (adjective) [Vedic pūrva, to Indo-Germanic °per, see pari and cf. Gothic fram = from; Greek πρόμος first, Gothic fruma = Anglo-Saxon formo first, Avesta pourvō, also Sanskrit pūrvya = Gothic frauja = Old High German fro Lord, frouwa = German frau. See also Latin prandium, provincia] previous, former, before. The adjective never occurs in absolute forms by itself (for which see pubbaka), it is found either as —° or °— or in cases as adverb. The phrase pubbam antam anissita Sutta-Nipāta 849 is poetical for pubbantam.
1. (—°) having been before Jātaka III 200; na diṭṭha° not seen before Mahāniddesa 445; māta-bhūta° formerly (been) his mother Peta Vatthu Commentary 79; vuttha° (gāma) formerly inhabited Dhammapada I 15; as adverb bhūtapubbaṁ before any beings (existed) Vinaya I 342; Dhammapada I 102 and passim (see bhūta).
2. (negative) apubba (neuter) what has not been before, something new Vimāna Vatthu 117, 287. Accusative as adverb in phrase apubbaṁ acarimaṁ not earlier, not after, i.e. simultaneously Majjhima Nikāya III 65; Puggalapaññatti 13 (= apure apacchā, ekappahāren'eva ti attho Puggalapaññatti 186).
3. (cases adverbially) instrumental pubbena in °āpara gradual Majjhima Nikāya III 79; accusative pubbaṁ see 1, 2, with ablative as preposition = before Paramatthajotikā II 549 (= purā); locative pubbe in earlier times (also referring to previous births, cf. pure), in the past, before Saṁyutta Nikāya IV 307; Sutta-Nipāta 831, 949 (with pacchā and majjhe, i.e. future and present); Peta Vatthu I 31; II 22; Paramatthajotikā II 290, 385, 453; Peta Vatthu Commentary 4, 10, 39, 40, 100. With ablative as preposition = before Saṁyutta Nikāya II 104. In compounds with °nivāsa see seperate. An old accusative feminine *pūrvīṁ (cf. Prākrit puvviṁ Pischel, Prākrit Grammar §103) we find in compound anupubbikathā (q.v.). The comparative pubbatara ("quite early") occurs absolute at Saṁyutta Nikāya IV 117 as nominative plural "ancestors" (cf. Greek οἱ πρότεροι) as locative adverb at Saṁyutta Nikāya I 22.

-aṅgin in feminine °aṅgī (cāru°) at Jātaka V 4 and VI 481 read sabbaṅgin;
-aṇṇa "first grain," a name given to the seven kinds of grain, as distinguished from aparaṇṇa, the seven sorts of vegetables, with which it is usually combined; Vinaya III 151; IV 267; Mahāniddesa 248 (where the seven are enumerated); Cullaniddesa §314; Jātaka II 185; Milindapañha 106; Sumaṅgalavilāsinī I 78, 270; Dhammapada IV 81 etc. (see aparaṇṇa). See also bīja-bīja;
-aṇha the former part of the day, forenoon, morning (as contrasted with majjhaṇha and sāyaṇha) Dīgha Nikāya I 109, 226; Aṅguttara Nikāya I 294; III 344; Saṁyutta Nikāya I 76 (°samayaṁ); Paramatthajotikā II 139 (the same); Dhammapada III 98; Peta Vatthu Commentary 61, 216. The spelling pubbanha Majjhima Nikāya I 528 (cf. Trenckner, "Notes" 80);
-anta
(1) the East Jātaka I 98 (°ato aparantaṁ aparantato pubbantaṁ gacchati from E. to W. from W. to E.); V 471. (2) the Past (opposite aparanta the future) Dīgha Nikāya I 12f.; Saṁyutta Nikāya II 26; Mahāniddesa 212; Dhammasaṅgani 1004. pubbam antaṁ for pubbantaṁ is poetical at Sutta-Nipāta 849. —°ānudiṭṭhi theory concerning the past or the beginning of things Dīgha Nikāya I 13 (cf. Sumaṅgalavilāsinī I 103); Majjhima Nikāya II 233; Saṁyutta Nikāya III 45; Dhammasaṅgani 1320;
-aḷha(ka) (āḷhaka) at Therīgāthā 395 is doubtful. Text reads bubbuḷaka, Mrs. Rhys Davids translates "bubble of film"; Therīgāthā Commentary 259 explains by "ṭhita-jala-pubbaḷha-sadisa."
-ācariya
(1) an ancient teacher, a scholar of previous times Aṅguttara Nikāya I 132; II 70; Itivuttaka 110; Visuddhimagga 523 = Sammohavinodanī 130; Paramatthajotikā I 11, 64, 65.
(2) a former teacher Paramatthajotikā II 318;
-āciṇṇa (°vasena) by way of former practice, from habit Paramatthajotikā II 413;
-āpara
(1) what precedes and what follows, what comes first and what last (with reference to the successive order of syllables and words in the text of the scriptures) Aṅguttara Nikāya III 201 (°kusala); Dhammapada 352; Nettipakaraṇa 3 (°ānusandhi); cf. Buddhist Hybrid Sanskrit pūrvāpareṇa vyākhyānaṁ karoti "explained in due order" Avadāna-śataka II 20. (2) °rattaṁ "as in the former, so in the following night," i.e. without ceasing continuous Theragāthā 413. cf. pubbaratt-āparattaṁ Dhammapada IV 129;
-āpariya former and future, first and last Udāna 61 (°visesa);
-ābhoga previous reflection Therīgāthā Commentary 30;
-ārāma "Eastern Park," name of a locality east of Sāvatthi Aṅguttara Nikāya III 344; Sutta-Nipāta page 139 (cf. Paramatthajotikā II 502);
-āsava former intoxication Sutta-Nipāta 913, cf. Mahāniddesa 331;
-uṭṭhāna getting up before (someone else) either applied to a servant getting up before the master or to a wife rising before her husband Vimāna Vatthu 71, 136;
-uṭṭhāyin "getting up earlier" (with complementary epithet pacchā-nipātin "lying down later"), see above Dīgha Nikāya I 60; III 191; Aṅguttara Nikāya III 37; IV 265f.; Sumaṅgalavilāsinī I 168. — abstract °uṭṭhāyitā Jātaka III 406 (°ādīhi pañcahi kalyāṇa-dhammehi samannāgatā patidevatā) = V 88; Paramatthajotikā I 173;
-uttara
(1) preceding and following Kaccāyana 44. 47. (2) "east-northern," i.e. north-easteren Jātaka V 38 (°kaṇṇa N.E. corner); VI 519 (the same);
-kamma a former deed, a deed done in a former existence Cariyāpiṭaka III 11, 3;
-kārin "doing before," i.e. looking after, obliging, doing a favour Aṅguttara Nikāya I 87; Puggalapaññatti 26 (= paṭhamaṁ eva kāraka Puggalapaññatti 204) Peta Vatthu Commentary 114; [BD]: anticipating;
-kicca preiiminary function Vinaya V 127 (cattāro pubbakiccā); cf. Compendium 53; [BD]: anticedent;
-koṭṭhaka "Eastern Barn," name of place Aṅguttara Nikāya III 345.

-(ṇ)gama
(1) going before, preceding Aṅguttara Nikāya III 108 (okka mane p.); Majjhima Nikāya III 71f. (2) "allowing to go before"; controlled or directed by, giving precedence Dhammapada 2 (mano° dhammā = tena paṭhama-gāminā hutvā samannāgatā Dhammapada I 35); Cullaniddesa §318; Puggalapaññatti 15 (paññā° ariyamagga = paññaṁ pure-cārikaṁ katvā Puggalapaññatti 194); Saddhammopāyana 547 (paññā°). cf. Buddhist Hybrid Sanskrit pūrvaṅgama Divyāvadāna 333 ("obedient" index);
-carita former life Paramatthajotikā II 382, 385; [BD]: walk, formerly walked
-ja born earlier, i.e. preceding in age Peta Vatthu Commentary 57 (= jeṭṭhaka); [BD]: elder
-ñāti former relative Peta Vatthu Commentary 24;
-deva a former god, a god of old, plural the ancient gods (viz. the Asuras) Saṁyutta Nikāya I 224;
-devatā an ancient deity Aṅguttara Nikāya II 70; Itivuttaka 110 (varia lectio °deva);
-nimitta "previous sign," a foregoing sign, prognostic, portent forecast Itivuttaka 76 (the five signs of decay of a god); Jātaka I 11 (the thirty-two signs at the conception of a Buddha, given in detail on page 51), 48; Milindapañha 298 (of prophetic dreams, cf. Compendium p. 48); Sammohavinodanī 407 (in dreams); Dhammapada II 85;
-pada the former, or antecedent, part (of a phrase) as 164;
-parikamma a former action Paramatthajotikā II 284 (as opposed to pacchā-parikamma);
-purisa ancestor Dīgha Nikāya I 93, 94;
-peta a deceased spirit, a ghost (= peta) Dīgha Nikāya I 8 (°kathā, cf. Sumaṅgalavilāsinī I 90 and Dialogues of the Buddha I 14). pubbe pete is poetical at Peta Vatthu I 41 for pubbapete. cf. Buddhist Hybrid Sanskrit pūrvapreta Avadāna-śataka I 149 (see Index page 230); Divyāvadāna 47, 97;
-bhāga "former part," i.e. previous Peta Vatthu Commentary 133 (°cetanā opposite apara-bhāga-cetanā. Sinhalese mss omit bhāga);
-bhāsin speaking obligingly (cf. pubbakārin) Dīgha Nikāya I 116 (translation "not backward in conversation"), Sumaṅgalavilāsinī I 287 (bhāsanto va paṭhamataraṁ bhāsati etc.);
-yoga "former connection, " i.e. connection with a former body or deed, former action (and its result) Jātaka V 476; VI 480; Milindapañha 2 (pubbayogo ti tesaṁ pubba-kammaṁ). Kern, Toevoegselen sub voce remarks that it is frequent in Buddhist Hybrid Sanskrit as pūrvayoga (yoga = yuga; synonymous with pūrva kalpa), e.g. Saddhp ch. VII; Mahāvastu II 287; III 175; and refers to Ind. Studien 16, 298; Journal Royal Asiatic Society 1875, page 5;
-ratta-parattaṁ the past and future time, the whole time, always Aṅguttara Nikāya III 70; Dhammapada IV 129;
-vāsana an impression remaining in the mind from former actions Sutta-Nipāta 1009; Therīgāthā Commentary 31 (Apadāna verse 8);
-videha Eastern Videha Paramatthajotikā I 123, 176; Paramatthajotikā II 443;
-sadisa an old (former) friend Dhammapada I 57

:: Pubbaka (adjective) [from pubba2]
1. former, ancient, living in former times Dīgha Nikāya I 104 (isayo), 238 (the same); Sutta-Nipāta 284 (the same); Saṁyutta Nikāya II 105; IV 307 (ācariya-pācariyā); Theragāthā 947.
2. (—°; cf. pubba2 1) having formerly been, previous Jātaka I 182 (suvaṇṇakāra° bhikkhu), cf. Buddhist Hybrid Sanskrit °pūrvaka in same use at Avadāna-śataka I 259, 296, 322.
3. (—°) accompanied or preceded by Therīgāthā Commentary 74 (guṇābhitthavana° udāna); Peta Vatthu Commentary 122 (puññānumodana° maggācikkhana); cf. āśvāsana-pūrvaka Jātakamala 210.

:: Pubbāpeti [denominative from pubba2] occurs only in one phrase (gattāni pubbāpayamāno) at Majjhima Nikāya I 161 and Aṅguttara Nikāya III 345 ≈ 402 in meaning "drying again"; at both a passages the vv.ll. (glosses) are "sukkhāpayamāno" and "pubba-sadisāni kurumāno"; to the Majjhima Nikāya passage cf. Trenckner's "Notes" on page 543, with the B mss explanation of the word (= pubbabhāvaṁ gamayamāno), also Neumann, M.S. I 260. The similar passage at Saṁyutta Nikāya I 8, 10 has "gattāni sukkhāpayamāno" as Text reading and "pubbāpayamāno" as varia lectio

:: Pubbe (°—) [locative of pubba2, see pubba2 3] in compounds: "in a former existence": °kata (neuter) deeds done in a past life Majjhima Nikāya II 217 = Aṅguttara Nikāya I 173 (°hetu); Jātaka V 228 (°vādin fatalist); Nettipakaraṇa 29 (°puññata); °nivāsa [cf. Buddhist Hybrid Sanskrit pūrve-nivāsasaṁprayuktaṁ Mahāvastu III 224, otherwise as pūrvanivāsa Divyāvadāna 619] abode in a former life, one's former state of existence Dīgha Nikāya II 1, 2; III 31f., 50f., 108 sq, 230, 281; Majjhima Nikāya I 278; II 21; III 12; Saṁyutta Nikāya I 167; Aṅguttara Nikāya I 164f.; Itivuttaka 100; Sutta-Nipāta 647; Dhammapada 423; Puggalapaññatti 61; Visuddhimagga 411 (remembered by six classes of individuals); Therīgāthā Commentary 74, 197. pubbe-nivāsānussati (-ñāṇa) (knowledge of) remembrance of one's former state of existence, one of the faculties of an Arahant (cf. Aṅguttara Nikāya I 164f., and Compendium 64) Dīgha Nikāya III 110, 220; Majjhima Nikāya I 35, 182, 248, 278, 496; Dhammasaṅgani 1367; Nettipakaraṇa 28, 103; Visuddhimagga 433; Sammohavinodanī 373f., 401, 422; Tikapaṭṭhāna 321. — See also under nivāsa and cf. Visuddhimagga ch. xiii, pages 410f.

:: Puccaṇḍatā (feminine) [pūti + aṇḍa + tā, via *pūtyaṇḍatā] state of a rotten egg Majjhima Nikāya I 357.

:: Puccha (neuter) [cf. Vedic puccha (belonging with punar to Latin puppis) and Pāḷi piccha] a tail as 365 (dog's tail). See puñcikata.

:: Pucchaka (adjective) [from pṛch] asking, questioning as 2, 3 (pañha°).

:: Pucchana (neuter) and Pucchanā (feminine) [from pṛch] asking, enquiring, questioning Sutta-Nipāta 504 (ā); Peta Vatthu Commentary 121, 223.

:: Pucchati [pṛcch, cf. Vedic pṛcchati = Latin posco, postulo, with which connected also Latin precor = Gothic fraihnan; Old High German frāgon; Vedic praśna = Pāḷi pañha]
1. to ask, to question Saṁyutta Nikāya I 207, 214; Vinaya II 207; Sutta-Nipāta 995; Mahāniddesa 341 etc. — Present 1st singular pucchāmi Sutta-Nipāta 83, 241, 682, 1043, 1049; Cullaniddesa §447: Peta Vatthu II 112. — 1st plural pucchāma Sutta-Nipāta 1052; imperative puccha Sutta-Nipāta 460; Sumaṅgalavilāsinī I 155; pucchatha Dīgha Nikāya II 154; pucchassu Sutta-Nipāta 189, 993; potential puccheyyāmi Dīgha Nikāya I 51; puccheyya Aṅguttara Nikāya I 199; Peta Vatthu Commentary 6; present participle pucchanto Sutta-Nipāta 1126; preterit 1st singular apucchissaṁ Sutta-Nipāta 1116, pucchisaṁ Vimāna Vatthu 3011, apucchiṁ Vimāna Vatthu 127; 2nd singular apucchasi Sutta-Nipāta 1050; 3rd singular apucchi Sutta-Nipāta 1037, apucchasi Cullaniddesa §447; pucchi Sutta-Nipāta 981, 1031; Peta Vatthu Commentary 6, 39, 68; apucchatha Sutta-Nipāta 1017; 1st. plural apucchimha Sutta-Nipāta 1052. 3rd plural pucchiṁsu Jātaka I 221; pucchisuṁ Mahāvaṁsa 10, 2. Future pucchissāmi Jātaka VI 364. infinitive pucchituṁ Vinaya I 93; Sutta-Nipāta 510; puṭṭhuṁ Sutta-Nipāta 1096, 1110; pucchitāye Jātaka V 137. imperative pucchavho Sutta-Nipāta 1030; passive pucchiyati Dhammapada I 10. — causative II pucchāpeti Mahāvaṁsa 10, 75, — past participle puṭṭha and pucchita (q.v.).
2. to invite to (instrumental), to offer, to present to somebody (accusative), literally to Anglo-Saxon with Vinaya II 208, 210 (pāniyena); III 161 (odanena, sūpena etc.); Dīgha Nikāya II 240. — See also anu°, abhi°, sam°.

:: Pucchā (feminine) [cf. Classical Sanskrit pṛcchā = Old High German forsca question] a question Sutta-Nipāta 1023; Paramatthajotikā II 46, 200, 230. a system of questions ("questionnaire") is given in the Niddesa (and commentaries), consisting of twelve groups of three questions each. In full at Mahāniddesa 339, 340 = Cullaniddesa under pucchā (p. 208). The first group comprises the three adiṭṭha-jotanā pucchā, diṭṭha-saṁsandanā p., vimaticchedanā p. These three with addition of anumati p. and kathetu-kamyatā p. Also at Sumaṅgalavilāsinī I 68 = as 55. The complete list is referred to at Paramatthajotikā II 159.

-apuccha (adjective) that which is not a question, i.e. that which should not be asked Milindapañha 316;
-puccha-vissajjanā question and answer Peta Vatthu Commentary 2. — At Nettipakaraṇa 18 p. occurs as quasi-synonym of icchā and patthanā.

:: Pucchita [past participle of pucchati] asked Sutta-Nipāta 76, 126, 383, 988, 1005; Mahāniddesa 211; Paramatthajotikā I 125 (°kathā); Peta Vatthu Commentary 2, 13, 51. cf. puṭṭha.

:: Pucchitar [agent noun to pucchita] one who asks, a questioner Majjhima Nikāya I 472; Saṁyutta Nikāya III 6f.; Sutta-Nipāta page 140.

:: Pucimanda [from picumanda] the Neem tree, Azadirachta Indica Jātaka III 34; IV 205; VI 269 (°thanī, of a woman = nimba-phala-saṇṭhāna-thana-yuggalā commentary).

:: Pudava and Poddava (?) see gāma° (Vinaya II 105 with Buddhaghosa note on page 315; Samantapāsādikā reads gāmapūṭava (varia lectio gāmamuddava)).

:: Puggala [cf. Classical Sanskrit pudgala, etymology connected with puṁs, although the fantastic explanation of native commentators refers it to puṁ "a hell" and gal; so at Visuddhimagga 310: "pun ti vuccati Nirayo, tasmiṁ galantī ti puggalā"]
1. An individual, as opposed to a group (saṅgha or parisā), person, man; in later philosophical (Abhidhamma) literature = character, soul (= attan). Dīgha Nikāya I 176; Majjhima Nikāya III 58; Saṁyutta Nikāya I 93f.; III 25; Aṅguttara Nikāya I 8, 197; II 126f.; Sutta-Nipāta 544, 685; Dhammapada 344; Paṭisambhidāmagga I 180f.; II 1f., 52; Peta Vatthu II 325 (cf. Peta Vatthu Commentary 88); II 97; Peta Vatthu Commentary 40, 132. — plural puggalā people Vimāna Vatthu 86 (= sattā), 149. — para-puggala another man Dīgha Nikāya I 213; Saṁyutta Nikāya II 121; V 265; Visuddhimagga 409. — purisa-puggala individual man, being, person Saṁyutta Nikāya II 206; IV 307; Aṅguttara Nikāya I 173 = Majjhima Nikāya II 217. Characterised as an individual in various ways, e.g. As agga° Saddhammopāyana 92, 558; abhabba° Jātaka I 106; ariya° Vinaya V 117; asura-parivāra° Aṅguttara Nikāya II 91; kodhagaru° Aṅguttara Nikāya II 46; gūtha°, puppha° madhubhāṇī° Aṅguttara Nikāya I 128; dakkhiṇeyya° Vimāna Vatthu 5; diṭṭhi-sampanna° Aṅguttara Nikāya I 26f.; III 439f.; IV 136; nibbiriya kusīta° Jātaka IV 131; pāsāṇalekhūpama° etc. Aṅguttara Nikāya I 283; valāhakūpama Aṅguttara Nikāya II 102f.; saddha, asaddha Paṭisambhidāmagga I 121; II 33; sivāthik'-upama Aṅguttara Nikāya III 268; suppameyya etc. Aṅguttara Nikāya I 266f. [a]sevitabba Aṅguttara Nikāya IV 365; V 102, 247, 281; hīna majjhima paṇīta Saṁyutta Nikāya II 154. — Groups of characters: (2) Aṅguttara Nikāya I 76, 87; (3) gilānūpama etc. Aṅguttara Nikāya I 121f.; avuṭṭhika-sama padesa-vassin, sabbatthābhivassin Itivuttaka 64f.; satthar, sāvaka, sekha Itivuttaka 78; sekha asekha n'eva-sekha-nāsekha Dīgha Nikāya III 218; (4) Dīgha Nikāya III 232, 233; Saṁyutta Nikāya I 93; Jātaka IV 131; (5) Nettipakaraṇa 191; (6) rāga-carita, dosa°, moha°, saddhā°, Buddha°, vitakka° Visuddhimagga 102; (7) ubhato-bhāga-vimutta, paññā-vimutta etc. Dīgha Nikāya III 105; (8) Aṅguttara Nikāya III 212; Saṁyutta Nikāya V 343 (19) Nettipakaraṇa 190; (26) Nettipakaraṇa 189, 190. — See also paṭipuggala.
2. (in general) being, creature Milindapañha 310 (including petas and animals).

-ññū knowing individuals Dīgha Nikāya III 252, 283;
-paññatti descriptions of persons, classification of individuals Dīgha Nikāya III 105 (cf. Dialogues of the Buddha III 101); also name of one of the canonical books of the Abhidhamma-piṭaka;
-vemattatā difference between individuals Saṁyutta Nikāya II 21; V 200; Sutta-Nipāta page 102 (= °nānatta Paramatthajotikā II 436).

:: Puggalika (adjective) [from puggala] belonging to a single person, individual, separate Vinaya I 250; II 270. The Buddhist Hybrid Sanskrit paudgalika at Divyāvadāna 342 is used in a sense similar to the Vinaya passages. Divyāvadāna index gives, not quite correctly, "selfish."

:: Pujja (adjective) [gerund of pūj, cf. Sanskrit pūjya] to be honoured Majjhima Nikāya III 38f., 77f.; Aṅguttara Nikāya III 78 (varia lectio); Nettipakaraṇa 52, 56 (= pūjaniya commentary). cf. pujjatara Majjhima Nikāya I 13; and see pūja.

:: Pukkusa [non-Aryan; cf. Epic Sanskrit pukkuśa, pukkaśa pulkasa. The "Paulkāsa " are mentioned as a mixed caste at Vājasaneya Saṇhitā 30, 17 (cf. Zimmer, Altind. Leben 217)] name of a (non-Aryan) tribe, hence designation of a low social class, the members of which are said (in the Jātakas) to earn their living by means of clearing refuse. On the subject see Fick, Soziale Gliederung 206, 207. — Found in following enumerations: khattiyā, brāhmaṇā, vessā, suddā, caṇḍāla-pukkusā Aṅguttara Nikāya I 162 = III 214; Jātaka III 194 (explained by commentary chava-chaḍḍaka-caṇḍālā ca puppha-chaḍḍaka-pukkusā ca); IV 303; Peta Vatthu II 612; Milindapañha 5. Further as pukkusakula as the last one of the despised clans (caṇḍālakula, nesāda°, veṇa°, rathakāra°, p.°) at Majjhima Nikāya III 169; Saṁyutta Nikāya I 94; Aṅguttara Nikāya II 85; Vinaya IV 6; Puggalapaññatti 51. With nesāda at Peta Vatthu Commentary 176. — cf. Majjhima Nikāya III 169.

:: Pulaka [cf. Sanskrit pulāka, Abhidh-r-m 5, 43; not Sanskrit pulaka, as Kern, Toevoegselen sub voce for which see also Walde, Latin Wörterbuch sub voce pilus] shrivelled grain Milindapañha 232 (sukka-yava° of dried barley); Dhammapada II 154 (varia lectio; Text reads mūlakaṁ, which is explained by Buddhaghosa as "nitthusaṁ katvā ussedetvā gahita-yava-taṇḍula vuccanti" ibid). Here belongs pulasa-patta of Jātaka III 478. (vv.ll. pulā°, mūlā°, mulā°; explained by commentary as "saṇhāṇi pulasa-gaccha-paṇṇāni," thus taking pulasa as a kind of shrub, probably because the word was not properly understood).

:: Pulasa see pulaka.

:: Pulina and Puḷina (neuter) [cf. Epic Sanskrit pulina, also Abhidh-r-m 3, 48]
1. A sandy bank or mound in the middle of a river Jātaka II 366 (vālika°); III 389 (the same); V 414; Milindapañha 297 (ḷ); Dāṭhāvaṁsa IV 29; Visuddhimagga 263 (nadī°); Vimāna Vatthu 40 (paṇḍara°).
[BD]: sandbar
2. A grain of sand Milindapañha 180 (l).

:: Pulla *Pulla [a contracted form of purisa (q.v.)] man, only in compound pulliṅga (= purisa-liṅga) membrum virile, male sexual organ, penis Jātaka V 143 (where explained by commentary as uṇha-chārikā plural "hot embers"; the passage is evidently misunderstood; varia lectio phull°).

:: Puḷava [etymology? dialect; cf. Classical Sanskrit pulaka erection of the hairs of the body, also given by lexicographers (Hemachandra 1202) in meaning "vermin"] a worm, maggot Majjhima Nikāya III 168; Sutta-Nipāta 672; Jātaka III 177; VI 73; Milindapañha 331, 357; Visuddhimagga 179 (= kimi) Dhammapada III 106, 411. See puḷavaka.

:: Puḷavaka (varia lectio puḷuvaka) = puḷava Dhammapada IV 46; Vimāna Vatthu 76; Peta Vatthu Commentary 14. One of the (asubha) kammaṭṭhānas is called p. "the contemplation (°saññā perception) of the worm infested corpse" Saṁyutta Nikāya V 131; Dhammasaṅgani 264; Visuddhimagga 110, 179 (puḷu°), 194 (the same.; as asubha-lakkhaṇa); Dhammapada IV 47. See also asubha.

:: Puman and Pumā [see puṁs] a male, a man, nom singular pumo Dīgha Nikāya II 273; Cariyāpiṭaka II 6, 2; instrumental pumunā Jātaka VI 550. nominative plural pumā Dīgha Nikāya III 85 (itthi-pumā men and women; varia lectio K. °purisā); Jātaka III 459; accusative singular pumaṁ Jātaka V 154 (gata, cf. purisantara-gata). — On declention cf. Müller P.Gram. page 79; Greiger, Pāḷi Grmmar § 93.5.

:: Pumati [onomatopoetic °pu to blow, cf. Greek ϕῠσα blowing, bubble, ϕυσάω blow, Latin pustula = pustule, Sanskrit pupphusa = Pāḷi papphasa lung, phutkaroti blow, etc., see Uhlenbeck Ai. Wörterbuch sub voce pupphusa] to blow, preterit pumi Jātaka I 171; gerund pumitvā Jātaka I 172. See JPTS 1889, 207 (?).

:: Puṁ as a term for Hell (Niraya): see Buddhaghosa's etymology of puggala Visuddhimagga 310, as quoted under puggala.

:: Puṁs [Vedic puṁs (weak base) and pumāṁs (strong base), often opposed to strī (woman, female); cf. putra and potaka]. Of the simplex no forms are found in Pāḷi proper. The base puṁ occurs in pukusa (?), puggala (?), puṅgava, pulliṅga; puṁs in napuṁsaka (cf. Prākrit napuṁsaveya Pischel, Prākrit Grammar §412). The role of puṁs as contrast to itthi has in Pāḷi been taken over by purisa, except in itthi-pumā at the old passage Dīgha Nikāya III 85. The strong base is in Pāḷi puman (q.v.). See also posa1.
[BD]: puman: manusa human, man.

:: Puna (indeclinable) [cf. Vedic punar, punaḥ, to base °pū (related to °apo: see apa), as in puccha tail, Latin puppis, poop, Greek πύματος the last; original meaning "behind"] again. There are several forms of this adverb, but puna has to be considered as the original Pāḷi form. The form puno is doubtful; if authentic, a Sanskritization; only found at Therīgāthā Commentary 71 (Apadāna verse 38; varia lectio puna) and 72 (Apadāna verse 41, varia lectio puna). The sandhi r is preserved only in metre and in compounds. That it is out of fashion even in metre is shown by a form punā where ā is the regular metrical lengthening instead of a r (Jātaka III 437: na hi dāni punā atthi; varia lectio puna). Besides this the r is apparent in the doubling of the first consonants of compounds (punappunaṁ, punabbhava); it is quite lost in the enclitic form pana. — We find r in punar āgami Sutta-Nipāta 339; punar āgato Jātaka I 403 (= puna āgato Jātaka I 403 (= puna āgato, ra-kāro sandhivasena vutto commentary); in compounds: punar-abhiseka see JPTS 1885, 49; a-punar-āvattitā the fact of not turning back Milindapañha 276 (cf. Prākrit apuṇar-avatti Pischel, Prākrit Grammar §343). Otherwise r stands on the same level as other sandhi (euphonic) consonants (like m and d., see below), as in puna-r-eva Dhammapada 338; Peta Vatthu II 87; II 116. We have m in puna-m-upāgamuṁ Sutta-Nipāta 306; puna by itself is rarely found, it is usually combined with other emphatic particles, like eva and api. The meaning is "again," but in enclitic function (puna still found Sutta-Nipāta 677, 876, otherwise pana); it represents "however, but, now" (cf. same relation in German abermals: aber), similar to the development in Prākrit puṇo vi and puṇar avi "again": puna "now" (Pischel, Prākrit Grammar §342). — puna by itself at Paramatthajotikā II 597; Peta Vatthu Commentary 3, 45; Mahāvaṁsa 14, 12. doubled as punappunaṁ Saṁyutta Nikāya I 174; Theragāthā 531, 532; Sutta-Nipāta 728, 1051; Dhammapada 117, 118, 325, 337; Jātaka V 208; Paramatthajotikā II 107; Peta Vatthu Commentary 45, 47; punappuna at Dhammapada II 75; as puna-d-eva at Dīgha Nikāya I 60, 142; Peta Vatthu II 113 (varia lectio); Visuddhimagga 163; Dhammapada II 76; puna-m-eva Peta Vatthu II 113; puna pi once more Jātaka I 279; Peta Vatthu Commentary 67, 74; puna-p-pi Jātaka V 208. The phrase puna c'aparaṁ "and again something else" stands on the same level as the phrase aparo pi (apare pi), with which one may compare the parallel expressions puna-divase: aparadivase, all of which show the close relation between pi, puna, apara, but we never find para in these connections. Trenckner's (and following him Oldenberg in Vinaya. and Hardy in A etc.) way of writing puna ca paraṁ (e.g. Milindapañha 201, 388, 418 etc.) is to be corrected to puna c'aparaṁ, cf. punāpara Sutta-Nipāta 1004; Cariyāpiṭaka III 6, 1.

-āga mana coming again, return Saṁyutta Nikāya I 22 (a°);
-āvāsa rebirth Saṁyutta Nikāya I 200;
-divase on the following day Jātaka I 278; Peta Vatthu Commentary 19, 38;
-nivattati to turn back again Saṁyutta Nikāya I 177;
-bbhava renewed existence, new birth Dīgha Nikāya II 15; Saṁyutta Nikāya I 133; Itivuttaka 62; Saṁyutta Nikāya IV 201 (āyati°); Sutta-Nipāta 162, 273, 502, 514, 733; Cullaniddesa sub voce; Nettipakaraṇa 28, 79f.; Peta Vatthu Commentary 63, 200; cf. ponobhavika; a° no more rebirth Saṁyutta Nikāya I 174, 208; Cullaniddesa §64;
-ābhinibbatti birth in a new existence Majjhima Nikāya I 294; Saṁyutta Nikāya II 65; Aṅguttara Nikāya I 223; Vinaya III 3; Peta Vatthu Commentary 35;
-vacana repetition Paramatthajotikā II 487;
-vāre (locative) another time Jātaka V 21.

:: Punāti [cf. Vedic pavate, punāti, pū to cleanse, as in Latin purus clean, purgo, Old High German fowen to sift also Greek πῦρ (cf. Pāḷi pāvaka) = Old High German fūir = English fire, Armenian hur, literally "cleansing" see also puñña]
1. to clean, cleanse Vimāna Vatthu 19 (+ visodheti, in definition of puñña).
2. to sift Jātaka VI 108 (aṅgāraṁ p. = attano sīse angāre p. okirati commentary; so read with varia lectio for phunati Text); Sumaṅgalavilāsinī I 268 (bhusaṁ pumanto viya like sifting the chaff, winnowing). cf. puneti.

:: Puneti [causative from puna? or = punāti?] to experience (over and over) again: in this meaning at Itivuttaka 1f. and Mahāniddesa 202 = Cullaniddesa §337 (kilese na p. na pacceti etc.); perhaps also at Theragāthā 533 (sattayugaṁ), although Kern, Toevoegselen sub voce takes it = punāti and Mrs. Rhys Davids translates "lifts to lustrous purity."

:: Punnāga [dialect?] a species of tree Jātaka I 9 (°puppha); VI 530; Paramatthajotikā I 50 (aggacchinna°-phala), 53 (the same).

:: Puṇḍarīka (neuter) [non-Aryan (?). cf. Vedic puṇḍarīka] the white lotus Dīgha Nikāya I 75 = Aṅguttara Nikāya III 26 (in sequence uppala, padūma, p.); Dīgha Nikāya II 4 (Sikhī puṇḍarīkassa mūle abhisambuddho); Majjhima Nikāya III 93; Saṁyutta Nikāya I 138, 204 = Jātaka III 309; Aṅguttara Nikāya I 145 (uppala paduma p.); II 86f. (samaṇa° adjective); Sutta-Nipāta 547; Jātaka V 45, 215 (°ttacaṅgī = ratta-paduma-patta-vaṇṇasarīrā); Vimāna Vatthu 4412 (= seta-kamala Vimāna Vatthu 191); Peta Vatthu II 122; III 33 (pokkharaṇī bahu °ā); Puggalapaññatti 63; Sumaṅgalavilāsinī I 219, 284 (saṅkho elo uppalo puṇḍarīko ti cattāro nidhayo). Name of a Hell Saṁyutta Nikāya I 152; Sutta-Nipāta page 126 (here inf. Uppalaka, Puṇḍ°, Paduma).

:: Puṇḍarīkinī (feminine) [adjective pundarīkin, of puṇḍarīka] a pool or pond of white lotuses Dīgha Nikāya I 75; Majjhima Nikāya III 93; Saṁyutta Nikāya I 138).

:: Puṇṇa [past participle of pṛ, Vedic pṛṇāti, passive pūryate, °pele to fill; cf. Sanskrit prāṇa and pūrṇa = Avesta p°r°na; Lithuanian pīlnas; Latin plenus; Gothic fulls = English full = German voll] full, seldom by itself (only passage so far pannarase puṇṇāya puṇṇamāyarattiyā Dīgha Nikāya I 47 = Sutta-Nipāta page 139). nor —° (only Sutta-Nipāta 835 muttakarīsa°), usually in compounds, and there mostly restricted to phrases relating to the full moon.

-ghaṭa a full pitcher (for feeding the bhikkhus, as offering on festive days, cf. JPTS 1884) Dhammapada I 147; Paramatthajotikā I 118 (varia lectio suvaṇṇa-ghaṭa); Sumaṅgalavilāsinī I 140 (°paṭimaṇḍita ghara);
-canda the full moon Jātaka I 149, 267; V 215;
-patta a full bowl (as gift, °ṁ deti to give an ample gift) Jātaka III 535;
-baddha at Milindapañha 191 should be read as °bhadda;
-bala at Sumaṅgalavilāsinī I 110 read puñña-bala;
-bhadda worshipper of Puṇṇabhadda, perhaps a yakkha (father of the yakkha Harikāsa) Mahāniddesa 92 (Vāsuvadeva, Baladeva, P. and Maṇibhadda, cf. page 89); Milindapañha 191 (pisācā maṇibhaddā p.);
-mā the full moon (night) Dīgha Nikāya I 47 (Komudiyā cātumāsiniyā puṇṇāya puṇṇamāyarattiyā, cf. Sumaṅgalavilāsinī I 140); Sutta-Nipāta page 139 (similar); Majjhima Nikāya III 21; Jātaka V 215 (dve p-māyo); Visuddhimagga 292 (puṇṇa-m-uposatha = puṇṇamā-uposatha), 418 (Phagguṇa-puṇṇama-divase); Vimāna Vatthu 66 (āsāḷhi p.); Peta Vatthu Commentary 137 (the same); Sumaṅgalavilāsinī I 140; Dhammapada III 461 (komudi);
-māsa = °mā only in locative puṇṇamāse Vimāna Vatthu 811 (= puṇṇa-māsiyaṁ sukka-pakkhe pannarasiyaṁ Vimāna Vatthu 314; the similar passage at Vimāna Vatthu 321 reads, probably by mistake, sukka-pakkha-pāṭiyaṁ: see pāṭī); Jātaka V 215 (= puṇṇa candāyarattiyā commentary);
-māsī (feminine; from °māsa) = mā Jātaka I 86 (Phagguṇi p.); Vimāna Vatthu 314; cf. Buddhist Hybrid Sanskrit pūrṇamāsī Avadāna-śataka I 182.

:: Puṇṇatā (feminine) [abstract to puṇṇa] fullness Sumaṅgalavilāsinī I 140 (māsa° full moon).

:: Puṇṇatta (neuter) [abstract to puṇṇa] fullness Paramatthajotikā II 502.

:: Puṅgava [puṁ + gava (see go), cf. Classical Sanskrit puṅgavain both meanings] a bull, literal "male-cow," Aṅguttara Nikāya I 162; II 75f.; Sutta-Nipāta 690; Jātaka III 81, 111; V 222, 242, 259, 433; Paramatthajotikā II 323. As —° in meaning "best, chief" Visuddhimagga 78 (muni°); Therīgāthā Commentary 69 (Apadāna V. 5) (nara°).

:: Puṅkha [cf. Epic Sanskrit puṅkha, etymology puṁ (base of puṁs) + kha (of khan), thus "man-digging"?] the feathered part of an arrow Jātaka II 89. cf. poṅkha.

:: Puñchana (adjective neuter) [from proñch] wiping Vinaya I 297 (mukha°-colaka); II 208 (upāhana°-colaka), 210. cf. puñchanī.

:: Puñchanī (feminine) [see puñchana] a cloth for wiping, a towel Vinaya II 122; Theragāthā 560 (pāda° napkin for the feet). See Vinaya Texts III 114.

:: Puñchati [cf. Sanskrit proñchati, but Buddhist Hybrid Sanskrit poñcchate (varia lectio puñchati and pocchate) Divyāvadāna 491: upānahān mūlāc ca p.] to wipe off, clean Vinaya II 208 (upāhanā), 210; Aṅguttara Nikāya IV 376 (rajoharaṇaṁ suciṁ p., asuciṁ p. etc.); Jātaka I 392 (akkhīni); Visuddhimagga 63 (gabbha-malaṁ), 415 = Paramatthajotikā I 120 = Jātaka I 47 (assūni hatthehi p.); Paramatthajotikā I 136 (paṁsukaṁ). The reading puñjati occurs at Jātaka I 318 (akkhīni); V 182; VI 514, also as varia lectio at Aṅguttara Nikāya IV 376 (varia lectio also muñcati: cf. puñcikatā). — causative II puñchāpeti Visuddhimagga 63. cf. pari°.

:: Puñcikatā is wrong reading at Dhammasaṅgani 1059 in taṇhā paraphrase (pattern 1 Cullaniddesa taṇhā) for mucchañcikatā. The readings of the same passage are puñcikatā Dhammasaṅgani 1136, 1230; Vibhaṅga 351, 361 (varia lectio pucchañji°); mucchañci° at Mahāniddesa 8 (vv.ll. mucchañji°, suvañci°); Cullaniddesa page 152 (vv.ll. pucchiñci°, pupañci°); pucchañjikatā Sammohavinodanī 477. The translation of Dhammasaṅgani gives "agitation" as meaning. The commentary (as 365) reads puñcikatā (vv.ll. puñcaṁ vikatā; pucañcikaka; pucchakatā) and connects it with pucchaṁ cāleti (wagging of a dog's tail, hence "agitation"); Expositor II 470 gives "fluster" The commentary on Vibhaṅga (Sammohavinodanī 477) explains as "lābhanālābhanaka-ṭṭhāne vedhanā kampanā nīcavuttatā," thus "agitation."

:: Puñja (usually —°) [cf. Epic Sanskrit puñja] a heap, pile, mass, multitude Vinaya II 211; Jātaka I 146 (sabba-rogānaṁ). As —° in the following compounds: aṭṭhi° Itivuttaka 17 (+ aṭṭhikaṅkala); kaṭṭha° Aṅguttara Nikāya III 408; IV 72; Jātaka II 327; gūtha° Jātaka II 211; tiṇa° Aṅguttara Nikāya III 408; palāla° Dīgha Nikāya I 71; Majjhima Nikāya III 3; Aṅguttara Nikāya I 241; II 210; maṁsa° Dīgha Nikāya I 52; vālika° Jātaka VI 560; saṅkhāra° Saṁyutta Nikāya I 135.

-kata (and °kita) for puñjikata; cf. Sanskrit puñjīkṛta, with i for a in combination with kṛ and bhū heaped up, heaped together Vinaya II 208 (puñjakita); Majjhima Nikāya I 58, 89 (the same but the same passage Majjhima Nikāya III 92 puñjakajāta); Aṅguttara Nikāya III 324 (puñjakata; varia lectio puñjakita and puñjanika); Jātaka II 408 (puñjakata, varia lectio pancalikata); VI 111 (the same, varia lectio puñca°).

:: Puñjaka = puñja Majjhima Nikāya III 92 (°jātāni aṭṭhikāni, where Majjhima Nikāya I 89 at the same passage reads puñjakitāni); Milindapañha 342 (palāla°).

:: Puñjati is a variant of puñchati (q.v.).

:: Puñña(neuter) [cf. (late) Vedic puṇya favourable, good; etymology not clear, it may be dialectical. The word is explained by Dhammapāla as "santānaṁ punāti visodheti," i.e. cleaning the continuation (of life) Vimāna Vatthu 19, thus taken to pu. The explanation is of course fanciful] merit, meritorious action, virtue. Always represented as foundation and condition of heavenly rebirth and a future blissful state, the enjoyment (and duration) of which depends on the amount of merit accumulated in a former existence. With reference to this life there are especially 3 qualities contributing to merit, viz., dāna, sīla and bhāvanā or liberality, good conduct and contemplation. These are the puñña-kiriya-vatthūni (see below). Another set of ten consists of these 3 and apaciti, veyyāvacca, patti-anuppadāna, abbhanumodanā, desanā, savana, diṭṭh'ujjuka-kamma. The opposite of puñña is either apuñña (Dīgha Nikāya III 119; Saṁyutta Nikāya I 114; II 82; Aṅguttara Nikāya I 154; III 412; Saddhammopāyana 54, 75) or pāpa (Sutta-Nipāta 520; Dhammapada 39; Nettipakaraṇa 96; Peta Vatthu Commentary 5). The true Arahant is above both (Peta Vatthu II 615). See on term also Points of Controversy 201.
(a) passages (selected): Dīgha Nikāya III 58, 120; Majjhima Nikāya I 404; II 191, 199; Saṁyutta Nikāya I 72; II 82; IV 190; V 53; Aṅguttara Nikāya I 151, 155f.; III 412; Sutta-Nipāta 427f., 547, 569, 790; Dhammapada 18, 116f., 196, 220, 267, 331, 412; Mahāniddesa 90; Peta Vatthu 12; I 512; Puggalapaññatti 55; Visuddhimagga 541 (puññānaṁ paccayo duvidhā); Dhammapada IV 34; Peta Vatthu Commentary 6, 8 30, 69f.; Saddhammopāyana 4, 19f.
(b) Various phrases and characterizations: Merit is represented as great (uḷāra Sumaṅgalavilāsinī I 110; Peta Vatthu Commentary 5; anappaka Peta Vatthu I 512) or little (paritta Sumaṅgalavilāsinī I 110; appa Saṁyutta Nikāya II 229); as adjective (—°) mahā° Saṁyutta Nikāya I 191, opposite appa° Majjhima Nikāya II 5. puñña is defined at Mahāniddesa 90 as follows: "puññaṁ vuccati yaṁ kiñci tedhātukaṁ kusalābhisaṅkhāraṁ; apuññaṁ vuccati sabbaṁ a kusalaṁ." It is defined as "dāna-sīlādi-pabheda" and "sucaritaṁ kusala-kammaṁ" at Vimāna Vatthu 19; considered as leading to future happiness: Vimāna Vatthu 13; Peta Vatthu Commentary 58; consisting mainly in dāna (dānamayaṁ p.) Peta Vatthu Commentary 8, 51, 60, 66, 73, but also in vandana Peta Vatthu Commentary 1. To do good = puññaṁ (puññāni) karoti Dīgha Nikāya I 137; Saṁyutta Nikāya IV 331; Aṅguttara Nikāya V 177; Peta Vatthu I 119; or pasavati Saṁyutta Nikāya I 182, 213; Aṅguttara Nikāya I 89; II 3f.; III 244; V 249, 282; Peta Vatthu Commentary 121, cf. puññaṁ pasutaṁ Peta Vatthu I 512; Vimāna Vatthu 289. Other phrases: °ṁ ākaṅkhati Saṁyutta Nikāya I 18, 20; pavaḍḍhati Saṁyutta Nikāya I 33; corehi duharaṁ Saṁyutta Nikāya I 36; puññānaṁ vipāko Aṅguttara Nikāya IV 89; āgamo Saṁyutta Nikāya III 209 IV 349; opadhikaṁ Saṁyutta Nikāya I 233; Itivuttaka 78; purāṇaṁ and navaṁ Saṁyutta Nikāya I 92; sayaṁ katāni puññāni Saṁyutta Nikāya I 37; puññassa dhārā Saṁyutta Nikāya I 100; V 400.

-atthika desirous of merit Sutta-Nipāta 487 sq.

-assaya seat of merit Sumaṅgalavilāsinī I 67;
-ānubhāva the majesty of merit Peta Vatthu Commentary 58;
-ābhisaṅkhāra accumulation of merit Dīgha Nikāya III 217; Saṁyutta Nikāya II 82; Mahāniddesa 90, 206, 442; Visuddhimagga 557f., 571; Sammohavinodanī 142f., 166, 184;
-ābhisanda (+ kusalābhisanda) meritorious results Aṅguttara Nikāya II 54f.; III 51, 337; IV 245;
-iddhi the magic power of merit Peta Vatthu Commentary 117;
-kata one who has done a deed of merit Aṅguttara Nikāya II 32;
-kamma good works, righteousness, merit Saṁyutta Nikāya I 97, 143; Sumaṅgalavilāsinī I 10; Vimāna Vatthu 32; Peta Vatthu Commentary 54, 87; Saddhammopāyana 32;
-kāma (adjective) desirous of doing good works Saṁyutta Nikāya V 462;
-kiriyā a good or meritorious action Saṁyutta Nikāya I 87 (°kriyā), 101; Peta Vatthu Commentary 54; usually as °kiriya vatthu item of meritorious action (of which 3 are usually enumerated: see above) Dīgha Nikāya III 218; Aṅguttara Nikāya IV 241; Itivuttaka 51; Nettipakaraṇa 50, 128;
-kkhandha mass of merit (only as mahā°) Saṁyutta Nikāya V 400; Aṅguttara Nikāya III 337;
-k-khaya decay (or waning of the effect) of merit Dīgha Nikāya I 18 (cf. āyukkhaya and Sumaṅgalavilāsinī I 110);
-k-khetta field of m., especially of the Saṅgha or any holy personalities, doing good (literal planting seeds of merit) to whom is a source of future compensation to the benefactor. Usually with adjective anuttara unsurpassed field of merit (see also saṅgha) Dīgha Nikāya III 5, 227; Majjhima Nikāya I 446; III 80; Saṁyutta Nikāya I 167, 220; V 343, 363, 382; Aṅguttara Nikāya I 244; II 34f., 56, 113; III 158, 248, 279f., 387; IV 10f., 292; Itivuttaka 88; Sutta-Nipāta 486; Vimāna Vatthu 5031 (cf. Vimāna Vatthu 216); Peta Vatthu IV 133 (of a bhikkhu); Visuddhimagga 220; Vimāna Vatthu 286; Peta Vatthu Commentary 1 (ariyasaṅgha), 5 (Moggallāna), 6 (Arahanto), 132, 140, 214 and passim. cf. Buddhist Hybrid Sanskrit puṇyakṣetra Divyāvadāna 63, 395 (+ udāra);
-paṭipadā the meritorious path, path of merit Aṅguttara Nikāya I 168; Nettipakaraṇa 96;
-pasavana creation of merit Peta Vatthu Commentary 31;
-pekkha looking for merit (i.e. reward), intent upon merit Saṁyutta Nikāya I 167; Sutta-Nipāta 463f., 487f.; Dhammapada 108 (cf. Dhammapada II 234);
-phala the fruit (or result) of meritorious action Saṁyutta Nikāya I 217; Puggalapaññatti 51; Dhammapada II 4; Peta Vatthu Commentary 8, 50, 52;
-bala the power of merit Peta Vatthu Commentary 195;
-bhāga taking part in meritorious action Saṁyutta Nikāya I 154;
-bhāgiya having share in merit Majjhima Nikāya III 72f.; Nettipakaraṇa 48;
-maya = puñña Jātaka IV 232 (°iddhi); cf. Buddhist Hybrid Sanskrit puṇyamaya Avadāna-śataka I 183.

:: Puññavant (adjective) [from puñña] possessing merit, meritorious, virtuous Paṭisambhidāmagga II 213; Visuddhimagga 382; Dhammapada I 340; Peta Vatthu Commentary 75.

:: Puppha1 (neuter) [Vedic puṣpa according to Grassmann for *puṣka from puṣ (?) see poseti] a flower Vinaya II 123; Saṁyutta Nikāya I 204 = Jātaka III 308; Sutta-Nipāta 2, 5; Dhammapada 47f.; 377; Visuddhimagga 430; Paramatthajotikā II 78 (paduma°); Vimāna Vatthu 73; Peta Vatthu Commentary 127; Saddhammopāyana 550. — pupphāni (plural) Sammohavinodanī 255 (of thirty-two colours, in simile), 292f. (for Cetiya-worship). — adjective °puppha in ghana° thick with flowers Sumaṅgalavilāsinī I 87. — cf. pokkharatā.

-ābhikiṇṇa decked with flowers Vimāna Vatthu 6429; Peta Vatthu II 112
-ādhāna "a ledge (on a tope) where offerings of flowers are laid down" (Geiger, Mahāvaṁsa page 355; cf. G.C.C. page 2022) Mahāvaṁsa 30, 51, 56, 60; 33, 22 Reading uncertain.

-āveḷā flower-garland Vimāna Vatthu 125.

-āsava wine made from flowers, flower-liquor Jātaka IV 117; Paramatthajotikā I 26.

-gandha odour of flowers Dhammapada 54; Dhammasaṅgani 625.

-cumbaṭaka a fl. cushion.

-chaḍḍaka a remover of (dead) flowers, a rubbish-remover, a low occupation, including cleaning of privies and bins etc. Vinaya IV 6; Theragāthā 620; Jātaka V 449 (= vacca-ṭṭhāna-sodhaka commentary); Milindapañha 331; Visuddhimagga 194 (in simile). cf. JPTS 1884 89 and The Questions of King Milinda II 211.

-cchatta a parasol with flowers Dhammapada I 110.

-dāna offering of flowers Sammohavinodanī 336.

-dāma a wreath or garland of fls. Jātaka I 397; Vimāna Vatthu 198.

-dhara bearing flowers Peta Vatthu II 124 (so read for Text °dada).

-pañjara a cage (ornamented) with flowers Jātaka V 365.

-paṭa a cloth (embroidered) with flowers Jātaka IV 283; Dhammapada II 45.

-palāsa a fl. heap Dhammapada I 75.

-bhāṇin "speaking flowers," i.e. speaking the truth Puggalapaññatti 29.

-mālā garland of fls. Paramatthajotikā II 78.

-muṭṭhi a handful of fl. Visuddhimagga 432 (in simile).

-rasa (wine°) juice made of fls., flower-liquor Vinaya I 246; taste of fls. Dhammasaṅgani 629.

z a heap of fls. Dhammapada 53.

:: Puppha2 (neuter) [cf. Classical Sanskrit puṣpa "les fleurs" in strī° the menses Am. Kośa 3, 4, 30, 233 and Mārk. Pur. 51, 42. Similarly phala is used in the sense of "menstruation": see Sanskrit-Wörterbuch sub voce phala 12] blood: see pupphaka and pupphavatī. With reference to the menses at Jātaka V 331.

:: Pupphaka (neuter) [from puppha2] blood Jātaka III 541 (varia lectio pubbaka; commentary = lohita); Milindapañha 216 (tiṇa°-roga, a disease, Kern. "hay-fever"). Kern, Toevoegselen sub voce translates the Jātaka passage with "vuil, uitwerpsel."

:: Pupphati [puṣp] to flower Jātaka I 76 (preterit °iṁsu); Peta Vatthu Commentary 185 (= phalati), — past participle pupphita.

:: Pupphavatī (feminine) [from puppha2, but cf. Vedic puṣpavat flowering] a menstruous woman Milindapañha 126.

:: Pupphin (adjective) [from puppha1 cf. Vedic puṣpin] bearing flowers; in nīlapupphī (feminine) name of a plant ("with blue flowers") Jātaka VI 53.

:: Pupphita [past participle of pupphati] flowering, in blossom Saṁyutta Nikāya I 131 = Therīgāthā 230 (su°); Vimāna Vatthu 354; Jātaka I 18; Milindapañha 347; Therīgāthā Commentary 69 (Apadāna verse 12); Dhammapada I 280; II 250 (su°).

:: Pura *Pura [on etymology see purā, purāṇa, pure] base of adverb and preposition denoting "before"; ablative purato (adverb and preposition) in front of (with genitive), before (only local) Vinaya I 179; II 32; Dīgha Nikāya II 14 (mātu); Saṁyutta Nikāya I 137; Peta Vatthu I 111, 113 (opposite pacchā); II 86 (janādhipassa); Sumaṅgalavilāsinī I 152; Peta Vatthu Commentary 5 (purisassa), 22, 39 (tassa). Often repeated (distributively) purato purato each time in front, or in front of each, or continuously in front Vinaya II 213; Visuddhimagga 18; cf. pacchato pacchato. — Otherwise *pura occurs only in following derivations:
(1) adverbial: *puraḥ in purakkharoti, purekkhāra, purohita; purā, pure, puratthaṁ, puratthato.
(2) adjectival: purāṇa, puratthima, purima.

:: Pura (neuter) [Vedic pur feminine later Sanskrit puraṁ neuter and purī feminine]
1. a town, fortress, city Vinaya I 8 = Majjhima Nikāya I 171 (Kāsinaṁ puraṁ); Jātaka I 196, 215; Sutta-Nipāta 976, 991, 1012 (°uttama), 1013; Jātaka VI 276 (= nagara commentary); Mahāvaṁsa 14, 29. — ava pure below the fortress Majjhima Nikāya I 68. — devapura city of the Gods Saṁyutta Nikāya IV 202; Vimāna Vatthu 6430 (= sudassana-mahā-nagara Vimāna Vatthu 285). See also purindada.
2. dwelling, house or (divided) part of a house (= antepura), a meaning restricted to the Jātakas, e.g. V 65 (= nivesana commentary); VI 251, 492 (= antepura). cf. thīpura lady's room, harem, also "lady" Jātaka V 296, and antepura.
3. the body [cf. Sanskrit pura body as given by Abhidh-r-m 2, 355, see op. cit. page 273] Theragāthā 79 1150 (so read for pūra, cf. Kern, Toevoegselen sub voce and under sarīradeha). — cf. porin.

:: Purakkharoti [from puraḥ, cf. Vedic puras-karoti, see pure] to put in front, to revere, follow, honour; only in following sporadic forms: present participle purakkharāna holding before oneself, i.e. looking at Saṁyutta Nikāya III 9f.; preterit 3rd plural purakkharuṁ Milindapañha 22; gerund purakkhatvā Majjhima Nikāya I 28; Sutta-Nipāta 969; Mahāniddesa 491; Jātaka V 45 (= purato katvā commentary); Peta Vatthu Commentary 21, 141. purakkhata past participle (q.v.). See also purekkhāra.

:: Purakkhata [past participle of purakkharoti] honoured, esteemed, preferred Dīgha Nikāya I 50; Majjhima Nikāya I 85; Saṁyutta Nikāya I 192, 200; Sutta-Nipāta 199, 421, 1015; Mahāniddesa 154; Dhammapada 343 (= parivārita Dhammapada IV 49); Jātaka II 48 (°parivārita); Peta Vatthu III 71 (= payirupāsita Peta Vatthu Commentary 205); Sumaṅgalavilāsinī I 152 (= purato nisinna); Therīgāthā Commentary 170. cf. purekkhata.

:: Puratthaṁ (adverb) [for Vedic purastāt, from puraḥ, see *pura]
1. before Saṁyutta Nikāya I 141 (na pacchā na puratthaṁ = no after, no before).
2. east Dīgha Nikāya I 50 (°ābhimukha looking eastward.)

:: Puratthato (adverb) [from puratthaṁ, cf. Buddhist Hybrid Sanskrit purastataḥ Mahāvastu II 198] in front, coram Sutta-Nipāta 416 (sic, varia lectio purakkhato); Jātaka VI 242.

:: Puratthima (adjective) [from *pura, cf. Prākrit (AMg.) puratthima, according to Pischel, Prākrit Grammar §602 a derivation from purastāt (= Pāḷi puratthaṁ) as *purastima, like *pratyastima (= paccatthima) from *pratyastaṁ] eastern Dīgha Nikāya I 153; Saṁyutta Nikāya I 144; Jātaka I 71 (°ābhimukha: Gotama facing East under the Bo tree).

:: Purā (indeclinable) [Vedic purā; to Indo-Germanic °per, cf. Gothic faūr = Anglo-Saxon for = English (be-)fore; also Latin prae = Greek παραί = Sanskrit pare] preposition with ablative "before" (only temporal) Vinaya IV 17 (purāruṇā = purā aruṇā before dawn); Sutta-Nipāta 849 (purā bhedā before dissolution (of the body), after which the suttanta is named Purābheda sutta, cf. Mahāniddesa 210f.; explained by sarīra-bhedā pubbaṁ at Paramatthajotikā II 549).

:: Purāṇa (adjective) [Vedic purāṇa, from °per, cf. Sanskrit parut in former years, Greek πίρυσι = Lithuanian pernai, Gothic fairneis, Old High German firni = German firn (last year's snow), forn formerly, ferro far]
1. Ancient, past Sutta-Nipāta 312, 944 (= Mahāniddesa 428 atītaṁ, opposite nava = paccuppannaṁ); Dhammapada 156 (= pubbe katāni commentary); with reference to former births or previous existences: p. kammaṁ Saṁyutta Nikāya II 64 = Mahāniddesa 437 = Cullaniddesa §680 Q. 2; puññaṁ Saṁyutta Nikāya I 92.
2. old (of age), worn out, used (opposite nava recent) Dīgha Nikāya I 224 (bandhanaṁ, opposite navaṁ); Vinaya II 123 (udakaṁ p.°ṁ stale water); Saṁyutta Nikāya II 106 (magga); Sutta-Nipāta 1 (tacaṁ); Jātaka II 114 (feminine purāṇī, of an old bow string, applied jokingly to a former wife); IV 201 (°paṇṇa old leaf, opposite nava); V 202 (a° not old, of years); VI 45 (apurāṇaṁ adverb recently); Sammohavinodanī 363 (udaka stale water).
3. former, late, old in compounds as °dutiyikā the former wife (of abhikkhu) Vinaya I 18, 96; IV 263; Saṁyutta Nikāya I 200; Udāna 5; Jātaka I 210; °rājorodhā former lady of the harem Vinaya IV 261; °sālohita former blood-relation Sutta-Nipāta page 91; Udāna 7; Dhammapada II 210. cf. porāṇa.

:: Purātana (adjective) [from purā, cf. sanātana in formation] belonging to the past, former, old Nett-a 194.

:: Pure (indeclinable) [is the genuine representative (with Māgadhī e) of Vedic puraḥ, which also appears as *puro in purohita, as *purain purakkharoti. It belongs to base Indo-Germanic °per (cf. pari), as in Greek πάρος before, earlier, πρέσβυς "preceding in life," i.e. older; Old High German first] before (both local and temporal), thus either "before, in front" or "before, formerly, earlier." In both meanings the opposite is pacchā
(a) local Saṁyutta Nikāya I 176 (pure hoti to lead); Jātaka II 153 (opposite pacchima)
(b) temporal Saṁyutta Nikāya I 200; Sutta-Nipāta 289, 311, 541, 645, 773 (= atītaṁ Mahāniddesa 33; opposite pacchā); Dhammapada 348 (opposite pacchato); Jātaka I 50 (with ablative pure puṇṇamāya). Often meaning "in a former life," e.g. Vimāna Vatthu 348, 3413; Peta Vatthu I 21 (= pubbe atītajātiyaṁ Peta Vatthu Commentary (= Paramatthadīpanī IV) 10); II 32 (cf. purima); II 42; II 74 (= atītabhāve Peta Vatthu Commentary 101); II 913. — apurāpacchā neither before nor after, i.e. simultaneously Puggalapaññatti 186 (see apubbaṁ) — puretaraṁ (adverb) first, a head, before any one else Dhammapada I 13, 40.
(c) modal, meaning "lest" Sumaṅgalavilāsinī I 4; cf. purā in same sense Jātakamala 28.

-cārika going before, guiding, leading, only in phrase °ṁ katvā putting before everything else, taking as a guide or ideal Jātaka I 176 (mettā-bhāvanaṁ); III 45 (the same), 180 (khantiñ ca mettañ ca); VI 127 (Indaṁ); Puggalapaññatti 194 (paññaṁ).

-java [cf. Buddhist Hybrid Sanskrit purojava attendant Divyāvadāna 211, 214, 379; also Vedic puroyāva preceding] preceding, preceded by, controlled by (= pubbaṅgama) Saṁyutta Nikāya I 33 (sammā-diṭṭhi°); Sutta-Nipāta 1107 (dhamma-takka°, cf. Cullaniddesa §318).

-jāta happening before, as logical category (°paccaya) "antecedence"; Visuddhimagga 537 (elevenfold) = Tikapaṭṭhāna 17; frequent in Dukapaṭṭhāna and Tikapaṭṭhāna (as ārammaṇa° and vatthu°), cf. Sammohavinodanī 403 (°ārammaṇa and °vatthuka);
-dvāra front door Jātaka II 153;
-bhatta the early meal, morning meal, breakfast [cf. Buddhist Hybrid Sanskrit purobhaktakā Divyāvadāna 307] Vimāna Vatthu 120; Peta Vatthu Commentary 109; °ṁ in the morning Vimāna Vatthu 51; Peta Vatthu Commentary 78; °kicca duties after the morning meal Sumaṅgalavilāsinī I 45f.; Paramatthajotikā II 131 sq.

-bhava "being in front," i.e. superior Sumaṅgalavilāsinī I 75 (in exegesis of porī);
-samaṇa one who wanders ahead of someone else Vinaya II 32 (opposite pacchā°).

:: Purekkharoti [for purakkharoti, pure = Sanskrit puraḥ] to honour etc. Sutta-Nipāta 794 = 803; present participle purekkharāna Sutta-Nipāta 844, 910.

:: Purekkhata = purakkhata Sutta-Nipāta 849, 859, (a°); Mahāniddesa 73, 214.

:: Purekkhāra [for purakkhāra, puraḥ + kṛ, see pure] deference, devotion, honour; usually —° (adjective) devoted to, honouring Dīgha Nikāya I 115; Vinaya III 130; IV 2, 277; Mahāniddesa 73, 214; Dhammapada 73 (= parivāra Dhammapada II 77); Vimāna Vatthu 3414 (attha° = hitesin Vimāna Vatthu 152); Sammohavinodanī 466 (°mada); Vimāna Vatthu 72.

:: Purekkhāratā (feminine) [abstract from purekkhāra] deference to (—°) Dhammapada IV 181 (attha°).

:: Purima (adjective) [comparative-superlative formation from *pura, cf. Sanskrit purima] preceding, former, earlier, before (opposite pacchima) Dīgha Nikāya I 179; Sutta-Nipāta 773, 791, 1011; Mahāniddesa 91; Jātaka I 110; Paramatthajotikā II 149 (°dhura); Peta Vatthu Commentary 1, 26. In sequence p. majjhima pacchima; past, present, future (or first, second, last) Dīgha Nikāya I 239f.; Sumaṅgalavilāsinī I 45f. and passim. — purimatara = purima Jātaka I 345 (°divase the day before).

-attabhāva a former existence Vimāna Vatthu 78; Peta Vatthu Commentary 83, 103, 119;
-jāti a previous birth Peta Vatthu Commentary 45, 62, 79, 90.

:: Purimaka (adjective) [from purima] previous, first Vinaya II 167 (opposite pacchimaka). feminine °ika Vinaya I 153.

:: Purindada [distorted from Vedic puraṁ-dara, pura + dṛ to break, see darī, thus "breaker of fortresses," epithet of Indra (and Agni). The Pāḷi commentator (Vimāna Vatthu 171) of course takes it popularly as "pure dānaṁ dadātī ti Purindado ti vuccati," thus pure + dā; see also Trenckner, "Notes" 596; Geiger, Pāḷi Grammar §44.3] "town-breaker," a name of Sakka (Indra) Dīgha Nikāya II 260; Saṁyutta Nikāya I 230; Vimāna Vatthu 374, 622; Peta Vatthu Commentary 247.

:: Purisa [according to Geiger, Pāḷi Grammar §30.3 the base is *pūṛsa, from which the Vedic form puruṣa, and the Prākrit-Pāḷi form purisa. The further contraction *pussa > *possa yielded posa (q.v.). From the Prākrit form puliśa (Māgadhī) we get pulla] man (as representative of the male sex, contrasted to itthi woman, e.g. At Aṅguttara Nikāya III 209; IV 197; Jātaka I 90; V 72; Peta Vatthu Commentary 51). Definitions of the commentary are "puriso nāmamanussa-puriso na yakkho na peto etc." (i.e. man κατ'έξϕχήν) Vinaya IV 269 (the same explanation for purisa-puggala at Vinaya IV 214); "seṭṭhaṭṭhena puri setī ti puriso ti satto vuccati" Vimāna Vatthu 42
1. man Dīgha Nikāya I 61 (p. kassaka "free man"); II 13; Saṁyutta Nikāya I 225; Aṅguttara Nikāya I 28, 126; II 115; III 156; Sutta-Nipāta 102, 112, 316, 740, 806 and passim; Dhammapada 117, 152, 248; Mahāniddesa 124; Peta Vatthu Commentary 3, 4, 165, 187; Vimāna Vatthu 13 (majjhima°, paṭhama°, as technical term in grammar?). uttama° Saṁyutta Nikāya II 278; III 61, 166; IV 380; Itivuttaka 97; mahā° Saṁyutta Nikāya V 158; Aṅguttara Nikāya II 35; III 223; IV 229 (see also under mahā); sappurisa (q.v.). Various epithets of the Buddha e.g. At S. I 28f. — kāpurisa a contemptible man; kimpurisa a wild man of the woods ("whatever man"), feminine kimpurisī Jātaka V 215. — purisa as "a man, someone, somebody" as character or hero in various similes, e.g. aṅgārakāsuyaṁ khipanaka° Visuddhimagga 489; asucimhi patita Visuddhimagga 465; āgantuka° Sammohavinodanī 23; dubbala Visuddhimagga 533; papāte patanto Sammohavinodanī 23 (cannot be a help to others; similarly with patita at Sammohavinodanī 170 = Visuddhimagga 559); bhikkhu-saṅghaṁ disvā Visuddhimagga 333; maṇḍapa-lagga Visuddhimagga 339f.; lakuṇṭaka-pāda and dīgha-pāda Sammohavinodanī 26; cf. the following: of a man pleasing the king Sammohavinodanī 442f.; a man wishing to perform a long journey in one day Visuddhimagga 244; a man breathing when exhausted Visuddhimagga 274. Frequently elsewhere.
2. An attendant, servant, waiter Vinaya II 297; Dīgha Nikāya I 60 (dāsa + p.), 72 (the same); Jātaka I 385 (dāsa°); VI 462. cf. porisa, posa.

-atthika one who seeks a servant Vinaya II 297;
-anta = purisādhama Sutta-Nipāta 664 (anta = Sanskrit antya; Paramatthajotikā II 479 explains by antimapurisa);
-antaragatā touched by a man (literal gone in by ...), a woman who has sexual intercourse, a woman in intercourse with a man Dīgha Nikāya I 166 (cf. Dialogues of the Buddha I 228); Majjhima Nikāya I 77; Aṅguttara Nikāya I 295; II 206; Vinaya IV 322; Puggalapaññatti 55 (= he does not accept food, lest their intercourse should be broken: rati antarāyo hoti Puggalapaññatti 231); Sumaṅgalavilāsinī I 79 (= itthi, as opposed to kumārikā). cf. pumaṁ gata, Jātaka V 154;
-allu (and ālu) name of certain monstrous beings, living in the wilderness Jātaka V 416 (= vaḷavā-mukha Yakkhinī, ay. with the face of a mare), 418; VI 537 (°ālu = vaḷavā-m.-pekkhī commentary);
-ājañña "a noble steed of a man," a thorough-bred or remarkable man Saṁyutta Nikāya III 91; Aṅguttara Nikāya V 325f., Sutta-Nipāta 544; Dhammapada 193; as -ājāneyya at Dhammapada I 310; -ājāniya at Aṅguttara Nikāya I 290; II 115; IV 397f.; V 324;
-āda a bad man ("man-eater") a wild man, cannibal Jātaka V 25 (cf. puruṣāda Jātakamala 3141); °ādaka Jātaka V 30;
-ādhama a wicked man Dhammapada 78; Jātaka V 268;
-indriya male faculty, masculinity Saṁyutta Nikāya V 204; Aṅguttara Nikāya IV 57; Dhammasaṅgani 634, 715, 839, 972; Visuddhimagga 447, 492;
-uttama "the highest of men," an excellent man Aṅguttara Nikāya V 16, 325f.; Sutta-Nipāta 544; Dhammapada 78; Dhammapada II 188;
-usabha (purisusabha) "a bull of a man," a very strong man Vinaya III 39;
-kathā talk about men Dīgha Nikāya I 8;
-kāra manliness Dīgha Nikāya I 53 (cf. Sumaṅgalavilāsinī I 161); Milindapañha 96;
-thāma manly strength Dīgha Nikāya I 53; Saṁyutta Nikāya II 28; Aṅguttara Nikāya II 118; IV 190;
-dammasārathi guide of men who have to be restrained, epithet of the Buddha [cf. Buddhist Hybrid Sanskrit puruṣa-damyasārathi Divyāvadāna 54 and passim] Saṁyutta Nikāya II 69; Aṅguttara Nikāya I 168, 207; II 56, 112, 147; Sutta-Nipāta page 103 (= vicitrehi vinayanūpāyehi purisadamme sāretī ti Paramatthajotikā II 443); Itivuttaka 79; Puggalapaññatti 57; Visuddhimagga 207; Therīgāthā Commentary 178;
-dosā (plural) faults or defects in a man; eight are discussed in detail at Aṅguttara Nikāya IV 190f.; Paṭisambhidāmagga I 130; eighteen at Jātaka VI 542, 548;
-dhorayha a human beast of burden Saṁyutta Nikāya I 29;
-parakkama manly energy Dīgha Nikāya I 53; Saṁyutta Nikāya II 28;
-puggala a man, a human character Dīgha Nikāya III 5, 227 (eight); Saṁyutta Nikāya I 220 (8); II 69, 82, 206; IV 272f. = Itivuttaka 88 (8) (explained at Visuddhimagga 219); Aṅguttara Nikāya I 32, 130, 173, 189; II 34, 56; III 36, 349; IV 407 (8); V 139, 183 (8), 330 (8); Vinaya IV 212f. (= male); Sammohavinodanī 497;
-bhava state of being a man, manhood, virility Jātaka III 124; Dhammasaṅgani 634, 415, 839; Peta Vatthu Commentary 63;
-bhūmi man's stage, as "eight stages of a prophet's existence" (Dialogues of the Buddha I 72) at Dīgha Nikāya I 54, in detail at Sumaṅgalavilāsinī I 162, 163;
-medha man-sacrifice, human sacrifice Saṁyutta Nikāya I 76; Aṅguttara Nikāya II 42; IV 151; Itivuttaka 21; Sutta-Nipāta 303;
-yugāni (plural) (4) pairs of men Saṁyutta Nikāya IV 272f.; Aṅguttara Nikāya I 208; II 34, 56; III 36; IV 407; V 330; Dīgha Nikāya III 5, 227; Itivuttaka 88; in verse Vimāna Vatthu 4421; explained Visuddhimagga 219 (see under yuga);
-lakkhaṇa (lucky) marks on a man Dīgha Nikāya I 9;
-liṅga (see also pulliṅga) a man's characteristic, membrum virile male sexual organ Vinaya III 35; Dhammasaṅgani 634, 715, 839; Tikapaṭṭhāna 50; Visuddhimagga 184;
-viriya manly vigour Saṁyutta Nikāya II 28;
-vyañjana the membrum virile male sexual organ (= °liṅga) Vinaya II 269.

:: Purisaka (adjective/noun) [from purisa]
1. A (little) man, only in °tiṇa doll effigy made of grass (straw), scarecrow Milindapañha 352; Visuddhimagga 462; as 111.
2. (adjective) having a man, feminine °ikā in eka° (a woman) having intercourse with only one man Jātaka I 290.

:: Purisatta (neuter) [abstract from purisa] manhood, virility Dhammasaṅgani 634, 715, 839.

:: Purisattana (neuter) [= purisatta, cf. Trenckner, "Notes" 7037] manhood Milindapañha 171.

:: Purohita [puraḥ + past participle of dhā, ch. Vedic purohita]
1. placed in front, i.e. foremost or at the top, in phrase devā Inda-purohitā the gods with Inda at their head Jātaka VI 127 (= Indaṁ pure-cārikaṁ katvā commentary).
2. the king's head priest (brahmanic), or domestic chaplain, acting at the same time as a sort of Prime Minister Dīgha Nikāya I 138; Jātaka I 210; V 127 (his wife as brāhmaṇī); Puggalapaññatti 56 (brāhmaṇa p.); Milindapañha 241, 343 (dhamma-nagare p.); Peta Vatthu Commentary 74.

:: Pussa° at Mahāniddesa 90 in compounds °tila, °tela, °dantakaṭṭha, °mattikā, etc. is probably to be read with varia lectio phussa°; meaning not quite clear ("natural, raw"?).

:: Pussaka at Aṅguttara Nikāya I 188 is to be read as phussaka (see phussa3) cuckoo.

:: Pussaratha at Jātaka VI 39 read phussa° (q.v.).

:: Puthavī and Puthuvī (feminine) [doublets of paṭhavī] the earth; as puthavi at Saṁyutta Nikāya I 186; Jātaka I 14 (varia lectio puthuvi); IV 233, and in compounds °nābhi the navel of the earth (of the bodhimaṇḍa, the Buddha's seat under the holy fig tree) Jātaka IV 232; °maṇḍala the round of the earth Sutta-Nipāta 990. — as puthuvī at Aṅguttara Nikāya II 21, and in compound puthuvi-agga Paramatthajotikā II 353.

:: Puthu (adjective) [both Vedic pṛthak and pṛthu, literally spread out, far and wide, flat, of Indo-Germanic °plēt broad, Sanskrit prath to expand, pṛthaḥ palm of hand Avesta fraϸah breadth, cf. Greek πλατύς broad, πλάτανος plane tree, Lithuanian platùs broad, Latin planta sole of foot, Old High German flado pancake, Anglo-Saxon flet ground, English flat]
1. (= pṛthak) separated, individual, adverb separated, individual, adverb separately, each (also given as puthag eva Kaccāyana 29) Saṁyutta Nikāya I 75 (puthu attā individual self); Theragāthā 86; Jātaka IV 346 (= visuṁ visuṁ commentary); Milindapañha 4. See further under compounds
2. (= pṛthu). The forms (plural) are both puthu and puthū, both as adjective and noun; puthū more frequently found in metre. — numerous, various, several, more, many, most Dīgha Nikāya I 185 (puthu saññaggā; opposite ekaṁ); Saṁyutta Nikāya I 181 (puthū), 207 (the same); Sutta-Nipāta 769 (puthū kāme = bahū Mahāniddesa 11); 1043, 1044 (puthū = bahukā Cullaniddesa §449 b); Therīgāthā 344 (puthu = puthu sattā Therīgāthā Commentary 241); Jātaka VI 205 (puthū). neuter adverb puthu and puthuṁ greatly, much, in many ways Sutta-Nipāta 580 (= aneka-ppakāraṁ Paramatthajotikā II 460); Vimāna Vatthu 624 (= mahantaṁ Vimāna Vatthu 258).

-gumba experienced in many crafts Jātaka VI 448 (= aneka-sippaññu commentary);
-jja (puthu 1, but see remarks on puthujjana) common, ordinary Sutta-Nipāta 897, 911 (= puthujjanehi janita Mahāniddesa 308);
-titthakara a common sectarian Dīgha Nikāya I 116 (thus to puthu 1, but Sumaṅgalavilāsinī I 287 = bahū t.)
-ddisā (puthu 1) each separate quarter "all the diverse quarters" Saṁyutta Nikāya I 234;
-pañña (adjective) of wide wisdom (p. 2) Aṅguttara Nikāya I 130; II 67 (varia lectio hāsa°);
-paññatā wide wisdom Aṅguttara Nikāya I 45;
-pāṇiya ordinary (p. 1) mode of shampooing with the hand Vinaya II 106 (Samantapāsādikā 1200 explains pudhu-pāṇikan ti hattha parikammaṁ vuccati "manual performance," thus not identical with pāṇikā on page 151);
-bhūta (p. 2) widely spread Saṁyutta Nikāya II 107; but cf. Buddhist Hybrid Sanskrit pṛṭhag bhavati to be peculiar to Divyāvadāna 58, 100;
-mati wide understanding Saṁyutta Nikāya I 236;
-loma "flat fin," N of a fish "the finny carp" (Mrs. Rhys Davids) Vimāna Vatthu 4411 (= dibba-maccha Vimāna Vatthu 191); Therīgāthā 508 (= so-called fish Therīgāthā Commentary 292); Jātaka IV 466;
-vacana "speaking in many (bad) ways," or "people of various speech" (so explained Mahāniddesa 397) Sutta-Nipāta 932 (probably better "speaking ordinary talk" = puthu 1);
-sattā (plural) = puthujjanā, common people, the masses Saṁyutta Nikāya I 44; Peta Vatthu III 73.

:: Puthujjana [*prthag-jana, thus puthu 1 + jana, but from the point of view of Pāḷi identical in form and meaning with puthu 2, as shown by use of puthu in similar compounds and by Comentarial explanation. One may even say that puthu 1 = pṛthak is not felt at all in the Pāḷi word. Trenckner ("Notes" 76) already hinted at this by saying "puthujjana, partly confounded with puthu"; a connection which also underlies its explanation as "one-of-the-many-folk" at Points of Controversy 8007 and 2913. It is felt to belong to puthu 2 in the same sense as German "die breite Masse," or Greek οἱ πολλοί. The explanation at Mahāniddesa 308 = 328 is puthu-nānā-janā. a long and detailed etymological-speculation explanation of the term is found at Sumaṅgalavilāsinī I 59, translated at Buddhist Manual of Psychological Ethics 237, note 3. The Buddhist Hybrid Sanskrit form is pṛthagjana Divyāvadāna 133 etc.] an ordinary, average person (4 classes of ordinary people are discussed at Compendium 49, 50), a common worldling, a man of the people, an ordinary man Majjhima Nikāya I 1, 7, 135, 239, 323; III 64, 227; Saṁyutta Nikāya I 148; II 94f. (assutavā), 151 (the same); III 46, 108, 162; IV 157, 196, 201 (assutavā), 206f.; V 362 (as opposed to sotāpanna); Aṅguttara Nikāya I 27, 147 (maraṇa-dhammin), 178, 267; II 129, 163; III 54; IV 68, 97, 157, 372; Sutta-Nipāta 351, 455, 706, 816, 859; Dhammapada 59, 272; Vimāna Vatthu 826 (= anariya Vimāna Vatthu 321, + anavabodha); Mahāniddesa 146, 248; Paṭisambhidāmagga I 61f., 143, 156; II 27; Dhammasaṅgani 1003 (cf. as 248f.); Visuddhimagga 311 (= anariya); Sammohavinodanī 133 (avijjābhikhūta, bhava-taṇhābhibhūta), 186 (ummattaka, opposed to upabrūhita-ñāṇa-purisa, exemplifying upādāna and kamma); Dhammapada I 5 (opposite ariyasāvaka), 445; Saddhammopāyana 363.

-kalyāṇaka (cf. Buddhist Hybrid Sanskrit pṛthagjana-kalyāṇaka Divyāvadāna 419, 429) an ordinary man striving after his spiritual good Mahāniddesa 477; Paṭisambhidāmagga I 176; II 190, 193;
-bhikkhu a bhikkhu of the common sort Sumaṅgalavilāsinī I 269; Sammohavinodanī 383;
-sukha ordinary happiness Majjhima Nikāya I 454.

:: Puthujjanatā (feminine) [abstract from puthujjana] commonplace character Saṁyutta Nikāya I 187 = Theragāthā 1217.

:: Puthujjanika (adjective) [from puthujjana] common, ordinary Jātaka I 360 (of iddhi).

:: Puthuka [from puthu, cf. (late) Vedic pṛthuka "flat corn," also "young of an animal," with which cf. perhaps Greek παρθένος see Walde, Latin Wörterbuch under virgo] rice in the ear Dhammapada I 98 (°agga as first gift of the field).

:: Puthula (adjective) [from puthu] broad, large, flat Jātaka III 16 (°sīsa flat-headed); VI 171 (°antaraṁsa flat-chested); Milindapañha 121 (of a river); Vimāna Vatthu 301 (°gambhīra). — ablative puthulato (as adverb) across Dhammapada I 396.

:: Puthuso (adverb) [ablative of puthu] broadly, i.e. diversely, at variance Sutta-Nipāta 891, 892 (= puthu-diṭṭhi-gata Mahāniddesa 301).

:: Puthutta and Puthatta (neuter) [from puthu, cf. Sanskrit pṛthutva; not with Kern, Toevoegselen sub voce = Sanskrit pṛthaktva, speciality, peculiarity] being at variance, diversity Saṁyutta Nikāya II 77 (opposite ekatta; varia lectio puthatta). At Aṅguttara Nikāya IV 97 we have to read puthattānaṁ for puthuttānaṁ which has nothing to do with puthutta, but is puthu + attānaṁ as borne out by varia lectio puthujjattānaṁ, and by Mp: puthu nānākāraṇehi attānaṁ hanti.

:: Putolī see muṭolī.

:: Putta [Vedic putra, Indo-Germanic °putlo = Latin pullus (°putslos) young of an animal, from pōu, cf. Greek παῠς = παίς child, Latin puer, pubes, Avesta puϸra, Lithuanian putḷtis (young animal or bird), Cymraeg (Welsh) wyr grandchild; also Sanskrit pota(ka) young animal and base pu° in pumaṁs, puṁs "man"]
1. a son Saṁyutta Nikāya I 210; Sutta-Nipāta 35, 38, 60, 557, 858; Dhammapada 62, 84, 228, 345; Jātaka IV 309; Visuddhimagga 645 (simile of 3 sons); Peta Vatthu Commentary 25, 63, 73f.; Sumaṅgalavilāsinī I 157 (dāsaka°). Four kinds of sons are distinguished in the Padabhājaniya, viz. atraja p., khettaja, dinnaka, antevāsika, or born of oneself, born on one's land, given to one, i.e. adopted, one living with one as a pupil. Thus at Mahāniddesa 247; Cullaniddesa §448; Jātaka I 135. Good and bad sons in regard to lineage are represented at Jātaka VI 380. — Metaphysical "sons of the Buddha" Saṁyutta Nikāya I 192 = Theragāthā 1237 (sabbe Bhagavato puttā); Itivuttaka 101 (me tumhe puttā orasā mukhato jātā dhammajā), Jātaka III 211. — The parable of a woman eating her sons is given as a punishment in the Peta condition at Peta Vatthu I 6 (and 7). plural puttāni Peta Vatthu I 63. — aputta-bhāvaṁ karoti to disinherit formally Jātaka V 468.
2. (in general) child, descendant, sometimes pleonastic like English °man, °son in names: see putta-dāra; so especially in later literature, like ludda° hunter's son = hunter Jātaka II 154; ayya° = ayya, i.e. gentleman, lord Jātaka V 94; Peta Vatthu Commentary 66. See also rāja°. — Of a girl Therīgāthā 464. — mātucchā° and mātula° cousin (from mother's side), pitucchā° the same (from father's side). On putta in name Pāṭali° see puṭa. — feminine puttī see rāja°.

-jīva name of a tree: Putranjiva Roxburghii Jātaka VI 530;
-dāra child and wife (i.e. wife and children, family) Dīgha Nikāya III 66, 189, 192; Saṁyutta Nikāya I 92; Aṅguttara Nikāya II 67; Peta Vatthu IV 348 (sa° together with his family); Jātaka III 467 (kiṁ °ena what shall I do with a family°); V 478. They are hindrances to the development of spiritual life: see Cullaniddesa under āsiṁsanti and palibodha;
-phala a son as fruit (of the womb) Jātaka V 330;
-maṁsa the flesh of one's children (sons) a metaphor probably distorted from pūta° rotten flesh Path of Purification, p. 33, note 28, "[This] is an allusion to the story [at] Saṁyutta Nikāya II 98."). The metaphor is often alluded to in the kasiṇa-kammaṭṭhāna, and usually coupled with the akkha-bbhañjana (and vaṇapaticchādana) simile, e.g. Visuddhimagga 32, 45; Dhammapada I 375; Paramatthajotikā II 58, 342. Besides at Saṁyutta Nikāya II 98 (in full); Theragāthā 445 (°ūpamā); Therīgāthā 221;
-mata a woman whose sons (children) are dead Majjhima Nikāya I 524.

:: Puttaka [from putta]
1. A little son Saṁyutta Nikāya I 209, 210.
2. A little child Therīgāthā 462 (of a girl).
3. a young bird (= potaka) Jātaka II 154.

:: Puttatta (neuter) [from putta] sonship Dhammapada I 89.

:: Puttavant (adjective) [from putta] having sons Saṁyutta Nikāya IV 249. Trenckner, "Notes" 6216 gives a feminine *puttapatī for puttavatī, but without reference.

:: Puttimant (adjective) [from *puttamant] having sons Saṁyutta Nikāya I 6; Sutta-Nipāta 33.

:: Puttiya (—°) in Sakya° is compound Sakyaputta + iya "belonging to the son of the Sakyas" (i.e. to the Sakya prince) Peta Vatthu Commentary 43. — asakyaputtiya dhamma Vinaya II 297.

:: Puṭa [etymology unknown, probably dialectical, as shown by name of Pāṭaliputta, where putta = puṭa since unfamiliar in origin] original meaning "tube," container, hollow, pocket.
1. A container, usually made of leaves (cf. Jātaka IV 436; V 441; VI 236), to carry fruit or other viands, a pocket, basket: ucchu° basket for sugar Jātaka IV 363; paṇṇa° leaf-basket Peta Vatthu Commentary 168; phala° fruit basket Jātaka IV 436 = VI 236; phānita(ssa)° basket of molasses, sugar-basket Saṁyutta Nikāya I 175 (Kindred Sayings I 221 "jar"); Jātaka IV 366; Dhammapada IV 232; mālā° basket for garlands or flowers Dhammapada III 212 (baddha made, literally bound). In puṭa-baddha-kummāsa Vimāna Vatthu 308 perhaps meaning "cup."
2. a bag or sack, usually referring to food carried for a journey, thus "knapsack" (or directly "provisions," taking the container for what it contains Sumaṅgalavilāsinī I 288 puts puṭaṁsa = pātheyya), in bhatta° bag with provisions Jātaka II 82 (with bandhati), 203; III 200; Sumaṅgalavilāsinī I 270. Also at Jātaka IV 375 "bag" (tamba-kipillaka°). See below °aṁsa and °bhatta.
3. A tube, hollow, in nāsā° (nāsa°) nostril Jātaka VI 74; Visuddhimagga 195, 263, 362; Paramatthajotikā I 65; hattha° the hollow of the hand Milindapañha 87; vatthi° bladder(-bag) Visuddhimagga 264; sippi-puṭa oyster shell Jātaka V 197, 206. puṭaṁ karoti to form a hollow Sammohavinodanī 34.
4. box, container, see °bheda and °bhedana, in pāṭali-puṭa seed box for the p. flower.

-aṁsa "bag-shoulder" (for "shoulder-bag," cf. aṁsapuṭa (assapuṭa) and German rucksack. Rightly explained by Buddhaghosa at Sumaṅgalavilāsinī I 288), a bag for carrying provisions on journeys, hence "provision," in phrase puṭaṁsena with provisions (varia lectio at all places puṭosena) Dīgha Nikāya I 117; Majjhima Nikāya III 80; Aṅguttara Nikāya II 183; cf. Dialogues of the Buddha I 150; see also mutoḷī;
-pāka something cooked in a bag (like a meal-pudding) Visuddhimagga 500;
-baddha kind of moccasins Vinaya I 186, see Vinaya Texts II 15. spelled puṭa-bandha at Visuddhimagga 251 = Sammohavinodanī 234;
-bhatta "bag-food," viaticum, provisions for a journey Jātaka II 423; Paramatthajotikā I 46;
-bheda the breaking of the container (i.e. seed boxes of the Sirīs plant Sanskrit śirīṣa)) Vimāna Vatthu 344 (in vatthu where sirīsa refers to Pāṭaliputta, cf. Vimāna Vatthu 8452, 53);
-bhedana breaking of the (seed°) boxes of the trumpet-flower plant (Pāṭali), referring primarily to the name of Pāṭali-putta, where putta represents a secondary Pālization of Sanskrit °putra which again represents Pāḷi (or non-Aryan) puṭa (see Pischel, Prākrit Grammar §§238 and 292). Through popular etymology a wrong conception of the expression arose, which took puṭa in the sense of "wares, provisions, merchandise" (perhaps influenced by puṭaṁsa) and, based on commentary on Udāna 88 (bhaṇḍakānaṁ mocana-ṭṭhānaṁ vuttaṁ hoti) gave rise to the (wrong) translation Dialogues of the Buddha II 92 "a centre for interchange of all kinds of wares." See also The Questions of King Milinda I 2; Rhys Davids Buddhist Suttas XVI — Vinaya I 229 = Dīgha Nikāya II 87 = Udāna 88. After the example of Pāṭaliputta applied to the city of Sāgala at Milindapañha 1 (nānā-puṭa-bhedanaṁ S° nagaraṁ). Here clearly meant for "merchandise." — Rhys Davids in a note on puṭabhedana gives explanation "a town at the confluence or bend of a river" (cf. Jacobi, Jaina Sūtras 2, 451).

:: Puṭaka (neuter) [from puṭa] a bag, pocket, knapsack or basket Jātaka II 83 (°bhatta = provisions); Sumaṅgalavilāsinī I 263; Dhammapada II 82 (varia lectio piṭaka and kutaka); IV 132 (pockets of a serpent's hood). cf. bhatta.

:: Puṭṭha1 [past participle of puṣ (see poseti), Vedic puṣṭa] nourished, fed, strengthened, brought up Sutta-Nipāta 831; Jātaka III 467.

:: Puṭṭha2 [past participle of pucchati, Vedic pṛsṭa] asked Saṁyutta Nikāya II 36; Sutta-Nipāta 84, 122, 510f., 1036; Dhammapada IV 132; Peta Vatthu Commentary 10 (after accusative) 68, 72 with samāno Aṅguttara Nikāya I 197. See also pucchita.

:: Puṭṭha3 see phuṭṭha [= Sanskrit spṛṣṭa, cf. Pischel, Prākrit Grammar §311].

:: Puṭṭhatta (neuter) [abstract from puṭṭha1] the fact of being fed or brought up by Jātaka II 405 (vaḍḍhakinā °ā).

:: Puṭṭhavant [from puṭṭha3, cf. same form in Prākrit AMg. puṭṭhavaṁ = Sanskrit spṛṣṭavān: Pischel, Prākrit Grammar §569] one who has touched or come in direct contact with Therīgāthā Commentary 284.

:: Pūga1 (neuter) [etymology? cf. Vedic pūgain meaning of both pūga1 and pūga2] heap, quantity; either as noun with genitive or as adjective = many, alot Sutta-Nipāta 1073 (pūgaṁ vassānaṁ = bahūni vassāni Cullaniddesa §452); Peta Vatthu IV 79 (pūgāni vassāni); Sammohavinodanī 2 (khandhaṭṭha, piṇḍ°, pūg°).

:: Pūga2 (masculine) [see pūga] corporation, guild Vinaya II 109, 212; IV 30, 78, 226, 252; Majjhima Nikāya III 48; Aṅguttara Nikāya III 300; Udāna 71; Puggalapaññatti 29 (= seṇi Puggalapaññatti 210).

-āyatana guild's property Jātaka VI 108 (= pūga-santaka dhana commentary);
-gāmaṇika superintendant of a guild, guildmaster Aṅguttara Nikāya III 76;
-majjhagata gone into a guild Aṅguttara Nikāya I 128 = Puggalapaññatti 29; Paramatthajotikā II 377.

:: Pūga3 [Classical Sanskrit pūga] the betel-palm, betel nut tree Jātaka V 37 (°rukkha-ppamāṇaṁ ucchu-vanaṁ).

:: Pūja (adjective) [Epic Sanskrit pūjya, cf. pujja] to be honoured, honourable Aṅguttara Nikāya III 78 (varia lectio; Text pūjja); Jātaka III 83 (apūja = apūjanīya commentary); pūjaṁ karoti to do homage Visuddhimagga 312. See also pūjiya.

:: Pūjanā (feminine) [from pūjeti] veneration, worship Aṅguttara Nikāya II 203f.; Dhammapada 106, 107; Puggalapaññatti 19; Dhammasaṅgani 1121; Milindapañha 162.

:: Pūjaneyya and Pūjanīya [gerund of pūjeti] to be honoured, entitled to homage Saṁyutta Nikāya I 175; Paramatthajotikā II 277; -īya Jātaka III 83; Saddhammopāyana 230, 551.

:: Pūjā (feminine) [from pūj, see pūjeti] honour, worship, devotional attention Aṅguttara Nikāya I 93 (āmisa°, dhamma°); V 347f.; Sutta-Nipāta 906; Dhammapada 73, 104; Peta Vatthu I 55; I 512; Dīpavaṁsa VII 12 (cetiya°); Paramatthajotikā II 350; Peta Vatthu Commentary 8; Saddhammopāyana 213, 230, 542, 551.

-āraha worthy of veneration, deserving attention Dhammapada 194; Dhammapada III 251.

-karaṇa doing service, paying homage Peta Vatthu Commentary 30.

-kāra = karaṇa Dhammapada II 44.

:: Pūjetar [agent noun from pūjeti] one who shows attention or care Aṅguttara Nikāya V 347f., 350f.

:: Pūjeti [pūj, occurring in ṛgvedav only in śācipūjana ṛgvedav VIII 16, 12] to honour, respect, worship, revere Sutta-Nipāta 316 (potential pūjayeyya), 485 (imperative pūjetha); Dhammapada 106, 195; Sumaṅgalavilāsinī I 256; Peta Vatthu Commentary 54 (preterit sakkariṁsu garukkariṁsu mānesuṁ pūjesuṁ); Saddhammopāyana 538, — past participle pūjita (q.v.).

:: Pūjita [past participle of pūjeti] honoured, revered, done a service Saṁyutta Nikāya I 175, 178; II 119; Theragāthā 186; Sutta-Nipāta 316; Udāna 73 (sakkata mānita p. apacita); Peta Vatthu I 42 (= paṭimānita commentary); II 810.

:: Pūjiya [= pūja, Sanskrit pūjya] worthy to be honoured Sutta-Nipāta 527; Jātaka V 405; Saddhammopāyana 542.

:: Pūpa [cf. Epic Sanskrit pūpa; "a rich cake of wheaten flour" Abhidh-r-m, 2, 164; and Buddhist Hybrid Sanskrit pūpalikā Avadāna-śataka II 116] a special kind of cake, baked or boiled in a bag Jātaka V 46 (°pasibbaka cake-bag); Dhammapada I 319 (jāla° net-cake; varia lectio pūva). See also pūva.
[BD]: pudding?

:: Pūra (adjective) [cf. Classical Sanskrit pūra; from pṛ, see pūreti] full; full of (with genitive) Dīgha Nikāya I 244 (nadī); Majjhima Nikāya I 215; III 90, 96; Aṅguttara Nikāya IV 230; Sutta-Nipāta 195, 721; Udāna 90 (nadī); Jātaka I 146; Peta Vatthu IV 313 (= pānīyena puṇṇa Peta Vatthu Commentary 251); Puggalapaññatti 45, 46; Peta Vatthu Commentary 29. -dup° difficult to fill Jātaka V 425. — pūraṁ (—°) neuter as adverb in kucchi-pūraṁ to his belly's fill Jātaka III 268; Visuddhimagga 108 (udara-pūra-mattaṁ).

:: Pūraka (adjective) [= pāra + ka] filling (—°) Visuddhimagga 106 (mukha°).

:: Pūraḷāsa [cf. Vedic puroḍāśa] sacrificial cake (brahmanic), oblation Sutta-Nipāta 459 (= carukañ ca pūvañ ca Paramatthajotikā II 405), 467, 479 (= havyasesa commentary), 486.

:: Pūraṇa (adjective/noun) [from pūreti]
1. (adjective) filling Sutta-Nipāta 312 (? better read purāṇa with Paramatthajotikā II 324); Peta Vatthu Commentary 70 (eka-thālaka°), 77 (the same). As proper name in Pūraṇa Kassapa, which however seems to be distorted from Purāṇa K. (Dīgha Nikāya I 47; Sutta-Nipāta page 92, cf. Paramatthajotikā I 126, 175; Paramatthajotikā II 200, 237, 372). The explanation (popular etymology) of the name at Sumaṅgalavilāsinī I 142 refers it to pūreti ("kulassa ekūnaṁ dāsa-sataṁ pūrayamāno jāto" i.e. making the hundred of servants full).
2. (neuter) an expletive particle (pada° "verse-filler"), so in commentary style of "a" Paramatthajotikā II 590; "kho" the same 139; "kho pana" the same 137; "taṁ" Paramatthajotikā I 219; "tato" Paramatthajotikā II 378; "pi" the same 536; "su" the same 230; "ha" the same 416; "hi" the same 377. See pada°.

:: Pūratta (neuter) [abstract from pūra] getting or being full, fullness Vinaya II 239 (opposite unattaṁ).

:: Pūreti [causative of pṛ, pṛṇāti to fill, intransitive pūryate, cf. Latin pleo; Greek πίμ-πλημι, πλῄθω, πολύϛ much, Gothic filu = German viel; Old High German folc = folk]
1. to fill (with = genitive or instrumental) Saṁyutta Nikāya I 173; Sutta-Nipāta 30, 305; Jātaka I 50 (pāyāsassa), 347; II 112 (preterit pūrayittha); IV 272 (sagga-padaṁ pūrayiṁsu filled deva world); Dhammapada II 82 (sakaṭāni ratanehi); IV 200 (pattaṁ); Peta Vatthu Commentary 100 (bhaṇḍassa), 145 (suvaṇṇassa).
2. to fulfil Dhammapada I 68.
3. (causative) to make fill Visuddhimagga I 37 (lakāraṁ), — past participle puṇṇa. See also pari°. Causative II pūrāpeti to cause to fill Saṁyutta Nikāya II 259: Jātaka I 99.

:: Pūrita [past participle of pūreti] filled with (—°), full Peta Vatthu II 120 (= paripuṇṇa Peta Vatthu Commentary 77); Peta Vatthu Commentary 134.

:: Pūti (adjective) [cf. Sanskrit pūti, pūyati to fester Greek πύθω, πῦον = pus; Latin pūtidus putrid; Gothic fūls = German faul, English foul] putrid, stinking, rotten, fetid Dīgha Nikāya II 353 (khaṇḍāni pūtīni); Majjhima Nikāya I 73, 89 = III 92 (aṭṭhikāni pūtīni); Vinaya III 236 (anto°); Saṁyutta Nikāya III 54; Peta Vatthu I 32; I 61 (= kuṇapagandha Peta Vatthu Commentary 32); Visuddhimagga 261 (= pūtika at Paramatthajotikā I 61), 645 (°pajā itthi, in simile); Peta Vatthu Commentary 67; Saddhammopāyana 258. — See also puccaṇḍatā.

-kāya foul body, mass of corruption, epithet of the human body Majjhima Nikāya II 65; Saṁyutta Nikāya I 131; III 120; Therīgāthā 466; Therīgāthā Commentary 283; Paramatthajotikā II 40; Dhammapada III 111;
-kummāsa rotten junket Visuddhimagga 343;
-gandha bad smell, ill-smelling Peta Vatthu I 31 (= kuṇapa° Peta Vatthu Commentary 15); Jātaka V 72;
-dadhi rancid curds Visuddhimagga 362; Sammohavinodanī 68; cf. pūti-takka Visuddhimagga 108;
-deha = °kāya Saṁyutta Nikāya I 236;
-maccha stinking fish Majjhima Nikāya III 168 (+ °kuṇapa and °kummāsa); in simile at Itivuttaka 68 = Jātaka IV 435 = VI 236 = Paramatthajotikā I 127;
-mukha having a putrid mouth Paramatthajotikā II 458 (āsīvisa); Peta Vatthu Commentary 12, 14;
-mutta strong-smelling urine, usually urine of cattle used as medicine by the bhikkhu Vinaya I 58 = 96 (°bhesajja); Majjhima Nikāya I 316; Itivuttaka 103; Vimāna Vatthu 5 (°harītaka);
-mūla having fetid roots Majjhima Nikāya I 80;
-latā "stinking creeper," a sort of creeper or shrub (Coccolus cordifolius, otherwise gaḷocī) Sutta-Nipāta 29 = Milindapañha 369; Visuddhimagga 36, 183; Paramatthajotikā I 47 (°saṇṭhāna); Dhammapada III 110, 111 (taruṇā galoci-latā pūtilatā ti vuccati);
-lohitaka with putrid blood Peta Vatthu I 78 (= kuṇapa° Peta Vatthu Commentary 37);
-sandeha = °kāya Dhammapada 148.

:: Pūtika (adjective) = pūti Majjhima Nikāya I 449; Saṁyutta Nikāya V 51; Aṅguttara Nikāya I 261; Jātaka I 164; II 275; Milindapañha 252; Dhammapada I 321; III 111; Vimāna Vatthu 76. — apūtika not rotten, fresh Majjhima Nikāya I 449; Aṅguttara Nikāya I 261; Jātaka V 198; Milindapañha 252.

:: Pūva [cf. Sanskrit pūpa; with v for p] a cake, baked in a pan (kapalla) Aṅguttara Nikāya III 76; Jātaka I 345 (kapalla° pancake), 347; III 10 (pakka°); Vimāna Vatthu 136; 296 (= kapalla-pūva Vimāna Vatthu 123); Peta Vatthu IV 313 (= khajjaka Peta Vatthu Commentary 251); Visuddhimagga 108 (jāla° net-cake, cf. jāla-pūpa), 359 (pūvaṁ vyāpetvā, in compound); Sammohavinodanī 65, 255 (simile of woman going to bake a cake); Paramatthajotikā I 56; Sumaṅgalavilāsinī I 142; Vimāna Vatthu 67, 73 (°surā, one of the five kinds of intoxication liquors, see surā); Peta Vatthu Commentary 244. See also Vinaya Texts I 39 (sweetmeats, sent as presents).

:: Pūvika [from pūva] a cake-seller, confectioner Milindapañha 331.

-----[ R ]----- ☝

:: R -R the letter (or sound) r, used as euphonic consonant to avoid hiatus. The sandhi -r- originates from the final -r- of nouns in °ir and °ur of the Vedic period. In Pāḷi it is felt as euphonic consonant only, like other sandhi consonants (-y- for instance) which in the older language were part of the noun itself. Thus r even where it is legitimate in a word may interchange with other sandhi-consonants in the same word, as we find puna-m-eva and puna-d-eva besides the original puna-r-eva (= Vedic punar eva). At Jātaka I 403 we read "punar āgata," where the commentary explains "puna āgata, ra-kāro sandhi-vasena vutto." Similarly: Sutta-Nipāta 81 (vutti-r-esā), 214 (thambho-r-iva), 625 = Dhammapada 401 (āragge-r-iva), 679 (ati-r-iva), 687 (sarada-r-iva), 1134 (haṁsa-r-iva); Vimāna Vatthu 6422 (Vajirāvudho-r-iva); Peta Vatthu II 87 (puna-r-eva); II 116 (the same); Peta Vatthu Commentary 77 (su-r-abhigandha). In the latter cause the r has no historical origin, as little as in the phrase dhir atthu (for *dhig-atthu) Sutta-Nipāta 440; Jātaka I 59.

:: Ra cat i [rac, later Sanskrit] to arrange, prepare, compose. The root is defined at Dhatupāṭha 546 by "paṭiyattane" (with varia lectio car), and given at No. 542 as varia lectio of pac in meaning "vitthāre." — past participle racita.

:: Rabhasa [rabh = labh, which see for etymology cf. also Latin rabies. — Dhatupāṭha 205 explains rabh (correctly) by ārambha and Dhātum 301 by rābhassa] wild, terrible, violent Dīgha Nikāya I 91, explained by "bahu-bhāṇin" at Sumaṅgalavilāsinī I 256. There are several vv.ll. At this passage.

:: Racanā (feminine) [from rac]
1. Arrangement (of flowers in a garland) Vimāna Vatthu 354.
2. composition (of a book) Saddhammopāyana 619.

:: Racchā (feminine) [Sanskrit rathyā. This the contracted formation. The diæretic forms are rathiyā and rathikā (q.v.)] a carriage road Vinaya II 194; III 151; IV 271 (= rathiyā); V 205 (raccha-gata); Jātaka I 425; V 335; VI 276 (in its relation to vīthi); Dāṭhāvaṁsa V 48; Peta Vatthu Commentary 24 (koṇa°).

:: Racita [past participle of racati]
1. Arranged Jātaka V 157 (su° in commentary for samocita; varia lectio sucarita).
2. strung (of flowers) Mahāvaṁsa 34, 54. — cf. vi°.

:: Rada at Therīgāthā Commentary 257 in compound "sannivesa-visiṭṭha-rada-visesayutta" is not quite clear ("splitting"?).

:: Radati [rad: see etymology at Walde, Latin Wörterbuch sub voce rado ("rase"). Given in meaning "vilekhana" at Dhatupāṭha 159 and Dhātum 220. Besides this it is given at Dhātum 224 in meaning "bhakkhana"] to scratch Dhatupāṭha 159; cf. rada and radana tooth Abhidhānappadīpikā 261.

:: Rahada [Vedic hrada, with diæresis and metathesis *harada > rahada; the other metathetic form of the same hrada is *draha > daha] a (deep) pond, a lake Dīgha Nikāya I 50 (°ṁ iva vippasannaṁ udānaṁ); Saṁyutta Nikāya I 169 = 183 (dhammo rahado sīla-tittho); Sutta-Nipāta 721 = Milindapañha 414 (rahado pūro va paṇḍito); Itivuttaka 92 (rahado va nivāto), 114 (r. sa-ummi sāvaṭṭo sagaho); Dhammapada II 152. — as udaka° at Dīgha Nikāya I 74, 84; Aṅguttara Nikāya III 25 (ubbhid-odako); Puggalapaññatti 47. — On ṛ in similes see JPTS, 1907, 127.

:: Rahas and Raho (neuter) [Vedic rahas. The Pāḷi word is restricted to the forms raho and rahā° (= *rahaḥ); a locative rahasi is mentioned by Childers, but not found in the canon. — To rahati] lonely place, solitude, loneliness; secrecy, privacy.
1. raho: occurring only as adverb "secretly, lonely, in secret," either absolutely, e.g. Saṁyutta Nikāya I 46; Sutta-Nipāta 388; Peta Vatthu II 716 (opposite āvi openly); IV 140 (raho nisinna); Visuddhimagga 201 (na raho karoti pāpāni: arahaṁ tena vuccati); or in compounds e.g. °gata being in private, being alone Dīgha Nikāya I 134 (+ paṭisallīna); Sutta-Nipāta page 60. See also under paṭisallīna; °gama "secret convention, secret intercourse," figurative a secret adviser Jātaka VI 397; °vāda secret talk Majjhima Nikāya III 230. See also anu°.
2. rahā°, only in compound rahā-bhāva secrecy, in definition of Arahant at Sumaṅgalavilāsinī I 146 = Visuddhimagga 201 (rahābhāvena ten'esa arahan ti). See also derivation rāha-seyyaka.
Note: Hardy's reading yathā rahaṁ at Peta Vatthu II 923 and Peta Vatthu Commentary 78 is not correct, it should be yathārahaṁ (cf. similarly pūj-āraha). In the same sense we would preferably read aggāsanādi-arahānaṁ "of those who merit the first seat etc." at Jātaka I 217, although all mss have aggāsanādi-rahānaṁ, thus postulating a form raha = araha.

:: Rahassa (adjective neuter) [Sanskrit rahasya] secret, private; neuter secrecy, secret Mahāvaṁsa 35, 64 (vatvā rahassaṁ); instrumental rahassena (as adverb) secretly Mahāvaṁsa 36, 80; accusative rahassaṁ the same Peta Vatthu IV 165.

-kathā secret speech, whispered words Jātaka I 411; II 6.

:: Rahassaka (adjective) [from rahassa] secret Milindapañha 91 (guyhaṁ na kātabbaṁ na rahassakaṁ).

:: Rahati [rah, defined at Dhatupāṭha 339 and 632 by "cāga," giving up, also at Dhātum 490 by "cāgasmiṁ," 876 by cāga and gata] to leave, desert: see past participle rahita and derived rahas, rahassa.

:: Rahāyati [denominative from rahas; not corresponding to Sanskrit rahayati, commentary of rahati to cause to leave] to be lonely, to wish to be alone Majjhima Nikāya II 119.

:: Rahita [past participle of rah]
1. lonely, forsaken Therīgāthā 373 (gantum icchasi rahitaṁ bhiṁsanakaṁ mahāvanaṁ).
2. deprived of, without (—°) Jātaka III 369 (buddhiyā rahitā sattā); Sumaṅgalavilāsinī I 36 (avaṇṇa°); Peta Vatthu Commentary 63 (bhoga°), 67 (ācāra°), 77 (gandha°).
Note: sa mantarahita is to be divided as sam-antarahita.

:: Rajaka [from rajati] a dyer (and "washerman" in the same function), more correctly "bleacher." See remarks of Kern's at Toevoegselen II 45 on distinction of washerman and dyer. — Dīgha Nikāya I 51 (in list of occupations); Vinaya III 45; Saṁyutta Nikāya II 101 = III 152 (in simile; combined with cittakāra, here perhaps "painter"?); Saṁyutta Nikāya III 131; Jātaka V 186; Sammohavinodanī 331 (in simile).

:: Rajakkha (—°) (adjective) [rajo + ending ka, in combination *rajas-ka = rajakkha, like *puras-kata = purakkhata. The °ka belongs to the whole compound] only in combination with appa° and mahā° i.e. having little (or no) and much defilement (or blemish of character) Majjhima Nikāya I 169; Saṁyutta Nikāya I 137 (here further combined with °jātika; cf. Buddhist Hybrid Sanskrit alpa-rajaskajātīya Mahāvastu III 322); Vinaya I 5 (the same); Paṭisambhidāmagga I 121; II 33, 195; Mahāniddesa 358; Cullaniddesa §235 3 p2; Vibhaṅga 341; Milindapañha 263; Visuddhimagga 205; Sammohavinodanī 458.

:: Rajakkhatā (feminine) [abstract from rajakkha] is Kern's (problematic) proposed reading (Toevoegselen sub voce) for rājakhāda at Sutta-Nipāta 831 (rājakhādāya phuṭṭho), which is, however, unjustified, as the original reading is well-attested and explained in the Niddesa as such. The term as proposed would not occur by itself either (like rajakkha, only —°).

:: Rajana (neuter) [from raj] colouring, dye Dīgha Nikāya I 110 (suddhaṁ vatthaṁ ... sammadeva rajanaṁ paṭigaṇheyya); Vinaya I 50 = 53 II 227; Vinaya I 286 (6 dyes allowed to the bhikkhus: mūla°, khandha°, taca°, patta°, puppha°, phala°, or made of the root, the trunk, bark, leaf, flower, fruit of trees) Theragāthā 965; Saṁyutta Nikāya II 101 (here either as feminine or adjective); Jātaka I 220 (washing?).

-kamma (the job of) dyeing Jātaka I 118; Visuddhimagga 65;
-pacana boiling the dye Visuddhimagga 389 (cf. rajana-pakka Vinaya Texts II 49);
-bhājana dye-vessel Vinaya I 286;
-sālā colouring workshop, dyeing-hall Visuddhimagga 65.

:: Rajani (feminine) [from raj, cf. rajanīya 2] the night Dāṭhāvaṁsa I 39; Abhidhānappadīpikā 69; Peta Vatthu Commentary 205.

:: Rajanīya (adjective) [gerund of rajati] of the nature of rajas, i.e. leading to lust, apt to rouse excitement, enticing, lustful.
1. As epithet of rūpa (vedanā saññā etc.) Saṁyutta Nikāya III 79; also at Dīgha Nikāya I 152f. (dibbāni rupāni passāmi piya-rūpāni kāmūpasaṁhitāni rajanīyāni; and the same with saddāni). In another formula (relating to the five kāmaguṇā): rūpā (saddā etc.) iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā Dīgha Nikāya I 245; Majjhima Nikāya I 85. The explanation of this passage at Sumaṅgalavilāsinī I 311 is: r. = rāgajanaka. — The expression rajanīyā dhammā "things (or thoughts) causing excitement" is contrasted with vimocanīyā dh. "that which leads to emancipation" at Aṅguttara Nikāya II 196. The same takes the places of lobhanīyā dhammā in combination with dosanīyā and mohanīyā dh. At Saṁyutta Nikāya IV 307; Aṅguttara Nikāya II 120; III 169. Another pair is mentioned at Nettipakaraṇa 18, viz. r. dhammā and pariyuṭṭhāniyā dh.
2. In different connections it means simply "delightful, lovely" and is e.g. An epithet of the night. So at Peta Vatthu III 71, where the passage runs "yuvā rajanīye kāmaguṇehi sobhasi": youthful thou shinest with the qualities of enjoyment in the enjoyable (night), which at Peta Vatthu Commentary 205 is explained in a twofold manner viz. first as "ramaṇīyehi rāguppatti-hetu-bhūtehi" (viz. kāmagunehi), referring to a varia lectio rajanīyehi, and then as "rajanī ti vā rattīsu, ye ti nipāta mattaṁ" and "virocasi rattiyaṁ." Thus rajanī is here taken directly as "night" (cf. Abhidhānappadīpikā 69). — At Peta Vatthu IV 62 the passage runs "pamattā rajaniyesu kāmassādābhinandhino" i.e. not heeding the enjoyment of the taste of craving at nights; here as masculine and not feminine — The meaning "lovely" is applied to sounds at Theragāthā 1233 (sarena rajanīyena); Vimāna Vatthu 37 (r. nigghosa).

:: Rajata (neuter) [Vedic rajata; see etymology under rajati] silver Dīgha Nikāya I 5 (explained at Sumaṅgalavilāsinī I 78 as a general name for all coins except gold: kahāpaṇas etc.); Saṁyutta Nikāya I 92; Sutta-Nipāta 962 (in simile; explained at Mahāniddesa 478 as jātarūpa), Jātaka V 50; 416 (hema° gold and silver); Vimāna Vatthu 351 (°hema-jāla); Dhammapada II 42 (°paṭṭa silver tablet or salver); IV 105 (°gabbha silver money box or cabinet for silver, alongside of kahāpaṇa-gabbha and suvaṇṇa°); Sammohavinodanī 64 (explained as "kahāpaṇa"); Peta Vatthu Commentary 95 (for rūpiya).

:: Rajati [raj and rañj to shine, to be coloured or light (-red); to Indo-Germanic °areg to be bright, as in Latin argus, Greek ἀργής and ἀργός light; Sanskrit arjuna (see ajjuna); to which also rajati silver = Latin argentum, Greek ἄργυρος; Gallic Argento-ratum (N. of Strassburg); Old Irish argat.] usually intransitive rajjati (q.v.). As rajitabba (gerundive) in meaning "to be bleached" (dhovitabba + r.) only in meaning "bleach" (as compared with dhovati clean, and vijaṭeti to disentangle, smoothe) Vinaya III 235 (present participle from plural dhovantiyo rajantiyo etc.); Jātaka I 8 (rajitabba, gerundive; dhovitabba + r.). — Somehow it is difficult to distinguish between the meanings "bleach" and "dye" (cf. rajaka), in some combinations with dhovati it clearly means "dye," as at Vinaya I 50 (forms: rajati, rajitabba, rajiyetha 3 singular potential medium); Visuddhimagga 65 (forms: rajitvā, rajitabba, rajituṁ). — Another gerundive rajanīya in different meaning (see seperate). Causative rajeti to paint, colour Theragāthā 1155 (infinitive rajetave: (see Geiger, Pāḷi Grammar §204.1a). Causative also rañjeti (see under rañjati). Medium passive rajjati (q.v.). — Causative II rajāpeti to cause to be bleached Vinaya III 206 (dhovāpeyya rajāpeyya ākoṭāpeyya), 235 (dhovāpeti r. vijaṭāpeti); Jātaka II 197 (ovaṭṭikaṁ sibbāpetvā rajāpetvā).

:: Rajja (neuter) [Sanskrit rājya, from rāj] kingship, royalty, kingdom, empire; reign, throne; (figurative) sovereignty Aṅguttara Nikāya III 300 (°ṁ kāreti); Sutta-Nipāta 114, 553 (°ṁ kāreti to reign); Jātaka I 57; 64 (ekarattena tīṇi rajjāni atikkamma; 3 kingdoms); III 170 (°ṁ amaccānaṁ niyyādetvā), 199 (dukkhaseyyaṁ api rajjaṁ pi kāraye); IV 96, 105, 393 (nava rajja new kingship, newly (or lately) crowned king); VI 4 (rajjato me sussitvā maraṇam eva seyyo: death by withering is better than kingship); Vimāna Vatthu 314 (= Jātaka I 64 as above); Peta Vatthu Commentary 73f.; Mahāvaṁsa 10, 52 (rājā rajjaṁ akārayi). — cakkavatti° rule of a universal king Dhammapada III 191; deva° reign amongst gods Paramatthajotikā I 227; padesa° local sovereignty Itivuttaka 15; Khuddakapāṭha VIII 12 (cf. Paramatthajotikā I 227).

-siri-dāyikā (devatā) (goddess) giving success to the empire Dhammapada II 17;
-sīma border of the empire Visuddhimagga 121.

:: Rajjana (neuter) [from rajjati] defilement Sumaṅgalavilāsinī I 195. cf. muyhana.

:: Rajjati [cf. Sanskrit rajyati, raj or rañj, medium of rajati] to be excited, attached to (locative), to find pleasure in Saṁyutta Nikāya IV 74 (na so rajjati rūpesu; = viratta-citta); Sutta-Nipāta 160, 813 (contrasted with virajjati); Paṭisambhidāmagga I 58, 77f., 130, 178; Mahāniddesa 138; Milindapañha 386 (rajjasi rajanīyesu etc.: in combination with dosa and moha or derivations, representing rāga or lobha, cf. lobhanīya); Sammohavinodanī 11. — present participle rajjamāna Peta Vatthu Commentary 3; potential rajjeyya Milindapañha 280 (kampeyya + r.); gerundive rajjitabba Milindapañha 386 (rajanīyesu r.; with dussanīyesu and muyhanīyesu; followed by kampitabba); future rajjissati as 194; preterit arañji Vinaya I 36 = Jātaka I 83 (na yiṭṭhe na hute arañjiṁ), — past participle ratta.

:: Rajju (feminine) [Vedic rajju, cf. Latin restis rope, Lithuanian r + zgis wicker, basket] a cord, line, rope Saṁyutta Nikāya II 128; Vinaya II 120, 148 (āviñchana°); Cullaniddesa §304; Jātaka I 464, 483 (fisherman's line); V 173; Mahāvaṁsa 10, 61; Dhammapada IV 54; Sammohavinodanī 163; Paramatthajotikā I 57; Vimāna Vatthu 207; Saddhammopāyana 148, 153.

-kāra rope-maker Milindapañha 331;
-gāhaka "rope-holder," (king's) land-surveyor Jātaka II 367 = Dhammapada IV 88 (see Fick, Soziale Gliederung page 97).

:: Rajjuka [rajju + ka]
1. A rope, line Jātaka I 164 (bandhana°); Therīgāthā Commentary 257.
2. = rajjugāhaka, king's land surveyor Jātaka II 367.

:: Rajo (rajas) and Raja (neuter) [raj, see rajati and rañjati. Vedic rajaḥ meaning:
(a) space, as region of mist and cloud, similar to antarīkṣa,
(b) a kind of (shiny) metal (cf. rajata); see Zimmer, Altind. Leben 55].
A. Forms. Both rajo and rajaṁ occur as nominitive and accusative singular, e.g. rajo at Dīgha Nikāya II 19; Sutta-Nipāta 207, 334; Dhammasaṅgani 617; rajaṁ at Sutta-Nipāta 275; Itivuttaka 83; once (in verse) rajo occurs as m, viz. Sutta-Nipāta 662. The other cases are formed from the a-stem only, e.g. rajassa Sutta-Nipāta 406; plural rajāni Sutta-Nipāta 517, 974. In compounds we find both forms, viz.
(1) rajas either in visarga form rajaḥ, as
(a) rajo-,
(b) raja and
(c) rajā° (stressed), or in s-form
(d) rajas-;
(2) raja-, appearing apostrophized as
(e) raj-.
B. Meanings.
1. (literal) dust, dirt; usually wet, staining dust Dīgha Nikāya II 19 (tiṇa + r.); Sutta-Nipāta 662 = Peta Vatthu Commentary 116 (sukhumo rajo paṭivātaṁ khitto); Itivuttaka 83; Dhammasaṅgani 617 (dhūmo + r.). Adjective rāja°: in sa° and a° vāta Vinaya II 209; Visuddhimagga 31. The meaning "pollen" [Sanskrit raja, m.] may be seen in "raja-missakaṁ rasaṁ" at Dhammapada I 375.
2. (figurative) stain, dirt, defilement, impurity. Thus taken conventionally by the Pāḷi commentators as the threefold blemish of man's character: rāga, dosa, moha, e.g. Mahāniddesa 505; Paramatthajotikā II 255; Dhammapada III 485; or as kilesa-raja at Paramatthajotikā II 479. — Sutta-Nipāta 207 (niketā jāyate rajo), 334, 665 (rajaṁ ākirasi, metaphysical), 974 (pañca rajāni loke, viz. the excitement caused by the five bāhirāni āyatanāni Mahāniddesa 505. Also in stanza rāgo rajo na ca pana reṇu vuccati (with dosa and moha the same) Mahāniddesa 505 = Cullaniddesa §590 (slightly different) = Jātaka I 117 = Visuddhimagga 388, cf. Divyāvadāna 491 with interesting variation. — adjective raja° in two phrases apagata° Vimāna Vatthu 236 and vigata° Mahāniddesa 505 see from defilement. — On raja in similes see JPTS, 1907, 126. cf. vi°.
C. Compounds.

(a) rajo-:
°jalla dust and (wet) dirt, muddy dirt Dīgha Nikāya II 18; Vinaya III 70; Jātaka IV 322; V 241; Milindapañha 133, 195, 258, 410; Paramatthajotikā II 248, 291;
-jallika living in dirty mud, designation of a class of ascetics Majjhima Nikāya I 281; Jātaka I 390;
-dhātu "dust-element" (doubtful translation) Dīgha Nikāya I 54, which Sumaṅgalavilāsinī I 163 explains as "raja-okiṇṇa-ṭṭhānāni," i.e. dusty places. Dialogues of the Buddha translated "places where dust accumulates," Franke, Dīgha translation page 57 as "Staubiges" but rightly sees a deeper, speculative meaning in the expression (Sāṅkhya doctrine of rajas?);
-mala dust and dirt Jātaka I 24;
-vajalla [this expression is difficult to explain. It may simply be a condensed phrase rajo'va jalla, or a reduplicated compound rajo + avajalla, which was spelled raj-ovajalla for ava° because of rajo, or represents a contamination of raj-avajalla and raj-ojalla, or it is ametri causā diæresis of rajo-jalla] dust and dirt Dhammapada 141 (= kaddama-limpanākārena sarīre sannicita-rajo Dhammapada III 77);
-haraṇa dirt-taking, cleaning; wet rag, floor-cloth, duster Vinaya II 291; Aṅguttara Nikāya IV 376; Jātaka I 117; Dhammapada I 245.
(b) raja-:
-reṇu dirt and dust Jātaka IV 362;
-vaḍḍhana indulgence in or increase of defilement Therīgāthā 343 ("fleshly lusts" translation); Therīgāthā Commentary 240 (= rāga-rajādi-saṁvaḍḍhana).
(c) rajā-:
°patha dusty place, dustiness, dust-hole Dīgha Nikāya I 62, 250; Saṁyutta Nikāya II 219; Sumaṅgalavilāsinī I 180 (here taken metaphorically: rāga-rajādīnaṁ uṭṭhāna-ṭṭhānaṁ).
(d) rajas-:
°sira with dusty head Sutta-Nipāta 980; Jātaka IV 184, 362, 371. See paṅkadanta.
(e) raj-:
-°agga a heap of dust, dirt Jātaka V 187 (= rajakkhandha commentary); figurative = kilesa Puggalapaññatti 65, 68 (here perhaps neuter of a distorted rajakkha? So Kern, Toevoegselen sub voce).
-°upavāhana taking away the dust (or dirt) Sutta-Nipāta 391, 392.

:: Rakkha (adjective) (—°) [from base rakkh] guarding or to be guarded;
(a) active: dhamma° guardian of righteousness or truth Milindapañha 344.
(b) passive: in compound dū°, varia lectio du° hard to guard Dhammapada I 295. °kathā, varia lectio rukkha-°, warding talk Therīgāthā Commentary in Ps.B., 185, cf. note 415.

:: Rakkhaka (adjective/noun) [from rakkha]
1. guarding, protecting, watching, taking care Peta Vatthu Commentary 7; feminine °ikā (dāsī) Dhammapada IV 103 (a servant watching the house).
2. observing, keeping Jātaka I 205 (sīla°).
3. A cultivator Jātaka II 110.
4. A sentry Jātaka I 332.

:: Rakkhana (neuter) [from rakkh]
1. keeping, protection, guarding Nettipakaraṇa 41; Mahāvaṁsa 35, 72 (rahassa°-atthāya so that he should keep the secret); Peta Vatthu Commentary 7.
2. observance, keeping Vimāna Vatthu 71 (uposatha-sīla°); Peta Vatthu Commentary 102 (sīla°), 210 (uposatha°).

:: Rakkhanaka (adjective) [from rakkhana] observing, keeping; one who observes Jātaka I 228 (pañca-sīla°; so read for rakkhānaka).

:: Rakkhasa [cf. Vedic rakṣa, either from rakṣ to injure, or more likely from rakṣ to protect or ward off (see details at Macdonell, Vedic Mythology Puggalapaññatti 162-164)] a kind of harmful (nocturnal) demon, usually making the water its haunt and devouring men Theragāthā 931; Sutta-Nipāta 310 (Asura°); Jātaka I 127 (daka° = udaka°), 170 (the same); VI 469 (the same); Dhammapada I 367 (°pariggahita-pokkharaṇī); III 74 (udaka°); Saddhammopāyana 189, 313, 366. — feminine rakkhasī Jātaka III 147 (r. pajā); Mahāvaṁsa 12, 45 (rudda°, coming out of the ocean).

:: Rakkhati [Vedic raksati, rakṣ to Indo-Germanic °ark (cf. Latin arceo etc.) in enlarged form °aleq = Greek ἁλέξω to protect (Alexander!); ἁλκή strength; Anglo-Saxon ealgian to protect, Gothic alhs = Anglo-Saxon ealh temple. cf. also base °areq in Pāḷi aggala. Dhatupāṭha 18 explains rakkh by "pālana"]
1. to protect, shelter, save, preserve Sutta-Nipāta 220; Jātaka IV 255 (maṁ rakkheyyātha); VI 589 (= pāleti); Peta Vatthu II 943 (dhanaṁ); Milindapañha 166 (rukkhaṁ), 280 (attānaṁ rakkheyya save himself); Peta Vatthu Commentary 7. — gerundive rakkhiya to be protected Mahāvaṁsa 33, 45. Negative arakkhiya and arakkheyya (in meaning 3) see separately. — passive present participle rakkhiyamāna Jātaka I 140.
2. to observe, guard, take care of, control (with reference to cittaṁ the heart, and sīlaṁ good character or morals) Itivuttaka 67 (sīlaṁ); Dhammapada I 295 (cittaṁ rakkha, equivalent with cittaṁ dama), 397 (ācāraṁ); Jātaka IV 255 (vācaṁ); Vimāna Vatthu 59 (sīlāni rakkhi); Peta Vatthu Commentary 66 (sīlaṁ rakkhatha, uposathaṁ karotha).
3. to keep (a) secret, to put away, to guard against (i.e. to keep away from) Sutta-Nipāta 702 (mano-padosaṁ rakkheyya); Milindapañha 170 (vacīduccaritaṁ rakkheyya), — past participle rakkhita. See also parīpāleti and parirakkhati.

:: Rakkhā (feminine) [verb-noun from rakkh] shelter, protection, care Aṅguttara Nikāya II 73 (+ parittā); Mahāvaṁsa 25, 3; Jātaka I 140 (bahūhi rakkhāhi rakkhiyamāna); Peta Vatthu Commentary 198 (°ṁ saṁvidahati). Often in combination rakkhā + āvaraṇa (+ gutti) shelter and defence, e.g. At Vinaya II 194; Dīgha Nikāya I 61 (dhammikaṁ r.-v.guttiṁ saṁvidaheyyāma); Majjhima Nikāya II 101; Jātaka IV 292. — cf. gorakkhā.
Note: rakkhā at Jātaka III 144 is an old misreading for rukkhā.

:: Rakkhita [past participle of rakkhati] guarded, protected, saved Saṁyutta Nikāya IV 112 (rakkhitena kāyena, rakkhitāya vācāya etc.); Aṅguttara Nikāya I 7 (cittaṁ r.); Sutta-Nipāta 288 (dhamma°), 315 (gottā°); Vimāna Vatthu 72 (mātu°, pitu° etc.); Peta Vatthu Commentary 61, 130.
Note: rakkhitaṁ karoti at Mahāvaṁsa 28, 43 Childers translates "take under protection," but Geiger reads rakkhike and translates "appoint as watchers."

-atta one who guards his character Saṁyutta Nikāya I 154; Jātaka I 412; Paramatthajotikā II 324;
-indriya guarding one's senses Sutta-Nipāta 697;
-mānasāna guarding one's mind Sutta-Nipāta 63 (= gopita-mānasāno rakkhita-citto Cullaniddesa §535).

:: Rama (—°) (adjective) [from ram] delighting, enjoyable; only in compound dū° (= duḥ) difficult to enjoy, not fit for pleasures; as neuter absence of enjoyment Dhammapada 87 = Saṁyutta Nikāya V 24; and mano° gladdening the mind (q.v.).

:: Ramaṇa (adjective) [from ramati; cf. Sanskrit ramaṇa] pleasing charming, delightful Dhammapada II 202 (°ṭṭhāna).

:: Ramaṇaka (adjective) = ramaṇa Jātaka III 207.

:: Ramaṇīya (and °nīya) (adjective) [gerund of ramati] delightful, pleasing, charming, pleasant, beautiful Dīgha Nikāya I 47 (°ṇīyā dosinā ratti, cf. Sumaṅgalavilāsinī I 141); Sutta-Nipāta 1013; Mahāvaṁsa 15, 69 (ṇ); Peta Vatthu Commentary 42, 51 (explanation for rucira). As ramaṇeyya at Saṁyutta Nikāya I 233. cf. rāmaṇeyya(ka).

:: Ramati [ram; defined by Dhatupāṭha 24 and Dhātum 318 by "kīḷāyaṁ"]
1. to enjoy oneself, to delight in; to sport, find amusement in (locative) Saṁyutta Nikāya I 179; Vinaya 197 (ariyo na r. pāpe); Sutta-Nipāta 985 (jhāne); Dhammapada 79 (ariya-ppavedite dhamme sadā r. paṇḍito); subjective 1st plural ramāmase Therīgāthā 370 (cf. Geiger, Pāḷi Grammar 126); medium 1st singular rame Jātaka V 363; imperative rama Peta Vatthu II 1220 (r. deva mayā saha; better with varia lectio as ramma); — future ramissati Peta Vatthu Commentary 153. — gerund ramma Peta Vatthu II 1220 (varia lectio for rama). gerundive ramma and ramanīya (q.v.), — past participle rata. — causative I rameti to give pleasure to, to please, to fondle Theragāthā 13; Jātaka V 204; VI 3 (past participle ramayamāna); Milindapañha 313, — past participle ramita (q.v.). Causative II ramāpeti to enjoy oneself Jātaka VI 114.

:: Rambati and Lambati [lamb] to hang down. Both forms are given with meaning "avasaṁsane" at Dhatupāṭha 198 and Dhātum 283.

:: Rambhā (feminine) [Sanskrit rambhā] a plantain or banana tree Abhidhānappadīpikā 589.

:: Ramita [past participle of rameti] having enjoyed, enjoying, taking delight in, amuse oneself with (locative or saha) Sutta-Nipāta 709 (vanante r. siyā); Dhammapada 305 (the same = abhirata Dhammapada III 472); Peta Vatthu II 1221 ('mhi tayā saha).

:: Ramma (adjective) [gerund of ramati] enjoyable, charming, beautiful Sutta-Nipāta 305; Therīgāthā Commentary 71 (verse 30); Mahāvaṁsa 1, 73; 14, 47; Saddhammopāyana 248, 512.

:: Rammaka (adjective) [Sanskrit ramyaka] name of the month Chaitra Jātaka V 63.

:: Raṁsi and Rasmi [Vedic raśmi. The form raṁsi is the proper Pāḷi form, originating from raśmi through metathesis like amhi for asmi, tamhā for tasmā etc. cf. Geiger Pāḷi Grmmar §50.2. The form rasmi is a Sanskritism and later] a rein, a ray.
1. In meaning "rein" only as rasmi, viz. At Majjhima Nikāya I 124; Dhammapada 222; Jātaka I 57; IV 149.
2. In meaning "ray" both raṁsi and rasmi:
(a) raṁsi (in poetry) Sutta-Nipāta 1016 (vīta°? perhaps pīta°? See note in PTS ed.); Vimāna Vatthu 535 (plural raṁsī = rasmiyo Vimāna Vatthu 236); 6327 (sahassa° having a thousand rays; = suriya Vimāna Vatthu 268); Saddhammopāyana 124. Also in compound raṁsi-jāla ablaze of rays Jātaka I 89; Peta Vatthu Commentary 154; Vimāna Vatthu 12 (°sammujjala), 14 (the same), 166 (the same).
(b) rasmi (in prose, late) Dhammapada I 27 (°ṁ vissajjesi); as 13 (nīla-rasmiyo); Vimāna Vatthu 125 (candima-suriya°). Also in compound buddha-rasmi the ray of enlightenment, the halo a round a Buddha, consisting of six colours (chabbaṇṇa) Jātaka I 444, 501 (°rasmiyo vissajjento); Paramatthajotikā II 132; Vimāna Vatthu 207, 234, 323; Mahābodhivaṁsa 6, 15, 38.

:: Raṁsika (adjective) [raṁsi + ka] having rays, radiant, in sahassa° having one-thousand rays Vimāna Vatthu 645 (= suriya-maṇḍala viya Vimāna Vatthu 277).

:: Raṁsimant (adjective) [from raṁsi] having rays, radiant; noun singular raṁsimā the sun Vimāna Vatthu 812 (= suriya Vimāna Vatthu 314).

:: Randha1 [for Sanskrit raddha, past participle of randhati 2] cooked Jātaka V 505; VI 24; Milindapañha 107.

:: Randha2 [Sanskrit randhra, from randhati 1; the Pāḷi form via *randdha: see Geiger, Pāḷi Grammar §58.1] opening, cleft, open spot; flaw, defect, weak spot Aṅguttara Nikāya IV 25; Sutta-Nipāta 255, 826 randhamesin looking for somebody's weak spot; cf. Mahāniddesa 165 ("virandham° aparandham° khalitam° gaḷitam° vivaram-esī ti"); Jātaka II 53; III 192; Paramatthajotikā II 393 (+ vivara); Dhammapada III 376, 377 (°gavesita).

:: Randhaka (—°) (adjective) [from randhati 2] one who cooks, cooking, a cook Jātaka IV 431 (bhatta°).

:: Randhati [radh or randh, differentiated in Pāḷi to 2 meanings and 2 verbs according to Dhātum: "hiṁsāyaṁ" (148), and "pāke" (827). In the former sense given as raṇḍ, in the latter randh. The root is frequent in the Vedas, in meaning 1. It belongs perhaps to Anglo-Saxon rendan to rend: see Walde, Latin Wörterbuch s, varia lectio mbus]
1. to be or make subject to, (intransitive) to be in one's power; (transitive) to harass, oppress, vex, hurt (mostly causative randheti = Sanskrit randhayati). Only in imperative randhehi Jātaka I 332, and in prohibative mā randhayi Jātaka V 121, and plural mā randhayuṁ Dhammapada 248 (= mā randhantu māmathantu Dhammapada III 357). See also randha2.
2. to cook (cf. Sanskrit randhi and randhana) Milindapañha 107 (bhojanaṁ randheyya), — past participle randha1.

:: Raṇa [Vedic raṇa, both "enjoyment," and "battle." Dhatupāṭha (115) only knows of ran as a sound-base saddatthā (= Sanskrit ran2 to tinkle)] fight, battle; only in Therīgāthā 360 (raṇaṁ karitvā kāmānaṁ): see discussion below; also late at Mahāvaṁsa 35, 69 (Subharājaṁ raṇe hantvā).
2. intoxication, desire, sin, fault. This meaning is the Buddhist development of Vedic raṇa = enjoyment. Various influences have played a part in determining the meaning and its explanation in the scholastic terms of the dogmatists and exegetics. It is often explained as pāpa or rāga. The tīkā on as 50 (see Expositor 67) gives the following explanations (late and speculative):
(a) = reṇu, dust or mist of lust etc.;
(b) fight, war (against the Paths);
(c) pain, anguish and distress.
— The translation (Expositor 67) takes raṇa as "cause of grief," or "harm," hence araṇa "harmless" and saraṇa "harmful" (the latter translated as "concomitant with war" by Buddhist Manual of Psychological Ethics 312, note 3, of Dhammasaṅgani 1294; and asaraṇa as opposite "not concomitant"; doubtful). At Saṁyutta Nikāya I 148 (rūpe raṇaṁ disvā) it is almost synonymous with raja. Buddhaghosa explains this passage (see Kindred Sayings 320) as "rūpamhi jāti-jarā-bhaṅga-saṅkhātaṁ dosaṁ," translation (Kindred Sayings 186): "discerning canker in visible objects material."
The term is not sufficiently cleared up yet. At Therīgāthā 358 we read "(kāmā) appassādā raṇakarā sukkapakkha-visosanā," and verse 360 reads "raṇaṁ karitvā kāmānaṁ." Therīgāthā Commentary 244 explains verse 358 by "rāgādi sambandhanato"; verse 360 by "kāmānaṁ raṇaṁ te ca mayā kātabbaṁ ariyamaggaṁ sampahāraṁ katvā." The first is evidently "grief," the second "fight," but the translation (Ps.S. 145) gives "stirring strife" for verse 358, and "fight with worldly lusts" for verse 360; whereas Kern, Toevoegselen sub voce raṇakara gives "causing sinful desire" as translation.
The word araṇa (see araṇa2) was regarded as negative of raṇa in both meanings (1 and 2); thus either "freedom from passion" or "not fighting." The translation of as 50 (Expositor 67) takes it in a slightly different sense as "harmless" (i.e. having no grievous causes) — At Majjhima Nikāya III 235 araṇa is a quasi summing-up of "adukkha an-upaghāta anupāyāsa etc.," and saraṇa of their positives. Here a meaning like "harmfullness" and "harmlessness" seems to be fitting. Other passages of araṇa see under araṇa.

-jaha (raṇañjaha) giving up desires or sin, leaving causes of harmfullness behind. The expression is old and stereotyped. It has caused trouble among interpreters: Trenckner would like to read raṇañjaya "victorious in battle" ("Notes" 83). It is also BHS, e.g. Lalitavistara 50; Avadāna-śataka II 131 (see Speyer's note 3 on this page. He justifies translation "pacifier, peace-maker"). At following passages: Saṁyutta Nikāya I 52 (translation "quitting corruption"); Itivuttaka 108 (Seidenstücker translates: "dem Kampfgewühl entronnen"); Milindapañha 21; Nettipakaraṇa 54; Saddhammopāyana 493, 569.

:: Raṅga1 [from raj1, rajati, to be coloured or to have colour] colour, paint Milindapañha 11 (°palibodha).

-kāra dyer Milindapañha 331;
-jāta colour Majjhima Nikāya I 385; Sammohavinodanī 331;
-ratta dyed crimson Vinaya I 185 = 306.

:: Raṅga2 [from raj2, irajyati, to straighten, order, direct etc.: see uju. Dhatupāṭha (27) only gives one raj in meaning "gamana"] a stage, theatre, dancing place, playhouse Vimāna Vatthu 331; Jātaka II 252.

-raṅgaṁ karoti to play theatre Dhammapada IV 62;
-raṅgamajjha the stage, the theatre, usually in locative °majjhe, on the stage, Saṁyutta Nikāya IV 306; Jātaka IV 495; Dhammapada III 79; same with °maṇḍale Jātaka II 253.

:: Rañjana (neuter) [from rañjati] delighting, finding pleasure, excitement as 363 (rañjanaṭṭhena rāgo; varia lectio rajano°; perhaps better to be read rajjana°).

:: Rañjati [rañj = raj: see rajati and rajjati — Dhatupāṭha 66 and 398 defines rañja = rāge]
1. to colour, dye Jātaka I 220.
2. (= rajjati) to find delight in, to be excited Sutta-Nipāta 424 (ettha me r. mano; varia lectio rajjati). — causative rañjeti to delight or make glad Dīgha Nikāya III 93 (in etymology of rājā (q.v.). — past participle rañjita. — causative II rañjāpeti to cause to be coloured or dyed Dhammapada IV 106 (varia lectio raj°).

:: Rañjita [past participle of rañjeti] coloured, soiled, in raja° affected with stain, defiled Jātaka I 117. — See also anu° and pari°.

:: Rapati [rap] to chatter, whisper Dhatupāṭha 187 ("vacane"); Dhātum 266 ("akkose"). See also lapati.

:: Rasa1 [Vedic rasa; with Latin ros "dew," Lithuanian rasā the same, and Av Raṇhā name of a river, to Indo-Germanic °eres to flow, as in Sanskrit arṣati, Greek ἄψορρος (to ῥέω; also Sanskrit ṛṣabha: see usabha 1. — Dhatupāṭha 325 defines as "assādane" 629 as "assāda-snehanesu"; Dhātum 451 as "assāde." — The declention is usually as regular a-stem, but a secondary instrumental from an s-stem is to be found in rasasā by taste Aṅguttara Nikāya II 63; Jātaka III 328] that which is connected with the sense of taste. The definition given at Visuddhimagga 447 is as follows: "jivhā-paṭihanana-lakkhaṇo raso, jivhā-viññāṇassa visaya-bhāvo raso, tass'eva gocara-paccupaṭṭhāno, mūla-raso khandha-raso ti ādinā nayena anekavidho," i.e. rasa is physiologically and psychologically peculiar to the tongue (sense-object and sense-perception), and also consists as a manifold object in extractions from roots, trunk etc. (see rasa). — The conventional encyclopædic definition of rasa at Mahāniddesa 240; Cullaniddesa §540, Dhammasaṅgani 629 gives taste according to:
(a) the 6-fold objective source as mūla-rasa, khandha°, taca°, patta°, puppha°, phala°, or taste (i.e. juice, liquid) of root, trunk, bark, leaf, flower and fruit; and
(b) the twelvefold subjective (physiological) sense-perception as ambila, madhura, tittika, kaṭuka loṇika, khārika, lambila (Miln 56: ambila), kasāva; sādu, asādu, sīta, uṇha, or sour, sweet, bitter, pungent, salt, alkaline, sour, astringent; pleasant, unpleasant, cold and hot. Milindapañha 56 has the following: ambila, lavaṇa, tittaka, kaṭuka, kasāya, madhura.
1. juice [as applied in the Veda to the Soma juice], e.g. in the following combinations: ucchu° of sugar cane, extract of sugar, cane syrup Vinaya I 246; Vimāna Vatthu 180; patta° and puppha° of leaf and flower Vinaya I 246; madhura° of honey Peta Vatthu Commentary 119.
2. taste as (objective) quality, the sense-object of taste (cf. above definitions). In the list of the āyatanas, or senses with their complementary sense-objects (sentient and sensed) rasa occupies the 4th place, following upon gandha. It is stated that one tastes (or "senses") taste with the tongue (no reference to palate): jivhāya rasaṁ sāyitvā (or viññeyya). See also āyatana 3 and rūpa. — Majjhima Nikāya III 55 (jivhā-viññeyya r.), 267; Dīgha Nikāya III 244, 250; Sutta-Nipāta 387; Dhammasaṅgani 609; Peta Vatthu Commentary 50 (vaṇṇagandha-rasa-sampanna bhojana: see below 5).
3. sense of taste, as quality and personal accomplishment. Thus in the list of senses marking superiority (the ten ādhipateyyas or ṭhāṇas), similar to rasa as special distinction of the Mahāpurisa (see compound ras-agga) Saṁyutta Nikāya IV 275 = Peta Vatthu II 958; Aṅguttara Nikāya IV 242.
4. object or act of enjoyment, sensual stimulus, material enjoyment, pleasure (usually in plural) Sutta-Nipāta 65 (rasesu gedha, see materialistic exegesis at Cullaniddesa §540), 854 (rase na anugijjhati; perhaps better rasesu, as Paramatthajotikā II); Aṅguttara Nikāya III 237 (puriso agga°-parititto: perhaps to No. 2).
5. flavour and its substance (or substratum), e.g. soup Vimāna Vatthu 243 (kakkaṭaka° crabsoup), cf. Saṁyutta Nikāya V 149, where eight soup flavours are given (ambila, tittaka, kaṭuka, madhura, khārika, akhārika, loṇika, aloṇika); Peta Vatthu II 115 (aneka-rasa-vyañjana "with exceptionally flavoured sauce"); Jātaka V 459, 465. gorasa "flavour of cow, i.e. produce of cow: see under go. Also metaphorically: "flavour, relish, pleasure": Sutta-Nipāta 257 (paviveka°, dhamma-pīṭi°, cf. Paramatthajotikā II 299 "assādaṭṭhena" i.e. tastiness); Peta Vatthu Commentary 287 (vimutti° relish of salvation). So also as attha°, dhamma°, vimutti° Paṭisambhidāmagga II 89.
6. (in grammar and style) essential property, elegance, brightness; in dramatic art "sentiment" (flavour) (see Childers sub voce naṭya-rasa) Milindapañha 340 (with opamma and lakkhaṇa: perhaps to No. 7); Peta Vatthu Commentary 122 (°rasa as ending in proper name Aṅgīrasa, explained as jutiyā adhivacanaṁ", i.e. brightness, excellency).
7. A technical term in philosophy "essential property" (Expositor 84), combined with lakkhaṇa etc. (cf. Compendium 13, 213), either kicca° function or sampatti° property as 63, 249; Visuddhimagga 8, 448; Milindapañha 148.
8. fine substance, semi-solid semiliquid substance, extract, delicacy, fineness, dust. Thus in paṭhavī° "essence of earth," humus Saṁyutta Nikāya I 134 (translated "taste of earth," rather abstract); or rasapaṭhavī earth as dust or in great fineness, "primitive earth" (before taking solid shape) Dīgha Nikāya III 86f. (translated "savoury earth," not quite clear), opposed to bhūmipappaṭaka; Visuddhimagga 418; pabbata-rasa mountain extract, rock-substance Jātaka III 55; suvaṇṇa° gold dust Jātaka I 93.
9. (adjective —°) tasting Vimāna Vatthu 1611 (amatarasā feminine = Nibbāna-rasāvinī Vimāna Vatthu 85).
[BD]: see Geophagia.

-agga finest quality (of taste), only in further combination with °aggita (ras-agga-s-aggita) most delicate sense translation Dialogues of the Buddha) Dīgha Nikāya III 167, and °aggin (ras-agga-s-aggin, cf. Mahāvastu II 306: rasa-rasāgrin) of the best quality (of taste, cf. above 2), said of the Mahāpurisa Dīgha Nikāya II 18 = III 144 (cf. translation Dialogues of the Buddha II 15 "his taste is supremely acute"). The phrase and its wording are still a little doubtful. Childers gives etymology of rasaggas-aggin as rasa-ggas-aggin, ggas representing gras to swallow (not otherwise found in Pāḷi!), and explanes the Buddhist Hybrid Sanskrit rasāgrin as a distortion of the Pāḷi form;
-añjana a sort of ointment (among five kinds), "vitriol" (Rhys Davids) Vinaya I 203.
-āda enjoying the objects of taste Majjhima Nikāya III 168.
-āyatana the sphere of taste Dīgha Nikāya III 243, 290; Dhammasaṅgani 629, 653, 1195 (insert after gandha°, see Buddhist Manual of Psychological Ethics 296, note 4).
-ārammaṇa object of taste Dhammasaṅgani 12, 147, 157;
-āsā craving for tastes Dhammasaṅgani 1059;
-garuka bent on enjoyment Paramatthajotikā II 107;
-taṇhā thirst for taste, lust of sensual enjoyment Dīgha Nikāya III 244, 280; Jātaka V 293; Dhammasaṅgani 1059; Dhammapada IV 196;
-saññā perception of tastes Dīgha Nikāya III 244 (where also °sañcetanā);
-haraṇī (feminine) [plural °haraṇiyo, in compound haraṇi°] taste-conductor, taste-receiver; the salivary canals of the mouth or the nerves of sensation; these are in later literature given as numbering seven-thousand, e.g. At Jātaka V 293 (khobhetvā phari); Dhammapada I 134 (anuphari); Paramatthajotikā I 51 (only as seven!); Paramatthajotikā II 107 (paṭhama-kabaḷe mukhe pakkhitta-matte satta rasa-haraṇi-sahassāni amaten'eva phutāni ahesuṁ). Older passages are: Vinaya II 137; Dīgha Nikāya III 167 (referring to the Mahāpurisa: "sampajjasā r.-haranī susaṇṭhitā," translation: erect taste-bearers planted well [in throat]).

:: Rasa2 (—°) is a dialect form of °dasa ten, and occurs in Classic Pāḷi only in the numerals for thirteen (terasa), fifteen (paṇṇa-rasa, pannarasa), seventeen (sattarasa) and eighteen (aṭṭhārasa, late). The Prākrit has gone further: see Pischel, Prākrit Grammar §245.

:: Rasaka [from rasa, cf. Classical Sanskrit rasaka] a cook Jātaka V 460, 461, 507.

:: Rasati [ras] to shout, howl Jātaka II 407 (vv.ll. rayati, vasati; commentary explanes as "nadati") = IV 346 (varia lectio sarati).

:: Rasatta (neuter) [from rasa] taste, sweetness Paramatthajotikā II 299.

:: Rasavatī (feminine) [rasa + vant] "possessing flavours" i.e. akitchen Vinaya I 140.

:: Rasāvin (adjective [from rasa] tasting Vimāna Vatthu 85 (Nibbāna°).

:: Rasīyati [passive-denominative-formation from rasa] to find taste or satisfaction in (genitive), to delight in, to be pleased Aṅguttara Nikāya IV 387 (bhāsitassa), 388 (commentary: tussati, see page 470).

:: Rasmi see raṁsi.

:: Rassa (adjective) [cf. Sanskrit hrasva: Geiger, Pāḷi Grammar §49.2. The Prākrit forms are rahassa and hassa: Pischel §354] short (opposite dīgha) Dīgha Nikāya I 193 (dīghā vā r. vā majjhimā ti vā), 223 (in contrast with d.); Sutta-Nipāta 633; Dhammapada 409; Jātaka I 356; Dhammasaṅgani 617; Visuddhimagga 272 (definition); Dhammapada IV 184. — cf. ati°.

-ādesa reduction of the determination (here of vowel in ending) Jātaka III 489.
-sarīra (adjective) dwarfish, stunted Jātaka I 356.

:: Rassatta (neuter) [from rassa] shortness, reduction (of vowel) as 149.

:: Rata [past participle of ramati] delighting in (locative or —°), intent on, devoted to Saṁyutta Nikāya IV 117 (dhamme jhāne), 389f. (bhava° etc.); Sutta-Nipāta 54 (saṅgaṇika°) 212, 250, 327, 330 (dhamme), 461 (yaññe), 737 (upasame); Mahāvaṁsa 1, 44 (mahākāruṇiko Satthā sabba-loka-hite rato); 32, 84 (rato puññe); Peta Vatthu Commentary 3, 12, 19 (°mānasa).

:: Ratana1 (neuter) [cf. Vedic ratna, gift; the Buddhist Hybrid Sanskrit form is ratna (Divyāvadāna 26) as well as ratana (Avadāna-śataka II 199)]
1. (literal) a gem, jewel Vimāna Vatthu 321 (not = ratana2, as Hardy in index); Peta Vatthu Commentary 53 (nānāvidhāni). — The seven ratanas are enumerated under veḷuriya (Miln 267). They are (the precious minerals) suvaṇṇa, rajata, muttā, maṇi, veḷuriya, vajira, pavāḷa. (So at Abhidhānappadīpikā 490.) These seven are said to be used in the outfit of a ship to give it more splendour: Jātaka II 112. The seven (unspecified) are mentioned at Therīgāthā 487 (sattaratanāni vasseyya vuṭṭhimā "all seven kinds of gems"); and at Dhammapada I 274, where it is said of aratana-maṇḍapa that in it there were raised flags "sattaratana-mayā." On ratana in similes see JPTS 1909, 127.
2. (figurative) treasure, gem of (—°) Sutta-Nipāta 836 (etādisaṁ r. = dibb'itthi-ratana Paramatthajotikā II 544); Milindapañha 262 (dussa° a very fine garment). — Usually as a set of seven valuables, belonging to the throne (the empire) of a (world-) king. Thus at Dīgha Nikāya II 16f.; of Mahā-Sudassana Dīgha Nikāya II 172f. They are enumerated singly as follows: the wheel (cakka) Dīgha Nikāya II 172f., the elephant (hatthi, called Uposatha) Dīgha Nikāya II 174, 187, 197; the horse (assa, Valāhaka) ibid.; the gem (maṇi) Dīgha Nikāya II 175, 187; the woman (itthi) ibid.; the treasurer (gahapati) Dīgha Nikāya II 176, 188; the adviser (pariṇāyaka) ibid. The same seven are enumerated at Dīgha Nikāya I 89; Sutta-Nipāta page 106; Sumaṅgalavilāsinī I 250; also at Jātaka IV 232, where their origins (homes) are given Anglo-Saxon cakka° out of Cakkadaha; hatthi from the Uposatha-race; assa° from the clan of Valāhassarāja, maṇi° from Vepulla, and the last 3 without specification. See also remarks on gahapati. Kern, Toevoegselen sub voce ratana suspects the latter to be originally "major domus" (cf. his attributes as "wealthy" at Mahāvastu I 108). As to the exact meaning of pariṇāyaka he is doubtful, which mythical tradition has obscured. — The seven (moral) ratanas at Saṁyutta Nikāya II 217 and III 83 are probably the same as are given in detail at Milindapañha 336, viz. the five: sīla°, samādhi°, paññā°, vimutti°, vimutti-ñāṇa-dassana (also given under the collective name sīla-kkhandha or dhamma-kkhandha), to which are added the 2: paṭisambhidā° and bojjhaṅga°. These seven are probably meant at Peta Vatthu Commentary 66, where it is said that Sakka "endowed their house with the seven jewels" (sattar.-bharitaṁ katvā). — Very frequent is a triad of gems (ratana-ttaya), consisting of Dhamma, Saṅgha, Buddha, or the Doctrine, the Church and the Buddha [cf. Buddhist Hybrid Sanskrit ratna-traya Divyāvadāna 481], e.g. Mahāvaṁsa 5, 81; Sammohavinodanī 284; Vimāna Vatthu 123; Peta Vatthu Commentary 1, 49, 141.

-ākara a pearl-mine, a mine of precious metals Theragāthā 1049; Jātaka II 414; VI 459; Dīpavaṁsa I 18;
-kūṭa a jewelled top Dhammapada I 159;
-paliveṭhana a wrapper for a gem or jewel Puggalapaññatti 34;
-vara the best of gems Sutta-Nipāta 683 (= vararatana-bhūta Paramatthajotikā II 486);
-sutta the Suttanta of the (3) treasures (viz. Dhamma, Saṅgha, Buddha), representing Sutta Nipāta II 1 (PTS edition pages 39-42), mentioned as aparittā at Visuddhimagga 414 (with four others) and at Milindapañha 150 (with five others), cf. Paramatthajotikā I 63; Paramatthajotikā II 201.

:: Ratana2 [most likely = Sanskrit aratni: see ratani] a linear measure (which Abhidhānappadīpikā page 23 gives as equal to twelve aṅgula, or seven ratanas = 1 yaṭṭhi: see Kirfel, Kosmographie der Inder, page 335. The same is given by Buddhaghosa at Sammohavinodanī 343: dve vidatthiyo ratanaṁ; satta r. yaṭṭhi) Jātaka V 36 (vīsaṁ-r-sataṁ); VI 401 (°mattaṁ); Vimāna Vatthu 321 (so given by Hardy in index as "measure of length," but to be taken as ratana1, as indicated clearly by context and commentary); Milindapañha 282 (satta-patiṭṭhito aṭṭha-ratan'ubbedho nava-ratanāyāma-pariṇāho pāsādiko dassanīyo Uposatho nāga rājā: alluding to ratana1 2!).

:: Ratanaka (—°) (adjective) [ratana + ka, the ending belonging to the whole compound] characteristic of a gem, or a king's treasure; in phrase aniggata-ratanake "When the treasure has not gone out" Vinaya IV 160, where the chief queen is meant by "treasure."

:: Ratani [Sanskrit aratni "elbow" with apocope and diæresis; given at Abhidh-r-m 2, 381 as "a cubit, or measure from the elbow to the tip of the little finger" The form ratni also occurs in Sanskrit. The etymology is from Indo-Germanic °ole (to bend), cf. Avesta ar°pna elbow; Sanskrit arāla bent; of which enlarged bases °olen in Latin ulna, and °oleq in Latin lacertus, Sanskrit lakutah. = Pāḷi laguḷa. See cognates in Walde, Latin Wörterbuch sub voce lacertus] a cubit Milindapañha 85 (aṭṭharataniyo).

:: Ratanika (adjective) [from ratana] aratana in length Jātaka I 7 (aḍḍha°); Milindapañha 312 (aṭṭha°).

:: Ratha1 [Vedic ratha, Avesta raϸa, Latin rota wheel, rotundus ("rotund" and round), Old-Irish roth = Old High German rad wheel, Lithuanian ra~tas the same] a two-wheeled carriage, chariot (for riding, driving or fighting Saṁyutta Nikāya I 33 (ethically); Aṅguttara Nikāya IV 191 (horse and cart; different parts of a ratha); Majjhima Nikāya I 396; Sutta-Nipāta 300, 654; Visuddhimagga 593 (in its compounds of akkha, cakka, pañjara, īsā etc.); Jātaka III 239 (passaddha° carriage slowing up); Therīgāthā 229 (caturassaṁ rathaṁ, i.e. a vimāna); Mahāvaṁsa 35, 42 (goṇā rathe yuttā); Vimāna Vatthu 78 (500), 104, 267 (= Vimāna), Peta Vatthu Commentary 74. — assatarī° a chariot drawn by a she-mule Vimāna Vatthu 208 = 438; Peta Vatthu I 111; Jātaka VI 355. — phussa-ratha state carriage Jātaka III 238; VI 30f. See under phussa3. — On ratha in similes see JPTS, 1907, 127;

-atthara (rath'-atthara) a rug for a chariot Dīgha Nikāya I 7; Vinaya I 192; II 163;
-anīka array of chariots Vinaya IV 108;
-īsā carriage pole Aṅguttara Nikāya IV 191;
-ūpatthara chariot or carriage cover Dīgha Nikāya I 103; Sumaṅgalavilāsinī I 273;
-esabha (ratha + ṛṣabha, Sanskrit rathārṣabha) lord of charioteers. Ratha here in meaning of "charioteer"; Childers sees rathin in this compound; Trenckner, "Notes" 59, suggests distortion from rathe śubha. Dhammapāla at Peta Vatthu Commentary 163 clearly understands it as ratha- = charioteer explaining "rathesu usabha-sadiso mahā-ratho ti attho"; as does Buddhaghosa at Paramatthajotikā II 321 (on Sutta-Nipāta 303): "mahā-rathesu khattiyesu akampiyaṭṭhena usabha-sadiso." — Sutta-Nipāta 303-308, 552; Peta Vatthu II 131; Mahāvaṁsa 5, 246; 15, 11; 29, 12;
-kāra carriage builder, chariot-maker, considered as a class of very low social standing, rebirth in which is a punishment (cf. Fick, Soziale Gliederung pages 56, 207, 209f.) Saṁyutta Nikāya I 93; Vinaya IV 9 (as term of abuse, enumerated with other low grades: caṇḍāla veṇa nesāda r. pukkusa), 12 (°jāti); Majjhima Nikāya II 152, 183f.; as kārin at Peta Vatthu III 113 (explained as cammakārin Peta Vatthu Commentary 175). As name of place name of one of the seven Great Lakes in the Himālayas (Rathakāradaha), e.g. At Visuddhimagga 416; Paramatthajotikā II 407;
-cakka wheel of a chariot or carriage Visuddhimagga 238 (in simile, concerning its circumference); Peta Vatthu Commentary 65;
-pañjara the body (literal "cage" or "frame") of a carriage Vimāna Vatthu 831 (= ra thūpattha Vimāna Vatthu 326); Jātaka II 172; IV 60; Dhammapada I 28;
-yuga a{507} chariot yoke Jātaka VI 42;
-reṇu "chariot-dust," a very minute quantity (as a measure), a mite. Childers compares Sanskrit trasareṇu a mote of dust, atom. It is said to consist of 36 tajjāri's, and 36 ratha-reṇu's are equal to one likkhā: Sammohavinodanī 343;
-vinīta "led by a chariot," a chariot-drive (Neumann, M.S. "Eilpost"), name of the 24th Suttanta of Majjhima (Majjhima Nikāya I 145f.), quoted at Visuddhimagga 93, 671 and Paramatthajotikā II 446;
-sālā chariot shed Dhammapada III 121.

:: Ratha2 [from ram, cf. Sanskrit ratha] pleasure, joy, delight: see mano°.

:: Rathaka1 (neuter) [from ratha, cf. Sanskrit rathaka m.] a little carriage, a toy cart Dīgha Nikāya I 6 (cf. Sumaṅgalavilāsinī I 86: khuddakarathaṁ); Vinaya II 10; III 180; Majjhima Nikāya I 226; Milindapañha 229.

:: Rathaka2 (adjective) [ratha + ka] having a chariot, negative a° without a chariot Jātaka VI 515.

:: Rathika [from ratha] fighter from a chariot, charioteer Majjhima Nikāya I 397 (saññāto kusalo rathassa aṅga-paccaṅgānaṁ); Dīgha Nikāya I 51 (in list of various occupations, cf. Sumaṅgalavilāsinī I 156); Jātaka VI 15 (+ patti-kārika), 463 (the same).

:: Rathikā and Rathiyā (feminine) [Vedic rathya belonging to the chariot, later Sanskrit rathyā road. See also racchā] a carriage-road.
(a) rathikā: Vinaya II 268; Visuddhimagga 60; Peta Vatthu Commentary 4, 67.
(b) rathiyā: Dīgha Nikāya I 83; Vinaya I 237, 344; Majjhima Nikāya II 108; III 163; Saṁyutta Nikāya I 201; II 128; IV 344. In compounds rathiya°, e.g. rathiya-coḷa "street-rag" Visuddhimagga 62 (explained as rathikāya chaḍḍita-coḷaka).

:: Rati (feminine) [Classical Sanskrit rati, from ram] love, attachment, pleasure, liking for (locative), fondness of Saṁyutta Nikāya I 133 (°ṁ paccanubhavati), 207; III 256; Sutta-Nipāta 41 (= anukkhaṇṭhitādhivacanaṁ Cullaniddesa §537), 59 (the same), 270, 642, 956 (= nekkhamma-rati paviveka°, upasama° Mahāniddesa 457); Jātaka III 277 (kilesa°); Dhammapada IV 225; Peta Vatthu Commentary 77. °arati dislike, aversion Saṁyutta Nikāya I 7, 54, 128, 180, 197; V 64; Sutta-Nipāta 270 (+ rati), 642 (the same); Dhammapada 418 (rati + r.); Therīgāthā 339; as 193; Peta Vatthu Commentary 64; Saddhammopāyana 476. °ratiṁ karoti to delight in, to make love Visuddhimagga 195 (purisā itthīsu).

:: Ratin (adjective) (—°) [from rati] fond of, devoted to, keen on, fostering; feminine ratinī Jātaka IV 320 (ahiṁsā°).

:: Ratta1 [past participle of rañjati, cf. Sanskrit rakta]
1. dyed, coloured Majjhima Nikāya I 36 (dūratta-vaṇṇa difficult to dye or badly dyed; Papañcasūdanī I 167 reads duratta and explains as durañjita-vaṇṇa; opposite suratta ibid); Sutta-Nipāta 287 (nānā-rattehivatthehi); Visuddhimagga 415 (°vattha-nivattha, as sign of mourning); Dhammapada IV 226 (°vattha).
2. red. This is used of a high red colour, more like crimson. Sometimes it comes near a meaning like "shiny, shining, glittering" (as in ratta-suvaṇṇa the glittering gold), cf. etymology and meaning of rajati and rajana. It may also be taken as "bleached" in ratta-kambala. In ratta-phalika (crystal) it approaches the meaning of "white," as also in explanation of puṇḍarīka at Jātaka V 216 with ratta-paduma "white lotus." — It is most commonly found in the following combinations at the following passages: Milindapañha 191 (°lohita-candana); Visuddhimagga 172 (°kambala), 174 (°koraṇḍaka), 191 (°paṭākā); Jātaka I 394 (pavāla-ratta-kambala); III 30 (°puppha-dāma); V 37 (°sālivana), 216 (°paduma); 372 (°suvaṇṇa); Dhammapada I 393 (the same), 248 (°kambala); IV 189 (°candana-rukkha red-sandal tree); Paramatthajotikā II 125 (where paduma is given as "ratta-setādivasena"); Vimāna Vatthu 4 (°dupaṭṭa), 65 (°suvaṇṇa), 177 (°phalika); Peta Vatthu Commentary 4 (°virala-mālā; garland of red flowers for the convict to be executed, cf. Fick, Soziale Gliederung page 104), 157 (°paduma), 191 (°sāli); Mahāvaṁsa 30, 36 (°kambala); 36, 82 (rattāni akkhīni bloodshot eyes). With the latter cf. compound rattakkha "with red eyes" (from crying) at Peta Vatthu Commentary 39 (varia lectio), and proper name rattakkhin "Red-eye" (epithet of a yakkha).
3. (figurative) excited, infatuated, impassioned Saṁyutta Nikāya IV 339; Sutta-Nipāta 795 (virāga°); Itivuttaka 92 (maccā rattā); Milindapañha 220. Also in combination ratta duṭṭha mūḷha: see Cullaniddesa sub voce chanda; cf. bhava-rāga-ratta.

:: Ratta2 (neuter) and (poetic) rattā (feminine) [Epic Sanskrit rātra; Vedic rātra only in compound aho-rātraṁ. Semantically an abstract formation in collective meaning "the space of a night's time," hence "interval of time" in general. Otherwise rātri: see under ratti] (rarely) night; (usually) time in general. Occurs only —°, with expressions giving a definite time. Independently (besides compounds mentioned below) only at one (doubtful) passage, viz. Sutta-Nipāta 1071, where read rattam-ahā for rattaṁ aho, which corresponds to the Vedic phrase aho-rātraṁ (= Pāḷi ahorattaṁ). The PTS editon reads nattaṁ; Paramatthajotikā II 593 reads nattaṁ, but explains as rattin-divaṁ, whereas Cullaniddesa §538 reads rattaṁ and explains: "rattaṁ vuccati ratti, ahā (so read) ti divaso, rattiñ ca divañ ca." — Otherwise only in following adverb expressions (meaning either "time" or "night"): instrumental eka-rattena in one night Jātaka I 64; satta° after one week (literal a sennight) Sutta-Nipāta 570. — accusative singular cira-rattaṁ a long time Sutta-Nipāta 665; dīgha° the same [cf. Buddhist Hybrid Sanskrit dīrgha-rātraṁ frequent] Sutta-Nipāta 22; Majjhima Nikāya I 445; aḍḍha° at "halfnight," i.e. midnight Aṅguttara Nikāya III 407; pubba-rattāpararattaṁ one night after the other (literal the last one and the next) Dhammapada IV 129. — accusative plural cirarattāni a long time Jātaka V 268. — locative in various forms, viz. vassa-ratte in the rainy season Jātaka V 38 (Kern, Toevoegselen sub voce gives wrongly III 37, 143; aḍḍha-ratte at midnight Peta Vatthu Commentary 152; aḍḍharattāyaṁ at midnight Vimāna Vatthu 8116 (= aḍḍharattiyaṁ Vimāna Vatthu 315); divā caratto ca day and night Vimāna Vatthu 315 (= rattiyaṁ Vimāna Vatthu 130); cira-rattāya a long time Jātaka V 267; Peta Vatthu I 94.

-andhakāra the dark of night, nightly darkness Vinaya IV 268 (oggate suriye); Majjhima Nikāya I 448;
-ūparata abstaining from food at night Dīgha Nikāya I 5 (cf. Sumaṅgalavilāsinī I 77);
-ññu of long standing, recognised Dīgha Nikāya I 48 (in phrase: r. cira-pabbajito addhagato etc.; explained at Sumaṅgalavilāsinī I 143 as "pabbajjato paṭṭhāya atikkantā bahū rattiyo jānātī ti r."); Aṅguttara Nikāya II 27 (here the plural rattaññā, as if from singular ratta-ñña); Sutta-Nipāta page 92 (therā r. cira-pabbajitā; the explanation at Paramatthajotikā II 423 is rather fanciful with the choice of either = ratana-ññu, i.e. knowing the gem of Nibbāna, or = bahu-ratti-vidū, i.e. knowing many nights); Therīgāthā Commentary 141. a feminine abstract °ññutā "recognition" is found at Majjhima Nikāya I 445 (spelled rataññūtā, but varia lectio °utā); -samaye (locative, adverb) at the time of (night) Jātaka I 63 (aḍḍha-ratta° at midnight), 264 (the same); IV 74 (vassa° in the rainy season); Peta Vatthu Commentary 216 (aḍḍha°).

:: Ratti (feminine) [Vedic rātrī and later Sanskrit rātri. — Indo-Germanic °lādh as in Greek λήθω = Latin lateo to hide; Sanskrit rāhu dark demon; also Greek Αητώ (= Latin Latona) Goddess of night; Middle High German luoder insidiousness; cf. further Greek λανθάνω to be hidden, λήθη oblivion (English lethargy). — The by-form of ratti is ratta2] night Dīgha Nikāya I 47 (dosinā). Genitive singular ratyā (for *rattiyā) Theragāthā 517; Sutta-Nipāta 710 (vivasane = ratti-samatikkame Paramatthajotikā II 496); Jātaka VI 491. Ablative singular rattiyā in phrases abhikkantāya r. At the waning of night Dīgha Nikāya II 220; Vinaya I 26; Saṁyutta Nikāya I 16; Majjhima Nikāya I 143; and pabhātāya r. when night grew light, i.e. dawn Jātaka I 81, 500. instrumental plural rattīsu Vinaya I 288 (hemantikāsu r.). a locative ratyā (for *rātryām) and a nominative plural ratyo (for °rātryaḥ) are given by Geiger, Pāḷi Grammar §58.3. — Very often combined with and opposed to diva in following combinations: rattin-diva [cf. Buddhist Hybrid Sanskrit rātrin diva = Greek νυχθήμερον, Avadāna-śataka I 274, 278; II 176; Divyāvadāna 124] a day and a night (something like our "24 hours"), in phrase dasarattindivā a decade of n. and d. (i.e. a 10-day week) Aṅguttara Nikāya V 85f.; adverbially satta-rattin-divaṁ a week Dhammapada I 108. As adverb in accusative singular: rattin-divaṁ night and day Aṅguttara Nikāya III 57; Sutta-Nipāta 507, 1142; Itivuttaka 93; Jātaka I 30; or rattiñ ca divañ ca Cullaniddesa §538, or rattiṁ opposed to adverb divā by night ... by day Majjhima Nikāya I 143; Peta Vatthu Commentary 43. — Other cases as adverb: accusative ekarattiṁ one night Jātaka I 62; Peta Vatthu II 97; Peta Vatthu Commentary 42; taṁ rattiṁ that night Mahāvaṁsa 4, 38; imaṁ r. this night Majjhima Nikāya I 143; yañ ca r. ... yañ ca r. ... etasmiṁ antare in between yon night and yon night Itivuttaka 121; rattiṁ at night Milindapañha 42; rattiṁ rattiṁ night after night Mahāvaṁsa 30, 16. — genitive rattiyā ca divasassa ca by n. and by day Saṁyutta Nikāya II 95. — locative rattiyaṁ by night Vimāna Vatthu 130, 315 (aḍḍha° at midnight); Peta Vatthu Commentary 22; and ratto in phrase divā caratto ca Sutta-Nipāta 223; Therīgāthā 312; Dhammapada 296; Vimāna Vatthu 315; 8432; Saṁyutta Nikāya I 33.

-khaya the wane of night Jātaka I 19;
-cāra (sabba°) all-night wandering Saṁyutta Nikāya I 201 (translated "festival");
-cheda interruption of the probationary period (technical term) Vinaya II 34 (three such: sahavāsa, vippavāsa, anārocanā);
-dhūmāyanā smouldering at night Visuddhimagga 107 (varia lectio dhūp°), combined with divā-pajjalanā, cf. Majjhima Nikāya I 143: ayaṁ vammīko rattiṁ dhūmāyati divā pajjalati;
-pariyanta limitation of the probationary period (technical term) Vinaya II 59;
-bhāga night-time Jātaka III 43 (°bhāge); Milindapañha 18 (°bhāgena);
-bhojana eating at night Majjhima Nikāya I 473; Sumaṅgalavilāsinī I 77;
-samaya night-time, only in locative aḍḍha-ratti-samaye at midnight Vimāna Vatthu 255; Peta Vatthu Commentary 155.

:: Raṭati [raṭ; Dhatupāṭha 86: "pa ribhāsane"] to yell, cry; shout (at), scold, revile: not found in the texts.

:: Raṭṭha (neuter) [Vedic rāṣṭra] reign, kingdom, empire; country, realm Sutta-Nipāta 46 (explained at Cullaniddesa §536 as "raṭṭhañ ca janapadañ ca koṭṭhāgārañ ca ... nagarañ ca "), 287, 444, 619; Jātaka IV 389 (°ṁ araṭṭhaṁ karoti); Peta Vatthu Commentary 19 (°ṁ kāreti to reign, govern). Pabbata° mountain kingdom Paramatthajotikā II 26; Magadha° the kingdom of Magadha Peta Vatthu Commentary 67.

-piṇḍa the country's alms-food (°ṁ bhuñjati) Dhammapada 308 (saddhāya dinnaṁ); Aṅguttara Nikāya I 10; Saṁyutta Nikāya II 221; Majjhima Nikāya III 127; Therīgāthā 110; Itivuttaka 43, 90;
-vāsin inhabitant of the realm, subject Dhammapada III 481

:: Raṭṭhaka (adjective) [Sanskrit rāṣṭraka] belonging to the kingdom, royal, sovereign Jātaka IV 91 (senāvāhana). — cf. raṭṭhika.

:: Raṭṭhavant (adjective) [raṭṭha + vant] possessing a kingdom or kingship Peta Vatthu II 611 (°nto khattiyā).

:: Raṭṭhika [from raṭṭha, cf. Sanskrit rāṣṭrika]
1. one belonging to a kingdom, subject in general, inhabitant Jātaka II 241 (brāhmaṇa gahapati-r.-do ārikādayo).
2. An official of the kingdom [cf. Sanskrit rāṣṭriya a pretender; also king's brother in-law] Aṅguttara Nikāya III 76 = 300 (r. pettanika senāya senāpatika).

:: Rava1 [for raya, with v for y as frequent in Pāḷi, Dhātum 352: ru "gati"] speed, exceeding swiftness, galloping, in combination with dava running at Vinaya II 101; IV 4; Majjhima Nikāya I 446 (better reading here davatthe ravatthe for dhāve ravatthe, cf. vv.ll. on page 567 and Neumann, M.S. II 672 note 49).
Note: At the Vinaya passages it refers to speaking and making blunders by over-hurrying oneself in speaking. — Dhātum (No. 871) gives rava as a synonym of rasa (with assāda and sneha). It is not clear what the connection is between those two meanings.

:: Rava2 [from ru, cf. Vedic rava] loud sound, roar, shout, cry; any noise uttered by animals Jātaka II 110; III 277; Dhammapada I 232 (sabba-rava-ññu knowing all sounds of animals); Milindapañha 357 (kāruñña°). See also rāva and ruta.

:: Ravaka = rava, in go° a cow's bellowing Majjhima Nikāya I 225.

:: Ravaṇa (adjective-neuter) [from ravati] roaring, howling, singing, only in compound °ghaṭa a certain kind of pitcher, where meaning of ravaṇa is uncertain. Only at identical passages (in illustration) Visuddhimagga 264 = 362 = Paramatthajotikā I 68 (reading peḷā-ghaṭa, but see Appendix page 870 ravaṇa°) = Sammohavinodanī 68 (where varia lectio yavana°, with?).

:: Ravati [Dhatupāṭha 240; Indo-Germanic °re and °reu, cf. Latin ravus "raw, hoarse," raucus, rūmor "rumour"; Greek ὠρυόμαι to shout, ὠρυδόν roaring, etc.; Dhatupāṭha 240: ru "sadde"] to shout, cry, make a (loud) noise Milindapañha 254. — preterit ravi Jātaka I 162 (baddha-rāvaṁ ravi); II 110; III 102; Peta Vatthu Commentary 100; arāvi Mahāvaṁsa 10, 69 (mahā-rāvaṁ); and aravi Mahāvaṁsa 32, 79. Past participle ravita and ruta. — cf. abhi°, vi°.

:: Ravi [cf. Sanskrit ravi] the sun Jātaka II 375 (taruṇa°-vaṇṇaratha).

-inda "king of the sun," name of the lotus Dāṭhāvaṁsa III 37;
-haṁsa "sun-swan," name of a bird Jātaka VI 539.

:: Ravita [past participle of ravati] shouted, cried, uttered Milindapañha 178 (sakuṇa-ruta°).

:: Raya [from ri, riṇāti to let loose or flow, which is taken as ray at Dhatupāṭha 234, defined as "ga mana," and at Dhātum 336 as "gati." The root ri itself is given at Dhātum 351 in meaning "santati," i.e. continuation. — On etymology cf. Vedic retaḥ; Latin rivus river = Gall, Renos "Rhine." See Walde, Latin Wörterbuch sub voce rivus] speed, literally current Abhidhānappadīpikā 40. See rava1.

:: Rādheti1 [causative of rādh to succeed, rādhyate. The root is given at Dhatupāṭha 420 and Dhātum 656 in meaning "saṁsiddhiyaṁ," i.e. of success. See etymology at Walde, Latin Wörterbuch sub voce reor.] to please: see compounds abhi°, apa°, ā°, vi°.

:: Rādheti2 [rādh° Given at Dhatupāṭha 424 and Dhātum 656 in meaning "hiṁsāyaṁ," i.e. of hurting] no references.

:: Rāga [cf. Sanskrit rāga, from raj: see rajati]
1. colour, hue; colouring, dye Vinaya II 107 (aṅga° "rougeing" the body: bhikkhū aṅgarāgaṁ karonti); Therīgāthā Commentary 78; Paramatthajotikā II 315 (nānāvidha°).
2 (as technical term in philosophy and ethics) excitement, passion; seldom by itself, mostly in combination with dosa, and moha, as the three fundamental blemishes of character: passion or lust (uncontrolled excitement), ill-will (anger) and infatuation (bewilderment): see dosa2 and moha; cf. sarāga. — These three again appear in manifold combinations with similar terms, all giving various shades of the "craving for existence" or "lust of life" (taṇhā etc.), or all that which is an obstacle to Nibbāna. Therefore the giving up of rāga is one of the steps towards attaining the desired goal of emancipation (vimutti). — Some of the combinations are e.g. the 3 (r. d. m.) + kilesa; + kodha; very often fourfold r. d. m. with māna, these again with diṭṭhi: see in full Cullaniddesa sub voce rāga (p. 237), cf. below ussada. — Of the many passages illustrating the contrast rāga > Nibbāna the following may be mentioned: chanda-rāga vinodanaṁ Nibbāna-padaṁ accutaṁ Sutta-Nipāta 1086; yo rāgakkhayo (etc.): idaṁ vuccati amataṁ Saṁyutta Nikāya V 8; yo rāgakkhayo (etc.): idaṁ vuccati Nibbānaṁ Saṁyutta Nikāya IV 251; ye'dha pajahanti kāmarāgaṁ bhavararāgānusayañ ca pahāya ... pari-Nibbāna-gatā Vimāna Vatthu 53; kusalo jahati pāpakaṁ ... rāga- dosa-moha-kkhayā parinibbuto Udāna 85. — Personified, Rāga (varia lectio Ragā), Taṇhā and arati are called the "daughters of Māra" (Māra-dhītā): Sutta-Nipāta 835; Dhammapada III 199; Mahāniddesa 181. — For further detail of meaning and application see e.g.
1. with dosa and moha: Dīgha Nikāya I 79, 156; III 107, 108, 132; Saṁyutta Nikāya I 184; IV 139, 195, 250, 305; V 84, 357f.; Majjhima Nikāya II 138 (rasa° the excitement of taste); Aṅguttara Nikāya I 52, 156f., 230f.; II 256; III 169, 451f.; IV 144; Itivuttaka 56, 57; Visuddhimagga 421; Sammohavinodanī 268, 269 (sa° and vīta°).
2. in other connections: Dīgha Nikāya III 70, 74, 146, 175, 217, 234 (arūpa°), 249 (cittaṁ pariyādāya tiṭṭhati); Saṁyutta Nikāya II 231 = 271 (cittaṁ anuddhaṁseti); III 10; IV 72, 329; V 74 (na rāgaṁ jāneti etc.); Aṅguttara Nikāya II 149 (tibba-rāga-jātiko rāgajaṁ dukkhaṁ paṭisaṁvedeti); III 233, 371 (kāmesu vīta°); IV 423 (dhamma°); Sutta-Nipāta 2, 74, 139, 270 = Saṁyutta Nikāya I 207 (+ dosa); Sutta-Nipāta 361, 493, 764, 974, 1046; Dhammapada 349 (tibba° = bahala-rāga Dhammapada IV 68); Paṭisambhidāmagga I 80f.; II 37 (rūpa°), 95 (the same); Vibhaṅga 145f. (= taṇhā), 368 (= kiñcana), 390; Tikapaṭṭhāna 155, 167; Sumaṅgalavilāsinī I 116. — Opposite virāga.

-aggi the fire of passion Dīgha Nikāya III 217; Saṁyutta Nikāya IV 19; Itivuttaka 92 (r. dahati macce ratte kāmesu mucchite; + dosaggi and mohaggi); Jātaka I 61 (°imhi nibbute nibbutaṁ nāma hoti);
-ānusaya latent bias of passion (for = dative) Saṁyutta Nikāya IV 205 (the 3 anusayas: rāga°, paṭigha°, avijjā°); Itivuttaka 80 (yo subhāya dhātuyā rāgānusayo so pahīyati);
-ussada conceit of lust, one of the seven ussadas (r. d. m., māna, diṭṭhi, kilesa, kamma) Mahāniddesa 72;
-kkhaya the decay (waning) of passion Saṁyutta Nikāya III 51, 160: IV 142, 250, 261; V 8, 16, 25; Sammohavinodanī 51f.
-carita one whose habit is passion, of passionate behaviour Milindapañha 92; Visuddhimagga 105f. (in detail), 114 (+ dosa°, moha°), 193; Paramatthajotikā I 54 (colour of the blood of his heart, cf. Visuddhimagga 409)
-ṭṭhānīya founded on passion Aṅguttara Nikāya I 264; Manorathapūraṇi 32;
-patha way of lust, lustfullness, passion, sensuality Saṁyutta Nikāya IV 70; Sutta-Nipāta 370, 476 (with explanation "rāgo pi hi duggatīnaṁ pathattā rāga patho ti vuccati" Paramatthajotikā II 410);
-rati passionate or lustful delight Dhammapada III 112;
-ratta affected with passion Saṁyutta Nikāya I 136; Sutta-Nipāta 795 (as °rāgin, cf. Mahāniddesa 100 = kāma-guṇesu ratta).

:: Rāgin (—°) [from rāga] one who shows passion for, possessed of lust, affected with passion Sutta-Nipāta 795 (cf. Mahāniddesa 100); Saṁyutta Nikāya I 136; Visuddhimagga 193, 194 (with various characterizations).

:: Rāhaseyyaka (adjective) [rahas + seyya + ka or rāha (for rahā°) + seyyaka] "having one's bed in loneliness," living in seclusion or secrecy, in manussa° "fit to lie undisturbed by men" Vinaya I 39 (+ paṭisallāna-sāruppa); Majjhima Nikāya II 118.

:: Rāhu [Vedic rāhu] name of an Asura: see DPPN. — rāhumukha "mouth of Rāhu," designation of a certain punishment for criminals (Majjhima Nikāya I 87; III 164; Mahāniddesa 154 (in list of tortures) = Cullaniddesa §604 = Milindapañha 197.

:: Rājaka (adjective) (—°) [rāja + ka, the ending belonging to the whole compound] characteristic of the king, king-; in compounds arājaka without a king Jātaka VI 39 (raṭṭhe); sarājaka including the king Tikapaṭṭhāna 26; feminine sarājikā Vinaya I 209 (parisā). Also in phrase anikkhanta-rājake (locative absolute) when the king has not gone out Vinaya IV 160.

:: Rājañña [from rājā, cf. Vedic rājanya] "royalty"; a high courtier, a khattiya (= rājabhogga, cf. Fick, Soziale Gliederung 100) Dīgha Nikāya I 103 (Pasenadi rājā ... uggehi vā rājaniyehi vā kañcid eva mantanaṁ manteyya); Sumaṅgalavilāsinī I 273 (= anabhisittā kumārā, i.e. uncrowned princes); Milindapañha 234; Vimāna Vatthu 297 (Pāyāsi r.).

:: Rājatā (feminine) [abstract from rājā] state of being a king, kingship, sovereignty Jātaka I 119 (anuttara-dhamma° being a most righteous king).

:: Rājati [rāj, cf. rajati and rañjati] to shine Vimāna Vatthu 134 (= vijjotati). cf. vi°.

:: Rājā and Rājan [cf. Vedic rājā, n-stem. To root °reg, as in Latin rego (to lead, di-rect, cf. in meaning Greek ἡγεμύν: see etymology under uju. cf. Old-Irish rī king, Gallic Catu-rīx battle king, Gothic reiks = Old High German rīhhi = rich or German reich. Besides we have °reig in Anglo-Saxon rāēcrācean = reach; German reichen. — Dhatupāṭha only knows of one root rāj in meaning "ditti" i.e. splendour] king, a ruling potentate. The definition at Vinaya III 222 is "yo koci rajjaṁ kāreti." The fanciful etymology at Dīgha Nikāya III 93 = Visuddhimagga 419 is "dhammena pare rañjetī ti rājā" i.e. he gladdens others with his righteousness. — At the latter passage the origin of kingly government is given as the third stage in the constitution of a people, the 2 preceding being mahā-sammata (general consent) and khattiya (the land aristocrats).
Cases. We find 3 systems of cases for the original Sanskrit forms, viz. the contracted, the diæretic and (in the plural) a new formation with -ū-. Thus genitive and dative singular rañño [Sanskrit rājñaḥ] Vinaya III 107; IV 157; Jātaka II 378; III 5; Vimāna Vatthu 744; and rājino Sutta-Nipāta 299, 415; Therīgāthā 463; Jātaka IV 495; Mahāvaṁsa 2, 14; instrumental singular raññā Vinaya III 43; Jātaka V 444; Dhammapada I 164; Peta Vatthu Commentary 22; Sammohavinodanī 106; and rājinā [Sanskrit rajña] Mahāvaṁsa 6, 2; accusative singular rājānaṁ Vinaya IV 157; locative raññe Peta Vatthu Commentary 76; vocative rāja Sutta-Nipāta 422, 423. plural nominative rājāno Aṅguttara Nikāya I 68; genitive dative raññaṁ [Sanskrit rājñaṁ] Dīgha Nikāya II 87; Mahāvaṁsa 18, 32; and rājūnaṁ Vinaya I 228; Udāna 11; Jātaka II 104; III 487; Paramatthajotikā II 484; Peta Vatthu Commentary 101, 133; instrumental raññāhi Aṅguttara Nikāya I 279 rājūhi Udāna 41; Majjhima Nikāya II 120; Jātaka I 179; III 45; Mahāvaṁsa 5, 80; 8, 21; and rājubhi Dīgha Nikāya II 258. cf. Geiger, Pāḷi Grammar §92.1.
1. rājā is a term of sovereignty. The term rājā as used in Buddhist India does not admit of a uniform interpretation and translation. It is primarily an appellative (or title) of a khattiya, and often the two are used promiscuously. Besides, it has a far wider sphere of meaning than we convey by any translation like "king" or even "sovereign," or "prince." We find it used as a designation of "king" in the sense of an elected (crowned) monarch or monarch by succession, but also in the meaning of a distinguished nobleman, or a local chieftain, or a prince with various attributes characterizing his position according to special functions. From this we get the following scheme:
(a) [based on mythological views: the king as representing the deity, cf. deva = king.
Note that rājā never takes the place of deva in the meaning king, but that mahārāja is used in vocative equivalent to deva] a world-king, overlord, a so-called cakkavatti rājā. This is an office (as "Universal King") peculiar to the Mahāpurisa or the (mythological) "Great Man," who may become either the Saviour of men in the religious sense, a sammā-sambuddha, or a just ruler of the earth in the worldly sense, a king of Righteousness. These are the 2 gatis of such a being, as described at various places of the canon (e.g. Sutta-Nipāta page 106; Sutta-Nipāta 1002, 1003; Dīgha Nikāya III 142; Aṅguttara Nikāya I 76). His power is absolute, and is described in the standard phrase "c. dhammiko dhamma-rājā cāturanto vijitāvī janapada-tthāvariya-ppatto satta-ratana-sa mannāgato," e.g. Dīgha Nikāya III 59. Dhammapāla gives the dignity of a Cakkavatti as the first of the "human sovereign powers" (Peta Vatthu Commentary (= Paramatthadīpanī IV) 117). The four iddhi's of a c. are given (quite crudely) at Majjhima Nikāya III 176: he is beautiful, lives longer than others, is of a{510} healthier constitution than others, he is beloved by the brahmins and householders. Other qualities: how his remains should be treated = Dīgha Nikāya II 141; deserves a thūpa Dīgha Nikāya II 142f.; his four qualities Dīgha Nikāya II 145 (the four assemblies of khattiyas, brāhmaṇas, gahapatis and samaṇas are pleased with him). See under cakkavatti and ratana.
— In a similar sense the term dhamma-rājā is used as epithet of the Buddha Sutta-Nipāta 554 (rājāham asmi dh.-r. anuttaro); Jātaka I 262; and a reflection of the higher sphere is seen in the title of politeness (only used in vocative) mahārāja, e.g. Sutta-Nipāta 416 (addressed to Bimbisāra) Peta Vatthu Commentary 22 (the same); Jātaka VI 515.
(b) [in a larger constitutional state] the crowned (muddhāvasitta) monarch (i.e. khattiya) as the head of the principality or kingdom. The definition of this (general) rājā at Cullaniddesa §542 is significant of the idea of a king prevalent in early Buddhist times. It is: "khattiyo muddhābhisitto vijita-saṅgāmo nihata-paccāmitto laddhādhippāyo paripuṇṇa-koṭthāgāro," i.e. "a crowned noble, victorious in battle, slaying his foes, fulfilling his desires, having his storehouses full." This king is "the top of men" (mukhaṁ manussānaṁ) Vinaya I 246 = Sutta-Nipāta 568. cf. Dīgha Nikāya I 7; Sutta-Nipāta 46 (raṭṭhaṁ vijitam pahāya); Jātaka V 448 and passim. See also below 3. 4 and 6. — In similes: see JPTS, 1907, 128; and cf. Visuddhimagga 152 (r. va saddhantagato), 336 (wishing to become an artisan). Here belongs the title of the king of the devas (Sakka) "deva-rājā," e.g. Dhammapada III 269, 441; Peta Vatthu Commentary 62.
(c) [in an oligarchic sense] member of a kula of khattiyas, e.g. the kumāras of the Sakiyans and Koliyans are all called rājāno of the rājakulānaṁ in Jātaka V 413f., or at least the heads of those kulas. cf. Buddhist India page 19.
(d) [in a smaller, autocratic state] a chieftain, prince, ruler; usually (collectively) as a group: rājāno, thus indicating their lesser importance, e.g. Aṅguttara Nikāya V 22 (kuḍḍa-rājāno rañño cakkavattissa anuyuttā bhavanti: so read for anuyantā); Sutta-Nipāta 553 (bhoja° similar to rāja-bhoggā or bhogiyā as given at Paramatthajotikā II 453); Aṅguttara Nikāya II 74f. (dhammikā and a°); Jātaka IV 495. Similarly at Vinaya I 228 we find the division into the 3 ranks: mahesakkhā rājāno, majjhimā r., nīcā r. Here also belongs the designation of the four lokapālā (or Guardians of the World) at cattāro mahā-rājāno, the mahā° being added for sake of politeness (cf. Note a on mahā), e.g. Aṅguttara Nikāya IV 242. See also paṭirājā and cf. below 4 c.
(e) a wider range of meaning is attached to several sub-divisions (with rājā or without): officials and men who occasionally take the place of the king (royal functionaries), but are by public opinion considered almost equal to the king. Here belongs the definition of what is termed "rājāno" (plural like d) at Vinaya III 47, viz. rājā, padesa-rājā, maṇḍalikā, antarabhogikā, akkhadassā, mahāmattā, ye vā pana chejjabhejjaṁ anusāsanti (i.e. those who have juridical power). See also below 4 b, and °putta, °bhogga [and other compounds].
2. It would fill a separate book, if we were to give a full monograph of kingship in and after the Buddha's time; we therefore content ourselves with a few principal remarks. The office of king was hereditary: kula-santakaṁ rajjaṁ Jātaka I 395; II 116; IV 124; but we sometimes read of a king being elected with great pomp: Jātaka I 470; Peta Vatthu Commentary 74. He had the political and military power in his hand, also the jurisdiction, although in this he is often represented by the mahāmatta, the active head of the state. His ten duties are mentioned at several places (see below under °dhammā). Others are mentioned e.g. At Dīgha Nikāya I 135, where it is said he gives food and seed-corn to the farmer, capital to the trader, wages to the people in government service. His qualifications are eightfold (see Dīgha Nikāya I 137): well-born ("gentleman," khattiya), handsome, wealthy, powerful (with his army), a believer, learned, clever, intelligent. His wealth is proverbial and is characterized in a stock phrase, which is also used of other ranks, like seṭṭhi's and brāhmaṇa's, viz. "aḍḍha mahaddhana mahābhoga pahūta-jātarūpa-rajata pahūta-vittūpakaraṇa pahūtadhana-dhañña paripuṇṇa-kosa-koṭṭhāgāra," e.g. Dīgha Nikāya I 134. For a late description of a king's quality and distinction see Milindapañha 226, 227. — His disciplinary authority is emphasized; he spares no tortures in punishing adversaries or malefactors, especially the cora (see below 4 c). a summary example of these punishments inflicted on criminals is the long passage illustrating dukkha (bodily pain) at Cullaniddesa §304 III; cf. Majjhima Nikāya III 163 (here also on a cora).
3. The king (rājā or khattiya) in the popular opinion, as reflected in language, heads several lists, which have often been taken as enumerating "castes," but which are simply inclusive statements of various prominent ranks as playing a role in the social life of the state, and which were formulated according to different occasions. Thus some show a more political, some a more religious aspect. E.g. khattiya amacca brāhmaṇa gahapati Dīgha Nikāya I 136; rājā brāhmaṇa gahapatika Aṅguttara Nikāya I 68, where another formula has khattiya br. g. Aṅguttara Nikāya I 66; Jātaka I 217; and the following with an intermediate "rank" (something like "royalty," "the royal household") between the king and the brahmins: rājā rājaputtā brāhmaṇā gahapatikā negama-jānapadā Aṅguttara Nikāya II 74f.; rājāno rāja-mahāmattā khattiyā br., gah., titthiyā Dīgha Nikāya III 44 (translation Dialogues of the Buddha too weak "rājas and their officials"); rājā rājabhogga br., gah. Vinaya III 221.
4. Various aspects illustrating the position of the king in relation to other prominent groups of the court or populace:
(a) rājā and khattiya. All kings were khattiyas. The kh. is a noble κατ'ἐξοχήν (cf. Greek ἡγεμών) as seen from definition jāti-khattiya at Paramatthajotikā II 453 and various contexts. Already in the ṛgvedav the kṣatriya is a person belonging to a royal family (ṛgvedav X 109, 3), and rājanya is an epithet of kṣatriya (see Zimmer, Altindisches Leben 213). — rājā khattiyo muddhāvassito "a crowned king" Dīgha Nikāya I 69; III 61f.; Vinaya IV 160; Aṅguttara Nikāya I 106f.; II 207 (contrasted with brāhmaṇa mahāsāla); III 299 (if lazy, he is not liked by the people); Majjhima Nikāya III 172f. (how he becomes a Cakkavatti through the appearance of the cakka-ratana). — Without muddhāvasitta: rājāno khattiyā Dhammapada 294 = Nettipakaraṇa 165. cf. khattiyā bhoja-rājāno the khattiyas, the (noble or lesser?) kings (as followers of the cakkavatti) Sutta-Nipāta 553 (see bhoja). At Jātaka VI 515. rājāno corresponds directly to khattiyā on page 517 (saṭṭhisahassa°); cf.
(b) rājā and mahāmatta. The latter occupies the position of "Premier," but is a rank equal to the king, hence often called rājā himself: Vinaya III 47 where styled "akkhadassa mahāmatta." Otherwise he is always termed rāja-mahāmatta "royal minister" or "H.R.H. the Premier," e.g. Vinaya I 172; Aṅguttara Nikāya I 279; Vinaya I 228 (also as Magadha-mahāmatta), and called himself a khattiya Dīgha Nikāya III 44.
(c) rājā and cora. A prominent figure in the affairs of State is the "robber-chief" (mahā-cora). The contrast-pair rajāno (so always plural) and cora is very frequent, and in this connection we have to think of rājāno as either smaller kings, knights or royals (royalists), i.e. officers of the kings or "the king's guards." Thus at Jātaka III 34 the commentary explanation as rāja-purisā. It is here used as a term of warning or frightening "get up, robber, so that the kings (alias "policemen") won't catch you": uṭṭhehi cora mā taṁ gahesuṁ rājāno. Other passages are e.g.: Dīgha Nikāya I 7 (rāja-kathā and cora-kathā) = Vinaya I 188; Majjhima Nikāya III 163 (rājāno coraṁ āgucāriṁ gahetvā); Aṅguttara Nikāya I 68, 154; Itivuttaka 89 (rājābhinīta + cor°); and in sequence rājāno corā dhuttā (as being dangerous to the bhikkhus) at Vinaya I 150, 161.
5. On the question of kingship in Ancient India see Zimmer, Altind. Leben pages 162-175, 212f.; Macdonell and Keith, Vedic Index II 210f.; Fick, Soziale Gliederung 63-90; Foy, Die Königl. Gewalt nach den altind. Rechtsbüchern (Leipzig 1895); Rhys Davids, Buddhist India pages 1-16; E.W. Hopkins, "The social and military position of the ruling caste in Ancient India" in J.A.O.S. 13, 179f.; Banerjea, Public Administration in Ancient India 1916, pages 63-93.
6. Kings mentioned by name [a very limited and casual list only, for detailed references. see Dictionary of Pāḷi Proper Names]: Ajātasattu; Udena (Dhammapada I 185); Okkāka; Dīghīti (of Kosala; Vinaya I 342); Parantapa (of Kosambī; Dhammapada I 164); Pasenadi (of Kosala; Dīgha Nikāya I 87, 103; Vinaya IV 112, 157); Bimbisāra (of Magadha; Vinaya IV 116f.; Sutta-Nipāta 419); Bhaddiya; etc.
7. (figurative) king as sign of distinction ("princeps"), as the lion is called rājā migānaṁ Sutta-Nipāta 72; Visuddhimagga 650; the Himavant is pabbata-rājā Aṅguttara Nikāya I 152; III 44; and Gotama's horse Kaṇthaka is called assa-rājā Jātaka I 62 = Vimāna Vatthu 314.
Note: The compound form of rājā is rāja°.

-aṅga royal mark, characteristic or qualification; king's property Vinaya I 219 (rājaṅgaṁ hatthī: the elephants belong to the king), cf. Aṅguttara Nikāya I 244: assājāniyo rañño aṅgan t'eva saṅkhaṁ gacchati is called king's property;
-aṅgaṇa royal court Peta Vatthu Commentary 74;
-antepura the royal harem Aṅguttara Nikāya V 81, 82 (the ten risks which a bhikkhu is running when visiting it for alms);
-āgāra a king's (garden or pleasure-) house Dīgha Nikāya I 7 (°ka); Sumaṅgalavilāsinī I 42;
-āṇatti king's permission Tikapaṭṭhāna 26 (in simile);
-āṇā
(1) the king's command Jātaka III 180; cf. Peta Vatthu Commentary 217 "rañño āṇā";
(2) the king's fine or punishment, i.e. a punishment inflicted by the king (cf. Fick, Soziale Gliederung page 74), synonymous with rāja-daṇḍa: Jātaka I 369, 433 (rājāṇaṁ karoti to inflict); II 197; III 18, 232, 351; IV 42; VI 18; Peta Vatthu Commentary 242;
-ānubhāva king's power, majesty, authority, pomp Jātaka IV 247; Peta Vatthu Commentary 279;
-ābhinīta brought by a king Itivuttaka 89 (+ corābhinīta);
-ābhirājā "king of kings" Sutta-Nipāta 553; as 20;
-āmacca royal minister Jātaka V 444 (°majjhe);
-āyatana name of a tree: "Kingstead tree," the royal tree (as residence of a king of fairies), Buchanania latifolia Vinaya I 3f. (where Mahāvastu III 303 reads kṣīrikā, i.e. milk-giving tree); Jātaka I 80; IV 361f.; as 35; Sammohavinodanī 433 (°cetiya);
-iddhi royal power Peta Vatthu Commentary 279;
-isi a royal seer, a king who gives up his throne and becomes an ascetic (cf. Sanskrit rājarṣi, frequent in Mahābhārata and Rāmāyaṇa) Theragāthā 1127 (read rāja-d-isi); Itivuttaka 21 (rājīsayo, with var vv.ll. not quite the same meaning); Jātaka VI 116, 124, 127, 518; Dhammapada IV 29. Kern, Toevoegselen sub voce proposes reading rājīsi;
-upaṭṭhāna attendance on the king, royal audience Vinaya I 269; Jātaka I 269, 349; III 119, 299; IV 63;
-ūpabhoga fit for use by the king Milindapañha 252;
-uyyāna royal garden or pleasure ground Jātaka III 143; Mahāvaṁsa 15, 2;
-orodhā a lady from the king's harem, a royal concubine Vinaya IV 261;
-kakudha-bhaṇḍa an ensign of royalty (5: khagga, chatta, uṇhīsa, pādukā, vālavījanī) Dhammapada I 356. See under kakudha;
-kathā talk about kings (as tiracchāna-kathā in disgrace), combined with cora-kathā (see above 4 c) Dīgha Nikāya I 7; III 36, 54; Vinaya I 188;
-kammika a royal official, one employed by the king Jātaka I 439; IV 169;
-kuṭumba the king's property Jātaka I 439;
-kuṇḍa a "crook of a king" Dhammapada III 56;
-kumāra a (royal) prince (cf. khattiya-kumāra) Vinaya I 269; Jātaka III 122; Sammohavinodanī 196 (in comparison);
-kumbhakāra a "royal potter," i.e. a potter being "purveyor to the king" Jātaka V 290;
-kula the king's court or palace Aṅguttara Nikāya I 128; II 205; Vinaya IV 265; Jātaka II 301; Dhammapada II 44, 46; III 124;
-khādāya puṭṭha at Sutta-Nipāta 831 is according to Kern, Toevoegselen to be read as rajakkhatāya ph. (from rajakkha). The old Niddesa, however, reads °khādāya and explanes the word (Mahāniddesa I 171) by rājabhojanīyena, i.e. the king's food, which is all right without being changed;
-guṇa "virtue of a king" Majjhima Nikāya I 446 (trick of a circus horse; + rāja-vaṁsa);
-daṇḍa punishment ordered by the king Peta Vatthu Commentary 216, 217;
-dāya a royal gift Dīgha Nikāya I 127; Sumaṅgalavilāsinī I 246;
-dūta king's messenger Sutta-Nipāta 411, 412; in meaning of "message," i.e. calling somebody to court, summons at Jātaka II 101, 305;
-dhamma "king's rule," i.e. rule of governing, norm of kingship; usually given as a set of ten, which are enumerated at Jātaka III 274 as "dāna, sīla, pariccāga, ajjava, maddava, tapo, akkodha, avihiṁsā, khanti, avirodhana," i.e. alms-giving, morality, liberality, straightness, gentleness, self-restriction, non-anger, non-hurtfullness, forbearance non-opposition. These are referred to as dasa rāja-dhammā at Jātaka I 260, 399; II 400; III 320; V 119, 378; usually in phrase "dasa rāja-dhamme akopetvā dhammena rajjaṁ kāresi": he ruled in righteousness, not shaking the tenfold code of the king. Another set of 3 are mentioned at Jātaka V 112, viz. "vitathaṁ kodhaṁ hāsaṁ nivāraye" (explained as giving up musāvāda, kodha and adhamma-hāsa);
-dhānī a royal city (usually combined with gāma and nigama) Aṅguttara Nikāya I 159; II 33; III 108; Vinaya III 89; Jātaka V 453; Peta Vatthu 1318;
-dhītā king's daughter, princess Jātaka I 207; Peta Vatthu Commentary 74;
-nivesana the king's abode, i.e. palace Dhammapada IV 92;
-parisā royal assembly Vinaya II 296;
-pīla (?) Dhammapada I 323;
-putta literally "king's son," prince, one belonging to the royal clan (cf. similarly kulaputta), one of royal descent, Rājput Sutta-Nipāta 455; Milindapañha 331; Sammohavinodanī 312, 319 (in simile); Peta Vatthu Commentary 20.f. °puttī princess Jātaka IV 108; V 94; -purisa "king's man", only in plural; °purisā the men of the king, those in the king's service (as soldiers, body-guard, policeman etc.) Jātaka III 34; Sammohavinodanī 80 (°ānubandha-corā), 109;
-porisa (m. and neuter) servant of the king, collectively: king's service, those who devote themselves to government service Dīgha Nikāya I 135; Majjhima Nikāya I 85 = Cullaniddesa §199; Aṅguttara Nikāya IV 281, 286. See also porisa;
-bali royal tax Jātaka I 354;
-bhaṭa king's hireling or soldier Vinaya I 74, 88; Paramatthajotikā II 38 (in simile);
-bhaya fear of the king('s punishment) Visuddhimagga 121;
-bhāga the king's share Jātaka II 378;
-bhogga
1. royal, in the service of the king, in following phrases: rāja-bhoggaṁ raññā dinnaṁ rāja-dāyaṁ brahma-deyyaṁ Dīgha Nikāya I 87, of a flourishing place. Dialogues of the Buddha I 108 translation "with power over it as if he were king," and explains with: "where the king has proprietary rights." The commentary rather unmeaningly explains as "rāja-laddha" (Sumaṅgalavilāsinī I 245). The Buddhist Hybrid Sanskrit has a curious version of this phrase: "rājñā-agni-dattena brahmadeyyaṁ dattaṁ" (given by the king in the place of agni?) Divyāvadāna 620. — Further at Vinaya III 221 in sequence rājā r.-bhogga, brāhmaṇa, gahapatika, where the commentary explains (on page 222) as "yo koci rañño bhatta-vetanāhāro." (We should be inclined to take this as No. 2.) — Thirdly, in stock phrase "rājaraha rājabhogga rañño aṅgan t'eva saṅkhaṁ gacchati," i.e. worthy of a king, imperial, he justifies the royal qualification, said of a thoroughbred horse at Aṅguttara Nikāya I 244 = II 113; of a soldier (yodhājīva) at Aṅguttara Nikāya I 284; of an elephant at Jātaka II 370 (where it is explained as "rāja paribhoga"). Also as "royal possessions" in general at Dhammapada I 312, 13. — Fick, Soziale Gliederung page 99 does not help much, he takes it as "king's official."
2. royal, of royal power, one entitled to the throne. Either as bhogga, bhogiya (Paramatthajotikā II 453) or (khattiyā) bhoja-rājāno (Sutta-Nipāta 553). Thus at Vinaya III 221, where it takes the place of the usual khattiya "royal noble" and Sutta-Nipāta 553, where it is combined (as bhoja rājano) with khattiyā. See also bhoja and cf. (antara) bhogika and rājañña.
-mahāmatta king's prime minister (see above 4 b, to which add:) Dīgha Nikāya III 44; Aṅguttara Nikāya I 154, 252, 279; III 128; Sammohavinodanī 312 (simile of 2), 340;
-mālakāra royal gardener Jātaka V 292;
-muddā the royal seal Dhammapada I 21;
-muddikā the same Paramatthajotikā II 577;
-ratha the king's chariot Dhammapada III 122;
-rukkha "royal tree," Cathartocarpus fistula Vimāna Vatthu 43;
-vara the best king, famous king Vimāna Vatthu 321 (= Sakka Vimāna Vatthu 134);
-vallabha the king's favourite, or overseer Mahāvaṁsa 37, 10; Sammohavinodanī 501 (in simile);
-vibhūti royal splendour or dignity Peta Vatthu Commentary 216, 279;
-haṁsa "royal swan," a sort of swan or flamingo Visuddhimagga 650 (suvaṇṇa°, in simile).

:: Rāji1 [cf. Sanskrit rāji] a streak, line, row Sutta-Nipāta page 107 (nīla-vana° = dark line of trees, explained as nīla-vana rukkha-panti Paramatthajotikā II 451); Vimāna Vatthu 644 (nabhyo sata-rāji-cittita "coloured with 100 streaks"; Vimāna Vatthu = lekhā); 646 (veḷuriya°); pabbata° a mountain range Jātaka II 417; dīgha° (adjective) of long lineage Peta Vatthu Commentary 68; dvaṅgula° a band 2 inches broad Dāṭhāvaṁsa V 49; roma° a row of hair (on the body) Jātaka V 430.

:: Rāji2 [from rāga?] dissension, quarrel, in phrase saṅgha° (+ saṅghabheda) Vinaya II 203 (quoted at Sammohavinodanī 428); IV 217.

:: Rājikā (feminine) [cf. Sanskrit rājikā] a certain (gold) weight (a seedcorn of Sinapis ramosa) Theragāthā 97 = 862 (kaṁsa sata° 100 mustard seeds in weight, i.e. very costly); Jātaka VI 510 (kaṁse sovaṇṇe satarājike).

:: Rājimant (adjective) [from rāji1] having streaks or stripes; feminine rājimatī shining, radiant Vimāna Vatthu 321 (varia lectio rājāputti), explained at Vimāna Vatthu 134 as follows: "rājati vijjotatī ti rājī: rājī ti matā paññātā rājimatī" (thus connecting °mant with man).

:: Rājin (adjective) [from rāji] having streaks or stripes, in uddhagga° having prominent stripes (of a lion) Jātaka IV 345.
[BD]: Lion? Tiger.

:: Rājita see vi°.

:: Rājula [cf. Sanskrit rājila] a certain reptile Abhidhānappadīpikā 651.

:: Rāma [from ram; cf. Vedic rāma] pleasure, sport, amusement; °kara having pleasure, sporting, making love Jātaka V 448.

:: Rāmaṇeyyaka (adjective neuter) [original gerund of rāmeti, ram, cf. Sanskrit rāmaṇīya. On e for ī see Geiger, Pāḷi Grammar §10] pleasant, agreeable, lovely Aṅguttara Nikāya I 35, 37; Dhammapada 98 (= ramaṇīya Dhammapada III 195); neuter delightfullness, lovely scenery Majjhima Nikāya I 365 (four seen in a dream: ārāma°, vana°, bhūmi° pokkharaṇī°).

:: Rāmo , Joy, delight.

:: Rāsi [Vedic rāśi]
1. heap, quantity, mass Itivuttaka 17; usually —° , e.g. aṅgāra° heap of cinders Jātaka I 107; kaṇikāra-puppha° of k. flowers Vimāna Vatthu 65; kahāpaṇa° of money Peta Vatthu Commentary 162, tila° of seeds Vimāna Vatthu 54; dhañña° of corn Aṅguttara Nikāya IV 163, 170; etc. — rāsiṁ karoti to make a heap, to pile up Mahāvaṁsa 29, 28; Vimāna Vatthu 157.
2. (store of) wealth, riches; in °agga-dāna gift of the best treasures (of one's property), one of the five. "Donations of the best," viz. khett°, rās°, koṭṭh°, kumbhi°, bhojan°: Paramatthajotikā II 270. See also °vaḍḍhaka
3. a sign of the Zodiac (the twelve, as given at Abhidhānappadīpikā 61 are: mesa, usabha, methuna, kakkata, sīha, kaññā, tulā, vicchikā, dhanu, makara, kumbha, mīna; or the ram, bull, twins, crab, lion, virgin, balance, scorpion, bow, capricorn, waterpot, fish) Peta Vatthu Commentary 198.
4. (figurative) a technical term in logic: group, aggregate, category, congery; frequent in Abhidhamma-literature, where 3 "accumulations" are spoken of, viz. micchatta-niyato rāsi, sammatta-niyato r., anivato r. or "wrong doing entailing immutable evil results, that of well-doing entailing immutable good results, and that of everything not so determined" (Dialogues of the Buddha III 210); Dīgha Nikāya III 217; Kathāvatthu 611; Nettipakaraṇa 96; cf. Points of Controversy 356 Buddhist Manual of Psychological Ethics 24, note 1, 233. In the five factors of individuality (body and mind) khandhā are explained as meaning rāsi, e.g. as 141; Buddhist Manual of Psychological Ethics 42. In other connections: Saṁyutta Nikāya V 146 (kusala°, akusala°), 186; Aṅguttara Nikāya III 65 (akusala°); Tikapaṭṭhāna 45.
Note: In Buddhist Hybrid Sanskrit we find only 2 of the 3 categories mentioned at Mahāvastu I 175, viz. mithyātvaniyato and aniyato rāśiḥ.

-vaḍḍhaka one who increases wealth, i.e. a treasurer Dīgha Nikāya I 61 (translation: "increases the king's wealth"; Sumaṅgalavilāsinī I 170 simply defines "dhañña-rāsiñ ca dhana-rāsiñ ca vaḍḍhetī ti r. v."); Jātaka I 2; Mahābodhivaṁsa 78.

:: Rāsika (neuter) [from rāsi] revenue, fisc Dīgha Nikāya I 135.

:: Rāti [Sanskrit rā to give, bestow; given at Dhatupāṭha 369 and Dhātum 597 in meaning "ādāne," with doublet lā] to take up: no references.

:: Rāva [from ravati, cf. rava] crying, howling; shout, noise Jātaka I 162 (baddha° the cry of one who is caught); IV 415 (the same); VI 475 (of the cries of animals, known to an expert); Milindapañha 254 (bherava-rāvaṁ abhiravati); Mahāvaṁsa 10, 69 (mahā-rāvaṁ arāvi).

:: Re (indeclinable) [shortened for are, q.v.] a particle of exclamation, mostly implying contempt, or deprecation, (Sumaṅgalavilāsinī I 276) "hīḷanavasena āmantanaṁ" i.e. address of disdain: heigh, go on, get away, hallo. — Dīgha Nikāya I 96, 107; Jātaka III 184 (commentary = āmantaṇe nipāto); often combined with similar particles of exhortation, like cara pi re get away with you! Majjhima Nikāya II 108; Vinaya IV 139 (so read for cara pire which the commentary takes as "para," amamaka); or ehi re come on then! Jātaka I 225; ha re look out! here they are! Peta Vatthu Commentary 4; ahovata re wish I would! Peta Vatthu II 945 (re ti ālapanaṁ Peta Vatthu Commentary 131); no cavata revattabbe but indeed, good sir ... (Kv 1).

:: Recana (neuter) [from ric] letting loose, emission Dhātum 610. cf. vi°.

:: Rekhā (feminine) [from rikh, for which the Pāḷi form is likh, cf. Sanskrit rekhā, Latin rīma, Old High German rīga row] line, streak Abhidhānappadīpikā 539. See lekhā.

:: Reṇu [cf. Vedic reṇu]
1. dust; plural reṇū particles of dust. — Vinaya I 32 (°hatā bhūmi); Visuddhimagga 338 = Mahāniddesa 505 = Jātaka I 117 (rāgo rajo na ca pana reṇu vuccati); Jātaka IV 362 (okiṇṇā raja-reṇūhi; commentary explains by "paṁsūhi"); Milindapañha 274 (plural); Paramatthajotikā II 132 (reṇuṁ vūpasāmeti allays).
2. pollen (in this meaning found only in the so-called Jātaka-style) Jātaka I 233 (mahā-tumba-matta), 349 (pupphato reṇuṁ gaṇhāti); III 320; V 39 (puppha°); VI 530 (padumakinjakkha°); Dhammapada IV 203 (°vaṭṭhi).

:: Reruka [etymology? Probably dialectical] "elephant's tooth," ivory Jātaka II 230 (= hatthi-danta commentary).

:: Rindī at Therīgāthā 265 is doubtful. The Text reading is "te rindī va lambante'nodaka," said of breasts hanging down in old age. The commentary compares them with leather water bottles without water (udaka-bhastā viya). We have to read either with Morris, JPTS 1884 94 "rittī va" (= rittā iva), "as it were, empty," or (preferably) with Therīgāthā Commentary 212 "therī ti va" ("like an old woman"). The translation (Ps.S., page 124) takes the commentary explanation of udaka-bhastā as equivalent to Text reading rindi, in saying "shrunken as skins without water"; but rindī is altogether doubtful and it is better to read therī which is according to the context. We find the same meaning of therī ("old woman") at Peta Vatthu II 116.

:: Riṇāti see under raya.

:: Riñcana (neuter) [from riñc] leaving behind, giving up Dhatupāṭha 44.

:: Riñcati [ric, in Vedic and Sanskrit rinakti; cf. Avesta irinaxti to leave; Greek λείπω the same, λοιπός left; Latin linquo the same; Gothic leiƕan = Old High German līhan to lend; Anglo Saxon lǣrān = loan, cf. English leave etc. — The definition of the root at Dhatupāṭha is given in two forms, viz. ric as "virecane" (No. 396; cf. Dhātum 517 "kharaṇe," i.e. flowing; 610 "recane"), and riñc as "riñcane" (No. 44)] to leave, abandon, leave behind, give up, neglect Vinaya I 190 (also future riñcissati); Majjhima Nikāya I 155 (riñcissati), 403; Saṁyutta Nikāya IV 206; Aṅguttara Nikāya III 86f., 108f., 343f., 366f., 437; Theragāthā 1052; Sutta-Nipāta 156; Milindapañha 419; Jātaka V 403. — present participle medium with negative: ariñcamāna Sutta-Nipāta 69; gerund riñcitvā (for Sanskrit riktvā) Therīgāthā 93, — past participle ritta — passive riccati [Sanskrit ricyate] to be left: see ati°.

:: Rissati [Vedic riṣ, riṣyati] to be hurt, to suffer harm Majjhima Nikāya I 85 (ḍāṁsa-makasa-vātātapa-siriṁsapa-samphassehi rissamāno; where Cullaniddesa §199 in same passage reads samphassamāna).

:: Ritta [past participle of riñcati; cf. atireka] devoid, empty, free, rid (of) Majjhima Nikāya I 207 (+ tuccha), 414; Vinaya I 157 = II 216; Sutta-Nipāta 823 (emancipated: ritto muni = vivitta etc. Mahāniddesa 158), 844 (as opposed to aritta); Therīgāthā 265 (see rindi); Jātaka I 29 (verse 222); III 492; Milindapañha 383.

-assāda finding one's taste in empty things Aṅguttara Nikāya I 280 (+ bāhir-assāda. Kern, Toevoegselen sub voce reads rittāsa and translates "impure (of food)," not according to the sense at all);
-āsana an empty seat Sutta-Nipāta 963 (explained at Mahāniddesa 481 as "opportunity for sitting down which is free from unbefitting sights");
-pesuṇa free from slander Sutta-Nipāta 941 (explained at Mahāniddesa 422: "yassa pesuññaṁ pahīnaṁ" etc.);
-muṭṭhi an empty fist (°sadisa: comparing someone as regards ignorance) Paramatthajotikā II 306 = Dhammapada IV 38;
-hattha (adjective) empty-handed Jātaka V 46; Saddhammopāyana 309.

:: Rittaka (adjective) [ritta + ka] empty, void, without reality Theragāthā 41; Therīgāthā 394 (= tucchaka anto-sāra-rahita Therīgāthā Commentary 258); Peta Vatthu III 65 (of a river = tuccha Peta Vatthu Commentary 202); Peta Vatthu Commentary 139 (= suñña, virahita). Usually in combination with tucchaka as a standing phrase denoting absolute emptiness and worthlessness, e.g. At Dīgha Nikāya I 240; Majjhima Nikāya I 329; Saṁyutta Nikāya III 141.

:: Rocati [Vedic rocate, ruc, Indo-Germanic °leuq, as in Latin luceo to be bright (cf. lūxlight, lūmen, lūna etc.); Sanskrit rocana splendid, ruci light, roka and rukāsa light; Avesta raocant shining; Greek αμϕι-λύκη twi-light, λευκός white; also with 1: Sanskrit loka world, locate to perceive, locana eye; Lithuanian laukti to a wait; Gothic liuhaϸ light = Old High German lioht, English light; Old Irish lōche lightning. — Dhatupāṭha (and Dhātum) gives 2 roots ruc, viz. the one with meaning "ditti" (Dhatupāṭha 37), the other as "rocana" (Dhatupāṭha 395), both signifying "light" or "splendour," but the second probably to be taken in sense of "pleasing"]
1. to please, i.e. it pleases (with dative of person) Therīgāthā 415 (rocate); Mahāvaṁsa 15, 9 (nivāso rocatu). cf. Buddhist Hybrid Sanskrit rocyate Avadāna-śataka II 158.
2. to find pleasure in (locative) Milindapañha 338 (bhave).
— causative roceti:
1. to be pleased, to give one's consent Dhammapada I 387 (gloss rucitha ruceyyātha).
2. (with accusative of object) to find pleasing to find delight in, to be attached to, to approve of, to choose Saṁyutta Nikāya I 41 (vadhaṁ); Jātaka I 142 (Devadattassa laddhiṁ r.); V 178 (pabbajjaṁ roc'ahaṁ = rocemi commentary), 226 (kammaṁ). Frequently with dhammaṁ to approve of a doctrine or scheme, e.g. At Vinaya II 199 (Devadattassa dhammaṁ); Saṁyutta Nikāya I 133; Sutta-Nipāta 94 (asataṁ dh.), 398 (dhammaṁ imaṁ rocaye); Jātaka IV 53 (dh. asataṁ na rocayāma). — cf. abhi°, ā°, vi°.

:: Rodana (neuter) [from rud] crying, weeping Dhammapada I 28; Peta Vatthu Commentary 63, 64; Dhatupāṭha 144.

:: Rodati see rudati.

:: Rodha1 [from rudh] obstruction, stopping, in compound parapāṇa° stopping the life of somebody else; life-slaughter, murder Sutta-Nipāta 220; Jātaka II 450. cf. anu°, ni°, vi°.

:: Rodha2 (neuter) [from rudh] bank, dam Aṅguttara Nikāya III 128 (where the same passage at Aṅguttara Nikāya I 154 reads gedha, cave; varia lectio also gedha, cf. varia lectio rodhi° for gedhi° at Cullaniddesa §585).

:: Rodhana (neuter) [from rudh] obstructing Jātaka V 346; Saddhammopāyana 57.

:: Roga [Vedic roga: ruj (see rujati), cf. Sanskrit rujā breakage, illness] illness, disease. — The definition of roga at Jātaka II 437 is "roga rujana-sabhāvattaṁ." There are many different enumerations of rogas and sets of standard combinations, of which the following may be mentioned. At Sutta-Nipāta 311 (cf. Dīgha Nikāya III 75) it is said that in old times there were only 3 diseases, viz. icchā, anasanaṁ, jarā, which gradually, through slaughtering of animals, increased to ninety-eight. Buddhaghosa at Paramatthajotikā II 324 hints at these ninety-eight with "cakkhu-rogādinā bhedena." Beginning with this (cakkhuroga affection of the eye) we have a list of thirty-four rogas at Mahāniddesa 13 (under pākaṭa-parissayā or open dangers = Mahāniddesa 360 = Cullaniddesa §420) and Cullaniddesa §304 1 B, viz. cakkhu° and the other four senses, sīsa°, kaṇṇa°, mukha°, danta°; kāsa, sāsa, pināsa, ḍāha, jara; kucchiroga, mucchā, pakkhandikā, sūlā, visūcikā; kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro; daddu, kaṇḍu, kacchu, rakhasā, vitacchikā, lohita-pittaṁ, madhumeho, aṁsā, piḷakā, bhagandalā. This list is followed by a list of ten ābādhas and under "dukkha" goes on with various other "ills," which however do not make up the number ninety-eight. The same list is found at Aṅguttara Nikāya V 110. The ten ābādhas (Cullaniddesa II §304 1 C) occur at Aṅguttara Nikāya II 87 and Milindapañha 308 (as āgantuka-rogā). The four "rogas" of the sun (Miln 273, cf. Vinaya II 295) are: abbha, mahikā, megha, Rāhu. — Another mention of roga together with plagues which attack the corn in the field is given at Jātaka V 401, viz. visa-vāta; mūsika-salabha-suka-pāṇaka; setaṭṭhika-roga etc., i.e. hurtful winds, mice, moths and parrots, mildew. — The combination roga, gaṇḍa, salla is sometimes found, e.g. Majjhima Nikāya II 230; Visuddhimagga 335. Of other single rogas we mention: kucchi° (stomach-ache) Jātaka I 243; ahivātaka° Vinaya I 78; Jātaka II 79; IV 200; Dhammapada I 231; paṇḍu° jaundice Vinaya I 206; Jātaka II 102; Dhammapada I 25; tiṇapupphaka° hay-fever Milindapañha 216. — See also ātaṅka and ābādha. On rogain similes see JPTS, 1907, 130. Dīgha Nikāya I 11, 73; III 182; Saṁyutta Nikāya III 32; IV 64; Aṅguttara Nikāya II 128, 142f.; IV 289,; Mahāniddesa 486; Visuddhimagga 236 (as cause of death), 512 (in simile); Sammohavinodanī 88 (in simile of dukkha etc.); Therīgāthā Commentary 288; Vimāna Vatthu 6 (rogena phuṭṭha), 75 (sarīre r. uppajji); Peta Vatthu Commentary 86 (kacchu°), 212 (rogena abhibhūta). — opposite aroga health: see seperate

-ātaṅka affliction by illness Aṅguttara Nikāya II 174f.; V 169, 318;
-niḍḍha the nest or seat of disease Dhammapada 148 (cf. Dhammapada III 110); as °nīḷa at Itivuttaka 37;
-mūla the root of disease Sutta-Nipāta 530;
-vyasana distress or misfortune of disease Dīgha Nikāya III 235 (one of the five vyasanāni: ñāti°, bhoga°, roga°, sīla°, diṭṭhi°); Milindapañha 196 (the same).

:: Rogin (adjective) [from roga] having a disease, suffering from (—°); one who has a disease Visuddhimagga 194 (ussanna-vyādhi dukkhassa); Saddhammopāyana 86.

-paṇḍu° one who has the jaundice Jātaka II 285; III 401.

:: Rohañña (adjective) [from roha = rohita] red Jātaka V 259 (rohaññā puṅgav'ūsabhā; commentary explains by ratta-vaṇṇā). Kern. Toevoegselen sub voce proposes rohiñño = *rohiṇyaḥ, (cf. pokkharaṇī for °iṇī) red cows.

:: Rohati for the Sanskrit rohati of ruh to grow we find the regular Pāḷi correspondent rūhati: see rūhati1. The causative of this verb is ropeti (to make grow): see ropeti1 — Another root, restricted to the Pāḷi, is seen in rūhati2 (with past participle rūḷha) and is equal to rundh (rudh, rumbh) to break. The causative of this root (ropeti2) is either an indirect formation from it or (more likely) a direct representative of rup = lup as in Pāḷi lumpati. Th the latter belong the preposition compounds oropeti and voropeti.

:: Rohicca [from rohita, perhaps directly from Vedic rohita ewe, literally the red one] a kind of deer Jātaka VI 537 (°sarabhā migā).

:: Rohiṇī (feminine) [cf. Vedic rohiṇī red cow or mare]
1. a red cow Aṅguttara Nikāya I 162 = III 214.
2. Name of a Nakkhatta or constellation ("red cow") Paramatthajotikā II 456; Mahāvaṁsa 19, 47.
3. Name of a river Paramatthajotikā II 357.

:: Rohita (adjective) [Vedic rohita; cf. the usual Pāḷi word lohita red and blood. See also rudhira and ruhira] red, as attribute of fishes at Jātaka V 405 (i.e. a special kind of fish), and of deer at Jātaka V 406 in same passage (i.e. a special kind of deer). Otherwise only in standing term rohita-maccha the "red fish," viz. Cyprinus Rohita, which is frequently mentioned in the "Jātaka" literature, e.g. Jātaka II 433; III 333; Dhammapada II 132 (four), 140; Paramatthajotikā I 118.

:: Roma (neuter) [Vedic roman; the usual Pāḷi form is loma (q.v.)] the hair of the body Jātaka V 430 (where in roma-rājiyā maṇḍita-udarā as explanation of loma-sundarī); Saddhammopāyana 119 (°kūpa).

:: Romaka (adjective) [from roma] feathered (?) Jātaka II 383 (commentary wrong!).

:: Romanthaka (adjective) [from romanthati] chewing the cud, ruminating Vinaya II 132.

:: Romanthana (neuter) [from romanthati] ruminating Vinaya II 321.

:: Romanthati and Romantheti [to romantha; cf. Latin rumen and ruminare = English ruminate] to chew the cud, to ruminate Vinaya II 132 (°ati); Jātaka IV 392 (°eti).

:: Romañca (?) [from roma, cf. Vedic romaśa] hairy (?) Dāṭhāvaṁsa V 14 (°kancuka).

:: Roṇṇa see ruṇṇa.

:: Ropa (—°) [from rop = causative of ruh] plantation; in vana° and ārāma° Saṁyutta Nikāya I 33.

:: Ropaka [ropa + ka] sapling Jātaka II 346 (rukkha°).

:: Ropana (neuter) and ropanā (feminine) [from ropeti1]
1. planting Peta Vatthu Commentary 151 (ārāma°); Mahāvaṁsa 15, 41.
2. healing Saṁyutta Nikāya IV 177 (vaṇa°).
3. furthering, making grow Paṭisambhidāmagga II 115 (buddhi°).
4. (feminine) accusation Vinaya IV 36.

:: Ropaya (adjective) (—°) [for *ropya, from ropeti1] to be healed, only in compound du° hard to heal (of a wound) Vinaya I 216 (vaṇa).

:: Ropāpeti see ropeti1.

:: Ropeti1 [causative of rūhati1]
1. to plant or sow Jātaka I 150 (nivāpatiṇaṁ); Mahāvaṁsa 15, 42 (ambaṭṭhikaṁ); 19, 56; Dhammapada II 109.
2. to put up, fix Jātaka I 143 (sūlāni).
3. to further, increase, make grow Sutta-Nipāta 208 (potential ropayeyya).
4. (figurative) to fix, direct towards, bring up against: see ropeti2 2, — past participle ropita. Causative II ropāpeti to cause to be planted Dīgha Nikāya II 179; Jātaka VI 333; Mahāvaṁsa 34, 40; Dhammapada II 109. — cf. abhi°, abhini°, ā°.

:: Ropeti2 [causative of rūhati2. See lumpati]
1.to cause to break off, to cause to suspend or cancel; to pass off, refuse Vinaya II 261 (bhikkhūhi bhikkhunīnaṁ kammaṁ ropetvā bhikkhunīnaṁ niyyādetuṁ, i.e. by the bhikkhus is an act of the nuns to be passed off and to be referred to the nuns).
2. to make confess or accuse of (accusative: āpattiṁ aguilt) Vinaya II 2 (first codeti, then sāreti, then ropeti and lastly (saṅghaṁ) ñāpeti), 85 (the same); IV 36, (aññavādakaṁ ropeti to bring the charge of heresy against someone). No. 2 perhaps better to ropeti1. cf. Vinaya Texts II 334. — Th ropeti2 belong the compounds oropeti (cut off) and voropeti (deprive). They are better to be taken here than to ava + ruh.

:: Ropima (neuter) [from ropeti1]
1. what has been planted Vinaya IV 267.
2. a kind of arrow Majjhima Nikāya I 429 (contrasted with kaccha; Neumann M.S. translates ropima by "aus Binsen").
3. (adjective) at Vimāna Vatthu 4413 aropima ("not planted"°) is an attribute of trees. It is not explained in Vv-a.
[BD]: 3. Self-sown.

:: Ropita [past participle of ropeti1]
1. planted Peta Vatthu II 78.
2. growing up Peta Vatthu 970 (read "pi ropitaṁ" for viropitaṁ).
3. furnished with, powdered with (—°) Vimāna Vatthu 6415 (Text vosita; Vimāna Vatthu 280 explained by ullitta, vicchurita).
4. Accused, brought forward (of a charge) Vinaya IV 36.

:: Rorava [from ru, cf. Sanskrit raurava, name of a Hell]
1. A sort of heart (i.e. ruru) Majjhima Nikāya I 429.
2. Name of anaraka (Hell): see Dictionary of Pāḷi Proper Names. E.g. Jātaka III 299; Dāṭhāvaṁsa III 12; Saddhammopāyana 195. cf. Buddhist Hybrid Sanskrit raurava Divyāvadāna 67.

:: Rosa [cf. Sanskrit roṣa, of ruṣ]
1. Anger, angry feeling Majjhima Nikāya I 360.
2. quarrel Jātaka IV 316.

:: Rosaka (adjective) [from rosa; cf. Buddhist Hybrid Sanskrit roṣaka Divyāvadāna 38] angry, wrathful Saṁyutta Nikāya I 85, 96; Sutta-Nipāta 133; Vimāna Vatthu 528 (= paresaṁ ros'uppādanena r. Vimāna Vatthu 226); Jātaka II 270.

:: Rosanā (feminine) [abstract from rosati] making angry, causing anger, being angry Vibhaṅga 86 (hiṁsanā + r.), explained at Sammohavinodanī 75 by ghaṭṭanā. cf. Buddhist Hybrid Sanskrit roṣaṇī Avadāna-śataka I 178.

:: Rosaneyya (adjective) [gerundive formation from rosa] apt to be angry or cause anger; negative a° not to be angered, not irritable Sutta-Nipāta 216.

:: Roseti [causative of rosati, ruṣ; see rusita] to make angry, to annoy, to irritate Saṁyutta Nikāya I 162; Aṅguttara Nikāya II 215 (so read for rosati); III 38; Sutta-Nipāta 125, 130, 216; Jātaka I 432; IV 491.

:: Rosita [past participle of ruṣ, to smear: Sanskrit rūṣita; given as root rus at Dhātum 442 with meaning "ālepa"] smeared (with), anointed Jātaka IV 440 (= vilitta commentary).

:: Ruca (-rukkha) and Rucā (feminine) [from ruc] name of a plant, or tree, alias "mukkhaka" (read mokkhaka) "principal" Jātaka I 441, 443 (gloss maṅgala-rukkha).

:: Rucaka (neuter) [cf. Sanskrit rucaka a golden ornament] (gold) sand Vimāna Vatthu 351; Vimāna Vatthu 160 (= suvaṇṇa-vālikā).

:: Ruccana (and ā° feminine) (neuter) [from ruccati] choice, pleasure Dhammapada I 387 (tava °ṭṭhāne according to your own liking); Sumaṅgalavilāsinī I 106 (°ā).

:: Ruccanaka (adjective) [from ruccana, cf. Sanskrit rucya] pleasing satisfying; neuter satisfaction Jātaka I 211 (°maccha the fish you like); II 182 (tava °ṁ karosi you do whatever you like).
— a° unpleasant, distasteful Dhammapada I 251 (attano aruccanakaṁ kiñci kammaṁ adisvā).

:: Ruccati [*rucyati medium of ruc: see rocati. Same in Prākrit — Originally causative formation like Epic Sanskrit rocyate for rocayate] to find delight or pleasure in (locative), to please, to indulge in, set one's mind on Sutta-Nipāta 565 (etañ ce r. bhoto Buddha-sāsanaṁ); with khamati to be pleased and to approve of, Majjhima Nikāya II 132; often used by Buddhaghosa in commentary style: yathā r. tathā paṭhitabbaṁ Paramatthajotikā I 78; "yaṁ r. taṁ gahetabbaṁ Paramatthajotikā II 23, 43, 136, 378" "to take, whichever one pleases" (in giving the choice of 2 readings or interpretations). — gerund ruccitvā Vimāna Vatthu 282 (r. pūresi "to find thorough delight in," explanation for abhirocesi). Preterit 1st plural ruccādimhase Peta Vatthu I 118 (= ruccāma ruciṁ uppādema, taṁ attano ruciyā pivissāmā ti attho Peta Vatthu Commentary 59). — Prohibitive mā rucci (plural mā ruccittha) as an entreaty not to pursue an aim (= please do not do that, please don't) Vinaya II 198 (alaṁ Devadatta mā te rucci saṅgha-bhedo); Dhammapada I 13 (mā vo āvuso evaṁ ruccittha).

:: Ruci (feminine) [from ruc, cf. Vedic ruc (feminine) light, Classical Sanskrit ruci in meaning "pleasure"]
1. splendour, light, brightness Sutta-Nipāta 548 (su° very splendid; Paramatthajotikā II 453 = sundara-sarīrappabha).
2. inclination, liking, pleasure Peta Vatthu Commentary 59 (°ṁ uppādeti to find pleasure, to be satisfied).
— aruci aversion, dislike Therīgāthā 472. — ruci object of pleasure Jātaka V 371; — ruciyā (ablative) in the pleasure (of), by the liking (of) (cf. No. 3), in phrases attano ruciyā (attano citta-ruciyā: so read for °ruciyaṁ!); as one pleases, by one's own free will, ad lib. Jātaka I 106; IV 281; Peta Vatthu Commentary 59; parassa r. pavattati to live by the pleasure (gratiā) of somebody else, i.e. to be dependent on others Sumaṅgalavilāsinī I 212; — yathā ruciṁ according to liking or satisfaction, fully, amply Mahāvaṁsa 4, 43; 5, 230; Peta Vatthu Commentary 88, 126, 242.
3. In dogmatic language used in the sense of "will" or "influence" in combination diṭṭhi, khanti, ruci one's views, indulgence and pleasure (= will), i.e. one's intellectual, emotional and volitional sphere, e.g. Vinaya I 70; Sutta-Nipāta 781 (without khanti, but see definition at Mahāniddesa 65); also with saddhā, anussavo, ākāraparivitakke, diṭṭhinijjhānakhanti Majjhima Nikāya II 170, 218; 234; contrasted with dhamma Dīgha Nikāya III 40; Vibhaṅga 245 (in definition of "idha": cf. same at Paṭisambhidāmagga I 176 and Cullaniddesa §145), 325, 328. aññatra ruciyā under the influence of someone else's will Saṁyutta Nikāya II 115; IV 138. See also bhāva 2a.

:: Rucika (—°) (adjective) [from ruci 3] belonging to the pleasure (of); only in phrase añña° being dependent on someone else's will or under another's influence, together with añña-diṭṭhika and añña-khantika characterizing the various sides of personality (see ruci 3) with reference to one's intellect, feeling and will Dīgha Nikāya I 187 = Majjhima Nikāya I 487. Rhys Davids (Dialogues of the Buddha I 254) translates: "holding different views, other things approving themselves to you, setting different aims before yourself"; thus differing in interpretation of añña, taking it subjectively. Neumann (M.S., II 250) quite wrongly: "ohne Deutung, ohne Geduld, ohne Hingabe" (without explanation, patience, devotion).

:: Rucira (adjective) [from ruc, cf. Sanskrit rucira] brilliant, beautiful, pleasant, agreeable Peta Vatthu I 109 (= ramaṇīya dassanīya Peta Vatthu Commentary 51); Jātaka I 207; V 299; Vimāna Vatthu 402 (so read for rurira); Mahāvaṁsa 11, 11; 18, 68; Dāṭhāvaṁsa IV 29; Milindapañha 2, 398; Dhammapada I 383 (= sobhana); Vimāna Vatthu 12; Peta Vatthu Commentary 156 (= vaggu).

:: Ruda stands for ruta (cry) at 2 Jātaka passages, viz. Jātaka I 207; VI 475 (ruda-ññu knowing the cries of all animals, explained as "ruta-jña, sabba-rāvaṁ jānāti" commentary).

:: Rudati and Rodati [rud, the usual Sanskrit present being rodati, but forms from base rud° are Vedic and are later found also in Prākrit (cf. Pischel Prākrit Grammar §495): ruyai besides royai and rodasi. — The Indo-Germanic root is °reud, being an enlargement of °reu, as in ravati (q.v.). cf. cognates Latin rudo to cry, shout, bray; Lithuanian raudà wailing; Old High German riozan = Anglo-Saxon reotan. — Dhatupāṭha explains rud by "rodane" (144), Dhātum by "assu-vimocane" (206)] to cry, lament, weep, wail.
Forms
I. rud° (the older form): present rudati (not yet found); present participle rudanto Dīgha Nikāya I 115; Sutta-Nipāta 675, 691; rudamāna Majjhima Nikāya I 341; Aṅguttara Nikāya II 95; Puggalapaññatti 62; Milindapañha 275; Saddhammopāyana 281; and rudaṁ Peta Vatthu I 84; also in compound rudam-mukha with weeping face Jātaka VI 518 (assu-netta + r.); Peta Vatthu I 112; gerund ruditvāna Mahāvaṁsa 35, 24; future rucchati Jātaka V 366 and rucchiti Jātaka VI 551 (= rodissati commentary; see also rujati).
II. rod° (the younger form and the one peculiar to prose): present rodati Jātaka I 55; III 169 (socati + r.); Peta Vatthu I 87 (socati + r.); I 124; Peta Vatthu Commentary 17, 18; potential rode Peta Vatthu I 85 (= rodeyyaṁ Peta Vatthu Commentary 64); present participle rodanto Jātaka I 65; feminine rodantī Peta Vatthu Commentary 16; medium rodamāna Peta Vatthu Commentary 6; Sumaṅgalavilāsinī I 284. — preterit rodi Jātaka I 167; Dhammapada II 17 (+ hasi); future rodissati Jātaka VI 550; gerund roditvā Mahāvaṁsa 9, 7; infinitive rodituṁ Jātaka I 55. — causative II rodāpeti to make someone cry Dhammapada II 86, — past participle ruṇṇa, rudita and rodita.

:: Rudda (adjective) [cf. Sanskrit raudra and Vedic rudra (a fierce demon or storm-deity; "the red one," with Pischel from rud to be ruddy. See Macdonell, Vedic Mythology 74-77). The usual Pāḷi form is ludda. At Dhatupāṭha 473 and Dhātum 135 a root ruṭh (or luṭh) is given in meaning "upaghāte" i.e. killing, which may represent this rud: see luṭhati] fierce, awful, terrible Jātaka IV 416 (so luddako rudda-rūpo; varia lectio ludda°); V 425, 431 (su-ruddho, spelling for su-ruddo, very fierce, explained as su-luddo supharuso); Mahāvaṁsa 12, 45 (rudda-rakkhasī, probably with reference to the demon Rudra; translation "fearsome female demon"; vv.ll. ruda°, ruddha°, dudda°).

:: Ruddha [past participle of rundhati]
1. obstructed, disturbed Dāṭhāvaṁsa 4, 46.
2. At Jātaka V 425 and 431 in compound su-ruddha it stands for rudda (q.v.). — cf. upa°, ni°, paṭi° paṭivi°, vi°.

:: Rudhira (neuter) [late Vedic rudhira. Etymology connected with Latin ruber red; Greek έρνϴρὀς red; Old-Icelandic rodra blood, Gothic raups = German rot = English red] blood Dhammapada I 140; Peta Vatthu Commentary 34 (for lohita; varia lectio ruhira). See the more frequent words rohita and lohita; a form ruhira (q.v.) occurs e.g. At Peta Vatthu I 91.

:: Rudita (neuter) [past participle of rudati, equivalent to ruṇṇa] crying, weeping Peta Vatthu Commentary 18 (+ assu-mocana, in explanation of ruṇṇa), 63 (= paridevita).

:: Ruha1 (adjective) (—°) [from ruh: see rūhati] growing, a tree, in compounds: jagati°, dharaṇi°, mahī°, etc.

:: Ruha2 [poetical for ruhira (rohita) = lohita] blood, in compound ruhaṅghasa blood-eater, a name for panther Jātaka III 481 (= ruhira-bhakkha lohita-pāyin commentary).

:: Ruhira (neuter) [from rudhira] blood Majjhima Nikāya III 122; Theragāthā 568; Vinaya II 193; Milindapañha 125, 220; Saddhammopāyana 38.

-akkhita (ruhirakkhita) "besmeared with blood" Jātaka IV 331, is to be read as ruhir'ukkhita of ukṣ).

:: Rujaka [from ruj?] a lute-player Jātaka VI 51, 52, given by Kern, Toevoegselen sub voce as conjecture (vīṇaṁ) va rujaka for virujaka. The conjecture is based on commentary reading "rujaka = vīṇāvādaka."

:: Rujana (neuter) [from ruj, cf. rujā] hurting, feeling pain Jātaka II 437 (roga = rujana-sabhāvattaṁ); Jātaka IV 147 (yāva piṭṭhiyā rujana-ppamāṇaṁ until his back ached).

:: Rujanaka (adjective) [from rujana] aching, hurting Dhammapada IV 69 (aṅguli).

:: Rujati [ruj, representing an Indo-Germanic °leug, as in Greek λευγαλέος, λυγρός sad, awful; Latin lugeo to mourn; Lithuanian lūžti to break; German lücke, loch etc. — a specific Pāḷi l-form is lujjati. A derivation from ruj is roga illness. — Dhatupāṭha (469) defines ruj by "bhaṅga" i.e. breaking] to break, crush; literally to (cause) pain, to afflict, hurt (transitive and intransitive) Jātaka I 7 (pādā rujanti), 396 (pādā me rujanti my feet ache); IV 208 (khandhena rujantena with hurting back); VI 3 (ūrū rujanti); Mahāvaṁsa 10, 15 (pādā me r.); Milindapañha 26 (pādā r.); Dhammapada I 10, 21 (akkhīni me rujiṁsu); II 3. — future rucchiti [cf. Sanskrit rokṣyate] Jātaka VI 80 (varia lectio rujjati; commentary takes wrongly as "rodissati," of rodati), — past participle lugga. — cf. lujjati and combinations

:: Rujā (feminine) [from ruj, see rujati; cf. Sanskrit rujā] disease, pain Milindapañha 172 (rujaṁ na karoti); Visuddhimagga 69; Dhammapada IV 163 (accha° a bad pain).

:: Rujjhati [passive of rundhati] to be broken up, to be destroyed Jātaka III 181 (pāṇā rujjhanti; commentary explains by nirujjhati). cf. upa°, vi°.

:: Ruka in compound aḍḍha° at Vinaya II 134, referring to the shape of a beard, is doubtful. The varia lectio is "duka." Could it correspond to Vedic rukma (a certain ornament worn on the chest)?

:: Rukkha [Vedic vṛkṣa. See Geiger, Pāḷi Grammar §13, with note. Pischel, Prākrit Grammar §320 puts rukkha to Sanskrit rukṣa (shining which as Pischel, following Roth, says has also the meaning "tree" in ṛg veda). The Prākrit form is rukkha. cf. Wackernagel, Altind. Gram. 1, §184 b. We find a byform rakkha at Jātaka III 144. cf. Ps.B., Puggalapaññatti 185, 416, where the B manuscript has rukkha kathā the meaning being rakkha°] a tree. In the rukkha-mūlikaṅga (see below) Buddhaghosa at Visuddhimagga 74 gives a list of trees which are not to be selected for the practice of "living at the root of a tree." These are sīmantarika-rukkha, cetiya°, niyyāsa°, phala°, vagguli°, susira°, vihāra-majjhe ṭhita°, or a tree standing right on the border, a sacred tree, a resinous tree, a fruit t., a tree on which bats live, a hollow tree, a tree growing in the middle of a monastery. The only one which is to be chosen is a tree "vihāra-paccante ṭhita," or one standing on the outskirt of the Vihāra. He then gives further advice as to the condition of the tree. — Various kinds of trees are given in the definition of r. At Visuddhimagga 183, viz. assattha, nigrodha, kacchaka, ka pitthaka; ucca, nīca, khuddaka, mahanto; kāḷa, seta. — a very complete list of trees mentioned in the Saṁyutta Nikāya is to be found in the index to that Nikāya (vol. VI, page 84, 85). On rukkha in similes see JPTS, 1907, Puggalapaññatti 128-130. — See also the following references.: Aṅguttara Nikāya I 137; II 109, 207; III 19, 200, 360; IV 99, 336; V 4f., 314f.; Sutta-Nipāta 603, 712; Jātaka I 35 (nāga°); Visuddhimagga 688 (in simile: mahārukkhe yāva kappāvasānā bījaparamparāya rukkha-paveṇiṁ santāyamāne ṭhite); Sammohavinodanī 165 = Visuddhimagga 555 (rukkha phalita); Sammohavinodanī 196 (in combination: jātassa avassaṁ jarā-maraṇaṁ, uppannassa rukkhassa patanaṁ viya), 334f. (as garu-bhaṇḍa); Paramatthajotikā II 5 ("paṭhavi-rasādim iva rukkhe": with same simile as at Visuddhimagga 688, with reading kappāvasānaṁ and santānente); Dhammapada III 207 (amba°); Vimāna Vatthu 43 (rāja°), 198 (amba°); Dhammapada IV 120 (dīpa°); Peta Vatthu Commentary 43.

-antara the inside of a tree Peta Vatthu Commentary 63;
-koṭṭaka (°sakuṇa) the wood-pecker Jātaka III 327 (= java sakuṇa);
-gahana tree-thicket or entanglement Aṅguttara Nikāya I 154 (so for °gahaṇa);
-devatā a tree spirit, dryad, a yakkha inhabiting a tree (rukkhe adhivatthā d. Vinaya IV 34; Jātaka II 385; kakudhe adhivatthā d. Vinaya I 28) Jātaka I 168, 322; II 405, 438f. (eraṇḍa°), 445; III 23; IV 308 (vanajeṭṭhaka-rukkhe nibbatta-devatā); Dhammapada II 16; Peta Vatthu Commentary 5 (in a Nigrodha tree), 43 (in the Vindhya forest). They live in a Nigrodha tree at the entrance of the village (Jātaka I 169), where they receive offerings at the foot of the tree (cf. IV 474), and occasionally one threatens them with discontinuance of the offerings if they do not fulfil one's request. The trees are their vimānas (Jātaka I 328, 442; IV 154), occasionally they live in hollow trees (Jātaka I 405; III 343) or in tree tops (Jātaka I 423). They have to rely on the food given to them (ibid); for which they help the people (Jātaka III 24; V 511). They assume various forms when they appear to the people (Jātaka I 423; II 357, 439; III 23); they also have children (Vinaya IV 34; Jātaka I 442);
-paveṇi lineage of the tree Visuddhimagga 688;
-pāṇikā a wooden spoon Visuddhimagga 124 (as opposed to pāsāṇa°);
-mūla the foot of a tree (taken as a dwelling by the ascetics for meditation: Dīgha Nikāya I 71, where several such lonely places are recommended, as arañña, r-m., pabbata, kandara, etc. — Sumaṅgalavilāsinī I 209 specifies as "yaṁ kiñci sanda-cchāyaṁ vivittaṁ rukkha-mūlaṁ"); Aṅguttara Nikāya II 38; IV 139, 392; Saṁyutta Nikāya I 199 (°gahana); Itivuttaka 102; Sutta-Nipāta 708, 958; Mahāniddesa 466; Puggalapaññatti 68; Peta Vatthu Commentary 100 (varia lectio sukkha-nadī), 137 (Gaṇḍamba°, with reference to the Buddha). —° gata one who undertakes living at the foot of a tree (as an ascetic) Aṅguttara Nikāya III 353; V 109f., 207, 323f.; Puggalapaññatti 68. -°senāsana having one's bed and seat at the foot of a tree for meditative practices as a recluse Vinaya I 58 (as one of the four nissayas: piṇḍiyālopa-bhojana, paṁsukūla-cīvara, r.-m. s., pūti-mutta bhesajja), 96 (the same); Aṅguttara Nikāya IV 231;
-mūlika
(a) one who lives at the foot of a tree, an open air recluse Majjhima Nikāya I 282; III 41; Aṅguttara Nikāya III 219; Jātaka IV 8 (āraññaka, paṇṇasālaṁ akatvā r., abbhokāsika);
(b) belonging to the practice of a recluse living under a tree "treerootman's practice" (Path 84); as °aṅga one of the (13) dhutaṅga-practices; i.e. practices for a scrupulous way of living Visuddhimagga 59, 74, 75 (mentioned between the ārannikaṅga and the abbhokāsikaṅga);
-mūlikatta the practice of living (alone) under a tree Majjhima Nikāya III 41 (mentioned with paṁsukūlikatta and piṇḍapātikatta); Aṅguttara Nikāya III 109 (the same);
-sunakha "tree dog," a certain animal Jātaka VI 538 (commentary in explanation of naḷa-sannibha "reed-coloured");
-susira a hollow tree Peta Vatthu Commentary 62.

:: Rumbhati [so read for rumhati (Trenckner, "Notes" 599; the root is another form of rudh (as in Prākrit): see rundhati. Dhātum (547) defines by "uppīḷana"] to obstruct, surround, besiege (= rundhati 3) Jātaka VI 391 (where spelling rumhati; in phrase nagaraṁ r.). See also ni°, sanni°, — past participle rūḷha.

:: Rumhaniya at Majjhima Nikāya I 480 is doubtful in spelling. The meaning is clearly "furthering growth, making or being prosperous, bringing luck" (combined with ojavant), as also indicated by varia lectio ruḷh°. Thus it cannot belong to rumbh, but must represent either rup, as given under ruppati in meaning "ropana" (Dhātum 837), or ruh (see rūhati). Kern, Toevoegselen sub voce translates "tot groei geschikt" (i.e. able to grow), Neumann, M.S. "erquickend" (i.e. refreshing).

:: Rumma (adjective) [put down (rightly) by Geiger, Pāḷi Grammar §53 as different from Sanskrit rukma (shining); Morris, JPTS 1893, 12 tried the etymology rumma = Sanskrit rumra "tawny," or rukma (rukmin) shiny. It is still an unsolved problem. It may not be far off to trace a relation (by miswriting, dissimilation or false analogy) to ruppain sense of ruppati, or to ruj, or even rudda. The commentary explanation of all the rumma- and rummin passages is anañjita, i.e. unkempt] miserable, dirty, poorly, in compounds °rūpin Jātaka IV 387 (= lūkhavesa commentary), with varia lectio duma°; and °vāsin poorly dressed Jātaka IV 380.

:: Rummin = rumma (dirty-soiled) Jātaka IV 322 (varia lectio dummi); VI 194 (the same).

:: Rundhati [rundh or rudh, both roots in Vedic Sanskrit — Dhatupāṭha (375, 425) explains by "āvaraṇe"; the same Dhātum (608, 662).]
1. to restrain, hinder, prevent, obstruct, keep out Cariyāpiṭaka III 10, 7; Milindapañha 313 (+ upa°).
2. to conceal, hide, cover up Therīgāthā 238 (present participle rundhanto); Peta Vatthu Commentary 88 (present participle rundhamāna).
3. in phrase nagaraṁ r. to surround or besiege a town Jātaka I 409 (preterit rundhi); III 159 (°itvā); IV 230 (°iṁsu). — passive rujjhati; past participle ruddha and rūḷha. See also upa°, paṭi° paṭivā, vi°.
Note: The roots rudh and rundh are also found in Prākrit (see Pischel §507); besides we have a by-form rubh in Prākrit as well as in Pāḷi: see Pischel, Prākrit Grammar §§266, 507, and Pāḷi rumbhati.

:: Ruṇ a sound-particle, denoting a heavy fall, something like "thud" Jātaka I 418.

:: Ruṇṇa and Roṇṇa [past participle of rudati for Sanskrit rudita, after analogy of other roots in -d, as tud > tunna, pad > panna, nud > nunna. The Buddhist Hybrid Sanskrit forms are both ruṇḍa (Mahāvastu II 218, 224) and ruṇṇa (Mahāvastu III 116); Prākrit ruṇṇa (Pischel §566). See rudati and cf. āruṇṇa]
1. (past participle) crying, in combination ruṇṇa-mukha with tearful face Jātaka VI 525 (commentary rudam°); Milindapañha 148.
2. (neuter) weeping, crying, lamentation Theragāthā 554; Aṅguttara Nikāya I 261; Sutta-Nipāta 584 (+ soka); Peta Vatthu I 43; Milindapañha 357. As roṇṇa at Aṅguttara Nikāya IV 197, 223; Theragāthā 555; Jātaka III 166.

:: Ruppa in ruppa-rūpakaṁ (neuter) Therīgāthā 394 is not clear. It refers to something which is not rūpa, yet pretends to be rūpa, i.e. a sham performance or show. Thus ruppa may correspond to *rūpya and with rūpaka mean "having the form (i.e. the appearance) of form, i.e. substantiality." The commentary (Thig-a 259) interprets as "rūpiya-rūpasadisaṁ sāraṁ sāraṁ upaṭṭhahantaṁ asāran ti attho"; and Mrs. Rhys Davids (Ps.S., page 154) translates: "deluded by puppet shows (seen in the midst of the crowd)."

:: Ruppana (neuter) [from rup) molestation, vexation, trouble Jātaka III 368 (= ghaṭṭana dūsana kuppana commentary). Frequent in allegorical exegesis of rūpa, e.g. At Atthasālinī 52 (na manaṭṭhena nāmaṁ ruppanaṭṭhena rūpaṁ), 303 (rūpādīhi ruppana-bhāva-dīpana); Sammohavinodanī 4 (ruppanaṭṭhena rūpaṁ in explanation of passage Saṁyutta Nikāya III 86 (mentioned under ruppati); Paramatthajotikā I 78, 79 (ruppanaṭṭhena ... rūpaṁ rūpaṁ ti vuccati).

:: Ruppati [rup = lup, one of the rare cases of Pāḷi r representing a Sanskrit l., whereas the opposite is frequent. The same sound change Indo-Germanic, as Latin rumpo to break corresponds to Sanskrit lumpati. Besides we find the Sanskrit form ropayati to break off. — The root has nothing to do with rūpa, although the Pāḷi commentators combine these two. — cf. also Sanskrit ropa hole; Anglo-Saxon reofan to break, reaf (theft) = German raub, rauben, and many other cognates (see Walde sub voce rumpo). — The root rup is defined at Dhātum by nās, i.e. to destroy; another rup is given at Dhātum 837 in meaning "ropana"] to be vexed, oppressed, hurt, molested (always with reference to an illness or pain) Sutta-Nipāta 767 (salla-viddho va r.) 1121; Mahāniddesa (= kuppati, ghaṭṭiyati, pīḷiyati); Cullaniddesa §543 (= kuppati pīḷayati ghaṭayati). — present participle genitive ruppato Saṁyutta Nikāya I 198 (salla-viddhassa r.; explained at Kindred Sayings 320 by "ghaṭṭan-atthena") = Sutta-Nipāta 331 (reads salla-viddhāna ruppataṁ, i.e. plural instead of singular); Theragāthā 967 (salla-viddhassa ruppato (commentary sarīravikāraṁ āpajjato, Ps.B., 338); Jātaka II 437 (commentary ghaṭṭiyamāna pīḷiyamāna) = Visuddhimagga 49 (dukkhitassa r.); Jātaka III 169 (salla-viddhassa r. = ghaṭṭiyamāna commentary). — ruppati to Pāḷi exegesis with its fondness of allegorical ("orthodox") interpretation, is the etymological base of rūpa, thus at Saṁyutta Nikāya III 86: "ruppatī ti tasmā rūpan ti vuccati kena r.? sītena, uṇhena etc. (all kinds of material dukkha: dukkha II 3b) ruppati." — Or at Sutta-Nipāta 1121 (ruppanti rūpena), and at other passages given under rūpa (A). See also ruppana.

:: Rurira at Vimāna Vatthu 402 is misprint for rucira.

:: Ruru [Vedic ruru: ṛgvedav VI 75, 15] a sort of deer, a stag; usually called ruru-miga Jātaka IV 256, 261; V 406 (plural rohitā rurū), 416. cf. ruruva.

:: Rusita [past participle of ruṣ to be vexed. Dhatupāṭha defines by "rosa" (306, 450), "pārusiye" (626); Dhātum has 2 roots viz. one with "ālepe" (442), the other with "hiṁsāyaṁ" (443)] annoyed, irritated, offended Sutta-Nipāta 932, 971 (explained by Mahāniddesa 498 as "khuṁsita, vambhita, ghaṭṭita" etc.). See rosa, roseti etc.

:: Russati at Paramatthajotikā II 121 for dussati.

:: Ruta (neuter) [past participle of ravati: see rava and ravati] noise, sound(ing); cry, singing Theragāthā 1103; Jātaka I 207 (Text reading ruda is explained in commentary as ruta with °da for °ta: ta-kārassa dakāro kato); III 276 (sabba-ruta-jānana-manta: spell of knowing all animal-sounds; Text reads rūta; cf. sabbarāva-jānana Jātaka III 415); VI 475 (rudaññu = ruta-jña commentary; same meaning); Milindapañha 178 (sakuṇa-ruta-ravita); Vimāna Vatthu (karavīka°).

:: Rutta in du° and su° at as 396 is to be read as dur° and su(r)-utta (see utta).

:: Ruṭhati see luṭhati and cf. rudda.

:: Ruṭṭha [past participle of ruṣ; Sanskrit ruṣṭa] vexed, cross, enraged Jātaka IV 358 (as opposed to tuṭṭha varia lectio atuṭṭha) V 211 (gloss kuddha); Dāṭhāvaṁsa III 37.

:: Ruyhati is medium of rūhati (rohati), q.v.

:: Rūhanā (feminine) [cf. Sanskrit rohaṇa, from ruh: rūhati1]
1. growth Jātaka II 322 (virūhanā commentary).
2. healing (of a wound) Milindapañha 112.

:: Rūhati1 [the specific Pāḷi form of the usual Sanskrit Pāḷi rohati. The root ruh is given at Dhatupāṭha 334 with meaning "janana" i.e. causing which refers more to the compounds with prefixes]
1. to grow, spread Itivuttaka 67; Jātaka IV 408 (akkhīni rūhiṁsu; also present participle medium ruyhamāna); V 368; VI 360.
2. to heal (of a wound), close up Vinaya I 206 (vaṇo na rūhati);
3. to have effect in (locative), to be effective Vinaya II 203 = Itivuttaka 87 (vādo tamhi na rūhati), — past participle rūḷha2. See also rūhita (past participle of causative rūheti = roheti).

:: Rūhati2 [for rundh (rumbh, rudh) or passive rujjh°; see also rumbhati and ropeti2] to be broken or (figurative) to be suspended Vinaya II 55 (dhammattā rūhati the liability is cancelled), — past participle rūḷha1.

:: Rūhita (neuter) [from rūhati1] a boil, a diseased growth (literal "healed") Vinaya IV 316 (explained as "yaṁ kiñci vaṇo"; varia lectio rudhita).

:: Rūḷa [doubtful spelling; perhaps for rūḷha, evidently identical with rudda, as Trenckner suggests in "Notes" 6319] awful, terrible Milindapañha 275 (synonymous with bhīma).

:: Rūḷha1 [past participle of rohati; of ruh; Sanskrit rūḍha]
1. grown Sutta-Nipāta 20 (°tiṇa).
2. (see rūhati) healed up Milindapañha 291 (°vaṇa one whose wound has healed): cf. rūhanā.

:: Rūḷha2 at Milindapañha 217 and 218 is a by-form of ruddha, past participle of rundhati (rumbhati) to obstruct; thus meaning "obstructed, difficult" (of a road, together with lugga palugga). Kern, Toevoegselen sub voce translates (as rūḷha 1) by "overgrown."

:: Rūḷhi (feminine) [from rūḷha, past participle of rohati, cf. Sanskrit rūḍhi] literally a scent, growth see vi°. — figurative what has grown by custom, tradition, popular meaning of a word (°sadda). The figurative meaning is the one usually found in Pāḷi, especially in Abhidhamma and commentary literature; e.g. rūḷhiyaṁ by tradition, usually, commonly, Sammohavinodanī 1 (as category with the 3 other: rāsi, guṇa, paṇṇatti, rūḷhito the same Sammohavinodanī 2; rūḷhiyā the same Paramatthajotikā II 430; Peta Vatthu Commentary 163; also rūḷhi-vasena Vimāna Vatthu 42; or with sadda: rūḷhi-sadda usual meaning Visuddhimagga 333; as 205; °saddena in popular language, in ordinary speech, customarily, commonly speaking Tikapaṭṭhāna 253; Visuddhimagga 310; Sumaṅgalavilāsinī I 239, 294: Paramatthajotikā II 135, 400.

:: Rūpa (neuter) [cf. Vedic rūpa, connected etymologically with varpa (Grassmann). — The nominative plural is rūpā and rūpāni] form, figure, appearance, principle of form, etc.
A. Definitions. According to Pāḷi expositors rūpa takes its designation from ruppati, e.g. "ruppanato rūpaṁ" Visuddhimagga 588; "ruppanaṭṭhena r." Sammohavinodanī 3; "rūpa-rūpaṁ = ruppana sabhāvena yuttaṁ" Compendium 1567 (where ruppati is, not quite correctly, given as "change"), "ruppatī ti: tasmā rūpan ti vuccati" Saṁyutta Nikāya III 86; other definitions are "rūpayatī ti rūpaṁ" (with cakkhu and the other ten āyatanas) Sammohavinodanī 45; and more scientifically: "paresu rūpādisu cakkhu-paṭihanana lakkhaṇaṁ rūpaṁ" Visuddhimagga 446. — Of modern interpretations and discussions see e.g. Buddhist Manual of Psychological Ethics introduction xxxvif., xlviii 153f. Dialogues of the Buddha II 244; Expositor 67 n; Compendium 270f. (where objections are raised to translation "form," and as better (philosophical) terms "matter," "material quality" are recommended). See also loka for similar etymology
B. (literal) appearance, form, figure Dhammasaṅgani 597f. (= form either contrasted with what is unseen, or taken for both seen and unseen), 751; Mahāvaṁsa 27, 30 (sīha-vyagghādirūpāni representations of lions, tigers etc.); 30, 68 (ravicanda-tāra-rūpāni the same); 36, 31 (loha° bronze statue); Therīgāthā Commentary 257. — Especially beautiful form, beauty Saṁyutta Nikāya IV 275 = Peta Vatthu II 958 (as one of the ten attributes, with sadda etc., of distinction: see also below D II a); Milindapañha 285; Mahāvaṁsa 20, 4 (rūpa-māninī proud of her beauty); Peta Vatthu Commentary 89. — surūpa very beautiful Therīgāthā Commentary 72; durūpa of evil form, ugly Aṅguttara Nikāya II 203f. (dubbaṇṇa + r.). — In phrase rūpaṁ sikkhati Vinaya I 77 = IV 129 the meaning is doubtful; it may be "to study drawing, or arts and craft," or (with Mrs. Rhys Davids) "weights and measures," or (with Hardy) "money changing." It is said that through this occupation the eyes become bad; it is opposed to gaṇanā.
C. (—°) of such and such a form, like, kind, of a certain condition or appearance. In this application very frequent and similar to English -hood, or German °heit, i.e. an abstract formation. Often untranslatable because of the latter character. It is similar to kāya (cf. explanation of ātura rūpa Vimāna Vatthu 8314 by abhitunna-kāya Vimāna Vatthu 328), but not so much with reference to life and feeling as to appearance and looks. E.g. aneka° Sutta-Nipāta 1079 (= anekavidha Cullaniddesa §54); adissamāna° invisible Peta Vatthu Commentary 6 (literally with invisible form); ummatta° as if mad, under the appearance of madness, like a madman Peta Vatthu I 81; II 63; eva° in such a condition Peta Vatthu II 15; tapassī° appearing to be an ascetic Peta Vatthu I 32; tāraka° the (shapes of the) stars Dhammasaṅgani 617; deva° as a deva Peta Vatthu Commentary 92. Pleonastically e.g. in: anupatta° attaining Peta Vatthu IV 166; taramāna° quickly Peta Vatthu II 62; yutta° fit Peta Vatthu Commentary 157; sucitta° variegated Peta Vatthu I 109. — Cases adverbially: citta-rūpaṁ according to intention Vinaya III 161; IV 177; cetabba-rūpaṁ fit to be thought upon Jātaka IV 157. (= °yuttakaṁ commentary). — atta-rūpena on my own account Saṁyutta Nikāya IV 97; godha-rūpena as an iguana Mahāvaṁsa 28, 9.
D. (as philosophical technical term) principle of (material) form, materiality, visibility. — There are various groups of psychological and metaphysical systematizations, in which rūpa functions as the material, gross factor, by the side of other, more subtle factors. In all these representations of rūpa we find that an element of moral psychology overshadows the purely philosophical and speculative aspect. A detailed (Abhidhammatic) discussion of rūpa in various aspects is to be found at Dhammasaṅgani 585-980.
1. rūpa as āyatana or sense object. It is the object of the activity or sphere of the organ of sight (cakkhu). As such it heads the list of the six bāhirāni āyatanāni (see e.g. Cullaniddesa page 238 A-E and āyatana3) with "cakkhunā rūpaṁ disvā" (the others: sota > sadda, ghāna > gandha, jivhā > rasa, kāya > phoṭṭhabba, mano > dhamma), cf. cakkhu-viññeyyā rūpā iṭṭhā kantā etc. Dīgha Nikāya I 245; Majjhima Nikāya I 266; cakkhunā rūpaṁ passati iṭṭha-rūpaṁ kanta-rūpaṁ etc. Saṁyutta Nikāya IV 126; — see further: Vinaya I 34 (sabbaṁ ādittaṁ: cakkhuṁ ādittaṁ, rūpa ādittā etc. with sequence of other āyatanas); Dīgha Nikāya II 308f., 336f.; Majjhima Nikāya III 18 (yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṇ, ayaṁ rūpe assādo; cf. Paṭisambhidāmagga II 109f.), 291 (ye te cakkhu-viññeyyesu rūpesu avīta-rāgā etc.); Paṭisambhidāmagga I 79; II 38 (rūpī rūpāni passivetī ti vimokkho); Dhammasaṅgani 617, 653, 878; Tikapaṭṭhāna 28.
2. (metaphysically) as the representative of sensory or material existence:
(a) universally as forming the corporeal stratum in the world of appearance or form (rūpa-bhava) as compared with the incorporeal (arūpa-bhava), being itself above, and yet including the kāma-bhava. (The kāmabhava is a subdivision of rūpabhava, which has got raised into a third main division.) This triad is also found in combinations with loka or dhātu (see dhātu 2 a and d), or avacara. See e.g. Dīgha Nikāya I 17; III 215 (°dhātu), 216 (°bhava); Kathāvatthu 370f. (°dhātu); Dhammasaṅgani 499 (°āvacara), 585 (°dhātu); Vibhaṅga 17 (°āvacara), 25 (as garu-pariṇāma and dandha-nirodha compared with arūpa). A similar sequence rūpa arūpa and nirodha (i.e. Nibbāna) in old verses at Sutta-Nipāta 755; Itivuttaka 45, 62 (rūpehi arūpā santatarā, arūpehi nirodho santataro). On indriya-rūpa "faculty as form" see indriya B.
(b) individually in the sphere of saṁsāra as one (i.e. the material quality) of the substrata of sensory individual existence or the khandhas. They are the five: rūpa-kkhandha, vedanā°, saññā°, saṅkhārā°, viññāṇa°; otherwise called rūpūpādāna-kkhandha etc. (e.g. Dīgha Nikāya III 223, 278; Visuddhimagga 443). See khandha II B. — In this property rūpa consists of twenty-eightt subdivisions, viz. the four (great) dhātūs (mahābhūtāni or else bhūta-rūpa primary matter) and twenty-four upādārūpāni (i.e. derivative forms or accidentals). These are given in extenso in the rūpakkhandha section of the Visuddhimagga (pages 443-450), also at Dhammasaṅgani 585; the twenty-four consist of: cakkhu, sota, ghāna, jivhā, kāya, rūpa, sadda, gandha, rasa, itthindriya, purisindriya, jīvitindriya, hadayavatthu, kāya-viññatti, vacī-viññatti, ākāsa-dhātu, (rūpassa) la hutā mudutā kammaññatā, upacaya santati jaratā aniccatā, kabaḷinkārāhāra; cf. definition at Nettipakaraṇa 73: cātu-mahābhūtikaṁ rūpaṁ catunnaṁ ca mahābhūtānaṁ upādāya rūpassa paññatti. The rūpakkhandha shares with the others the qualities of soullessness, evanescence and ill (anattā, anicca, dukkha); e.g. rūpañ ca h'idaṁ attā abhavissa, na y'idaṁ rūpaṁ ābadhāya saṁvatteyya Vinaya I 13, cf. similarly Majjhima Nikāya III 282f.; Saṁyutta Nikāya III 66; quoted and explained in detail at Visuddhimagga 610; rūpaṁ aniccaṁ Vinaya I 14; Majjhima Nikāya I 228; III 18 (also explained at Visuddhimagga 610); Saṁyutta Nikāya III 48, 66, 88; rūpe aniccānupassanā Paṭisambhidāmagga II 186f. — See also Dīgha Nikāya II 301; III 233; Paṭisambhidāmagga I 23, 53, 104; II 96, 102, 109 (rūpassa ādīnavo); Vibhaṅga 1.f., 12f. (in detail); Kathāvatthu 11f.; Visuddhimagga 443f.; Tikapaṭṭhāna 33; Sammohavinodanī 2, 3, 32f. = Saṁyutta Nikāya III 142 (with various similes); Dhammapada IV 100.
(c) in the making up of the individuality as such (nāma-rūpa), where in contrast with nāma (as abstract, logical, invisible or mind-factor) rūpa represents the visible (material) factor, resembling kāya (cf. phrase nāma-kāya in same sense). The following are current definitions of nāma-rūpa: nāma-(kāya) = vedanā, saññā, cetanā, phassa, manasikāra (otherwise citta-saṅkhārā), rūpa(-kāya) = cattāro mahā-bhūtā catunnaṁ m.-bhūtānaṁ upādāya rūpaṁ (otherwise kāya-saṅkhārā) Saṁyutta Nikāya II 4; III 59f.; Paṭisambhidāmagga I 183; with explanations at Visuddhimagga 558 and Sammohavinodanī 169. Defined at Nettipakaraṇa 15: "ye phassa-pañcamakā dhammā: idaṁ nāmaṁ, yāni pañc'indriyāni rūpāni: idaṁ rūpaṁ, tad ubhayaṁ nāmarūpaṁ viññāṇa-sampayuttaṁ." Discussed in detail also at Visuddhimagga 562 (= Sammohavinodanī 173, 174), 587-597; cf. as 392 (Expositor 500, where "mind-matter" is given as corresponding couple in translation, do. Compendium 271f. "mind and body"). See also under paṭicca-samuppāda.
3. various references: Dīgha Nikāya III 102, 212, 225, 244, 273; Majjhima Nikāya I 84 re-knowing-knowing-knowledge Saṁyutta Nikāya II 198; III 11 (evaṁ-rūpo siyaṁ, evaṁ vedano etc.), 101 (the same, and the khandhas); Sutta-Nipāta 867, 874, 943, 1037, 1121; Mahāniddesa 425; Tikapaṭṭhāna 36, 38, 54, 262; Visuddhimagga 625 (uppajjanaka°).

-ārammaṇa a visible thing as object Dhammasaṅgani 146, 365; as 310 (cf. Expositor 407);
-āvacara world of form, sphere of matter (cf. Expositor 67, 216n, 264) Peta Vatthu Commentary 163;
-ūpaga (satta) (a being) living in (bodily) form Itivuttaka 62; Sutta-Nipāta 754;
-ūpajīvinī feminine a woman living on her beauty, i.e. a harlot Peta Vatthu Commentary 46, 201;
-ññu knowing (various) bodily forms Majjhima Nikāya I 220 = Aṅguttara Nikāya V 347;
-taṇhā craving after form Dīgha Nikāya II 309; III 216, 244, 280; Sammohavinodanī 179 (in detail);
-dakkha one clever in forms, viz. An artist (accountant?) Milindapañha 344 (in the Dhamma-nagara);
-dhātu the element of form, material element Visuddhimagga 486; Nettipakaraṇa 32, 97. See above Dīgha Nikāya 2;
-nimitta sign of form Paṭisambhidāmagga I 92;
-patta beautiful Jātaka I 61;
-pamāṇika measuring by form (outward appearance), one of the four kinds of measurements which the world takes of the Tathāgata (see Aṅguttara Nikāya II 71 and Puggalapaññatti 53), viz. rūpa°, ghosa°, lūkha°, dhamma° Dhammapada III 113; the same four similarly at Paramatthajotikā II 242;
-pātubhāva appearance of form (also as °antara° intermediate form) Paramatthajotikā II 245;
-bhava material existence: see above Dīgha Nikāya 2;
-rāga lust after rebirth in rūpa Dīgha Nikāya III 234 (+ arūpa°); Nettipakaraṇa 28 (pañc'indriyāni rūpīni rūpa-rāgassa padaṭṭhānaṁ;
-rūpa material form (mutable material quality?) Compendium 156, doubtful translation and explanation
-saññā perception of material qualities, notion of form Dīgha Nikāya I 34; II 112 (explained in detail at Visuddhimagga 328); III 224, 244, 253; Cullaniddesa §545; as 200 (cf. Expositor 269);
-saññin perceiving form Dīgha Nikāya III 260; Paṭisambhidāmagga II 38; Sutta-Nipāta 1113;
-santati duration of material form Visuddhimagga 431; Sammohavinodanī 21;
-samussaya accumulation of form, complex form Therīgāthā Commentary 98;
-samāpatti attainment of beauty Jātaka I 406;
-sampatti beauty Jātaka III 187;
-siri personal splendour Jātaka I 60.

:: Rūpaka (neuter) [from rupa] form, figure; likeness of, image (—°); representation Vinaya II 113 (rūpak'okiṇṇāni pattāni, of painted bowls); Therīgāthā 394 (see ruppa°); Dhammapada I 370 (maṇi° jewelled image); II 69 (assa° toy horse); Mahāvaṁsa 25, 26 (rāja°); 27, 30 (devatā° shape of devas); Vimāna Vatthu 213.

-dūrūpaka of squalid appearance Jātaka II 167; cf. durūpa.

:: Rūpatā (feminine) [abstract from rūpa] (being) shape(d), appearance; accordance, conformity, in phrase bhavya-rūpatāya "by appearance of likelihood" Aṅguttara Nikāya II 191 (in hearsay formula, where it is missing in the same passage at Cullaniddesa §151).

:: Rūpatta (neuter) [abstract from rūpa] literally "form-hood," i.e. shaping (being) shape(d) Saṁyutta Nikāya III 87 (rūpaṁ rūpattāya saṅkhātaṁ).

:: Rūpavant (adjective) [rūpa + vant]
1. having bodily form Saṁyutta Nikāya III 16 and passim (in formula of sakkāya-diṭṭhi); Dhammasaṅgani 1003.
2. having the form of (—°) Mahāvaṁsa 14, 3 (gokaṇṇa°).
3. beautiful Mahāvaṁsa 10, 30 (feminine rūpavatī).

:: Rūpeti [causative denominative from rūpa]
1. to put into shape, to make appear, to make grow (?) Paramatthajotikā II 132, 143 (varia lectio ropeti).
2. to be formed, to appear, to come to notice, in definition of rūpa at Sammohavinodanī 45: "rūpayatī ti rūpaṁ."

:: Rūpika (adjective) [from rūpa] having shape; negative a° formless Saddhammopāyana 236 (rūpārūpika).

:: Rūpin (adjective) [from rūpa]
1. having material qualities, possessed of form or shape or body or matter, belonging to the realm of form rūpī is nearly always combined and contrasted with arūpī formless, incorporeal (see rūpa D 2 a), cf. combination rūpī arūpī saññī asaññī nevasaññināsaññī Cullaniddesa §617 and similarly Itivuttaka 87 = Milindapañha 217. — Dīgha Nikāya I 34 (attā dibbo rūpī), 77 (kāyo r. manomayo), 186 (attā etc.), 195 (attapaṭilābho r. manomayo); III 111, 139; Majjhima Nikāya II 229; Saṁyutta Nikāya III 46 (r. arūpī saññī etc.); IV 202, 402; Aṅguttara Nikāya II 34; Mahāniddesa 97, 137; Paṭisambhidāmagga II 38 (rūpī rūpāni passati); Dhammasaṅgani 635, 1091, 1444; Vibhaṅga 123, 342 (read rūpī); Nettipakaraṇa 28 (pañc'indriyāni rūpīni), 69 (five rūpīni indriyāni and five arūpīni); Sumaṅgalavilāsinī I 119 (attā); as 304 (rūpino dhammā); Sammohavinodanī 511f. (attā).
2. (—°) having the appearance of, resembling: see rumma°.

:: Rūpiya1 (neuter) [cf. Sanskrit rūpya, literally of splendid appearance, cf. name for gold jātarūpa] silver Vinaya III 239 (here collectively for any transactions in "specie," as explained by commentary page 240: rūpiyaṁ nāma satthu-vaṇṇo kahāpaṇo lohamāsako dārumāsako jatumāsako; i.e. copper, wood and lac); Saṁyutta Nikāya I 104 (suddhaṁ r.); II 233; Dhammasaṅgani 584.

-maya made of silver Vinaya II 112; Saṁyutta Nikāya III 144 (sovaṇṇamaya + r.); Peta Vatthu II 64 (where in sequence sovaṇṇa°, maṇi°, loha° r.; explained as "rajatamaya" Peta Vatthu Commentary 95); Dhammapada I 29.

:: Rūpiya2 see ruppa.

:: Rūta at Jātaka III 276 read ruta (q.v.).

-----[ S ]----- ☝

:: S -s- a euphonic -s- seems to occur in combination ras-agga-saggin (see rasa2). An apparent hiatus -s- in ye s-idha Sutta-Nipāta 1083, and evaṁ s-ahaṁ Sutta-Nipāta 1134 (varia lectio) may be an abbreviated su° (see su2), unless we take it as a misspelling for p.

:: Sa1 the letter S (sa-kāra) Paramatthajotikā II 23; or the syllable sa Dhammapada II 6; Peta Vatthu Commentary 280.

:: Sa2 [Indo-Germanic °so° (masculine), °sā° (feminine); nominative singular to base °to° of the oblique cases; cf. Sanskrit sa (saḥ), sā; Avesta hō, hā; Greek ὁ, ἡ; Gothic sa, so; Anglo-Saxon se "the" (= that one); pe-s = English thi-s] base of the nominative of the demonstrative pronoun that, he, she. The form singular masculine sa is rare (e.g. Dhammapada 142; Sutta-Nipāta 89). According to Geiger (Pāḷi Grmmar §105) sa occurs in Sutta-Nipāta 40 times, but so 124 times. In later Pāḷi sa is almost extinct. The final o of so is often changed into v before vowels, and a short vowel is lengthened after this v: svājja Sutta-Nipāta 998 = so ajja; svāhaṁ Jātaka I 167 = so ahaṁ; svāyaṁ Vinaya I 2 = so ayaṁ. The following vowel is dropped in so maṁ Itivuttaka 57 = so imaṁ. — a form se is Māgadhism for neuter accusative singular taṁ, found e.g. At Dīgha Nikāya II 278, 279; Majjhima Nikāya II 254, 255, and in combination seyyathā, seyyathīdaṁ (for which taṁyathā Milindapañha 1). An idiomatic use is that of so in meaning of "that (he or somebody)," e.g. "sovata ... palipanno paraṁ palipannaṁ uddharissatī ti: n'etaṁ ṭhānaṁ vijjati" Majjhima Nikāya I 45; cf. "sā'haṁ dhammaṁ nāssosiṁ" that I did not hear the Dhamma Vimāna Vatthu 405. Or in the sense of a conditional (or causal) particle "if," or "once," e.g. sa kho so bhikkhu ... upakkileso ti iti viditvā ... upakkilesaṁ pajahati "once he has recognised ..." Majjhima Nikāya I 37. cf. ya° II 2 b. On correlation use with ya° (yo so etc.) see ya° II 1.

:: Sa3 [identical with saṁ°] prefix, used as first part of compounds, is the sense of "with," possessed of, having, same as e.g. sadevaka with the devas Vinaya I 8; sadhammika having common faith Dīgha Nikāya II 273; sajāti having the same origin Jātaka II 108. Often opposed to a° and other negative prefixes (like nir°). Sometimes almost pleonastical (like sa-antara). — Of combinations we only mention a few of those in which a vocalic initial of the 2nd part remains uncontracted. Other examples see under their heading in alphabetical order. E.g. sa-antara Dhammapada III 788 (for santara Dhammapada 315); sa-Inda together with Indra Dīgha Nikāya II 261, 274; Aṅguttara Nikāya V 325f.; -°uttara having something beyond, inferior (opposite an°) Dīgha Nikāya I 80; II 299 = Majjhima Nikāya I 59; Dhammasaṅgani 1292, 1596; as 50; -°uttaracchada (and °chadana) a carpet with awnings above it Dīgha Nikāya I 7; II 187 (°ana); Aṅguttara Nikāya I 181; Vinaya I 192; Sumaṅgalavilāsinī I 87; -°udaka with water, wet Vinaya I 46; -°udariya born from the same womb, a brother Jātaka IV 417, cf. sodariya; -°uddesa with explanation Itivuttaka 99; Visuddhimagga 423 (nāma-gotta-vasena sa-udd.; vaṇṇādi-vasena sākāra); -°upanisa together with its cause, causally associated Saṁyutta Nikāya II 30; -°upavajja having a helper Majjhima Nikāya III 266; -°upādāna showing attachment Majjhima Nikāya II 265; -°upādisesa having the substratum of life remaining Sutta-Nipāta 354; Itivuttaka 38; Nettipakaraṇa 92. opposite anupādisesa; -°ummi roaring of the billows Itivuttaka 57, 114.
Note: sa2 and sa3 are differentiations of one and the same sa, which is originally the deictic pronoun in the function of identity and close connection. See etymology under saṁ°.

:: Sa4 (reflexive pronoun) [Vedic sva and svayaṁ (= Pāḷi sayaṁ); Indo-Germanic °seuo, °sue; cf. Avesta hava and hva own; Greek ἑός and ὄς his own; Latin sui, suus; Gothic swēs own, sik = German sich himself; etc.] own Majjhima Nikāya I 366; Dīgha Nikāya II 209; Sutta-Nipāta 905; Jātaka II 7; III 164, 323 (locative samhi lohite), 402 (accusative saṁ his own, viz. kinsman; commentary = sakaṁ janaṁ); IV 249 (saṁ bhātaraṁ); Peta Vatthu II 121 = Dhammapada III 277 (accusative san tanuṁ); instrumental sena on one's own, by oneself Jātaka V 24 (commentary not quite to the point: mama santakena). Often in composition, like sadesa one's own country Dāṭhāvaṁsa I 10. cf. saka.

:: Sa brahmacārin (adjective/noun) [sa3 + brahmacārin] a fellow student Dīgha Nikāya II 77; III 241f., 245; Majjhima Nikāya I 101; Aṅguttara Nikāya II 97; Sutta-Nipāta 973; Sammohavinodanī 281.

:: Sabala [Vedic śabala (e.g. Atharvaveda-saṁhita 8, 1, 9) = κέρβερος, Weber, Index Streifen II 297] spotted, variegated Sutta-Nipāta 675; Visuddhimagga 51; Vimāna Vatthu 253; name of one of the dogs in the Lokantara Hell Jātaka VI 106, 247 (Sabālo ca Sāmo ca). asabala, unspotted Dīgha Nikāya II 80.

-kārin acting inconsistently Aṅguttara Nikāya II 187.

:: Sabba (adjective) [Vedic sarva = Avesta haurva (complete); Greek ὅλοϛ ("holo-caust") whole; Latin solidus and soldus "solid," perhaps also Latin salvus safe] whole, entire; all, every Dīgha Nikāya I 4; Saṁyutta Nikāya IV 15; Vinaya I 5; Itivuttaka 3; Cullaniddesa sub voce, nominative plural sabbe Sutta-Nipāta 66; genitive plural sabbesaṁ Sutta-Nipāta 1030. — neuter sabbaṁ the (whole) world of sense-experience Saṁyutta Nikāya IV 15, cf. Majjhima Nikāya I 3. — At Visuddhimagga 310 "sabbe" is defined as "anavasesa-pariyādānaṁ." In combinations with superlative expressions sabba° has the meaning of "(best) of all," quite, very, nothing but, all round; entirely: °bāla the greatest fool Dīgha Nikāya I 59; °paṭhama the very first, right in front Peta Vatthu Commentary 56; °sovaṇṇa nothing but gold Peta Vatthu I 21; II 911; °kaniṭṭha the very youngest Peta Vatthu Commentary III; °atthaka in every way useful; °saṅgāhika thoroughly comprehensive Paramatthajotikā II 304.
— In connection with numerals sabba° has the distributive sense of "of each," i.e. so and so many things of each kind, like °catukka (with four of each, said of a gift or sacrifice) Jātaka III 44; Dhammapada III 3; °aṭṭhaka (dāna) (a gift consisting of 8×8 things) Milindapañha 291. See detail under aṭṭha B 1. a. — °soḷasaka (of sixteen each) Dhammapada III 3; °sata (of one-hundred each) Dhammapada II 6.
— Cases adverbially: instrumental sabbena sabbaṁ altogether all, i.e. with everything [cf. Buddhist Hybrid Sanskrit sarvena sarvaṁ Divyāvadāna 39, 144, 270; 502] Dīgha Nikāya II 57; Peta Vatthu Commentary 130; 131. — ablative sabbato "all round," in every respect Peta Vatthu I 111; Jātaka VI 76; see paha1; and sabbaso altogether, throughout Dīgha Nikāya I 34; Sutta-Nipāta 288; Dhammapada 265; Peta Vatthu Commentary 119; Mahāniddesa 421; Dhammapada IV 100.
— Derivations:
1. sabbattha everywhere, under all circumstances Saṁyutta Nikāya I 134; Dhammapada 83; Sutta-Nipāta 269; Mahāniddesa 133; Peta Vatthu Commentary 1, 18, 107; Sammohavinodanī 372f. °kaṁ everywhere Jātaka I 15, 176, 172; Dāṭhāvaṁsa V 57.
2. sabbathā in every way; sabbathā sabbaṁ completely Dīgha Nikāya II 57; Saṁyutta Nikāya IV 167.
3. sabbadā always Sutta-Nipāta 174, 197, 536; Dhammapada 202; Peta Vatthu I 91 (= sabbakālaṁ commentary); I 1014 (the same). sabbadā-cana always Itivuttaka 36.
4. sabbadhi (from Sanskrit sarvadha = viśvadha, Weber, Index Streifen III 392) everywhere, in every respect Dīgha Nikāya I 251; II 186; Sutta-Nipāta 176; Dhammapada 90; also sabbadhī Sutta-Nipāta 952, 1034; Vinaya I 38; Sammohavinodanī 377; Visuddhimagga 308 (= sabbattha); Mahāniddesa 441, 443.

-atthaka concerned with everything, ado - all Jātaka II 30; 74; Dhammapada II 151 (mahāmatta). — profitable to all Milindapañha 373 (Text -ṭṭh-). of kammaṭṭhāna Paramatthajotikā II II 54; Visuddhimagga 97;
-atthika always useful Milindapañha 153;
-ābhibhū conquering all Sutta-Nipāta 211; Vinaya I 8;
-otuka corresponding to all the seasons Dīgha Nikāya II 179; Peta Vatthu IV 122; Saddhammopāyana 248;
-kammika (amacca) (a minister doing all work Visuddhimagga 130;
-kālaṁ always: see sadā; -ghasa all-devourmg Jātaka I 288; -ji all-conquering Saṁyutta Nikāya IV 83; -(ñ)jaha abandoning everything Saṁyutta Nikāya II 284;Sutta-Nipāta211; Dhammapada 353 = Vinaya I 8; -ññu omniscient Majjhima Nikāya I 482; II 31, 126; Aṅguttara Nikāya I 220; Milindapañha 74; Sammohavinodanī 50; Paramatthajotikā II 229, 424, 585; Jātaka I 214; 335; ºta (feminine) omniscience Puggalapaññatti 14; 70; Jātaka I 2, 14; Nettipakaraṇa 61, 103; also written sabbaññūta; sabbaññuta-ñāṇa (nt.) omniscience Nettipakaraṇa 103; Sumaṅgalavilāsinī I 99; Sammohavinodanī 197. Also written sabbaññūº, thus Jātaka I 75; -dassavin one who sees (i.e. knows) everything Majjhima Nikāya I 92; -byohāra business, intercourse Udāna 65; see saṁvohara; -bhumma universal monarch Jātaka VI 45; -vidū all wiseSutta-Nipāta177, 211; Vinaya I 8; Dhammapada 353; -samharaka a kind of perfume "eau de mille fleurs" Jātaka VI 336;
-sadhāraṇa common to all Jātaka I 301f.

:: Sabbassa (sabbaso) (neuter) [sarvasva] the whole of one's property Jātaka III 105; V 100 (read: sabbasa vā pan'assa haranti); — haraṇa (neuter) confiscation of one's property Jātaka III 105; V 246 (varia lectio); sabbassaharaṇadaṇḍa (masculine) the same Jātaka IV 204 (so read instead of sabbappaharaṇa). At some passages sabba (neuter) "all," seems to be used in the same sense, especially genitive sabbassa e.g. Jātaka III 50; IV 19; V 324.

:: Sabbatthatā the state of being everywhere; sabbatthatāya on the whole Dīgha Nikāya I 251; II 187; Majjhima Nikāya I 38; Saṁyutta Nikāya IV 296; Aṅguttara Nikāya III 225; V 299, 344. Explained at Visuddhimagga 308 (with tt).

:: Sabbāvant (adjective) [cf. Buddhist Hybrid Sanskrit sarvāvant Divyāvadāna 294, 298, 352] all, entire Dīgha Nikāya I 73, 251; III 224; Aṅguttara Nikāya III 27; V 299f., 344f.

:: Sabbha see a°.

:: Sabbhin see a°.

:: Sabhaggata (adjective) [sabhā + gata] gone to the hall of assembly Aṅguttara Nikāya I 128; Sutta-Nipāta 397; Puggalapaññatti 29.

:: Sabhā (feminine) [Vedic sabhā, cf. [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen IV 370]
1. A hall, assembly room Dīgha Nikāya II 274; Aṅguttara Nikāya I 143; Saṁyutta Nikāya I 176; Jātaka I 119; 157, 204.
2. a public rest-house, hostelry Jātaka I 302. dhamma° chapel Jātaka VI 333.

-gata = sabhaggata Saṁyutta Nikāya V 394; Majjhima Nikāya I 286.

:: Sabhāga (adjective) [sa2 + bhāga] common, being of the same division Vinaya II 75; like, equal, similar Milindapañha 79; s. āpatti a common offence, shared by all Vinaya I 126f.; vīthisabhāgena in street company, the whole street in common Jātaka II 45; opposite visabhāga unusual Jātaka I 303; different Visuddhimagga 516; Milindapañha 79.

-ṭṭhāna a common room, a suitable or convenient place Jātaka I 426; III 49; V 235;
-vuttin living in mutual courtesy, properly, suitably Vinaya I 45; Jātaka I 219; a-sabhāgavuttin Jātaka I 218; sabhāgavuttika Vinaya II 162; Aṅguttara Nikāya III 14f.; a-sabhāgavuttika ibid.

:: Sabhājana [Dhatupāṭha 553: pīti-dassanesu] honouring, salutation Milindapañha 2.

:: Sabhāva [sa4 + bhāva]
1. state (of mind), nature, condition Milindapañha 90, 212, 360; Peta Vatthu Commentary 39 (ummattaka°), 98 (santa°), 219.
2. character, disposition, behaviour Peta Vatthu Commentary 13, 35 (ullumpana°), 220 (lokiya°).
3. truth, reality, sincerity Milindapañha 164; Jātaka V 459; V 198 (opposite musāvāda); Jātaka VI 469; sabhāvaṁ sincerely, devotedly [BD: faithfully] Jātaka VI 486.

-dhamma principle of nature Jātaka I 214;
-dhammatta = °dhamma Visuddhimagga 238;
-bhūta true Jātaka III 20.

:: Sabhāya (neuter) = sabhā Vinaya III 200.

:: Sabhoga1 (adjective) [sa3 + bhoga] wealthy Dīgha Nikāya I 73.

:: Sabhoga2 [sa4 + bhoga] property, possession Milindapañha 139.

:: Sabhojana (adjective-neuter) [sa3 + bhojana] sharing food (?) Vinaya IV 95; Sutta-Nipāta 102.

:: Sabrahmaka (adjective) [sa3 + brahma + ka] including the Brahma world Dīgha Nikāya I 62; III 76, 135; Aṅguttara Nikāya I 260; II 70; Saṁyutta Nikāya V 423; Vinaya I 11; Sumaṅgalavilāsinī I 174.

:: Sacāca (conjunction) if indeed Vinaya I 88; see sace.

:: Sacca (adjective) [cf. Sanskrit satya] real, true Dīgha Nikāya I 182; Majjhima Nikāya II 169; III 207; Dhammapada 408; neuter saccaṁ truly, verily, certainly Milindapañha 120; saccaṁ kira is it really true? Dīgha Nikāya I 113; Vinaya I 45, 60; Jātaka I 107; saccato truly Saṁyutta Nikāya III 112. — (neuter as noun) saccaṁ the truth Aṅguttara Nikāya II 25, 115 (parama°); Dhammapada 393; also: a solemn asseveration Mahāvaṁsa 25, 18. Sacce patiṭṭhāya keeping to fact, Majjhima Nikāya I 376. — plural (cattāri) saccāni the (four) truths Majjhima Nikāya II 199; Aṅguttara Nikāya II 41, 176; Sutta-Nipāta 883f.; Dhammasaṅgani 358. — The four ariya-saccāni are the truth about dukkha, dukkha-samudaya, dukkha-nirodha, and dukkha-nirodha-gāmini-paṭipadā. Thus e.g. At Vinaya I 230; Dīgha Nikāya II 304f.; III 277; Aṅguttara Nikāya I 175f.; Visuddhimagga 494f.; Sammohavinodanī 116f., 141f. a shortened statement as dukkha, samudaya, nirodha, magga is frequent found, e.g. Vinaya I 16; see under dukkha B. 1. — See also ariyasacca and asacca. — iminā saccena in consequence of this truth, i.e. if this be true Jātaka I 294.

-avhaya deserving his name, epithet of the Buddha Sutta-Nipāta 1133, cf. Cullaniddesa §624;
-ādhitthāna determined on truth Majjhima Nikāya III 245; Dīgha Nikāya III 229;
-ānupaṭṭi realization of truth Majjhima Nikāya II 173f.
-ānubodha awakening to truth Majjhima Nikāya II 171 sq.
-ānurakkhaṇa warding of truth, Majjhima Nikāya II 176;
-ābhinivesa inclination to dogmatize, one of the kāya-ganthas Saṁyutta Nikāya V 59; Dhammasaṅgani 1139; as 377;
-ābhisamaya comprehension of the truth Sutta-Nipāta 758; Theragāthā 338; Therīgāthā Commentary 239;
-kāra ratification, pledge, payment in advance as guarantee Jātaka I 121;
-kiriyā a solemn declaration, a declaration on oath Jātaka I 214, 294; IV 31, 142; V 94; Milindapañha 120; Mahāvaṁsa 18, 39 (see Mahāvaṁsa translation page 125 on term);
-ñāṇa knowledge of the truth Visuddhimagga 510; Dhammapada IV 152;
-nāma doing justice to one's name, bearing a true name, epithet of the Buddha Aṅguttara Nikāya III 346; IV 285, 289; Peta Vatthu Commentary 231;
-nikkhama truthful Sutta-Nipāta 542;
-paṭivedha penetration of the truth Paṭisambhidāmagga II 57;
-vaṅka a certain kind of fish Jātaka V 405 (the Copenhagen manuscript has [sa]sacca-vaṅka, which has been given by Fausbøll as sata-vaṅka);
-vacana
(1) veracity Majjhima Nikāya I 403; Dhammapada I 160;
(2) = saccakiriyā Paramatthajotikā I 169, 180;
-vajja truthfullness Dīgha Nikāya I 53; Saṁyutta Nikāya IV 349; Jātaka IV 320;
-vācā the same Aṅguttara Nikāya II 228; III 244; Jātaka I 201;
-vādin truthful, speaking the truth Dīgha Nikāya I 4; III 170; Aṅguttara Nikāya II 209; IV 249, 389; Saṁyutta Nikāya I 66; Sutta-Nipāta 59; Dhammapada 217; Milindapañha 120; Cullaniddesa §623; Dhammapada III 288;
-vivaṭṭa revelation of truth Paṭisambhidāmagga I 11;
-sandha truthful, reliable Dīgha Nikāya I 4; III 170; Aṅguttara Nikāya II 209; IV 249; Sumaṅgalavilāsinī I 73;
-sammatā popular truth, maxim Saṁyutta Nikāya IV 230.

:: Saccāpeti at Aṅguttara Nikāya IV 346 = Vinaya II 19 is probably misreading or an old misspelling for sajjāpeti from sajjeti, the confusion sac: saj being frequent. Meaning: to undertake, fulfil, realize.

:: Sacceti in future saccessati at Aṅguttara Nikāya IV 343 is most likely an old mistake for ghaṭṭessati is the same passage at Aṅguttara Nikāya III 343; the meaning is "to touch," or to approach, disturb. It is hardly = saśc "to accompany."

:: Sacchanda (adjective) [sa4 + chanda] self-willed, headstrong Jātaka I 421; as sacchandin ibid.

:: Sacchavīni (mūlāni) at Aṅguttara Nikāya III 371 (opposite ummūla) means "roots taking to the soil again." It is doubtful whether it belongs to chavi "skin."

:: Sacchikaraṇīya (adjective) [gerund of sacchi-karoti] (able) to be realized Saṁyutta Nikāya III 223f.; Dīgha Nikāya III 230 = Aṅguttara Nikāya II 182 (in four ways: by kāya, sati, cakkhu, paññā).

:: Sacchikaroti [cf. Sanskrit sākṣāt kṛ; the Pāḷi form being *saccha° (= sa3 + akṣ, as in akkhi), with change of °a to °i before kṛ. See also sakkhiṁ karoti] to see with one's eyes, to realize, to experience for oneself. Present °karoti Dīgha Nikāya I 229; Saṁyutta Nikāya IV 337; V 11, 49. — Future °karissati Saṁyutta Nikāya V 10; Majjhima Nikāya II 201 (as sacchi vā k.). — preterit sacchākāsi Saṁyutta Nikāya IV 63; Paramatthajotikā II 166. — gerund °kātabba Vinaya I 11; Saṁyutta Nikāya V 422; and °karaṇīya (q.v.). — past participle sacchikata.

:: Sacchikata [past participle of sacchi-karoti cf. Buddhist Hybrid Sanskrit sākṣātkṛtaḥ Avadāna-śataka I 210] seen with one's own eyes, realized, experienced Dīgha Nikāya I 250; Saṁyutta Nikāya V 422 = Vinaya I 11; Dhammapada IV 117.

:: Sacchikiriyā (feminine) [from sacchikaroti] realization, experiencing, oath, ordeal, confirmation Dīgha Nikāya I 100 (etc.). Dīgha Nikāya I 100; III 255; Saṁyutta Nikāya IV 254; Aṅguttara Nikāya I 22; II 148; III 101; IV 332f.; Sutta-Nipāta 267; Visuddhimagga 696f.; Dhammasaṅgani 296; Dhammapada IV 63.

:: Saccika (adjective) [cf. Sanskrit satyaka] real, true Milindapañha 226 (the same passage at Paṭisambhidāmagga I 174 and Mahāniddesa 458 spells sacchika). saccikaṭṭha truth, reality, the highest truth Kathāvatthu 1f.; as four (nearly = paramaṭṭha); Paramatthajotikā I 102. Kern in a phantastic interpretation (Toevoegselen II 49, 50) takes it as sacci-kaṭṭha (= Sanskrit sāci-kṛṣta) "pulled sideways," i.e. "misunderstood."

:: Sace (conjunction) [sa2 + ce; cf. sacāca] if Dīgha Nikāya I 8, 51; Vinaya I 7; Dhammapada 134; Jātaka I 311. — sace ... noce if ... if not Jātaka VI 365.

:: Sacetana (adjective) [sa3 + cetana] animate, conscious, rational Jātaka I 74; Mahāvaṁsa 38, 97.

:: Sacetasa (adjective) [sa3 + cetasa] attentive, thoughtful Aṅguttara Nikāya I 254 (= citta-sampanna commentary).

:: Sacitta1 (neuter) [sa4 + citta] one's own mind or heart Dīgha Nikāya II 120; Dhammapada 183, 327 = Milindapañha 379.

:: Sacitta2 (adjective) [sa2 + citta] of the same mind Jātaka V 360.

:: Sacittaka (adjective) [sa3 + citta + ka] endowed with mind, intelligent as 295.

:: Sadara (adjective) [sa3 + dara] fearful, unhappy Aṅguttara Nikāya II 172; Majjhima Nikāya I 280, 465 = Dīgha Nikāya III 57 (reads -dd-).

:: Sadasa [sa + dasā] a squatting mat with a fringe Vinaya IV 171.

:: Sadassa [sat (= sant) + assa] a horse of good breed Aṅguttara Nikāya I 289.

:: Sadattha [sat (= sant) + attha] the highest good, ideal Dīgha Nikāya II 141; Majjhima Nikāya I 4; Aṅguttara Nikāya V 207f.; Dhammapada 166; Mahāvaṁsa 3, 24. It may be taken as sa4 + attha (with euphonic -d-), i.e. one's own good, as it is explained by Buddhaghosa at Dhammapada III 160 ("sake atthe"), and adopted in translation at Dialogues of the Buddha II 154.

:: Sadatthuta (adjective) [sadā + thuta] always praised Jātaka IV 101 (= nicca-pasattha commentary).

:: Sadā (adverb) [from saṁ°] always Sutta-Nipāta 1041, 1087, 1119; Cullaniddesa §631 (where long stereotype definition); Dhammapada 79; Peta Vatthu II 811 (= sabbakālaṁ yāvajīvaṁ Peta Vatthu Commentary 110); II 937 (= sabbakālaṁ divase divase sāyañ ca pāto ca Peta Vatthu Commentary 127); IV 130.

-matta "always revelling," name of a palace Jātaka I 363f. (cf. Divyāvadāna 603); a class of devas Dīgha Nikāya II 260.

:: Sadda [cf. late Vedic śabda; Buddhist Hybrid Sanskrit śabda as neuter at Avadāna-śataka I 3]
1. sound, noise Dīgha Nikāya I 79, 152; III 102f., 146, 234, 244f., 269, 281; Majjhima Nikāya III 56, 267; Aṅguttara Nikāya III 30f.; IV 91, 248; Jātaka I 3 (ten sounds); Sutta-Nipāta 71; Visuddhimagga 408 (various kinds); Dhammasaṅgani 621 (udaka°); Dhammapada II 7 (udrīyana°); defined at Visuddhimagga 446 ("sota-paṭihanana-lakkhaṇa," etc.) and at Sammohavinodanī 45 ("sappatī ti saddo, udāhariyatī ti attho").
2. voice Jātaka II 108.
3. word Vinaya I 11; Itivuttaka 114; Dhammapada I 15 (itthi°); Sammohavinodanī 387 (in nirutti); Paramatthajotikā II 261, 318, 335.

-kovida a grammarian or phonetician Paramatthajotikā II 321;
-dhātu element of sound Dhammasaṅgani 707;
-naya science of grammar, etymology Paramatthajotikā I 107;
-bheda word analysis Visuddhimagga 519f.
-vidū a grammarian Paramatthajotikā II 169;
-vedhin shooting by sound Mahāvaṁsa 23, 85;
-sattha science of words, grammar Paramatthajotikā II 266;
-siddhi analysis or correct formation of a word, grammatical explanation Paramatthajotikā II 304, 551.

:: Saddahanā (feminine) [from sad + dhā] believing, trusting, having faith Cullaniddesa §632; Dhammasaṅgani 12, 25; Nettipakaraṇa 15, 19; Dhammapada I 76.

:: Saddahati [Vedic śrad-dhā, only in impersonal forms gerundive śrad-dadhāna; past participle śrad-dhita; infinitive śrad-dhe; cf. Avesta ƶraƶ-dā the same; Latin cred-(d)o (cf. "creed"); Old-Irish cretim to believe. French Indo-Germanic °kred (= cord° heart) + °dhe, literally to put one's heart on] to believe, to have faith Dīgha Nikāya II 115; 244; Saṁyutta Nikāya III 225; Peta Vatthu II 83; Jātaka V 480; Dhammapada II 27. present participle saddahanto Sumaṅgalavilāsinī I 81; Peta Vatthu Commentary 148 (a°), 151 (a°), 285; and saddahāna Saṁyutta Nikāya I 20, 214; Sutta-Nipāta 186; Itivuttaka 112. potential saddheyya Jātaka II 446 (= saddaheyya commentary); 2nd plural saddahetha Jātaka III 192; 3rd plural saddheyyuṁ Saṁyutta Nikāya II 255. At Jātaka VI 575 (potential) saddahe seems to be used as an exclamation in the sense of "I wonder" (cf. maññe). — saddahase at Peta Vatthu IV 81 is to be read saddāyase (see saddāyati). — gerundive saddhātabba Jātaka II 37; V 480; Peta Vatthu Commentary 217; saddahātabba Dīgha Nikāya II 346; saddahitabba Milindapañha 310; saddheyya Vinaya III 188; and saddhāyitabba (causative!) Peta Vatthu Commentary 109. Acausative preterit 2 singular is (mā) ... saddahesi Jātaka VI 136-140 — gerund saddhāya Jātaka V 176 (= saddahitvā commentary); infinitive saddhātuṁ Jātaka V 445. Past participle (causative) saddhāyita. — causative II saddahāpeti to make believe, to convince; potential °dahāpeyya Jātaka VI 575; Peta Vatthu IV 125; future °dahāpessati Jātaka I 294.

:: Saddala (adjective) [cf. Sanskrit śādvala] grassy Theragāthā 211; Jātaka I 87; VI 518; Milindapañha 286; Peta Vatthu II 1210 (= taruṇa-tiṇa Peta Vatthu Commentary 158).

:: Saddana (neuter) [from śabd: see saddāyati] making a noise Dhātum 401.

:: Saddāyati [denominative from sadda; i.e. śabd] cf. Epic Sanskrit śabdayati and śabdāyati]
1. to make a sound Milindapañha 258; Peta Vatthu IV 81 (saddāyase read for saddahase); IV 161 (the same); Udāna 61 (°āyamāna noisy).
2. to call, summon (with accusative) Jātaka III 288.

:: Saddha1 (adjective) [original adjective of saddha2, but felt to be adjective of saddhā; cf. Buddhist Hybrid Sanskrit śrāddha Avadāna-śataka I 83, 383]
1. believing faithful Dīgha Nikāya I 171; Saṁyutta Nikāya I 43; II 159f.; Aṅguttara Nikāya I 150; II 164, 227f.; III 3f., 34, 182; IV 38, 145, 314f.; V 10f., 124f.; Sutta-Nipāta 188, 371; Dhammapada 8; Peta Vatthu I 104; IV 186; Dhammapada II 82.
— as(s)addha unbelieving Peta Vatthu Commentary 42, 54, 67, 243 and passim (see a°).
2. credulous Sutta-Nipāta 853; Dhammapada 97.

:: Saddha2 [cf. Epic Sanskrit and Sūtra literature śrāddha, from śrad-dhā] a funeral rite in honour of departed relatives connected with meals and gifts to the brahmins Dīgha Nikāya I 97; Aṅguttara Nikāya I 166; V 269, 273; Sumaṅgalavilāsinī I 267; saddhaṁ pamuñcati to give up offerings, to abandon Brahmanism Vinaya I 7; Dīgha Nikāya II 39; Sutta-Nipāta 1146. The word is neuter according to Abhidhānappadīpikā and Aṅguttara Nikāya V 269-273; locative °e, Dīgha Nikāya I 97; Jātaka II 360; kaṁ saddhaṁ (accusative in agāthā), seems to be feminine commentary ibid. 360 has saddhā-bhattaṁ, a funeral repast (varia lectio saddha-°). Thus it seems to be confused with saddhā.

:: Saddhamma [sad (= sant) + dhamma, cf. Buddhist Hybrid Sanskrit saddharma, e.g. Jātakamala 224] the true dhamma, the best religion, good practice, the "doctrine of the good" (so Geiger, Pāḷi Dhamma Puggalapaññatti 53, 54, q.v. for detailed discussion of the term) Majjhima Nikāya I 46; Saṁyutta Nikāya V 172f.; Aṅguttara Nikāya I 69; III 7f., 174f., 435f.; V 169, 317; Sutta-Nipāta 1020; Dhammapada 38; Jātaka V 483; Dhammapada IV 95. Seven saddhammas: Majjhima Nikāya I 354, 356; Dīgha Nikāya III 252, 282; Aṅguttara Nikāya IV 108f. — opposite a-saddhamma (q.v.); four a°: Aṅguttara Nikāya II 47; eight: Vinaya II 202.

-garu paying homage to the true religion Saṁyutta Nikāya I 140;
-savana hearing the (preaching of the) true Dhamma Dīgha Nikāya III 227, 274; Aṅguttara Nikāya I 279; II 245; IV 25f., 221; V 115f.

:: Saddhā (feminine) [cf. Vedic śraddhā: see saddahati] faith (on term cf. Geiger, Saṁyutta translation, Zeilschrift für Buddhismus und verwandte Gebiete II 452) Dīgha Nikāya I 63; III 164f.; Saṁyutta Nikāya I 172 = Sutta-Nipāta 76; Saṁyutta Nikāya V 196; Dhammapada 144; Aṅguttara Nikāya I 150, 210; III 4f., 352; IV 23; V 96; Dhammasaṅgani 12; Milindapañha 34f.; Tikapaṭṭhāna 61, 166, 277, 282. — instrumental saddhāya (used as adverb) in faith, by faith in (accusative or genitive) Vinaya II 289 (āyasmantānaṁ); Jātaka V 176 (pabbajita); Peta Vatthu Commentary 49 (kammaphalaṁ s.); or shortened to saddhā (-pabbajita) Majjhima Nikāya I 123; Aṅguttara Nikāya I 24; Jātaka I 130. The same phrase as saddhāya pabbajita at Saṁyutta Nikāya I 120 is explained as "saddahitvā" by Buddhaghosa (see Kindred Sayings I 321), thus taking it as gerund.

-ānusārin walking according to faith Majjhima Nikāya I 479; Aṅguttara Nikāya I 74; Puggalapaññatti 15; Nettipakaraṇa 112, 189;
-indriya (saddh°) the faculty, i.e. the moral sense, of faith Dīgha Nikāya III 239, 278; Aṅguttara Nikāya II 149; Saṁyutta Nikāya V 193, 377; Dhammasaṅgani 12, 62, 75; Nettipakaraṇa 19;
-cariyā living in faith Visuddhimagga 101;
-deyya a gift in faith Dīgha Nikāya I 5; Vinaya I 298; IV 30; Sumaṅgalavilāsinī I 81;
-vimutta emancipated through faith Majjhima Nikāya I 478; Aṅguttara Nikāya I 74, 118f.; Puggalapaññatti 15; Nettipakaraṇa 190;
-vimutti emancipation through faith Puggalapaññatti 15.

:: Saddhātar [agent noun from saddahati, i.e. sad + dhātar] a believer Saddhammopāyana 39.

:: Saddhāyika (adjective) [from saddhāya, gerund of saddahati] trustworthy Dīgha Nikāya II 320; Aṅguttara Nikāya IV 109 (so read for °sika); Therīgāthā 43, 69.

:: Saddhāyita [past participle of saddahati; Buddhist Hybrid Sanskrit śraddhāyita] one who is trusted; neuter that which is believed, faith Peta Vatthu II 85 May be misspelling for saddhāyika.

:: Saddhiṁ and Saddhi° (adverb) [in form = Vedic sadhrīṁ "towards one aim," but in meaning = Vedic sadhryak (opposite viṣvak, cf. Pāḷi visuṁ) "together." cf. also Vedic saṁyak = Pāḷi sammā. The Buddhist Hybrid Sanskrit is sārdhaṁ, e.g. s. vihārin Avadāna-śataka II 139] together; as preposition (following the noun): in company with (instrumental) Dīgha Nikāya I 31; Vinaya I 32; III 188 (explained as "ekato"); Jātaka I 189; II 273; Sumaṅgalavilāsinī I 35; Milindapañha 23; also with locative Sumaṅgalavilāsinī I 15; or genitive Vinaya II 154; Jātaka I 420. As adverb saddhiṁ agamāsi Jātaka I 154, cf. saddhiṅkīḷita Jātaka II 20.

-cara companion Sutta-Nipāta 45, 46 (= ekato cara Cullaniddesa §633); Dhammapada 328;
-vihārika (saddhi°) co-resident, fellow-bhikkhu; pupil Vinaya I 45f.; Aṅguttara Nikāya III 70; Jātaka I 182, 224; Visuddhimagga 94; Dhammapada II 19;
-vihārin the same Aṅguttara Nikāya II 239; III 69; Jātaka I 1; feminine °vihārinī Vinaya IV 291.

:: Saddhiya (neuter) [abstract from *śraddhya] only in negative a° (q.v.).

:: Saddita [past participle of śabd; cf. saddāyati] sounded, called Saddhammopāyana 100.

:: Saddūla [cf. Sanskrit śārdūla] a leopard Milindapañha 23.

:: Saderita see saterita.

:: Sadevaka (adjective) [sa3 + deva + ka] together with the devas, with the deva world Dīgha Nikāya I 62; III 76, 135; Sutta-Nipāta 86; Vinaya I 8, 11; Dhammapada 44; Sumaṅgalavilāsinī I 174. At Jātaka I 14 sadevake (locative) is used in the sense of "in the world of men and gods."

:: Sadevika (adjective) [sa3 + devī + ka] together with his queen Mahāvaṁsa 33, 70.

:: Sadhamma [sa4 + dhamma] one's own religion or faith Majjhima Nikāya I 523; Sutta-Nipāta 1020; Buddhavaṁsa II 6 = Jātaka I 3.

:: Sadhammika [sa2 + dhamma + ika] co-religionist Dīgha Nikāya II 273.

:: Sadhana (adj). [sa3 + dhana] wealthy, rich Dīgha Nikāya I 73; Jātaka I 334.

:: Sadisa (adjective) [sa2 + disa = dṛśa] similar, like, equal Dīgha Nikāya II 261; Saṁyutta Nikāya III 48f.; Aṅguttara Nikāya I 125 = Puggalapaññatti 35; Vinaya I 8; Jātaka I 191; Dhammasaṅgani 116; Visuddhimagga 543 = Sammohavinodanī 148. cf. sādisa.

:: Sagabbha (adjective) [sa3 + gabbha] with afœtus, pregnant Mahāvaṁsa 33, 46.

:: Sagaha (adjective) [sa3 + gaha2] full of crocodiles Itivuttaka 57, 114. As sagāha at Saṁyutta Nikāya IV 157.

:: Sagandhaka (adjective) [sa3 + gandha + ka] fragment Dhammapada 52.

:: Sagāmeyya (adjective) [gerundive formation from gāma, + sa2 = saṁ°) hailing from the same village Saṁyutta Nikāya I 36, 60.

:: Sagārava (adjective) [sa3 + gārava] respectful, usually combined with sappatissa and other synonyms, e.g. Vinaya I 45; Itivuttaka 10; Visuddhimagga 19, 221.

:: Sagāravatā (feminine) [from sagārava] respect Theragāthā 589.

:: Sagga [Vedic svarga, svar + ga]
1. heaven, the next world, popularly conceived as a place of happiness and long life (cf. the popular etymology of "suṭṭhu-aggattā sagga" Peta Vatthu Commentary 9; "rūpādīhi visayehi suṭṭhu aggo ti saggo" Visuddhimagga 427); usually the kāmāvacara-devaloka, sometimes also the twenty-six heavens (Thig-a 74). Sometimes as sagga ṭhāna (cf. °loka), e.g. Jātaka VI 210. — Vinaya I 223; Dīgha Nikāya II 86; III 52, 146f.; Majjhima Nikāya I 22, 483; Saṁyutta Nikāya I 12; Aṅguttara Nikāya I 55f., 292f.; II 83f.; III 244, 253f.; IV 81; V 135f.; Sutta-Nipāta 224 (locative plural saggesu); Itivuttaka 14; Peta Vatthu I 13; Visuddhimagga 103, 199.

-āpāya heaven and hell Therīgāthā 63; Sutta-Nipāta 647;
-ārohaṇa (-sopāna) (the stairs) leading to heaven (something like Jacob's ladder) Visuddhimagga 10;
-nikkhitta put into heaven
-kathā discourse or talk about heaven Vinaya I 15 (cf. anupubbikathā)
-kāya the heavenly assembly (of the gods) Jātaka VI 573;
-dvāra heaven's gate Visuddhimagga 57;
-patha = sagga Jātaka I 256;
-pada heavenly region, heaven Jātaka II 5; IV 272 (= saggaloka);
-magga the way to heaven Jātaka VI 287; Dhammapada I 4;
-loka the heaven world Majjhima Nikāya I 73; Jātaka IV 272;
-saṁvattanika leading to heaven Dīgha Nikāya III 66.

:: Saggh° see Sakkoti.

:: Sagguṇa [sat + guṇa] good quality, virtue Saddhammopāyana 313.

:: Saghaccā (feminine) [sat + ghaccā] just or true killing Jātaka I 177.

:: Sagocara [sa2 = saṁ, + gocara] companion, mate (literal having the same activity) Jātaka II 31.

:: Sagotta [sa2 = saṁ, + gotta] a kinsman Jātaka V 411; cf. VI 500.

:: Saguḷa [sa3 + guḷa2] a cake with sugar Jātaka VI 524. cf. saṅguḷikā.

:: Saguṇa (adjective) [either sa3 + guṇa1 1, as given under guṇa1; or sa° = saṁ° once, as in sakṛt, + guṇa1 2] either "with the string," or "in one"; Vinaya I 46 (saguṇaṁ karoti to put together, to fold up; commentary ekato katvā). This interpretation (as "put together") is much to be preferred to the one given under guṇa1 1; saguṇaṁ katvā belongs to saṅghāṭiyo, and not to kāya bandhanaṁ, thus: "the upper robes are to be given, putting them into one (bundle)."

:: Saha1 (indeclinable) [from sa3; cf. Vedic saha] preposition and prefix, meaning: in conjunction with, together, accompanied by; immediately after (with instrumental) Vinaya I 38; Sutta-Nipāta 49, 928; Therīgāthā 414 = 425; sahā Sutta-Nipāta 231.

-anukkama = sahānukkama with the bridle Dhammapada 398; Dhammapada IV 161;
-āmacca together with the ministers Mahāvaṁsa 5, 182;
-āvudha together with one's weapons Jātaka IV 416;
-indaka together with Indra Dīgha Nikāya II 208, 221; Vimāna Vatthu 301;
-ūdaka together with water Jātaka V 407;
-oḍha together with the stolen goods; coraṁ °-aṁ gahetvā Visuddhimagga 180; Mahāvaṁsa 23, 11 (thena); 35, 11. See oḍḍha;
-odaka containing water Mahāvaṁsa 4, 13;
-orodha with his harem Mahāvaṁsa 5, 182;
-kathin conversing with (instrumental) Majjhima Nikāya I 489;
-kāra a sort of fragrant mango Paramatthajotikā I 53;
-gata accompanying, connected with, concomitant Vinaya I 10; Dīgha Nikāya II 186; Saṁyutta Nikāya V 421; Kathāvatthu 337; as 157;
-ggaṇa together with his companions Dīpavaṁsa XIV 58;
-cetiya containing a Cetiya Mahāvaṁsa 33, 10;
-ja born at the same time Vimāna Vatthu 8115;
-jāta
1. born at the same time, of equal age Jātaka I 54; VI 512.
2. Arisen at the same time, coinciding with (instrumental) Kathāvatthu 337, 620; Sammohavinodanī 127.
3. (in °paccaya) the relation of co-nascence, coincidence Dukapaṭṭhāna 17f., 52f., 113f., 129f., 145f., 225f., 334f. and passim; Tikapaṭṭhāna 36f., 62f., 107f., 243f.; Visuddhimagga 535;
-jīvin (feminine -ī) living together with Vinaya IV 291, 325f.
-dhammika having the same Dhamma, co-religionist Majjhima Nikāya I 64; Mahāniddesa 485 (opposite para°); regarding the Dhamma Dīgha Nikāya I 94, 161; Majjhima Nikāya I 368; Vinaya I 134; Nettipakaraṇa 52; Sumaṅgalavilāsinī I 263 (= sahetuka, sakāraṇa); that which is in accordance with the Dhamma Dhammasaṅgani 1327; Majjhima Nikāya I 482; °ṁ adverb in accordance with the Dhamma Vinaya I 60, 69; III 178; IV 141;
-dhammiya co-religionist Nettipakaraṇa 169;
-dhenuka accompanied by a cow Mahāvaṁsa 21, 18;
-nandin rejoicing with Itivuttaka 73;
-paṁsukīḷita a companion in play, a playfellow Aṅguttara Nikāya II 186: Jātaka I 364; IV 77; Peta Vatthu Commentary 30;
-pesuṇa together with slander Sutta-Nipāta 862f.; Mahāniddesa 257;
-bhāvin being at one's service Jātaka III 181 (amacca);
-bhū arising together with Dhammasaṅgani 1197; Nettipakaraṇa 16; a class of devas Dīgha Nikāya II 260;
-macchara with envy Sutta-Nipāta 862;
-yoga = karaṇa-vacana Paramatthajotikā II 44;
-vatthu living together with Therīgāthā 414 = 425; Therīgāthā Commentary 269;
-vāsa living together, associating Vinaya II 34; Itivuttaka 68;
-vāsin living together Jātaka V 352;
-saṅgha together with the Order Mahāvaṁsa 1, 71;
-seyyā sharing the same couch, living together Vinaya IV 16; Paramatthajotikā I 190;
-sevaka together with the servants Mahāvaṁsa 36, 43;
-sokin sorrowful (?) Saṁyutta Nikāya IV 180.
[BD]: -sokin together in sorrow; joined in sorrow.

:: Saha2 (adjective) [from sah] submitting to, enduring Majjhima Nikāya I 33; Theragāthā 659; Jātaka VI 379; sabbasaha Jātaka V 425, 431. — dussaha hard to endure Saddhammopāyana 95, 118, 196

:: Sahasā (adverb) [instrumental of sahas (Vedic), force] forcibly, hastily, suddenly Sutta-Nipāta 123; Dhammapada III 381; Peta Vatthu Commentary 40, 279; inconsiderately Jātaka I 173; III 441. -°kāra violence Dīgha Nikāya I 5; III 176; Aṅguttara Nikāya II 209; Puggalapaññatti 58; Jātaka IV 11; Sumaṅgalavilāsinī I 80.

:: Sahassa [Sanskrit sahasra, see etymology under saṁ°] a thousand, used as a singular with a noun in the plural, sahassaṁ vācā Dhammapada 100; satasahassaṁ vassāni Jātaka I 29; also in the plural after other numerals cattāri satasahassāni chaḷabhiññā Buddhavaṁsa II 204 = Jātaka I 29; also with the thing counted in the genitive, accharānaṁ sahassaṁ Mahāvaṁsa 17, 13; Aṅguttara Nikāya I 227; or °—, as sahassa-yakkha-parivāra Paramatthajotikā II 209. In combination with other numerals, sahassa is sometimes inflected like an adjective, saṭṭhisahassā amaccā sixty thousand ministers Jātaka VI 484; satasahassiyo gāvo one-hundred-thousand cows Sutta-Nipāta 308; the thing counted then precedes in a compound jāti-sahassaṁ one-thousand births Dīgha Nikāya I 13; Itivuttaka 99; ghaṭa-sahassam pi udakaṁ Milindapañha 189; sindhava-sahasso ratho Jātaka VI 103; sahassaṁ sahassena a thousand times a thousand Dhammapada 103; sahassass'eva in thousands Dīgha Nikāya II 87. -sahassaṁ (neuter) one-thousand gold pieces Dhammapada 106; Jātaka VI 484; Milindapañha 10; satasahassaṁ a hundred thousand Jātaka I 28; sahassa (adjective) (feminine ī) worth a thousand Jātaka V 484, 485; Therīgāthā Commentary 72 (Apadāna verse 45, read sahassayo for °aso); epithet of Brahmā, the B. of a thousand world systems Majjhima Nikāya III 101. cf. dasa-sahassī.

-akkha thousand-eyed, the god Sakka Saṁyutta Nikāya I 229; Jātaka VI 203; sahassacakkhu the same Jātaka V 394, 407;
-aggha worth a thousand Milindapañha 284;
-āra having one-thousand spokes Dīgha Nikāya II 172;
-ṭṭhavikā a purse with one-thousand pieces (of money) Visuddhimagga 383; Jātaka I 506; Dhammapada II 37; Vimāna Vatthu 33;
-netta thousand-eyed, the god Sakka Saṁyutta Nikāya I 226; Sutta-Nipāta 346; Jātaka III 426; IV 313; V 408; VI 174; Vimāna Vatthu 3010; Dhammapada I 17;
-bāhu having a thousand arms, said of Ajjuna Jātaka V 119, 135, 145 (°-rājā); 267, 273; VI 201;
-bhaṇḍikā a heap of one-thousand pieces Jātaka II 424; III 60; IV 2;
-raṁsi the sun Jātaka I 183.
[BD]: "the thing counted then precedes in a compound jāti-sahassaṁ one-thousand births": births a-thousand.

:: Sahassadhā (adverb) [cf. satadhā etc.] in a thousand ways Aṅguttara Nikāya I 227; Theragāthā 909.

:: Sahassika (adjective) [from sahassa] thousandfold Jātaka I 17; IV 175 (so for °iyo).

:: Sahassī-lokadhātu (feminine) a thousandfold world, a world system Dīgha Nikāya I 46; Aṅguttara Nikāya I 228; Sumaṅgalavilāsinī I 130; dasasahassī-lokadhātu ten world systems Jātaka I 51, 63; cf. dasasahassī and lokadhātu.

:: Sahati [sah to prevail]
1. to conquer, defeat, overcome Majjhima Nikāya I 33; Saṁyutta Nikāya IV 157; Sutta-Nipāta 942; Dhammapada 335; Itivuttaka 84; Jātaka I 74; II 386 (avamānaṁ); III 423 (the same).
2. to bear, endure Sutta-Nipāta 20; Puggalapaññatti 68.
3. to be able Dīgha Nikāya II 342 (sayhāmi); potential sahe Sutta-Nipāta 942; potential saheyya Majjhima Nikāya I 33; saha (imperative excuse, forgive, beg your pardon!) Jātaka III 109; gerundive sayha that which can be endured, able to be done Sutta-Nipāta 253; Dāṭhāvaṁsa II 29; a-sayha Milindapañha I 14818.

:: Sahattha [sa4 + hattha] one's own hand Jātaka I 68; usually sahatthā (ablative) with one's own hand Vinaya I 18; Aṅguttara Nikāya I 274; Dīgha Nikāya I 109; Sutta-Nipāta page 107; Jātaka I 286; Peta Vatthu II 98; II 954; Milindapañha 15. instrumental sahatthena the same Peta Vatthu Commentary 110, 124, 135; Jātaka III 267; VI 305. cf. sāhatthika.

:: Sahatthin (adjective) [sa3 + hatthin] together with the elephant Mahāvaṁsa 25, 70.

:: Sahavya (neuter) [from sahāya, cf. Sanskrit sāhāyya] companionship Vimāna Vatthu 477 (= sahabhāva Vimāna Vatthu 202). -°ūpaga coming into union with Dīgha Nikāya I 245.

:: Sahavyatā (feminine) [abstract from sahavya] companionship Dīgha Nikāya I 18, 235; II 206; Majjhima Nikāya II 195; III 99; Saṁyutta Nikāya IV 306; Aṅguttara Nikāya III 192.

:: Sahājanetta [sahāja + netta] at Sutta-Nipāta 1096 is of doubtful meaning ("all-seeing"?), it is explained as "spontaneously arisen omniscience" at Cullaniddesa §669 (where spelling is sahajānetta); literally "coinciding eye"; Paramatthajotikā II 598 explained as "sahajāta-sabbaññuta-ñāṇa-cakkhu."

:: Sahāya [cf. Epic Sanskrit sahāya, from saha + i] companion, friend Dīgha Nikāya II 78; Majjhima Nikāya I 86; Saṁyutta Nikāya IV 288; Puggalapaññatti 36; Sutta-Nipāta 35, 45f.; Jātaka II 29; -kicca assistance (?) Jātaka V 339; -matta companion Jātaka IV 76; -sampadā the good luck of having companions Sutta-Nipāta 47; adiṭṭha-° a friend who has not yet been seen personally Jātaka I 377; III 364; bahu-° having many friends Vinaya II 158; nāhaṁ ettha sahāyo bhavissāmi I am not a party to that Jātaka III 46; asahāya Milindapañha 225.

:: Sahāyaka (adjective) [from sahāya] feminine °yikā companion, ally, friend Vinaya I 18; Dīgha Nikāya II 155; Aṅguttara Nikāya II 79, 186; Jātaka I 165; II 29; V 159; VI 256 (gihī sahāyakā, read gihisahāyakā [?]).

:: Sahāyatā (feminine) [abstract from sahāya] companionship Dhammapada 61; sahāyatta (neuter) the same Mahāvaṁsa 30, 21.

:: Sahetu (adjective) [sa + hetu] having a cause, together with the cause Vinaya I 2; Dīgha Nikāya I 180; Sumaṅgalavilāsinī I 263. See hetu.

:: Sahetuka having a cause, accompanied by a cause (especially of good or bad karma) Aṅguttara Nikāya I 82; Dhammasaṅgani 1073.

:: Sahirañña (adjective) [sa + hirañña] possessing gold Sutta-Nipāta 102.

:: Sahita [past participle of saṁ + dhā, cf. Sanskrit sahita = saṁhita]
1. Accompanied with Mahāvaṁsa 7, 27.
2. united, keeping together Dīgha Nikāya I 4; Jātaka IV 347; Puggalapaññatti 57.
3. consistent, sensible, to the point Dīgha Nikāya I 8; Aṅguttara Nikāya II 138; IV 196; Saṁyutta Nikāya III 12; Dhammapada 19 (at Dhammapada I 157 explained as a name for the Tipiṭaka, thus equalling Sanskrit saṁhita); Puggalapaññatti 42.
4. close together, thick Therīgāthā 254. — araṇisahita (neuter) firewood and appurtenances Vinaya II 217; Dīgha Nikāya II 340f.; Jātaka I 212; Dhammapada II 246. — sahitaṁvata (adjective) having a consistent or perpetual vow, i.e. living the holy life Jātaka V 320 (= sīlācāra-sampanna commentary); VI 525 (Text sahitabbata; commentary explains as samādinna-vata gahita-tāpasa-vesa). Kern, Toevoegselen II 51 takes it as a corrupted Sanskrit śaṁsita-vrata.

:: Sahitar [agent noun from sahati] one who endures Sutta-Nipāta 42.

:: Sahoḍha see under saha1.

:: Sajala (adjective/noun) [sa3 + jala] watery, wet; neuter water.

-da giving water, bringing rain (of wind) Visuddhimagga 10;
-dhara holding water, i, e. a cloud Vimāna Vatthu 223.

:: Sajana [sa4 + jana] a kinsman Jātaka IV 11 (read °parijanaṁ).

:: Sajati1 [sṛj, cf. Avesta hərəƶaiti to let loose; Sanskrit sarga pouring out, sṛṣṭi emanation, creation] to let loose, send forth; dismiss, give up Sutta-Nipāta 386, 390; Jātaka I 359; V 218 (imperative sajāhi); VI 185, 205. — infinitive saṭṭhuṁ (q.v.); past participle saṭṭha (see vissaṭṭha). — causative sajjeti (q.v.). — For sajj° (causative) we find sañj° in sañjitar.

:: Sajati2 [svaj; Dhatupāṭha 74, 549 = ajjana (?) or = sajati1?] to embrace Dīgha Nikāya II 266 (imperative saja). udakaṁ sajati to embrace the water, poetic for "to descend into the water" Jātaka IV 448 (Text sajāti); VI 198 (commentary = abhisiñcati), 205 (commentary = attano upari sajati [i.e. sajati1] abbhukkirati). On commentary readings cf. Kern, Toevoegselen II 51.

:: Sajāti (feminine) [sa2 + jāti] (being of) the same class or caste Vinaya I 87; Jātaka II 108 (°putta).

:: Sajitar see sañjitar.

:: Sajīva1 (adjective) [sa3 + jīva] endowed with life Mahāvaṁsa 11, 13.

:: Sajīva2 [for saciva?] a minister Jātaka VI 307, 318 (= amacca commentary).

:: Sajīvāna (neuter) at Saṁyutta Nikāya I 44 is metri causā spelling for sa-jīvana [sa2 = saṁ, + jīvana] "same livelihood," in phrase kiṁsu kamme s. "what is (of) the same livelihood in work, i.e. occupation?" The form is the same as jīvāna at Jātaka III 353. Taken wrongly as genitive plural by Mrs. Rhys Davids in translation (Kindred Sayings I 63): "who in their work is mate to sons of men?" following Buddhaghosa's wrong interpretation (see Kindred Sayings I 321) as "kammena saha jīvantānan; kammadutiyakā nāma honti."

:: Sajja (adjective) [gerundive formation from sajj = sañj causative; cf. the exact likeness of German "fertig"] prepared , ready Jātaka I 98; II 325; III 271; Milindapañha 351; Peta Vatthu Commentary 156, 256. Of a bow furnished with a bow-string Aṅguttara Nikāya III 75.

:: Sajjaka (adjective) = sajja; Jātaka IV 45 (gamana° ready for going, "fertig").

:: Sajjana1 (neuter) [from sṛj] decking, equipping Therīgāthā Commentary 241.

:: Sajjana2 [sat(= sant) + jana] a good man Milindapañha 321.

:: Sajjati [passive of sañj or saj to hang. cf. saṅga]
1. to cling, to, to be attached Saṁyutta Nikāya I 38, 111 (preterit 2 singular sajjittho); II 228; Aṅguttara Nikāya II 165; Jātaka I 376 (the same asajjittho); Sutta-Nipāta 522, 536. present participle (a)sajjamāna (un)-attached Sutta-Nipāta 28, 466; Jātaka III 352.
2. to hesitate Jātaka I 376 (asajjitvā without hesitation), — past participle satta1. — cf. abhi° and vi°.

:: Sajjā (feminine) [original gerund of sad] seat, couch Peta Vatthu II 128 (explained at Peta Vatthu Commentary 157 doubtful).

:: Sajjeti [causative of ṣrj (sajati1), Sanskrit sarjayati] to send out, prepare, give, equip; to fit up, decorate: dānaṁ to give a donation Dhammapada II 88; pātheyyaṁ to prepare provisions Jātaka III 343; gehe to construct houses Jātaka I 18; nāṭakāni to arrange ballets Jātaka I 59; yaññaṁ to set up a sacrifice Jātaka I 336; dhammasabhaṁ to equip a hall for a religious meeting Jātaka III 342; nagaraṁ to decorate the town Jātaka V 212; paṇṇākāraṁ to send a present Jātaka III 10. — causative II sajjāpeti to cause to be given or prepared Jātaka I 446: Peta Vatthu Commentary 81. cf. vissajjeti.

:: Sajjha (neuter) [cf. Sanskrit sādhya] silver Dīgha Nikāya II 351 (varia lectio); Saṁyutta Nikāya V 92 (varia lectio); Aṅguttara Nikāya III 16. cf. sajjhu.

-kāra silversmith Milindapañha 331.

:: Sajjhāya [cf. Sanskrit svādhyāya, sva + adhyāya, i.e. sa4 + ajjhaya, cf. ajjhayana and ajjhāyaka] repetition, rehearsal study Dīgha Nikāya III 241; Vinaya I 133; II 194; Aṅguttara Nikāya IV 136; Saṁyutta Nikāya V 121 Jātaka I 116, 436; II 48; Milindapañha 12, Paramatthajotikā I 24; Sammohavinodanī 250f. °ṁ karoti to study Dīgha Nikāya III 241; Aṅguttara Nikāya III 22; Jātaka V 54.

:: Sajjhāyati [denominative from sajjhāya, cf. Buddhist Hybrid Sanskrit svādhyāyita Avadāna-śataka I 287; II 23] to rehearse, to repeat (a loud or silently), to study Jātaka I 435; II 273; III 216; IV 64; Milindapañha 10. — present participle °āyanto Dhammapada III 347; gerund sajjhāya Saṁyutta Nikāya I 202, and sajjhāyitvā Jātaka IV 477; V 450; Paramatthajotikā I 97. — causative sajjhāpeti to cause to learn, to teach Jātaka III 28 (of teacher, with adhīyati, of pupil). Causative II sajjhāyāpeti the same Milindapañha 10.

:: Sajjhu (neuter) [cf. sajjha] silver Dīgha Nikāya II 351; Saṁyutta Nikāya V 92; Jātaka VI 48; Mahāvaṁsa 19, 4; 27, 26; 28, 33.

:: Sajjita [past participle of sajjeti] issued, sent off; offered, prepared Saṁyutta Nikāya II 186; Vinaya III 137 (here in sense of "happy" = sukhita); Milindapañha 244 (of an arrow: sent); Mahāvaṁsa 17, 7; 27, 16. — neuter offering (= upakkhaṭa) Sumaṅgalavilāsinī I 294; Peta Vatthu Commentary 107.

:: Sajju (adverb) [Sanskrit sadyaḥ, sa + dyaḥ, literally one the same day]
1. instantly, speedily, quickly Dāṭhāvaṁsa III 37.
2. newly, recently Dhammapada 71 (°khīra; cf. Dhammapada II 67).

:: Sajjukaṁ = sajju:
1. quickly Mahāvaṁsa 7, 6; 14, 62.
2. newly Vimāna Vatthu 197.

:: Sajjulasa [cf. Sanskrit sarjarasa; see Geiger, Pāḷi Grammar §19.2] resin Vinaya I 202.

:: Sajotibhūta (adjective) [sa3 + joti + bhūta; same BHS, e.g. Mahāvastu I 5] flaming, ablaze, aglow Dīgha Nikāya I 95; Vinaya I 25; Aṅguttara Nikāya I 141; Jātaka I 232; Sumaṅgalavilāsinī I 264.

:: Saka (adjective) [sa1 + ka] own Dīgha Nikāya I 106, 119, 231; II 173 (sakaṁ te "all be your own," as greeting to the king); Majjhima Nikāya I 79; Vinaya I 3, 249 (ācariyaka); Saṁyutta Nikāya V 261 (the same); Sutta-Nipāta 861; Itivuttaka 76; Mahāniddesa 252; Peta Vatthu I 51 (ghara); II 61 (bhātā). — Opposite assaka2. appassaka having little or nothing as one's own (= daḷidda) Aṅguttara Nikāya I 261; II 203; kamma-ssaka possessing one's own kamma Majjhima Nikāya III 203f.; Aṅguttara Nikāya V 288; Milindapañha 65; Dhammasaṅgani 1366.

-gavacaṇḍa violent towards one's own cows, harassing one's own Puggalapaññatti 47.

:: Sakabala (adjective) [sa + kabala] containing a mouthful Vinaya IV 195.

:: Sakadāgāmin [sakad = sakid, + āgāmin] "returning once," one who will not be reborn on earth more than once; one who has attained the second grade of saving wisdom Vinaya I 293; Dīgha Nikāya I 156, 229; III 107; Majjhima Nikāya I 34; Saṁyutta Nikāya III 168; Aṅguttara Nikāya I 120, 232f.; II 89, 134; III 348; IV 292f., 380; V 138f., 372f.; Dhammapada IV 66.

:: Sakadāgāmitā (feminine) [abstract from Sakadāgāmin] the state of a "once-returner" Dīgha Nikāya II 206.

:: Sakala (adjective) [cf. Sanskrit sakala] all, whole, entire Vinaya II 109; Visuddhimagga 321; Paramatthajotikā II 132; Peta Vatthu Commentary 93, 97, 111. cf. sākalya.

:: Sakalikā (feminine) [from sakala = Sanskrit śakala potsherd] a potsherd; a splinter, bit Dīgha Nikāya II 341; Aṅguttara Nikāya II 199 = Saṁyutta Nikāya IV 197; Saṁyutta Nikāya I 27 = Milindapañha 179; Majjhima Nikāya I 259; Aṅguttara Nikāya V 9 (°aggi); Jātaka IV 430; Milindapañha 134; Paramatthajotikā I 43 (maccha°); Nettipakaraṇa 23; as 319. — sakalikaṁ sakalikaṁ in little pieces Vinaya II 112. — sakalika-hīra a skewer Jātaka IV 29, 30.
[BD]: sakalikaṁ sakalikaṁ in bits of bits; splinters of bits;

:: Sakamana [saka + mana] is Buddhaghosa's explanation of atta mana (q.v.), e.g. Sumaṅgalavilāsinī I 129, 255.

:: Sakamma (neuter) [sa4 + kamma] one's own occupation Dīgha Nikāya I 135.

:: Sakaṇika (adjective) [sa + kaṇa + ika] having a mole Dīgha Nikāya I 80; Sumaṅgalavilāsinī I 223.

:: Sakaṇṇajappaka [sa + kaṇṇa + jappa + ka] whispering in the ear, a method of (secretly) taking votes Vinaya II 98f. (salāka-gāha).

:: Sakaṇṭaka (adjective) [sa + kaṇṭaka] thorny, dangerous Dīgha Nikāya I 135; Therīgāthā 352; Sumaṅgalavilāsinī I 296.

:: Sakaraṇīya (adjective) [sa3 + karaṇīya] one who still has something to do (in order to attain perfection) Dīgha Nikāya II 143; Theragāthā 1045; Milindapañha 138.

:: Sakaruṇa-bhāva [sa3 + karuṇa + bhāva] being full of compassion Paramatthajotikā II 318.

:: Sakatā (feminine) (—°) [abstract from saka] one's own nature, identity, peculiarity: see kamma-ssakatā and adjective °ssakata. It may also be considered as an abstract formation from kamma-ssaka.

:: Sakaṭa1 (masculine and neuter) [cf. Sanskrit śakaṭa; Vedic śakaṭī] a cart, waggon; a cartload Dīgha Nikāya II 110; Vinaya III 114; Jātaka I 191; Milindapañha 238; Peta Vatthu Commentary 102; Sammohavinodanī 435 (simile of two carts); Paramatthajotikā II 58 (udaka-bharita°), 137 (bīja°). sakaṭāni pajāpeti to cause the carts to go on Jātaka II 296.

-gopaka the guardian of the waggon Dhammapada IV 60;
-bhāra a cart-load Vimāna Vatthu 79;
-mukha the front or opening of the waggon, used as adjective "facing the waggon or the cart" (?) at Dīgha Nikāya II 234, of the earth — that is, India as then known — and at Dīgha Nikāya II 235 (compare Mahāvastu III 208), of six kingdoms in Northern India. At the second passage B. explains that the six kingdoms all debouched alike on the central kingdom, which was hexagonal in shape. This explanation does not fit the other passage. Could sakaṭa there be used of the constellation Rohinī, which in mediæval times was called the Cart? cf. Dialogues of the Buddha II 269;
-vāha a cart-load Peta Vatthu II 75;
-vyūha "the waggon array," a wedge-shaped phalanx Jātaka II 404; IV 343; Visuddhimagga 384.

:: Sakaṭa2 see kāsaṭa.

:: Sakāsa [sa3 + k. = Sanskrit kāśa] presence; accusative sakāsaṁ towards, to Sutta-Nipāta 326; Jātaka V 480; Peta Vatthu Commentary 237; locative sakāse in the presence of, before Jātaka III 24; IV 281; V 394; VI 282.

:: Sakāsaṭa (adjective) [sa3 + k.] faulty, wrong (literal bitter) Milindapañha 119 (vacana).

:: Sakhi [Vedic sakhi masculine and feminine] a companion, friend; nominative sakhā Jātaka II 29; 348; accusative sakhāraṁ Jātaka II 348; V 509; and sakhaṁ Jātaka II 299; instrumental sakhinā Jātaka IV 41; ablative sakhārasmā Jātaka III 534; genitive sakhino Jātaka VI 478; vocative sakhā Jātaka III 295; nominative plural sakhā Jātaka III 323; and sakhāro Jātaka III 492; genitive sakhīnaṁ Jātaka III 492; IV 42; and sakhānaṁ Jātaka II 228. In compounds with bhū as sakhi° and sakhī°, e.g. sakhibhāva friendship Jātaka VI 424; Peta Vatthu Commentary 241; and sakhībhāva Jātaka III 493.

:: Sakhikā (feminine) [from sakhi] a female friend Jātaka III 533.

:: Sakhila (adjective) [from sakhi] kindly in speech, congenial Dīgha Nikāya I 116; Vinaya II 11; Jātaka I 202, 376; Milindapañha 207; Peta Vatthu IV 133 (= mudu Peta Vatthu Commentary 230). cf. sākhalya.

-vācatā use of friendly speech Dhammasaṅgani 1343.

:: Sakhitā (feminine) [abstract from sakhi] friendship Theragāthā 1018, 1019.

:: Sakhī (feminine) [to sakhi] a female friend Jātaka II 27, 348.

:: Sakhura (adjective) [sa3 + khura] with the hoofs Jātaka I 9; Buddhaghosa on Majjhima Nikāya I 78 (see Majjhima Nikāya I 536).

:: Sakhya (neuter) [Sanskrit sākhya; cf. sakkhī] friendship Jātaka II 409; VI 353f.

:: Sakicca (neuter) [sa4 + kicca] one's own duty or business Visuddhimagga 321 (°pasuta).

:: Sakiccaya (neuter) [sa4 + kiccaya = kṛtya] = sakicca Milindapañha 42; as 196 (°pasuta).

:: Sakid and Sakiṁ (adverb) [from sa° = saṁ] once.
1. sakiṁ: Dīgha Nikāya II 188; Jātaka I 397; Dhammapada III 116 (sakiṁvijātā itthi = primipara); once more: Milindapañha 238; once for all: Therīgāthā 466; Dhammapada II 44; Therīgāthā Commentary 284.
2. sakid (in composition; see also sakad-āgāmin): in sakid eva once only Aṅguttara Nikāya II 238; IV 380; Puggalapaññatti 16; Peta Vatthu Commentary 243; at once Vinaya I 31.

:: Sakiñcana (adjective) [sa3 + kiñcana] having something; (applied) with attachment, full of worldly attachment Sutta-Nipāta 620 = Dhammapada I 246; Dhammapada 396 (= rāgādīhi kiñcanehi sakiñcana Dhammapada IV 158).

:: Sakiya (adjective) [from saka, cf. Sanskrit svakīya] own Jātaka II 177; III 48, 49; IV 177.

:: Sakka (adjective) [from śak, cf. Sanskrit śakya] able, possible Sutta-Nipāta 143. sasakkaṁ (= sa3 + ṣ) as much as possible, as much as one is able to Majjhima Nikāya I 415, 514.

:: Sakkacca(ṁ) (adverb) [original gerund of sakkaroti] respectfully, carefully, duly, thoroughly; often with uppaṭṭhahati to attend, serve with due honour. — Vimāna Vatthu 125; Milindapañha 305; Jātaka IV 310. The form sakkaccaṁ is the older and more usual, e.g. At Dīgha Nikāya II 356f.; Saṁyutta Nikāya IV 314; Aṅguttara Nikāya II 147; IV 392; Vinaya IV 190, 275; Theragāthā 1054; Jātaka I 480; Dhammapada 392; Peta Vatthu Commentary 26, 121. The Buddhist Hybrid Sanskrit form is satkṛtya, e.g. Mahāvastu I 10.

-kārin zealous Saṁyutta Nikāya III 267; Milindapañha 94;
-dāna Majjhima Nikāya III 24.

:: Sakkaroti [sat + kṛ] to honour, esteem, treat with respect, receive hospitably; often combined with garukaroti, māneti, pūjeti, e.g. Dīgha Nikāya I 91, 117; III 84; Majjhima Nikāya I 126. present participle °karonto Dīgha Nikāya II 159; potential °kareyya Itivuttaka 110; preterit °kari Peta Vatthu Commentary 54; gerund °katvā Puggalapaññatti 35; Jātaka VI 14, and °kacca (q.v.). — past participle sakkata. — causative sakkāreti = sakkaroti; Mahāvaṁsa 32, 44; gerundive sakkāreyya Theragāthā 186 (so read for °kareyya).

:: Sakkata [past participle of sakkaroti] honoured, duly attended Dīgha Nikāya I 114, 116; II 167; Mahāniddesa 73; Jātaka I 334; Milindapañha 21; Paramatthajotikā II 43 Usually combined with garukata, pūjita, mānita.

:: Sakkati [ṣvaṣk; Dhatupāṭha 9: ga mana] to go; see osakkati and cf Pischel, Prākrit Grammar §302. Other Pāḷi compounds are ussakkati and paṭisakkati.

:: Sakkatta (neuter) [from Sakka = Indra] Śakraship, the position as the ruler of the devas Majjhima Nikāya III 65; Jātaka I 315; Visuddhimagga 301 (brahmatta + s.). °rajja a kingdom rivalling Sakka's Jātaka I 315.

:: Sakkā (indeclinable) [originally potential of sakkoti = Vedic śakyāt; cf. Prākrit sakkā with Pischel's explanation in Prākrit Grammar §465. A corresponding formation, similar in meaning, is labbhā (q.v.)] possible (literal one might be able to); in the older language still used as a potential, but later reduced to an adverb with infinitive. E.g. sakkā sāmañña-phalaṁ paññāpetuṁ would one be able to point out a result of samaṇaship, Dīgha Nikāya I 51; khādituṁ na sakkā, one could not eat, Jātaka II 16; na sakkā maggo akkhātuṁ, the way cannot be shown, Milindapañha 269; sakkā etaṁ mayā ñātuṁ? Can I ascertain this? Dīgha Nikāya I 187; sakkā honti imāni aṭṭha sukhāni vindituṁ, these eight advantages are able to be enjoyed, Jātaka I 8; sakkā etaṁ abhavissa kātuṁ, this would be possible to do, Dīgha Nikāya I 168; imaṁ sakkā gaṇhituṁ, this one we can take Jātaka IV 219. See also Paramatthajotikā II 338, 376 (= labbhā); Peta Vatthu Commentary 12, 69, 96.

:: Sakkāra [from sat + kṛ] hospitality, honour, worship Vinaya I 27, 183; Aṅguttara Nikāya II 203; Jātaka I 63; II 9, 104; Dhammapada 75; Milindapañha 386; Dhammasaṅgani 1121; Visuddhimagga 270; Paramatthajotikā II 284; Sammohavinodanī 466. °ṁ karoti to pay reverence, to say goodbye Dhammapada I 398. cf. lābha.

:: Sakkāreti is causative of sakkaroti (q.v.).

:: Sakkāya [sat + kāya, cf. Buddhist Hybrid Sanskrit satkāya Divyāvadāna 46; Avadāna-śataka I 85. See on explanation of term Mrs. Rhys Davids in Journal Royal Asiatic Society 1894, 324; Franke Dīgha translation page 45; Geiger Pāḷi Grmmar §24.1; Kern. Toevoegselen II 52] the body in being, the existing body or group (= -nikāya q.v.); as a technical term in Pāḷi psychology almost equal to individuality; identified with the five khandhas Majjhima Nikāya I 299; Saṁyutta Nikāya III 159; IV 259; Aṅguttara Nikāya II 34; Therīgāthā 170, 239; as 348. See also Dīgha Nikāya III 216 (cf. Dialogues of the Buddha III 216); Aṅguttara Nikāya III 293, 401; Mahāniddesa 109.

-diṭṭhi theory of soul, heresy of individuality, speculation as to the eternity or otherwise of one's own individuality Majjhima Nikāya I 300 = III 17 = Dhammasaṅgani 1003, Saṁyutta Nikāya III 16f. In these passages this is explained as the belief that in one or other of the khandhas there is a permanent entity, an attā. The same explanation, at greater length, in the Diṭṭhigata Sutta (Paṭisambhidāmagga I 143-151). As delusions about the soul or ghost can arise out of four sorts of bias (see abhinivesa) concerning each of the five khandhas, we have twenty kinds of s.- diṭṭhi: fifteen of these are kinds of sakkāya-vatthukā sassata-diṭṭhi, and five are kinds of s.-vatthukā uccheda-diṭṭhi (ibid. 149, 150). Gods as well as men are s° pariyāpannā Saṁyutta Nikāya III 85; and so is the eye, as 308. When the word diṭṭhi is not expressed it is often implied, Therīgāthā 199, 339; Sutta-Nipāta 231. S.-diṭṭhi is the first Bond to be broken on entering the Path (see saṁyojana); it is identical with the fourth kind of grasping (see upādāna); it is opposed to Nibbāna, Saṁyutta Nikāya IV 175; is extinguished by the Path, Majjhima Nikāya I 299; Saṁyutta Nikāya III 159; IV 260; and is to be put away by insight as 346. — See further: Dīgha Nikāya III 234; Aṅguttara Nikāya III 438; IV 144f.; Kathāvatthu 81; Sutta-Nipāta 950; Dhammasaṅgani 1003; and on term Buddhist Manual of Psychological Ethics 1003; Kindred Sayings III 80, note 3;
-nirodha the destruction of the existing body or of individuality Aṅguttara Nikāya II 165 f.; III 246; Dīgha Nikāya III 216;
-samudaya the rise of individuality Dīgha Nikāya III 216; Mahāniddesa 109.

:: Sakkhali (and °ikā) (feminine) [cf. Sanskrit śaṣkulī]
1. the orifice of the ear: see kaṇṇa°.
2. A sort of cake or sweetmeat (cf. saṅguḷikā) Aṅguttara Nikāya III 76 (Text sakkhalakā; vv.ll. °likā and saṅkulikā); Vinaya III 59; Jātaka II 281.

:: Sakkharā (feminine) [cf. Vedic śarkarā gravel]
1. gravel, grit Vinaya III 147 = Jātaka II 284; Jātaka I 192; Aṅguttara Nikāya I 253; Dīgha Nikāya I 84; Peta Vatthu III 228; Dhammapada IV 87.
2. potsherd Vimāna Vatthu 157; Peta Vatthu Commentary 282, 285.
3. grain, granule, crystal, in loṇa° a salt crystal Saṁyutta Nikāya II 276; Dhammapada I 370; Paramatthajotikā II 222.
4. (granulated) sugar Jātaka I 50.

:: Sakkharikā (feminine) [from sakkharā] in loṇa° a piece of salt crystal Vinaya I 206; II 237.

:: Sakkharilla (adjective) [= sakkharika, from sakkharā] containing gravel, pebbly, stony Aṅguttara Nikāya IV 237.

:: Sakkhi1 [sa3 + akkhin; cf. Sanskrit sākṣin] an eyewitness Dīgha Nikāya II 237 (nominative singular sakkhī = with his own eyes, as an eyewitness); Sutta-Nipāta 479, 921, 934 (sakkhi dhammaṁ adassi, where the corresponding Sanskrit form would be sākṣād); Jātaka I 74. — kāya-sakkhī a bodily witness, i.e. one who has bodily experienced the eight vimokkhas Aṅguttara Nikāya IV 451; Visuddhimagga 93, 387, 659. — sakkhiṁ karoti [Sanskrit sākṣī karoti]
(1) to see with one's own eyes Saṁyutta Nikāya II 255;
(2) to call upon as a witness (with genitive of person) Jātaka VI 280 (rājāno); Dhammapada II 69 (Moggallānassa sakkhiṁ katvā); Peta Vatthu Commentary 217 (but at 241 as "friendship").
Note: The Pāḷi form is rather to be taken as an adverb ("as present") than adjective: sakkhiṁ and sakkhi, with reduced sakkhi° (cf. sakid and sakiṁ).
See also sacchi°.

-diṭṭha seen face-to-face Majjhima Nikāya I 369; Dīgha Nikāya I 238; Jātaka VI 233;
-puṭṭha asked as a witness Sutta-Nipāta 84, 122; Puggalapaññatti 29;
-bhabbatā the state of becoming an eyewitness, of experiencing Majjhima Nikāya I 494; as 141;
-sāvaka a contemporaneous or personal disciple Dīgha Nikāya II 153.

:: Sakkhī (feminine) or sakkhi2 (neuter) [cf. Sanskrit sākhya] friendship (with somebody = instrumental) Saṁyutta Nikāya I 123 = Aṅguttara Nikāya V 46 (janena karoti sakkhiṁ make friends with people); Peta Vatthu IV 157; IV 165; Jātaka III 493; IV 478. cf. sakhya.

:: Sakkoti [śak; definition Dhatupāṭha 508 etc. As "sattiyaṁ": see satti] to be able. Present sakkoti Dīgha Nikāya I 246; Vinaya I 31; Milindapañha 4; Dhammapada I 200; sakkati [= Classical Sanskrit śakyate] Nettipakaraṇa 23. potential sakkuṇeyya Jātaka I 361; Peta Vatthu Commentary 106; archaic 1st plural sakkuṇemu Jātaka V 24; Peta Vatthu II 81. present participle sakkonto Milindapañha 27. — Future sakkhati Sutta-Nipāta 319; sakkhīti [= Sanskrit śakṣyati] Majjhima Nikāya I 393; plural 3rd sakkhinti Sutta-Nipāta 28; 2nd singular sagghasi Sutta-Nipāta 834; 3rd singular sakkhissati Dhammapada IV 87. — preterit asakkhi Dīgha Nikāya I 96, 236; Peta Vatthu Commentary 38; sakkhi Milindapañha 5; Jātaka V 116; 1st plural asakkhimha Peta Vatthu Commentary 262, and asakkhimhā Vinaya III 23; 3rd singular also sakkuṇi Mahāvaṁsa 7, 13. — gerundive sakkuṇeyya (negative a°) (im)possible Jātaka I 55; Peta Vatthu Commentary 122. — sakka and sakkā see seperate.

:: Sakkuṇeyyatta (neuter) [abstract from sakkuṇeyya, gerund of sakkoti] possibility; a° impossibility Peta Vatthu Commentary 48.

:: Sakula [cf. Epic Sanskrit śakula] a kind of fish Jātaka V 405.

:: Sakumāra (adjective) [sa2 + kumāra] of the same age; a playmate Jātaka V 360, 366.

:: Sakunta [cf. Sanskrit śakunta] a bird; a kind of vulture Sutta-Nipāta 241; Dhammapada 92, 174; Jātaka IV 225; VI 272.

:: Sakuntaka = sakunta Vinaya I 137.

:: Sakuṇa [Vedic śakuna] a bird (especially with reference to augury) Dīgha Nikāya I 71 (pakkhin + s.); Vinaya III 147; Saṁyutta Nikāya I 197; Aṅguttara Nikāya II 209; III 241f., 368; Jātaka II 111, 162 (Kandagala); Paramatthajotikā I 241. pantha° see under pantha. — feminine sakuṇī Saṁyutta Nikāya I 44. Adjective sakuṇa Jātaka V 503 (maṁsa).

-kulāvaka a bird's nest Paramatthajotikā I 56;
-patha bird-course, name of place Mahāniddesa 155;
-pāda bird foot Paramatthajotikā I 47;
-ruta the cry of birds Milindapañha 178;
-vatta the habit (i.e. life) of a bird Jātaka V 254;
-vijjā bird craft, augury (i.e. understanding the cries of birds) Dīgha Nikāya I 9; Sumaṅgalavilāsinī I 93.

:: Sakuṇagghi (feminine) [sakuṇa + °ghi, feminine of °gha] a kind of hawk (literal "bird-killer") Saṁyutta Nikāya V 146; Jātaka II 59; Milindapañha 365. cf. vyagghīnasa.

:: Sakuṇaka = sakuṇa Paramatthajotikā II 27. — feminine sakuṇikā Dīgha Nikāya I 91; Milindapañha 202; Jātaka I 171; IV 290.

:: Sakuṇita at Peta Vatthu Commentary 123 read saṅkucita.

:: Sakya see Dictionary of Pāḷi Proper Names. In compound °puttiya (belonging to the Sakya son) in general meaning of "a (true) follower of the Buddha," Aṅguttara Nikāya IV 202; Vinaya I 44; Udāna 44; — a° not a follower of the B. Vinaya III 25.

:: Salabha [cf. Sanskrit śalabha] a moth Jātaka V 401; Udāna 72 (commentary); Sammohavinodanī 146.

:: Salakkhaṇa1 (adjective) [sa3 + lakkhaṇa] together with the characteristics Sutta-Nipāta 1018.

:: Salakkhaṇa2 (neuter) [sa1 + lakkhaṇa] own characteristic, that which is consistent with one's own nature Milindapañha 205; Nettipakaraṇa 20. opposite vilakkhaṇa.

:: Salaḷa a kind of sweet-scented tree Jātaka V 420; Buddhavaṁsa II 51 = Jātaka I 13; Vimāna Vatthu 355; Vimāna Vatthu 162; Milindapañha 338; Majjhima Nikāya II 184.

:: Salana (neuter) [from śal] moving, shaking Vimāna Vatthu 169; as 62 (in definition of kusala as "kucchitānaṁ salanādīhi atthehi kusalaṁ").

:: Salayati [causative of śal to leap] to shake as 39.

:: Salābha [sa4 + lābha] one's own advantage Dhammapada 365.

:: Salākā (feminine) [cf. Vedic śalākā]
1. An arrow, a dart Aṅguttara Nikāya IV 107 (Text has it as neuter).
2. A small stick, peg, thin bar Saṁyutta Nikāya IV 168; Dāṭhāvaṁsa IV 51.
3. blade of a grass Majjhima Nikāya I 79; Jātaka I 439.
4. ribs of a parasol Vinaya IV 338; Paramatthajotikā II 487; Milindapañha 226.
5. A pencil, small stick (used in painting the eyes with collyrium) Vinaya I 204; Jātaka III 419 (añjana°).
6. a kind of needle Vinaya II 116.
7. a kind of surgical instrument, a stick of caustic Milindapañha 112, 149.
8. a gong stick (of bronze, loha°) Jātaka II 342; Visuddhimagga 283.
9. male sexual organ membrum virile Jātaka II 359.
10. A ticket consisting of slips of wood used in voting and distributing food, vote, lot Vinaya II 99, 176, 306; Jātaka I 123; Peta Vatthu Commentary 272 (kāḷakaṇṇi°); salākaṁ gaṇhāti to take tickets (in order to vote or to be counted) Vinaya I 117; II 199; paṭhamaṁ salākaṁ gaṇhanto taking the first vote, first rate Aṅguttara Nikāya I 24; salākaṁ gāheti to issue tickets, to take a vote Vinaya II 205; salākaṁ dadāti to issue tickets Jātaka I 123; salākaṁ vāreti to throw lots Jātaka I 239 (kāḷakaṇṇi°).

-agga room for distributing food by tickets Jātaka I 123; Mahāvaṁsa 15, 205;
-odhāniya a case for the ointment-stick Vinaya I 204;
-gāha taking of votes, voting Vinaya II 85, 98f. (3 kinds);
-gāhāpaka ticket-issuer, taker of voting tickets Vinaya II 84;
-bhatta food to be distributed by tickets Vinaya I 58, 96; II 175; Jātaka I 123; Dhammapada I 53 (eight kinds);
-vātapāna a window made with slips of wood Vinaya II 148;
-vutta "subsisting on blades of grass" (or "by means of food tickets"?) Vinaya III 6, 67; IV 23; Aṅguttara Nikāya I 160; Saṁyutta Nikāya IV 323. cf. Buddhist Hybrid Sanskrit śalākāvṛtti Divyāvadāna 131;
-hattha brush-hand, a kind of play, where the hand is dipped in lac or dye and used as a brush (?) Dīgha Nikāya I 65; Sumaṅgalavilāsinī I 85.
[BD]: 10. straws, to draw straws, the person drawing the short/long straw wins/loses; black and white balls (fore and against) put into a hat.

:: Salāṭuka (adjective) [cf. Sanskrit śalāṭu] fresh, unripe Saṁyutta Nikāya I 150 = Sutta-Nipāta page 125; Milindapañha 334; Vimāna Vatthu 288.

:: Salila (neuter) [cf. Sanskrit salila, to sarati1] water Sutta-Nipāta 62, 319, 672; Jātaka I 8; V 169; Vimāna Vatthu 41; Peta Vatthu Commentary 157; Cullaniddesa §665 ("vuccati udakaṁ"); Milindapañha 132 (written saliḷa); Saddhammopāyana 168. It is also adjective salilaṁ āpo flowing water Jātaka VI 534; cf. Milindapañha 114: na tā nadiyo dhuva-salilā.

-dhārā shower of water Milindapañha 117.
-vuṭṭhi the same Visuddhimagga 234.

:: Salla (neuter) [Vedic śalya, cf. śalākā] an arrow, dart Majjhima Nikāya I 429 (°ṁ āharati to remove the a); II 216; Saṁyutta Nikāya IV 206; Jātaka I 180; V 49; Sutta-Nipāta 331, 767; Milindapañha 112; Visuddhimagga 503 (visa° sting of poison; cf. Sammohavinodanī 104 sallaṁ viya vitujjati); often metaphorically of the piercing sting of craving, evil, sorrow etc., e.g. antodosa° Milindapañha 323; taṇhā° Saṁyutta Nikāya I 40, 192; bhava° Dhammapada 351; rāga° Dhammapada III 404; Peta Vatthu Commentary 230; soka° Sutta-Nipāta 985; Peta Vatthu I 86 (sallaṁ sokaṁ); Paramatthajotikā I 153. cf. also Dīgha Nikāya II 283; Sutta-Nipāta 51, 334, 938; Jātaka I 155; III 157; Dhammapada IV 70. At Mahāniddesa 59 seven such stings are given with rāga°, dosa°, moha°, māna°, diṭṭhi°, soka°, kathankathā°. — abhūḷha° one whose sting of craving or attachment is pulled out Dīgha Nikāya II 283; Sutta-Nipāta 593; Jātaka III 390; Peta Vatthu I 87 etc. (see abbūḷha). cf. vi°;

-katta [*kartṛ cf. Geiger Pāḷi Grmmar §90.4] "one who works on the (poisoned) arrow," i.e. a surgeon Majjhima Nikāya I 429; II 216; Sutta-Nipāta 562; Itivuttaka 101; Milindapañha 110, 169; Visuddhimagga 136 (in simile); Paramatthajotikā I 21 (the same). The Buddha is the best surgeon: Sutta-Nipāta 560; Milindapañha 215;
-kattiya surgery Dīgha Nikāya I 12 (Text °ka); Sumaṅgalavilāsinī I 98;
-bandhana at Therīgāthā 347 take as salla + bandhana "arrow and prison bond" (Thig-a 242 different);
-viddha pierced by an arrow Theragāthā 967; Sutta-Nipāta 331; cf. ruppati;
-santhana removal of the sting Dhammapada 275 (= nimmathana abbāhana Dhammapada III 404).

:: Sallahuka (adjective) [saṁ + lahuka] light Jātaka I 277; II 26; Visuddhimagga 65; Dhammapada IV 17; sallahukena nakkhattena on lucky nights Jātaka II 278; sallahukavuttin whose wants are easily met, frugal Sutta-Nipāta 144; Sumaṅgalavilāsinī I 207.

:: Sallaka [cf. Sanskrit śalala and śallaka] a porcupine Jātaka V 489.

:: Sallakī (feminine) [cf. Classical Sanskrit śallakī] the tree Boswellia thurifera (incense tree) Jātaka IV 92; plural °-iyo Jātaka VI 535; bahukuṭaja-sallakika Theragāthā 115 (= indasālarukkha [?]).

:: Sallakkhaṇā (feminine) [from sallakkheti] discernment, testing Dhammasaṅgani 16, 292, 555; Puggalapaññatti 25; Visuddhimagga 278; Sammohavinodanī 254; as 147; asallakkaṇa non-discernment Saṁyutta Nikāya III 261.

:: Sallakkheti [saṁ + lakkheti] to observe, consider Vinaya I 48, 271; Jātaka I 123; II 8; Visuddhimagga 150; to examine Jātaka V 13; to bear in mind as 110; Jātaka VI 566; to understand, realize, conclude, think over Jātaka IV 146; Vimāna Vatthu 185; Sammohavinodanī 53; asallakkhetvā without deliberation Vinaya II 215; inadvertently Jātaka I 209. — causative II sallakkhāpeti to cause to be noted Mahāvaṁsa 9, 24; as 121; to persuade, bring to reason Jātaka VI 393.

:: Sallakkhita [past participle of sallakkheti] realized, thought Dhammapada I 89.

:: Sallalīkata pierced, perforated Jātaka I 180. Trenckner suggests that this form may have arisen from *sallakīkata (from sallaka, porcupine).

:: Sallapati [saṁ + lapati] to talk (with) Dīgha Nikāya I 90; II 109; Milindapañha 4; sallapeti the same Vinaya IV 14.

:: Sallāpa [saṁ + lāpa] conversation Dīgha Nikāya I 89; Aṅguttara Nikāya II 182; Jātaka I 112, 189; Milindapañha 94. Often in compound kathā° and allāpa°.

:: Sallekha [from saṁ + likh] austere penance, the higher life Majjhima Nikāya I 13, 40; Vinaya I 305; Paṭisambhidāmagga I 102, 103; Puggalapaññatti 69f.; Sumaṅgalavilāsinī I 82; Visuddhimagga 69; Milindapañha 360, 380; adjective Vinaya I 45; sallekhitācāra practising austere penance Milindapañha 230, 244, 348f.; °vutti Vinaya II 197; Visuddhimagga 65 (°vuttitā). cf. abhi°.

:: Sallekhatā (feminine) = sallekha Dīgha Nikāya III 115; Visuddhimagga 53.

:: Sallitta [saṁ + litta] smeared (with) Theragāthā 1175 (mīḷha°).

:: Sallīna [saṁ + līna] sluggish, cowering Dīgha Nikāya II 255; asallīna active, upright, unshaken Dīgha Nikāya II 157; Saṁyutta Nikāya I 159; IV 125; cf. V 68. paṭi°.

:: Sallīyanā (feminine) stolidity Dhammasaṅgani 1156, 1236.

:: Saḷāyatana (neuter) [ṣaḍ° for which ordinarily chal°: see cha] the six organs of sense and the six objects, viz., eye, ear, nose, tongue, body, and mind; forms, sounds, odours, tastes, tangible things, ideas; occupying the fourth place in the paṭicca-samuppāda Dīgha Nikāya II 32; Majjhima Nikāya I 52; Aṅguttara Nikāya I 176; Saṁyutta Nikāya II 3; Vinaya I 1; Visuddhimagga 529, 562f., 671; Sammohavinodanī 174, 176f., 319.

:: Sama1 [from śam: see sammati1] calmness, tranquillity, mental quiet Sutta-Nipāta 896. samaṁ carati to become calm, quiescent Jātaka IV 172. cf. °cariyā and °cārin.

:: Sama2 [from śram: see sammati2] fatigue Jātaka VI 565.

:: Sama3 (adjective) [Vedic sama, from sa2; see etymology under saṁ°]
1. even, level Jātaka I 315; III 172; Mahāvaṁsa 23, 51. samaṁ karoti to level Dhammapada 178; Paramatthajotikā II 66. opposite visama.
2. like, equal, the same Dīgha Nikāya I 123, 174; Saṁyutta Nikāya I 12; Sutta-Nipāta 90, 226, 799, 842; Itivuttaka 17, 64; Dhammapada 306; Milindapañha 4. The compared noun is put in the instrumental; or precedes as first part of compound
3. impartial, upright, of even mind, just Aṅguttara Nikāya I 74, 293f.; Sutta-Nipāta 215, 468, 952.
4. sama°, followed by numerals, means "altogether,". e.g. °tiṁsa thirty altogether Buddhavaṁsa xvIII 18.
5. Cases as adverb: instrumental samena with justice, impartially [BD: even-handed] (= dhammena Kindred Sayings I 321) Dhammapada 257; Jātaka I 180; accusative samaṁ equally Dīgha Nikāya II 166; together with, at, Dīgha Nikāya II 288; Mahāvaṁsa 11, 12.

-cāga equally liberal Aṅguttara Nikāya II 62;
-jana an ordinary man, common people Majjhima Nikāya III 154 = Vinaya I 349;
-jātika of the same caste Jātaka I 68;
-jīvitā regular life, living economically Aṅguttara Nikāya IV 281 sq.

-tala level, even Jātaka I 7; Peta Vatthu IV 121 (of a pond);
-dhāraṇa equal support or sustenance Paramatthajotikā II 95;
-dhura carrying an equal burden, equal Jātaka I 191; asamadhura incomparable Sutta-Nipāta 694f.; Jātaka I 193. But sama-dhura-ggahaṇa "complete imperiousness" Sammohavinodanī 492 (see yugaggāha);
-vāhita evenly borne along (of equanimity) as 133;
-vibhattain equal shares Jātaka I 266;
-sama exactly the same Dīgha Nikāya I 123; II 136; Puggalapaññatti 64; Milindapañha 410; Sumaṅgalavilāsinī I 290;
-sīsin a kind of puggala, literally "equal-headed," i.e. one who simultaneously attains an end of craving and of life (cf. Puggalapaññatti 186. The explanation in JPTS 1891, 5 is wrong) Puggalapaññatti 13; Nettipakaraṇa 190;
-sūpaka with equal curry (when the curry is in quantity of one fourth of the rice) Vinaya IV 190.

:: Samabbhāhata [saṁ + abbhāhata] struck, beaten (thoroughly) Visuddhimagga 153; Sumaṅgalavilāsinī I 140.

:: Samabhijānāti [saṁ + abhijānati] to recollect, to know Jātaka VI 126.

:: Samabhisāta joyful Therīgāthā 461.

:: Samabhisiñcati [saṁ + abhisiñcati] to inaugurate as a king Mahāvaṁsa 4, 6; V 14.

:: Samacariyā [sama1 + cariyā] (feminine) living in spiritual calm, quietism Aṅguttara Nikāya I 55; Saṁyutta Nikāya I 96, 101f.; Itivuttaka 16, 52; Dhammapada 388; Milindapañha 19; Jātaka VI 128; Dhammapada IV 145.

:: Samacāga [sama3 + cāga] equally liberal Aṅguttara Nikāya II 62.

:: Samacārin (śama°) living in peace Majjhima Nikāya I 289.

:: Samacchati [saṁ + acchati] to sit down together Jātaka II 67 (samacchare); IV 356; VI 104, 127.

:: Samacchidagatta (adjective) [sam + ā + chida + gatta] with mangled limbs Sutta-Nipāta 673.

:: Samacitta possessed of equanimity Aṅguttara Nikāya I 65; IV 215; Paramatthajotikā II 174 (°paṭipadā-sutta).

:: Samadhigacchati [saṁ + adhigacchati] to attain Theragāthā 4; preterit samajjhagā Itivuttaka 83; 3rd plural samajjhagaṁ Saṁyutta Nikāya I 103.

:: Samadhigaṇhāti [saṁ + adhigaṇhāti]
1. to reach, to get, obtain; gerund samadhiggayha Majjhima Nikāya I 506; II 25; Saṁyutta Nikāya I 86 = Itivuttaka 16.
2. to exceed, surpass to overcome, to master Jātaka VI 261 (pañhaṁ samadhiggahetvā). Often confused with samatigaṇhāti.

:: Samadhosi variant reading Saṁyutta Nikāya III 120f.; IV 46; the form is preterit of saṇdhū. See sañcopati.

:: Samagga (adjective) [saṁ + agga] being in unity, harmonious Majjhima Nikāya II 239; Dīgha Nikāya III 172; Aṅguttara Nikāya II 240; V 74f.; plural = all unitedly, in common Vinaya I 105; Jātaka VI 2731. Aṅguttara Nikāya I 70 = 243; Sutta-Nipāta 281, 283; Dhammapada 194; Therīgāthā 161; Therīgāthā Commentary 143; Jātaka I 198, 209; samaggakaraṇa making for peace Dīgha Nikāya I 4 = Aṅguttara Nikāya II 209 = Puggalapaññatti 57; Sumaṅgalavilāsinī I 74; samagganandin, samaggarata, and samaggārāma, rejoicing in peace, delighting in peace, impassioned for peace Dīgha Nikāya I 4 = Aṅguttara Nikāya II 209 = Puggalapaññatti 57; Sumaṅgalavilāsinī I 74; samaggavāsa dwelling in concord Jātaka I 362; II 27. — samaggi-karoti to harmonize, to conciliate Dīgha Nikāya III 161. — cf. sāmaggī etc.

:: Samaggatta (neuter) [abstract from samagga] agreement, consent Vinaya I 316.

:: Samajja (neuter) [cf. Epic Sanskrit samāja (from saṁ + aj) congregation, gathering, company] a festive gathering, fair; a show, theatrical display. Originally a mountain cult, as it was especially held on the mountains near Rājagaha. Jātaka II 13; III 541; VI 277, 559; Saṁyutta Nikāya V 170; Sumaṅgalavilāsinī I 84; Dhammapada IV 59; as 255. — On character and history of the festival see Hardy, Album Kern pages 61-66. — gir-aggasamajjaṁ mountain fair Vinaya II 107, 150; IV 85, 267, 360; Dhammapada I 89, 113. samajjaṁ karoti or kāreti to hold high revel Jātaka VI 383.

-ābhicaraṇa visiting fairs Dīgha Nikāya III 183;
-ṭṭhāna the place of the festival, the arena, Vinaya II 150; Jātaka I 394;
-dāna giving festivals Milindapañha 278;
-majjhe on the arena Saṁyutta Nikāya IV 306f.; Jātaka III 541;
-maṇḍala the circle of the assembly Jātaka I 283f.

:: Samajjhagaṁ (varia lectio -°guṁ) preterit from sam-adhi-gā. (See samadhi-gacchati.)

:: Samaka (adjective) [cf. Buddhist Hybrid Sanskrit samaka Divyāvadāna 585] equal, like, same Milindapañha 122, 410; of the same height (of a seat) Vinaya II 169. samakaṁ (adverb) equally Milindapañha 82.

:: Samakkhāta [saṁ + akkhāta] counted, known Saddhammopāyana 70, 458.

:: Samala (adjective) [BHS samala] impure, contaminated Vinaya I 5; samalā (feminine) dustbin Saṁyutta Nikāya II 270 (= gāmato gūthanikkha mana-magga, i.e. sewer Kindred Sayings II 203); see sandhi°.

:: Samalaṅkaroti [saṁ + alaṅkaroti] to decorate, adorn Mahāvaṁsa 7, 56; °kata past participle Dāṭhāvaṁsa V 36: °karitvā Jātaka VI 577.

:: Samana (neuter) [from śam] suppression Mahāvaṁsa 4, 35.

:: Samanaka (adjective) [sa3 + mana + ka] endowed with mind Aṅguttara Nikāya II 48 (text, samaṇaka); Saṁyutta Nikāya I 62.

:: Samanantara (adjective) [saṁ + anantara] immediate; usually in ablative (as adverb); sa manantarā immediately, after, just after Dīgha Nikāya II 156; Vinaya I 56; rattibhāga-sa manantare at midnight Jātaka I 101.

-paccaya the relation of immediate contiguity Tikapaṭṭhāna 3, 61f.; Dukapaṭṭhāna 26; Visuddhimagga 534.

:: Samandhakāra [saṁ + andhakāra] the dark of night Vinaya IV 54; Dhammapada II 94; Saṁyutta Nikāya III 60.

:: Samannāgata (adjective) [saṁ + anvāgata] followed by, possessed of, endowed with (instrumental) Dīgha Nikāya I 50; 88 Vinaya I 54; Sutta-Nipāta pages 78, 102, 104. Paramatthajotikā II 177 (in explanation of ending "-in"), 216 (of "-mant"); Peta Vatthu Commentary 46, 73. — neuter abstract °annāgatatta Peta Vatthu Commentary 49.

:: Samannāharati [saṁ + anu + āharati; cf. Buddhist Hybrid Sanskrit samanvāharati]
1. to concentrate the mind on, to consider, reflect Dīgha Nikāya II 204; Majjhima Nikāya I 445; Aṅguttara Nikāya III 162f., 402f.; Saṁyutta Nikāya I 114.
2. to pay respect to, to honour Majjhima Nikāya II 169; Vinaya I 180.

:: Samannāhata [saṁ + anvāhata] struck (together), played upon Dīgha Nikāya II 171.

:: Samannāhāra [saṁ + anu + āhāra] concentration, bringing together Majjhima Nikāya I 190f.; Sumaṅgalavilāsinī I 123; Milindapañha 189.

:: Samannāneti [samanvā + nī] to lead, conduct properly, control, present sam-anv-āneti Majjhima Nikāya III 188; present participle °annānayamāna Majjhima Nikāya I 477.

:: Samannesanā (feminine) [from last] search, examination Majjhima Nikāya I 317.

:: Samannesati [saṁ + anvesati] to seek, to look for, to examine Dīgha Nikāya I 105; Saṁyutta Nikāya III 124; IV 197; Milindapañha 37; Sumaṅgalavilāsinī I 274. present also samanvesati Saṁyutta Nikāya I 122.

:: Samanta (adjective) [saṁ + anta "of complete ends"] all, entire Sutta-Nipāta 672; Milindapañha 3. Occurs usually in oblique cases, used adverbially, e.g. Accusative sa mantaṁ completely Sutta-Nipāta 442; ablative sa mantā (Dīgha Nikāya I 222; Jātaka II 106; Vinaya I 32) and sa mantato (Majjhima Nikāya I 168 = Vinaya I 5; Mahāvaṁsa 1, 29; Visuddhimagga 185; and in definitions of prefix pari° Sumaṅgalavilāsinī I 217; Vimāna Vatthu 236; Peta Vatthu Commentary 32); instrumental samantena (Therīgāthā 487) on all sides, everywhere, anywhere; also used as prepositions; thus, samantā Vesāliṁ, everywhere in Vesāli Dīgha Nikāya II 98; samantato nagarassa all round the city Mahāvaṁsa 34, 39; samāsamantato everywhere Sumaṅgalavilāsinī I 61.

-cakkhu all-seeing, an epithet of the Buddha Majjhima Nikāya I 168 = Vinaya I 5; Sutta-Nipāta 345, etc.; Milindapañha 111; Mahāniddesa 360;
-pāsādika all-pleasing quite serene Aṅguttara Nikāya I 24; °kā Buddhaghosa's commentary on the Vinaya Piṭaka Sumaṅgalavilāsinī I 84;
-bhaddakatta complete auspiciousness, perfect loveliness Paramatthajotikā II 444; Sammohavinodanī 132;
-rahita entirely gone Jātaka I 29;
-veda one whose knowledge (of the Veda) is complete Jātaka VI 213.

:: Samanubandhati [saṁ + anubandhati] to pursue Mahāvaṁsa 10, 5.

:: Samanubhāsanā (feminine) [from last] conversation, repeating together Vinaya III 174f.; IV 236f.

:: Samanubhāsati [saṁ + anubhāsati] to converse or study together Dīgha Nikāya I 26, 163; Majjhima Nikāya I 130; Aṅguttara Nikāya I 138; V 156f.; Vinaya III 173f.; IV 236f.; Sumaṅgalavilāsinī I 117.

:: Samanugāhati [saṁ + anugāhati] to Anglo-Saxon for reasons, to question closely Dīgha Nikāya I 26; Majjhima Nikāya I 130; Aṅguttara Nikāya V 156f.; present participle medium sa manuggāhiyamāna being pressed Majjhima Nikāya I 130; Aṅguttara Nikāya V 156; Vinaya III 91.

:: Samanujānāti [saṁ + anujānāti] to approve; sa manujānissanti (future 3 plural) Majjhima Nikāya I 398; Saṁyutta Nikāya IV 225; past participle sa manuññāta approved, allowed Mahāvaṁsa 8, 11; preterit 1 singular sa manuññāsiṁ Jātaka IV 117 (= sa manuñño āsiṁ commentary ibid. 11715).

:: Samanukkamati [saṁ + anukkamati] to walk along together Jātaka III 373.

:: Samanumaññati [saṁ + anumaññati] to approve; future 3 plural °maññissanti Majjhima Nikāya I 398; Saṁyutta Nikāya IV 225; preterit 3 plural °maññiṁsu Jātaka IV 134.

:: Samanumodati [saṁ + anumodati] to rejoice at, to approve Majjhima Nikāya I 398; Saṁyutta Nikāya IV 225; Milindapañha 89.

:: Samanuñña (adjective) [= next] approving Dīgha Nikāya III 271; Aṅguttara Nikāya II 253; III 359; V 305; Saṁyutta Nikāya I 1, 153; IV 187; Jātaka IV 117.

:: Samanuññā (feminine) [from samanujānāti] approval Saṁyutta Nikāya I 1; Majjhima Nikāya I 359.

:: Samanupassanā (feminine) [from samanupassati] considering Saṁyutta Nikāya III 44; Nettipakaraṇa 27.

:: Samanupassati [saṁ + anupassati] to see, perceive, regard Dīgha Nikāya I 69, 73; II 198; Majjhima Nikāya I 435f.; II 205; potential Vinaya II 89; present participle °passanto Jātaka I 140; present participle medium °passamāno Dīgha Nikāya II 66; infinitive °passituṁ Vinaya I 14; rūpaṁ attato samanupassati to regard form as self Saṁyutta Nikāya III 42.

:: Samanussarati [saṁ + anussarati] to recollect, call to mind Saṁyutta Nikāya IV 196; Vinaya II 183.

:: Samanuyuñjati [saṁ + anuyuñjati] to cross-question Dīgha Nikāya I 26, 163; Majjhima Nikāya I 130; Aṅguttara Nikāya I 138; V 156; Sumaṅgalavilāsinī I 117.

:: Samaṇa [BHS śramaṇa, from śram, but mixed in meaning with śam] a wanderer, recluse, religieux Aṅguttara Nikāya I 67; Dīgha Nikāya III 16, 95f., 130f.; Saṁyutta Nikāya I 45; Dhammapada 184; of a non-Buddhist (tāpasa) Jātaka III 390; an edifying etymology of the word Dhammapada III 84: "samita-pāpattā s.", cf. Dhammapada 265 "samitattā pāpānaṁ "samaṇo" ti pavuccati"; four grades mentioned Dīgha Nikāya II 151; Majjhima Nikāya I 63; compare Sutta-Nipāta 84f.; the state of a samaṇa is attended by eight sukhas Jātaka I 7; the Buddha is often mentioned and addressed by non-Buddhists as samaṇa: thus Dīgha Nikāya I 4, 87; Sutta-Nipāta pages 91 and 99; Vinaya I 8 350; samaṇas often opposed to brāhmaṇas: thus, Dīgha Nikāya I 13; Itivuttaka 58, 60;Sutta-Nipātapage 90; Vinaya I 12; II 110; samaṇa-brāhmaṇā, samaṇas and brāhmaṇas quite generally: "leaders in religious life" (cf. Dialogues of the Buddha II 165) Dīgha Nikāya I 5; II 150; Aṅguttara Nikāya I 110,-173f.; Itivuttaka 64; Sutta-Nipāta 189; Vinaya II 295; samaṇadhammaṁ the duties of a samaṇa Aṅguttara Nikāya III 371; Jātaka I 106, 107, 138; pure-samaṇa a junior who walks before a bhikkhu Vinaya II 32; pacchā-samaṇa one who walks behind Vinaya I 186; II 32; Aṅguttara Nikāya III 137. — samaṇī a female recluse Saṁyutta Nikāya I 133; Therīgāthā Commentary 18; Jātaka V 424, 427; Vinaya IV 235. — assamaṇa not a true samaṇa Vinaya I 96.

-uddesa a novice, a sāmaṇera Dīgha Nikāya I 151; Majjhima Nikāya III 128; Saṁyutta Nikāya V 161; Vinaya IV 139; Aṅguttara Nikāya II 78; III 343. cf. Buddhist Hybrid Sanskrit śramaṇoddeśa Divyāvadāna 160;
-kuttaka (masculine) who wears the dress of a samaṇa Vinaya III 68f. (= samaṇa-vesa-dhārako, Buddhaghosa ibid. page 271).

:: Samaṇaka [samaṇa + ka] a contemptible (little) ascetic, "some sort of samaṇa" Dīgha Nikāya I 90; Majjhima Nikāya II 47, 210; Sutta-Nipāta page 21; Milindapañha 222; Sumaṅgalavilāsinī I 254. At Aṅguttara Nikāya II 48 samaṇaka is a slip for sasanaka. cf. muṇḍaka in form and meaning.

:: Samaṇḍalīkata [sa + maṇḍala + kata] hemmed Vinaya I 255 (kaṭhina).

:: Samaṅgin (adjective) [saṁ + aṅgin] endowed with, possessing Puggalapaññatti 13, 14; Jātaka I 303; Milindapañha 342; Sammohavinodanī 438. — samaṅgibhūta, possessed of, provided with Dīgha Nikāya I 36; Aṅguttara Nikāya II 125; Sutta-Nipāta 321; Vinaya I 15; Sumaṅgalavilāsinī I 121; samaṅgi-karoti to provide with Jātaka VI 266, 289, 290 (cf. VI 323: akarī samaṅgiṁ).

:: Samaṅgitā (feminine) [abstract from the following] the fact of being endowed or connected with (—°) Jātaka III 95 (paraloka°); Sammohavinodanī 438 (fivefold: āyūhana° etc.).

:: Samañcara [sama1 + cara] pacified, calm Saṁyutta Nikāya I 236.

:: Samañcati [sam + añc] to bend together Vinaya IV 171, 363.

:: Samañcinteti to think Saṁyutta Nikāya I 124; see sañcinteti.

:: Samaññā (feminine) [saṁ + aññā] designation, name Dīgha Nikāya I 202; II 20; Majjhima Nikāya III 68; Saṁyutta Nikāya II 191; Sutta-Nipāta 611, 648; Jātaka II 65; Dhammasaṅgani 1306; loka° a common appellation, a popular expression Dīgha Nikāya I 202.

:: Samaññāta [saṁ + aññāta] designated, known, notorious Saṁyutta Nikāya I 65; Sutta-Nipāta 118, 820; Mahāniddesa 153; Vinaya II 203.

:: Samapekkhaṇa (neuter) considering; a° Saṁyutta Nikāya III 261.

:: Samapekkhati [saṁ + apekkhati] to consider, gerund °ekkhiya Saddhammopāyana 536; cf. samavekkh°.

:: Samappeti [saṁ + appeti] to hand over, consign, commit, deposit, give Mahāvaṁsa 7, 72; 19, 30; 21, 21; 34, 21; Dāṭhāvaṁsa II 64, — past participle samappita.

:: Samappita [past participle of samappeti]
1. made over, consigned Dhammapada 315; Sutta-Nipāta 333; Therīgāthā 451.
2. endowed with (—°), affected with, possessed of Jātaka V 102 (kaṇṭakena); Peta Vatthu IV 16 (= allīna Peta Vatthu Commentary 265); Peta Vatthu Commentary 162 (soka-salla°-hadaya); Visuddhimagga 303 (sallena).

-yasabhoga° possessed of fame and wealth Dhammapada 303; dukkhena afflicted with pain Vimāna Vatthu 523; pañcahi kāmaguṇehi s. endowed with the five pleasures of the senses Dīgha Nikāya I 36, 60; Vinaya I 15; Sumaṅgalavilāsinī I 121.

:: Samara [sa + mara] battle Dāṭhāvaṁsa IV 1.

:: Samasāyisun (preterit) Jātaka III 201 (text, samāsāsisuṁ, cf. JPTS 1885, 60; (which suggests reading varia lectio visam akhādisu; read taṁ asāyisuṁ?)).

:: Samassasati [saṁ + assasati] to be refreshed Jātaka I 176; causative sa massāseti to relieve, refresh Jātaka I 175.

:: Samassattha [saṁ + assattha2] refreshed, relieved Jātaka III 189.

:: Samassāsa [saṁ + assāsa] refreshing, relief as 150 (explanation of passaddhi).

:: Samassita [saṁ + assita] leaning towards Theragāthā 525.

:: Samatā [from sama3] equality, evenness, normal state Vinaya I 183; Aṅguttara Nikāya III 375f.; Milindapañha 351.

:: Samatha [from śam, cf. Buddhist Hybrid Sanskrit śamatha]
1. calm, quietude of heart Majjhima Nikāya I 33; Aṅguttara Nikāya I 61, 95; II 140; III 86f. (ceto°), 116f., 449; IV 360; V 99; Dīgha Nikāya III 54, 213, 273; Dhammapada II 177; Saṁyutta Nikāya IV 362; Dhammasaṅgani 11, 15, 54; cessation of the saṅkhāras Saṁyutta Nikāya I 136; III 133; Aṅguttara Nikāya I 133; Sutta-Nipāta 732; Vinaya I 5.
2. settlement of legal questions (adhikaraṇa) Vinaya II 93; IV 207; cf. as 144; s. paṭivijjhati Pts I 180.

-yānika who makes quietude his vehicle, devoted to quietude, a kind of Arahant; cf. Geiger, Saṁyutta translation ZB II 172;
-vipassanā introspection ("auto-hypnosis" Compendium 202) for promoting calm [cf. śamatha-vipaśyanā Divyāvadāna 95] Saṁyutta Nikāya V 52; Aṅguttara Nikāya II 157; Dhammapada IV 140; also separately "calm and intuition," e.g. Majjhima Nikāya I 494.

:: Samatiggaṇhāti [saṁ + ati + gṛh] to stretch over, rise above, to reach beyond Jātaka IV 411 (gerund samatiggayha).

:: Samatikkama (adjective) [saṁ + atikamma] passing beyond, overcoming Dīgha Nikāya I 34; II 290; Majjhima Nikāya I 41, 455; Vinaya I 3; Jātaka V 454; Visuddhimagga 111.

:: Samatikkamati [saṁ + atikkamati] to cross over, to transcend Dīgha Nikāya I 35; to elapse Mahāvaṁsa 13, 5; gerund samatikkamma Dīgha Nikāya I 35; Majjhima Nikāya 41; past participle samatikkanta crossed over, or escaped from Saṁyutta Nikāya III 80; Dhammapada 195.

:: Samatimaññati [saṁ + atimaññati] to despise (preterit) samatimaññi Therīgāthā 72.

:: Samatittha (adjective) [sama3 + tittha] with even banks (of a pond) Jātaka V 407.

:: Samatitthika (adjective) [sama3 + tittha + ika] even or level with the border or bank, i.e. quite full, brimful Dīgha Nikāya I 244; II 89; Majjhima Nikāya I 435; II 7 = Milindapañha 213; Saṁyutta Nikāya II 134; V 170; Jātaka I 400; Jātaka I 235, 393; Milindapañha 121; Visuddhimagga 170 (pattaṁ °tittikaṁ pūretvā; varia lectio °titthikaṁ); Aṅguttara Nikāya III 403; Vinaya I 230; IV 190; often written °tittika and °tittiya. [The form is probably connected with sama-icchia i.e. sama-itthia (*samatisthita) in the Deśināmamālā VIII 20 (konow). Compare, however, Rhys Davids's Buddhist Suttas, page 1781; °-aṁ buñjāmi Milindapañha 213; "I eat (only just) to the full" (as opposed to bhiyyo bhuñjāmi) suggests the etymology: sama-titti + ka. Kern, Toevoegselen sub voce as above.]

:: Samativattati [saṁ + ativattati] to transcend, overcome Sutta-Nipāta 768, cf. Mahāniddesa 10.

:: Samativijjhati [saṁ + ativijjhati] to penetrate Dhammapada 13 = Theragāthā 133.

:: Samatta1 (neuter) [abstract from sama3] equality Aṅguttara Nikāya III 359; Mahāvaṁsa 3, 7; equanimity, justice Aṅguttara Nikāya I 75.

:: Samatta2 [cf. Sanskrit samāpta, past participle of saṁ + āp]
1. Accomplished, brought to an end Aṅguttara Nikāya II 193; Sutta-Nipāta 781 = paripuṇṇa Mahāniddesa 65.
2. [cf. Sanskrit samasta, past participle of saṁ + as to throw, cf. Buddhist Hybrid Sanskrit samasta, e.g. Jātakamala XXXI 90] complete, entire, perfect Milindapañha 349; Sutta-Nipāta 881; 1000; Mahāniddesa 289, 298. samattaṁ completely Saṁyutta Nikāya V 175; accomplished, full Sutta-Nipāta 889.

:: Samattha (adjective) [cf. Sanskrit samartha, saṁ + artha] able, strong Jātaka I 179; 187; Paramatthajotikā II 143.

:: Samatthita (adjective) [cf. Sanskrit samarthita, saṁ + past participle of arthayati] unravelling Milindapañha 1.

:: Samatthiya (adjective) [from samattha] able Saddhammopāyana 619.

:: Samavadhāna (neuter) concurrence, co-existence Nettipakaraṇa 79.

:: Samavasarati of a goad or spur Therīgāthā 210. See samosarati.

:: Samavattakkhandha (adjective) [sama + vatta + kh., but Buddhist Hybrid Sanskrit sasaṁvṛtta°] having the shoulders round, one of the lakkhaṇas of a Buddha Dīgha Nikāya II 18; III 144, 164; Dialogues of the Buddha II 15: "his bust is equally rounded."

:: Samavattasaṁvāsa [sama + vatta1 + saṁvāsa] living together with the same duties, on terms of equality Jātaka I 236.

:: Samavaṭṭhita ready Sutta-Nipāta 345 (°-ā savanāya sotā).

:: Samavaya annihilation, termination (?)

-saṭha at Dīgha Nikāya III 269 and Aṅguttara Nikāya II 41 this is to be read as sama-vasaṭṭha, i.e. thoroughly given up. Thus Kern Toevoegselen

:: Samavāpaka (neuter) [sama + vāpaka, cf. vapati1] a storeroom Majjhima Nikāya I 451.

:: Samavāya (masculine) coming together, combination Saṁyutta Nikāya IV 68; Milindapañha 376; as 57, 196; Peta Vatthu Commentary 104; Vimāna Vatthu 20, 55. samavāyena in common Vimāna Vatthu 336; khaṇa-s° a momentary meeting Jātaka I 381.

:: Samavekkhati [saṁ + avekkhati] to consider, examine Majjhima Nikāya I 225; Aṅguttara Nikāya II 32; Itivuttaka 30.

:: Samavekkhitar [from last] one who considers Itivuttaka 120.

:: Samavepākin (adjective) [sama + vepākin, cf. vepakka] promoting a good digestion Dīgha Nikāya II 177; III 166; Majjhima Nikāya II 67; Aṅguttara Nikāya III 65f., 103, 153; V 15.

:: Samavhaya [saṁ + ahvaya] a name Dāṭhāvaṁsa V 67.

:: Samavossajjati [read saṁvossajjati!] to transfer, entrust Dīgha Nikāya II 231.

:: Samaya [cf. Sanskrit samaya, from saṁ + i. See also samiti] congregation; time, condition, etc. — At as 57f. we find a detailed explanation of the word samaya (s.-sadda), with meanings given as follows:
(1) samavāya ("harmony in antecedents" translation),
(2) khaṇa (opportunity),
(3) kāla (season),
(4) samūha (crowd, assembly),
(5) hetu (condition),
(6) diṭṭhi (opinion),
(7) paṭilābha (acquisition),
(8) pahāna (elimination),
(9) paṭivedha (penetration).
Buddhaghosa illustrates each one with fitting examples; cf. as 61. — We may group as follows:
1. coming together, gathering; a crowd, multitude Dīgha Nikāya I 178 (°pavādaka debating hall); II 254f.; Milindapañha 257; Jātaka I 373; Peta Vatthu Commentary 86 (= samāgama). samayā in a crowd Peta Vatthu III 34 (so read for samayyā; Peta Vatthu Commentary 189 "saṅgamma").
2. consorting with, intercourse Milindapañha 163; Dhammapada I 90; sabba° consorting with everybody Jātaka IV 317.
3. time, point of time, season Dīgha Nikāya I 1; Sutta-Nipāta 291, 1015; Vinaya I 15; Sammohavinodanī 157 (maraṇa°); Visuddhimagga 473 (definition); — samayā samayaṁ upādāya from time to time Itivuttaka 75. Cases adverbially: ekaṁ samayaṁ at one time Dīgha Nikāya I 47, 87, 111; tena samayena at that time Dīgha Nikāya I 179; Dhammapada I 90. Aparena s. in course of time, later Peta Vatthu Commentary 31, 68; yasmiṁ samaye at which time Dīgha Nikāya I 199; as 61. ekasmiṁ samaye some time, once Jātaka I 306. paccūsa° at daybreak Peta Vatthu Commentary 38; aḍḍharatti° at midnight Peta Vatthu Commentary 155; cf. ratta°.
4. proper time, due season, opportunity, occasion Sutta-Nipāta 388; Vinaya IV 77; Buddhavaṁsa II 181; Mahāvaṁsa 22, 59; Sammohavinodanī 283f.; aññatra samayā except at due season Vinaya III 212; IV 77; samaye at the right time Jātaka I 27. — asamaya inopportune, unseasonable Dīgha Nikāya III 263, 287.
5. coincidence, circumstance Majjhima Nikāya I 438. akkhara° spelling Dhammapada I 181.
6. condition, state; extent, sphere (cf. definition of Buddhaghosa, above 9); taken dogmatically as "diṭṭhi," doctrine, view (equal to above definition 6) Itivuttaka 14 (imamhi samaye); Dhammapada I 90 (jānana°); Dāṭhāvaṁsa VI 4 (°antara various views). bāhira° state of an outsider, doctrine of outsiders, i.e. brahmanic Dhammapada III 392, cf. brāhmaṇānaṁ samaye Sumaṅgalavilāsinī I 291; ariyānaṁ samaye Milindapañha 229.
7. end, conclusion, annihilation Sutta-Nipāta 876; °vimutta finally emancipated Aṅguttara Nikāya III 173; V 336 (a°); Puggalapaññatti 11; cf. as 57. — Pp. abhi°.

:: Samā (feminine) [Vedic samā]
1. A year Dhammapada 106; Mahāvaṁsa 7, 78.
2. in agginisamā a pyre Sutta-Nipāta 668, 670.

:: Samācarati [saṁ + ācarati] to behave, act, practise Majjhima Nikāya II 113.

:: Samācāra [saṁ + ācāra] conduct, behaviour Dīgha Nikāya II 279; III 106, 217; Majjhima Nikāya II 113; Aṅguttara Nikāya II 200, 239; IV 82; Sutta-Nipāta 279; Vinaya II 248; III 184.

:: Samādahati [saṁ + ādahati1] to put together Saṁyutta Nikāya I 169. jotiṁ s. to kindle a fire Vinaya IV 115; cittaṁ s. to compose the mind, concentrate Majjhima Nikāya I 116; present samādheti Therīgāthā 50; present particle samādahaṁ Saṁyutta Nikāya V 312; present participle medium samādahāna Saṁyutta Nikāya I 169; preterit 3rd plural samādahaṁsu Dīgha Nikāya II 254. passive samādhiyati to be stayed, composed Dīgha Nikāya I 73; Majjhima Nikāya I 37; Milindapañha 289; causative II samādahāpeti Vinaya IV 115, — past participle samāhita.

:: Samādapaka [from samādapeti; cf. Buddhist Hybrid Sanskrit samādāpaka Divyāvadāna 142] instructing, arousing Majjhima Nikāya I 145; Aṅguttara Nikāya II 97; IV 296, 328; V 155; Saṁyutta Nikāya V 162; Milindapañha 373; Itivuttaka 107; Dhammapada II 129.

:: Samādapana (neuter) instructing, instigating Majjhima Nikāya III 132.

:: Samādapetar adviser, instigator Majjhima Nikāya I 16.

:: Samādapeti [saṁ + ādapeti, cf. Buddhist Hybrid Sanskrit samādāpayati Divyāvadāna 51] to cause to take, to incite, rouse Puggalapaññatti 39, 55; Vinaya I 250; III 73; Sumaṅgalavilāsinī I 293, 300; preterit °dapesi Dīgha Nikāya II 42, 95, 206; Milindapañha 195; Sutta-Nipāta 695; gerund °dapetvā Dīgha Nikāya I 126; Vinaya I 18; gerund samādetvā (sic) Mahāvaṁsa 37, 201; present participle passive °dapiyamāna Dīgha Nikāya II 42.

:: Samādāna
1. taking, bringing; asamādāna-cāra (masculine) going for alms without taking with one (the usual set of three robes) Vinaya I 254.
2. taking upon oneself, undertaking, acquiring Majjhima Nikāya I 305f.; Aṅguttara Nikāya I 229f.; II 52; Jātaka I 157, 219; Vinaya IV 319; Paramatthajotikā I 16, 142. kammasamādāna acquiring for oneself of Karma Dīgha Nikāya I 82; Aṅguttara Nikāya III 417; V 33; Saṁyutta Nikāya V 266, 304; Itivuttaka 58f., 99f.; Sammohavinodanī 443f.
3. resolution, vow Vinaya II 268; Jātaka I 233; Milindapañha 352.

:: Samādhāna (neuter) [saṁ + ā + dhā] putting together, fixing; concentration Visuddhimagga 84 (= sammā ādhānaṁ ṭhapanaṁ) in definition of samādhi as "samādhānaṭṭhena."

:: Samādhi [from saṁ + ā + dhā]
1. concentration; a concentrated, self-collected, intent state of mind and meditation, which, concomitant with right living, is a necessary condition to the attainment of higher wisdom and emancipation. In the Subha-suttanta of the Dīgha (Dīgha Nikāya I 209f.) samādhi-khandha ("section on concentration") is the title otherwise given to the citta-sampadā, which, in the ascending order of merit accruing from the life of a samaṇa (see Sāmaññaphala-suttanta, and cf. Dialogues of the Buddha I 57f.) stands between the sīla-sampadā and the paññā-sampadā. In the Ambaṭṭha-sutta the corresponding terms are sīla, caraṇa, vijjā (D. I 100). Thus samādhi would comprise
(a) the guarding of the senses (indriyesu gutta-dvāratā),
(b) self-possession (sati-sampajañña),
(c) contentment (santuṭṭhi),
(d) emancipation from the five hindrances (nīvaraṇāni),
(e) the four jhānas.
In the same way we find samādhi grouped as one of the sampadās at Aṅguttara Nikāya III 12 (sīla°, samādhi°, paññā°, vimutti°), and as samādhi-khandha (with sīla° and paññā°) at Dīgha Nikāya III 229 (+ vimutti°); Aṅguttara Nikāya I 125; II 20; III 15; V 326; Mahāniddesa 21; Cullaniddesa page 277 (sub voce sīla). It is defined as cittassa ekaggatā Majjhima Nikāya I 301; Dhammasaṅgani 15; as 118; cf. Compendium 89 note 4; identified with avikkhepa Dhammasaṅgani 57, and with samatha Dhammasaṅgani 54. — sammā° is one of the constituents of the eightfold ariya-magga, e.g. Dīgha Nikāya III 277; Sammohavinodanī 120f. — See further Dīgha Nikāya II 123 (ariya); Vinaya I 97, 104; Saṁyutta Nikāya I 28; Mahāniddesa 365; Milindapañha 337; Visuddhimagga 84f. (with definition), 289 (+ vipassanā), 380 (°vipphārā iddhi); Sammohavinodanī 91; Dhammapada I 427; and on term in general Heiler, Buddhistische Versenkung 104f.
2. Description and characterization of samādhi: Its four nimittas or signs are the four satipaṭṭhānas Majjhima Nikāya I 301; six conditions and six hindrances Aṅguttara Nikāya III 427; other hindrances Majjhima Nikāya III 158. The second jhāna is born from samādhi Dīgha Nikāya II 186; it is a condition for attaining kusalā dhammā Aṅguttara Nikāya I 115; Milindapañha 38; conducive to insight Aṅguttara Nikāya III 19, 24f., 200; Saṁyutta Nikāya IV 80; to seeing heavenly sights etc. Dīgha Nikāya I 173; to removing mountains etc. Aṅguttara Nikāya III 311; removes the delusions of self Aṅguttara Nikāya I 132f.; leads to Arahantship Aṅguttara Nikāya II 45; the ānantarika s. Sutta-Nipāta 226; ceto-samādhi (rapture of mind) Dīgha Nikāya I 13; Aṅguttara Nikāya II 54; III 51; Saṁyutta Nikāya IV 297; citta° the same Nettipakaraṇa 16. dhammasamādhi almost identical with samatha Saṁyutta Nikāya IV 350f. — Two grades of samādhi distinguished, viz. upacāra-s. (preparatory concentration) and appanā-s. (attainment concentration) Sumaṅgalavilāsinī I 217; Visuddhimagga 126; Compendium 54, 56f.; only the latter results in jhāna; to these a 3rd (preliminary) grade is added as khaṇika° (momentary) at Visuddhimagga 144. — Three kinds of s. are distinguished, suññata or empty, appaṇihita or aimless, and animitta or signless Aṅguttara Nikāya I 299; Saṁyutta Nikāya IV 360; cf IV 296; Vinaya III 93; Milindapañha 337; cf. 333f.; as 179f., 222f., 290f.; see Yogāvacara's Manual xxvii; samādhi (tayo samādhī) is savitakka savicāra, avitakka vicāramatta or avitakka avicāra Dīgha Nikāya III 219; Kathāvatthu 570; cf. 413; Milindapañha 337; as 179f.; it is fourfold chanda-, viriya-, citta-, and vīmaṁsā-samādhi Dīgha Nikāya II 213; Saṁyutta Nikāya V 268. — Another fourfold division is that into hāna-bhāgiya, ṭhiti°, visesa°, nibbedha° Dīgha Nikāya III 277 (as "dhammā duppaṭivijjhā").

-indriya the faculty of concentration Aṅguttara Nikāya II 149; Dhammasaṅgani 15;
-khandha the section on s. see above 1;
-ja produced by concentration Dīgha Nikāya I 74; III 13; Visuddhimagga 158;
-parikkhāra requisite to the attainment of samādhi: either four (the sammappadhānas) Majjhima Nikāya I 301; or seven: Dīgha Nikāya II 216; III 252; Aṅguttara Nikāya IV 40;
-bala the power of concentration Aṅguttara Nikāya I 94; II 252; Dīgha Nikāya III 213, 253; Dhammasaṅgani 28;
-bhāvanā cultivation, attainment of samādhi Majjhima Nikāya I 301; Aṅguttara Nikāya II 44f. (four different kinds mentioned); III 25f.; Dīgha Nikāya III 222; Visuddhimagga 371;
-saṁvattanika conducive to concentration Aṅguttara Nikāya II 57; Saṁyutta Nikāya IV 272f.; Dīgha Nikāya III 245; Dhammasaṅgani 1344;
-sambojjhaṅga the s. constituent of enlightment Dīgha Nikāya III 106, 226, 252; Visuddhimagga 134 = Sammohavinodanī 283 (with the eleven means of cultivating it).

:: Samādhika (adjective) [sama + adhika] excessive, abundant Dīgha Nikāya II 151; Jātaka II 383; IV 31.

:: Samādhiyati is passive of samādahati.

:: Samādinna [past participle of samādiyati] taken up, undertaken Aṅguttara Nikāya II 193.

:: Samādisati [saṁ + ādisati] to indicate, to command Dīgha Nikāya I 211; Mahāvaṁsa 38, 59.

:: Samādiyati [saṁ + ādiyati1] to take with oneself, to take upon oneself, to undertake Dīgha Nikāya I 146; imperative samādiya Buddhavaṁsa II 118 = Jātaka I 20; preterit samādiyi Saṁyutta Nikāya I 232; Jātaka I 219; gerund samādiyitvā Saṁyutta Nikāya I 232; and samādāya having taken up, i.e. with Dīgha Nikāya I 71; Puggalapaññatti 58; Sumaṅgalavilāsinī I 207; Mahāvaṁsa 1, 47; having taken upon himself, conforming to Dīgha Nikāya I 163; II 74; Dhammapada 266; Sutta-Nipāta 792, 898, 962; samādāya sikkhati sikkhāpadesu, he adopts and trains himself in the precepts Dīgha Nikāya I 63; Saṁyutta Nikāya V 187; Itivuttaka 118; Sutta-Nipāta 962 (cf. Mahāniddesa 478), — past participle samādinna.

:: Samāgacchati [saṁ + āgacchati] to meet together, to assemble Buddhavaṁsa II 171; Sutta-Nipāta 222; to associate with, to enter with, to meet, Dīgha Nikāya II 354; Sutta-Nipāta 834; Jātaka II 82; to go to see Vinaya I 308; to arrive, come Sutta-Nipāta 698; preterit 1 singular °gañchiṁ Dīgha Nikāya II 354; 3rd °gañchi Dhammapada 210; Jātaka II 62; preterit 2 singular °gamā Sutta-Nipāta 834; gerund °gamma Buddhavaṁsa II 171 = Jātaka I 26; gerund °gantvā Vinaya I 308; past participle samāgata.

:: Samāgama [saṁ + āgama] meeting, meeting with, intercourse Aṅguttara Nikāya II 51; III 31; Milindapañha 204; cohabitation Dīgha Nikāya II 268; meeting, assembly Jātaka II 107; Milindapañha 349; Dhammapada III 443 (three: yamaka-pāṭihāriya°; devorohaṇa°; Gaṅgārohaṇa°).

:: Samāgata [past participle of samāgacchati] met, assembled Dhammapada 337; Sutta-Nipāta 222.

:: Samāhata [saṁ + āhata] hit, struck Sutta-Nipāta 153 (ayosaṅku°); Milindapañha 181, 254, 304. Saṅkusamāhata name of a Hell Majjhima Nikāya I 337.

:: Samāhita [past participle of samādahati]
1. put down, fitted Jātaka IV 337;
2. collected (of mind), settled, composed, firm, attentive Dīgha Nikāya I 13; Saṁyutta Nikāya I 169; Aṅguttara Nikāya II 6 (°indriya); III 312, 343f.; V 3, 93f., 329f.; Sutta-Nipāta 212, 225, 972 etc.; Dhammapada 362; Itivuttaka 119; Puggalapaññatti 35; Vinaya III 4; Milindapañha 300; Visuddhimagga 410; Mahāniddesa 501.
3. having attained Saṁyutta Nikāya I 48 (cf. Kindred Sayings I 321 and Milindapañha 352).

:: Samākaḍḍhati [saṁ + ākaḍḍhati] to pull along; to entice; gerund °iya Mahāvaṁsa 37, 145.

:: Samākiṇṇa [saṁ + ākiṇṇa] covered, filled Saṁyutta Nikāya I 6; Milindapañha 342.

:: Samākula (adjective) [saṁ + ākula]
1. filled, crowded Buddhavaṁsa II 4 = Jātaka I 3; Milindapañha 331, 342.
2. crowded together Vinaya II 117.
3. confused, jumbled together Jātaka V 302.

:: Samālapati [saṁ + ālapati] to speak to, address Jātaka I 478. At Jātaka I 51 it seems to mean "to recover the power of speech."

:: Samāna [DPL]: (particle present from atthi) being. This interesting ātmane form exists side by side with santo, and s in common use. puṭṭho samāno, being asked.

:: Samāna1 (adjective) [Vedic samāna, from sama3] similar, equal, even, same Sutta-Nipāta 18, 309; Jātaka II 108. cf. sāmañña1.

:: Samāna2 [present participle from as to be]
1. being, existing Dīgha Nikāya I 18, 60; Jātaka I 218; Peta Vatthu Commentary 129 (= santo), 167 (the same).
2. a kind of god Dīgha Nikāya II 260.

-āsanika entitled to a seat of the same height Vinaya II 169;
-gatika identical Tikapaṭṭhāna 35;
-bhāva equanimity Sutta-Nipāta 702;
-vassika having spent the rainy season together Vinaya I 168f.
-saṁvāsa living together with equals Dhammapada 302 (a°), cf. Dhammapada III 462;
-saṁvāsaka belonging to the same communion Vinaya I 321;
-sīmā the same boundary, parish Vinaya I 321;
-ma belonging to the same parish Vinaya II 300.

:: Samānatta (adjective) [samāna + attan] equanimous, of even mind Aṅguttara Nikāya IV 364.

:: Samānattatā (feminine) [abstract from samānatta] equanimity, impartiality Aṅguttara Nikāya II 32 = 248; IV 219, 364; Dīgha Nikāya III 152, 190f., 232.

:: Samāneti [saṁ + āneti]
1. to bring together Jātaka I 68.
2. to bring, produce Jātaka I 433.
3. to put together, cf. Jātaka I 120, 148.
4. to collect enumerate Jātaka I 429.
5. to calculate (the time) Jātaka I 120, 148; preterit samānayi Sumaṅgalavilāsinī I 275 past participle samānīta.

:: Samāniyā [instrumental feminine of samāna, used adverbially, Vedic samānyā] (all) equally, in common Sutta-Nipāta 24.

:: Samānīta [past participle of samāneti] brought home, settled Milindapañha 349.

:: Samāpajjana (neuter) [from samāpajjati] entering upon, passing through (?) Milindapañha 176.

:: Samāpajjati [saṁ + āpajjati]
1. to come into, enter upon, attain Dīgha Nikāya I 215 (samādhiṁ samāpajji); Vinaya III 241 (potential °pajjeyya); samāpattiṁ Jātaka I 77; arahattamaggaṁ Aṅguttara Nikāya II 42f.; Vinaya I 32; saññā-vedayita-nirodhaṁ to attain the trance of cessation Saṁyutta Nikāya IV 293; kaya-vikkayaṁ to engage in buying and selling Vinaya III 241; sākacchaṁ to engage in conversation Dīgha Nikāya II 109; tejo-dhātuṁ to convert one's body into fire Vinaya I 25; II 76.
2. to become Saṁyutta Nikāya III 86 (preterit 3rd plural samāpaduṁ), — past participle samāpajjita and samāpanna.

:: Samāpajjita [past participle of °āpajjati] attained, reached, got into Dīgha Nikāya II 109 (parisā °pubbā).

:: Samāpanna [past participle of samāpajjati] having attained, got to, entered, reached Saṁyutta Nikāya IV 293 (saññā-nirodhaṁ); Aṅguttara Nikāya II 42 (arahatta-maggaṁ entered the Path); Dhammapada 264 (icchālobha° given to desire); Kathāvatthu 572 (in special sense = attaining the samāpattis).

:: Samāpannaka (adjective) [samāpanna + ka] possessed of the samāpattis Sumaṅgalavilāsinī I 119.

:: Samāpattesiya (adjective) [samāpatti + esiya, adjective to esikā] longing for attainment Kathāvatthu 502f.

:: Samāpatti (feminine) [from saṁ + ā + pad] attainment Aṅguttara Nikāya III 5; Saṁyutta Nikāya II 150f.; IV 293 (saññā-vedayita-nirodha°); Dhammasaṅgani 30 = 101; a stage of meditation Aṅguttara Nikāya I 94; Dhammasaṅgani 1331; Jātaka I 343, 473; Peta Vatthu Commentary 61 (mahā-karuṇā°); Mahāniddesa 100, 106, 139, 143; the Buddha acquired anekakoṭisata-sahassā s. Jātaka I 77. The eight attainments comprise the four Jhānas, the realm of the infinity of space, realm of the infinity of consciousness, realm of nothingness, realm of neither consciousness nor unconsciousness Paṭisambhidāmagga I 8, 20f.; Mahāniddesa 108, 328; Buddhavaṁsa II B 192 = Jātaka I 28, 54; necessary for becoming a Buddha Jātaka I 14; acquired by the Buddha Jātaka I 66; the nine attainments, the preceding and the trance of cessation of perception and sensation Saṁyutta Nikāya II 216, 222; described Majjhima Nikāya I 159f. etc.; otherwise called anupubbavihārā Dīgha Nikāya II 156; Aṅguttara Nikāya IV 410, 448 and passim [cf. Divyāvadāna 95 etc.]. — In collocation with jhāna, vimokkha, and samādhi Vinaya I 97; Aṅguttara Nikāya III 417f.; cf. Compendium 59, 133 note 3. — °bhāvanā realizing the attainments Jātaka I 67; °kusalatā success in attainment Dīgha Nikāya III 212; Dhammasaṅgani 1331f.

:: Samāpattila [from samāpatti] one who has acquired Jātaka I 406.

:: Samāpaṭipatti misprint for sammā° Aṅguttara Nikāya I 69.

:: Samāpeti [saṁ + āpeti] to complete, conclude Mahāvaṁsa 5, 280; 30, 55; Sumaṅgalavilāsinī I 307 (desanaṁ). — past participle samatta2.

:: Samārabhati [saṁ + ārabhati2] to begin, undertake Majjhima Nikāya I 227; Mahāvaṁsa 5, 79, — past participle samāraddha.

:: Samāraddha [past participle of samārabhati] undertaken Saṁyutta Nikāya IV 197; Dhammapada 293; Jātaka II 61.

:: Samāraka (adjective) [sa3 + māra + ka] including Māra Vinaya I 11 = Saṁyutta Nikāya V 423; Dīgha Nikāya I 250; III 76, 135 and passim.

:: Samārambha [saṁ + ārambha]
1. undertaking, effort, endeavour, activity Aṅguttara Nikāya II 197f. (kāya°, vacī°, mano°); Vinaya IV 67.
2. injuring, killing, slaughter Sutta-Nipāta 311; Dīgha Nikāya I 5; Sumaṅgalavilāsinī I 77; Aṅguttara Nikāya II 197; Saṁyutta Nikāya V 470; Puggalapaññatti 58; as 146. — appa-samārambha (written °rabbha) connected with little (or no) injury (to life) Dīgha Nikāya I 143. cf. ārabhati1.

:: Samāropana [from samāropeti] one of the Hāras Nettipakaraṇa 1, 2, 4, 108, 205f., 256f.

:: Samāruhati [saṁ + āruhati] to climb up, to ascend, enter; present samārohati Jātaka VI 209 (cf. samorohatī page 206, read samārohatī); preterit samārūhi Mahāvaṁsa 14, 38, — past participle samārūḷha. — causative samāropeti to raise, cause to enter Milindapañha 85; to put down, enter Nettipakaraṇa 4, 206.

:: Samārūḷha [past participle of samāruhati] ascended, entered Majjhima Nikāya I 74.

:: Samāsa [from saṁ + ās]
1. compound, combination Visuddhimagga 82; Paramatthajotikā II 303; Paramatthajotikā I 228. cf. vyāsa.
2. An abridgment Mahāvaṁsa 37, 244.

:: Samāsama "exactly the same" at Udāna 85 (= Dīgha Nikāya II 135) read sama°.

:: Samāsana (neuter) [saṁ + āsana] sitting together with, company Sutta-Nipāta 977.

:: Samāsati [saṁ + āsati] to sit together, associate; potential 3 singular samāsetha Saṁyutta Nikāya I 17, 56f.; Jātaka II 112; V 483, 494; Theragāthā 4.

:: Samāsādeti [saṁ + āsādeti] to obtain, get; gerund samāsajja Jātaka III 218.

:: Samātapa [saṁ + ātapa] ardour, zeal Aṅguttara Nikāya III 346.

:: Samāvaya = samavāya, closely united Jātaka VI 475 (in verse).

:: Samāyāti [saṁ + āyāti] to come together, to be united Jātaka III 38.

:: Samāyoga [saṁ + āyoga] combination, conjunction Sumaṅgalavilāsinī I 95; Saddhammopāyana 45, 469.

:: Samāyuta [saṁ + āyuta] combined, united Milindapañha 274.

:: Sambaddha [saṁ + baddha] bound together Saddhammopāyana 81.

:: Sambahula (adjective) [saṁ + bahula] many Vinaya I 32; Dīgha Nikāya I 2; Jātaka I 126, 329; Sutta-Nipāta 19; sambahulaṁ karoti to take a majority vote Jātaka II 45.

:: Sambahulatā (feminine) [from sambahula] a majority vote Jātaka II 45.

:: Sambahulika (adjective) in °ṁ karoti = sambahulaṁ karoti Jātaka II 197.

:: Sambala (neuter) [cf. Sanskrit śambala] provision Saṁyutta Nikāya II 98; Jātaka V 71, 240; VI 531.

:: Sambandha [saṁ + bandha] connection, tie Dīgha Nikāya II 296 = Majjhima Nikāya I 58; Paramatthajotikā II 108, 166, 249, 273, 343, 516. -°kula related family Jātaka III 362; asambandha (adjective) incompatible (commentary on asaññuta Jātaka III 266).

:: Sambandhana (neuter) [saṁ + bandhana] binding together, connection Jātaka I 328.

:: Sambandhati [saṁ + bandhati] to bind together, to unite Vinaya II 116; passive sambajjhati is united, attached to Jātaka III 7; gerund sambandhitvā Vinaya I 274; II 116, — past participle sambaddha.

:: Sambarimāyā (feminine) [sambarī + māyā] the art of Sambari, jugglery Saṁyutta Nikāya I 239 (translation "Sambara's magic art"). Sambara is a king of the Asuras.

:: Sambādha [cf. Sanskrit sambādha]
1. crowding, pressure, inconvenience from crowding, obstruction Visuddhimagga 119. janasambādharahita free from crowding Milindapañha 409; kiṭṭhasambādha crowding of corn, the time when the corn is growing thick Majjhima Nikāya I 115; Jātaka I 143, 388. — yassa sambādho bhavissati he who finds it too crowded Vinaya IV 43; asambādha unobstructed Sutta-Nipāta 150; atisambādhatā (q.v.) the state of being too narrow Jātaka I 7; puttadārasambādhasayana a bed encumbered with child and wife Milindapañha 243; cf. Saṁyutta Nikāya I 78; (in figurative sense) difficulty, trouble Saṁyutta Nikāya I 7, 48; Jātaka IV 488; sambādha-paṭipanna of the eclipsed moon Saṁyutta Nikāya I 50. As adjective "crowded, dense" sambādho gharavāso life in the family is confined, i.e. a narrow life, full of hindrances Dīgha Nikāya I 63, 250; Saṁyutta Nikāya II 219; V 350; Sumaṅgalavilāsinī I 180; s. magga a crowded path Jātaka I 104; nijana° vana Visuddhimagga 342; s. vyūha Saṁyutta Nikāya V 369. — atisambādha too confined Dhammapada I 310 (cakkavāḷa). — comparative sambādhatara Saṁyutta Nikāya V 350; asambādhaṁ comfortably Jātaka I 80.
2. male sexual organ pudendum masculinum Vinaya I 216; II 134; female sexual organ pudendum muliebre Vinaya IV 259; Sutta-Nipāta 609; sambādhaṭṭhāna (neuter) female sexual organ pudendum muliebre Jātaka I 61; IV 260.

:: Sambādheti [saṁ + bādheti] to be crowded Dīgha Nikāya II 269 (read °bādhāyanti).

:: Sambāhana (neuter) [from sambāhati] rubbing, shampooing Dīgha Nikāya I 7 (as a kind of exercise for wrestlers Sumaṅgalavilāsinī I 88); Aṅguttara Nikāya I 62; IV 54; Milindapañha 241; Jātaka I 286.

:: Sambāhati [saṁ + bāhati; Kern, Toevoegselen sub voce disputes relation to vah, but connects it with bāh "press"]
1. to rub, shampoo Jātaka I 293; II 16; IV 431; V 126; also sambāheti Milindapañha 241; causative sambāhāpeti to cause to shampoo Vinaya IV 342; present participle sambāhanta Jātaka VI 77; preterit sambāhi Jātaka I 293 cf. pari°.

:: Sambhagga [saṁ + bhagga] broken Saṁyutta Nikāya I 123; Majjhima Nikāya I 237. cf. sampali°.

:: Sambhajanā (feminine) [saṁ + bhajanā] consorting with Dhammasaṅgani 1326; Puggalapaññatti 20.

:: Sambhajati [saṁ + bhajati] to consort with, love, to be attached, devoted Jātaka III 495; present participle sambhajanto Jātaka III 108; potential sambhajeyya ibid. (commentary samāgaccheyya), — past participle sambhatta.

:: Sambhama [saṁ + bhama, from bhram] confusion, excitement; -°patta overwhelmed with excitement Jātaka IV 433.

:: Sambhamati [saṁ + bhamati] to revolve as 307.

:: Sambhañjati [saṁ + bhañjati] to split, break Jātaka V 32; causative sambhañjeti to break Majjhima Nikāya I 237; Saṁyutta Nikāya I 123; passive preterit samabhajjisaṁ Jātaka V 70, — past participle sambhagga. — cf. sampali°.

:: Sambhata [saṁ + bhata] brought together, stored up; (neuter) store, provisions Majjhima Nikāya I 116; Dīgha Nikāya III 190; Aṅguttara Nikāya III 38 = IV 266; Saṁyutta Nikāya I 35; II 185 = Itivuttaka 17; Jātaka I 338; Therīgāthā Commentary 11.

:: Sambhati *Sambhati [śrambh, given as sambh at Dhatupāṭha 214 in meaning "vissāsa"] to subside, to be calmed; only in preposition combination paṭippassambhati (q.v.).

:: Sambhatta [past participle of sambhajati] devoted, a friend Jātaka I 106, 221; Mahāniddesa 226 = Visuddhimagga 25. — yathāsambhattaṁ according to where each one's companions live Dīgha Nikāya II 98; Saṁyutta Nikāya V 152.

:: Sambhatti (feminine) [saṁ + bhatti] joining, consorting with Dhammasaṅgani 1326; Puggalapaññatti 20.

:: Sambhava [saṁ + bhava]
1. origin, birth, production Dīgha Nikāya II 107; Saṁyutta Nikāya III 86; Aṅguttara Nikāya II 10, 18; Sutta-Nipāta 724, 741 etc.; Dhammapada 161; Jātaka I 168; mātāpettikas° born from father and mother Dīgha Nikāya I 34; as 306; n'atthi sambhavaṁ has not arisen Sutta-Nipāta 235.
2. semen virile Jātaka V 152; VI 160; Milindapañha 124.

-esin seeking birth Majjhima Nikāya I 48; Saṁyutta Nikāya II 11; Sutta-Nipāta 147.

:: Sambhavana (neuter) [from sambhavati] coming into existence Nettipakaraṇa 28.

:: Sambhavati , Sambhuṇāti and Sambhoti [saṁ + bhavati]
1. to be produced, to arise Dīgha Nikāya I 45, 76; Saṁyutta Nikāya I 135; IV 67; Sutta-Nipāta 734; Dāṭhāvaṁsa V 6; Milindapañha 210.
2. to be adequate, competent Dīgha Nikāya II 287; na s. is of no use or avail Milindapañha 152.
3. to be present, to witness Jātaka I 56.
4. to be together with Jātaka II 205 (commentary on sambhaj-°). — Present -bhuṇati or -bhuṇāti (like abhi-sam-bhuṇāti) in the sense of "to reach" or "to be able to," capable of Vinaya I 256 (°-bhuṇāti); Sutta-Nipāta 396 (present participle a-sambhuṇanto = asakkonto, commentary); also sambhoti Sutta-Nipāta 734, Dīgha Nikāya II 287; future sambhossāma Mahāvaṁsa 5, 100. — preterit sambhavi Dīgha Nikāya I 96; 3rd plural samabhavuṁ Dāṭhāvaṁsa V 6; gerund sambhuyya having come together with Vimāna Vatthu 232, — past participle sambhūta. — causative sambhāveti (q.v.).

:: Sambhāra [from saṁ + bhṛ] "what is carried together," viz.
1. Accumulation, product, preparation; sambhāraseda bringing on sweating by artificial means Vinaya I 205.
2. materials, requisite ingredients (of food) Milindapañha 258; Jātaka I 481; V 13, 506; Jātaka I 9; II 18; IV 492; dabba° an effective requisite Dhammapada I 321; II 114; bodhis° the necessary conditions for obtaining awakening Jātaka I 1; vimokkhas° Therīgāthā Commentary 214.
3. constituent part, element Saṁyutta Nikāya IV 197; as 306.
4. bringing together, collocation Saṁyutta Nikāya I 135; Milindapañha 28.

:: Sambhāsā (feminine) [saṁ + bhāsā] conversation, talk; sukha-° Jātaka VI 296 (varia lectio); mudu-° Jātaka II 326 = IV 471 = V 451.

:: Sambhāvana (neuter) [from sambhāveti] supposition, assumption, the meaning of the particle sace Vinaya I 37219; cf. Jātaka II 29; Dhammapada II 77.

:: Sambhāvanā (feminine) [from sambhāveti] honour, reverence, intention, confidence Mahāvaṁsa 29, 55; as 163 (= okappanā); Saddhammopāyana 224.

:: Sambhāveti [causative of sambhavati. Dhatupāṭha (512) gives a special root sambhu in meaning "pāpuṇana"]
1. to undertake, achieve, to be intent on (accusative) Vinaya I 253; as 163.
2. to reach, catch up to (accusative) Vinaya I 277; II 300.
3. to produce, effect Milindapañha 49.
4. to consider Jātaka III 220.
5. to honour, esteem; gerundive °bhāvanīya to be honoured or respected, honourable Vimāna Vatthu 152; Papañcasūdanī I 156, — past participle sambhāvita.

:: Sambhāvita [past participle of sambhāveti] honoured, esteemed Majjhima Nikāya I 110, 145; Therīgāthā Commentary 200; Jātaka III 269 (= bhaddaka); Sammohavinodanī 109.

:: Sambheda [saṁ + bheda] mixing up, confusion, contamination Dīgha Nikāya III 72; Aṅguttara Nikāya I 51 = Itivuttaka 36; Sumaṅgalavilāsinī I 260 (jāti° mixing of caste); Visuddhimagga 123 (of colours).

:: Sambhejja [gerund of sambhindati] belonging to the confluence of rivers (said of the water of the ocean), united Saṁyutta Nikāya II 135; V 461 (various reading sambhojja).

:: Sambhindati [saṁ + bhindati] to mix Vinaya I 111 (sīmāya sīmaṁ s. to mix a new boundary with an old one, i.e. to run on a boundary unduly); Sumaṅgalavilāsinī I 134 (udakena). Past participle sambhinna. — cf. sambhejja.

:: Sambhinna [past participle of sambhindati]
1. mixed, mixed up Vinaya I 210; II 67, 68 (cf. Vinaya Texts II 431); Jātaka I 55; Sutta-Nipāta 9, 319 (°mariyāda-bhāva confusing the dividing lines, indistinctness), 325 (the same). Said of a{626} woman (i.e. of indistinct sexuality) Vinaya II 271 = III 129.
2. broken up (?), exhausted Jātaka I 503 (°sarīra). — asambhinna:
(1) unmixed, unadulterated Visuddhimagga 41 (°khīra-pāyāsa); Jātaka V 257 (°khattiyavaṁsa); Dhammapada II 85 (the same).
(2) (of the voice) unmixed, i.e. distinct, clear Milindapañha 360.
3. Name of a kind of ointment Vinaya IV 117.

:: Sambhīta (adjective) [saṁ + bhīta] terrified Milindapañha 339; — a-sambhīta, fearless Milindapañha 105; Jātaka IV 92; V 34; VI 302.

:: Sambhoga [saṁ + bhoga] eating, living together with Vinaya I 97; II 21; IV 137; Aṅguttara Nikāya I 92; Paramatthajotikā II 71; Jātaka IV 127; Saddhammopāyana 435.

:: Sambhoti see sambhavati.

:: Sambhuṇāti see sambhavati.

:: Sambhuñjati [saṁ + bhuñjati]
1. to eat together with Vinaya IV 137.
2. to associate with Saṁyutta Nikāya I 162.

:: Sambhūta [past participle of sambhavati] arisen from, produced Sutta-Nipāta 272 (atta° self-; cf. Paramatthajotikā II 304; attabhāva-pariyāye attani s.); Saṁyutta Nikāya I 134.

:: Sambodha [saṁ + bodha] enlightenment, highest wisdom, awakening; the insight belonging to the three higher stages of the Path, Vinaya I 10; Dīgha Nikāya III 130f., 136f.; Saṁyutta Nikāya II 223; V 214; Majjhima Nikāya I 16, 241; Aṅguttara Nikāya I 258; II 200, 240f., 325f.; V 238f.; Itivuttaka 27; pubbe sambodhā, before attaining insight Majjhima Nikāya I 17, 163; II 211; III 157; Saṁyutta Nikāya II 5, 10; IV 6, 8, 97, 233; V 281; Aṅguttara Nikāya I 258; III 82, 240. abhabba sambodhāya, incapable of insight Majjhima Nikāya I 200, 241 = Aṅguttara Nikāya II 200. (cf. Dialogues of the Buddha I 190-192.)

-gāmin leading to enlightenment Dīgha Nikāya III 264; Sutta-Nipāta 140;
-pakkhika belonging to enlightenment Aṅguttara Nikāya IV 357;
-sukha the bliss of enlightenment Aṅguttara Nikāya IV 341f.

:: Sambodhana (neuter) [saṁ + bodhana] the vocative case Vimāna Vatthu 12, 18.

:: Sambodheti see sambujjhati.

:: Sambodhi (feminine) [saṁ + bodhi1] the same as sambodha, the highest enlightenment Dīgha Nikāya I 156; II 155; Dhammapada 89 = Saṁyutta Nikāya V 29; Sutta-Nipāta 478; Saṁyutta Nikāya I 68, 181; Aṅguttara Nikāya II 14; Itivuttaka 28, 42, 117; Paramatthajotikā II 73. See also sammā°.

-agga [°yagga] the summit of enlightenment Sutta-Nipāta 693;
-gāmin leading to enlightenment Saṁyutta Nikāya V 234;
-patta having attained enlightenment, an Arahant Sutta-Nipāta 503, 696;
-parāyana that which has enlightenment as its aim, proceeding towards enlightenment, frequently of the Sotāpanna Dīgha Nikāya I 156 (discussed in Dialogues of the Buddha I 190f.); III 131f.; Aṅguttara Nikāya I 232; II 80, 238; III 211; IV 12, 405; Saṁyutta Nikāya V 343, 346; Sumaṅgalavilāsinī I 313;
-sukha the bliss of enlightenment Kathāvatthu 209.

:: Sambodhiyaṅga the same as sambojjhaṅga Aṅguttara Nikāya V 253f.; Saṁyutta Nikāya V 24; cf. spelling sambodhi-aṅga at Dhammapada 89; Dhammapada II 162.

:: Sambojjhaṅga [saṁ + bojjhaṅga] constituent of sambodhi (enlightenment), of which there are seven: sati, self-possession; dhamma-vicaya, investigation of doctrine; viriya, energy; pīti, joy; passaddhi, tranquillity; samādhi, concentration; upekhā, equanimity Dīgha Nikāya II 79, 303f.; III 106, 226; Majjhima Nikāya I 61f.; Aṅguttara Nikāya IV 23; Saṁyutta Nikāya V 110f.; Cullaniddesa sub voce Milindapañha 340; Sammohavinodanī 135, 310. The characteristics of the several constitutents together with various means of cultivation are given at Visuddhimagga 132f. = Sammohavinodanī 275f.

:: Sambuddha [saṁ + buddha]
1. well understood Sutta-Nipāta 765 (various reading, sambuddhuṁ = to know); Jātaka V 77 (sam° and a°, taken by commentary as present participle "jānanto" and "ajānanto"); susambuddha easily understood Sutta-Nipāta 764.
2. one who has thoroughly understood, being enlightened, a Buddha Sutta-Nipāta 178 etc., 559; Aṅguttara Nikāya II 4; Dhammapada 181; Saṁyutta Nikāya I 4; Itivuttaka 35 etc.

:: Sambuddhi (feminine) [saṁ + buddhi] complete understanding; adjective °vant wise Jātaka III 361 (= buddhisampanna).

:: Sambujjhati [saṁ + bujjhati] to understand, achieve, know as 218; infinitive sambuddhuṁ Sutta-Nipāta 765 (varia lectio sambuddhaṁ); causative sambodheti to teach, instruct Jātaka I 142. cf. sammā°.

:: Sambuka [cf. Sanskrit śambuka] a shell Dīgha Nikāya I 84 = Aṅguttara Nikāya I 9; III 395 (sippi°); Jātaka II 100.

:: Samekkhati [saṁ + ikkhati] to consider, to seek, look for; potential samekkhe Jātaka IV 5; present participle samekkhamāna Theragāthā 547; and samekkhaṁ Jātaka II 65; gerund samekkhiya Mahāvaṁsa 37, 237.

:: Samerita [saṁ + erita] moved, set in motion; filled with (—°), pervaded by Sutta-Nipāta 937; Mahāniddesa 410; Jātaka VI 529; Visuddhimagga 172.

:: Sameta [past participle of sameti] associating with Milindapañha 396; connected with, provided with Mahāvaṁsa 19, 69; combined, constituted Sutta-Nipāta 873, 874.

:: Sameti [saṁ + eti]
1. to come together, to meet, to assemble Buddhavaṁsa II 199 = Jātaka I 29.
2. to associate with, to go to Dīgha Nikāya II 273; Jātaka IV 93.
3. to correspond to, to agree Dīgha Nikāya I 162, 247; Jātaka I 358; III 278.
4. to know, consider Saṁyutta Nikāya I 186; Mahāniddesa 284.
5. to fit in Jātaka VI 334. — imperative sametu Jātaka IV 9320; future samessati Saṁyutta Nikāya IV 379; Itivuttaka 70; preterit samiṁsu Buddhavaṁsa II 199; Saṁyutta Nikāya II 158 = Itivuttaka 70; and samesuṁ Jātaka II 3016; gerund samecca
(1) (coming) together with Dīgha Nikāya II 273; Jātaka VI 211, 318.
(2) having acquired or learnt, knowing Saṁyutta Nikāya I 186; Sutta-Nipāta 361, 793; Aṅguttara Nikāya II 6, — past participle samita and sameta [= saṁ + ā + ita].

:: Sametikā Saṁyutta Nikāya II 285; read samāhitā.

:: Samiddha [past participle of samijjhati]
1. succeeded, successful Vinaya I 37; Buddhavaṁsa II 4 = Jātaka I 3; Milindapañha 331.
2. rich, magnificent Jātaka III 14; VI 393; samiddhena (adverb) successfully Jātaka VI 314.

:: Samiddhi (feminine) [from samijjhati] success, prosperity Dhammapada 84; Saṁyutta Nikāya I 200.

:: Samiddhika (adjective) [samiddhi + ka] rich in, abounding in Saddhammopāyana 421.

:: Samiddhin (adjective) [from samiddhi] richly endowed with Therīgāthā Commentary 18 (Apadāna V 23); feminine -inī Jātaka V 90.

:: Samidhā (feminine) [from saṁ + idh; see indhana] fuel, firewood Paramatthajotikā II 174.

:: Samihita [= saṁhita] collected, composed Vinaya I 245 = Dīgha Nikāya I 104 = 238; Aṅguttara Nikāya III 224 = 229 = Sumaṅgalavilāsinī I 273; Dīgha Nikāya I 241, 272.

:: Samijjhana (neuter) [from samijjhati] fulfilment, success Dhammapada I 112.

:: Samijjhati [saṁ + ijjhati] to succeed, prosper, take effect Dīgha Nikāya I 71; Sutta-Nipāta 766 (cf. Mahāniddesa 2 = labhati etc.); Buddhavaṁsa II 59 = Jātaka I 14, 267; potential samijjheyyuṁ Dīgha Nikāya I 71; preterit samijjhi Jātaka I 68; future samijjhissati Jātaka I 15, — past participle samiddha; causative II °ijjhāpeti to endow or invest with (accusative) Jātaka VI 484.

:: Samijjhiṭṭha [saṁ + ajjhiṭṭha] ordered, requested Jātaka VI 12 (= āṇatta commentary).

:: Samiñjana (neuter) [from samiñjati] doubling up, bending back (original stretching!) Visuddhimagga 500 (opposite pasāraṇa). See also sammiñjana.

:: Samiñjati [saṁ + iñjati of ṛāj or ṛj to stretch]
1. to double up Majjhima Nikāya I 326.
2. (intransitive) to be moved or shaken Dhammapada 81 (= calati kampati Dhammapada II 149). See also sammiñjati.

:: Samita1 [saṁ + ita, past participle of sameti] gathered, assembled Vimāna Vatthu 6410; Vimāna Vatthu 277. — neuter as adverb samitaṁ continuously Majjhima Nikāya I 93; Aṅguttara Nikāya IV 13; Itivuttaka 116; Milindapañha 70, 116.

:: Samita2 [sa + mita, of mā] equal (in measure), like Saṁyutta Nikāya I 6.

:: Samita3 [past participle of sammati1] quiet, appeased Dhammapada III 84.

:: Samita4 [past participle of saṁ + śam to labour] arranged, put in order Jātaka V 201 (= saṁvidahita commentary).

:: Samitatta (neuter) [from samita3] state of being quieted Dhammapada 265.

:: Samitāvin [samita3 + āvin, cf. vijitāvin] one who has quieted himself, calm, Sutta-Nipāta 449, 520; Saṁyutta Nikāya I 62, 188; Aṅguttara Nikāya II 49, 50. cf. Buddhist Hybrid Sanskrit śamitāvin and samitāvin.

:: Samiti (feminine) [from saṁ + i] assembly Dīgha Nikāya II 256; Dhammapada 321; Jātaka IV 351; Peta Vatthu II 313 (= sannipāta Peta Vatthu Commentary 86); Dhammapada IV 13.

:: Samīcī Dīgha Nikāya II 94: see sāmīcī.

:: Samīhati [saṁ + īhati] to move, stir; to be active; to long for, strive after Sutta-Nipāta 1064 (cf. Cullaniddesa §651); Vimāna Vatthu 51; Vimāna Vatthu 35; Jātaka V 388, — past participle samīhita.

:: Samīhita (neuter) [past participle of samīhati] endeavour, striving after, pursuit Jātaka V 388.

:: Samīpa (adjective) [cf. Epic and Classical Sanskrit samīpa] near, close (to) Paramatthajotikā II 43 (bhumma-vacana), 174, 437; Paramatthajotikā I 111; Peta Vatthu Commentary 47 (dvāra° magga) (neuter) proximity Dīgha Nikāya I 118. Cases adverbially: accusative °aṁ near to Peta Vatthu Commentary 107; locative -e near (with genitive) Paramatthajotikā II 23, 256; Peta Vatthu Commentary 10, 17, 67, 120;

-ga approaching Mahāvaṁsa 4, 27; 25, 74;
-cara being near as 193;
-cārin being near Dīgha Nikāya I 206; II 139;
-ṭṭha standing near Mahāvaṁsa 37, 164.

:: Samīpaka (adjective) [samīpa + ka] being near Mahāvaṁsa 33, 52.

:: Samīra [from saṁ + īr] air, wind Dāṭhāvaṁsa IV 40.

:: Samīrati [saṁ + īrati] to be moved Vinaya I 185; Dhammapada 81; Dhammapada II 149, — past participle samīrita Jātaka I 393.

:: Samīrita [saṁ + īrita] stirred, moved Jātaka I 393.

:: Samītar [= sametar] one who meets, assembles; plural samītāro Jātaka V 324.

:: Samma1 [as to etymology Andersen, PG II 263 quite plausibly connects it with Vedic śam (indeclinable) "hail," which is often used in a vocative sense, especially in combination śam ca yoś ca "hail and blessings", but also suggests relation to sammā. [Hi there! Top o' the Morn'n t'ya! but 'Old Man! is a stretch.] Other suggestions see Andersen, sub voce] a term of familiar address Dīgha Nikāya I 49, 225; Sumaṅgalavilāsinī I 151; Vinaya II 161; Jātaka I 59; Peta Vatthu Commentary 204; plural sammā Vinaya II 161.

:: Samma2 [samyak] see sammā.

:: Samma3 a cymbal Milindapañha 60; Dhammasaṅgani 621; Jātaka I 3; as 319. Otherwise as °tāḷa a kind of cymbal Theragāthā 893, 911; Vimāna Vatthu 353; Vimāna Vatthu 161; Jātaka VI 60; 277 (-l-).

:: Sammad° see sammā.

:: Sammada [saṁ + mada] drowsiness after a meal Dīgha Nikāya II 195; Aṅguttara Nikāya I 3; V 83; Jātaka II 63; bhatta-° Saṁyutta Nikāya I 7; Jātaka VI 57.

:: Sammaddati [saṁ + maddati] to trample down Vinaya I 137; 286 (cīvaraṁ, to soak, steep); present participle sammaddanto Vinaya I 137 (to crush).

:: Sammaggata see under sammā°.

:: Sammajjana (adjective-neuter) [from last] sweeping Jātaka I 67; Paramatthajotikā II 66 (°ka); Vimāna Vatthu 319 (Text sammajja).

:: Sammajjanī (feminine) [from last] a broom Vinaya II 129; Aṅguttara Nikāya IV 170; Visuddhimagga 105; Dhammapada III 7; cf. sammujjanī.

:: Sammajjati [saṁ + majjati2]
1. to sweep Vinaya I 46; II 209; Jātaka II 25; Dhammapada I 58; II 184; III 168.
2. to rub, polish Jātaka I 338, — past participle sammaṭṭha. — causative II sammajjāpeti Vinaya I 240.

:: Sammakkhana (neuter) [saṁ + makkhana] smearing Visuddhimagga 346.

:: Sammakkheti [saṁ + makkheti] to smear Visuddhimagga 346.

:: Sammakkhita [saṁ + makkhita] smeared Jātaka V 16; abstract °tta (neuter) Visuddhimagga 346.

:: Sammannati [saṁ + man, from Vedic manute, manvate, for the usual manyate: see maññati]
1. to assent, to consent to Mahāvaṁsa 3, 10; Sumaṅgalavilāsinī I 11.
2. to agree to, to authorize, select Vinaya III 150, 158, 238; IV 50; Mahāvaṁsa 3, 9; sīmaṁ s. to determine, to fix the boundary Vinaya I 106f.
3. to esteem, honour; infinitive sammannituṁ Vinaya IV 50. sammannesi Dīgha Nikāya I 105 is misprint for samannesi. — present participle sammata.

:: Sammanteti [saṁ + manteti] to consult together Dīgha Nikāya I 142; Jātaka I 269, 399; Sumaṅgalavilāsinī I 135.

:: Sammaññati see sammannati.

:: Sammasana [(neuter) from last] grasping, mastering Milindapañha 178; Visuddhimagga 287, 629f.; cf. Compendium 65, 210.

:: Sammasati [saṁ + masati] to touch, seize, grasp, know thoroughly, master Saṁyutta Nikāya II 107; Dhammapada 374; Milindapañha 325; to think, meditate on (accusative) Jātaka VI 379; present participle sammasaṁ II 107 and sammasanto Milindapañha 379; Jātaka I 74, 75; feminine sammasantī Therīgāthā Commentary 62; sammasamāna Milindapañha 219, 325, 398; past participle sammasita.

:: Sammasita [past participle of sammasati] grasped, understood, mastered Jātaka I 78.

:: Sammasitar one who grasps, sees clearly Sutta-Nipāta 69.

:: Sammata [past participle of sammannati]
1. considered as Majjhima Nikāya I 39; Saṁyutta Nikāya II 15; IV 127; Dīgha Nikāya III 89 (dhamma°); Vinaya IV 161, 295.
2. honoured, revered Majjhima Nikāya II 213; Jātaka I 49; V 79; sādhusammata considered, revered, as good Dīgha Nikāya I 47; Saṁyutta Nikāya IV 398.
3. Authorized, selected, agreed upon Dīgha Nikāya III 93 (mahājana°) Vinaya I 111; III 150.

:: Sammati1 [śam; Dhatupāṭha 436 = upasama]
1. to be appeased, calmed; to cease Dhammapada 5; Pot 3rd plural sammeyyuṁ Saṁyutta Nikāya I 24.
2. to rest, to dwell Dīgha Nikāya I 92; Saṁyutta Nikāya I 226; Jātaka V 396; Sumaṅgalavilāsinī I 262 (= vasati); past participle santa. — causative sāmeti to appease, suppress, stop, Aṅguttara Nikāya II 24; Itivuttaka 82, 83, 117, 183; Dhammapada 265.

:: Sammati2 [śram; Vedic śrāmyati Dhatupāṭha 220 = parissama, 436 = kheda] to be weary or fatigued.

:: Sammati3 [śam to labour; present śamyati; past participle Vedic śamita] to work; to be satisfactory Vinaya II 119 (parissāvanaṁ na s.), 278 (navakammaṁ etc. na s.).

:: Sammatta1 [saṁ + matta2] intoxicated, maddened, delighted Dīgha Nikāya II 266; Dhammapada 287; Jātaka III 188; doting on Jātaka V 443; rogasammatta tormented by illness Jātaka V 90 (= °pīḷita commentary; varia lectio °patta, as under matta2).

:: Sammatta2 (neuter) [abstract from sammā] correctness, righteousness Aṅguttara Nikāya I 121; III 441; Puggalapaññatti 13; Dhammasaṅgani 1029; Nettipakaraṇa 44; 96, 112; Kathāvatthu 609; as 45; KvA 141; °kārin, attained to proficiency in Milindapañha 191; sammatta-kāritā ibid. — The eight sammattā are the eight aṅgas of the ariya-magga (see magga 2 a) Dīgha Nikāya III 255; the ten are the above with the addition of sammā-ñāṇa and °vimutti Aṅguttara Nikāya V 240.

:: Sammaṭṭha [past participle of sammajjati] swept, cleaned, polished, smooth Vinaya III 119 (su°); Jātaka I 10; III 395 (smooth). Spelled °maṭṭa at Milindapañha 15.

:: Sammā1 [cf. Sanskrit śamyā] a pin of the yoke Abhidhānappadīpikā 449; a kind of sacrificial instrument Paramatthajotikā II 321 (sammaṁ ettha pāsantī ti sammāpāso; and sātrā-yāgass'etaṁ adhivacanaṁ). cf. Weber Indische Streifen I 36, and sammāpāsa, below.

:: Sammā2 (indeclinable) [Vedic samyac (= samyak) and samīś "connected, in one"; see under saṁ°] thoroughly, properly, rightly; in the right way, as it ought to be, best, perfectly (opposite micchā) Dīgha Nikāya I 12; Vinaya I 12; Sutta-Nipāta 359; 947; Dhammapada 89, 373. Usually as °— , like sammā-dhārā even or proper showers (i.e. at the right time) Peta Vatthu II 970; especially in connection with constituents of the eightfold Aryan Path, where it is contrasted with micchā; see magga 2 a. (e.g. Sammohavinodanī 114f., 121, 320f.). The form sammā is reduced to samma° before short vowels (with the insertion of asandhi -d-, cf. puna-d-eva), like samma-d-eva properly, in harmony or completeness Dīgha Nikāya I 110; Vinaya I 9: Peta Vatthu Commentary 139, 157; samma-d-aññā and °akkhāta (see below); and before double consonants arisen from assimilation, like sammag-gata (= samyak + gata). The compounds we shall divide into two groups, viz. (A) compounds with samma°, (B) with sammā°.
A. compounds with samma°

-akkhāta well preached Dhammapada 86;
-aññā perfect knowledge Vinaya I 183; Saṁyutta Nikāya I 4; IV 128; Dhammapada 57 (°vimutta, cf. Dhammapada I 434); Itivuttaka 38, 79, 93, 95, 108;
-attha a proper or good thing or cause Jātaka VI 16;
-ddasa having right views Aṅguttara Nikāya II 18; Saṁyutta Nikāya IV 205, 207; Sutta-Nipāta 733; Itivuttaka 47, 61, 81; Kathāvatthu 339;
-ggata [cf. Buddhist Hybrid Sanskrit samyaggata Divyāvadāna 399] who has wandered rightly, perfect Majjhima Nikāya I 66; who has attained the highest point, an Arahant Dīgha Nikāya I 55; Saṁyutta Nikāya I 76; Aṅguttara Nikāya I 269; IV 226; V 265; Jātaka III 305; Itivuttaka 87; Apadāna 218. Also sammāgata Vinaya II 20317;
-ppajāna having right knowledge Dhammapada 20; Itivuttaka 115;
-ppaññā right knowledge, true wisdom Vinaya I 14; Dhammapada 57, 190; Sutta-Nipāta 143; Itivuttaka 17; Milindapañha 39;
-ppadhāna [cf. Buddhist Hybrid Sanskrit samyakprahāna Divyāvadāna 208] right exertion Vinaya I 22; Dhammasaṅgani 358; Dīpavaṁsa xvIII 5; they are four Dīgha Nikāya II 120; Majjhima Nikāya III 296; explained Majjhima Nikāya II 11 (anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya; uppannānaṁ pahānāya; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya; uppannānaṁ ṭhitiyā).
B. with sammā°
-ājīva right living, right means of livelihood, right occupation Vinaya I 10; Saṁyutta Nikāya V 421, etc.; formula Dīgha Nikāya II 312; (adjective) living in the right way Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-kammanta right conduct, right behaviour Vinaya I 10; Saṁyutta Nikāya V 421 etc.; definition Dīgha Nikāya II 312; Dhammasaṅgani 300; adjective behaving in the right way Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-ñāṇa right knowledge, enlightenment, results from right concentration Dīgha Nikāya II 217; Aṅguttara Nikāya I 292; adjective Majjhima Nikāya I 42;
-ñāṇin possessing the right insight Aṅguttara Nikāya II 89, 222;
-dassana right views Visuddhimagga 605;
-diṭṭhi right views, right belief, the first stage of the noble eightfold path, consists in the knowledge of the four truths Dīgha Nikāya II 311; its essence is knowledge Dhammasaṅgani 20, 297, 317; cf. Visuddhimagga 509; comprises the knowledge of the absence of all permanent being and the reality of universal conditioned becoming Saṁyutta Nikāya II 17; III 135; and of the impermanence of the five khandhas Saṁyutta Nikāya III 51 = IV 142; and of sīla, of causation and of the destruction of the āsavas Majjhima Nikāya I 46-55; how obtained Majjhima Nikāya I 294; two degrees of Majjhima Nikāya III 72; supremely important Aṅguttara Nikāya I 30-2 292f.; (adjective) Milindapañha I 47;
-diṭṭhika having the right belief Dīgha Nikāya I 139; Aṅguttara Nikāya II 89; 220f.; III 115, 138; IV 290; V 124f.; Saṁyutta Nikāya IV 322;
-dvayatānupassīn duly considering both i.e. misery with its origin, the destruction of misery with the path, respectively Sutta-Nipāta page 140;
-dhārā a heavy shower Saṁyutta Nikāya V 379;
-paṭipatti right mental disposition Aṅguttara Nikāya I 69; Nettipakaraṇa 27; Milindapañha 97; sammāpaṭipadā Puggalapaññatti 49f.; Dhammapada IV 127; sammāpaṭipanna rightly disposed, having the right view Dīgha Nikāya I 8, 55; Puggalapaññatti 49f.
-passaṁ viewing the matter in the right way Saṁyutta Nikāya III 51; IV 142;
-pāsa [Sanskrit śamyāprāsa, but Buddhist Hybrid Sanskrit śamyaprāśa Divyāvadāna 634] a kind of sacrifice Sutta-Nipāta 303; Aṅguttara Nikāya II 42; IV 151; Saṁyutta Nikāya I 76; Itivuttaka 21; Jātaka IV 302; Paramatthajotikā II 321. cf. sammā1.
-manasikāra right, careful, thought Dīgha Nikāya I 13; Sumaṅgalavilāsinī I 104;
-vattanā strict, proper, conduct Vinaya I 46, 50; II 5;
-vācā right speech Vinaya I 10; Sumaṅgalavilāsinī I 314; definition Dīgha Nikāya II 312; Dhammasaṅgani 299; (adjective) speaking properly Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-vāyāma right effort Vinaya I 10; Dhammasaṅgani 13, 22, 302; definition Dīgha Nikāya II 312; adjective Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-vimutta right emancipation Aṅguttara Nikāya I 292; °vimutti the same Dīgha Nikāya II 217; Aṅguttara Nikāya II 196, 222; (adjective) Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-saṅkappa right resolve, right intention Dhammapada 12; Vinaya I 10; Dhammasaṅgani 21, 298; definition Dīgha Nikāya II 312; (adjective) Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-sati right memory, right mindfullness, self-possession Vinaya I 10; Dhammasaṅgani 23, 303; definition Dīgha Nikāya II 313; (adjective) Majjhima Nikāya I 42; Aṅguttara Nikāya II 89;
-samādhi right concentration, the last stage of the noble eightfold path Vinaya I 10; Dhammasaṅgani 24, 304; definition Dīgha Nikāya II 313; adjective Majjhima Nikāya I 12; Aṅguttara Nikāya II 89;
-sampassaṁ having the right view Saṁyutta Nikāya IV 142;
-sambuddha perfectly enlightened, a universal Buddha Vinaya I 5; Dīgha Nikāya I 49; Dhammapada 187; Jātaka I 44; Dhammapada I 445; III 241; Sammohavinodanī 436, etc;
-sambodhi perfect enlightenment, supreme Buddha ship Vinaya I 11; Dīgha Nikāya II 83; Saṁyutta Nikāya I 68, etc.

:: Sammāna (neuter) [from saṁ + man] honour Jātaka I 182; VI 390; Saddhammopāyana 355.

:: Sammānanā (feminine) [saṁ + mānanā] honouring, veneration Dīgha Nikāya III 190; Milindapañha 162, 375, 386.

:: Sammegha [saṁ + megha] rainy or cloudy weather Jātaka VI 51, 52.

:: Sammilāta [saṁ + milāta] withered, shrunk Majjhima Nikāya I 80.

:: Sammillabhāsinī (feminine) [saṁ + milla = mihita, + bhāsin] speaking with smiles Jātaka IV 24; name of a girl in Benares Jātaka III 93f.

:: Sammiñjana (neuter) [from sammiñjati] bending Sumaṅgalavilāsinī I 196 (opposite pasāraṇa); Sammohavinodanī 358.

:: Sammiñjati (and °eti) [saṁ + iñjati, see also samiñjati; cf. Buddhist Hybrid Sanskrit sammiñjayati Divyāvadāna 473. See also Leumann, Album Kern, page 393] to bend back, to double up (opposite pasārati or sampasāreti) Vinaya I 5; Majjhima Nikāya I 57, 168; Dīgha Nikāya I 70; Jātaka I 321; Visuddhimagga 365 (varia lectio samiñjeti); Sumaṅgalavilāsinī I 196, — past participle sammiñjita.

:: Sammiñjita [past participle of sammiñjati] bent back Majjhima Nikāya I 326 (spelled samiñjita); Aṅguttara Nikāya II 104, 106f., 210.

:: Sammissatā (feminine) [from saṁ + missa] the state of being mixed, confusion as 311.

:: Sammita [saṁ + mita] measured, i.e. just so much, no more or less; °-bhānin Theragāthā 209.

:: Sammoda [from saṁ + mud] odour, fragrance; ekagandha°, filled with fragrance Jātaka VI 9.

:: Sammodaka (adjective) [from sammodati] polite Dīgha Nikāya I 116; Sumaṅgalavilāsinī I 287; a-sammodaka (feminine — ikā) Vinaya I 34116.

:: Sammodana (neuter) [saṁ + modana] satisfaction, compliment; °ṁ karoti to exchange politeness, to welcome Vimāna Vatthu 141, 259.

:: Sammodati [saṁ + modati]
1. to rejoice, delight; past participle sammudita (q.v.).
2. to agree with, to exchange friendly greeting with; preterit sammodi Vinaya I 2; Dīgha Nikāya I 52; Sutta-Nipāta 419; Jātaka VI 224; present participle sammodamāna in agreement, or friendly terms Jātaka I 209; II 6; gerund sammoditvā Jātaka II 107; gerundive sammodanīya [cf. Buddhist Hybrid Sanskrit sammodanī saṁrañjanī kathā Divyāvadāna 70, 156 and passim] pleasant, friendly Aṅguttara Nikāya V 193; cf. Sutta-Nipāta 419; Vinaya I 2; Dīgha Nikāya I 52. — sammodita at Vimāna Vatthu 186 read samodita.

:: Sammoha [saṁ + moha] bewilderment, infatuation, delusion Majjhima Nikāya I 86, 136; Vinaya I 183; Mahāniddesa 193; Aṅguttara Nikāya II 174; III 54f., 416; Saṁyutta Nikāya I 24; IV 206; Dhammasaṅgani 390.

:: Sammoheti see sammuyhati.

:: Sammosa [for *sam-mṛṣa, of mṛṣ: see mussati. Sammosa after moha and musā > mosa] bewilderment, confusion Dīgha Nikāya I 19; Aṅguttara Nikāya I 58; II 147; Saṁyutta Nikāya II 224; IV 190; Vinaya II 114; Milindapañha 266, 289; Visuddhimagga 63 (sati° lapse of memory).

:: Sammucchīta see samucchita.

:: Sammudita [past participle of sammodati] delighted, delighting in Vinaya I 4; Majjhima Nikāya I 503; Saṁyutta Nikāya IV 390.

:: Sammujjanī (feminine) [= sammajjanī] a broom Jātaka I 161; sammuñjanī the same Milindapañha 2.

:: Sammukha (adjective) [saṁ + mukha] face-to-face with, in presence; sammukhaciṇṇa a deed done in a person's presence Jātaka III 27; sammukhā (ablative)
1. face-to-face, before, from before Dīgha Nikāya II 155; Sutta-Nipāta page 79; Jātaka I 115; III 89 (opposite parokkhā); with accusative Buddhavaṁsa II 73 = Jātaka I 17; with genitive Dīgha Nikāya I 222; II 220; Majjhima Nikāya I 146.
2. in a full assembly of qualified persons Vinaya II 3; locative sammukhe Dīgha Nikāya II 206; Jātaka V 461. In composition sammukha°, sammukhā° and sammukhī° (before bhū): °bhāva (°a°) presence, confrontation Milindapañha 126; (°ī°) being face-to-face with, coming into one's presence Dīgha Nikāya I 103; Majjhima Nikāya I 438; Aṅguttara Nikāya I 150; °bhūta (°ī°) being face-to-face with, confronted Dīgha Nikāya II 155; Saṁyutta Nikāya IV 94; Vinaya II 73; Aṅguttara Nikāya III 404f.; V 226; one who has realized the saṁyojanas Kathāvatthu 483; °vinaya (°ā°) proceeding in presence, requiring the presence of a chapter of priests and of the party accused Vinaya II 74, 93f.; IV 207; Aṅguttara Nikāya I 99; as 144. See also yebhuyyasikā.

:: Sammukhatā (feminine) [abstract from sammukha] presence, confrontation Vinaya II 93 (saṅgha°).

:: Sammusā Majjhima Nikāya II 202, read sammuccā (from sammuti).

:: Sammussanatā (feminine) [from saṁ + mussati] forgetfullness Dhammasaṅgani 14 1349; Puggalapaññatti 21.

:: Sammuti (feminine) [from saṁ + man]
1. consent, permission Vinaya III 199.
2. choice, selection, delegation Vinaya III 159.
3. fixing, determination (of boundary) Vinaya I 106.
4. common consent, general opinion, convention, that which is generally accepted; as °— conventional, e.g. °sacca conventional truth (as opposed to paramattha° the absolute truth) Milindapañha 160; °ñāṇa common knowledge Dīgha Nikāya III 226; °deva what is called a deva Jātaka I 132; Sumaṅgalavilāsinī I 174; see under deva; °maraṇa what is commonly called "death" Visuddhimagga 229. — sammuccā (instrumental) by convention or common consent Sutta-Nipāta 648 (varia lectio sammacca = gerund of sammannati).
5. opinion, doctrine Sutta-Nipāta 897 (= dvāsaṭṭhī diṭṭhigatāni Mahāniddesa 308), 904, 911.
6. definition, declaration, statement Vinaya I 123 (ummattaka°); Aṅguttara Nikāya IV 347 (vādaka°); Sammohavinodanī 164 (bhuñjaka°).
7. a popular expression, a mere name or word Milindapañha 28.
8. tradition, lore; combined with suti at Milindapañha 3.

:: Sammuṭṭha [saṁ + muṭṭha] confused Majjhima Nikāya I 21; Saṁyutta Nikāya IV 125; V 331; one who has forgotten Vinaya IV 45 (= na ssarati); III 16513; °ssati the same Aṅguttara Nikāya I 280.

:: Sammuyhana (neuter) [saṁ + muyhana] bewilderment Sumaṅgalavilāsinī I 193

:: Sammuyhati [saṁ + muyhati] to be bewildered, infatuated, muddle-headed Jātaka IV 385; Milindapañha 42, — past participle sammūḷha Dīgha Nikāya II 85; Majjhima Nikāya I 250; Aṅguttara Nikāya I 165; Sutta-Nipāta 583; causative sammoheti to befool Milindapañha 224.

:: Sammūḷha [saṁ + mūḷha] infatuated, bewildered Dīgha Nikāya II 85; Majjhima Nikāya I 250; Aṅguttara Nikāya I 165; Sutta-Nipāta 583; Jātaka V 294; Tikapaṭṭhāna 366.

:: Samocita [saṁ + ocita] gathered, arranged Jātaka V 156 (= surocita commentary).

:: Samodahati [saṁ + odahati] to put together, supply, apply Saṁyutta Nikāya I 7; IV 178f.; to fix Nettipakaraṇa 165, 178; present participle samodahaṁ Saṁyutta Nikāya I 7 = IV 179; gerund samodahitvā Saṁyutta Nikāya IV 178; and samodhāya Visuddhimagga 105; Saddhammopāyana 588, — past participle samohita.

:: Samodakaṁ (adverb) [saṁ + odakaṁ] at the water's edge Vinaya I 6 = Majjhima Nikāya I 169 = Dīgha Nikāya II 38.

:: Samodhāna (neuter) [saṁ + odhāna, cf. odahana] collocation, combination Buddhavaṁsa II 59 = Jātaka I 14; Saṁyutta Nikāya IV 215 = V 212; application (of a story) Jātaka II 381. samodhānaṁ gacchati to come together, to combine, to be contained in Vinaya I 62; Majjhima Nikāya I 184 = Saṁyutta Nikāya I 86; V 43, 231 = Aṅguttara Nikāya V 21 (commentary odhānapakkhepaṁ) Aṅguttara Nikāya III 364; Paramatthajotikā II 2; Visuddhimagga 7; Sammohavinodanī 107; samodhānagata wrapped together Milindapañha 362; samodhānaparivāsa a combined, inclusive probation Vinaya II 48f.

:: Samodhānatā (feminine) [abstract from samodhāna] combination, application, pursuance, in vutti° Jātaka III 541 (so read for vatti°).

:: Samodhāneti [denominative from samodhāna] to combine, put together, connect Jātaka I 9, 14; Sumaṅgalavilāsinī I 18; Paramatthajotikā II 167, 193, 400; especially jātakaṁ s. to apply a Jātaka to the incident Jātaka I 106, 171; II 381 and passim.

:: Samodita united Vimāna Vatthu 186 (so read for samm°), 320; cf. samudita.

:: Samoha infatuated Puggalapaññatti 61.

:: Samohita [past participle of samodahati]
1. put together, joined Jātaka VI 261 (su°).
2. connected with, covered with Mahāniddesa 149 (for pareta); Milindapañha 346 (raja-paṅka°).

:: Samokiṇṇa [past participle of samokirati] besprinkled, covered (with) Jātaka I 233.

:: Samokirati [saṁ + okirati] to sprinkle Buddhavaṁsa II 178 = Jātaka I 27. Past participle samokiṇṇa.

:: Samorodha [saṁ + orodha] barricading, torpor Dhammasaṅgani 1157; as 379.

:: Samorohati [saṁ + orohati] to descend; gerund samoruyha Mahāvaṁsa 10, 35.

:: Samosaraṇa (neuter) [saṁ + osaraṇa] coming together, meeting, union, junction Dīgha Nikāya I 237; II 61; Saṁyutta Nikāya III 156; V 42f., 91; Aṅguttara Nikāya III 364; Milindapañha 38.

:: Samosarati [saṁ + osarati]
1. to flow down together Milindapañha 349.
2. to come together, gather Jātaka I 178 (see on this Kern, Toevoegselen II 60).

:: Samotarati [saṁ + otarati] to descend Mahāvaṁsa 10, 57.

:: Samotata [saṁ + otata] strewn all over, spread Vimāna Vatthu 816 (vv.ll. samogata and samohata); Jātaka I 183; Apadāna 191.

:: Sampabhāsa [saṁ + pa + bhāṣ] frivolous talk Saṁyutta Nikāya V 355.

:: Sampabhāsati [saṁ + pa + bhās] to shine Milindapañha 338.

:: Sampacura (adjective) [saṁ + pacura] abundant, very many Aṅguttara Nikāya II 59, 61; Saṁyutta Nikāya I 110.

:: Sampadā (feminine) [from saṁ + pad, cf. Buddhist Hybrid Sanskrit sampadā Divyāvadāna 401 (deva manuṣya°), also sampatti]
1. Attainment, success, accomplishment; happiness, good fortune; blessings bliss Aṅguttara Nikāya I 38; Peta Vatthu II 947 (= sampatti Peta Vatthu Commentary 132). — Sampadā in its pregnant meaning is applied to the accomplishments of the individual in the course of his religious development. Thus it is used with sīla, citta, and paññā at Dīgha Nikāya I 171f. and many other passages in an almost encyclopedic sense. Here with sīla° the whole of the sīlakkhandha (Dīgha Nikāya I 63f.) is understood; citta° means the cultivation of the heart and attainments of the mind relating to composure, concentration and religious meditation, otherwise called samādhikkhandha. It includes those stages of meditation which are enumerated under samādhi. With paññā° are meant the attainments of higher wisdom and spiritual emancipation, connected with supernormal faculties, culminating in Arahantship and extinction of all causes of rebirth, otherwise called vijjā (see the eight items of this under vijjā b.). The same ground as by this threefold division is covered by the enumeration of five sampadās as sīla°, samādhi°, paññā°, vimutti°, vimutti-ñāṇadassana° Majjhima Nikāya I 145; Puggalapaññatti 54; cf. Saṁyutta Nikāya I 139; Aṅguttara Nikāya III 12.
The term sampadā is not restricted to a definite set of accomplishments. It is applied to various such sets besides the one mentioned above. Thus we find a set of 3 sampadās called sīla°, citta° and diṭṭhi° at Aṅguttara Nikāya I 269, where under sīla the Nos. 1-7 of the ten sīlas are understood (see sīla 2 a), under citta Nos. eight and nine, under diṭṭhi No. ten sīla and diṭṭhi° also at Dīgha Nikāya III 213. — a set of eight sampadās is given at Aṅguttara Nikāya IV 322 with uṭṭhāna°, ārakkha°, kalyāṇamittatā, samājīvitā, saddhā°, sīla°, cāga°, paññā°; of which the first four are explained in detail at Aṅguttara Nikāya IV 281 = 322 as bringing wordly happiness, viz. alertness, wariness, association with good friends, right livelihood; and the last four as leading to future bliss (viz. faith in the Buddha, keeping the five sīlas, liberality, higher wisdom) at Aṅguttara Nikāya IV 284 = 324. Another set of five frequently mentioned is: ñāti°, bhoga°, ārogya°, sīla°, diṭṭhi° (or the blessings, i.e. good fortune, of having relatives, possessions, health, good conduct, right views) representing the summa bona of popular choice, to which is opposed deficiency (vyasana, reverse) of the same items. Thus e.g. At Aṅguttara Nikāya III 147; Dīgha Nikāya III 235. Three sampadās: kammanta°, ājīva°, diṭṭhi,° i.e. the seven sīlas, right living (sammā-ājīva), right views Aṅguttara Nikāya I 271. — Another three as saddhā°, sīla°, paññā° at Aṅguttara Nikāya I 287. Buddhaghosa at Dhammapada III 93, 94 speaks of four sampadās, viz. vatthu°, paccaya°, cetanā°, guṇātireka°; of the blessings of a foundation (for merit), of means (for salvation), of good intentions, of virtue (and merit). — a (later) set of seven sampadās is given at Jātaka IV 96 with āgama°, adhigama°, pubbahetu°, attattha-paripucchā°, titthavāsa°, yoniso-manasikāra°, buddh'ūpanissaya°. — cf. the following: atta° Saṁyutta Nikāya V 30f.; ākappa° Aṅguttara Nikāya I 38; ājīva° Aṅguttara Nikāya I 271; Sumaṅgalavilāsinī I 235; kamma° Aṅguttara Nikāya IV 238f.; dassana° Sutta-Nipāta 231; Nibbāna° Visuddhimagga 58; bhoga° (+ parivāra°) Dhammapada I 78; yāga° Therīgāthā Commentary 40 (Apadāna verse 7); vijjācaraṇa° Dīgha Nikāya I 99.
2. execution, performance; result, consequence; thus yañña° successful performance of a sacrifice Dīgha Nikāya I 128; Sutta-Nipāta 505, 509; piṭaka-sampadāya "on the authority of the Piṭaka tradition," according to the Pāḷi; in exegesis of iti-kira (hearsay) Aṅguttara Nikāya I 189 = II 191 = Cullaniddesa §151; and of itihītiha Majjhima Nikāya I 520 = II 169.

:: Sampadāleti [saṁ + padāleti] to tear, to cut Majjhima Nikāya I 450; Aṅguttara Nikāya II 33 = Saṁyutta Nikāya III 85; Saṁyutta Nikāya III 155; Mahāvaṁsa 23, 10. — Active intransitive sampadālati to burst Jātaka VI 559 (= phalati, commentary).

:: Sampadāna (neuter) [saṁ + padāna] the dative relation Jātaka V 214 (upayogatthe), 237 (karaṇatthe); Paramatthajotikā II 499 (°vacana).

:: Sampadāti [saṁ + padāti] to hand on, give over Jātaka IV 204 (preterit °padāsi).

:: Sampaddavati [saṁ + pa + dru] to run away; preterit sampaddavi Jātaka VI 53, — past participle sampadduta.

:: Sampadduta [past participle of sampaddavati] run away Jātaka VI 53.

:: Sampadhūpeti (°dhūpāyati, °dhūpāti) [saṁ + padhūpāti] to send forth (thick) smoke, to fill with smoke or incense, to pervade, permeate [BD fumagate]Saṁyutta Nikāya I 169; Vinaya I 225; Sutta-Nipāta page 15; Milindapañha 333. cf. sandhūpāyati.

:: Sampaditta [saṁ + paditta] kindled Saddhammopāyana 33.

:: Sampadosa [saṁ + padosa1] wickedness Dhammasaṅgani 1060; asampadosa innocence Jātaka VI 317 = VI 321.

:: Sampadussati [saṁ + padussati] to be corrupted, to trespass Vinaya IV 260; Jātaka II 193; past participle sampaduṭṭha.

:: Sampaduṭṭha [saṁ + paduṭṭha] corrupted, wicked Jātaka VI 317 (a°); Saddhammopāyana 70.

:: Sampaggaha [saṁ + paggaha] support, patronage Mahāvaṁsa 4, 44.

:: Sampaggahīta [saṁ + paggahīta] uplifted Milindapañha 309.

:: Sampaggaṇhāti [saṁ + pagganhāti]
1. to exert, strain as 372.
2. to show a liking for, to favour, befriend Jātaka VI 294, — past participle sampaggahīta.

:: Sampaggāha assumption, arrogance Dhammasaṅgani 1116.

:: Sampaghosa sound, noise Mahābodhivaṁsa 45.

:: Sampahaṁsaka (adjective) [from sampahaṁsati] gladdening Majjhima Nikāya I 146; Aṅguttara Nikāya II 97; IV 296, 328; V 155; Itivuttaka 107; Milindapañha 373.

:: Sampahaṁsana (neuter) [from sampahaṁsati] being glad, pleasure; approval Paṭisambhidāmagga I 167; Visuddhimagga 148 (°ā); Paramatthajotikā I 100 ("evaṁ"); Paramatthajotikā II 176 ("sādhu"); Saddhammopāyana 568.

:: Sampahaṁsati [saṁ + pahaṁsati2] to be glad; past participle sampahaṭṭha. °causative sampahaṁseti to gladden, delight Vinaya I 18; Dīgha Nikāya I 126.

:: Sampahaṭṭha1 (adjective) [saṁ + pahaṭṭha1] beaten, struck (of metal), refined, wrought Saṁyutta Nikāya I 65 (sakusala°; Buddhaghosa: ukkāmukhe pacitvā s.; Kindred Sayings I 321); Sutta-Nipāta 686 (sukusala°; Paramatthajotikā II 486: "kusalena suvaṇṇakārena saṅghaṭṭitaṁ saṅghaṭṭentena tāpitaṁ").

:: Sampahaṭṭha2 [saṁ + pahaṭṭha2] gladdened, joyful Saddhammopāyana 301.

:: Sampahāra [saṁ + pahāra] clashing, beating together, impact, striking; battle, strife Dīgha Nikāya II 166; Puggalapaññatti 66f.; Sumaṅgalavilāsinī I 150; Milindapañha 161 (ūmi-vega°), 179 (of two rocks), 224.

:: Sampajañña (neuter) [from sampajāna, i.e. *sampajānya] attention, consideration, discrimination, comprehension, circumspection Aṅguttara Nikāya I 13f.; II 93; III 307; IV 320; V 98f.; Saṁyutta Nikāya III 169; Dīgha Nikāya III 213 (sati + samp. opposed to muṭṭha-sacca + asampajañña), 273. Description of it in detail at Sumaṅgalavilāsinī I 183f. = Sammohavinodanī 347f., where given as fourfold, viz. sātthaka°, sappāya°, gocara°, asammoha°, with examples. Often combined with sati, with which almost synonymous, e.g. At Dīgha Nikāya I 63; Aṅguttara Nikāya I 43; II 44f.; V 115, 118.

:: Sampajāna (adjective) [saṁ + pajāna, cf. pajānāti; Buddhist Hybrid Sanskrit samprajāna, Mahāvastu I 206; II 360] thoughtful, mindful, attentive, deliberate, almost synonymous with sata, mindful Dīgha Nikāya I 37; II 94f.; Sutta-Nipāta 413, 931; Itivuttaka 10, 42; Puggalapaññatti 25; Dīgha Nikāya III 49, 58, 221, 224f.; Aṅguttara Nikāya IV 47f., 300f., 457f.; Mahāniddesa 395; Cullaniddesa §141. sampajāna-kārin acting with consideration or full attention Dīgha Nikāya I 70; II 95, 292; Aṅguttara Nikāya II 210; V 206; Sammohavinodanī 347f.; Sumaṅgalavilāsinī I 184f.; sampājana-musāvāda deliberate lie Vinaya IV 2; Itivuttaka 18; Dīgha Nikāya III 45; Aṅguttara Nikāya I 128; IV 370; V 265; Jātaka I 23.

:: Sampajānāti [saṁ + pajānāti] to know Saṁyutta Nikāya V 154; Sutta-Nipāta 1055; Cullaniddesa §655.

:: Sampajjalita (adjective) [saṁ + pajjalita] in flames, ablaze Aṅguttara Nikāya IV 131; Vinaya I 25; Dīgha Nikāya I 95; II 335; Jātaka I 232; Milindapañha 84.

:: Sampajjati [saṁ + pajjati]
1. to come to, to fall to; to succeed, prosper Jātaka I 7; II 105.
2. to turn out, to happen, become Dīgha Nikāya I 91, 101, 193, 239; Peta Vatthu Commentary 192.
preterit sampādi Dīgha Nikāya II 266, 269, — past participle sampanna. — causative sampādeti.
[BD]: got a jump on

:: Sampakampati [saṁ + pakampati] to tremble, to be shaken Vinaya I 12; Dīgha Nikāya II 12, 108; Majjhima Nikāya I 227; III 120. — causative sampakampeti to shake Dīgha Nikāya II 108.

:: Sampakkhandana (neuter) [saṁ + pakkhandana] aspiration Milindapañha 34f.

:: Sampakkhandati [saṁ + pakkhandati, cf. Buddhist Hybrid Sanskrit sampraskandati Mahāvastu II 157] to aspire to, to enter into Milindapañha 35.

:: Sampakopa [saṁ + pakopa] indignation Dhammasaṅgani 1060.

:: Sampalibhagga [past participle of next] broken up Saṁyutta Nikāya I 123.

:: Sampalibhañjati [saṁ + pari + bhañj] to break, to crack Majjhima Nikāya I 234; Saṁyutta Nikāya I 123; past participle sampalibhagga.

:: Sampalibodha [saṁ + palibodha] hindrance, obstruction Nettipakaraṇa 79.

:: Sampalimaṭṭha [saṁ + palimaṭṭha] touched, handled, blotted out, destroyed Saṁyutta Nikāya IV 168f. = Jātaka III 532 = Visuddhimagga 36.

:: Sampaliveṭheti [saṁ + paliveṭheti] to wrap up, envelop; °eyya Aṅguttara Nikāya IV 131 (kāyaṁ).

:: Sampaliveṭhita (adjective) [saṁ + paliveṭhita] wrapped up, enveloped Majjhima Nikāya I 281.

:: Sampamaddati [saṁ + pamaddati] to crush out Milindapañha 403.

:: Sampamathita [saṁ + pamathita] altogether crushed or overwhelmed Jātaka VI 189.

:: Sampamodati [saṁ + pamodati] to rejoice Vimāna Vatthu 368, — past participle sampamodita.

:: Sampamodita [saṁ + pamodita] delighted, rejoicing Saddhammopāyana 301.

:: Sampamūḷha (adjective) [saṁ + pamūḷha] confounded Sutta-Nipāta 762.

:: Sampanna [past participle of sampajjati]
1. successful, complete, perfect Vinaya II 256; sampannaveyyākaraṇa a full explanation Sutta-Nipāta 352.
2. endowed with, possessed of, abounding in Vinaya I 17; Sutta-Nipāta 152, 727 (ceto-vimutti°); Jātaka I 421; vijjācaraṇasampanna full of wisdom and goodness Dīgha Nikāya I 49; Sutta-Nipāta 164; often used as first part of a compound, e.g. sampannavijjācaraṇa Dhammapada 144; Dhammapada III 86; sampannasīla virtuous Itivuttaka 118; Dhammapada 57; sampannodaka abounding in water Jātaka IV 125.
3. sweet, well cooked Vinaya II 196; Milindapañha 395.

:: Sampaphulla (adjective) [saṁ + pa + phulla] blooming, blossoming Saddhammopāyana 245.

:: Samparāya [from saṁ + parā + i] future state, the next world Vinaya II 162; Aṅguttara Nikāya III 154; IV 284f.; Dīgha Nikāya II 240; Saṁyutta Nikāya I 108; Sutta-Nipāta 141, 864, Jātaka I 219; III 195; Milindapañha 357; Dhammapada II 50.

:: Samparāyika (adjective) [from samparāya] belonging to the next world Vinaya I 179; III 21; Dīgha Nikāya II 240; III 130; Aṅguttara Nikāya III 49, 364; IV 285; Majjhima Nikāya I 87; Itivuttaka 17, 39; Jātaka II 74.

:: Sampareta (adjective) [saṁ + pareta] surrounded, beset with Jātaka II 317; III 360 = Saṁyutta Nikāya I 143.

:: Samparibhinna (adjective) [saṁ + paribhinna] broken up Jātaka VI 113 (°gatta).

:: Samparikaḍḍhati [saṁ + parikaḍḍhati] to pull about, drag along Majjhima Nikāya I 228.

:: Samparikantati [saṁ + parikantati] to cut all round Majjhima Nikāya III 275. (Trenckner reads sampakantati.)

:: Samparikiṇṇa [saṁ + parikiṇṇa] surrounded by Vinaya III 86; Milindapañha 155.

:: Samparitāpeti [saṁ + paritāpeti] to make warm, heat, scourge Majjhima Nikāya I 128, 244 = Saṁyutta Nikāya IV 57.

:: Samparivajjeti [saṁ + parivajjeti] to avoid, shun Saddhammopāyana 52, 208.

:: Samparivatta (adjective) [saṁ + parivatta] rolling about Dhammapada 325.

:: Samparivattaka (adjective) [saṁ + parivattaka] rolling about grovelling Jātaka II 142 (turning somersaults); Dhammapada II 5, 12; Milindapañha 253, 357; samparivattakaṁ (adverb) in a rolling about manner Majjhima Nikāya II 138; samparivattakaṁ-samparivattakaṁ continually turning (it) Vinaya I 50.

:: Samparivattati [saṁ + parivattati] to turn, to roll about; present participle samparivattamāna Jātaka I 140; past participle samparivatta. causative samparivatteti [cf. Buddhist Hybrid Sanskrit °parivartayati to wring one's hands Divyāvadāna 263] to turn over in one's mind, to ponder over Saṁyutta Nikāya V 89.

:: Samparivāreti [saṁ + parivāreti] to surround, wait upon, attend on Jātaka I 61; preterit 3rd plural samparivāresuṁ Jātaka I 164; gerund samparivārayitvā Jātaka I 61; °etvā (the same) Jātaka VI 43, 108. cf. sampavāreti.

:: Samparivāsita see parivāsita.

:: Sampasāda [saṁ + pasāda] serenity, pleasure Dīgha Nikāya II 211, 222; Aṅguttara Nikāya II 199; Majjhima Nikāya II 262.

:: Sampasādana [saṁ + pasādana] (neuter) tranquillizing Dīgha Nikāya I 37; Dhammasaṅgani 161; Milindapañha 34; Visuddhimagga 156; as 170 (in the description of the second jhāna); happiness, joy Buddhavaṁsa I 35.

:: Sampasādaniya (adjective) [saṁ + pasādaniya] leading to serenity, inspiring faith Dīgha Nikāya III 99f. (the S. Suttanta), 116.

:: Sampasāreti [saṁ + pasāreti] to stretch out, to distract Visuddhimagga 365. — passive sampasāriyati Aṅguttara Nikāya IV 47; Milindapañha 297; as 376.

:: Sampasīdana (neuter) [from sampasīdati] becoming tranquillized Nettipakaraṇa 28.

:: Sampasīdati [saṁ + pasīdati] to be tranquillized, reassured Dīgha Nikāya I 106; Majjhima Nikāya I 101; Sumaṅgalavilāsinī I 275.

:: Sampassati [saṁ + passati] to see, behold; to look to, to consider; present participle sampassinto Vinaya I 42; Dīgha Nikāya II 285; sampassaṁ Dhammapada 290.

:: Sampatati [saṁ + patati] to jump about, to fly along or about Jātaka VI 528 (dumā dumaṁ); imperative, sampatantu, ibid. VI 448 (itarītaraṁ); present participle sampatanto flying to Jātaka III 491. Past participle sampatita.

:: Sampati [saṁ + paṭi; cf. Sanskrit samprati] now Milindapañha 87; sampatijāta, just born Dīgha Nikāya II 15 = Majjhima Nikāya III 123. cf. sampaṭike.

:: Sampatita [past participle of sampatati] jumping about Jātaka VI 507.

:: Sampatta [past participle of sampāpuṇāti] reached, arrived, come to, present Jātaka IV 142; Milindapañha 9, 66; Peta Vatthu Commentary 12; Paramatthajotikā I 142; Paramatthajotikā II 295; Saddhammopāyana 56.

:: Sampattakajāta merged in, given to Udāna 75 [read sammattaka (?)].

:: Sampatthanā (feminine) [saṁ + patthanā] entreating, imploring Dhammasaṅgani 1059.

:: Sampatti (feminine) [saṁ + patti2]
1. success, attainment; happiness, bliss, fortune (opposite vipatti) Aṅguttara Nikāya IV 26, 160; Visuddhimagga 58, 232; Jātaka IV 3 (dibba°); Sumaṅgalavilāsinī I 126; three attainments Jātaka I 105; Milindapañha 96; Dhammapada III 183 (manussa°, devaloka°, Nibbāna°); Nettipakaraṇa 126 (sīla°, samādhi°, paññā°; cf. sampadā); four Sammohavinodanī 439f. (gati°, upadhi°, kāla°, payoga°); six Jātaka I 105; nine Milindapañha 341.
2. excellency, magnificence Paramatthajotikā II 397; rūpasampatti beauty Jātaka III 187; IV 333.
3. honour Mahāvaṁsa 22, 48.
4. prosperity, splendour Jātaka IV 455; Mahāvaṁsa 38, 92; s. bhavaloko Paṭisambhidāmagga I 122. cf. samāpatti and sampadā.

:: Sampaṭicchana (neuter) [from sampaṭicchati] acceptance, agreement as 332; Paramatthajotikā II 176 ("sādhu"); Visuddhimagga 21; Saddhammopāyana 59, 62.

:: Sampaṭicchati [saṁ + paṭicchati] to receive, accept Jātaka I 69; III 351; Mahāvaṁsa 6, 34; ovādaṁ s. to comply with an admonition Jātaka III 52; sādhū ti s. to say "well" and agree Jātaka II 31; Milindapañha 8. Causative II sampaṭicchāpeti Jātaka VI 336.

:: Sampaṭiggaha [saṁ + paṭiggaha] summing up, agreement Paramatthajotikā I 100.

:: Sampaṭike (adverb) [locative from saṁ + paṭi + ka] now Jātaka IV 432 (= sampati, idāni commentary).

:: Sampaṭinipajjā (feminine) [saṁ + paṭi + nipajjā] squatting down, lying down Therīgāthā Commentary 111.

:: Sampaṭisaṅkhā deliberately Saṁyutta Nikāya II 111; contracted from gerund -°saṅkhāya.

:: Sampaṭivedha [saṁ + paṭivedha] penetration Nettipakaraṇa 27, 41, 42, 220.

:: Sampaṭivijjhati [saṁ + paṭivijjhati] to penetrate; passive sampaṭivijjhiyati Nettipakaraṇa 220.

:: Sampavaṇṇita (adjective) [saṁ + pa + vaṇṇita] described, praised Jātaka VI 398.

:: Sampavaṅka (adjective) [perhaps saṁ + pari + anka2, contracted to *payyaṅka > *pavaṅka] intimate, friend Dīgha Nikāya II 78; Saṁyutta Nikāya I 83, 87; Puggalapaññatti 36.

:: Sampavaṅkatā (feminine) [from last] connection, friendliness, intimacy Saṁyutta Nikāya I 87; Aṅguttara Nikāya III 422 (pāpa° and kalyāṇa°); IV 283f.; V 24, 199; Dhammasaṅgani 1326; Puggalapaññatti 20, 24; as 394. cf. anu° Vinaya II 88.

:: Sampavattar [saṁ + pavattar] an instigator Aṅguttara Nikāya III 133.

:: Sampavatteti [saṁ + pavatteti] to produce, set going Aṅguttara Nikāya III 222 (saṁvāsaṁ); Mahāvaṁsa 23, 75.

:: Sampavāreti [saṁ + pavāreti; cf. Buddhist Hybrid Sanskrit saṁpravārayati Divyāvadāna 285, 310, etc.; Avadāna-śataka I 90; Mahāvastu III 142] to cause to accept, to offer, to regale, serve with; gerund sampavāretvā Vinaya I 18; II 128; Dīgha Nikāya I 109; preterit sampavāresi Dīgha Nikāya II 97.

:: Sampavāti [saṁ + pavāti] to blow, to be fragrant Majjhima Nikāya I 212; Jātaka VI 534; Vimāna Vatthu 343 (= Vimāna Vatthu 8432).

:: Sampavāyana (neuter) [from last] making fragrant Vimāna Vatthu 344.

:: Sampavāyati [saṁ + pavāyati] to make fragrant, Vimāna Vatthu 816, 8432; Vimāna Vatthu 344.

:: Sampavedhati [saṁ + pavedhati] to be shaken violently, to be highly affected Vinaya I 12; Dīgha Nikāya II 12, 108; Majjhima Nikāya I 227; Therīgāthā 231; Jātaka I 25; Saṁyutta Nikāya IV 71. — causative sampavedheti to shake violently Dīgha Nikāya II 108; Majjhima Nikāya I 253; Mahāniddesa 316, 371 (past participle °pavedhita).

:: Sampavedhin to be shaken Sutta-Nipāta 28; Milindapañha 386.

:: Sampayāta [saṁ + payāta] gone forth, proceeded Dhammapada 237.

:: Sampayāti [saṁ + payāti] to proceed, to go on; infinitive sampayātave Sutta-Nipāta 834; past participle sampayāta.

:: Sampayoga [saṁ + payoga] union, association Vinaya I 10; Saṁyutta Nikāya V 421; Sumaṅgalavilāsinī I 96, 260.

:: Sampayojeti [saṁ + payojeti]
1. to associate (with) Vinaya II 262; Majjhima Nikāya II 5.
2. to quarrel Vinaya II 5; Saṁyutta Nikāya I 239, — past participle sampayutta.

:: Sampayutta [saṁ + payutta] associated with, connected Dhammasaṅgani 1; Kathāvatthu 337; as 42. -°paccaya the relation of association (opposite vippayutta°) Visuddhimagga 539; Sammohavinodanī 206; Tikapaṭṭhāna 6, 20, 53, 65, 152f.; Dukapaṭṭhāna 1f.

:: Sampādaka [from sampādeti] one who obtains Milindapañha 349.

:: Sampādana (neuter) [from sampādeti] effecting, accomplishment Nettipakaraṇa 44; preparing, obtaining Jātaka I 80.

:: Sampādeti [causative of sampajjati]
1. to procure, obtain Vinaya I 217; II 214; ekavacanaṁ s. to be able to utter a single word Jātaka II 164; kathaṁ s. to be able to talk Jātaka II 165; dohaḷe s. to satisfy the longing Mahāvaṁsa 22, 51.
2. to strive, to try to accomplish one's aim Dīgha Nikāya II 120; Saṁyutta Nikāya II 29

:: Sampāka [saṁ + pāka]
1. what is cooked, a cooked preparation, concoction Vinaya II 259 (maṁsa° etc.); Vimāna Vatthu 435 (kola°); Vimāna Vatthu 186.
2. ripeness, development Jātaka VI 236.

:: Sampāleti [saṁ + pāleti] to protect Jātaka IV 127.

:: Sampāpaka (adjective) [from sampāpeti] causing to obtain, leading to, bringing Jātaka III 348; VI 235.

:: Sampāpana (neuter) [from sampāpuṇāti] reaching, getting to Milindapañha 355, 356 (tīra°).

:: Sampāpuṇāti [saṁ + pāpuṇāti] to reach, attain; to come to, meet with; preterit sampāpuṇi Jātaka I 67; II 20; past participle sampatta. — causative sampāpeti to bring, to make attain Visuddhimagga 303.

:: Sampāruta [saṁ + pāruta] (quite) covered Majjhima Nikāya I 281.

:: Sampāta [saṁ + pāta] falling together, concurrence, collision Itivuttaka 68; kukkuṭasampāta neighbouring, closely adjoining (yasmā gāmā nikkhamitvā kukkuṭo padasā va aññaṁ gāmaṁ gacchati, ayaṁ kukkuṭasampāto ti vuccati) Vinaya IV 63, 358; kukkuṭasampātaka lying close together (literal like a flock of poultry) Aṅguttara Nikāya I 159. cf. the similar sannipāta.

:: Sampāyati [deivation not clear; Kern, Toevoegselen I 62 = sampādayati; but more likely = sampāyāti, i.e. sam + pa + ā + yā] to be able to explain (Sumaṅgalavilāsinī I 117: sampādetvā kathetuṁ sakkuṇoti), to agree, to come to terms, succeed Dīgha Nikāya I 26; II 284; Majjhima Nikāya I 85, 96, 472; II 157; Aṅguttara Nikāya V 50; Saṁyutta Nikāya IV 15, 67; V 109; Vinaya II 249 (cf. page 364); preterit sampāyāsi Majjhima Nikāya I 239. cf. sampayāti.

:: Sampha (adjective/noun) [not clear, if and how connected with Sanskrit śaśpa, grass. The Buddhist Hybrid Sanskrit has sambhinna-pralāpa for sampha-ppalāpa] frivolous; neuter frivolity, foolishness; only in connection with expressions of talking, as samphaṁ bhāsati to speak frivolously Aṅguttara Nikāya II 23; Sutta-Nipāta 158; samphaṁ giraṁ bhikkhus Jātaka VI 295; samphaṁ palapati Tikapaṭṭhāna 167f. Also in compounds °palāpa frivolous talk Dīgha Nikāya I 4; III 69, 82, 175, 269; Aṅguttara Nikāya I 269f., 298; II 60, 84, 209; III 254, 433; IV 248; V 251f., 261f.; Tikapaṭṭhāna 168, 281; Sumaṅgalavilāsinī I 76; °palāpin talking frivolously Dīgha Nikāya I 138; III 82; Aṅguttara Nikāya I 298; Puggalapaññatti 39, 58.

:: Samphala (adjective) [saṁ + phala] abounding in fruits Saṁyutta Nikāya I 70; 90 = Itivuttaka 45.

:: Samphassa [saṁ + phassa] contact, reaction Vinaya I 3; Aṅguttara Nikāya II 117; Dīgha Nikāya II 62; Majjhima Nikāya I 85; Jātaka I 502; kāya-s. the touch of the skin Dīgha Nikāya II 75; cakkhu-, sota-, ghāna-, jivhā-, kāya-, and mano-s. Dīgha Nikāya II 58, 308; Saṁyutta Nikāya IV 68f.; Sammohavinodanī 19.

:: Samphulla (adjective) [saṁ + phulla] full-blown Jātaka VI 188.

:: Samphusanā (feminine) [saṁ + phusanā] touch, contact Therīgāthā 367; Dhammasaṅgani 2, 71.

:: Samphusati [saṁ + phusati] to touch, to come in contact with; present participle samphussaṁ Itivuttaka 68; present participle medium samphusamāna Sutta-Nipāta 671; Cullaniddesa §199 (reads samphassamāna, where the same passage at Majjhima Nikāya I 85 has rissamāna); preterit samphusi Dīgha Nikāya II 128; infinitive samphusituṁ Sutta-Nipāta 835; Dīgha Nikāya II 355; past participle samphuṭṭha.

:: Samphusitatta (neuter) [abstract from samphusita] the state of having been brought into touch with Dhammasaṅgani 2, 71.

:: Samphuṭṭha [past participle of samphassati] touched Saṁyutta Nikāya IV 97; Avesta 103; Itivuttaka 68.

:: Sampiṇḍana (neuter) [from saṁ + piṇḍ°] combining, connection, addition Visuddhimagga 159 (of "ca"); Paramatthajotikā I 228 (the same); as 171.

:: Sampiṇḍeti [saṁ + piṇḍeti] to knead or ball together, combine, unite Visuddhimagga 159; Paramatthajotikā I 125, 221, 230; as 177; past participle sampiṇḍita.

:: Sampiṇḍita [past participle of sampiṇḍeti] brought together, restored Jātaka I 230; compact, firm Jātaka V 89.

:: Sampiya (adjective) [saṁ + piya] friendly; sampiyena by mutual consent, in mutual love Sutta-Nipāta 123, 290.

:: Sampiyāyanā (feminine) [saṁ + piyāyanā] intimate relation, great fondness Jātaka III 492.

:: Sampiyāyati [saṁ + piyāyati] to receive with joy, to treat kindly, address with love Jātaka III 482; present participle sampiyāyanto Jātaka I 135; sampiyāyamāna (the same) fondling, being fond of Dīgha Nikāya II 223; Jātaka I 191, 297, 361; II 85; Dhammapada II 65. Preterit 3rd plural sampiyāyiṁsu Jātaka VI 127.

:: Sampīḷa (neuter) [saṁ + pīḷa, cf. pīḷā] trouble, pain; asampīḷaṁ free from trouble Milindapañha 351.

:: Sampīḷeti [saṁ + pīḷeti] to press, to pinch, to worry Vinaya III 126; past participle sampīḷita.

:: Sampīḷita [past participle of sampīḷeti] troubled; as neuter, worry, trouble Milindapañha 368.

:: Sampīṇeti [saṁ + pīṇeti] to satisfy, gladden, please; preterit 2nd singular sampesi Jātaka III 253; gerund sampīṇayitvā Dāṭhāvaṁsa IV 11.

:: Sampucchati [saṁ + pucchati] to Anglo-Saxon Dīgha Nikāya I 116; gerund sampuccha having made an appointment with Saṁyutta Nikāya I 176.

:: Sampuṇṇa (sampūrṇa) filled, full Sutta-Nipāta 279; Buddhavaṁsa II 119 = Jātaka I 20; Mahāvaṁsa 22, 60.

:: Sampupphita [saṁ + pupphita] in full bloom Peta Vatthu IV 12 (= niccaṁ pupphita Peta Vatthu Commentary 275).

:: Sampurekkharoti [saṁ + purakkharoti] to honour Majjhima Nikāya II 169.

:: Sampuṭa [cf. saṁ + puṭa (lexicographical Sanskrit sampuṭa "round box") and Buddhist Hybrid Sanskrit sampuṭa in meaning "añjali" at Divyāvadāna 380, in phrase kṛta-kara-sampuṭaḥ] the hollow of the hand (in posture of veneration), in pāṇi° Mahāvaṁsa 37, 192, i.e. Cūḷavaṁsa (ed. Geiger) page 15.

:: Sampuṭita [saṁ + puṭita = phuṭita, cf. Buddhist Hybrid Sanskrit sampuṭaka Mahāvastu II 127] shrunk, shrivelled Majjhima Nikāya I 80.

:: Sampūjeti [saṁ + pūjeti] to venerate Mahāvaṁsa 30, 100.

:: Sampūreti [saṁ + pūreti] passive pūriyati° to be filled, ended; preterit sampūri (māso, "it was a full month since ...") Jātaka IV 458.

:: Samubbahati [saṁ + ubbahati2] to carry Dāṭhāvaṁsa III 3; V 35; present participle samubbahanto Jātaka VI 21 (making display of).

:: Samubbhūta [saṁ + ud + bhūta] borne from, produced from Dāṭhāvaṁsa II 25.

:: Samuccaya [saṁ + uccaya] collection, accumulation Jātaka II 235 (the signification of the particle vā); Paramatthajotikā II 266 (the same). — samuccaya-kkhandhaka the third section of Cullavagga Vinaya II 38-72.

:: Samucchaka see samuñchaka.

:: Samucchati [derivation and meaning uncertain; Windisch, Buddha's Geburt, page 39, note 1 derives it from saṁ + mucchati. cf. Geiger, Pāḷi Grammar §157] to be consolidated, to arise samucchissatha (conditional) Dīgha Nikāya II 63.

:: Samuccheda [saṁ + uccheda] cutting off, abolishing, giving up Majjhima Nikāya I 360; Paramatthajotikā I 142; sammā s. Paṭisambhidāmagga I 101; °pahāna relinquishing by extirpation Visuddhimagga 5; Paramatthajotikā II 9; °maraṇa dying by extirpation (of saṁsāra) Visuddhimagga 229; °visuddhi Paṭisambhidāmagga II 3; °suññaṁ Paṭisambhidāmagga II 180.

:: Samucchindati [saṁ + ucchindati] to extirpate, abolish, spoil, give up Dīgha Nikāya I 34; II 74; Majjhima Nikāya I 101f., 360; Jātaka IV 63. Past participle samucchinna.

:: Samucchinna [saṁ + ucchinna] cut off, extirpated Dīgha Nikāya I 34.

:: Samucchita [saṁ + mucchita] infatuated Saṁyutta Nikāya I 187; IV 71; Theragāthā 1219. It is better to read pamucchita at all passages.

:: Samucita [saṁ + ucita, past participle of uc to be pleased] suitable Vinaya IV 147 (must mean something else here, perhaps "hurt," or "frightened") Dāṭhāvaṁsa V 55.

:: Samudaya [saṁ + udaya]
1. rise, origin Dīgha Nikāya I 17; II 33, 308; III 227; Aṅguttara Nikāya I 263 (kamma°); Vinaya I 10; Sutta-Nipāta 135; Itivuttaka 16 (samuddaya metri causā) etc. dukkha° the origin of ill, the second ariya-sacca, e.g. Dīgha Nikāya III 136; Aṅguttara Nikāya I 177; Visuddhimagga 495 (where samudaya is explained in its parts as saṁ + u + aya); Sammohavinodanī 124.
2. bursting forth, effulgence (pabhā°) Jātaka I 83.
3. produce, revenue Dīgha Nikāya I 227.

:: Samudayati see samudeti.

:: Samudācarati [saṁ + ud + ācarati]
1. to be current, to be in use Majjhima Nikāya I 40 (= kāya-vacī-dvāraṁ sampatta s. Papañcasūdanī I 182).
2. to occur to, to befall, beset, assail Majjhima Nikāya I 109, 112, 453; Saṁyutta Nikāya II 273; Itivuttaka 31; Visuddhimagga 343.
3. to behave towards, to converse with (instrumental), to address Vinaya I 9; Dīgha Nikāya II 154, 192; Aṅguttara Nikāya III 124, 131; IV 415, 440; V 103; Jātaka I 192.
4. to practise Jātaka II 33 (preterit °ācariṁsu).
5. to claim, to boast of Vinaya III 91, — past participle samudāciṇṇa.

:: Samudācaritatta (neuter) [abstract from samudācarita, past participle of samudācarati] practice Milindapañha 59.

:: Samudācāra [saṁ + ud + ācāra] behaviour, practice, habit, familiarity Jātaka IV 22; Paramatthajotikā II 6; as 392; Peta Vatthu Commentary 279.

:: Samudāciṇṇa [past participle of samudācarati] practised, indulged in Jātaka II 33; Tikapaṭṭhāna 320.

:: Samudāgacchati [saṁ + udāgacchati] to result, rise; to be got, to be at hand Dīgha Nikāya I 116; Majjhima Nikāya I 104, — past participle samudāgata.

:: Samudāgama [saṁ + ud + āgama] beginning Jātaka I 2.

:: Samudāgata [past participle of samudāgacchati] arisen, resulted; received Saṁyutta Nikāya II 24; Sutta-Nipāta 648 (= āgata commentary).

:: Samudāhāra [saṁ + udāhāra, cf. Buddhist Hybrid Sanskrit samudāhāra Divyāvadāna 143] talk, conversation Milindapañha 344; piya° Aṅguttara Nikāya V 24, 27, 90, 201, 339; Therīgāthā Commentary 226.

:: Samudānaya (adjective) [gerund of samudāneti] to be procured or attained Jātaka III 313 (su°).

:: Samudāneti [saṁ + ud + āneti; cf. Buddhist Hybrid Sanskrit samudānayati Divyāvadāna 26, 50, 490; Avadāna-śataka I 199] to collect procure, attain, get Majjhima Nikāya I 104; Sutta-Nipāta 295, — past participle °ānīta.

:: Samudānīta [past participle of samudāneti, cf. Buddhist Hybrid Sanskrit samudānīta Mahāvastu I 231] collected, procured Jātaka IV 177.

:: Samudāvaṭa [saṁ + ud + āvaṭa? Better read as saṁ + udāvatta] restrained as 75.

:: Samudāya [from saṁ + ud + ā + i] multitude, quantity Vimāna Vatthu 175; the whole Vimāna Vatthu 276.

:: Samudda [cf. Vedic samudra, from saṁ + udra, water] a (large) quantity of water, e.g. the Ganges; the sea, the ocean Dīgha Nikāya I 222; Majjhima Nikāya I 493; Aṅguttara Nikāya I 243; II 48f.; III 240; Dīgha Nikāya III 196, 198; Saṁyutta Nikāya I 6, 32, 67; Jātaka I 230; IV 167, 172; Dhammapada 127; Mahāniddesa 353; Paramatthajotikā II 30; Peta Vatthu Commentary 47, 104, 133, 271; explained by adding sāgara, Saṁyutta Nikāya II 32; four oceans Saṁyutta Nikāya II 180, 187; Therīgāthā Commentary 111. Often characterized as mahā° the great ocean, e.g. Vinaya II 237; Aṅguttara Nikāya I 227; II 55; III 52; IV 101; Paramatthajotikā II 371; Dhammapada III 44. Eight qualities: Aṅguttara Nikāya IV 198, 206; popular etymology Milindapañha 85f. (viz. "yattakaṁ udakaṁ tattakaṁ loṇaṁ," and vice versa); the eye etc. (the senses), an ocean which engulfs all beings Saṁyutta Nikāya IV 157 (samudda = mahā udakarāsi). — cf. sāmuddika.

-akkhāyikā (feminine) tales about the origin of the sea, cosmogony Vinaya I 188; Majjhima Nikāya I 513f.; Dīgha Nikāya I 8; Sumaṅgalavilāsinī I 91;
-ṭṭhaka situated in the ocean Jātaka VI 158;
-vīci a wave of the ocean Visuddhimagga 63.

:: Samuddaya metri causā instead of samudaya Itivuttaka 16, 52.

:: Samuddharana (neuter) [saṁ + uddharaṇa] pulling out, salvation Milindapañha 232.

:: Samuddharati [saṁ + uddharati] to take out or away; to lift up, carry away, save from; preterit samuddhari Jātaka VI 271; samuddhāsi (preterit thus read instead of samuṭṭhāsi) Jātaka V 70.

:: Samuddhaṭa [saṁ + uddhaṭa] pulled out, eradicated Mahāvaṁsa 59, 15; Jātaka VI 309; Saddhammopāyana 143.

:: Samudeti [saṁ + udeti] to arise; present samudayati (varia lectio samudīyati) Saṁyutta Nikāya II 78; samudeti Aṅguttara Nikāya III 338; past participle samudita.

:: Samudikkhati [saṁ + udikkhati] to behold Therīgāthā Commentary 147 (Apadāna verse 52).

:: Samudita [saṁ + udita1]
1. Arisen Dāṭhāvaṁsa V 4.
2. excited Saṁyutta Nikāya I 136.
3. united Vimāna Vatthu 321.

:: Samudīraṇa (neuter) [saṁ + udīraṇa in meaning udīreti 1] moving Majjhima Nikāya I 119; Dīgha Nikāya I 76; Visuddhimagga 365; as 307.

:: Samudīrita [saṁ + udīrita] uttered Jātaka VI 17.

:: Samugga [Classical Sanskrit samudga] a box, basket Jātaka I 265, 372, 383; Milindapañha 153, 247; Saddhammopāyana 360 (read samuggābhaṁ). Samugga-jātaka the 436th Jātaka Jātaka III 527f. (called Karaṇḍaka-Jātaka ibid.; V 455).

:: Samuggahīta [past participle of samuggaṇhāti] seized, taken up Sutta-Nipāta 352, 785, 801, 837, 907; Mahāniddesa 76, 100, 193.

:: Samuggama [saṁ + uggama] rise, origin Sammohavinodanī 21 (twofold, of the khandhas).

:: Samuggaṇhāti [saṁ + uggaṇhati] to seize, grasp, embrace; gerund samuggahāya Sutta-Nipāta 797; Mahāniddesa 105, — past participle samuggahīta.

:: Samuggata [saṁ + uggata] arisen Vimāna Vatthu 280; Jātaka IV 403 (text samuggagata).

:: Samugghāta [saṁ + ugghāta; Buddhist Hybrid Sanskrit samudghāṭa Lalitavistara 36, 571] uprooting, abolishing, removal Dīgha Nikāya I 135; Majjhima Nikāya I 136; Aṅguttara Nikāya II 34; III 407; V 198; Saṁyutta Nikāya II 263; III 131; IV 31; Vinaya I 107, 110; Jātaka III 397.

:: Samugghātaka (adjective) [from last] removing Milindapañha 278.

:: Samugghātita [past participle of samugghāteti, see samūhanati] abolished, completely removed; neuter abstract °tta Milindapañha 101.

:: Samuggirati [saṁ + uggirati] to throw out, eject Vimāna Vatthu 199; to cry a loud Dāṭhāvaṁsa V 29.

:: Samujjala (adjective) [saṁ + ujjala] resplendent Jātaka I 89, 92 (pañcavaṇṇa-vattha°). raṁsi-jāla° resplendent with the blaze of rays Vimāna Vatthu 12, 14, 166.

:: Samujju (adjective) [saṁ + uju] straightforward, perfect Sutta-Nipāta 352; Saṁyutta Nikāya IV 196 (text saṁmuju).

:: Samukkaṁsati [saṁ + ukkaṁsati] to extol, to praise Sutta-Nipāta 132, 438; Majjhima Nikāya I 498, — past participle samukkaṭṭha.

:: Samukkaṭṭha [saṁ + ukkaṭṭha] exalted Aṅguttara Nikāya IV 293; Theragāthā 632.

:: Samukkācanā = ukkācanā Vibhaṅga 352; Visuddhimagga 23.

:: Samukkheṭita [saṁ + ukkheṭita] despised, rejected Vinaya III 95; IV 27.

:: Samullapana (neuter) [saṁ + ullapana] talking (with), conversation Paramatthajotikā II 71.

:: Samullapati [saṁ + ullapati] to talk, converse Vinaya III 187; Peta Vatthu Commentary 237; present participle samullapanto Jātaka III 49.

:: Samullāpa [= samullapana] conversation, talk Milindapañha 351.

:: Samunna [saṁ + unna] moistened, wet, immersed Saṁyutta Nikāya IV 158; cf. the similar passage Aṅguttara Nikāya II 211 with reference to taṇhā as a snare (pariyonaddha).

:: Samunnameti [saṁ + unnameti] to raise, elevate, Theragāthā 29.

:: Samuñchaka (adjective) [saṁ + uncha + ka] only as neuter adverb °ṁ gleaning, (living) by gleaning Saṁyutta Nikāya I 19; Jātaka IV 466 (°ṁ carati).

:: Samupabbūḷha [saṁ + upa + viyūḷha] set up; heaped, massed, in full swing (of a battle), crowded Majjhima Nikāya I 253; Dīgha Nikāya II 285; Saṁyutta Nikāya I 98; Milindapañha 292; Jātaka I 89.

:: Samupagacchati [saṁ + upagacchati] to approach Milindapañha 209.

:: Samupajaneti [saṁ + upa + janeti] to produce; °janiyamāna (present participle passive) Nettipakaraṇa 195.

:: Samupama [saṁ + upama] resembling Mahāvaṁsa 37, 68; also samūpama Jātaka I 146; V 155; VI 534.

:: Samuparūḷha [saṁ + uparūḷha] ascended Dāṭhāvaṁsa IV 42.

:: Samupasobhita [saṁ + upasobhita] adorned Milindapañha 2.

:: Samupaṭṭhahati [saṁ + upaṭṭhahati] to serve, help; present samupaṭṭhāti Saddhammopāyana 283; preterit samupaṭṭhahi Mahāvaṁsa 33, 95.

:: Samupādika being on a level with the water Milindapañha 237 (Trenckner conjectures samupodika). The better reading, however, is samupp°, sama = peace, quiet, thus "producing quiet," calm.

:: Samupāgacchati [saṁ + upāgacchati] to come to; preterit samupāgami Mahāvaṁsa 36, 91; past participle samupāgata.

:: Samupāgata [saṁ + upāgata] come to, arrived at Mahāvaṁsa 37, 115; 38, 12; Jātaka VI 282; Saddhammopāyana 324.

:: Samupeta [saṁ + upeta] endowed with, Milindapañha 352.

:: Samuppajjati [saṁ + uppajjati] to arise, to be produced Saṁyutta Nikāya IV 218; past participle samuppanna.

:: Samuppanna [saṁ + uppanna] arisen, produced, come about Sutta-Nipāta 168, 599; Dhammasaṅgani 1035.

:: Samuppatti (feminine) origin, arising Saṁyutta Nikāya IV 218.

:: Samuppāda [saṁ + uppāda] origin, arising, genesis, coming to be, production Vinaya II 96; Saṁyutta Nikāya III 16f.; Itivuttaka 17; Aṅguttara Nikāya III 406 (dhamma°); Jātaka VI 223 (anilūpama-samuppāda, varia lectio -°samuppāta, "swift as the wind"); Visuddhimagga 521 (sammā and saha uppajjati = samuppāda). cf. paṭicca°.

:: Samupphosita [saṁ + ud + phosita] sprinkled Jātaka VI 481.

:: Samuppilava (adjective) [from saṁ + uppilavati] jumping or bubbling up Sutta-Nipāta 670 (°āso nominative plural).

:: Samussaya [saṁ + ud + śri, cf. Buddhist Hybrid Sanskrit samucchraya "body," Divyāvadāna 70 = Avadāna-śataka I 162]
1. Accumulation, complex Aṅguttara Nikāya II 42 = Itivuttaka 48; Itivuttaka 34; bhassasamuccaya, grandeloquence Sutta-Nipāta 245;
2. complex form, the body Dīgha Nikāya II 157 = Saṁyutta Nikāya I 148; Vimāna Vatthu 3512 (= sarīra Vimāna Vatthu 164); Dhammapada 351; Theragāthā 202 ("confluence," i.e. of the five factors, translation); Therīgāthā 22, 270; Dhammapada IV 70; Therīgāthā Commentary 98, 212; rūpasamussaya the same Therīgāthā 102; cf. samuccaya.

:: Samussāhita [saṁ + ussāhita] instigated Vimāna Vatthu 105.

:: Samussāpita [saṁ + ussāpita] lifted, raised Jātaka III 408.

:: Samusseti [saṁ + ud + śri] to raise, lift up, potential samusseyya Aṅguttara Nikāya I 199 (here = to be grandeloquent), — past participle samussita.

:: Samussita [saṁ + ussita]
1. elevated, erected Jātaka III 497.
2. Arrogant, proud, haughty Dhammapada 147 (interpreted at Dhammapada III 109 as "compounded," i.e. the body made up of 300 bones); Aṅguttara Nikāya I 199; Paramatthajotikā II 288 (°ṁ bhassaṁ high and mighty talk).

:: Samuttarati [saṁ + uttarati] to pass over Milindapañha 372.

:: Samuttejaka (adjective) [from samuttejeti] instigating, inciting, gladdening Majjhima Nikāya I 146; Aṅguttara Nikāya II 97; IV 296, 328; V 155; Saṁyutta Nikāya V 162; Itivuttaka 107.

:: Samuttejeti [saṁ + ud + tij] to excite, gladden, to fill with enthusiasm Vinaya I 18; Dīgha Nikāya I 126. cf. Buddhist Hybrid Sanskrit samuttejayati, e.g. Divyāvadāna 80.

:: Samuṭṭhahati [saṁ + uṭṭhahati] to rise up, to originate; present samuṭṭhāti Vinaya V 1; preterit samuṭṭhahi Mahāvaṁsa 28, 16, — past participle samuṭṭhita. — causative samuṭṭhāpeti to raise, to originate, set on foot Jātaka I 144, 191, 318.

:: Samuṭṭhāna (neuter) [saṁ + uṭṭhāna] rising origination, cause; as adjective (—°) arising from Aṅguttara Nikāya II 87; Dhammasaṅgani 766f., 981, 1175; Milindapañha 134, 302, 304; Jātaka I 207; IV 171; Paramatthajotikā I 23, 31, 123; Visuddhimagga 366.

:: Samuṭṭhānika (adjective) [from samuṭṭhāna] originating as 263.

:: Samuṭṭhāpaka (feminine °ikā) [from samuṭṭhāpeti] occasioning, causing as 344; Vimāna Vatthu 72.

:: Samuṭṭhita [past participle of samuṭṭhahati] arisen, originated, happened, occurred Jātaka II 196; Dhammasaṅgani 1035.

:: Samuyyuta [saṁ + uyyuta] energetic, devoted Vimāna Vatthu 6333; Vimāna Vatthu 269.

:: Samūha [from saṁ + vah, uh] multitude, mass, aggregation Nettipakaraṇa 195; Peta Vatthu Commentary 49, 127, 157 (= gaṇa), 200 (the same).

:: Samūhanati [saṁ + ūhanati2] to remove, to abolish Vinaya I 110; Dīgha Nikāya I 135f. (°hanissati); II 91 = Saṁyutta Nikāya V 432; Majjhima Nikāya I 47; II 193; Saṁyutta Nikāya V 76; Jātaka I 374 = Sutta-Nipāta 360; Sutta-Nipāta 14, 369, 1076; sikkhāpadaṁ Vinaya III 23; Dīgha Nikāya II 154; uposathāgāraṁ to discontinue using a Vihāra as an Uposathāgāra Vinaya I 107; sīmaṁ to remove the boundary Vinaya I 110. Present also samūhanti Saṁyutta Nikāya III 156; potential samūhaneyya Vinaya I 110; imperative samūhantu Dīgha Nikāya II 154; and °ūhanatu Milindapañha 143; gerund samūha nitvā Majjhima Nikāya I 47; Vinaya I 107; a° Majjhima Nikāya III 285; infinitive samugghātuṁ Mahāvaṁsa 37, 32; gerundive samūhantabba Vinaya I 107. — causative II samugghātāpeti to cause to be removed, i.e. to put to death Milindapañha 193; samūhanāpeti Milindapañha 142. Past participle samūhata and (causative) samugghātita.

:: Samūhata [past participle of samūhanati] taken out, removed Dīgha Nikāya I 136; Saṁyutta Nikāya III 131; Theragāthā 604; Dhammapada 250; Sutta-Nipāta 14, 360; Itivuttaka 83; Jātaka IV 345 (Kern, wrongly, "combined").

:: Samūhatatta (neuter) [abstract from samūhata] abolition Majjhima Nikāya III 151.

:: Samūheti [causative of saṁ + uh = vah] to gather, collect Mahāvaṁsa 37, 245.

:: Samūlaka (adjective) [sa3 + mūla + ka] including the root Therīgāthā 385; Therīgāthā Commentary 256.

:: Samūpasanta [saṁ + upasanta] is varia lectio for su-vūpasanta (?) "calmed," at Paramatthajotikā I 21.

:: Saṁ° (indeclinable) [prefix; Indo-Germanic °sem one; one and the same, cf. Greek ὁμαλός even, ἅμα at one, ὁμός together; Sanskrit sama even, the same; samā in the same way; Avesta hama same = Gothic sama, samaϸ together; Latin simul (= simultaneous), similis "re-sembling." Also Sanskrit sa (= sa2) together = Greek ἁ°, ἀ° (e.g. ἅκοιτις); Avesta ha-; and samyak towards one point = Pāḷi sammā. — analogously to Latin semel "once," simul, we find sa° as numeral base for "one" in Vedic sakṛt "once" = Pāḷi sakid (and sakad), sahasra 1000 = Pāḷi sahassa, and in adverb sadā "always," literally "in one"] prefix, implying conjunction and completeness. saṁ° is after vi° (19%) the most frequent (16%) of all Pāḷi prefixes. Its primary meaning is "together" (cf. Latin con°); hence arises that of a closer connection or a more accentuated action than that expressed by the simple verb (intensifying = thoroughly, quite), or noun. Very often merely pleonastic, especially in combination with other prefixes (e.g. sam-anu°, sam-ā°, sam-pa°). In meaning of "near by, together" it is opposed to para°; as modifying prefix it is contrary to abhi° and (more frequently) to vi° (e.g. saṁvadati > vivadati), whereas it often equals pa° (e.g. pamodati > sammodati), with which it is often combined as sampa°; and also abhi° (e.g. abhivaḍḍhati > saṁvaḍḍhati), with which often combined as abhisaṁ-. — Buddhaghosa and Dhammapāla explain saṁ° by sammā (Paramatthajotikā II 151; Paramatthajotikā I 209: so read for samā āgatā), suṭṭhu (see e.g. santasita, santusita), or sa mantā (= altogether; Paramatthajotikā II 152, 154), or (dogmatically) sakena santena samena (Paramatthajotikā I 240), or as "saṁyoga" Visuddhimagga 495. — In combination with y we find both saṁy° and saññ°. The usual conṭracted form before r is sā°.

:: Saṁhanana (neuter) [from saṁhanati] joining together, closing Dīgha Nikāya I 11; Jātaka VI 65.

:: Saṁhanati and Saṁhanti [saṁ + han]
1. to join together, reach to Jātaka V 372.
2. to suppress, allay, destroy Aṅguttara Nikāya IV 437 (kaṇḍuṁ), — past participle saṁhata.

:: Saṁhara [from saṁ + hṛ] collecting; dus° hard to collect Vinaya III 148; Jātaka IV 36 (here as dussaṅghara, on which see Kern, Toevoegselen I 121).

:: Saṁharaṇa (neuter) [from saṁharati] collecting, gathering Dāṭhāvaṁsa V 33. cf. upa° and saṅgharaṇa.

:: Saṁharati [saṁ + harati]
1. to collect fold up Vinaya I 46; II 117, 150; Majjhima Nikāya III 169; Jātaka I 66, 422; Dāṭhāvaṁsa IV 12; Peta Vatthu Commentary 73.
2. to draw together Vinaya II 217.
3. to gather up, take up Paramatthajotikā II 369 (rūpaṁ).
4. to heap up Peta Vatthu IV 141 (saṁharimha = sañcinimha Peta Vatthu Commentary 279). — asaṁhāriya (gerundive) which cannot be destroyed (see also saṁhīra) Saṁyutta Nikāya V 219. Causative II °harāpeti to cause to collect to make gather or grow Vinaya IV 259 (lomāni), 260 (the same). — passive saṁhīrati (q.v.), — past participle saṁhata. cf. upa°.

:: Saṁhasati [saṁ + hasati] to laugh with Majjhima Nikāya II 223.

:: Saṁhata1 [past participle of saṁ + han] firm, compact Milindapañha 416; Saddhammopāyana 388.

:: Saṁhata2 [past participle of saṁ + hṛ] Sumaṅgalavilāsinī I 280; see vi°.

:: Saṁhāni (feminine) [saṁ + hāni] shrinking, decrease, dwindling away Dīgha Nikāya II 305 = Majjhima Nikāya I 49 = Saṁyutta Nikāya II 2 = Dhammasaṅgani 644; as 328. cf. parihāni.

:: Saṁhāra [from saṁ + hṛ] abridgment, compilation Peta Vatthu Commentary 114. cf. upa°.

:: Saṁhāraka [saṁ + hāra + ka] drawing together, a collector Saṁyutta Nikāya II 185 = Itivuttaka 17. sabba° a kind of mixed perfume Jātaka VI 336.

:: Saṁhārima (adjective) [from saṁ + hṛ] movable Visuddhimagga 124; a° Vinaya IV 272.

:: Saṁhita [past participle of sandahati] connected, equipped with, possessed of Dīgha Nikāya I 5; Majjhima Nikāya II 202; Saṁyutta Nikāya I 103; Dhammapada 101 (gāthā anattha-pada°). Often as attha° endowed with profit, bringing advantage, profitable Dīgha Nikāya I 189; Saṁyutta Nikāya II 223; IV 330; V 417; Aṅguttara Nikāya III 196f.; V 81; Sutta-Nipāta 722. cf. upa°.

:: Saṁhīra and Saṁhāriya [gerund of saṁharati] that which can be restrained, conquerable Theragāthā 1248; Jātaka V 81.
— a° immovable, unconquerable Saṁyutta Nikāya I 193; Vinaya II 96; Aṅguttara Nikāya IV 141f.; Theragāthā 649; Sutta-Nipāta 1149; Jātaka IV 283. See also asaṁhāriya.

:: Saṁhīrati [passive of saṁharati] to be drawn away or caught in (locative) Majjhima Nikāya III 188f. (paccuppannesu dhammesu); as 420 (the same); Jātaka III 333.

:: Saṁhīyati see sandhīyati.

:: Saṁrakkhati [saṁ + rakkhati] to guard, ward off Saddhammopāyana 364.

:: Saṁrambha [saṁ + *rambha, from rabh, as in rabhasa (q.v.)] impetuosity, rage Dāṭhāvaṁsa IV 34. This is the Sanskritic form for the usual Pāḷi sārambha.

:: Saṁrāga [saṁ + rāga] passion Jātaka IV 22. cf. sārāga.

:: Saṁroceti [saṁ + roceti] to find pleasure in, only in preterit (poetical) samarocayi Sutta-Nipāta 290, 306, 405; Jātaka IV 471.

:: Saṁrūhati [saṁ + rūhati] to grow Jātaka IV 429 (= vaḍḍhati).

:: Saṁrūḷha [past participle of saṁrūhati] grown together, healed Jātaka III 216; V 344.

:: Saṁsad (feminine) [from saṁ + sad] session, assembly; locative saṁsati Jātaka III 493 (= parisamajjhe commentary), 495

:: Saṁsaddati [saṁ + śabd] to sound, in definition of root kitt at Dhatupāṭha 579; Dhātum 812.

:: Saṁsagga [from saṁ + sṛj] contact, connection, association Vinaya III 120; Aṅguttara Nikāya III 293f. (°ārāmatā); IV 87f., 331; Itivuttaka 70; Jātaka I 376; IV 57; Milindapañha 386; Cullaniddesa §137; Sammohavinodanī 340 (an-anulomika°); Peta Vatthu Commentary 5 (pāpamitta°). — Two kinds of contact at Cullaniddesa §659: by sight (dassana°) and by hearing (savaṇa°). — pada° contact of two words, "sandhi" Mahāniddesa 139; Cullaniddesa §137 (for iti); Paramatthajotikā II 28. — a° Saṁyutta Nikāya II 202; Milindapañha 344. -°jāta one who has come into contact Sutta-Nipāta 36.

:: Saṁsandanā (feminine) [from saṁsandati]
1. (literal) coming together Jātaka VI 414 (varia lectio for Text saṁsandita).
2. (figurative) import, application, reference, conclusion (literal "flowing together") Tikapaṭṭhāna 264. opamma° application of a simile, "tertium comparationis" Visuddhimagga 326; Sumaṅgalavilāsinī I 127. diṭṭha° (pucchā) a question with reference to observation Cullaniddesa sub voce pucchā; as 55.

:: Saṁsandati [saṁ + syand, cf. Buddhist Hybrid Sanskrit śaṁsyandati Avadāna-śataka II 142f., 188] to run together, to associate Dīgha Nikāya I 248; II 223; Saṁyutta Nikāya II 158 = Itivuttaka 70; Saṁyutta Nikāya IV 379; Puggalapaññatti 32. — causative saṁsandeti to put together; unite, combine Jātaka I 403; V 216; Milindapañha 131; Dhammapada II 12; IV 51.

:: Saṁsanna [past participle of saṁsīdati or saṁsandati] depressed, exhausted Dhammapada 280 (= osanna Dhammapada III 410: see ossanna).

:: Saṁsappa (adjective) [from saṁ + sṛp] creeping Aṅguttara Nikāya V 289.

:: Saṁsappaniyapariyāya , the creeping exposition, a discussion of the consequences of certain kinds of kamma, Aṅguttara Nikāya V 288f.

:: Saṁsappati [saṁ + sappati] to creep along, to crawl, move Aṅguttara Nikāya V 289; Vimāna Vatthu 278; Dhammapada IV 49.

:: Saṁsappin (adjective) = saṁsappa Aṅguttara Nikāya IV 172.

:: Saṁsaraṇa (neuter) [from saṁ + sṛ]
1. moving about, running; °lohita blood in circulation (opposite sannicita°) Visuddhimagga 261; Paramatthajotikā I 62; Sammohavinodanī 245.
2. a movable curtain, a blind that can be drawn aside Vinaya II 153.
[BD]: screen

:: Saṁsarati [saṁ + sarati, of sṛ] to move about continuously, to come again and again Jātaka I 335.
2. to go through one life after the other, to transmigrate Dīgha Nikāya I 14; Sumaṅgalavilāsinī I 105; present participle saṁsaranto (and saṁsaraṁ) Saṁyutta Nikāya III 149; IV 439; Itivuttaka 109; Peta Vatthu Commentary 166; medium saṁsaramāna Vimāna Vatthu 197; gerund °saritvā Saṁyutta Nikāya III 212; Puggalapaññatti 16, — past participle saṁsarita and saṁsita.

:: Saṁsarita [past participle of saṁsarati] transmigrated Dīgha Nikāya II 90; Aṅguttara Nikāya II 1; Therīgāthā 496. a° Majjhima Nikāya I 82.

:: Saṁsati [Vedic śaṁsati, cf. Avesta saṁhaiti to proclaim, Latin censeo = censure; Old-Bulgarian qom to say] to proclaim, point out Jātaka V 77; VI 533; potential saṁse Jātaka VI 181; preterit asaṁsi Jātaka III 420; IV 395; V 66; and asāsī (Sanskrit aśaṁsīt) Jātaka III 484. cf. abhi°.

:: Saṁsatta [past participle of saṁ + sañj] adhering, clinging Dīgha Nikāya I 239 (paramparā°).

:: Saṁsaṭṭha [past participle of saṁ + sṛj]
1. mixed with (instrumental), associating with, joined Majjhima Nikāya I 480 (opposite vi°); Aṅguttara Nikāya III 109, 116, 258f., 393; Peta Vatthu Commentary 47.
2. living in society Vinaya I 200; II 4; IV 239, 294; Dīgha Nikāya II 214; Kathāvatthu 337 = as 42; Dhammasaṅgani 1193; Jātaka II 105; as 49, 72.
— a° not given to society Majjhima Nikāya I 214; Saṁyutta Nikāya I 63; Milindapañha 244; Visuddhimagga 73.

:: Saṁsava [from saṁ + sru] flowing Vimāna Vatthu 227.

:: Saṁsavaka [from saṁsava] name of a Hell Vimāna Vatthu 5212, cf. Vimāna Vatthu 226f.

:: Saṁsaya [cf. Vedic saṁśaya] doubt Aṅguttara Nikāya II 24; Cullaniddesa §660 (= vicikicchā etc.); Milindapañha 94; Dhammasaṅgani 425.

:: Saṁsayita (neuter) [past participle of saṁsayati = saṁ + seti of śi; in meaning = saṁsaya] doubt Dāṭhāvaṁsa I 50.

:: Saṁsādeti causative of saṁsīdati (q.v.).

:: Saṁsādiyā (feminine) [cf. Sanskrit syavaṁ-sātikā, on which see Kern, Toevoegselen II 62, sub voce] a kind of inferior rice Jātaka VI 530.

:: Saṁsāmeti [causative of saṁ + śam] literally "to smoothe," to fold up (one's sleeping mat), to leave (one's bed), in phrase senāsanaṁ saṁsāmetvā Vinaya II 185; IV 24; Majjhima Nikāya I 457; Saṁyutta Nikāya III 95, 133; IV 288.

:: Saṁsāra [from saṁsarati]
1. rebirth, literally faring on Dīgha Nikāya I 54; II 206 (here = existence); Majjhima Nikāya I 81 (saṁsārena suddhi); Saṁyutta Nikāya II 178f.; Aṅguttara Nikāya I 10; II 12 = 52; Sutta-Nipāta 517; Dhammapada 60; Jātaka I 115; Peta Vatthu II 1311; Visuddhimagga 544 (in detail), 578, 603 (°assa kāraka); Peta Vatthu Commentary 63, 243. For description of saṁsāra (its endlessness and inevitableness) see e.g. Saṁyutta Nikāya II 178, 184f., 263; III 149f.; Sammohavinodanī 134 (anta-virahita) and anamatagga (to which add references Sammohavinodanī 45, 182, 259, 260).
2. moving on, circulation: vacī° exchange of words Aṅguttara Nikāya I 79.

-cakka [cf. Buddhist Hybrid Sanskrit saṁsāra-cakra] the wheel of transmigration Visuddhimagga 198, 201; Vimāna Vatthu 105 = Peta Vatthu Commentary 7;
-dukkha the ill of transmigration Visuddhimagga 531; Sammohavinodanī 145, 149;
-bhaya fear of transmigration Sammohavinodanī 199;
-sāgara the ocean of transmigration Jātaka III 241.

:: Saṁsāveti [from saṁ + sru] to cause to flow together, to pour into (locative), to put in Jātaka V 268 (= pakkhipati commentary).

:: Saṁsāyati [saṁ + sāyati, which stands for sādati (of svad to sweeten). On y < d cf. khāyita < khādita and saṅkhāyita] to taste, enjoy Jātaka III 201 (preterit samasāyisuṁ: so read for samāsāsisuṁ).

:: Saṁseda [saṁ + seda] sweat, moisture Majjhima Nikāya I 73; Therīgāthā Commentary 185.

-ja [cf. Buddhist Hybrid Sanskrit saṁsvedaja Divyāvadāna 627] born or arisen from moisture Dīgha Nikāya III 230; Milindapañha 128; Paramatthajotikā I 247; Sammohavinodanī 161.

:: Saṁseva (adjective) [from saṁ + sev] associating Aṅguttara Nikāya II 245; V 113f. (sappurisa° and asappurisa°); Milindapañha 93.

:: Saṁsevanā (feminine) [from saṁsevati] associating Dhammasaṅgani 1326 = Puggalapaññatti 20.

:: Saṁsevā (feminine) [from saṁseva] worshipping, attending Milindapañha 93 (sneha°).

:: Saṁsevin (adjective) = saṁseva Jātaka I 488.

:: Saṁsevita [saṁ + sevita] frequented, inhabited Jātaka VI 539.

:: Saṁsibbita [past participle of saṁ + sibbati] entwined Visuddhimagga 1; Milindapañha 102, 148; Dhammapada III 198.

:: Saṁsiddhi (feminine) [saṁ + siddhi] success Dhatupāṭha 420.

:: Saṁsijjhati [saṁ + sidh] to be fulfilled Saddhammopāyana 451.

:: Saṁsita1 = saṁsarita Jātaka V 56 (cira-ratta° = carita anuciṇṇa commentary).

:: Saṁsita2 [past participle of saṁ + śri] dependent Saddhammopāyana 306.

:: Saṁsīda [from śaṁsīdati] sinking (down) Saṁyutta Nikāya IV 180 (varia lectio saṁsāda).

:: Saṁsīdana (neuter) [from saṁsīdati] = saṁsīda Theragāthā 572 (ogha°).

:: Saṁsīdati [saṁ + sad]
1. to sink down, to lose heart Dīgha Nikāya I 248; Aṅguttara Nikāya III 89 = Puggalapaññatti 65; Theragāthā 681; Jātaka II 330.
2. to be at an end (said of a path, magga) Vinaya III 131; Saṁyutta Nikāya I 1. — causative saṁsādeti:
1. to get tired, give out Majjhima Nikāya I 214; Aṅguttara Nikāya I 288.
2. to drop, fail in Aṅguttara Nikāya IV 398 (pañhaṁ, i.e. not answer).
3. to place Sumaṅgalavilāsinī I 49.

:: Saṁsīna [saṁ + sīna, past participle of śṛ to crush, Sanskrit śīrṇa] fallen off, destroyed Sutta-Nipāta 44 (°patta without leaves = patita-patta commentary).

:: Saṁsuddha (adjective) [saṁ + suddha] pure Dīgha Nikāya I 113; Sutta-Nipāta 372, 1107; Mahāniddesa 289; Cullaniddesa §661; Jātaka I 2.

-gahaṇika of pure descent Dīgha Nikāya I 113; Sumaṅgalavilāsinī I 281.

:: Saṁsuddhi (feminine) [saṁ + suddhi] purification Sutta-Nipāta 788; Mahāniddesa 84.

:: Saṁsumbhati [saṁ + sumbhati] to beat Jātaka VI 53, 88 (°amāna).

:: Saṁsūcaka (adjective) [from saṁsūceti] indicating Vimāna Vatthu 244, 302.

:: Saṁsūceti [saṁ + sūcay°, denominative from sūci] to indicate, show, betray Dāṭhāvaṁsa V 50; Sumaṅgalavilāsinī I 311.

:: Saṁvacana (neuter) [saṁ + vacana] sentence as 52.

:: Saṁvacchara [saṁ + vacchara; cf. Vedic saṁvatsara] a year Dīgha Nikāya II 327; Aṅguttara Nikāya II 75; IV 139, 252f.; Dhammapada 108; Jātaka II 80; Saddhammopāyana 239; nominative plural saṁvaccharāni Jātaka II 128.

:: Saṁvadana (neuter) [from saṁvadati] a certain magic act performed in order to procure harmony Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 96; cf. Dialogues of the Buddha I 23.

:: Saṁvadati [saṁ + vadati] to agree Majjhima Nikāya I 500 (opposite vivadati).

:: Saṁvaddhana (neuter) [from saṁ + vṛdh] increasing causing to grow Jātaka IV 16.

:: Saṁvaḍḍha [past participle of saṁvaḍḍhati] grown up, brought up Dīgha Nikāya I 75; II 38; Peta Vatthu Commentary 66.

:: Saṁvaḍḍhati [saṁ + vaḍḍhati] to grow up; present participle °amāna (ddh) growing up, subsisting Jātaka I 189 (so far °vaṭṭ°). Causative °vaḍḍheti to rear, nourish, bring up Jātaka I 231 (present participle passive °vaḍḍhiyamāna).

:: Saṁvaṇṇana (neuter) [saṁ + vaṇṇana] praising praise Jātaka I 234.

:: Saṁvaṇṇeti [saṁ + vaṇṇeti] to praise Vinaya III 73f.; Jātaka V 292 (preterit 3rd plural °vaṇṇayuṁ). cf. Buddhist Hybrid Sanskrit saṁvarṇayati Divyāvadāna 115, — past participle saṁvaṇṇita.

:: Saṁvaṇṇita [past participle of saṁvaṇṇeti] praised, combined with sambhāvita honoured Majjhima Nikāya I 110; III 194, 223.

:: Saṁvara [from saṁ + vṛ] restraint Dīgha Nikāya I 57, 70, 89; II 281 (indriya°); III 130, 225; Aṅguttara Nikāya II 26; Saṁyutta Nikāya IV 189f.; Itivuttaka 28, 96, 118; Puggalapaññatti 59; Sutta-Nipāta 1034; Vinaya II 126, 192 (āyatiṁ saṁvarāya "for restraint in the future," in confession formula), Dhammapada 185; Nettipakaraṇa 192; Visuddhimagga 11, 44; Dhammapada III 238; IV 86 (°dvārāni). The fivefold saṁvara: sīla°, sati°, ñāṇa°, khanti°, viriya°, i.e. by virtue, mindfullness, insight, patience, effort as 351; as pātimokkha° etc. At Visuddhimagga 7; Sammohavinodanī 330f. -°vinaya norm of self-control, good conduct Paramatthajotikā II 8. cātuyāma°, Jātaka in discipline Majjhima Nikāya I 377.

:: Saṁvaraṇa (neuter) [from saṁ + vṛ] covering; obstruction Dhatupāṭha 274 (as definition of root val, i.e. vṛ).

:: Saṁvarati [saṁ + varati = vuṇāti 1] to restrain, hold; to restrain oneself Vinaya II 102 (potential °vareyyāsi); Milindapañha 152 (pāso na saṁvarati), — past participle saṁvuta.

:: Saṁvarī (feminine) [Vedic śarvarī from śarvara speckled; the Pāḷi form via sabbarī > sāvarī > saṁvarī] the night (poetical) Dīgha Nikāya III 196; Jātaka IV 441; V 14, 269; VI 243.

:: Saṁvasati [saṁ + vasati2] to live, to associate, cohabit with Aṅguttara Nikāya II 57; Vinaya II 237; Cullaniddesa §423; Puggalapaññatti 65; Dhammapada 167; Dīpavaṁsa X 8; Milindapañha 250. — causative °vāseti same meaning Vinaya IV 137. — cf. upa°.

:: Saṁvattanika (adjective) [from saṁvattati] conducive to, involving Aṅguttara Nikāya II 54, 65; Itivuttaka 82; Kathāvatthu 618; Jātaka I 275; Nettipakaraṇa 134 = Saṁyutta Nikāya V 371. As °iya at Peta Vatthu Commentary 205.

:: Saṁvattati [saṁ + vattati] to lead (to), to be useful (for) Aṅguttara Nikāya I 54, 58 (ahitāya dukkhāya); Vinaya I 10 = Saṁyutta Nikāya V 421; Itivuttaka 71f.; Jātaka I 97; potential saṁvatteyya Vinaya I 13. — Often in phrase nibbidāya, virāgāya ... Nibbānāya saṁvattati e.g. Dīgha Nikāya I 189; II 251; III 130; Saṁyutta Nikāya V 80, 255; Aṅguttara Nikāya III 83, 326.

:: Saṁvaṭṭa (masculine and neuter) [saṁ + vaṭṭa1]
1. "rolling on or forward" (opposite vivaṭṭa "rolling back"), with reference to the development of the Universe and time (kappa) the ascending æon (vivaṭṭa the descending cycle), evolution Itivuttaka 99; Puggalapaññatti 60; Visuddhimagga 419; Saddhammopāyana 484, 485. -°vivaṭṭa a period within which evolution and dissolution of the world takes place, a complete world-cycle (see also vivaṭṭa) Dīgha Nikāya I 14; Aṅguttara Nikāya II 142; Itivuttaka 15, 99; Puggalapaññatti 60.

:: Saṁvaṭṭanika (adjective) [from saṁvaṭṭa(na)] turning to, being reborn Dīgha Nikāya I 17.

:: Saṁvaṭṭati [saṁ + vaṭṭati]
1. to be evolved, to be in a process of evolution (opposite vivaṭṭati in devolution) Dīgha Nikāya I 17; III 84, 109; Aṅguttara Nikāya II 142; Sumaṅgalavilāsinī I 110.
2. to fall to pieces, to come to an end (like the world's destruction), to pass away, perish, dissolve (intransitive) Jātaka III 75 (paṭhavī s.; varia lectio saṁvaddh°); Milindapañha 287 (ākāso °eyya). For saṁvaṭṭ° at Jātaka I 189 read saṁvaddh°.

:: Saṁvāsa [saṁ + vāsa2]
1. living with, co-residence Vinaya I 97; II 237; III 28; Aṅguttara Nikāya II 57f., 187; III 164f.; IV 172; Jātaka I 236; IV 317 (piya-saṁvāsaṁ vasi lived together in harmony); Sutta-Nipāta 283, 290, 335; Dhammapada 207, 302; Saddhammopāyana 435.
2. intimacy Jātaka II 39.
3. cohabitation, sexual intercourse Dīgha Nikāya I 97; Jātaka I 134; II 108; Paramatthajotikā II 355.

:: Saṁvāsaka (adjective) [from saṁvāsa] living together Vinaya II 162; III 173.

:: Saṁvāsiya [from saṁvāsa] one who lives with somebody Sutta-Nipāta 22; a°-bhāva impossibility to co-reside Milindapañha 249.

:: Saṁvāti [saṁ + vāyati2] to be fragrant Jātaka V 206 (cf. vv.ll. on page 203).

:: Saṁvedhita [saṁ + vyathita: see vyadhati] shaken up, confused, trembling Sutta-Nipāta 902.

:: Saṁvega [from saṁ + vij] agitation, fear, anxiety; thrill, religious emotion (caused by contemplation of the miseries of this world) Dīgha Nikāya III 214; Aṅguttara Nikāya I 43; II 33, 114; Saṁyutta Nikāya I 197; III 85; V 130, 133; Itivuttaka 30; Sutta-Nipāta 935; Jātaka I 138; Mahāniddesa 406; Visuddhimagga 135 = Paramatthajotikā I 235 (eight objects inducing emotion: birth, old age, illness, death, misery in the apāyas, and the misery caused by saṁsāra in past, future and present stages); Mahāvaṁsa 1, 4; 23, 62; Peta Vatthu Commentary 1, 22, 32, 39, 76.

:: Saṁvejana (adjective) [from saṁ + vij] agitating, moving Itivuttaka 30.

:: Saṁvejaniya (adjective) [from saṁvejana] apt to cause emotion Aṅguttara Nikāya II 120; Visuddhimagga 238. See also saṁvijjati1.

:: Saṁvejeti causative of saṁvijjati1 (q.v.).

:: Saṁvejita [past participle of saṁvejeti] stirred, moved, agitated Saṁyutta Nikāya I 197; Mahāniddesa 406.

:: Saṁvelleti [from saṁ + vell] to gather up, bundle together, fold up Visuddhimagga 327.

:: Saṁvelli (feminine) [saṁ + velli, cf. vellita] "that which is wound round," a loin cloth Jātaka V 306. As saṁvelliya at Vinaya II 137, 271.

:: Saṁvesanā (feminine) [from saṁveseti] lying down, being in bed, sleeping Jātaka VI 551f., 557.

:: Saṁveseti [causative of saṁvisati] to lead, conduct Aṅguttara Nikāya I 141; passive saṁvesiyati to be put to bed (applied to a sick person) Majjhima Nikāya I 88 = III 181; Dīgha Nikāya II 24. cf. abhi°.

:: Saṁveṭheti [saṁ + veṭheti] to wrap, stuff, tuck in Vinaya IV 40.

:: Saṁvibhajati [saṁ + vibhajati] to divide, to share, to communicate Dīgha Nikāya II 233; Milindapañha 94, 344; infinitive °vibhajituṁ Milindapañha 295; Dāṭhāvaṁsa V 54, — past participle saṁvibhatta. — causative °vibhājeti. Itivuttaka 65.

:: Saṁvibhatta [past participle of saṁvibhajati] divided, shared Theragāthā 9.

:: Saṁvibhāga [saṁ + vibhāga] distribution, sharing out Dīgha Nikāya III 191; Aṅguttara Nikāya I 92, 150; Itivuttaka 18f., 98, 102; Vimāna Vatthu 375; Milindapañha 94. — dāna° (of gifts) Jātaka V 331; Visuddhimagga 306.

:: Saṁvibhāgin (adjective) [from saṁvibhāga] generous, open-handed Saṁyutta Nikāya I 43 = Jātaka IV 110; V 397 (a°); Milindapañha 207.

:: Saṁvidahana (neuter) [for the usual °vidhāna] arrangement, appointment, provision Jātaka II 209; Sumaṅgalavilāsinī I 148; as 111. The word is peculiar to the commentary style.

:: Saṁvidahati [saṁ + vidahati] to arrange, appoint, fix, settle, provide, prepare Dīgha Nikāya I 61 (potential °eyyāma); preterit °vidahi Peta Vatthu Commentary 198; infinitive °vidhātuṁ Aṅguttara Nikāya II 35, and °vidahituṁ Vinaya I 287; gerund °vidhāya Vinaya IV 62f., 133; Mahāvaṁsa 17, 37, and °vidahitvā Vinaya I 287; III 53, 64; Jātaka I 59; V 46; also as causative formation °vidahetvāna Jātaka VI 301, — past participle saṁvidahita and saṁvihita.

:: Saṁvidahita [past participle of saṁvidahati] arranged Vinaya IV 64; Dhammapada I 397.

:: Saṁvidati [saṁ + vidati: see vindati] to know; gerund °viditvā Jātaka III 114; V 172, — past participle saṁvidita.

:: Saṁvidhāna (neuter) [from saṁvidahati] arranging, providing, arrangement Dīgha Nikāya I 135; Jātaka I 140 (rakkhā°).

:: Saṁvidhātar [agent noun from saṁvidahati] one who arranges or provides (cf. vidhātar) Dīgha Nikāya III 148.

:: Saṁvidhāvahāra [saṁvidhā (short gerund form) + avahāra] taking by arrangement, i.e. theft committed in agreement with others Vinaya III 53.

:: Saṁvidhāyaka (adjective) [saṁ + vidhāyaka] providing, managing; feminine °ikā Jātaka I 155.

:: Saṁvidita [past participle of saṁvidati] known Sutta-Nipāta 935.

:: Saṁvigga [past participle of saṁvijjati1] agitated, moved by fear or awe, excited, stirred Dīgha Nikāya I 50; II 240; Aṅguttara Nikāya II 115; Saṁyutta Nikāya IV 290; V 270; Jātaka I 59; Milindapañha 236; Peta Vatthu Commentary 31 (°hadaya).

:: Saṁvihita [past participle of saṁvidahati] arranged, prepared , provided Jātaka I 133 (°ārakkha i.e. protected); in compound su° well arranged or appointed, fully provided Dīgha Nikāya II 75; Majjhima Nikāya II 75; Sumaṅgalavilāsinī I 147, 182; a° unappointed Vinaya I 175; Visuddhimagga 37.

:: Saṁvijita [past participle of saṁvejeti] (medium) filled with fear or awe, made to tremble; (passive) felt, realized Sutta-Nipāta 935 (= saṁvejita ubbejita Mahāniddesa 406).

:: Saṁvijjati1 [Vedic vijate, vij; not as simple verb in Pāḷi] to be agitated or moved, to be stirred Aṅguttara Nikāya II 114; Itivuttaka 30. Past participle saṁvigga. — causative saṁvejeti Majjhima Nikāya I 253; Saṁyutta Nikāya I 141; Vinaya I 32; imperative °vejehi Saṁyutta Nikāya V 270; preterit °vejesi Milindapañha 236; infinitive °vejetuṁ Saṁyutta Nikāya I 197; ger °vejetvā Jātaka I 327; gerundive °vejanīya that which should cause awe, in °āni ṭhānāni places of pilgrimage Dīgha Nikāya II 140; Aṅguttara Nikāya I 36; II 120; Itivuttaka 30, — past participle saṁvijjita and °vejita.

:: Saṁvijjati2 [passive of saṁvindati] to be found, to exist, to be Dīgha Nikāya I 3; Vinaya II 122; Jātaka I 214 (°amāna); Peta Vatthu Commentary 153.

:: Saṁvilāpa [saṁ + vilāpa] noisy talk; figurative for thundering Saṁyutta Nikāya IV 289 (abbha°).
[BD]: shouting, yelling, screaming

:: Saṁvindati [saṁ + vindati] to find; present participle (a)saṁvindaṁ Theragāthā 717. — passive saṁvijjati (q.v.).

:: Saṁvirūhati [saṁ + virūhati] to germinate, to sprout Milindapañha 99, 125, 130, 375, — past participle saṁvirūḷha. — causative °virūheti to cause to grow, to nourish Jātaka IV 429.

:: Saṁvirūḷha (adjective) [past participle of saṁvirūhati] fully grown, healed up Jātaka II 117.

:: Saṁvisati [saṁ + visati] to enter; causative saṁveseti (q.v.). cf. abhisaṁvisati.

:: Saṁvissajjetar [saṁ + vissajjetar] one who appoints or assigns Sumaṅgalavilāsinī I 112.

:: Saṁvissandati [saṁ + vissandati] to overflow Majjhima Nikāya II 117; Milindapañha 36.

:: Saṁvījita [saṁ + vījita] fanned Dāṭhāvaṁsa V 18.

:: Saṁvohāra [saṁ + vohāra] business, traffic Vinaya III 239; Aṅguttara Nikāya II 187 = Saṁyutta Nikāya I 78; Aṅguttara Nikāya III 77; Paramatthajotikā II 471.

:: Saṁvohārati [denominative from saṁvohāra] to trade (with); present participle °vohāramāna [cf. Buddhist Hybrid Sanskrit saṁvyavahāramāna Divyāvadāna 259] Aṅguttara Nikāya II 188.

:: Saṁvossajjati see samavossajjati.

:: Saṁvuta [past participle of saṁvarati]
1. closed Dīgha Nikāya I 81.
2. tied up Jātaka IV 361.
3. restrained, governed, (self-)controlled, guarded Dīgha Nikāya I 250; III 48, 97; Saṁyutta Nikāya II 231; IV 351f.; Aṅguttara Nikāya I 7 (cittaṁ); II 25; III 387; Itivuttaka 96, 118; Sutta-Nipāta 340 (indriyesu); Dhammapada 340; Sumaṅgalavilāsinī I 181. Asaṁvuta unrestrained Saṁyutta Nikāya IV 70; Aṅguttara Nikāya III 387; Puggalapaññatti 20, 24; in phrase asaṁvuṭā lokantarikā andhakārā (the world-spaces which are dark and ungoverned, orderless, not supported, baseless Dīgha Nikāya II 12. — su° well controlled Vinaya II 213; IV 186; Saṁyutta Nikāya IV 70; Sutta-Nipāta 413; Dhammapada 8;

-atta self-controlled Saṁyutta Nikāya I 66;
-indriya having the senses under control Itivuttaka 91; Puggalapaññatti 35;
-kārin Majjhima Nikāya II 260.

:: Saṁvūḷha see saṁyūḷha.

:: Saṁyama (and saññama) [from saṁ + yam]
1. restraint, self-control, abstinence Saṁyutta Nikāya I 21, 169; Dīgha Nikāya I 53; Vinaya I 3; Aṅguttara Nikāya I 155f. (kāyena, vācāya, manasā); Dīgha Nikāya III 147; Itivuttaka 15 (-ññ-); Sutta-Nipāta 264, 655; Majjhima Nikāya II 101 (sīla°); Dhammapada 25 (saññama dama); Sumaṅgalavilāsinī I 160; Dhammapada II 255 (= catu-pārisuddhi-sīla); Sammohavinodanī 332.
2. restraint in giving alms saving (of money etc.), stinginess Vinaya I 272; Peta Vatthu II 711 (= saṅkoca Peta Vatthu Commentary 102).

:: Saṁyamana (neuter) [from saṁ + yam] fastening Jātaka V 202, 207.

:: Saṁyamanī (feminine) [from saṁyamana] a kind of ornament Jātaka V 202 (= maṇisuvaṇṇa-pavāḷa-rajata-mayāni pilandhanāni commentary).

:: Saṁyamati [saṁ + yamati] to practise self-control Saṁyutta Nikāya I 209 (pāṇesu ca saṁyamāmase, translation "if we can keep our hands off living things"), — past participle saṁyata. — causative saññāmeti to restrain Majjhima Nikāya I 365, 507; Dhammapada 37, 380. cf. paṭi°.

:: Saṁyata and Saññata [past participle of saṁyamati] literally drawn together; figurative restrained, self-controlled Dīgha Nikāya II 88; Saṁyutta Nikāya I 79; Sutta-Nipāta 88, 156, 716; Jātaka I 188; Vimāna Vatthu 3411; Milindapañha 213.

-atta having one's self restrained, self-controlled Saṁyutta Nikāya I 14 (for saya°); Sutta-Nipāta 216, 284 (-ññ-), 723; Peta Vatthu II 614 (-ññ-; = saññata-citta Peta Vatthu Commentary 98);
-ūru having the thighs pressed together, having firm thighs Jātaka V 89, 107 (-ññ-). 155 (-ññ-);
-cārin living in self-control Dhammapada 104 (-ññ-);
-pakhuma having the eyelashes close together Vimāna Vatthu 162.

:: Saṁyācikā (feminine) [collective abstract from saṁ + yāc] begging, what is begged; only in instrumental °āya (adverb) by begging together, by collecting voluntary offerings Vinaya III 144 (so read for °āyo), 149 (explained incorrectly as "sayaṁ yācitvā"); Jātaka II 282 (so read for °āyo).

:: Saṁyoga [from saṁ + yuj]
1. bond, fetter Majjhima Nikāya I 498; Saṁyutta Nikāya I 226; III 70; IV 36; Aṅguttara Nikāya IV 280 = Vinaya II 259 (opposite vi°); Sutta-Nipāta 522, 733; Dhammapada 384 (= kāmayogādayo saṁyogā Dhammapada IV 140).
2. union, association Jātaka III 12 (-ññ-); Visuddhimagga 495.
3. connection (within the sentence), construction Peta Vatthu Commentary 73 (accanta°), 135 (the same).

[Hard copy goes from 586 directly to 593; skips 587-592. Nothing is lost.]

:: Saṁyojana (neuter) [from saṁyuñjati] bond, fetter Saṁyutta Nikāya IV 163 etc.; especially the fetters that bind man to the wheel of rebirth Vinaya I 183; Saṁyutta Nikāya I 23; V 241, 251; Aṅguttara Nikāya I 264; III 443; IV 7f. (diṭṭhi°); Majjhima Nikāya I 483; Dhammapada 370; Itivuttaka 8 (taṇhā); Sutta-Nipāta 62, 74, 621; Jātaka I 275; II 22; Nettipakaraṇa 49; Dhammapada III 298; IV 49.
The ten fetters are
(1) sakkāyadiṭṭhi;
(2) vicikicchā;
(3) sīlabbataparāmāso;
(4) kāmacchando;
(5) vyāpādo;
(6) rūparāgo;
(7) arūparāgo;
(8) māno;
(9) uddhaccaṁ;
(10) avijjā.
The first three are the tīṇi saṁyojanāni e.g. Majjhima Nikāya I 9; Aṅguttara Nikāya I 231, 233; Dīgha Nikāya I 156; II 92f., 252; III 107, 132, 216; Saṁyutta Nikāya V 357, 376, 406; Puggalapaññatti 12, 15; Nettipakaraṇa 14; Dhammasaṅgani 1002; Sumaṅgalavilāsinī I 312. The seven last are the satta saṁyojanāni, Nettipakaraṇa 14. The first five are called orambhāgiyāni — e.g. Aṅguttara Nikāya I 232f.; II 5, 133; V 17; Dīgha Nikāya I 156; II 92, 252; Majjhima Nikāya I 432; Saṁyutta Nikāya V 61, 69; Therīgāthā 165; Puggalapaññatti 17. The last five are called uddhambhāgiyāni e.g. Aṅguttara Nikāya V 17; Saṁyutta Nikāya V 61, 69; Therīgāthā 167; Therīgāthā Commentary 159; Puggalapaññatti 22; Nettipakaraṇa 14, 49.
A different enumeration of the ten saṁyojanas, at Cullaniddesa §657 = Dhammasaṅgani 1113, 1463 (kāmarāga, paṭigha, māna, diṭṭhi, vicikicchā, sīlabbataparāmāsa, bhavarāga, issā, macchariya, avijjā); compare, however, Dhammasaṅgani 1002.
A different enumeration of seven saṁyojanas at Dīgha Nikāya III 254 and Aṅguttara Nikāya IV 7, viz. anunaya°, paṭigha°, diṭṭhi°, vicikicchā°, māna°, bhavarāga°, avijjā°. A list of eight is found at Majjhima Nikāya I 361f. cf. also ajjhatta-saṁyojano and bahiddhā-saṁyojano puggalo Aṅguttara Nikāya I 63f.; Puggalapaññatti 22; kiṁ-su-s° Saṁyutta Nikāya I 39 = Sutta-Nipāta 1108.

:: Saṁyojaniya (saññ°) (adjective) [from saṁyojana] connected with the saṁyojanas, favourable to the saṁyojanas, Aṅguttara Nikāya I 50; Saṁyutta Nikāya II 86; III 166f.; IV 89, 107; Dhammasaṅgani 584, 1125, 1462; as 49. Used as a noun, with dhammā understood, Sutta-Nipāta 363, 375.

:: Saṁyojita [past participle of saṁyojeti, causative of saṁyuñjati] combined, connected with, mixed with Jātaka I 269 (bhesajja°).

:: Saṁyuga (neuter) [from saṁ + yuj] harness Theragāthā 659.

:: Saṁyuñjati [saṁ + yuñjati] to connect, join with (instrumental), unite Saṁyutta Nikāya I 72. passive saṁyujjati Saṁyutta Nikāya III 70, — past participle saṁyutta. — causative saṁyojeti
1. to put together, to endow with Dīgha Nikāya II 355; Saṁyutta Nikāya V 354; Jātaka I 277.
2. to couple, to wed someone to (instrumental) Jātaka III 512 (dārena); IV 7 (the same), — past participle saṁyojita.

:: Saṁyuta (adjective) [saṁ + yuta, of yu] connected, combined Sutta-Nipāta 574 (-ññ-), 1026.

:: Saṁyutta [past participle of saṁyuñjati]
1. tied, bound, fettered Majjhima Nikāya III 275 (cammena); Saṁyutta Nikāya IV 163; Aṅguttara Nikāya IV 216 (saṁyojanena s. by bonds to this world); Sutta-Nipāta 194 (-ññ-), 300, 304; Itivuttaka 8; Saddhammopāyana 211.
2. connected with, mixed with (—°) Jātaka I 269 (visa°). — cf. paṭi°, vi°.

:: Saṁyūhati [saṁ + vyūhati] to form into a mass, to ball together, to conglomerate Aṅguttara Nikāya IV 137 (kheḷapiṇḍaṁ). Past participle saṁyūḷha.

:: Saṁyūḷha [past participle of saṁyūhati, cf. in similar meaning viyūḷha] massed, collected, put together, composed or gathered (like a bunch of flowers Dīgha Nikāya II 267 (gāthā); Majjhima Nikāya I 386; Sumaṅgalavilāsinī I 38 (spelled saṁvūḷha, i.e. saṁvyūḷha; varia lectio sañaḷha, i.e. sannaddha).

:: San1 [cf. Vedic śvā, genitive śunaḥ; Avesta spā, Greek κύων; Latin canis, Old-Irish cū, Gothic hunds = hound] a dog; nominative singular sā Dīgha Nikāya I 166 = Majjhima Nikāya I 77; Saṁyutta Nikāya I 176; III 150; Kathāvatthu 336. For other forms of the same base see suvāṇa.

:: San2 (= saṁ) accusative of sa4.

:: Sanacca (neuter) [sa3 + nacca] dancing (party) Vinaya II 267.

:: Sanantana (adjective) [for sanātana (cf. purātana); Indo-Germanic °seno = Greek ἕνος old; Sanskrit sanaḥ in old times; Avesta hana old, Latin seneo, senex ("senile"), senatus; Gothic sineigs old; Old-Irish sen old] primeval, of old; for ever, eternal Dīgha Nikāya II 240, 244; Saṁyutta Nikāya I 189 (cf. Kindred Sayings I 321: porāṇaka, santānaṁ vā paṇḍitānaṁ dhamma); Dhammapada I 51.

:: Sanati see saṇati.

:: Sanābhika (adjective) [sa3 + nābhi + ka] having a nave (of a wheel) Dīgha Nikāya II 17, 172; Aṅguttara Nikāya II 37; at both places combined with sa-nemika "with a felly" (i.e. complete).

:: Sanāmika (adjective) [sa3 + nāma + ika] having a name, called Buddhavaṁsa II 194 = Jātaka I 28.

:: Sanda [cf. Sanskrit sāndra]
1. (adjective) thick, dense; in -°cchāya giving dense shade Saṁyutta Nikāya IV 194; Jātaka I 57, 249; Sumaṅgalavilāsinī I 209.
2. (thick) wood, forest; in -°vihāra dwelling in the wood, life as a hermit Theragāthā 688.

:: Sandahana (neuter) [from saṁ + dhā] applying, placing (an arrow) on the string Milindapañha 352.
[BD: Stringing the bo]

:: Sandahati [saṁ + dahati1] to put together, to connect, to fit, to arrange Jātaka IV 336; Mahāvaṁsa 7, 18; present participle medium sandahamāna as 113; gerund sandahitvā Jātaka IV 336; and sandhāya literally after putting on Jātaka IV 258 (the arrow onto the bow); figurative with reference to, concerning Majjhima Nikāya I 503; Jātaka I 203, 274; II 177; Peta Vatthu Commentary 87, 89, 110; towards Jātaka I 491; III 295. Past participle sandhīyate [and sandhiyyate] to be put together, to be self-contained Puggalapaññatti 32; to be connected Paramatthajotikā II 376, 572; to reflect upon, to resent Sutta-Nipāta 366; to be reconciled Jātaka II 114, — past participle saṁhita.

:: Sandamānikā (feminine) [from syand] a chariot Vinaya III 49; IV 339; Sumaṅgalavilāsinī I 82; Paramatthajotikā I 50; Visuddhimagga 255.

:: Sandambhita [from Sanskrit sandarbhati] is Kern's proposed reading for santhambhita at Jātaka VI 207.

:: Sandana1 (neuter) trappings Dīgha Nikāya II 188 (read sandāna?).

:: Sandana2 [cf. Vedic syandana] a chariot Mahāvaṁsa 21, 25; Dīpavaṁsa XIV 56; Vimāna Vatthu 641; Jātaka IV 103; V 264; VI 22.

:: Sandassaka [from sandassati, causative of sandissati] instructing Majjhima Nikāya I 145; Aṅguttara Nikāya II 97; IV 296; Saṁyutta Nikāya V 162; Itivuttaka 107; Milindapañha 373.

:: Sandassana showing Jātaka I 67.

:: Sandati [syand; Dhatupāṭha 149: passāvane] to flow Dīgha Nikāya II 128, 129 (preterit sandittha); Jātaka I 18; VI 534 (varia lectio sikandati = siyandati?); Peta Vatthu II 104 (= pavatteti Peta Vatthu Commentary 143). — causative sandāpeti to cause to flow Milindapañha 122, — past participle sanna. cf. vissandati and vissandaka.

:: Sandāleti [saṁ + dāleti] to break; gerund sandālayitvāna Sutta-Nipāta 62.

:: Sandāna (neuter) [saṁ + dāna, from dā to bind: see dāma], a cord, tether, fetter Dīgha Nikāya II 274; Theragāthā 290; Dhammapada 398; Sutta-Nipāta 622; Jātaka II 32; Udāna 77 (text sandhāna); Dhammapada IV 161.

:: Sandeha [saṁ + deha]
1. Accumulation; the human body Dhammapada 148.
2. doubt Milindapañha 295.

:: Sandesa [Sanskrit sandeśa] news, message Mahāvaṁsa 18, 13.

:: Sandhamati [saṁ + dhamati] to blow, to fan Jātaka I 122. Past participle sandhanta.

:: Sandhana (neuter) [saṁ + dhana] property, belongings Majjhima Nikāya II 180.

:: Sandhanta [past participle of sandhamati] blown, smelted (of gold) Aṅguttara Nikāya I 253.

:: Sandhāna (neuter) [from saṁ + dhā]
1. uniting, conciliation, friendship Sumaṅgalavilāsinī I 74; as 113.
2. bond, fetter Udāna 77 (read sandāna?).

:: Sandhāpana (neuter) [from sandhāpeti, causative of sandahati] combination Vimāna Vatthu 349.

:: Sandhāraka (adjective) [from sandhāreti] checking, restraining Visuddhimagga 205.

:: Sandhārana (neuter) [from sandhāreti] checking Milindapañha 352.

:: Sandhāreti [saṁ + dhāreti]
1. to hold, bear, carry Jātaka III 184.
2. to hold up, support Jātaka IV 167.
3. to curb, restrain, check Vinaya II 212; Jātaka II 26, 59. — dussandhāriya difficult to keep back Jātaka III 340.

:: Sandhātar [saṁ + dhātar] one who puts together, a conciliator Dīgha Nikāya I 4; III 171; Majjhima Nikāya I 345; Aṅguttara Nikāya II 209; Puggalapaññatti 57.

:: Sandhāvati [saṁ + dhāvati] to run through, to transmigrate Dīgha Nikāya I 14; Aṅguttara Nikāya II 1; Saṁyutta Nikāya III 149; Jātaka I 503; preterit sandhāvissaṁ Dhammapada 153 = Jātaka I 76 (= aparāparaṁ anuvicariṁ Dhammapada III 128).

:: Sandhāya see sandahati.

:: Sandhi (masculine and feminine) [from saṁ + dhā]
1. union, junction Milindapañha 330 (of 2 roads); Buddhaghosa on Saṁyutta Nikāya II 270 (between 2 houses).
2. breach, break, hole, chasm Dīgha Nikāya II 83 = Aṅguttara Nikāya V 195; Theragāthā 786; Jātaka V 459. āloka° a window Vinaya II 172; sandhiṁ chindati to make a break, to break into a house Dīgha Nikāya I 52; Sumaṅgalavilāsinī I 159.
3. joint, piece, link Jātaka II 88; Visuddhimagga 277 (the five, of kammaṭṭhāna); Mahāvaṁsa 33, 11; 34, 47; applied to the joints of the body Visuddhimagga 185 (the fourteen mahā°); as 324.
4. connection, combination Sammohavinodanī 191 (hetuphala° and phalahetu° etc.).
5. euphonic junction, euphony, "sandhi" Paramatthajotikā II 76. See pada°.
6. Agreement Mahāvaṁsa 9, 16.

-cheda
(1) housebreaking Jātaka I 187f.; II 388.
(2) one who has brought rebirths (= paṭisandhi) to an end Dhammapada 97; Dhammapada II 187; III 257;
-chedaka one who can cut a break, an underminer Jātaka VI 458;
-bheda(ka) causing discord Jātaka III 151;
-mukha opening of a break (made by burglars) into a house Theragāthā 786; Peta Vatthu Commentary 4;
-samala (°saṅkaṭīra) refuse heap of a house, sewer (cf. Kindred Sayings II 181, 203) Dīgha Nikāya II 160; Majjhima Nikāya I 334 = Saṁyutta Nikāya II 270.

:: Sandhika (adjective) (—°), in pañca° having five links or pieces Visuddhimagga 277.

:: Sandhīyati see sandahati and sandiyyati.

:: Sandhovati [saṁ + dhovati] to clean Aṅguttara Nikāya I 253.

:: Sandhovika [from sandhovati] washing; kaṇṇa-sandhovikā khiḍḍā ear-washing sport or gambol (of elephants, with piṭṭhi° etc.) Aṅguttara Nikāya V 202. So probably for saṇadhovika at Majjhima Nikāya I 229, 375. cf. sāṇadhovana (?).

:: Sandhunāti [saṁ + dhunāti] to shake Dīgha Nikāya II 336.

:: Sandhūpeti [saṁ + dhūpeti] to fumigate Saṁyutta Nikāya III 89; Paṭisambhidāmagga II 167. As sandhūpāyati to cause thick smoke or steam thickly, at Vinaya I 225; Sutta-Nipāta page 15 (= sa mantā dhūpāyati Paramatthajotikā II 154).

:: Sandiddha [saṁ + diddha] smeared, indistinct, husky Vinaya II 202; Sumaṅgalavilāsinī I 282.

:: Sandissati [saṁ + dissati] to be seen together with, to be engaged in, or to tally, agree with, to live conformably to (locative, e.g. dhamme) Dīgha Nikāya I 102; II 75; Saṁyutta Nikāya V 177; Sutta-Nipāta 50; Dīgha Nikāya II 127; Nettipakaraṇa 23; present participle a-saṁdissamāna invisible Dāṭhāvaṁsa IV 30; causative saṁdasseti to teach, instruct Dīgha Nikāya I 126; II 95; Vinaya I 18; to compare, verify, Dīgha Nikāya II 124; present participle sandassiyamāna Dīgha Nikāya II 124; Jātaka VI 217 (sunakhesu sandissanti, i.e. they are of no more value).

:: Sandita [from saṁ + dā: see sandāna] bound, tied, Theragāthā 290 (diṭṭhi-sandāna°).

:: Sandiṭṭha [past participle of sandissati] seen together, a friend Jātaka I 106, 442; Vinaya III 42; yathāsandiṭṭhaṁ, where one's friends live Dīgha Nikāya II 98; Saṁyutta Nikāya V 152.

:: Sandiṭṭhi (feminine) [from saṁ + dṛś] the visible world, worldly gain Dīgha Nikāya III 45, 247; Majjhima Nikāya I 43; Sutta-Nipāta 891; Vinaya II 89; Mahāniddesa 288, 300; °parāmāsin infected with worldliness Majjhima Nikāya I 97.

:: Sandiṭṭhika [cf. Buddhist Hybrid Sanskrit sandṛṣṭika Divyāvadāna 426] visible; belonging to, of advantage to, this life, actual Dīgha Nikāya I 51; II 93, 217; III 5; Majjhima Nikāya I 85, 474; Aṅguttara Nikāya I 156f.; II 56, 198; Saṁyutta Nikāya I 9, 117, IV 41, 339; Sutta-Nipāta 567, 1137; Visuddhimagga 215f. — as sandiṭṭhiyā (feminine) at Jātaka VI 213.

:: Sandiyyati and sandīyati [saṁ + diyyati (= dīyati) = Sanskrit dīyate of dyati, i.e. dā2 to cut: see dātta] to be vexed, to resent Saṁyutta Nikāya II 200f.; Jātaka VI 570 (spelled wrongly sandhīyati; commentary explains as "maṅku hoti").

:: Sandīpeti [saṁ + dīpeti] to kindle Jātaka V 32.

:: Sandosa [saṁ + dosa] pollution, defilement Majjhima Nikāya I 17; Aṅguttara Nikāya III 106, 358; V 292; Sutta-Nipāta 327.

:: Sanidassana (adjective) [sa3 + nidassana] visible Dīgha Nikāya III 217; Dhammasaṅgani 1087.

:: Sanna1 [past participle of sīdati] sunk Dhammapada 327.

:: Sanna2 [past participle of sandati] flown Jātaka VI 203 (dadhi°).

:: Sannaddha [past participle of sannayhati]
1. fastened, bound, Dīgha Nikāya II 350 (susannaddha); Milindapañha 339.
2. put on, clothed (with) Peta Vatthu IV 136 (°dussa).
3. Armed, accoutred Saṁyutta Nikāya II 284; Jātaka I 179; Dhammapada 387; Dhammapada IV 144; Peta Vatthu Commentary 154 (°dhanu-kalāpa).

:: Sannakaddu [lexicographical Sanskrit sannakadru] the tree Buchanania latifolia Abhidhānappadīpikā 556.

:: Sannata [past participle of saṁ + nam, cf. sannāmeti]
1. bent down, low Jātaka VI 58 (opposite unnata).
2. bent, prepared Jātaka V 215 (commentary suphassita).

:: Sannayhati [saṁ + nayhati] to tie, bind, fasten, to arm oneself Jātaka I 129; to array, arm Dīgha Nikāya II 175; Vinaya I 342; to arrange, fit Dīgha Nikāya I 96; Jātaka I 273; preterit sannayhi Dīgha Nikāya I 96; infinitive sannayhituṁ Jātaka I 179; gerund sannayhitvā Dīgha Nikāya II 175; Jātaka II 77; and sannahitvā Jātaka I 273.

:: Sannāha [from sannayhati]
1. dressing fastening together Peta Vatthu Commentary 231.
2. Arm, mail Saṁyutta Nikāya V 6; Jātaka II 443; Theragāthā 543; Jātaka I 179.

:: Sannāmeti [causative of saṁ + nam] to bend Majjhima Nikāya I 365, 439, 450, 507 = Saṁyutta Nikāya IV 188 (kāyaṁ sannāmeyya i.e. to writhe). cf. Compendium 162 note 5 ("strengthen"?).

:: Sanneti [from saṁ + neti] to mix, knead Dīgha Nikāya I 74 (potential sanneyya); III 29; Vinaya I 47 (gerundive °netabba); Majjhima Nikāya I 276; Saṁyutta Nikāya II 58f.; Jātaka VI 432. — past participle sannīta.

:: Sannibha (adjective) [saṁ + nibha] resembling Dīgha Nikāya II 17; Sutta-Nipāta 551; Jātaka I 319.

:: Sannicaya [saṁ + nicaya] accumulation, hoarding Aṅguttara Nikāya I 94; II 23; Dhammapada 92; Vinaya II 95; IV 243; Dhammapada II 171; Aṅguttara Nikāya IV 108; Paramatthajotikā I 62 (lohita).

:: Sannicita [saṁ + nicita] accumulated, hoarded Milindapañha 120.

:: Sannidhāna (neuter) [saṁ + nidhāna] literally "putting down together," proximity Dāṭhāvaṁsa V 39.
[BD]: propinquity, conjunction

:: Sannidhi [saṁ + nidhi] putting together, storing up Dīgha Nikāya I 6; Sutta-Nipāta 306, 924; Mahāniddesa 372; -kāra storing Dīgha Nikāya I 6; -kāraka, storing up, store Majjhima Nikāya I 523; Vinaya I 209; IV 87; Dīgha Nikāya III 235; Aṅguttara Nikāya III 109; IV 370; -kata stored up Vinaya II 270; put by, postponed Vinaya I 254.

:: Sanniggaṇhāti [saṁ + niggaṇhāti] to restrain Saṁyutta Nikāya I 238.

:: Sannighāta [saṁ + nighāta] concussion, knocking against each other Dhammasaṅgani 621.

:: Sannihita [saṁ + nihita; cf. sannidhi]
1. put down, placed Milindapañha 326.
2. stored up Therīgāthā 409; Therīgāthā Commentary 267.

:: Sannikāsa (adjective) [saṁ + nikāsa] resembling, looking like Jātaka III 522; V 87 = VI 306; V 169 (commentary dassana); VI 240, 279.

:: Sannikkhepana (neuter) [saṁ + nikkhepana] elimination Sammohavinodanī 355.

:: Sannipatati [saṁ + nipatati] to assemble, come together Jātaka I 167; past participle °ita. causative sannipāteti to bring together, convoke Dīgha Nikāya II 76; Milindapañha 6; causative II sannipātāpeti to cause to be convoked or called together Jātaka I 58, 153, 271; III 376; Vinaya I 44; III 71.

:: Sannipatita [past participle of °nipatati] come together Dīgha Nikāya I 2; II 76.

:: Sannipāta [from sannipatati]
1. union, coincidence Saṁyutta Nikāya IV 68f.; Milindapañha 60, 123f.; Nettipakaraṇa 28.
2. Assemblage, assembly, congregation Dīgha Nikāya II 5; Milindapañha 7.
3. union of the humours of the body Milindapañha 303.
4. collocation Dhammapada 352.

:: Sannipātika (adjective) [from sannipāta] resulting from the union of the humours of the body Aṅguttara Nikāya II 87; V 110; Saṁyutta Nikāya IV 230; Milindapañha 135, 137, 302, 304.

:: Sannirata (adjective) [saṁ + nirata] being (quite) happy together Jātaka V 405.

:: Sannirumbhati and °rundhati [saṁ + nirumbhati] to restrain, block, impede; gerund sannirumhitvā Jātaka I 109, 164; II 6; Vimāna Vatthu 217. sannirumbhitvā Jātaka I 62; II 341. sannirujjhitvā Visuddhimagga 143; potential sannirundheyya Majjhima Nikāya I 115. Past participle sanniruddha Visuddhimagga 278.

:: Sannirumhana (neuter) [from last] restraining, checking, suppression Jātaka I 163; Sumaṅgalavilāsinī I 193; as °bhana at Sammohavinodanī 355.

:: Sannisajjā (feminine) [saṁ + nissajjā] meeting-place Vinaya I 188; II 174 = III 66; sannisajja-ṭṭhāna (noun) the same Vinaya III 287.

:: Sannisinna [past participle of sannisīdati]
1. sitting down together Dīgha Nikāya I 2; II 109; Vinaya II 296; Jātaka I 120.
2. (having become) settled, established Vinaya II 278 (°gabbhā pregnant).

:: Sannisīdati [saṁ + nisīdati]
1. (literal) to sink down, to settle Milindapañha 35.
2. (figurative) to subside, to become quiet Majjhima Nikāya I 121; Saṁyutta Nikāya IV 196; Aṅguttara Nikāya II 157. — causative sannisādeti to make quiet, to calm Majjhima Nikāya I 116; Aṅguttara Nikāya II 94. — causative II sannisīdāpeti to cause to halt Jātaka IV 258, — past participle sannisinna.

:: Sannissayatā (feminine) [saṁ + nissayatā] dependency, connection Nettipakaraṇa 80.

:: Sannissita [saṁ + nissita, cf. Buddhist Hybrid Sanskrit sanniśrita] based on, connected with, attached to Visuddhimagga 43, 118, 120, 554 (viññāṇa is "hadaya-vatthu°"; cf. Sammohavinodanī 163).

:: Sannitāḷeti [saṁ + nitāḷeti] to strike Jātaka V 71.

:: Sannitodaka (neuter) [from saṁ + ni + tud] "pricking," instigating, jeering Dīgha Nikāya I 189; Aṅguttara Nikāya I 187; Saṁyutta Nikāya II 282.

:: Sanniṭṭhāna (neuter) [saṁ + niṭṭhāna]
1. conclusion, consummation, Jātaka II 166.
2. resolve Jātaka I 19; 69; 187; IV 167; Vinaya I 255f.
3. A certain, definite conclusion, conviction, Jātaka VI 324; Visuddhimagga 43.

:: Sannivasati [saṁ + nivasati] to live together, to associate Aṅguttara Nikāya I 78; past participle sannivuttha.

:: Sannivaṭṭa [= saṁ + nivatta] returning, return Vinaya I 139f.

:: Sannivāreti [saṁ + nivāreti] to restrain, check; to keep together Majjhima Nikāya I 115; Therīgāthā 366.

:: Sannivāsa [saṁ + nivāsa] association, living with; community Aṅguttara Nikāya I 78; II 57; Dīgha Nikāya III 271; Dhammapada 206; Jātaka IV 403; loka-sannivāsa the society of men, all the world Jātaka I 366; II 205.

:: Sannivesa [saṁ + nivesa] preparation, encampment, settlement Therīgāthā Commentary 257.

:: Sannivesana (neuter) [saṁ + nivesana] position, settlement; pāṭiekka-° private, separate Jātaka I 92.

:: Sannivuttha [past participle of sannivasati] living together (with), associating Aṅguttara Nikāya IV 303f.

:: Sanniyojeti [saṁ + niyojeti] to appoint, command Mahāvaṁsa 5, 34.

:: Sanniyyātana (neuter) [saṁ + niyyātana] handing over, resignation Sumaṅgalavilāsinī I 232.

:: Sannīta [past participle from sanneti] mixed, put together, kneaded Mahāvaṁsa 29, 11 and 12.

:: Sant [present participle of atthi]
1. being, existing Dīgha Nikāya I 61, 152; Aṅguttara Nikāya I 176; Itivuttaka 62f.; Sutta-Nipāta 98, 124.
2. good, true Saṁyutta Nikāya I 17; Dhammapada 151. Cases: nominative singular masculine santo Sutta-Nipāta 98; Milindapañha 32; Cullaniddesa §635 (= samāna); feminine satī (q.v.); neuter santaṁ Aṅguttara Nikāya V 8; Peta Vatthu Commentary 192; accusative santaṁ Dīgha Nikāya II 65; and sataṁ Jātaka IV 435 (opposite asaṁ); instrumental satā Dīgha Nikāya II 55; locative sati Dīgha Nikāya II 32; Aṅguttara Nikāya I 176; III 338; Sutta-Nipāta 81; Dhammapada 146; Itivuttaka 85; and sante Dīgha Nikāya I 61; ablative santato Nettipakaraṇa 88; as 206f. — plural nominative santo Majjhima Nikāya I 24; Saṁyutta Nikāya I 71; Sutta-Nipāta 450; Itivuttaka 62; Dhammapada 151; neuter santāni Dīgha Nikāya I 152; accusative sante Sutta-Nipāta 94, 665; genitive sataṁ Majjhima Nikāya I 24; Saṁyutta Nikāya I 17; Sutta-Nipāta 227; instrumental sabbhi Dīgha Nikāya II 246; Saṁyutta Nikāya I 17, 56; Milindapañha 221 = Jātaka V 49; Dhammapada 151; locative santesu. — Compendium santatara Itivuttaka 62; superlative sattama (q.v.).

:: Santa1 [past participle of sammati1] calmed, tranquil, peaceful, pure Dīgha Nikāya I 12; Vinaya I 4; Saṁyutta Nikāya I 5; Aṅguttara Nikāya II 18; Sutta-Nipāta 746; Peta Vatthu IV 134 (= upasanta-kilesa Peta Vatthu Commentary 230); Milindapañha 232, 409; Visuddhimagga 155 (°aṅga; opposite oḷārikaṅga); Dhammapada II 13; III 83. — neuter peace, bliss, Nibbāna Saṁyutta Nikāya IV 370.

-indriya one whose senses are tranquil Aṅguttara Nikāya II 38; Sutta-Nipāta 144; Vinaya I 195; Jātaka I 506;
-kāya of calmed body Dhammapada 378; Dhammapada IV 114;
-dhamma peaceful condition, quietude Jātaka I 506;
-bhāva the same Milindapañha 265;
-mānasa of tranquil mind Vinaya I 195; Jātaka I 506;
-vāsa peaceful state Dhammapada IV 114;
-vutti living a peaceful life Itivuttaka 30, 121.

:: Santa2 [past participle of sammati2] tired, wearied, exhausted Dhammapada 60; Jātaka I 498; Peta Vatthu II 936 (= parissama-patta Peta Vatthu Commentary 127).

:: Santacā (feminine) [?] bark Jātaka V 202 (sattacaṁ?).

:: Santajjeti [saṁ + tajjeti] to frighten, scold, menace Jātaka I 479; V 94; Therīgāthā Commentary 65; Peta Vatthu Commentary 123, 195.

:: Santaka1 (adjective) [from sant; cf. Buddhist Hybrid Sanskrit santaka Divyāvadāna 280 etc.]
1. belonging to Jātaka I 122; neuter property Jātaka I 91, 494; Dhammapada I 346.
2. due to (genitive) Jātaka III 408; IV 37.
3. (being) in the power of Jātaka IV 260 (bhaya°).

:: Santaka2 (adjective) [sa3 + antaka] limited (opposite anantika) Saṁyutta Nikāya V 272.

:: Santaneti [causative of saṁ + tan] to continue Aṅguttara Nikāya III 96f.; Saṁyutta Nikāya IV 104; Puggalapaññatti 66f.; Paramatthajotikā II 5 (see santāyati).

:: Santappati [saṁ + tappati1] to be heated or chafed; figurative to grieve, sorrow Majjhima Nikāya I 188; Jātaka III 153, — past participle santatta1 causative °tāpeti to burn, scorch, torment Majjhima Nikāya I 128; Saṁyutta Nikāya IV 56f. — past participle santāpita.

:: Santappeti [causative of saṁ + tappati2] to satisfy, please Dīgha Nikāya I 109; Vinaya I 18; Jātaka I 50, 272, — past participle santappita.

:: Santappita [past participle of santappeti] satisfied, pleased Jātaka II 44; Peta Vatthu II 811 (= pīṇita Peta Vatthu Commentary 110).

:: Santara (adjective) [sa3 + antara, cf. English with-in] inside; in compounds °uttara inner and outer Vinaya III 214; IV 281; °uttarena with an inner and outer garment Vinaya I 298; Therīgāthā Commentary 171; °bāhira within and without Dīgha Nikāya I 74; Dhammapada 315; Jātaka I 125; Sumaṅgalavilāsinī I 218; Dhammapada III 488.

:: Santarati [saṁ + tarati2] to be in haste, to be agitated; present participle °amāna (°rūpa) Jātaka III 156, 172; VI 12, 451.

:: Santasati [saṁ + tasati2] to be frightened or terrified, to fear, to be disturbed Milindapañha 92. present participle santasaṁ Jātaka VI 306 (a°), and santasanto Jātaka IV 101 (a°); potential santase Jātaka III 147; V 378; gerund santasitvā Jātaka II 398, — past participle santasita and santatta.

:: Santasita [past participle of santasati] frightened Milindapañha 92; Peta Vatthu Commentary 260 (= suṭṭhu tasita).

:: Santataṁ (adverb) [satataṁ, or from saṁ + tan] continually, only in compounds: °kārin consistent Aṅguttara Nikāya II 187; °vutti of consistent behaviour Aṅguttara Nikāya II 187; Majjhima Nikāya I 339; °sīla steady in character Majjhima Nikāya I 339.

:: Santatara see sant

:: Santati (feminine) [from saṁ + tan, literally stretch]
1. continuity, duration, subsistence Dhammasaṅgani 643; Nettipakaraṇa 79; Milindapañha 72, 185; Sammohavinodanī 8, 170, 173; Vimāna Vatthu 25; Visuddhimagga 431, 449. citta° continuity of consciousness Kathāvatthu 458; cf. Compendium 6, 1531, 252f.; dhamma° continuity of states Milindapañha 40; rūpa° of form Sammohavinodanī 21; saṅkhāra° causal connection of material things Theragāthā 716.
2. lineage Milindapañha 160.

:: Santatta1 [past participle of santappati] heated, glowing Dīgha Nikāya II 335; Majjhima Nikāya I 453; Saṁyutta Nikāya I 169 (divasa°); Jātaka IV 118; Milindapañha 325; Peta Vatthu Commentary 38 (soka°).

:: Santatta2 [past participle of santasati] frightened, disturbed Jātaka III 77 (= santrasta commentary).

:: Santavant (adjective) [from santa1] tranquil Dhammapada 378.

:: Santāna (neuter) [from saṁ + tan]
1. spreading, ramification, tendril (valli°) Paramatthajotikā I 48.
2. one of the five celestial trees Jātaka VI 239 (°maya made of its flowers).
3. (also m,) continuity, succession; lineage Saṁyutta Nikāya III 143; Sumaṅgalavilāsinī I 46; as 63, 217, 297; Visuddhimagga 555; Sammohavinodanī 164. cf. citta° continuity of consciousness Compendium 1677.

:: Santānaka [santanā + ka]
1. (neuter) = santāna 1; Vimāna Vatthu 94, 162 (°valli a sort of long creeper). mūla° a spreading root Saṁyutta Nikāya III 155; Jātaka I 277.
2. = santāna 2 Vimāna Vatthu 12.
3. (neuter) a cobweb Vinaya I 48.
4. offspring Saṁyutta Nikāya I 8.

:: Santāneti see santaneti

:: Santāpa (adjective/noun) [from saṁ + tap] burning; heat, fire; figurative torment, torture Sutta-Nipāta 1123 (cf. Cullaniddesa §636); Jātaka I 502; Milindapañha 97, 324; Sammohavinodanī 70 (various), 245 (aggi°, suriya°); Saddhammopāyana 9, 572.

:: Santāpeti see santappati.

:: Santāpita [past participle of santāpeti] heated, aglow Therīgāthā 504.

:: Santāraṇa (neuter) and °ī (feminine) [from saṁ + tāreti1] conveying to the other shore Saṁyutta Nikāya IV 174; Majjhima Nikāya I 134. — feminine santāraṇī Apadāna 234 (scilicet nāvā).

:: Santāsa [saṁ + tāsa] trembling, fear, shock Aṅguttara Nikāya II 33; Saṁyutta Nikāya III 85; Jātaka I 274; Milindapañha 146, 207; Peta Vatthu Commentary 22.

:: Santāsaniya (adjective) [from saṁ + tāsana] making frightened, inspiring terror Milindapañha 387.

:: Santāsin (adjective) [from santāsa] trembling, frightened Dhammapada 351.

:: Santāyati [saṁ + tāyati] to preserve (connect?) Visuddhimagga 688 (better °dhāyati) = Paramatthajotikā II 5 (reads °tāneti).

:: Santhamati at Jātaka I 122 is to be read sandhamati "to blow."

:: Santhambhanā (feminine) and °thambhitatta (neuter) [abstract from santhambhati] stiffening, stiffness, rigidity Dhammasaṅgani 636; as 324; Jātaka I 10 (a-santhambhana-bhāva).

:: Santhambhati [saṁ + thambhati] to restrain oneself, to keep firm Sutta-Nipāta 701 (imperative medium 2nd singular °thambhassu); Puggalapaññatti 65; Jātaka I 255; III 95. — causative °thambheti to make stiff or rigid, to numb Jātaka I 10.

:: Santhana (neuter) [from śam, cf. Sanskrit śāntvana]
1. Appeasing Dh 275.
2. satisfaction Vimāna Vatthu 186.

:: Santhara [from saṁ + str] a couch or mat Vinaya II 162; Aṅguttara Nikāya I 277; Apadāna 97 (tiṇa°).

:: Santharaka = santhara; only as tiṇa° made of grass Vinaya I 24; Majjhima Nikāya I 501; Jātaka I 360; Vimāna Vatthu 262.

:: Santharaṇaka (adjective) [from santharati] spreading, strewing; °vāta a wind which strews things about Paramatthajotikā II 67.

:: Santharati [saṁ + tharati] to spread, strew Dīgha Nikāya II 84, — past participle santhata. — causative santhāreti Mahāvaṁsa 29, 12. — causative II santharāpeti to cause to be spread Vinaya IV 39; Mahāvaṁsa 29, 9.

:: Santhariṁ (adverb) [from santhara] by way of spreading; in sabba° so that all is spread, prepared Dīgha Nikāya II 84; cf. Vinaya I 227, 384.

:: Santhata [past participle of santharati]
1. spread, strewn with (—°), covered Dīgha Nikāya II 160; Vinaya III 32; Sutta-Nipāta 401, 668. °dha mani-gatta having the body strewn with veins, emaciated Vinaya III 146 = Jātaka II 283; Jātaka I 346, 350 and passim (see dha mani). Kern, Toevoegselen sub voce considers santata the right spelling.
2. (neuter) a rug or mat Vinaya III 224; Vimāna Vatthu 635 (= tiṇa-santharaka Vimāna Vatthu 262).

:: Santhatika (adjective) [from santhata 2] sleeping on a rug Milindapañha 342, 359.

:: Santhava [from saṁ + stu, cf. santhuta] acquaintance, intimacy Saṁyutta Nikāya I 17; Sutta-Nipāta 37, 168, 207, 245; Jātaka I 158; II 27, 42, 180; Dhammasaṅgani 1059; as 364; Dhammapada I 235. nominative plural santhavāni Sutta-Nipāta 844 = Saṁyutta Nikāya III 9; Jātaka IV 98. -°jāta having become acquainted, an acquaintance Mahāniddesa 198. — a°vissāsin intimate without being acquainted Aṅguttara Nikāya III 136.

:: Santhavana (neuter) [from saṁ + thavati] acquaintance as 364.

:: Santhāgāra [Sanskrit saṁsthāgāra] a council hall, a mote hall Dīgha Nikāya I 91; II 147; Aṅguttara Nikāya II 207; Majjhima Nikāya I 228, 353, 457; III 207; Sumaṅgalavilāsinī I 256; Jātaka IV 72, 147; Vinaya I 233; Vimāna Vatthu 298; Dhammapada I 347. cf. saṇṭhāna 3.

:: Santhāna see saṇṭhāna.

:: Santhāra [saṁ + thāra] spreading, covering, floor(ing) Saṁyutta Nikāya I 170; Vinaya II 120 (3 kinds of floors: iṭṭhakā°, silā°, dāru°, i.e. of tiles, flags, wood); Aṅguttara Nikāya I 136 (paṇṇa°); Jātaka VI 24 (the same); Jātaka I 92; Paṭisambhidāmagga I 176.
2. (cf. paṭi°) friendly welcome Aṅguttara Nikāya I 93 (āmisa° and dhamma°).

:: Santhāraka [santhāra + ka cf. Buddhist Hybrid Sanskrit saṁstāraka Mahāvastu III 272] a spread, cover, mat Vinaya II 113 (tiṇa°), 116.

:: Santhuta (adjective) [saṁ + thuta] acquainted, familiar Jātaka I 365; III 63 (cira°); V 448 (so read for santhata); Saddhammopāyana 31; negative a° Jātaka III 63, 221; VI 310. cf. santhava.

:: Santhutika (adjective) [from santhuta] acquainted Visuddhimagga 78.

:: Santi (feminine) [from śam, cf. Sanskrit °śānti] tranquillity, peace Sutta-Nipāta 204; Dīgha Nikāya II 157; Aṅguttara Nikāya II 24; Dhammapada 202.

-kamma act of appeasing (the gods), pacification Dīgha Nikāya I 12; Sumaṅgalavilāsinī I 97;
-pada "the place of tranquillity"; tranquil state, i.e. Nibbāna Aṅguttara Nikāya II 18; Vimāna Vatthu 219;
-vāda an advocate of mental calm Sutta-Nipāta 845 (°vada in verse); Mahāniddesa 203.

:: Santika (neuter) [sa2 + antika] vicinity, presence; santikaṁ into the presence of, towards Jātaka I 91, 185; santikā from the presence of, from Jātaka I 43, 83, 189; santike in the presence of, before, with Dīgha Nikāya I 79, 144; Dhammapada 32 = Milindapañha 408; Sutta-Nipāta 379; Vinaya I 12; Saṁyutta Nikāya I 33; Jātaka V 467; with accusative Saṁyutta Nikāya IV 74; with ablative Mahāvaṁsa 205; Nibbāna-santike Dhammapada 372; instrumental santikena = by, along with Jātaka II 301 (if not a mistake instead of santikaṁ or santike?).

-āvacara keeping or being near Dīgha Nikāya I 206; II 139; Jātaka I 67.

:: Santikā (feminine) [unclear in origin and meaning] a kind of game, "spellicans" (Rhys Davids); (Kern: knibbelspel) Dīgha Nikāya I 6; Vinaya II 10; III 180; Sumaṅgalavilāsinī I 85.

:: Santiṭṭhati [saṁ + tiṭṭhati]
1. to stand, stand still, remain, continue Aṅguttara Nikāya IV 101 (udakaṁ = stands still), 282, 302f.; Puggalapaññatti 31; Jātaka I 26.
2. to be established, to be put into order Vinaya II 11.
3. to stick to, to be fixed or settled, to be composed Dīgha Nikāya II 206; III 239 (citta); Saṁyutta Nikāya V 321; Vinaya I 9, 15; Itivuttaka 43.
4. to restrain oneself Jātaka I 438.
5. to wait for (accusative) Dhammapada I 50.
— Forms: present santiṭṭhati Dīgha Nikāya II 206; Saṁyutta Nikāya III 133; saṇṭhahati Jātaka VI 160; and saṇṭhāti Puggalapaññatti 31; Jātaka IV 469. present participle saṇṭhahanto Vinaya I 9; potential saṇṭhaheyya Vinaya II 11; Saṁyutta Nikāya V 321. Preterit saṇṭhāsi Vinaya I 15; saṇṭhahiṁsu (3rd plural) Saṁyutta Nikāya II 224. infinitive saṇṭhātuṁ Jātaka I 438; Dhammapada I 50, — past participle saṇṭhita — causative II saṇṭhapeti (and °ṭhāpeti).

:: Santīraṇa (neuter) [saṁ + tīraṇa] investigation, decision; as technical term denoting a stage in the act of sense-cognition, judging an impression (see Compendium 28, 40, 238) Sumaṅgalavilāsinī I 194; as 264, 269, 272; Visuddhimagga 459. As °ā (feminine) at Nettipakaraṇa 82, 191. -°kicca function of judging Tikapaṭṭhāna 33; Visuddhimagga 21, 454.

:: Santosa [from saṁ + tuṣ] contentment Sumaṅgalavilāsinī I 204.

:: Santuleyya (adjective) [metri causā for °tulya, gerund of saṁ + tuleti] commeasurable; negative a° Jātaka VI 283.

:: Santus(s)ita [past participle of santussati] contented, pleased, happy Saṁyutta Nikāya III 45 (°tussitattā); Sutta-Nipāta 1040; Dhammapada 362 (= suṭṭhu tusita Dhammapada IV 90); Mahābodhivaṁsa 31 (ss).

:: Santussaka (adjective) [from santussati] content Sutta-Nipāta 144.

:: Santussati [saṁ + tussati] to be contented, or pleased, or happy; present participle °amāna Sutta-Nipāta 42, — past participle santuṭṭha and °tusita.

:: Santuṭṭha [past participle of santussati] pleased, happy Dīgha Nikāya I 60, 71; Majjhima Nikāya II 6; Aṅguttara Nikāya II 209; IV 232f.; V 25, 67, 130, 154. mahā°, the greatly contented one, the Arahant as 407.

:: Santuṭṭhi (feminine) [saṁ + tuṭṭhi] satisfaction, contentment Dīgha Nikāya I 71; Majjhima Nikāya I 13; Sutta-Nipāta 265; Dhammapada 204; Aṅguttara Nikāya II 27, 31; III 219f., 432 (a°); Dhammapada IV 111.

:: Santuṭṭhitā (feminine) [abstract formation from santuṭṭhi] state of contentment Dīgha Nikāya III 115; Aṅguttara Nikāya I 12; Puggalapaññatti 25; Visuddhimagga 53; Dhammasaṅgani 1367 (a°).

:: Saṇa (neuter) [Vedic śaṇa; Greek κάνναβις = Latin cannabis; Anglo Saxon haenep = English hemp; German hanf.] a kind of hemp Dīgha Nikāya II 350 (varia lectio); Saṁyutta Nikāya I 115 (the same); cf. sāṇa1 and sāṇī.

-dhovika [perhaps (Kern's suggestion) sāṇa° (varia lectio) = visāṇa°?] name of a particular kind of gambol of elephants in water Majjhima Nikāya I 229, 375. Buddhaghosa at Sumaṅgalavilāsinī I 84 uses the obscure term sāṇa-dhovana-kīḷā to denote a trick of Caṇḍālas. But see sandhovika.

:: Saṇati [svan; Indo-Germanic °s°eno = Latin sono, Anglo-Saxon swin music, swinsian to singular Old High German swan = swan] to sound, to make a noise Sutta-Nipāta 721 (Text sanati) = Milindapañha 414; sanate Saṁyutta Nikāya I 7 = 203; Jātaka VI 507; present participle saṇanto Sutta-Nipāta 720 (Text n).

:: Saṇḍa [dialect; Dhātum 157: gumbattha-m-īraṇe; cf. Sanskrit ṣaṇḍa] a heap, cluster multitude; a grove (vana°) Dīgha Nikāya I 87; Saṁyutta Nikāya III 108; Vinaya I 23; Jātaka I 134 (vana°); satta° teeming with beings Itivuttaka 21. — Jambu° name of Jambudīpa Sutta-Nipāta 352 = Theragāthā 822 (varia lectio °maṇḍa, which Kern considers to be the correct reading; see Toevoegselen II 67). — saṇḍa°cārin swarming Dīgha Nikāya I 166 = Majjhima Nikāya I 77 = Aṅguttara Nikāya II 206.

:: Saṇḍāsa [saṁ + ḍaṁsa, from ḍasati] (long) pincers, tweezers Aṅguttara Nikāya I 210; Jātaka I 223; III 138; used to pull out hair Majjhima Nikāya II 75; Vinaya II 134.

:: Saṇha (adjective) [cf. Sanskrit ślakṣṇa]
1. smooth, soft Vinaya I 202; II 151; Vimāna Vatthu 5018 (= mudu Vimāna Vatthu 213); Visuddhimagga 260 = Paramatthajotikā I 59. saṇhena softly Theragāthā 460.
2. gentle, mild Dīgha Nikāya II 259; Sutta-Nipāta 853; Jātaka I 202, 376; Mahāniddesa 234; Peta Vatthu Commentary 56, 215. Of speech (opposite pharusa harsh) Majjhima Nikāya I 126; Aṅguttara Nikāya III 196; Dhammasaṅgani 1343. 3. delicate, exquisite Therīgāthā 258, 262, 264, 268. cf. pari°.

-karaṇī "a wooden instrument for smoothing the ground, or a sort of trowel," Abhidhānappadīpikā 1007; Jātaka IV 250 (locative °iyaṁ piṁsito); IV 4 (°ī viya tilāni piṁsamānā); V 271; VI 114 (asani viya viravanto °iyaṁ viya piṁsanto); cf. Paramatthajotikā I 59; thus it seems to mean also a sort of instrument for oil-pressing or a mortar.

:: Saṇhaka , at Jātaka III 394 (of hair growing white "saṇhakasadisā") according to Kern, Toevoegselen II 69 (coarse) hempen cloth (= sāṇavāka), as indicated by varia lectio sāṇalāka. Thus a derivation from saṇa = sāṇa. Kern compares Pāḷi tuṇhīra = tūṇīra; Sanskrit śaṇa = śāṇaka. According to Andersen, Pāḷi Glossary "betelnut" (= saṇha).

:: Saṇheti [causative from saṇha] to brush down, smooth (kese): only as compound o° at Vinaya II 107; Jātaka IV 219.

:: Saṇikaṁ (adverb) [from last] slowly, gently, gradually Dīgha Nikāya II 333; Majjhima Nikāya I 120; Saṁyutta Nikāya I 82, 203; Jātaka I 9, 292; II 103; Milindapañha 117; Sumaṅgalavilāsinī I 197; Dhammapada I 60, 389; Vimāna Vatthu 36, 178.

:: Saṇiṁ (adverb) [cf. Sanskrit śanaiḥ] softly, gradually Sutta-Nipāta 350; Mahāvaṁsa 25, 84.

:: Saṇṇikā and Saṇikā) [cf. saṇi = Sanskrit sṛṇi] an elephant-driver's hook Jātaka I 445 (so read for paṇṇ°).

:: Saṇṭha a reed (used for bow-strings) Majjhima Nikāya I 429.

:: Saṇṭhahana (neuter) [from santiṭṭhati] recreation Visuddhimagga 420f.

:: Saṇṭhapeti and °ṭhāpeti [causative of santiṭṭhati]
1. to settle, to establish Aṅguttara Nikāya II 94 (cittaṁ); Saṁyutta Nikāya IV 263; Jātaka I 225; Peta Vatthu Commentary 196.
2. to call to order Dīgha Nikāya I 179 (°āp°).
3. to adjust, fold up Jātaka I 304.

:: Saṇṭhāna (neuter) [from saṁ + sthā]
1. configuration, position; composition, nature, shape, form Vinaya II 76; Majjhima Nikāya I 120 (spelled -nth-); Aṅguttara Nikāya I 50; IV 190 (commentary osakkana); Milindapañha 270, 316, 405; Jātaka I 71, 291, 368; II 108; Visuddhimagga 184, 225, 243; as 321; Sumaṅgalavilāsinī I 88 (-nth-); Paramatthajotikā II 464 (= liṅga). su° well formed Sutta-Nipāta 28. — adjective (—°) having the appearance of megha-vaṇṇa° Peta Vatthu Commentary 251; chavi° appearance of the skin Jātaka I 489; vaṇṇa° outward semblance Nettipakaraṇa 27; Jātaka I 271; sarīra° the (material) body Visuddhimagga 193.
2. fuel Jātaka II 330 = IV 471.
3. (usually spelled -nth-) a resting place, meeting place, public place (market) (cf. Sanskrit saṁsthāna in this meaning). At Saṁyutta Nikāya I 201 in phrase nadī-tīresu saṇṭhāne sabhāsu rathiyāsu (i.e. at all public places). Saṁyutta Nikāya I 201 reads saṇṭhāne (varia lectio santhāne); cf. Kindred Sayings I 256 from commentary: "a resting place (vissa mana-ṭṭhāne) near the city gate, when market wares had been brought down," translation "resting by the gates." This stanza is quoted at Paramatthajotikā II 20, where the editor prefers reading panthāne as correct reading (varia lectio saṇṭhāne). At Majjhima Nikāya I 481 (-nth-) = Saṁyutta Nikāya II 28 (2 from b.), it seems to be used in the sense of "end, stopping, cessation" = Aṅguttara Nikāya IV 190 (the editions of Saṁyutta Nikāya and Aṅguttara Nikāya have saṇṭhāna). At Jātaka VI 113 it is translated by "market place," the compound saṇṭhāna-gata being explained by the commentary by saṇṭhāna-mariyādaṁ gatā, but at Jātaka VI 360 saṇṭhāna-gata is by the English translator translated "a wealthy man" (vinicchaye ṭhito, commentary), which, however, ought to be "in the court house" (cf. vinicchaya-ṭṭhāna), i.e. publicly. In both places there is also varia lectio santhāna-°.

:: Saṇṭhāti see santiṭṭhati.

:: Saṇṭhita [past participle of santiṭṭhati]
1. established in (—°), settled, composed Sutta-Nipāta 330 (santi-soracca-samādhi°); Saddhammopāyana 458; su° firmly or well established Sutta-Nipāta 755; Milindapañha 383; in a good position, well situated as 65.
2. being composed (as), being of the nature of (-°), ullumpanasabhāva° of a helping disposition Sumaṅgalavilāsinī I 177; Peta Vatthu Commentary 35.

:: Saṇṭhiti (feminine) [from santiṭṭhati]
1. stability, firmness Saṁyutta Nikāya V 228; Dhammasaṅgani 11; Visuddhimagga 206; as 143; Saddhammopāyana 460.
2. fixing, settling Milindapañha 144.

:: Saṅga [from sañj: see sajjati 1] cleaving, clinging, attachment, bond Saṁyutta Nikāya I 25, 117f.; Aṅguttara Nikāya III 311; IV 289; Dhammapada 170, 342, etc.; Sutta-Nipāta 61, 212, 386, 390, 475, etc.; Dhammasaṅgani 1059; as 363; Jātaka III 201; the five saṅgas are rāga, dosa, moha, māna, and diṭṭhi, Theragāthā 633 = Dhammapada 370; Dhammapada IV 187; seven saṅgas, Itivuttaka 94; Mahāniddesa 91, 432; Cullaniddesa §620.

-ātiga one who has overcome attachment, free from attachment, an Arahant Majjhima Nikāya I 386; Saṁyutta Nikāya I 3, 23; IV 158 = Itivuttaka 58; Sutta-Nipāta 250, 473, 621; Dhammapada IV 159.

:: Saṅgacchati [saṁ + gacchati] to come together, to meet with; gerund °gamma Itivuttaka 123; and °gantva Sutta-Nipāta 290, — past participle saṅgata.

:: Saṅgaha1 [from saṁ + grah]
1. collecting, gathering, accumulation Vinaya I 253; Mahāvaṁsa 35, 28.
2. comprising , collection, inclusion, classification Kathāvatthu 335f. (°kathā), cf. Points of Controversy 388f.; Visuddhimagga 191, 368 (eka°); °ṁ gacchati to be comprised, included, or classified Paramatthajotikā II 7, 24, 291.
3. inclusion, i.e. constitution of consciousness, phase Milindapañha 40.
4. recension, collection of the scriptures Mahāvaṁsa 4, 61; 5, 95; 38, 44; Sumaṅgalavilāsinī I 131.
5. (Applied) kind disposition, kindliness, sympathy, friendliness, help, assistance, protection, favour Dīgha Nikāya III 245; Sutta-Nipāta 262, 263; Aṅguttara Nikāya I 92; Jātaka I 86f.; III 471; VI 574; Sumaṅgalavilāsinī I 318; Vimāna Vatthu 63, 64; Peta Vatthu Commentary 196 (°ṁ karoti). The four saṅgaha-vatthūni or objects (characteristics) of sympathy are: dāna, peyyavajja, atthacariyā, samānattatā, or liberality, kindly speech, a life of usefullness (Rhys Davids at Dialogues of the Buddha III 145: sagacious conduct; 223: justice), impartiality (? better as state of equality, i.e. sensus communis or feeling of common good). The Buddhist Hybrid Sanskrit equivalents (as saṅgraha vastūni) are dāna, priyavākya, tathārthacaryā, samānasukha-duḥkatā Mahāvastu I 3; and d., p., arthakriyā, samānārthatā (= samāna + artha + tā) Lalitavistara 30. cf. Divyāvadāna 95, 124, 264. The Pāḷi references are Dīgha Nikāya III 152, 232; Aṅguttara Nikāya II 32, 248; IV 219, 364; Jātaka V 330; Paramatthajotikā II 236, 240. See also Kern, Toevoegselen II 67 sub voce.

:: Saṅgaha2 (neuter) [from saṁ + grah] restraining, hindrance, bond Itivuttaka 73 (both reading and meaning very doubtful).

:: Saṅgahaṇa (adjective) [from saṅgaṇhāti] firm, well-supported Jātaka V 484.

:: Saṅgahita (and °gahīta) [past participle of saṅgaṇhāti]
1. comprised, included Milindapañha 40 (eka°); Peta Vatthu Commentary 80.
2. collected Mahāvaṁsa 10, 24.
3. grouped Kathāvatthu 335f.
4. restrained Sutta-Nipāta 388 (°attabhāva); Paramatthajotikā II 291 (°atta).
5. kindly disposed Vimāna Vatthu 116 = Peta Vatthu IV 160 (°attabhāva = paresaṁ saṅgaṇha-sīla Vimāna Vatthu 59, i.e. of sympathetic nature).

:: Saṅgama [from saṁ + gam]
1. meeting, intercourse, association Sutta-Nipāta 681; Jātaka II 42; III 488; V 483.
2. sexual intercourse Majjhima Nikāya I 407; Jātaka IV 106.

:: Saṅgaṇa (adjective) [sa + aṅgaṇa] sinful Sutta-Nipāta 279. cf. sāngaṇa.

:: Saṅgaṇha (adjective) [from saṁ + grah] showing kindness, helping Vimāna Vatthu 59 (°sīla).

:: Saṅgaṇhāti [saṁ + gaṇhāti]
1. to comprise Peta Vatthu Commentary 80, 117; Paramatthajotikā II 200 (gerund °gahetvā), 347 (°gaṇhitvā).
2. to collect Mahāvaṁsa 10, 24.
3. to contain, include Milindapañha 40.
4. to compile, a bridge Mahāvaṁsa 37, 244.
5. to take up; to treat kindly, sympathize with, favour, help, protect Vinaya I 50; Jātaka II 6; IV 132; V 426 (preterit °gaṇhi), 438 (to favour with one's love), 510; Milindapañha 234; Paramatthajotikā I 160. Preterit saṅgahesi Mahāvaṁsa 38, 31; future °gahissati Jātaka VI 392; gerund °gahetvā Mahāvaṁsa 37, 244; gerundive °gahetabba Vinaya I 50; present participle passive °gayhamāna as 18, — past participle saṅgahita. causative II saṅgaṇhāpeti: see pari° (e.g. Jātaka VI 328).

:: Saṅgaṇikā (feminine) [saṁ + gaṇa + ikā, cf. Buddhist Hybrid Sanskrit saṅgaṇikā Mahāvastu II 355; Divyāvadāna 464] communication, association, society Vinaya I 45; Aṅguttara Nikāya III 256; Jātaka I 106.

-ārāma delighting in society Dīgha Nikāya II 78; Majjhima Nikāya III 110; Sammohavinodanī 474;
-ārāmatā delight in company Dīgha Nikāya II 78; Majjhima Nikāya III 110; Aṅguttara Nikāya III 116, 293f., 310, 422;
-rata fond of society Dīgha Nikāya II 78; Sutta-Nipāta 54; cf. saṅgaṇike rata Theragāthā 84;
-vihāra (saṅgaṇika°) living in society Aṅguttara Nikāya III 104; IV 342.

:: Saṅgata [past participle of saṅgacchati]
1. come together, met Sutta-Nipāta 807, 1102 (= samāgata samohita sannipātita Cullaniddesa §621); neuter saṅgataṁ association Dhammapada 207.
2. compact, tightly fastened or closed, well-joined Vimāna Vatthu 642 (= nibbivara Vimāna Vatthu 275).

:: Saṅgati (feminine) [from saṅgacchati]
1. meeting, intercourse Jātaka IV 98; V 78, 483. In definition of yajati (= service?) at Dhatupāṭha 62 and Dhātum 79.
2. union, combination Majjhima Nikāya I 111; Saṁyutta Nikāya II 72; IV 32f., 68f.; Vibhaṅga 138 (= Sammohavinodanī 188).
3. Accidental occurrence Dīgha Nikāya I 53; Sumaṅgalavilāsinī I 161.

:: Saṅgatika [adjective] kalyāṇa°, pāpa°, united with, Majjhima Nikāya II 222, 227.

:: Saṅgāha (adjective/noun) [from saṁ + grah]
1. collecting, collection, Mahāvaṁsa 10, 24.
2. restraining, self-restraint Aṅguttara Nikāya II 142.

:: Saṅgāhaka (adjective/noun) [from saṅgāha]
1. compiling, collection, making a recension Jātaka I 1; Milindapañha 369; Vimāna Vatthu 169 (dhamma°).
2. treating kindly, compassionate, kind (cf. saṅgaha 5) Aṅguttara Nikāya IV 90; Jātaka I 203; III 262.
3. (masculine) a charioteer Dīgha Nikāya II 268; Jātaka I 203; II 257; IV 63.

:: Saṅgāhika (adjective) [= last]
1. comprising including Jātaka I 160; Visuddhimagga 6; Sumaṅgalavilāsinī I 94.
2. holding together Majjhima Nikāya I 322 = Aṅguttara Nikāya III 10.
3. comprehensive, concise Jātaka II 236.

:: Saṅgāma [from saṁ + *gam: see grāma; literally "collection"] a fight, battle Dīgha Nikāya I 46; II 285; Majjhima Nikāya I 86, 253; Saṁyutta Nikāya I 98; IV 308f.; Aṅguttara Nikāya I 106; II 116; III 94; Vinaya I 6; Itivuttaka 75; Sutta-Nipāta 440; Cullaniddesa §199; Puggalapaññatti 68; Jātaka I 358; II 11; Milindapañha 332; Visuddhimagga 401. cf. vijita°.

-āvacara whose sphere is the battle, quite at home on the battlefield Jātaka II 94, 95; Vinaya V 163f., 183 (here said figuratively of the bhikkhu);
-ji (saṅgāma-j-uttama) victorious in battle Dhammapada 103 (cf. Dhammapada II 227 = saṅgāma-sīsa-yodha);
-bheri battle drum Dhammapada III 298; IV 25;
-yodha a warrior Jātaka I 358.

:: Saṅgāmeti [denominative from saṅgāma; given as special root saṅgām° at Dhatupāṭha 605 with definition "yuddha"] to fight, to come into conflict with Vinaya II 195; III 108; Itivuttaka 75; Jātaka II 11, 212. Preterit °gāmesi Jātaka V 417, 420 (commentary = samāgami, cf. saṅgacchati).

:: Saṅgāra [from saṁ + gṛ1 to sing, proclaim, cf. gāyati and gīta]
1. A promise, agreement Jātaka IV 105, 111, 473; V 25, 479; saṅgāraṁ karoti to make acompact Vinaya I 247; Jātaka IV 105; V 479.
2. (also neuter) a fight Majjhima Nikāya III 187 = Nettipakaraṇa 149; Saṁyutta Nikāya V 109.

:: Saṅgāyati [saṁ + gāyati] to chant, proclaim (cf. saṅgāra), to rehearse, to establish the text of the B. scriptures Vinaya II 285; Sumaṅgalavilāsinī I 25 (Buddha-vacanaṁ). — past participle saṅgīta.

:: Saṅgāyika (adjective) [from saṅgāyati] connected with the proclamation; dhamma°-therā the Elders gathered in the council for proclaiming the Doctrine Jātaka V 56.

:: Saṅgha [from saṁ + hṛ; literally "comprising" The quasi popular etymology at Vimāna Vatthu 233 is "diṭṭhi-sīla-sāmaññena saṅghāṭabhāvena saṅgha"]
1. multitude, assemblage Milindapañha 403 (kāka°); Jātaka I 52 (sakuṇa°); Sutta-Nipāta 589 (nāti°); 680 (deva°); Dīgha Nikāya III 23 (miga°); Vimāna Vatthu 55 (accharā° = samūha Vimāna Vatthu 37). bhikkhu° an assembly of Buddhist priests Aṅguttara Nikāya I 56, etc.; Dīgha Nikāya I 1, etc.; Saṁyutta Nikāya I 236; Sumaṅgalavilāsinī I 230, 280; Vinaya I 16; II 147; bhikkhunī° an assembly of nuns Saṁyutta Nikāya V 360; Vinaya I 140; sāvaka° an assembly of disciples Aṅguttara Nikāya I 208; Dīgha Nikāya II 93; Saṁyutta Nikāya I 220; Peta Vatthu Commentary 195, etc.; samaṇa° an assembly of ascetics Sutta-Nipāta 550.
2. the Order, the priesthood, the clergy, the Buddhist church Aṅguttara Nikāya I 68, 123, etc.; Dīgha Nikāya I 2, etc.; III 102, 126, 193, 246; Saṁyutta Nikāya IV 270f.; Sutta-Nipāta 227, etc.; Jātaka II 147, etc.; Dhammasaṅgani 1004; Itivuttaka 11, 12, 88; Vinaya I 102, 326; II 164, etc.
3. a larger assemblage, a community Aṅguttara Nikāya II 55 = Saṁyutta Nikāya V 400; Majjhima Nikāya I 231 (cf. gaṇa). — On the formula Buddha, Dhamma, Saṅgha see dhamma C 2.

-ānussati meditation on the Order (akammaṭṭhāna) Dīgha Nikāya III 250, 280; Aṅguttara Nikāya I 30; Jātaka I 97;
-ārāma a residence for members of the Order Jātaka I 94; Sammohavinodanī 13;
-kamma an act or ceremony performed by a chapter of bhikkhus assembled in solemn conclave Vinaya I 123; III 38f.; Jātaka I 341;
-gata gone into the saṅgha, joining the community Majjhima Nikāya I 469;
-Thera senior of the congregation Vinaya II 212, 303;
-bhatta food given to the community of bhikkhus Vinaya I 58; II 109, 212;
-bhinna schismatic Vinaya V 216;
-bheda causing dissension among the Order Vinaya I 150; II 180f.; Aṅguttara Nikāya II 239f.; Itivuttaka 11; Tikapaṭṭhāna 167, 171; Jātaka VI 129; Sammohavinodanī 425 sq.;
-bhedaka causing dissension or divisions, schismatic Vinaya I 89, 136, 168; Itivuttaka 11;
-māmaka devoted to the Saṅgha Dhammapada I 206;
-rāji [= rāji2] dissension in the Order Vinaya I 339; II 203 = Sammohavinodanī 428; Vinaya IV 37.
[BD]: -kamma: group action.

:: Saṅghaṁsati [saṁ + ghaṁsati] to rub together, to rub against Vinaya II 315 (Buddhaghosa).

:: Saṅghara = saghara [sa4 + ghara] one's own house Jātaka V 222.

:: Saṅgharaṇa (neuter) [= saṁharaṇa] accumulation Jātaka III 319 (dhana°).

:: Saṅgharati [= saṁharati]
1. to bring together, collect accumulate Jātaka III 261; IV 36 (dhanaṁ), 371; V 383.
2. to crush, to pound Jātaka I 493.

:: Saṅghaṭita [saṁ + ghaṭita, for °ghaṭṭita, past participle of ghaṭṭeti]
1. struck, sounded, resounding with (—°) Jātaka V 9 (varia lectio ṭṭ); Milindapañha 2.
2. pierced together, pegged together, constructed Milindapañha 161 (nāvā nānā-dāru°).

:: Saṅghaṭṭa1 (adjective) [from saṁ + ghaṭṭ] knocking against, offending, provoking, making angry Jātaka VI 295.

:: Saṅghaṭṭa2 (?) bangle Sutta-Nipāta 48 (°yanta): thus Cullaniddesa reading for °māna (present participle medium of saṅghaṭṭeti).

:: Saṅghaṭṭana (neuter) and °ā (feminine) [from saṅghaṭṭeti]
1. rubbing or striking together, close contact, impact Saṁyutta Nikāya IV 215; V 212; Jātaka VI 65; Visuddhimagga 112; Sumaṅgalavilāsinī I 256 (aṅguli°).
2. bracelet (?) Paramatthajotikā II 96 (on Sutta-Nipāta 48).

:: Saṅghaṭṭeti [saṁ + ghaṭṭeti]
1. to knock against Vinaya II 208.
2. to sound, to ring Mahāvaṁsa 21, 29 (°aghaṭṭayi).
3. to knock together, to rub against each other Jātaka IV 98 (aṁsena aṁsaṁ samaghaṭṭayimha); Dāṭhāvaṁsa III 87.
4. to provoke by scoffing, to make angry Jātaka VI 295 (paraṁ asaṅghaṭṭento, commentary on asaṅghaṭṭa); Vimāna Vatthu 139 (present passive °ghaṭṭiyati), — past participle saṅghaṭ(ṭ)ita.

:: Saṅghādisesa [unexplained as regards etymology; Geiger, Pāḷi Grammar §38.3, after S. Lévi, = saṅghātisesa; but atisesa does not occur in Pāḷi] requiring suspension from the Order; a class of offences which can be decided only by a formal saṅgha-kamma Vinaya II 38f.; III 112, 186; IV 110f., 225 (where explained); Aṅguttara Nikāya II 242; Visuddhimagga 22; Dhammapada III 5.

:: Saṅghāṇi (feminine) a loin-cloth Vinaya IV 339f.

:: Saṅghāta [saṁ + ghāta]
1. striking, killing, murder Vinaya I 137; Dīgha Nikāya I 141; II 354; Majjhima Nikāya I 78; Aṅguttara Nikāya II 42f.
2. knocking together (cf. saṅghaṭṭeti), snapping of the fingers (acchara°) Aṅguttara Nikāya I 34, 38; Jātaka VI 64.
3. Accumulation, aggregate, multitude Peta Vatthu Commentary 206 (aṭṭhi° mass of bones, for the usual °saṅghāṭa); Nettipakaraṇa 28.
4. Name of one of the eight principle purgatories Jātaka V 266, 270.

:: Saṅghātanika (adjective) [from saṅghāta or saṅghāṭa] holding or binding together Majjhima Nikāya I 322 (+ agga-saṅgāhika); Aṅguttara Nikāya III 10 (the same); Vinaya I 70 ("the decisive moment" Vinaya Texts I 190).

:: Saṅghāṭa [from saṁ + ghaṭeti, literally "binding together"; on etymology see Kern, Toevoegselen II 68]
1. A raft Jātaka II 20, 332 (nāvā°); III 362 (the same), 371. Milindapañha 376. dāru° (= nāvā°) Jātaka V 194, 195.
2. junction, union Vimāna Vatthu 233.
3. collection, aggregate Jātaka IV 15 (upāhana°); Theragāthā 519 (papañca°). Frequently as aṭṭhi° (cf. saṅkhalā etc.) a string of bones, i.e. a skeleton Theragāthā 570; Dhammapada III 112; Jātaka V 256.
4. A weft, tangle, mass (almost = "robe," i.e. saṅghāṭī), in taṇhā°-paṭimukka Majjhima Nikāya I 271; vāda°-paṭimukka Majjhima Nikāya I 383 (Neumann M.S. "defeat"); diṭṭhi°-paṭimukka Milindapañha 390.
5. a post, in piṭṭha° door-post, lintel Vinaya II 120.

:: Saṅghāṭika (adjective) [from saṅghāṭī] wearing a saṅghāṭī Majjhima Nikāya I 281.

:: Saṅghāṭī (feminine) [from saṅghaṭeti; cf. Buddhist Hybrid Sanskrit saṅghāṭī Divyāvadāna 154, 159, 494] one of the three robes of a Buddhist bhikkhu Vinaya I 46, 289; II 78, 135, 213; Dīgha Nikāya I 70; II 65; Majjhima Nikāya I 281; II 45; Saṁyutta Nikāya I 175; Aṅguttara Nikāya II 104, 106f., 210; IV 169f.; V 123; Peta Vatthu IV 146; Sammohavinodanī 359 (°cīvara); Peta Vatthu Commentary 43.

-cāra wandering about in asaṅghāṭī, having deposited the cīvara Vinaya IV 281;
-vāsin dressed in a s. Sutta-Nipāta 456.

:: Saṅghika (adjective) [from saṅgha] belonging to, or connected with the Order Vinaya I 250.

:: Saṅghin (adjective) [from saṅgha] having a crowd (of followers), the head of an order Dīgha Nikāya I 47, 116; Saṁyutta Nikāya I 68; Milindapañha 4; Sumaṅgalavilāsinī I 143. °saṅghāsaṅghī (plural) in crowds, with crowds (reduplicated compound!), with gaṇi-bhūtā "crowd upon crowd" at Dīgha Nikāya I 112, 128; II 317; Sumaṅgalavilāsinī I 280.

:: Saṅghuṭṭha (adjective) [saṁ + ghuṭṭha]
1. resounding (with) Jātaka VI 60, 277 (turiya-tāḷita°); Mahāvaṁsa 15, 196; 29, 25 (turiya°); Saddhammopāyana 298.
2. proclaimed, announced Peta Vatthu Commentary 73.

:: Saṅgīta [past participle of saṅgāyati] sung; uttered, proclaimed, established as the text Vinaya II 290; Jātaka I 1; Sumaṅgalavilāsinī I 25 (of the canon, said to have been rehearsed in seven months). — (neuter) a song, chant, chorus Dīgha Nikāya II 138; Jātaka VI 529.

:: Saṅgīti (feminine) [from saṅgāyati; Buddhist Hybrid Sanskrit saṅgīti Divyāvadāna 61]
1. a song, chorus, music Jātaka I 32 (dibba°); VI 528 (of birds).
2. proclamation (cf. saṅgāra), rehearsal, general convocation of the Buddhist clergy in order to settle questions of doctrine and to fix the text of the scriptures. The first Council is alleged to have been held at Rājagaha, Vinaya II 284f.; Dīpavaṁsa IV ; Mahāvaṁsa 3; Sumaṅgalavilāsinī I 2f.; Paramatthajotikā II 67, 483. The second Council at Vesāli Vinaya II 294f.; Dīpavaṁsa IV 27f.; Mahāvaṁsa 4; the third at Pāṭaliputta, Dīpavaṁsa VII 34f.; Mahāvaṁsa 5, 268f. a council of heretics, the so-called Mahāsaṅgīti, is mentioned Dīpavaṁsa V 31f.
3. text rehearsed, recension Vinaya II 290; Sumaṅgalavilāsinī I 17; Milindapañha 175 (dhamma°); text, formula Vinaya I 95; II 274, 278. On the question of the Councils see especially Franke JPTS, 1908, 1f.

-kāra editor of a redaction of the Holy scriptures Paramatthajotikā II 42f., 292, 394, 413f., 504 and passim; Peta Vatthu Commentary 49, 70, etc. -kāraka the same Jātaka I 345
-kāla the time of the redaction of the Pāḷi Canon, or of (one of them, probably the last) the Council Tikapaṭṭhāna 241; Paramatthajotikā II 580; Vimāna Vatthu 270;
-pariyāya the discourse on the Holy Text Dīgha Nikāya III 271 (Rhys Davids "scheme of chanting together").

:: Saṅgopeti [saṁ + gopeti] to guard; to keep, preserve; to hold onto (accusative) Jātaka IV 351 (dhanaṁ).

:: Saṅguḷikā (feminine) [either = Sanskrit śaṣkulikā, cf. sakkhali 2, or from saguḷa = saṅguḷa] a cake Vinaya II 17; Dhammapada II 75; cf. saṅkulikā Aṅguttara Nikāya III 78.

:: Saṅkacchā (feminine) [saṁ + kacchā 1] part of a woman's dress, bodice, girdle (?) Jātaka V 96 (suvaṇṇa°).

:: Saṅkacchika (neuter) [from saṅkacchā] a part of clothing, belt, waist-cloth Vinaya II 272; IV 345. The commentary explanation is incorrect.

:: Saṅkaḍḍhati [saṁ + kaḍḍhati]
1. to collect Majjhima Nikāya I 135; Jātaka I 254; IV 224; Dhammapada I 49; passive °khaḍḍiyati Visuddhimagga 251 (present participle °iyamāna being collected, comprising.
2. to examine, scrutinize Jātaka VI 351 (cintetvā °kaḍḍhituṁ).

:: Saṅkalaha [saṁ + kalaha] inciting words, quarrel Jātaka V 393.

:: Saṅkalana (neuter) [from saṁ + kal to produce] addition Sumaṅgalavilāsinī I 95; Papañcasūdanī I I 2.

:: Saṅkama [from saṁ + kram] a passage, bridge Majjhima Nikāya I 439; Vinaya III 127; Jātaka III 373 (attānaṁ °ṁ katvā yo sotthiṁ samatārayi); Milindapañha 91, 229.

:: Saṅkamana (neuter) [from saṅkamati] literally "going over," i.e. step; hence "bridge," passage, path Saṁyutta Nikāya I 110; Vimāna Vatthu 5222; 775; Peta Vatthu II 78; II 925; Jātaka VI 120 (papā°). cf. upa°.

:: Saṅkamati [saṁ + kamati]
1. to go on, to pass over to (accusative), to join Dīgha Nikāya I 55 (ākāsaṁ indriyāni s.); Vinaya I 54; II 138 (bhikkhū rukkhā rukkhaṁ s., climb from tree to tree); Kathāvatthu 565f. (jhānā jhānaṁ).
2. to transmigrate Milindapañha 71f. (+ paṭisandahati). — gerundive saṅkamanīya to be passed on or transferred Vinaya I 190; cīvara° a dress that should be handed over, which does not belong to one Vinaya IV 282, — past participle saṅkanta. — causative saṅkāmeti
1. to pass over, to cause to go, to move, to shift Vinaya III 49, 58, 59.
2. to come in together (sensations to the heart) as 264. — cf. upa°.

:: Saṅkampati [saṁ + kampati] to tremble, shake Vinaya I 12; Dīgha Nikāya II 12, 108; Jātaka I 25. — causative saṅkampeti the same Dīgha Nikāya II 108.

:: Saṅkanta [past participle of saṅkamati] gone together with (—°), gone over to, joined Vinaya I 60; IV 217.

:: Saṅkantati [saṁ + kantati] to cut all round, Majjhima Nikāya III 275.

:: Saṅkanti (feminine) [from saṅkamati] transition, passage Kathāvatthu 569; Visuddhimagga 374f.

:: Saṅkantika [from saṅkanta] a school of thought (literal gone over to a faction), a subdivision of the Sabbatthivādins Saṁyutta Nikāya V 14; Visuddhimagga 374f.; Mahāvaṁsa 5, 6; Dīpavaṁsa 5, 48; Mahābodhivaṁsa 97.

:: Saṅkappa [saṁ + kḷp, cf. kappeti figurative meaning] thought, intention, purpose, plan Dīgha Nikāya III 215; Saṁyutta Nikāya II 143f.; Aṅguttara Nikāya I 281; II 36; Dhammapada 74; Sutta-Nipāta 154, 1144; Mahāniddesa 616 (= vitakka ñāṇa paññā buddhi); Dhammasaṅgani 21; Dhammapada II 78. As equivalent of vitakka also at Dīgha Nikāya III 215; Aṅguttara Nikāya IV 385; Dhammasaṅgani 7. — kāma° a lustful thought Aṅguttara Nikāya III 259; V 31. paripuṇṇa° having one's intentions fulfilled Majjhima Nikāya I 192; III 276; Dīgha Nikāya III 42; Aṅguttara Nikāya V 92, 97f.; sara° memories and hopes Majjhima Nikāya I 453; Saṁyutta Nikāya IV 76; vyāpāda°, vihiṁsa°, malicious, cruel purposes, Majjhima Nikāya II 27f.; sammā° right thoughts or intentions, one of the aṅgas of the Eightfold Path (ariya-magga) Vinaya I 10; Dīgha Nikāya II 312; Aṅguttara Nikāya III 140; Sammohavinodanī 117. Saṅkappa is defined at as 124 as (cetaso) abhiniropanā, i.e. application of the mind. See on term also Compendium 238.

:: Saṅkappeti [Denominative from saṅkappa]
1. to imagine; wish Aṅguttara Nikāya II 36; Majjhima Nikāya I 402; Puggalapaññatti 19.
2. to determine, to think about, strive after Jātaka III 449f.

:: Saṅkara1 (fight, confusion) wrongly for saṅgāra Nettipakaraṇa 149, in quotation from Majjhima Nikāya III 187.

:: Saṅkara2 (adjective) [cf. Sanskrit śaṅkara] blissful Mahābodhivaṁsa 4 (sabba°).

:: Saṅkasāyati [from saṁ + kṛṣ, kāsati? Or has it anything to do with kasāya?] to become weak, to fail Saṁyutta Nikāya I 202; II 277; IV 178; Aṅguttara Nikāya I 68.

:: Saṅkassara (adjective) [doubtful, if Vedic saṅkasuka] doubtful; wicked Vinaya II 236 (cf. Vinaya Texts III 300); Saṁyutta Nikāya I 49 = Dhammapada 312 (explained as "saṅkāhi saritabba, āsaṅkāhi sarita, ussaṅkita, parisaṅkita" Dhammapada III 485, thus taken as saṅkā + sṛ by Buddhaghosa; of course not cogent); Aṅguttara Nikāya II 239; IV 128, 201; Saṁyutta Nikāya I 66 (°ācāra = "suspecting all" translation); IV 180; Theragāthā 277; Puggalapaññatti 27.

:: Saṅkathati [saṁ + kathati] to name, explain. passive saṅkathīyati as 390.

:: Saṅkati [śaṅk, Vedic śaṅkate, cf. Latin cunctor to hesitate; Gothic hāhan = Anglo-Saxon hangon "to hang"; Old-Icelandic hāētta danger] to doubt, hesitate, to be uncertain about; present (medium) 1st singular saṅke Saṁyutta Nikāya I 111; Jātaka III 253 (= āsaṅkāmi commentary); VI 312 (na saṅke maraṇāgamāya); potential saṅketha Jātaka II 53 = V 85. passive saṅkīyati Saṁyutta Nikāya III = Kathāvatthu 141; Aṅguttara Nikāya IV 246.

:: Saṅkaṭīra (neuter) [unexplained] a dust heap Dīgha Nikāya II 160; Saṁyutta Nikāya II 270; Majjhima Nikāya I 334. Explained as "saṅkāra-ṭṭhāna" Kindred Sayings II 203.

:: Saṅkā (feminine) [from śaṅk: see saṅkati] doubt, uncertainty, fear (cf. visaṅka) Jātaka VI 158; Dhammapada III 485.

:: Saṅkāpeti [from saṁ + kḷp] to prepare, get ready, undertake Vinaya I 137 (vassāvāsaṁ); Saṁyutta Nikāya IV 312.

:: Saṅkāra [from saṁ + kṛ] rubbish Vinaya I 48; IV 265; Jātaka I 315; II 196.

-kūṭa rubbish heap, dust heap Majjhima Nikāya II 7; Puggalapaññatti 33; Milindapañha 365; Dhammapada I 174. cf. kacavara and kattara;
-cola a rag picked up from a rubbish heap Jātaka IV 380;
-ṭhāna dust heap Theragāthā 1175, Jātaka I 244; Visuddhimagga 250; Dhammapada II 27;
-dhāna the same Dhammapada 58;
-yakkha a rubbish heap demon Jātaka IV 379.

:: Saṅkāsa [saṁ + kāsa, of kāś, cf. okāsa] appearance; (—°) having the appearance of, like, similar Jātaka II 150; V 71, 155, 370 (puñña° = sadisa commentary); Buddhavaṁsa xvII 21; Milindapañha 2.

:: Saṅkāyati [denominative from saṅkā; Dhatupāṭha 4 defines saṅk as "saṅkāyaṁ"] to be uncertain about Vinaya II 274. cf. pari°.

:: Saṅkeḷāyati [saṁ + keḷāyati] to amuse oneself (with) Aṅguttara Nikāya IV 55.

:: Saṅketa [saṁ + keta: see ketu] intimation, agreement, engagement, appointed place, rendezvous Vinaya I 298; Milindapañha 212; Nettipakaraṇa 15, 18; cf. Compendium 6, 33. saṅketaṁ gacchati to keep an appointment, to come to the rendezvous Vinaya II 265. asaṅketena without appointing a place Vinaya I 107. vassika° the appointed time for keeping the rainy season Vinaya I 298.

-kamma agreement Vinaya III 47, 53, 78.

:: Saṅketana (neuter) = saṅketa, °ṭṭhāna place of rendezvous Dhammapada II 261.

:: Saṅkha1 [cf. Vedic śaṅkha; Greek κόγχος shell, measure of capacity, and κόχλος Latin congius a measure] a shell, conch; mother-of-pearl; a chank, commonly used as a trumpet Dīgha Nikāya I 79; II 297 = Majjhima Nikāya I 58; Aṅguttara Nikāya II 117; IV 199; Vimāna Vatthu 8110; Jātaka I 72; II 110; VI 465, 580; Milindapañha 21 (dhamma°); Dhammapada I 18. Combined with paṇava (small drum) Visuddhimagga 408; Jātaka VI 21; or with bheri (large drum) Milindapañha 21; Visuddhimagga 408.

-ūpama like a shell, i.e. white Jātaka V 396, cf. VI 572;
-kuṭṭhin a kind of leper; whose body becomes as white as mother-of-pearl Dhammapada I 194, 195;
-thāla mother of pearl, (shell-)plate Visuddhimagga 126 (sudhota°), 255;
-dhama a trumpeter Dīgha Nikāya I 259 = Majjhima Nikāya II 19; Majjhima Nikāya II 207 = Saṁyutta Nikāya IV 322;
-dhamaka a conch blower, trumpeter Jātaka I 284; VI 7;
-nābhi a kind of shell Vinaya I 203; II 117;
-patta mother-of-pearl Dhammapada I 387;
-muṇḍika the shell-tonsure, a kind of torture Majjhima Nikāya I 87; Aṅguttara Nikāya I 47; II 122;
-mutta mother-of-pearl Jātaka V 380 (commentary explains as "shell-jewel and pearl-jewel"); VI 211, 230;
-likhita polished like mother-of-pearl; bright, perfect Dīgha Nikāya I 63, 250; Saṁyutta Nikāya II 219; Aṅguttara Nikāya V 204; Vinaya I 181; Puggalapaññatti 57; Sumaṅgalavilāsinī I 181; Dhammapada IV 195. See also under likhita, and cf. Franke, Wiener Zeitschrift 1893, 357;
-vaṇṇa pearl-white Jātaka III 477; Majjhima Nikāya I 58 = Aṅguttara Nikāya III 324;
-sadda the sound of a chank Aṅguttara Nikāya II 186; Visuddhimagga 408; Dhammasaṅgani 621;
-silā "shell-stone," a precious stone, mother-of-pearl (?) Udāna 54; Jātaka IV 85; Peta Vatthu II 64. Frequent in BHS, e.g. Avadāna-śataka I 184, 201, 205; Divyāvadāna 291.

:: Saṅkha2 [etymology?] a water plant (combined with sevāla) Milindapañha 35. See detail under paṇṇaka 2.

:: Saṅkhalā (feminine) [cf. Sanskrit śṛṅkhalā] a chain Therīgāthā 509. aṭṭhi° a chain of bones, skeleton Aṅguttara Nikāya III 97. As °kaṅkalā at Therīgāthā 488.

:: Saṅkhalikā (feminine) [from saṅkhalā] a chain Saṁyutta Nikāya I 76; Jātaka III 168; VI 3; Cullaniddesa §304 III; Milindapañha 149, 279; Dhammapada IV 54; Peta Vatthu Commentary 152. Sometimes saṅkhalika (especially in composition), e.g. Jātaka III 125 (°bandhana); VI 3; Milindapañha 279.

-aṭṭhi° a chain of bones, a skeleton [cf. Buddhist Hybrid Sanskrit asthi-saṅkhalikā Mahāvastu I 21] Dīgha Nikāya II 296 = Majjhima Nikāya I 58; Vinaya III 105; Jātaka I 433; Peta Vatthu II 1211; Dhammapada III 479;
-deva° a magic chain Jātaka II 128; V 92.

:: Saṅkharoti [saṁ + kṛ] to put together, prepare, work Peta Vatthu Commentary 287. a-saṅkhārāna Saṁyutta Nikāya I 126. Gerund saṅkharitvā Saṁyutta Nikāya II 269 (varia lectio saṅkhāditvā, as is read at the same passage Vinaya II 201). cf. abhi°. — past participle saṅkhata.

:: Saṅkhata [past participle of saṅkharoti; Sanskrit śaṁskṛta]
1. put together, compound; conditioned, produced by a combination of causes, "created," brought about as effect of actions in former births Saṁyutta Nikāya II 26; III 56; Vinaya II 284; Itivuttaka 37, 88; Jātaka II 38; Nettipakaraṇa 14; Dhammasaṅgani 1085; as 47. As neuter that which is produced from a cause, i.e. the saṅkhāras Saṁyutta Nikāya I 112; Aṅguttara Nikāya I 83, 152; Nettipakaraṇa 22. asaṅkhata not put together, not proceeding from a cause Dhammasaṅgani 983 (so read for saṅkhata), 1086; epithet of Nibbāna "the Unconditioned" (and therefore unproductive of further life) Aṅguttara Nikāya I 152; Saṁyutta Nikāya IV 359f.; Kathāvatthu 317f.; Peta Vatthu III 710 (= laddhanāma amataṁ Peta Vatthu Commentary 207); Milindapañha 270; Dhammasaṅgani 583 (see Buddhist Manual of Psychological Ethics ibid), 1439. The discernment of higher jhāna-states as saṅkhata is a preliminary to the attainment of Arahantship Majjhima Nikāya III 244. cf. abhi°; visaṅkhita; visaṅkhāra.
2. cooked, dressed Mahāvaṁsa 32, 39.
3. embellished Mahāvaṁsa 22, 29.

-lakkhaṇa properties of the saṅkhata, i.e. production, decay and change Aṅguttara Nikāya I 152; Vimāna Vatthu 29.

:: Saṅkhati (feminine) [cf. Sanskrit śaṁskṛti] cookery Majjhima Nikāya I 448.

:: Saṅkhaya [saṁ + khaya] destruction, consumption, loss, end Vinaya I 42; Dīgha Nikāya II 283; Majjhima Nikāya I 152; Saṁyutta Nikāya I 2, 124; IV 391; Itivuttaka 38; Dhammapada 282 (= vināsa Dhammapada III 421), 331; Jātaka II 52; V 465; Milindapañha 205, 304.

:: Saṅkhā (feminine) and Saṅkhyā (feminine) [from saṁ + khyā]
1. enumeration, calculation, estimating Dīgha Nikāya II 277; Majjhima Nikāya I 109; Milindapañha 59
2. number Dāṭhāvaṁsa I 25.
3. denomination, definition, word, name (cf. on term Kindred Sayings I 321) Saṁyutta Nikāya III 71f.; IV 376f.; Cullaniddesa §617 (= uddesa gaṇanā paññatti); Dhammasaṅgani 1306; Milindapañha 25. °saṅkhaṁ gacchati to be styled, called or defined; to be put into words Dīgha Nikāya I 199, 201; Vinaya II 239; Majjhima Nikāya I 190, 487; Aṅguttara Nikāya I 68, 244 = II 113; Puggalapaññatti 42; Nettipakaraṇa 66f.; Visuddhimagga 212, 225, 235, 294 (khy); Paramatthajotikā II 167 (khy); as 11 (khy). saṅkhaṁ gata (cf. saṅkhāta) is called Sumaṅgalavilāsinī I 41 (uyyānaṁ ambalaṭṭhikā t'eva s. g.). saṅkhaṁ na upeti (nopeti) cannot be called by a name, does not count, cannot be defined Itivuttaka 54; Sutta-Nipāta 209, 749, 911, 1074; Mahāniddesa 327; Cullaniddesa §617.

:: Saṅkhādati [saṁ + khādati] to masticate Vinaya II 201 = Saṁyutta Nikāya II 269 (reads °kharitvā); Aṅguttara Nikāya III 304f.; Jātaka I 507, — past participle °khādita.

:: Saṅkhādita [past participle of saṅkhādati] chewed, masticated Paramatthajotikā I 56, 257; Sammohavinodanī 241 (where Visuddhimagga 257 reads °khāyita).

:: Saṅkhāna1 (neuter) and Saṅkhyāna (neuter) [from saṁ + khyā, c.f. saṅkhā] calculation, counting Dīgha Nikāya I 11; Majjhima Nikāya I 85; Sumaṅgalavilāsinī I 95; Dhatupāṭha 613 (khy).

:: Saṅkhāna2 (neuter) [?] a strong leash Therīgāthā Commentary 292 (where Therīgāthā 509 reads saṅkhalā).

:: Saṅkhāra [from saṁ + kṛ, not Vedic, but as śaṁskāra Epic and Classical Sanskrit meaning "preparation" and "sacrament," also in philosophical literature "former impression, disposition," cf. vāsanā] one of the most difficult terms in Buddhist metaphysics, in which the blending of the subjective-objective view of the world and of happening, peculiar to the East, is so complete, that it is almost impossible for Occidental terminology to get at the root of its meaning in a translation. We can only convey an idea of its import by representing several sides of its application, without attempting to give a "word" as a definite translation. — An exhaustive discussion of the term is given by Franke in his Dīgha translation (pages 307f., especially 311f.); see also the analysis in Compendium 273-276. — Literally "preparation, get up"; applied: coefficient (of consciousness as well as of physical life, cf. viññāṇa), constituent, constituent potentiality; (plural) synergies, cause-combination, as in Saṁyutta Nikāya III 87; discussed, Buddhist Manual of Psychological Ethics, §§58-63 (cf. as 156, where paraphrased in definition of sa-saṅkhāra with "ussāha, payoga, upāya, paccaya-gahaṇa"); composition, aggregate.
1. Aggregate of the conditions or essential properties for a given process or result — e.g.
(i.) the sum of the conditions or properties making up or resulting in life or existence; the essentials or "element" of anything (—°), e.g. āyusaṅkhāra, life-element Dīgha Nikāya II 106; Saṁyutta Nikāya II 266; Peta Vatthu Commentary 210; bhavasaṅkhāra, jīvitasaṅkhāra, Dīgha Nikāya II 99, 107.
(ii.) Essential conditions, antecedents or synergy (co-ordinated activity), mental coefficients, requisite for act, speech, thought: kāya°, vacī°, citta°, or mano°, described respectively as "respiration," "attention and consideration," "percepts and feelings," "because these are (respectively) bound up with," or "precede" those Majjhima Nikāya I 301 (cf. 56); Saṁyutta Nikāya IV 293; Kathāvatthu 395 (cf. PtsC 227); Visuddhimagga 530f.; as 8; Sammohavinodanī 142f.
2. One of the five khandhas, or constitutional elements of physical life (see khandha), comprising all the citta-sampayutta-cetasikā dhammā — i.e. the mental concomitants, or adjuncts which come, or tend to come, into consciousness at the uprising of a citta, or unit of cognition Dhammasaṅgani 1 (cf. Majjhima Nikāya III 25). As thus classified, the saṅkhāras form the mental factor corresponding to the bodily aggregate or rūpakkhandha, and are in contrast to the three khandhas which represent a single mental function only. But just as kāya stands for both body and action, so do the concrete mental syntheses called saṅkhārā tend to take on the implication of synergies, of purposive intellection, connoted by the term abhisaṅkhāra, q.v. — e.g. Majjhima Nikāya III 99, where saṅkhārā are a purposive, aspiring state of mind to induce a specific rebirth; Saṁyutta Nikāya II 82, where puññaṁ, apuññaṁ, āṇeñjaṁ s. abhisaṅkharoti, are, in Dīgha Nikāya III 217 and Vibhaṅga 135, cata logued as the three classes of abhisaṅkhāra; Saṁyutta Nikāya II 39, 360; Aṅguttara Nikāya II 157, where s. is tantamount to sañcetanā; Milindapañha 61, where s., as khandha, is replaced by cetanā (purposive conception). Thus, too, the ss. in the paṭicca-samuppāda formula are considered as the aggregate of mental conditions which, under the law of kamma, bring about the inception of the paṭisandhi-viññāṇa, or first stirring of mental life in a newly begun individual. Lists of the psychologically, or logically distinguishable factors making up the composite saṅkhāra-k-khandha, with constants and variants, are given for each class of citta in Dhammasaṅgani 62, etc. (N.B. — Read cetanā for vedanā, 338.) Phassa and cetanā are the two constant factors in the s.-k-khandha. These lists may be compared with the later elaboration of the saṅkhāra-elements given at Visuddhimagga 462f.
3. saṅkhārā (plural) in popular meaning. In the famous formula (and in many other connections, as e.g. sabbe saṅkhārā) "aniccāvata saṅkhārā uppādavaya-dhammino" (Dīgha Nikāya II 157; Saṁyutta Nikāya I 6, 158, 200; II 193; Theragāthā 1159; Jātaka I 392, cf. Visuddhimagga 527), which is rendered by Mrs. Rhys Davids (Psalms of the Brethren, p 385 e.g.) as "O, transient are our life's experiences! Their nature 'tis to rise and pass away," we have the use of s. in quite a general and popular sense of "life, physical or material life"; and sabbe saṅkhārā means "everything, all physical and visible life, all creation." Taken with caution the term "creation" may be applied as technical term in the paṭicca-samuppāda, when we regard avijjā as creating, i.e. producing by spontaneous causality the saṅkhāras, and saṅkhārā as "natura genita atque genitura" (the latter with reference to the following viññāṇa). If we render it by "formations" (cf. Oldenberg's "Gestaltungen," Buddha 7th edition 1920, page 254), we imply the mental "constitutional" element as well as the physical, although the latter in customary materialistic popular philosophy is the predominant factor (cf. the discrepancies of "life eternal" and "life is extinct" in one and the same European term). None of the "links" in the paṭicca-samuppāda meant to the people that which it meant or was supposed to mean in the subtle and schematic philosophy (dhammā duddasā nipuṇā!) of the dogmatists. — Thus saṅkhārā are in the widest sense the "world of phenomena" (cf. below °loka), all things which have been made up by pre-existing causes. — At Peta Vatthu Commentary 71 we find saṅkhārā in literally meaning as "things" (preparations) in definition of ye keci (bhogā) "whatever." The sabbe s. At Saṁyutta Nikāya II 178 (translation "all the things of this world") denote all five aggregates exhausting all conditioned things; cf. Kathāvatthu 226 (translation "things"); Mahāvaṁsa IV 66 (the material and transitory world); Dhammapada 154 (vi-saṅkhāragataṁ cittaṁ = mind divested of all material things); as 304 (translation "kamma activities," in connection avijjā-paccaya-s°); Compendium 211, note 3. — The definition of saṅkhārā at Visuddhimagga 526 (as result of avijjā and cause of viññāṇa in the paṭicca-samuppāda) is: saṅkhataṁ abhisaṅkharontī ti saṅkhārā. api ca: avijjā-paccayā saṅkhārā saṅkhāra-saddena āgata-saṅkhārā ti duvidhā saṅkhārā; etc. with further definition of the four saṅkhāras.
4. Various passages for saṅkhāra in general: Dīgha Nikāya II 213; III 221f., Majjhima Nikāya II 223 (imassa dukkha-nidānassa saṅkhāraṁ padahato saṅkhāra-ppadhānā virāgo hoti); Saṁyutta Nikāya III 69 (ekanta-dukkhā saṅkhārā); IV 216f. (saṅkhārāṇaṁ khaya-dhammatā; the same with vaya°, virāga°, nirodha° etc.); Sutta-Nipāta 731 (yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhāra-paccayā; saṅkhārānaṁ nirodhena n'atthi dukkhassa sambhavo); Visuddhimagga 453, 462f. (the 51), 529f.; Dhammapada III 264, 379; Sammohavinodanī 134 (fourfold), 149 (threefold), 192 (āyūhanā); Peta Vatthu Commentary 41 (bhijjana-dhammā). Of passages dealing with the saṅkhāras as aniccā, vayadhammā, anattā, dukkhā etc. the following may be mentioned: Vinaya I 13; Saṁyutta Nikāya I 200; III 24; IV 216, 259; V 56, 345; Majjhima Nikāya III 64, 108; Aṅguttara Nikāya I 286; II 150f.; III 83, 143; IV 13, 100; Itivuttaka 38; Dhammapada 277, 383; Paṭisambhidāmagga I 37, 132; II 48; 109f.; Cullaniddesa §444, 450; also Cullaniddesa page 259 (sub voce saṅkhārā).

-upekkhā equanimity among "things" Visuddhimagga 161, 162;
-ūpasama allayment of the constituents of life Dhammapada 368, 381; cf. Dhammapada IV 108;
-khandha the aggregate of (mental) coefficients Dīgha Nikāya III 233; Kathāvatthu 578; Tikapaṭṭhāna 61; as 345; Sammohavinodanī 20, 42;
-dukkha the evil of material life, constitutional or inherent ill Sammohavinodanī 93 (in the classification of the sevenfold sukkha);
-paccayā (viññāṇaṁ) conditioned by the synergies (is vital consciousness), the second linkage in the paṭicca-samuppāda (q.v.) Visuddhimagga 577; Sammohavinodanī 152 sq.
-padhāna concentration on the saṅkhāras Majjhima Nikāya II 223;
-majjhattatā = °upekkhā Sammohavinodanī 283;
-loka the material world, the world of formation (or phenomena), creation, loka "per se," as contrasted to satta-loka, the world of (morally responsible) beings, loka "per hominem" Visuddhimagga 205; Sammohavinodanī 456; Paramatthajotikā II 442.

:: Saṅkhāravant (adjective) [from saṅkhāra] having saṅkhāras Aṅguttara Nikāya II 214 = Dhammasaṅgani 1003.

:: Saṅkhāta [past participle of saṅkhāyati] agreed on, reckoned; (—°) so-called, named Dīgha Nikāya I 163 (a kusala° dhammā); III 65, 133 = Vinaya III 46 (theyya° what is called theft); Sumaṅgalavilāsinī I 313 (the sambodhi, by which is meant that of the three higher stages); as 378 (khandha-ttaya° kāya, cf. Expositor II 485); Peta Vatthu Commentary 40 (medha° paññā), 56 (hattha° pāṇi), 131 (pariccāga° atidāna), 163 (caraṇa° guṇa).

-dhamma one who has examined or recognized the dhamma ("they who have mastered well the truth of things" Kindred Sayings II 36), an epithet of the Arahant Saṁyutta Nikāya II 47; IV 210; Sutta-Nipāta 70 (°dhammo, with explanation Cullaniddesa §618 b: "vuccati ñāṇaṁ" etc.; "saṅkhāta-dh. = ñāta-dhammo," of the pacceka Buddha), 1038 (°dhammā = vuccanti Arahanto khīṇāsavā Cullaniddesa §618 a), Dhammapada 70 (Text saṅkhata°, but Dhammapada II 63 saṅkhāta°).

:: Saṅkhāyaka [from saṁ + khyā] a calculator Saṁyutta Nikāya IV 376.

:: Saṅkhāyati and Saṅkhāti [saṁ + khyā]
1. to appear Jātaka V 203 (°āti).
2. to calculate Sutta-Nipāta 126 (infinitive °khātuṁ); Dhammapada 196. gerund saṅkhāya having considered, discriminately, carefully, with open mind Dīgha Nikāya II 227; III 224 (paṭisevati etc.: with reference to the four apassanāni); Saṁyutta Nikāya I 182; Sutta-Nipāta 209, 391, 749, 1048 (= jānitvā etc. Cullaniddesa §619); Mahāniddesa 327; Dhammapada 267 (= ñāṇena Dhammapada III 393); Itivuttaka 54. saṅkhā pi deliberately Majjhima Nikāya I 105f.

:: Saṅkhāyita = saṅkhādita; Visuddhimagga 257.

:: Saṅkhepa [saṁ + khepa]
1. Abridgment, abstract, condensed account (opposite vitthāra), e.g. Visuddhimagga 532, 479; Dhammapada I 125; Paramatthajotikā I 183; as 344; Paramatthajotikā II 150, 160, 314; Sammohavinodanī 47. cf. ati°.
2. the sum of, quintessence of; instrumental °ena (adverb) by way of, as if, e.g. rāja° as if he were king Sumaṅgalavilāsinī I 246; bhūmi-ghara° in the shape of an earth house Sumaṅgalavilāsinī I 260.
3. group, heaping up, a massing collection: pabbata-saṅkhepe in a mountain glen (literal in the midst of a group of mountains) Dīgha Nikāya I 84; Aṅguttara Nikāya III 396. bhava° a massing of existences Jātaka I 165f., 366, 463; II 137.
4. Aṭavi° at Aṅguttara Nikāya I 178; III 66 is probably a wrong reading for °saṅkopa "inroad of savage tribes." [mo: summit]

:: Saṅkheyya1 (adjective) [gerund of saṅkhāyati] calculable; only negative a° incalculable Saṁyutta Nikāya V 400; Aṅguttara Nikāya III 366; Peta Vatthu Commentary 212. -°kāra acting with a set purpose Sutta-Nipāta 351. — as gerund of saṅkharoti: see upa°.

:: Saṅkheyya2 (neuter) a hermitage, the residence of Thera Āyupāla Milindapañha 19, 22 etc.

:: Saṅkhipati [saṁ + khipati]
1. to collect heap together Mahāvaṁsa 1, 31.
2. to withdraw, put off Dāṭhāvaṁsa IV 35.
3. to concentrate Jātaka I 82.
4. to a bridge, shorten. Past participle saṅkhitta.

:: Saṅkhippa (adjective) [saṁ + khippa] quick Jātaka VI 323.

:: Saṅkhitta [past participle of saṅkhipati]
1. concise, brief Milindapañha 227; as 344; instrumental saṅkhittena in short, concisely (opposite vitthārena) Vinaya I 10; Dīgha Nikāya II 305; Saṁyutta Nikāya V 421; Puggalapaññatti 41. cf. Buddhist Hybrid Sanskrit saṅkṣiptena Divyāvadāna 37 etc.
2. concentrated, attentive Dīgha Nikāya I 80 (which at Visuddhimagga 410 however, is explained as "thīna-middhānugata"); Saṁyutta Nikāya II 122; V 263; Dīgha Nikāya II 299 = Majjhima Nikāya I 59.
3. contracted, thin, slender: °majjhā of slender waist Jātaka V 155. — cf. abhi°.

:: Saṅkhiyā-dhamma form of talk, the trend of talk Dīgha Nikāya I 2; Sumaṅgalavilāsinī I 43. cf. saṅkhyā.

:: Saṅkhobha [san + khobha] shaking, commotion, upsetting, disturbance Jātaka I 64; Saddhammopāyana 471.

:: Saṅkhobheti see saṅkhubhati.

:: Saṅkhubhati [saṁ + khubbati] to be shaken, to be agitated, to stir Jātaka I 446 (gerund °khubhitvā); Dhammapada II 43, 57; preterit °khubhi Peta Vatthu Commentary 93, — past participle saṅkhubhita. — causative saṅkhobheti to shake, stir up, agitate Jātaka I 119, 350; II 119.

:: Saṅkhubhita [past participle of saṅkhubhati] shaken, stirred Jātaka III 443.

:: Saṅkilesa [saṁ + kilesa] impurity, defilement, corruption, sinfullness Vinaya I 15; Dīgha Nikāya I 10, 53, 247 (opposite visuddhi); Majjhima Nikāya I 402; Saṁyutta Nikāya III 69; Aṅguttara Nikāya II 11; III 418f.; V 34; Jātaka I 302; Dhammasaṅgani 993, 1229; Nettipakaraṇa 100; Visuddhimagga 6, 51, 89; as 165.

:: Saṅkilesika (adjective) [from saṅkilesa] baneful, sinful Dīgha Nikāya I 195; III 57; Aṅguttara Nikāya II 172; Dhammasaṅgani 993 (cf. as 345); Tikapaṭṭhāna 333, 353.

:: Saṅkilissana (neuter) [from saṅkilissati] staining, defiling; getting defiled Vimāna Vatthu 329.

:: Saṅkilissati [saṁ + kilissati, cf. Buddhist Hybrid Sanskrit saṅkliśyati Divyāvadāna 57] to become soiled or impure Dīgha Nikāya I 53; Saṁyutta Nikāya III 70; Dhammapada 165; Jātaka II 33, 271, — past participle saṅkiliṭṭha. — causative saṅkileseti.

:: Saṅkiliṭṭha [past participle of saṅkilissati] stained, tarnished, impure, corrupt, foul Dīgha Nikāya I 247; Saṁyutta Nikāya II 271; Aṅguttara Nikāya III 124; V 169; Dhammapada 244; Jātaka II 418; Dhammasaṅgani 993, 1243; Peta Vatthu IV 123 (kāyena vācāya ca); as 319.

:: Saṅkin (adjective) [from śaṅk] anxious Mahāvaṁsa 35, 101.

:: Saṅkiṇṇa [past participle of saṅkirati] mixed; impure Saṁyutta Nikāya III 71; Aṅguttara Nikāya IV 246.

-parikha having the trenches filled; said of one who is free of saṁsāra Majjhima Nikāya I 139; Aṅguttara Nikāya III 84; Cullaniddesa page 161.

:: Saṅkiraṇa (neuter) [from saṁ + kirati] an astrological technical term, denoting the act of or time for collecting or calling in of debts (Buddhaghosa; doubtful) Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 96; cf. Dialogues of the Buddha I 23.

:: Saṅkirati [saṁ + kirati] to mix together; passive saṅkīyati (q.v.); past participle saṅkiṇṇa.

:: Saṅkita [from śaṅk] anxious, doubtful Jātaka V 85; Mahāvaṁsa 7, 15; Paramatthajotikā II 60. cf. pari°, vi°.

:: Saṅkittana (neuter) [saṁ + kittana] proclaiming, making known Peta Vatthu Commentary 164.

:: Saṅkitti (feminine) [perhaps saṁ + kitti] derivation and meaning very doubtful; Buddhaghosa's explaination at Puggalapaññatti 231 is not to be taken as reliable, viz. "saṅkittetvā katabhattesu hoti. dubbhikkha-samaye kira acela-kāsāvakā acelakānaṁ atthāya tato tato taṇḍulādīni samādapetvā bhattaṁ pacanti, ukkaṭṭhācelako tato na paṭigaṇhāti." Dīgha Nikāya I 166 (translation Dialogues of the Buddha I 229 "he will not accept food collected, i.e. by the faithful in time of drought"; Neumann "not from the dirty"; Franke Dīgha translation "nichts von Mahlzeiten, fur die Mittel durch Aufruf beschafft sind"?); Majjhima Nikāya I 77; Aṅguttara Nikāya II 206; Puggalapaññatti 55. It may be something like "convocation."

:: Saṅkiya (adjective) [gerundive from śaṅkati]
1. Apt to be suspected Itivuttaka 67.
2. Anxious Jātaka I 334.

:: Saṅkīḷati [saṁ + kīḷati] to play or sport Dīgha Nikāya I 91; Aṅguttara Nikāya IV 55, 343; Sumaṅgalavilāsinī I 256.

:: Saṅkīyati [passive of saṅkirati, saṁ + kīr; Sanskrit °kīryate > *kiyyati > Pāḷi °kīyati] to become confused or impure Saṁyutta Nikāya III 71; Aṅguttara Nikāya II 29; IV 246.

:: Saṅkoca [saṁ + koca, of kuñc: see kuñcita] contraction (as a sign of anger or annoyance), grimace (mukha°) Peta Vatthu Commentary 103; also as hattha°, etc. At Peta Vatthu Commentary 124.

:: Saṅkocana (neuter) = saṅkoca Jātaka III 57 (mukha°); Dhammapada III 270; Dhatupāṭha 809.

:: Saṅkoceti [causative of saṅkucati] to contract Jātaka I 228; as 324.

:: Saṅkopa see saṅkhepa.

:: Saṅksana (neuter) and °ā (feminine) [from saṁ + kāś] explanation, illustration Saṁyutta Nikāya V 430; Nettipakaraṇa 5, 8, 38; Paramatthajotikā II 445 (+ pakāsana).

:: Saṅku [cf. Vedic śaṅku] a stake, spike; javelin Majjhima Nikāya I 337; Saṁyutta Nikāya IV 168; Jātaka VI 112; Dhammapada I 69. — ayo° an iron stake Aṅguttara Nikāya IV 131;

-patha a path full of stakes and sticks Vimāna Vatthu 8411; Jātaka III 485, 541; Milindapañha 280; Visuddhimagga 305;
-sata a hundred sticks, hundreds of sticks Jātaka VI 112; Visuddhimagga 153 (both passages same simile with the beating of an ox-hide);
-samāhata set with iron spikes, name of a Hell Majjhima Nikāya I 337; Jātaka VI 453.

:: Saṅkucati [saṁ + kucati: see kuñcita] to become contracted, to shrink as 376, — past participle °kucita. — causative °koceti.

:: Saṅkucita [past participle of saṅkucati] shrunk, contracted, clenched (of the first: °hattha) Jātaka I 275; VI 468 (°hattha, opposed to pasārita-hattha); Sumaṅgalavilāsinī I 287; Peta Vatthu Commentary 123, 124.

:: Saṅkuddha [saṁ + kuddha] angry Dīgha Nikāya II 262.

:: Saṅkuka [from saṅku] a stake Vimāna Vatthu 338. cf. khāṇuka.

:: Saṅkula (adjective) [saṁ + kula] crowded, full Saddhammopāyana 603.

:: Saṅkuli [cf. sakkhali 2 and saṅguḷikā] a kind of cake Jātaka VI 580.

:: Saṅkulya (neuter) = saṅkuli Jātaka VI 524.

:: Saṅkuṇḍita [past participle of saṁ + kuṇḍ: see kuṇḍa] contorted, distorted Peta Vatthu Commentary 123.

:: Saṅkupita [saṁ + kupita] shaken, enraged Saṁyutta Nikāya I 222.

:: Saṅkuppa (adjective) [saṁ + kuppa] to be shaken, movable; a° immovable Theragāthā 649; Sutta-Nipāta 1149.

:: Saṅkusaka (adjective) [cf. Sanskrit saṅkasuka crumbling up] contrary;
negative a° Jātaka VI 297 (= appaṭiloma commentary).

:: Saṅkusumita (adjective) [saṁ + kusumita] flowering, in blossom Jātaka V 420; Milindapañha 319.

:: Saṅkuṭika [from saṁ + *kuṭ/kuc, cf. kuṭila] doubled up Jātaka II 68; cf. JPTS 1884 102.

:: Saṅkuṭila (adjective) [saṁ + kuṭila] curved, winding Milindapañha 297.

:: Saṅkuṭita [= last] doubled up, shrivelled, shrunk; Jātaka II 225; Milindapañha 251, 362; as 376; Visuddhimagga 255 (where Paramatthajotikā I reads bahala); Sammohavinodanī 238.

:: Sañcalati [saṁ + calati] to be unsteady or agitated Milindapañha 117. Causative °cāleti to shake Vinaya III 127; Jātaka V 434, — past participle °calita.

:: Sañcalita [past participle of sañcalati] shaken Milindapañha 224 (a°).

:: Sañcara [from saṁ + car] passage, way, medium Sumaṅgalavilāsinī I 289.

:: Sañcaraṇa (neuter) [from saṁ + car] wandering about, meeting meeting-place Jātaka I 163; IV 335; Milindapañha 359. a° impassable Milindapañha 217.

:: Sañcarati [saṁ + carati]
1. to go about, to wander Dīgha Nikāya I 83.
2. to meet, unite, come together Jātaka II 36 (of the noose of a snare).
3. to move, to rock Jātaka I 265.
4. to pass Jātaka I 491. — causative °cāreti to cause to move about Milindapañha 377, 385. — causative II °carāpeti to cause to go, to emit Jātaka I 164; to make one's mind dwell on Visuddhimagga 187.

:: Sañcaritta (neuter) [from saṁ + caritar]
1. going backwards and forwards, acting as go-between [BD: back and forth] Vinaya III 137.
2. intercourse Milindapañha 266.

:: Sañcaya [from saṁ + ci] accumulation, quantity Sutta-Nipāta 697; Itivuttaka 17 (aṭṭhi°); Milindapañha 220.

:: Sañcāra [saṁ + cāra]
1. going, movement, passing through Saddhammopāyana 244.
2. passages entrance, road Jātaka I 409; II 70, 122.

:: Sañcāra [saṁ + cāra]
1. going, movement, passing through Saddhammopāyana 244.
2. passages' entrance, road Jātaka I 409, II 70, 122.

:: Sañcetanā (feminine) [saṁ + cetanā] thought, cogitation, perception, intention Aṅguttara Nikāya II 159 (atta°, para°); Dīgha Nikāya III 231 (the same); Saṁyutta Nikāya II 11, 40, 99 (mano°); II 39f., 247; III 60, 227f.; Vibhaṅga 285; Dhammasaṅgani 70, 126. Sixfold (i.e. the sixfold sensory perception, rūpa°, sadda°, etc.): Dīgha Nikāya II 309; III 244; Paṭisambhidāmagga I 136. Threefold (viz. kāya°, vacī°, mano°): Visuddhimagga 341, 530; Sammohavinodanī 144, 145.

:: Sañcetanika (adjective) [from sañcetanā] intentional Vinaya III 112; Majjhima Nikāya III 207; Aṅguttara Nikāya V 292f.; a° Majjhima Nikāya I 377.

:: Sañcetayitatta (neuter) reflection Dhammasaṅgani 5, 72.

:: Sañceteti see °cinteti.

:: Sañchanna [saṁ + channa1] covered (with = —°) Majjhima Nikāya I 124; Theragāthā 13; Jātaka I 201; Paramatthajotikā II 91 (°patta full of leaves; puppha° of flowers). Often in compound paduma° covered with lotuses (of ponds) Peta Vatthu II 120; II 122; Vimāna Vatthu 441; Jātaka I 222; V 337.

:: Sañchavin , Majjhima Nikāya II 217, 259.

:: Sañchādita [past participle of sañchādeti] covered Peta Vatthu Commentary 157.

:: Sañchindati [saṁ + chindati] to cut, destroy Majjhima Nikāya III 275 (potential °chindeyya); Aṅguttara Nikāya II 33 = Saṁyutta Nikāya III 85 (gerund °chinditvā), — past participle sañchinna.

:: Sañchinna [past participle of sañchindati] Vinaya I 255 (of the kaṭhina, with samaṇḍalīkata "hemmed"). Also in compound °patta "with leaves destroyed" is Cullaniddesa reading at Sutta-Nipāta 44 (where Text editor and Paramatthajotikā II 91 read śaṁsīna), as well as at Sutta-Nipāta 64 (in similar context, where Text editor reads sañchinna). The latter passage is explained (Cullaniddesa II §625) as "bahula-pattapalāsa saṇḍa-cchāya," i.e. having thick and dense foliage. The same meaning is attached to sañchinna-patta at Vimāna Vatthu 288 (with varia lectio saṁsīna!), thus evidently in sense of sañchanna. The commentary on Sutta-Nipāta 64 (viz. Paramatthajotikā II 117) takes it as sañchanna in introductory story.

:: Sañcicca (adverb) [gerund of saṁ + cinteti; cf. Buddhist Hybrid Sanskrit sañcintya Divyāvadāna 494] discriminately, purposely, with intention Vinaya II 76; III 71, 112; IV 149, 290; Dīgha Nikāya III 133; Kathāvatthu 593; Milindapañha 380; Peta Vatthu Commentary 103.

:: Sañcināti and Sañcayati [saṁ + cināti] to accumulate; present participle °cayanto Mahāvaṁsa 21, 4; preterit cini° Peta Vatthu Commentary 202 (puññaṁ), 279 (plural °cinimha). — past participle sañcita. — cf. abhi°.

:: Sañcinteti and °ceteti [saṁ + cinteti] to think, find out, plan, devise means Dīgha Nikāya II 180, 245 (preterit samacintesuṁ); Theragāthā 1103 (potential °cintaye); Jātaka III 438 (preterit samacetayi).

:: Sañcita [past participle of sañcināti] accumulated, filled (with) Jātaka VI 249; Therīgāthā Commentary 282; Saddhammopāyana 319.

:: Sañcodita [saṁ + codita] instigated, excited Peta Vatthu Commentary 5, 68, 171, 213; Therīgāthā Commentary 207.

:: Sañcopana (neuter) and °ā (feminine) [saṁ + copana] touching, handling Vinaya III 121 (ā); IV 214 (a) (= parāmasanan nāma ito c'ito ca).

:: Sañcopati [cf. Sanskrit copati, as ἅπαaξ in Mbh. We should expect copeti in Pāḷi, from cup to stir] to move, to stir; a misunderstood term. Found in preterit samacopi (so read for Text samadhosi and varia lectio samañcopi) mañcake "he stirred from his bed" Saṁyutta Nikāya III 120, 125; and sañcopa (preterit) Jātaka V 340 (varia lectio for Text sañcesuṁ āsanā; commentary explains as "caliṁsu").

:: Sañcuṇṇa [saṁ + cuṇṇa] crushed, shattered Buddhavaṁsa II 170 = Jātaka I 26.

:: Sañcuṇṇeti [saṁ + cuṇṇeti] to crush Jātaka II 210, 387 (preterit °esi); III 175 (potential °eyya), 176 (gerund °etvā), — past participle °cuṇṇita.

:: Sañcuṇṇita [past participle of sañcuṇṇeti] crushed Jātaka II 41; Milindapañha 188; Visuddhimagga 259.

:: Sañjagghati [saṁ + jagghati] to joke, to jest Dīgha Nikāya I 91; Aṅguttara Nikāya IV 55, 343; Sumaṅgalavilāsinī I 256.

:: Sañjambhari in °ṁ karoti is not clear in derivation and meaning; perhaps "to tease, abuse," see Dīgha Nikāya I 189 (°riyaṁ); Aṅguttara Nikāya I 187; Saṁyutta Nikāya II 282. Probably from bhṛ (intensive jarbhṛta Vedic!) as °jarbhari. See on derivation Konow, JPTS 1909, 42; Kern, Toevoegselen II 69. The commentary on Saṁyutta Nikāya II 282 (Kindred Sayings II 203) explains as "sambharitaṁ nirantaraṁ phuṭaṁ akaṁsu, upari vijjhiṁsū ti," i.e. continually touching (or nudging) (phuṭa = phuṭṭha or phoṭita).

:: Sañjanana (neuter) producing; feminine °ī progenetrix (identical with taṇhā) Dhammasaṅgani 1059; as 363.

:: Sañjanati *Sañjanati [saṁ + janati] to be born; only in causative °ja neti to cause, produce; realize Puggalapaññatti 16; Saddhammopāyana 564 (gerund °janayitvāna), — past participle sañjāta. See also passive sañjāyati.

:: Sañjanetar [agent noun from sañjaneti] one who produces Saṁyutta Nikāya I 191; III 66.

:: Sañjati is the Pāḷi correspondent of sajati1 (sṛj), but Sanskrit sañj = sajjati (to hang on, cling), which at Dhatupāṭha 67 and 397 defined as saṅga. Dhatupāṭha (64) and Dhātum (82) take sañj in all meanings of āliṅgana (= sajati2), vissagga (= sajati1), and nimmāna (= sajjeti).

:: Sañjādiya a grove, wood Jātaka V 417, 421 (varia lectio sañcāriya).

:: Sañjānana (neuter) and °ā (feminine) [from sañjānāti] knowing, perceiving, recognition Milindapañha 61; Sumaṅgalavilāsinī I 211; characteristic, that by which one is distinguished as 321. As feminine at Dhammasaṅgani 4; as 110, 140 (translation Expositor 185: "the act of perceiving by noting").

:: Sañjānāti [saṁ + jānāti]
1. to recognize, perceive, know, to be aware of Vinaya III 112; Dīgha Nikāya II 12; Majjhima Nikāya I 111, 473; Saṁyutta Nikāya III 87; Aṅguttara Nikāya V 46, 60, 63; Jātaka I 135; IV 194; Therīgāthā Commentary 110.
2. to think, to suppose Jātaka II 98.
3. to call, name, nickname Dīgha Nikāya I 93; Jātaka I 148. — preterit sañjāni Sumaṅgalavilāsinī I 261; gerund saññāya Jātaka I 187; II 98; saññatvā Majjhima Nikāya I 1; and sañjānitvā Jātaka I 352. — causative saññāpeti (q.v.). — past participle saññāta.

:: Sañjānetar at Saṁyutta Nikāya III 66 read sañjanetā.

:: Sañjānitatta (neuter) [from sañjānita, past participle causative of sañjānāti] the state of having perceived Dhammasaṅgani 4.

:: Sañjāta1 [past participle of sañjanati] having become, produced, arisen Dhammasaṅgani 1035 (+ bhūta and other synonyms). °— full of, grown into, being in a state of Sutta-Nipāta 53 (°khandha = susaṇṭhita° Paramatthajotikā II 103); Vimāna Vatthu 312, 318 (°gārava full of respect), 324 (°pasāda).

:: Sañjāta2 (adjective) [sa2 + jāta] of the same origin (congener) Jātaka IV 134. cf. sajāti.

:: Sañjāti (feminine) [saṁ + jāti] birth, origin; outcome; produce Dīgha Nikāya I 227; II 305.

:: Sañjāyati [saṁ + jāyati, cf. sañjanati] to be born or produced Dīgha Nikāya I 220; Jātaka II 97; preterit sañjāyi Dīgha Nikāya II 209; Vinaya I 32; present participle °jāyamāna Jātaka V 384.

:: Sañjhā (feminine) [cf. Sanskrit sandhyā] evening; only in compounds °ātapa evening sun Vimāna Vatthu 4, 12; °ghana evening cloud Therīgāthā Commentary 146 (Apadāna verse 44); Dāṭhāvaṁsa V 60.

:: Sañjiṇṇa [saṁ + jiṇṇa] decayed Jātaka I 503 (varia lectio).

:: Sañjitar [agent noun from sajati1, cf. sañjati] creator, one who assigns to each his station Dīgha Nikāya I 18, 221; Majjhima Nikāya I 327; Sumaṅgalavilāsinī I 111 (varia lectio sajjitar, cf. Sanskrit sraṣṭar).

:: Sañjīvana (adjective) [from saṁ + jīv] reviving Therīgāthā Commentary 181 (Apadāna verse 23: putta°).

:: Saññ° is frequent spelling for saṁy° (in saṁyojana = saññojana e.g.), q.v.

:: Saññapeti see saññāpeti.

:: Saññatta1 (neuter) [abstract formation from saññā] the state of being asaññā, perceptibility Saṁyutta Nikāya III 87.

:: Saññatta2 [past participle of saññāpeti] induced, talked over Sutta-Nipāta 303, 308.

:: Saññatti (feminine) [from saññāpeti]
1. informing, convincing Aṅguttara Nikāya I 75; Saṁyutta Nikāya I 199; Vinaya II 98, 199, 307; Jātaka III 402.
2. Appeasing pacification Majjhima Nikāya I 320.

:: Saññā (feminine) [from saṁ + jñā] (plural saññāyo and saññā — e.g. Majjhima Nikāya I 108)
1. sense, consciousness, perception, being the third khandha Vinaya I 13; Majjhima Nikāya I 300; Saṁyutta Nikāya III 3f.; Dhammasaṅgani 40, 58, 61, 113; Sammohavinodanī 42.
2. sense, perception, discernment, recognition, assimilation of sensations, awareness Majjhima Nikāya I 293; Aṅguttara Nikāya III 443 (Nibbāna°); Saṁyutta Nikāya III 87; Sutta-Nipāta 732 (saññāya uparodhanā dukkhakkhayo hoti; explained as "kāmasaññā" Paramatthajotikā II); Milindapañha 61; Dhammasaṅgani 4; as 110, 200 (rūpa° perception of material qualities).
3. consciousness Dīgha Nikāya I 180f.; Majjhima Nikāya I 108; Vibhaṅga 369 (nānatta° c. of diversity: see nānatta); Milindapañha 159; Jātaka IV 391; is previous to ñāṇa Dīgha Nikāya I 185; a constituent part of nāma Saṁyutta Nikāya II 3, cf. Sutta-Nipāta 779; according to later teaching differs from viññāṇa and paññā only as a child's perceiving differs from
(a) an adult's,
(b) an expert's Visuddhimagga 436f.; Buddhist Manual of Psychological Ethics 6, note 4; 15, note 1. °n'evasaññānasaññā neither consciousness nor unconsciousness Dīgha Nikāya III 224, 262f.; Majjhima Nikāya I 41, 160; II 255; III 28, 44; Paṭisambhidāmagga I 36; Dhammasaṅgani 268, 582, 1417; Kathāvatthu 202; Nettipakaraṇa 26, 29; Visuddhimagga 571.
4. conception, idea, notion Dīgha Nikāya I 28; III 289 (cf. Dialogues of the Buddha III 263: "concept rather than percept"); Majjhima Nikāya III 104; Saṁyutta Nikāya I 107; Sutta-Nipāta 802, 841; Jātaka I 368 (ambaphala saññāya in the notion or imagining of mango fruit); Visuddhimagga 112 (rūpa° and aṭṭhika°). saññaṁ karoti to imagine, to think Jātaka II 71; to take notice, to mind Jātaka I 117.
5. sign, gesture token, mark Jātaka I 287; II 18; paṇṇa° a mark of leaves Jātaka I 153; rajjusaññā a rope used as a mark, a guiding rope, Jātaka I 287; rukkha-saññaṁ pabbata-saññaṁ karonto, using trees and hills as guiding marks Jātaka IV 91; saññaṁ dadāti to give the sign (with the whip, for the horse to start) Jātaka VI 302.
6. saññā is twofold, paṭighasamphassajā and adhivacanasamphassajā i.e. sense impression and recognition (impression of something similar, "association by similarity," as when a seen person calls up someone we know), Vibhaṅga 6; Sammohavinodanī 19f.; threefold, rūpa-saññā, paṭigha-saññā, and nānatta-saññā Aṅguttara Nikāya II 184; Saṁyutta Nikāya II 211; cf. Sutta-Nipāta 535; or kāma°, vyāpāda°, vihiṁsā° (as nānatta°) Vibhaṅga 369, cf. Sammohavinodanī 499; fivefold (pañca vimutti-paripācaniyā saññā); anicca°, anicce dukkha°, dukkhe anatta°, pahāna°, virāga° Dīgha Nikāya III 243, cf. Aṅguttara Nikāya III 334; there are six perceptions of rūpa, sadda, gandha, rasa, phoṭṭhabba, and dhamma, Dīgha Nikāya II 309; Saṁyutta Nikāya III 60; the sevenfold perception, anicca-saññā, anatta-saññā, asubha-saññā, ādīnava-saññā, pahāna-saññā, virāga-saññā, and nirodha-saññā, Dīgha Nikāya II 79; cf. Aṅguttara Nikāya III 79; the tenfold perception, asubha-saññā, maraṇa-saññā, āhāre paṭikkūla-saññā, sabbaloke anabhirata-saññā, anicca-saññā, anicce dukkha-saññā, dukkhe anatta-saññā, pahāna-saññā, virāga-saññā, nirodha-saññā Aṅguttara Nikāya V 105; the one perception, āhāre paṭikkūla-saññā, Compendium 21.
7. See further (unclassified references): Dīgha Nikāya I 180; II 277 (papañca°); III 33, 223; Saṁyutta Nikāya II 143; Aṅguttara Nikāya II 17; IV 312; Mahāniddesa 193, 207; Nettipakaraṇa 27; Visuddhimagga 111, 437, 461f. (in detail); Sammohavinodanī 20 (pañca-dvārikā), 34; Vimāna Vatthu 110; and on term Compendium 40, 42.

-gata perceptible, the world of sense Majjhima Nikāya I 38;
-bhava conscious existence Visuddhimagga 572; Sammohavinodanī 183;
-maya = arūpin Majjhima Nikāya I 410 (opposite manomaya = rūpin);
-vedayita-nirodha cessation of consciousness and sensation Majjhima Nikāya I 160, 301; III 45; Aṅguttara Nikāya I 41; Kathāvatthu 202; Saṁyutta Nikāya II 212;
-viratta free from consciousness, an Arahant, Sutta-Nipāta 847;
-vimokkha emancipation from consciousness Sutta-Nipāta 1071f.; Milindapañha 159 = Vinaya V 116.
[BD]: -vedayita-nirodha cessation of perception and sensation; -viratta free from sense-perception; -vimokkha emancipation from sense-perception

:: Saññāṇa (neuter) [Vedic sañjñāna]
1. perception, knowledge Vimāna Vatthu 110.
2. token, mark Jātaka IV 301; Sumaṅgalavilāsinī I 46; Visuddhimagga 244.
3. monument Mahāvaṁsa 19, 35.

:: Saññāpana (neuter) [from saññāpeti] convincing Jātaka V 462.

:: Saññāpeti [causative of sañjānāti]
1. to make known, to teach Jātaka I 344; Milindapañha 45.
2. to remonstrate with, gain over, convince Dīgha Nikāya I 236; Majjhima Nikāya I 397; Aṅguttara Nikāya I 75; Saṁyutta Nikāya IV 313; Vinaya I 10; II 197; Milindapañha 316.
3. to appease, conciliate Jātaka I 479; Peta Vatthu Commentary 16. Also saññapeti Jātaka I 26, etc. — infinitive saññattuṁ Sutta-Nipāta 597, — past participle saññatta. — At Jātaka I 408 read saññāpāpetvā (instead of saññaṁ pāpetvā), or simply saññāpetvā, like the parallel text at Udāna 17.

:: Saññāta [past participle of sañjānāti] skilled Majjhima Nikāya I 396.

:: Saññāvant (adjective) [from saññā] having perception Aṅguttara Nikāya II 215 = Dhammasaṅgani 1003.

:: Saññin (adjective) [from saññā] (feminine saññinī) conscious, being aware of (—°), perceiving, having perception Dīgha Nikāya I 31, 180; III 49, 111, 140, 260; Saṁyutta Nikāya I 62; Aṅguttara Nikāya II 34, 48, 50; III 35; IV 427; Dhammapada 253; Mahāniddesa 97, 138. — ālokāsaññin having a clear perception Dīgha Nikāya I 71; Aṅguttara Nikāya II 211; V 207; Sumaṅgalavilāsinī I 211; nānatta° conscious of diversity Aṅguttara Nikāya IV 39f.; paṭhavīsaññin conscious of the earth (kasiṇa), in samādhi Aṅguttara Nikāya V 8f.; paṭhavisaññiniyo (feminine pleural), having a worldly mind Dīgha Nikāya II 139; asubhasaññin perceiving the corruption of the world Itivuttaka 93; vihiṁsasaññin conscious of the trouble Vinaya I 7; n'eva-saññī-na-saññin neither conscious nor unconscious Dīgha Nikāya III 111; Aṅguttara Nikāya II 34; Mahāniddesa 97, 138; Itivuttaka 90; Sumaṅgalavilāsinī I 119. cf. vi°. — In composition saññi°, e.g. °gabbha animate production Dīgha Nikāya I 54; Sumaṅgalavilāsinī I 163.

:: Saññita [= saññāta; past participle of sañjānāti] so-called, named, so-to-speak Mahāvaṁsa 7, 45; Peta Vatthu Commentary 135; Saddhammopāyana 72, 461. See also aya under Niraya.

:: Saññīvāda [saññin + vāda] name of a school maintaining conscious existence after death Dīgha Nikāya I 31; Sumaṅgalavilāsinī I 119; Mahābodhivaṁsa 110.

:: Sapadānaṁ (adverb) [from phrase sa-padānaṁ-cārikā; i.e. sa2 + genitive plural of pada (cf. gimhāna). Weber (Index Streifen III 398) suggests sapadā + naṁ, sapadā being an instrumental by-form of sapadā, and naṁ an enclitic. Trenckner (Miln 428) says sapadi + ayana. Kern (Toevoegselen II 73) agrees on the whole, but explains padānaṁ as padāyanaṁ] "with the same steps," i.e. without interruption, constant, successive (cf. Latin stante pede and Sanskrit adverb sapadi at once).
1. literally (perhaps a later use) of a bird at Jātaka V 358 (s. sāliṁ khādanto, without a stop); of a lion at Milindapañha 400 (sapadāna-bhakkha).
2. Applied in phrase sapadānaṁ carati to go on uninterrupted alms-begging Vinaya IV 191; Saṁyutta Nikāya III 238; Sutta-Nipāta 413; Jātaka I 66; Peta Vatthu IV 344; Vimāna Vatthu 121; and in phrases sapadāna-cārikā Jātaka I 89; °cārika (adjective) Vinaya III 15; °cārin Majjhima Nikāya I 30; II 7; Sutta-Nipāta 65; Cullaniddesa §646. Also as adjective sapadāna (piṇḍapāta) Vinaya II 214.

:: Sapadi (adverb) [sa2 + adverb formation from pada] instantly, at once Dāṭhāvaṁsa I 62.

:: Sapajāpatika (adjective)
1. with Pajāpati. See Pajāpati 1.
2. with one's wife Vinaya I 23; IV 62; Jātaka I 345.

:: Sapallava (adjective) [sa3 + pallava] with the sprouts Vimāna Vatthu 173.

:: Saparidaṇḍā (feminine) a certain class of women, the use of whom renders a person liable to punishment Vinaya III 139 = Aṅguttara Nikāya V 264 Majjhima Nikāya I 286.

:: Sapariggaha (adjective) [sa3 + pariggaha]
1. provided with possessions Dīgha Nikāya I 247; Sutta-Nipāta 393.
2. having a wife, married Jātaka VI 369.

:: Sapatha [from śap] an oath Vinaya I 347; Jātaka I 180, 267; III 138; Paramatthajotikā II 418.

:: Sapati [śap, cf. Dhatupāṭha 184 "akkose"] to swear, curse Saṁyutta Nikāya I 225; Jātaka V 104, 397; Mahāvaṁsa 25, 113; Vimāna Vatthu 336, — past participle satta3.

:: Sapatikā (adjective) having a husband, a woman whose husband is alive Jātaka VI 158; Peta Vatthu Commentary 86.

:: Sapatī (feminine) having the same husband; a rival wife, a co-wife Peta Vatthu I 66; II 32.

:: Sapatta [Sanskrit sapatna] hostile, rival Therīgāthā 347; Therīgāthā Commentary 242; sapatta rājā a rival king Jātaka I 358; II 94; III 416; asapatta without enmity Sutta-Nipāta 150; sapatta (masculine) a rival, foe, Itivuttaka 83; Aṅguttara Nikāya IV 94f.; Jātaka I 297.

:: Sapattabhāra [sa3 + patta1 + bhāra] with the weight of the wings, carrying one's wings with oneself Dīgha Nikāya I 71; Majjhima Nikāya I 180, 268; Aṅguttara Nikāya II 210; Puggalapaññatti 58.

:: Sapattaka (adjective) [from last] hostile, full of enmity Dīgha Nikāya I 227.

:: Sapattika (neuter) the state of a co-wife Therīgāthā 216; Therīgāthā Commentary 178. — Kern, Toevoegselen sub voce proposes reading sā°.

:: Sapattī (feminine) [Sanskrit sapatnī] a co-wife Dīgha Nikāya II 330; Jātaka I 398; IV 316, 491; Therīgāthā 224; Dhammapada I 47. asapattī without any co-wife Saṁyutta Nikāya IV 249.

:: Sapāka [san + pāka; cf. Sanskrit śvapāka] "dog-cooker," an outcast or Caṇḍāla Jātaka IV 380. cf. sopāka.

:: Saphala (adjective) [sa3 + phala] bearing fruit, having its reward Dhammapada 52.

:: Saphalaka (adjective) [sa3 + phalaka] together with his shield Mahāvaṁsa 25, 63.

:: Sappa [cf. Sanskrit sarpa, from sṛp; "serpent"] a snake Majjhima Nikāya I 130; Aṅguttara Nikāya III 97, 260f.; Sutta-Nipāta 768; Jātaka I 46, 259, 310, 372; V 447 (kaṇha°); Mahāniddesa 7; Sumaṅgalavilāsinī I 197; Paramatthajotikā II 13. Often in similes, e.g. Visuddhimagga 161, 587; Paramatthajotikā I 144; Paramatthajotikā II 226, 333. -°potaka a young snake Visuddhimagga 500; -°phaṇa the hood of a snake Paramatthajotikā I 50. — cf. sappin.

:: Sappaccaya (adjective) [sa3 + paccaya] correlated, having a cause, conditioned Dīgha Nikāya I 180; Aṅguttara Nikāya I 82; Dhammasaṅgani 1083.

:: Sappadesa (adjective) [sa3 + padesa] in all places, all round Majjhima Nikāya I 153.

:: Sappana (neuter) [from sappati] gliding on as 133.

:: Sappañña (adjective) [sa3 + pañña] wise Majjhima Nikāya I 225; Sutta-Nipāta 591; often as sapañña Itivuttaka 36; Sutta-Nipāta 90; Jātaka II 65.

:: Sappati [sṛp, cf. Vedic sarpati, Greek ἔρπω, Latin serpo; Dhatupāṭha 194 "ga mana"] to creep, crawl: see saṁ°.

:: Sappaṭibhāga (adjective) [sa3 + paṭibhāga]
1. resembling, like Dīgha Nikāya II 215; Jātaka I 303; Puggalapaññatti 30f.; Milindapañha 37.
2. having as (equal) counterparts, evenly mixed with Majjhima Nikāya I 320 (kaṇhasukka°); Milindapañha 379 (the same).

:: Sappaṭigha (adjective) [sa3 + paṭigha] producing reaction, reacting Dīgha Nikāya III 217; Dhammasaṅgani 597, 617, 648, 1089; as 317; Visuddhimagga 451.

:: Sappaṭipuggala [sa3 + paṭipuggala] having an equal, comparable, a friend Majjhima Nikāya I 27.

:: Sappaṭissa (adjective) [sa + paṭissā, cf. Buddhist Hybrid Sanskrit sapratīśa Divyāvadāna 333, 484] reverential, deferential Itivuttaka 10; Vinaya I 45; Vimāna Vatthu 8441 (cf. Vimāna Vatthu 347). See also gārava.

:: Sappaṭissava (adjective) [sa + paṭissava] deferential, respectful as 125, 127 = Jātaka I 129, 131; -tā deference, reverence Dhammasaṅgani 1327 = Puggalapaññatti 24.

:: Sappāṇaka (adjective) [sa3 + pāṇa + ka] containing animate beings Vinaya III 125; Jātaka I 198.

:: Sappāṭihāriya (adjective) [sa3 + pāṭihāriya] accompanied by wonders Dīgha Nikāya I 198; Saṁyutta Nikāya V 261; Udāna 63.

:: Sappāṭihīrakata (adjective) [sa3 + pāṭihīra + kata] made with wonders, substantiated by wonders, substantiated, well founded Dīgha Nikāya I 198; III 121 ("has been made a thing of saving grace" Dialogues of the Buddha III 115, q.v.).

:: Sappāya (adjective) [saṁ + pā (= pra + ā) + i, cf. pāya. The corresponding Buddhist Hybrid Sanskrit form is sāmpreya (= saṁ + pra + i, with guṇa), e.g. Avadāna-śataka I 255; III 110] likely, beneficial, fit, suitable Aṅguttara Nikāya I 120; Saṁyutta Nikāya III 268; IV 23f., 133f. (Nibbāna° paṭipadā); Jātaka I 182, 195; II 436 (kiñci sappāyaṁ something that did him good, a remedy); Vinaya I 292, 302; Milindapañha 215 (sappāyakiriyā, giving a drug). neuter something beneficial, benefit, help Visuddhimagga 34, 87 (°sevin); Sammohavinodanī 265 (various), 271 (°kathā). — Ten sappāyas and ten asappāyas at as 168. — sappāyāsappāyaṁ what is suitable, and what not Jātaka I 215, 471; used as the last part of a compound, meaning what is suitable with reference to: senāsanasappāya (neuter) suitable lodgings Jātaka I 215.

:: Sappāyatā (feminine) [abstract from sappāya] agreeableness, suitability, convenience Visuddhimagga 79, 121 (a°), 127.

:: Sappi (neuter) [Vedic sarpis] clarified butter, ghee Dīgha Nikāya I 9, 141, 201; Aṅguttara Nikāya I 278; Aṅguttara Nikāya II 95, 207 (°tela); III 219; IV 103; Sutta-Nipāta 295 (°tela). Dhammasaṅgani 646; Jātaka I 184; II 43; IV 223 (°tela); Vinaya I 58, etc. -maṇḍa [cf. Buddhist Hybrid Sanskrit sarpimaṇḍa Divyāvadāna 3 etc.] the scum, froth, cream of clarified butter, the best of ghee Dīgha Nikāya I 201; Aṅguttara Nikāya II 95; Vimāna Vatthu 172; Puggalapaññatti 70; its tayo guṇā Milindapañha 322.

:: Sappin (adjective/noun) [from sappati] crawling, creeping; moving along: see pīṭha°. — (feminine) sappinī a female snake Jātaka VI 339 (where the differences between a male and a female snake are discussed).

:: Sappītika (adjective) [sa3 + pīti + ka] accompanied by the feeling of joy, joyful Aṅguttara Nikāya I 81; Jātaka I 10; Visuddhimagga 86 (opposite nippītika).

:: Sappurisa [sat (= sant) + purisa] a good, worthy man Majjhima Nikāya III 21, 37; Dīgha Nikāya III 252 (the seven s°-dhammā), 274, 276, 283; Aṅguttara Nikāya II 217f., 239; Dhammasaṅgani 259 = 1003; Vinaya I 56; Dhammapada 54; Peta Vatthu II 98; II 945; IV 187; Jātaka I 202; equal to ariya Majjhima Nikāya I 8; Saṁyutta Nikāya III 4; a-sappurisa = anariya Paramatthajotikā II 479. sappurisatara a better man Saṁyutta Nikāya V 20.

-bhūmi condition AN 2.31-Woodward

:: Sara1 [cf. Vedic śara]
1. the reed Saccharum sara Milindapañha 342.
2. An arrow (originally made of that reed) Dīgha Nikāya I 9; Dhammapada 304; Milindapañha 396; Dhammapada 216 (visa-pīta).

-tuṇḍa a beak as sharp as an arrow Dhammapada III 32;
-daṇḍaka shaft of an arrow Dhammapada II 141;
-bhaṅga arrow-breaking Visuddhimagga 411 (in compound).

:: Sara2 (adjective/noun) [from sarati1]
1. going, moving, following Sutta-Nipāta 3, 901
2. fluid, flow Jātaka I 359 (pūti°).

:: Sara3 (masculine/neuter) [Vedic saras] a lake Jātaka I 221; II 10; VI 518 (Mucalinda); there are seven great lakes (mahā-sarā, viz. Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākini) Aṅguttara Nikāya IV 101; Dīgha Nikāya I 54; Jātaka II 92; Sumaṅgalavilāsinī I 164, 283; aṇṇava° the ocean Dīgha Nikāya II 89; cf. Aṅguttara Nikāya II 55; locative sare Jātaka II 80; sarasmiṁ Sutta-Nipāta 1092; and sarasi Mahāvaṁsa 10, 7; jātassara a natural lake Jātaka I 472f.

:: Sara4 (adjective) [from sarati2] remembering Majjhima Nikāya I 453; Aṅguttara Nikāya II 21; Sumaṅgalavilāsinī I 106. °saṅkappa mindfullness and aspiration Majjhima Nikāya I 453; III 132; Saṁyutta Nikāya IV 76, 137, 190; Nettipakaraṇa 16.

:: Sara5 [Vedic svara, svar, cf. Latin su-surrus, German surren] sound, voice, intonation, accent Vinaya II 108; Dīgha Nikāya II 24f.; Aṅguttara Nikāya I 227; Peta Vatthu II 124 (of birds' singing = abhiruda commentary); Jātaka II 109; Sutta-Nipāta 610 (+ vaṇṇa, which is doubtful here, whether "complexion" or "speech," preferably the former); as 17; eight qualities Dīgha Nikāya II 211, 227; gītāssara song Vinaya II 108; bindussara a sweet voice Sutta-Nipāta 350; adjective Jātaka II 439; sīhassara with a voice like a lion's Jātaka V 296, 311 (said of a prince). cf. vissara. — In combination with vaṇṇa (vowel) at Aṅguttara Nikāya IV 307; Milindapañha 340.

-kutti [= kḷpti; can we compare Buddhist Hybrid Sanskrit svaragupti "depth of voice" Divyāvadāna 222?] intonation, resonance, timbre, melodiousness of voice Vinaya II 108 = Aṅguttara Nikāya III 251; Jātaka VI 293 (Kern, "enamoured behaviour" [?]); as 16. cf. Vinaya Texts III 72;
-bhañña intoning, a particular mode of reciting Vinaya I 196; II 108, 316; Jātaka II 109; Dhammapada I 154;
-bhāṇa = °bhañña Dhammapada II 95 (varia lectio °bhañña);
-bhāṇaka an intoner, one who intones or recites the sacred texts in the Sarabhañña manner Vinaya II 300;
-sara an imitative word; sarasaraṁ karoti to make the noise sarasara Majjhima Nikāya I 128.

:: Sarabha [Vedic śarabha a sort of deer Jātaka IV 267; VI 537] (rohiccasarabhā migā = rohitā sarabhamigā, commentary ibid. 538); Sarabhamiga-jātaka the 483rd Jātaka Jātaka I 193, 406 (text Sarabhaṅga); IV 263f.

-pallaṅka "antelope-couch," a high seat, from which the Bodhisatta preaches Jātaka III 342 (cf. vara-pallaṅka Jātaka III 364);
-pādaka having legs like those of a gazelle Jātaka I 267.

:: Sarabhasaṁ (adverb) [sa2 + rabhasaṁ] eagerly, quickly Dāṭhāvaṁsa IV 22, 34f., 43.

:: Sarabhū (feminine) [cf. Sanskrit saraṭa] a lizard Vinaya II 110; Aṅguttara Nikāya II 73; Jātaka II 135, 147; Paramatthajotikā II 439.

:: Sarada [Vedic śarad (feminine) traces of the consonant declention only in accusative plural sarado sataṁ "one-hundred autumns" Jātaka II 16] autumn, the season following on the rains Sutta-Nipāta 687; Vimāna Vatthu 352. — samaya the autumn season Dīgha Nikāya II 183; Majjhima Nikāya I 115; Aṅguttara Nikāya IV 102; V 22; Itivuttaka 20; Saṁyutta Nikāya I 65; III 141, 155; V 44; Vimāna Vatthu 134, 161.

:: Saraja (adjective) [sa + rajo] dusty Vinaya I 48; Aṅguttara Nikāya II 54.

:: Saraka a vessel, a drinking vessel Jātaka I 157, 266; IV 384; Sumaṅgalavilāsinī I 134, 136; Mahāvaṁsa 32, 32; Dhammapada II 85; III 7.

:: Sarala the tree Pinus longifolia Jātaka V 420 (thus read with varia lectio instead of salaḷa [?]).

:: Saraṁsā (feminine) [from sa3 + raṁsi] the sun (literal having rays) Mahāvaṁsa 18, 68.

:: Saraṇa1 (neuter) [cf. Vedic śaraṇa protection, shelter, house, śarman the same; śālā hall; to Indo-Germanic °kel to hide, as in Latin celo, Greek καλύπτω to conceal, Old-Irish celim, Old High German Anglo-Saxon helan, Gothic huljan to envelop; Old High German hella = English hell; also English hall, and others] shelter, house Sutta-Nipāta 591; refuge, protection Dīgha Nikāya III 187; Sutta-Nipāta 503; Jātaka II 28; Sumaṅgalavilāsinī I 229; especially the three refuges: the Buddha, the Dhamma, and the Brotherhood Aṅguttara Nikāya I 56; Dīgha Nikāya I 145; Jātaka I 28; usually combined with verbs like upeti Vimāna Vatthu 532; Sutta-Nipāta 31; gacchati Dīgha Nikāya I 116; Aṅguttara Nikāya III 242; Vinaya I 4; Dhammapada 190; Sutta-Nipāta pages 15, 25; Itivuttaka 63; or yāti Sutta-Nipāta 179; Dhammapada 188; asaraṇa, asaraṇībhūta without help and refuge Milindapañha 148. See leṇa 2.

-āgamana = °gamana Dīgha Nikāya I 146; Paramatthajotikā II 42, 157;
-gamana (neuter) taking refuge in the three saraṇas Vinaya III 24; Saṁyutta Nikāya IV 270.

:: Saraṇa2 (adjective) [sa + raṇa] concomitant with war Dhammasaṅgani 1294; as 50.

:: Saraṇa3 [from smṛ; i.e. sarati2] (neuter) remembrance; -tā (feminine) remembering Dhammasaṅgani 14, 23; Puggalapaññatti 21, 25.

:: Saraṇīya (neuter) [gerundive formation from saraṇa2] something to be remembered Aṅguttara Nikāya I 106.

:: Sarasa (adjective) [sa3 + rasa] with its essential properties (see rasa) Mahāniddesa 43; sarasabhāva a method of exposition as 71.

:: Sarasī (feminine) [Vedic sarasī] a large pond Vinaya II 201 = Saṁyutta Nikāya II 269; Jātaka V 46.

:: Sarati1 [sṛ given by Dhatupāṭha 248 as "gati"] to go, flow, run, move along Jātaka III 95 (= parihāyati nassati commentary); potential sare Jātaka IV 284. — preterit asarā Jātaka VI 199, — past participle sarita1. — causative sāreti
(1) to make go Aṅguttara Nikāya I 141; III 28 = Majjhima Nikāya I 124 = Saṁyutta Nikāya IV 176 Jātaka IV 99; Milindapañha 378; Visuddhimagga 207.
(2) to rub, to mix Vinaya II 116. Also sarāpeti. A desiderative formation is siṁsare (3rd plural medium) at Vimāna Vatthu 647 (= Sanskrit sisīrṣati), cf. Geiger, Pāḷi Grammar §184.

:: Sarati2 [smṛ, cf. smṛti = sati; Dhatupāṭha 248 "cintā"; Latin memor, memoria = memory; Greek μέριμνα care, μάρτν witness, martyr; Gothic maurnan = English mourn to care, etc.] to remember Dīgha Nikāya II 234; Vinaya I 28; II 79; Jātaka II 29. A diæretic form is sumarati Dhammapada 324; gerund sumariya Mahāvaṁsa 4, 65. — 1st plural saremhase Therīgāthā 383; medium sare Jātaka VI 227; imperative sara Theragāthā 445; and sarāhi Milindapañha 79; 3rd singular saratu Vinaya I 273. — present participle saraṁ Mahāvaṁsa 3, 6; and saramāna Vinaya I 103. — preterit sari Jātaka I 330; future sarissati Jātaka VI 496. — gerund saritvā Jātaka I 214, — past participle sata2 and sarita2. — causative sāreti to remind Vinaya II 3f., 276; III 221; sārayamāna, reminding Jātaka I 50; present participle passive sāriyamāna Vinaya III 221; with accusative Dīgha Nikāya II 234; with genitive Dhammapada 324; Jātaka VI 496; with following future II (in °tā) Vinaya II 1254; III 449, etc. — causative II sarāpeti Vinaya III 44; Milindapañha 37 (with double accusative), 79.

:: Sarati3 [śṛ; Dhatupāṭha 248: hiṁsā] to crush: see seyyati. causative sāreti Vinaya II 116 (madhu-sitthakena, to pound up, or mix with beeswax). cf. saritaka.

:: Saravant (adjective) [sara5 + vant]
1. having or making a sound, well-sounding Vinaya I 182; Aṅguttara Nikāya III 375.
2. with a noise Mahāvaṁsa 25, 38.

:: Sarāga (adjective) [sa3 + rāga] connected with lust, passionate Dīgha Nikāya I 79; II 299; Majjhima Nikāya I 59; Visuddhimagga 410.

:: Sarājaka (adjective) [sa3 + rāja + ka] including the king Jātaka I 126; feminine -ikā Vinaya II 188; Saṁyutta Nikāya I 162; Jātaka II 113, 114 (sarājika at Jātaka III 453); with the king's participation Tikapaṭṭhāna 26 (sassāmika-sarājaka geha).

:: Sarājita denomination of a Hell and its inhabitants Saṁyutta Nikāya IV 309f. Various readings Parājita and Sarañjita.

:: Sarāpana (neuter) [from sarāpeti causative of sarati2] causing somebody to remember Milindapañha 79.

:: Sarāva [Sanskrit śarāva] a cup, saucer Aṅguttara Nikāya I 161; Jātaka I 8; Majjhima Nikāya III 235 for patta); Milindapañha 282; Sumaṅgalavilāsinī I 298; Peta Vatthu Commentary 244, 251.

:: Sarāvaka = sarāva Vinaya I 203; II 142, 153, 222.

:: Sari according to Payogasiddhi = sarisa (sadisa) cf. sarīvaṇṇa Jātaka II 439 (= samāna-vaṇṇa, commentary).

:: Sarikkha (adjective) [cf. Sanskrit sadṛkṣa, from sadṛś = Pāḷi sadisa] like, resembling Saṁyutta Nikāya I 66; Jātaka I 443; III 262.

:: Sarikkhaka (adjective) [= sarikkha] in accordance with, like Jātaka IV 215; Peta Vatthu Commentary 206, 284. See also kamma°.

:: Sarikkhatā (feminine) [from sarikkha] resemblance, likeness Jātaka III 241 (taṁ° being like that); Vimāna Vatthu 6 (cf. kamma°).

:: Sarikkhatta (neuter) [from sarikkha] likeness as 63; as sarikkhakatta (kamma°) at as 347.

:: Sarisa (adjective) [= sadisa] like, resembling Jātaka V 159.

:: Sarisapa various reading of siriṁsapa Majjhima Nikāya I 10 etc.

:: Sarita1 [past participle of sarati1] gone, set into motion Dhammapada 341 (= anusaṭa, payāta Dhammapada IV 49).

:: Sarita2 [past participle of sarati2] remembered Vinaya II 85.

:: Saritaka (neuter) powdered stone (pāsāṇa-cuṇṇa) Vinaya II 116; saritasipāṭika powder mixed with gum Vinaya II 116.

:: Saritar [agent noun from sarati2] one who remembers Dīgha Nikāya III 268, 286; Aṅguttara Nikāya II 35; Saṁyutta Nikāya V 197, 225.

:: Saritā (feminine) [cf. Vedic sarit, from sarati1] a river Dhammasaṅgani 1059; saritaṁ accusative Sutta-Nipāta 3; genitive plural Jātaka II 442; nominative plural saritā Milindapañha 125.

:: Sarīra (neuter) [Vedic śarīra]
1. the (physical) body Dīgha Nikāya I 157; Majjhima Nikāya I 157; Saṁyutta Nikāya IV 286; Aṅguttara Nikāya I 50; II 41; III 57f., 323f.; IV 190. Sutta-Nipāta 478, 584; Dhammapada 151; Mahāniddesa 181; Jātaka I 394 (six blemishes); II 31; antimasarīra one who wears his last body, an Anāgāmin Sutta-Nipāta 624; Saṁyutta Nikāya I 210; Dhammapada 400.
2. A dead body, a corpse Dīgha Nikāya II 141, 164; Majjhima Nikāya III 91.
3. the bones Dīgha Nikāya II 164.
4. relics Vimāna Vatthu 6332; Vimāna Vatthu 269.

-aṭṭhaka the bony framework of the body as 338;
-ābhā radiation of light proceeding from the body, lustre Paramatthajotikā II 16 (°ṁ muñcati to send forth), 41 (the same), 140 (the same);
-kicca (1) funeral ceremonies, obsequies Jātaka I 180; II 5; Vimāna Vatthu 76, 257; Peta Vatthu Commentary 74, 76, 162. (2) "bodily function," satisfying the body's wants Jātaka II 77; IV 37;
-davya (= dabba1) fitness of body, good body, beauty Jātaka II 137;
-dhātu a body relic (of the Buddha) Mahāvaṁsa 13, 167; Vimāna Vatthu 165, 269;
-pabhā lustre of the body Dhammapada I 106;
-parikamma attending the body Paramatthajotikā II 52;
-maṁsa the flesh of the body Jātaka III 53;
-vaṇṇa the (outward) appearance of the body Visuddhimagga 193;
-valañja discharge from the body, fæces Dhammapada II 55; IV 46 (°ṭhāna). See valañja;
-saṅghāta perfection of body Visuddhimagga 194;
-saṇṭhāna constitution of the body, bodily form Visuddhimagga 193.

:: Sarīravant (adjective) [sarīra + vant] having a body Saṁyutta Nikāya II 279.

:: Sarīvaṇṇa resembling Jātaka II 439 (varia lectio sarīra°). cf. sari.

:: Saroja (neuter) [Sanskrit saroja, saras + ja] "lake-born," a lotus Dāṭhāvaṁsa III 13.

:: Sarojayoni [from saroja] a Brahmā, an archangel Dāṭhāvaṁsa I 34.

:: Saroruha (neuter) [saras + ruha] a lotus Dāṭhāvaṁsa III 83.

:: Sarūpa (adjective) [sa2 + rūpa]
1. of the same form Aṅguttara Nikāya I 162; Puggalapaññatti 56.
2. [sa3 + rūpa] having a body Aṅguttara Nikāya I 83.

:: Sasa [Vedic śaśa, with Old High German haso = English hare to Latin canus grey, greyish-brown; cf. anglo-Saxon hasu] a hare, rabbit Dhammapada 342; Jātaka IV 85; of the hare in the moon Jātaka IV 84f.; — sasolūkā (= sasā ca ulūkā ca) Jātaka VI 564.

-lakkhaṇa the sign of a hare Jātaka I 172; III 55;
-lañjana the same Vimāna Vatthu 314 (°vant = sasin, the moon);
-visāṇa a hare's horn (an impossibility) Jātaka III 477.

:: Sasaka = sasa Jātaka II 26; IV 85; Cariyāpiṭaka I 101.

:: Sasakkaṁ [sa + sakkaṁ] as much as one can Majjhima Nikāya I 415, 514f.

:: Sasambhama (adjective) [sa + sambhama] with great confusion Mahāvaṁsa 5, 139.

:: Sasambhāra (adjective) [sa3 + sambhāra] with the ingredients or constituents Visuddhimagga 20, 352, 353.

:: Sasati1 [śaṣ cf. Dhatupāṭha 301: gati-hiṁsā-pāṇanesu] to slay, slaughter; sassamāna present participle passive Jātaka V 24 (commentary = hiṁsamāna). Infinitive sasituṁ Jātaka VI 291 (read sāsituṁ from sāsati?). Past participle sattha.

:: Sasati2 [śvas] to breathe (cf. Dhatupāṭha 301: pāṇana): see vissasati.

:: Sasattha [sa3 + sattha] with swords Jātaka IV 222; as 62.

:: Sasenaka (adjective) [sa3 + sena + ka] accompanied by an army Mahāvaṁsa 19, 27.

:: Sasin [Sanskrit śaśin, from śaśa] the moon Dāṭhāvaṁsa IV 29; Jātaka III 141; V 33; Vimāna Vatthu 811 (= canda Vimāna Vatthu 314), 823.

:: Sasīsa (adjective) [sa3 + sīsa] together with the head; sasīsaṁ up to the head Dīgha Nikāya I 76, 246; Jātaka I 298; sasīsaka head and all Dīgha Nikāya II 324;Sutta-Nipātapage 80.

:: Sassa (neuter) [cf. Vedic sasya] corn, crop Majjhima Nikāya I 116; Jātaka I 86, 143, 152; II 135; Milindapañha 2; Dhammapada I 97; Paramatthajotikā II 48; sassasamaya crop time Jātaka I 143; susassa abounding in corn Vinaya I 238; plural masculine sassā Jātaka I 340. -kamma agriculture Jātaka VI 101; -kāla harvest time Vinaya IV 264; -ṭṭhāna = -khetta Jātaka VI 297; -dussassa (having) bad crops Vinaya I 238; Aṅguttara Nikāya I 160; Paramatthajotikā I 218 (= dubbhikkhā);

-uddharaṇa lifting the corn Milindapañha 307;
-ghāta destroying property Saṁyutta Nikāya II 218f.

:: Sassamāṇa-brāhmaṇa (feminine °ī) together, with samaṇas and brahmins Vinaya I 11; Dīgha Nikāya I 62; III 76, 135; Saṁyutta Nikāya V 423; Sutta-Nipāta page 100; Sumaṅgalavilāsinī I 174.

:: Sassara imitative of the sound sarasara; chinnasassara giving out a broken or irregular sound of sarasara Majjhima Nikāya I 128; see JPTS, 1889, page 209.

:: Sassata (adjective) [Vedic śaśvat] eternal, perpetual Dīgha Nikāya I 13; III 31f., 137f.; Majjhima Nikāya I 8, 426; Aṅguttara Nikāya I 41; Dhammapada 255; Dhammasaṅgani 1099; Jātaka I 468; Milindapañha 413; Sumaṅgalavilāsinī I 112; dhuvasassata sure and certain Buddhavaṁsa II 111f. = Jātaka I 19; sassatiyā for ever, Sutta-Nipāta 1075; a-sassata Jātaka V 176; VI 315; sassatāyaṁ adverb (dative) for ever (?) Jātaka I 468; V 172; Fausbøll takes it = sassatā ayam (following the commentary), and writes sassatāyaṁ.

-diṭṭhi eternalism, the doctrine that soul and world are eternal Dhammasaṅgani 1315; Saṁyutta Nikāya II 20; III 98; Nettipakaraṇa 40, 127;
-mūla eternalist Dīpavaṁsa 6, 25;
-vāda an eternalist, eternalism Dīgha Nikāya I 13; III 108; Saṁyutta Nikāya II 20; III 99, 182; IV 400; Puggalapaññatti 38; Sumaṅgalavilāsinī I 104f.; Papañcasūdanī II 5; Sammohavinodanī 509;
-vādin eternalist Nettipakaraṇa 111; Mahābodhivaṁsa 110.

:: Sassatika [from sassata] eternalist Dīgha Nikāya I 17; Mahābodhivaṁsa 110 (ekacca° partial eternalist); Vinaya III 312; — iya Jātaka V 18, 19.

:: Sassatisamaṁ (adverb) [cf. Sanskrit śaśvatīḥ samāḥ] for ever and ever Dīgha Nikāya I 14; Majjhima Nikāya I 8; Saṁyutta Nikāya III 143; also sassatī samā Jātaka III 255; Vimāna Vatthu 6314 (explained by sassatīhi samāna, like the eternal things, viz., earth, sun, moon, etc., Vimāna Vatthu 265); Jātaka III 256; Sumaṅgalavilāsinī I 105.

:: Sassāmika (adjective) [sa + sāmin + ka]
1. having a master, belonging to somebody Dīgha Nikāya II 176.
2. having a husband, married Jātaka I 177, 397; IV 190.

:: Sassirīka (adjective) [sa3 + sirī + ka] glorious, resplendent Jātaka I 95; II 1; IV 189; VI 270.

:: Sassū and Sassu (feminine) [Vedic śvaśrū: see sasura] mother-inlaw Vinaya III 137; Aṅguttara Nikāya II 78; Therīgāthā 407; Sutta-Nipāta 125; Jātaka I 337; III 425f.; V 286 (genitive sassuyā); Dhammapada I 307; Vimāna Vatthu 110, 121; Peta Vatthu Commentary 89. sassu-sa sure, see sasura; sassudeva worshipping one's mother-in-law as a god Saṁyutta Nikāya I 86; Jātaka IV 322.

:: Sasura [Vedic śvaśura, feminine śvaśrū (see Pāḷi sassū), Indo-Germanic °sṷekuros, °sṷekrū; cf. Greek ἑκνρύς and ἑκνρά; Latin socer and socrus; Gothic swaihra and swaíhro, Anglo-Saxon swēor and sweger; Old High German swehur and swigar] father-in-law Vinaya III 137; Majjhima Nikāya I 168; Aṅguttara Nikāya II 78; Vimāna Vatthu 69, 121; Therīgāthā 407 (sassura); Jātaka I 337; sassu-sasurā mother- and father-in-law Jātaka II 347; III 182; IV 38; VI 510; the form sassura Therīgāthā 407 has probably arisen through analogy with sassu. — feminine sasurī Vimāna Vatthu 69.

:: Sata1 (cardinal number.) [Vedic śataṁ; cf. Avesta satəm, Greek ἑ-κατόν, Latin centum; Gothic hund = hundred; Indo-Germanic °km̥tóm from dkm̥tóm (= decem), thus ultimately the same as daśa, i.e. decad (of tens)] a hundred, used as neuter (collective), either —° or as apposition, viz. gāma-sataṁ a hundred- (ship of) villages Dhammapada I 180; jaṭila-satāni 100 ascetics Vinaya I 24; jāti° Dīgha Nikāya I 13; or gāthā sataṁ one-hundred stanzas Dhammapada 102. Often in sense of "many" or "innumerable," e.g. °kaku, °raṁsi, etc.; cf. °satāni bahūni Jātaka IV 310, 311.

-kaku having a hundred corners, epithet of a cloud Aṅguttara Nikāya III 34 = Saṁyutta Nikāya I 100 (varia lectio sattakatu) see JPTS 1891-93 page 5;
-patta the Indian crane (or woodpecker?) Jātaka II 153; 388; Milindapañha 404;
-padī a centipede Aṅguttara Nikāya II 73; III 101, 306; IV 320; V 290; Vinaya II 110, 148; Milindapañha 272;
-pala (Thag, 97) see pala;
-pāka (-tela) oil mixture, worth one-hundred pieces Jātaka IV 281; Dhammapada II 48; III 311; see also pāka;
-puñña 100, i.e. innumerable merits Visuddhimagga 211;
-pupphā anethum sowa, a sort of dill or fennel Jātaka VI 537;
-porisa of the height of a hundred men, extremely high, attribute of a Hell Vimāna Vatthu 5213f.; name of a Hell Jātaka V 269;
-mūlī asparagus racemosus Abhidhānappadīpikā 585;
-raṁsi "having one-hundred rays," the sun Saddhammopāyana 590; Jātaka I 44;
-rasabhojana food of one-hundred flavours Dhammapada III 96 (varia lectio satta°)
-vaṅka a kind of fish Abhidhānappadīpikā 672;
-vallikā an under-garment, arranged like a row of jewelry Vinaya II 137;
-sahassa one hundred thousand Jātaka II 20; Milindapañha 88; 136; Dhammapada II 86;
-sahassima the same Saṁyutta Nikāya II 133.

:: Sata2 [past participle of sarati, of smṛ, cf. Buddhist Hybrid Sanskrit smṛta Avadāna-śataka I 228; II 197] remembering, mindful, conscious Dīgha Nikāya I 37; II 94; III 49, 107, 222, 269; Majjhima Nikāya I 520 (su-ssata and dus-sata); Saṁyutta Nikāya IV 211; Aṅguttara Nikāya III 169 (+ sampajāna), 325; IV 311; Sutta-Nipāta 741; Dhammasaṅgani 163; Sumaṅgalavilāsinī I 211. — satokārin cultivator of sati Paṭisambhidāmagga I 175.

:: Satadhā (adverb) [sata + dhā, cf. ekadhā, dvidhā etc.] in one-hundred ways, into one-hundred pieces Dīgha Nikāya II 341.

:: Sataka (neuter) [cf. Buddhist Hybrid Sanskrit śataka] a hundred, collection of one-hundred Jātaka I 74.

:: Satakkhattuṁ (adverb) [cf. dvi-kkhattuṁ, ti-kkhattuṁ etc.] a hundred times.

:: Satata (adjective) [with satrā "completely" and sadā "always" to sa° "one": see saṁ°; literally "in one (continuous) stretch"] continual, chronic. Only in neuter satataṁ (adverb) continually Aṅguttara Nikāya IV 14; Itivuttaka 116; Sutta-Nipāta 507; Milindapañha 70; Peta Vatthu II 811 (= nirantaraṁ Peta Vatthu Commentary 110); III 710 (= sabbakālaṁ Peta Vatthu Commentary 207); Peta Vatthu Commentary 177; and as °— in °vihāra a chronic state of life, i.e. a behaviour remaining even and the same Aṅguttara Nikāya II 198 = Dīgha Nikāya III 250, 281. cf. sātacca.

:: Satekiccha (adjective) [sa3 + tekiccha] curable, pardonable Milindapañha 192, 221; Visuddhimagga 425. See tekiccha.

:: Sateratā (feminine) [cf. Sanskrit śatahradā, śata + hrada] lightning Jātaka V 14, 203. Also as sateritā Vimāna Vatthu 333; 644; Vimāna Vatthu 161 (= vijjulatā), 277. As saderitā at Theragāthā 260.

:: Sathera (adjective) [sa3 + thera] including the theras Aṅguttara Nikāya II 169

:: Sati (feminine) [Vedic smṛti: see etymology under sarati2] memory, recognition, consciousness, Dīgha Nikāya I 180; II 292; Milindapañha 77-80; intentness of mind, wakefullness of mind, mindfullness, alertness, lucidity of mind, self-possession, conscience, self-consciousness Dīgha Nikāya I 19; III 31, 49, 213, 230, 270f.; Aṅguttara Nikāya I 95; Dhammasaṅgani 14; Mahāniddesa 7; Tikapaṭṭhāna 61; Sammohavinodanī 91; as 121; Milindapañha 37; upaṭṭhitā sati presence of mind Dīgha Nikāya III 252, 282, 287; Saṁyutta Nikāya II 231; Aṅguttara Nikāya II 6, 218; III 199; IV 232; Itivuttaka 120; parimukhaṁ satiṁ upaṭṭhāpetuṁ to surround oneself with watchfullness of mind Majjhima Nikāya III 89; Vinaya I 24, satiṁ paccupaṭṭhāpetuṁ to preserve self-possession Jātaka I 112; IV 215; kāyagatā sati intentness of mind on the body, realization of the impermanency of all things Majjhima Nikāya III 89; Aṅguttara Nikāya I 43; Saṁyutta Nikāya I 188; Milindapañha 248; 336; muṭṭhassati forgetful, careless Dīgha Nikāya III 252, 282; maraṇa-sati mindfullness as to death Aṅguttara Nikāya IV 317f.; Jātaka IV 216; Paramatthajotikā II 54; Peta Vatthu Commentary 61, 66. Asati not thinking of, forgetfullness as 241; instrumental asatiyā through forgetfullness, without thinking of it, not intentionally Vinaya II 2892. sati (sammā°) is one of the constituents of the Eight-fold Ariyan Path (e g. Aṅguttara Nikāya III 141f.; Sammohavinodanī 120): see magga 2.

-ādhipateyya (sat°) dominant mindfullness Aṅguttara Nikāya II 243f.; Itivuttaka 40;
-indriya the sense, faculty, of mindfullness Aṅguttara Nikāya II 149; Dhammasaṅgani 14;
-uppāda arising production of recollection Jātaka I 98; Aṅguttara Nikāya II 185; Majjhima Nikāya I 124.
-ullapakāyika, a class of devas Saṁyutta Nikāya I 16 sq.
-paṭṭhāna [BHS smṛtyupasthāna Divyāvadāna 126, 182, 208] intent contemplation and mindfullness, earnest thought, application of mindfullness; there are four satipaṭṭhānas, referring to the body, the sensations, the mind, and phenomena respectively, Dīgha Nikāya II 83, 290f.; III 101f., 127, 221; Majjhima Nikāya I 56, 339; II 11 etc.; Aṅguttara Nikāya II 218; III 12; IV 125f., 457f.; V 175; Saṁyutta Nikāya III 96, 153; V 9, 166; Dhammasaṅgani 358; Kathāvatthu 155 (cf. Points of Controversy 104f.); Mahāniddesa 14, 45, 325, 340; Visuddhimagga 3; Sammohavinodanī 57, 214f., 417. — See on term e.g. Compendium 179; and in greater detail Dialogues of the Buddha II 322 sq.
-vinaya disciplinary proceeding under appeal to the accused monk's own conscience Vinaya I 325; II 79 etc.; Majjhima Nikāya II 247; Aṅguttara Nikāya I 99;
-vepullappatta having attained a clear conscience Vinaya II 79;
-saṁvara restraint in mindfullness Visuddhimagga 7; as 351; Paramatthajotikā II 8;
-sampajañña mindfullness and self-possession Dīgha Nikāya I 70; Aṅguttara Nikāya II 210; Sumaṅgalavilāsinī I 183f.
-sambojjhaṅga (e.g. Saṁyutta Nikāya V 90) see (sam)bojjhaṅga;
-sammosa loss of mindfullness or memory, lack of concentration or attention Dīgha Nikāya I 19; Vinaya II 114; Sumaṅgalavilāsinī I 113; Puggalapaññatti 32; Visuddhimagga 63; Milindapañha 266.

:: Satika (adjective) (—°) [from sata1] consisting of a hundred, belonging to a hundred; yojanasatika extending one hundred yojanas Vinaya II 238; vīsaṁ-vassasatika of hundred and twenty years' standing Vinaya II 303.

:: Satima (adjective) [superlative formation from sata1] the hundredth Saṁyutta Nikāya II 133; Jātaka I 167 (pañca°).

:: Satimant (adjective) [from sati] mindful, thoughtful, contemplative, pensive; nominative singular satimā Dīgha Nikāya I 37; Saṁyutta Nikāya I 126; Sutta-Nipāta 174; Aṅguttara Nikāya II 35; Dhammasaṅgani 163; Dhammapada IV 117; Peta Vatthu IV 344; satīmā (in verse) Sutta-Nipāta 45; neuter satīmaṁ Sutta-Nipāta 211; genitive satimato Saṁyutta Nikāya I 208; satīmato Saṁyutta Nikāya I 81; Dhammapada 24; nominative plural satīmanto Dīgha Nikāya II 120; Dhammapada 91; Dhammapada II 170; genitive satīmataṁ Dhammapada 181; Itivuttaka 35; satimantānaṁ Aṅguttara Nikāya I 24. — See also Dīgha Nikāya III 77, 141, 221f.; Aṅguttara Nikāya IV 4, 38, 300f., 457f.; Mahāniddesa 506; Cullaniddesa §629.

:: Satitā (feminine) [abstract formation from sati] mindfullness, memory as 405 (-°).

:: Satī (feminine) [from sant, present participle of as]
1. being Jātaka III 251.
2. a good or chaste woman Abhidhānappadīpikā 237; asatī an unchaste woman Milindapañha 122 = Jātaka III 350; Jātaka V 418; VI 310.

:: Satta1 [past participle of sañj: sajjati] hanging, clinging or attached to Vinaya I 185; Dīgha Nikāya II 246; Mahāniddesa 23, 24; Dhammapada 342; Jātaka I 376. cf. āsatta1 and byāsatta.

:: Satta2 [cp, Vedic sattva living being, satvan "strong man, warrior," from sant]
1. (masculine) a living being, creature, a sentient and rational being, a person Dīgha Nikāya I 17, 34, 53, 82; II 68; Aṅguttara Nikāya I 35f., 55f.; Saṁyutta Nikāya I 135; V 41; Vinaya I 5; Milindapañha 273; Visuddhimagga 310 (definition: "rūpādisu khandhesu chandarāgena sattā visattā ti sattā," thus = satta1); Nettipakaraṇa 161; Sumaṅgalavilāsinī I 51, 161; Sammohavinodanī 144. °naraka° a being in Hell (cf. Niraya°) Visuddhimagga 500.
2. (neuter) soul (= jīvita or viññāṇa) Peta Vatthu I 81 (gata° = vigata-jīvita Peta Vatthu Commentary 40).
3. (neuter) substance Vinaya I 287. nissatta non-substantial, phenomenal as 38.

-āvāsa abode of sentient beings (see nava1 2) Dīgha Nikāya III 263, 268; Aṅguttara Nikāya V 53; Visuddhimagga 552; Sammohavinodanī 168;
-ussada (see ussada 4) teeming with life, full of people Dīgha Nikāya I 87, 111, 131;
-loka the world of living creatures Paramatthajotikā II 263, 442; Visuddhimagga 205. See also saṅkhāra-loka;
-vaṇijjā slave trade Sumaṅgalavilāsinī I 235 = Aṅguttara Nikāya III 208 (commentary: manussa-vikkaya).

:: Satta3 [past participle of sapati to curse; Sanskrit śapta] cursed, sworn Jātaka III 460; V 445.

:: Satta4 (numeral) [cf. Vedic sapta, Greek ἑπτά; Avesta hapta; Latin septem, Gothic sibun = English seven etc.] number seven. It is a collective and concluding (serial) number; its application has spread from the week of seven days (or nights), and is based on astronomical conception (Babylon!), this science being regarded as mystic, it invests the number with a peculiar magic nimbus. From time-expressions it was transferred to space, especially when originally connected with time (like satta-bhūmaka the seven-storied palace; the Vimānas with seven-hundred towers: see vimāna 2 and 6; or the seven great lakes: see sara3; °yojana seven miles, cf. the seven league-boots!). Extremely frequent in folklore and fairy tales (cf. seven years of famine in Egypt, seven days' festivals, dragon with seven heads, seven ravens, seven dwarfs, seven little goats, seven years enchantment, etc. etc.). For time expressions see in compounds: °āha, °māsa, °ratta, °vassa. cf. Sutta-Nipāta 446 (vassāni); Jātaka II 91 (kāyā, thick masses); Sumaṅgalavilāsinī I 25 (of the Buddhist scriptures: sattahi māsehi saṅgītaṁ); Dhammapada II 34 (dhanāni), 101 (maṅgalā); the collective expression seven years, seven months, seven days at Jātaka V 48; the 7×70 ñāṇavatthūni Saṁyutta Nikāya II 59; and the curious enumeration of heptads at Dīgha Nikāya I 54. — Cases: instrumental sattahi Dīgha Nikāya I 34; genitive sattannaṁ Dīgha Nikāya I 56; locative sattasu Dīgha Nikāya II 303 = Majjhima Nikāya I 61.

-aṅga a couch with seven members (i.e. four legs, head support, foot support, side) Vinaya II 149;
-aṭṭha seven or eight Jātaka II 101;
-āgārika a "seven-houser," one who turns back from his round, as soon as he has received alms at seven houses Dīgha Nikāya I 166;
-ālopika a "seven-mouthful," one who does not eat more than seven bits Dīgha Nikāya I 166;
-āha (neuter) seven days, a week of seven days [cf. Buddhist Hybrid Sanskrit saptaka Divyāvadāna 99] Dīgha Nikāya II 248; Vinaya I 1, 139; Jātaka I 78; II 85; IV 360; V 472; VI 37; Dhammapada I 109; Vimāna Vatthu 63. satta° seven weeks Dhammapada I 86; cf. satta-satta-divasā Jātaka V 443;
-ussada (see ussada 2) having seven prominences or protuberances (on the body), a sign of a Mahāpurisa Dīgha Nikāya II 18; III 144, 151 (i.e. on both hands, on both feet, on both shoulders, on the back);
-guṇa sevenfold Mahāvaṁsa 25, 36;
-jaṭa with seven plaits (of hair) Jātaka V 91 (of a hunter);
-tanti having seven strings, a lute Vimāna Vatthu 139;
-tāla (°matta) (as big as seven palm trees Dhammapada II 62, 100;
-tiṁsa 37 (see bodhipakkhiya-dhammā);
-dina a week Mahāvaṁsa 11, 23;
-pakaraṇika mastering the seven books of the Abhidhamma Jātaka I 312; Dhammapada III 223;
-patiṭṭha sevenfold firm Dīgha Nikāya II 174; Milindapañha 282;
-padaṁ for seven steps Jātaka VI 351 (Kern, Toevoegselen sub voce "unfailing");
-bhūmaka (pāsāda) (a palace) with seven stories Mahāvaṁsa 37, 11; Jātaka I 58; IV 378; Dhammapada I 180, 239; IV 209;
-māsaṁ (for) seven months Peta Vatthu Commentary 20;
-yojanika seven miles in extent Jātaka V 484;
-ratana the seven royal treasures Dīgha Nikāya I 88; Itivuttaka 15; Jātaka V 484;
-ratta a week Jātaka VI 230 (dve° = a fortnight), 304; Sutta-Nipāta 570;
-vassika seven years old Milindapañha 9. 310; Dhammapada II 87, 89 (sāmaṇera), 139; Peta Vatthu Commentary 53 (Saṅkicca Arahattaṁ patvā); Dhammapada III 98 (kumāro Arahattaṁ patto); Jātaka V 249. On the age of seven as that of child Arahants see Mrs. Rhys Davids in Psalms of the Brethren introduction xxx;
-vīsati twenty seven Dhammapada I 4.

:: Sattadhā (adverb) [from satta4, cf. dvidhā] in seven pieces Dīgha Nikāya I 94; II 235; Sutta-Nipāta 783; Jātaka V 33, 493; Dhammapada I 17, 41. cf. phalati.

:: Sattakkhattuṁ (adverb) [cf. tikkhattuṁ, etc.] seven times Vinaya I 3; Itivuttaka 18; sattakkhattuparamaṁ seven times at the utmost; °parama one who will not be reborn more than seven times Saṁyutta Nikāya II 134f.; Aṅguttara Nikāya I 233, 235; IV 381; Kathāvatthu 104; Puggalapaññatti 15f.; Nettipakaraṇa 189; Paramatthajotikā I 187; Jātaka I 239; Dhammapada III 61, 63.

:: Sattali (feminine) [cf. Sanskrit saptalā, name of various plants, e.g. jasmine, or many-flowered nykkanthes, or many-flowered tree, Halāy. 2, 52] the plantain, and its flower Jātaka IV 440 (= kadali-puppha commentary; so read for kandala°); and perhaps at Therīgāthā 260 for pattali (q.v.), which is explained as kadali(-makula) at Therīgāthā Commentary 211.

:: Sattama1 (adjective) [superlative from sant] best, excellent Sutta-Nipāta 356; Jātaka I 233.

:: Sattama2 (ordinal number) [from satta4] the seventh Dīgha Nikāya I 89; Sutta-Nipāta 103. — feminine °mī Sutta-Nipāta 437. Often in locative °divase on the 7th day Sutta-Nipāta 983; Jātaka I 395; Milindapañha 15; Peta Vatthu Commentary 6, 74. -°bhavika one who has reached the 7th existence (or rebirth) Kathāvatthu 475 (cf. Points of Controversy 2714).

:: Sattapaṇṇi-rukkha name of a tree Mahāvaṁsa 30, 47; cf. sattapaṇṇi-guhā name of a cave Paramatthajotikā I 95.

:: Sattarasa (cardinal number.) [satta4 + rasa2 = dasa] seventeen Vinaya I 77; IV 112 (°vaggiyā bhikkhū, group of 17).

:: Sattari = sattati, at Saṁyutta Nikāya II 59f.

:: Sattati [cf. Sanskrit saptati] seventy Dīgha Nikāya II 256; Apadāna 118, 126 and passim. As sattari at Saṁyutta Nikāya II 59; Apadāna 248 and passim.

:: Sattatta (neuter) [abstract from satta2] state of having existence Dīgha Nikāya I 29.

:: Sattava = satta2 [a diæretic sattva] Jātaka V 351. cf. Lalitavistara 520.

:: Sattha1 (neuter) [cf. Vedic śastra, from śas to cut] a weapon, sword, knife; collective "arms" Dīgha Nikāya I 4, 56; Sutta-Nipāta 309, 819 (explained as 3: kāya°, vacī°, mano°, referring to Aṅguttara Nikāya IV 42, at Mahāniddesa 151); Jātaka I 72, 504; Peta Vatthu III 102; Paramatthajotikā II 458 (°mukhena); Peta Vatthu Commentary 253. Often in combination daṇḍa + sattha (cf. daṇḍa 4), collective for "arms," Vinaya I 349; Dīgha Nikāya I 63; Aṅguttara Nikāya IV 249; Cullaniddesa §576. — satthaṁ āharati to stab oneself Saṁyutta Nikāya I 121; III 123; IV 57f.

-kamma application of the knife, incision, operation Vinaya I 205; Paramatthajotikā II 100;
-kāraka an assassin Vinaya III 73;
-vaṇijjā trade in arms Aṅguttara Nikāya III 208;
-hāraka an assassin Vinaya III 73; Saṁyutta Nikāya IV 62.

:: Sattha2 (neuter) [cf. Vedic śāstra, from śās to teach] a science, art, lore Milindapañha 3; Paramatthajotikā II 327, 447. — vāda° science of right belief Paramatthajotikā II 540; sadda° grammar Paramatthajotikā II 266; supina° dream-telling Paramatthajotikā II 564.

:: Sattha3 [sa3 + attha; Sanskrit sārtha] a caravan Dīgha Nikāya II 130, 339; Vinaya I 152, 292; Mahāniddesa 446; Dhammapada 123 (appa° with a small c.), Milindapañha 351.

-gamanīya (magga) a caravan road Vinaya IV 63;
-vāsa encampment Dīgha Nikāya II 340, 344;
-vāsika and °vāsin caravan people Jātaka I 333;
-vāha a caravan leader, a merchant Dīgha Nikāya II 342; Vimāna Vatthu 847 (cf. Vimāna Vatthu 337); leader of a band, teacher; used as epithet of the Buddha Saṁyutta Nikāya I 192; Itivuttaka 80, 108; Vinaya I 6. In exegesis of term satthā at Mahāniddesa 446 = Cullaniddesa §630 = Visuddhimagga 208.

:: Sattha4 [past participle of sāsati; śās] told, taught Jātaka II 298 (varia lectio siṭṭha).

:: Sattha5 (adjective) [wrong for satta = śakta] able, competent Jātaka III 173 (= samattha commentary).

:: Sattha6 [cf. Sanskrit śvasta, śvas] breathed: see vissattha.

:: Satthaka1 (neuter) [from sattha1] a knife, scissors Vinaya II 115 (daṇḍa°, with a handle); Jātaka V 254 (as one of the eight parikkhāras); Milindapañha 282. aya° at Jātaka V 338 read °paṭṭaka.

-nisādana [cf. Sanskrit niśātana] knife-sharpening Dhammapada I 308, cf. Milindapañha 282
-nisāna [= Sanskrit niśāna];
-vāta a cutting pain Aṅguttara Nikāya I 101 = 307; Jātaka III 445.

:: Satthaka2 (adjective) [from sattha3] belonging to a caravan, caravan people, merchant Peta Vatthu Commentary 274.

:: Satthar [Vedic śāstṛ, agent noun from śās] teacher, master — nominative satthā Dīgha Nikāya I 49; Sutta-Nipāta 179; accusative satthāraṁ Dīgha Nikāya I 163; Sutta-Nipāta 153, 343; instrumental satthārā Dīgha Nikāya I 163; instrumental satthunā Mahāvaṁsa 32, 19; genitive satthu Dīgha Nikāya I 110; Itivuttaka 79; Vinaya I 12; genitive satthuno Dīgha Nikāya II 128; Sutta-Nipāta 547, 573, locative satthari Dhammasaṅgani 1004; nominative and accusative plural satthāro Dīgha Nikāya I 230; Aṅguttara Nikāya I 277; Milindapañha 4; genitive plural satthārānaṁ Jātaka I 509. — See e.g. Dīgha Nikāya I 230; Aṅguttara Nikāya I 277; Vinaya I 8; Therīgāthā 387. — The six teachers (as in detail at Dīgha Nikāya I 52-59 and various places) are Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāthaputta, Sañjaya Belaṭṭhiputta, Ajita-Kāsakambalī, Pakudha Kaccāyana. — five teachers at Vinaya II 186; Aṅguttara Nikāya III 123. — 3 at Dīgha Nikāya I 230; Aṅguttara Nikāya I 277. The master par excellence is the Buddha Dīgha Nikāya I 110; II 128; III 119f.; Aṅguttara Nikāya III 248; IV 120, 460; Sutta-Nipāta 153, 545, 955 (see exegesis in detail at Mahāniddesa 446 = Cullaniddesa §630), 1148; Visuddhimagga 389, 401, 604. — gaṇa-satthar leader of a company Jātaka II 41, 72; satthāra-dassana sight of the Master Paramatthajotikā II 49; satthu-d-anvaya successor of the M. Sutta-Nipāta 556.

:: Satthi (neuter and feminine) [cf. Sanskrit sakthi] the thigh Vinaya II 161; Theragāthā 151; Vimāna Vatthu 8117; Jātaka II 408; III 83; VI 528; antarā° between the thighs Aṅguttara Nikāya II 245.

:: Satthika (adjective) [from sattha3] belonging to a caravan Dīgha Nikāya II 344.

:: Satthu see sattu2; satthu° see satthar.

:: Satthuka "having a teacher," in atīta° [belonging to the whole compound] whose teacher is dead Dīgha Nikāya II 154.

:: Satthuna [?] a friend Jātaka I 365.

:: Satthuvaṇṇa [satthar° + vaṇṇa] gold (literal the colour of the Master Vinaya III 238, 240.

:: Satti1 (feminine) [from śak, cf. Vedic śakti] ability, power Dhatupāṭha 508 Usually in phrase yathā satti as much as one can do, according to one's ability Cariyāpiṭaka I 10, 6; Dhammapada I 399; or yathā sattiṁ Dīgha Nikāya I 102, or y. sattiyā Dhammapada I 92.

:: Satti2 (feminine) [cf. Vedic śakti, originally identical with satti1]
1. knife, dagger, sword Aṅguttara Nikāya IV 130; Jātaka II 153; Visuddhimagga 313 (dīgha-daṇḍa° with a long handle); Dhammapada I 189; II 134 (tikhiṇa° a sharp knife). mukha° piercing words Jātaka I 341.
2. A spear, javelin Saṁyutta Nikāya I 13; Aṅguttara Nikāya II 117; Jātaka I 150.

-pañjara lattice work of spears Dīgha Nikāya II 164;
-laṅghana javelin dance Jātaka I 430;
-simbali-vana the forest of swords (in Hell) Jātaka V 453;
-sūla a sword stake, often in simile °ūpamā kāmā Saṁyutta Nikāya I 128; Aṅguttara Nikāya III 97; Visuddhimagga 341. Also name of a Hell Jātaka V 143f.

:: Sattika see tala°.

:: Sattu1 [Vedic śatru] an enemy Jātaka V 94 (accusative plural sattavo); Visuddhimagga 234 (°nimmathana).

:: Sattu2 [cf. Sanskrit śaktu] barley-meal, flour Vinaya II 116 (satthu); Mahāniddesa 372; Jātaka III 343f.; Peta Vatthu III 13; Dhammasaṅgani 646.

-āpaṇa baker's shop Jātaka VI 365;
-pasibbaka flour sack;
-bhasta the same Jātaka III 346.

:: Sattuka [from sattu1] an enemy Jātaka III 154; Mahāvaṁsa 32, 18.

:: Saṭa [most likely = Sanskrit śada (fall), from śad to fall; Kern Toevoegselen sub voce equals it to Sanskrit sūta (or sṛta) of sṛ (or su) to run (to impel), as in ussaṭa and visaṭa. Dhātum (789) gives a root saṭ in meaning of "visaraṇa," i.e. profusion, diffusion (cf. visaṭa)] a fall, a heap of things fallen; only in compound paṇṇa° a heap of fallen leaves Majjhima Nikāya I 21 (= paṇṇa-kacavara Papañcasūdanī I I 120); Jātaka II 271.

:: Saṭha (adjective) [cf. Sanskrit śaṭha] crafty, treacherous, fraudulent Dīgha Nikāya II 258; III 246; Majjhima Nikāya I 32, 153; Saṁyutta Nikāya IV 299; Aṅguttara Nikāya II 41 (see saṭṭha); III 35; V 157; Dhammapada 252; Vinaya II 89; Mahāniddesa 395; Milindapañha 250; Dāṭhāvaṁsa II 88; Dhammapada III 375; Dhatupāṭha 100 (= keṭave). — feminine saṭhī Peta Vatthu II 34. See also kerāṭika, samaya°, saṭṭha, sāṭheyya.

:: Saṭhatā (feminine) [abstract from saṭha] craft, wickedness Puggalapaññatti 19.

:: Saṭhesana see saṭṭha.

:: Saṭhila (adjective) [Sanskrit śithila, which also appears as sithila, e.g. Theragāthā 277] loose, inattentive Dhammapada 312.

:: Saṭṭha [past participle of sajati1] dismissed; in compound -°esana one who has abandoned all longing or research Dīgha Nikāya III 269 (cf. Dialogues of the Buddha III 247 "has utterly given up quests"); Aṅguttara Nikāya II 41 (so read for saṭh°). — saṭṭha at Saṁyutta Nikāya III 84 is to be read seṭṭha, and at Saṁyutta Nikāya IV 298 saṭha. samayava-saṭha at Dīgha Nikāya III 269 and Aṅguttara Nikāya II 41 is to be read °saṭṭha.

:: Saṭṭhi (ordinal number) [cf. Sanskrit ṣaṣṭi: see cha] sixty Dīgha Nikāya I 45; II 261; Sutta-Nipāta 538; Dhammapada III 412 (ekūna°). It is found mostly in the same application as cha (group number), e.g. At Jātaka I 64 (°turiya-sahassāni); Vimāna Vatthu 92 (the same); Jātaka I 87 (°yojana); VI 512 (°sahassa); Dhammapada I 8, 17, 26, 131 (°sakaṭa). -°hāyana sixty years old (of elephant) Majjhima Nikāya I 229; Jātaka II 343.

:: Saṭṭhuṁ at Jātaka VI 185 (taṁ asakkhi saṭṭhuṁ) is infinitive of sajati1 (sṛj = Sanskrit sraṣṭuṁ) to dismiss, let loose. The form has caused trouble, since the commentary explains it with gaṇhituṁ "to take." This has induced Kern (Toevoegselen sub voce) to see in it a very old (even pre-Vedic!) form with °sāḍhuṁ as original. Evidently he derives it from sah (Epic Sanskrit soḍhuṁ!), as he translates it as "to master, overpower".

:: Sava (adjective) [from sru, savati] dripping, flowing with (—°) Peta Vatthu II 911 (madhu°, with honey).

:: Sava [from sru] juice Vimāna Vatthu 186.

:: Savacanīya [saṁ + vacanīya] (the subject of a) conversation Vinaya II 5, 22, 276.

:: Savaka see saṁ°.

:: Savana1 (neuter) [from śru: see suṇāti]
1. the ear Sutta-Nipāta 1120; Milindapañha 258.
2. hearing Dīgha Nikāya I 153, 179; Aṅguttara Nikāya I 121; Saṁyutta Nikāya I 24; Vinaya I 26; Sutta-Nipāta 265, 345; Dhammapada 182; Jātaka I 160, 250; Milindapañha 257; Mahāniddesa 188. sussavanaṁ sāvesi she made me hear a good hearing, she taught me a good thing Jātaka I 61; savanaṭṭhāne within hearing Jātaka IV 378. Dhamma° hearing the preaching of the Dhamma Vinaya I 101 etc.

:: Savana2 (neuter) [from savati] flowing Dhammapada 339; Jātaka IV 288; V 257; savana-gandha of the body, having a tainted odour Therīgāthā 466.

:: Savanīya (adjective) [gerund of suṇāti] pleasant to hear Dīgha Nikāya II 211; Jātaka I 96 (-ṇ-); Jātaka VI 120 = 122 (savaneyya).

:: Savantī (feminine) [cf. Vedic sravat, original present participle of sru, sravati] a river Vinaya II 238; Buddhavaṁsa II 86 = Jātaka I 18; Jātaka VI 485; Milindapañha 319.

:: Savaṅka a sort of fish Jātaka V 405. cf. satavaṅka and saccavaṅka.

:: Savara [Epic Sanskrit śabara, cf. śabala = Pāḷi sabala] an aboriginal tribe, a savage Vinaya I 168; Milindapañha 191.

:: Savasa [sa4 + vasa] one's own will as 61 (°vattitā; cf. Expositor 81).

:: Savati [sru; cf. Sanskrit srotas stream; Greek ῥεῦμα, ῥἑω to flow; Anglo-Saxon stream = stream; Old-Irish sruth] to flow Sutta-Nipāta 197, 1034; Jātaka VI 278; Dhammapada 370. — present participle from savantī Therīgāthā Commentary 109.

:: Savera (adjective) [sa3 + vera] angry Dīgha Nikāya I 247.

:: Savhaya (adjective) [sa3 + avhaya] called, named Dīpavaṁsa IV 7; Apadāna 109.

:: Savibhattika (adjective) [sa3 + vibhatti + ka] (able) to be classified as 134.

:: Savicāra accompanied by investigation Dīgha Nikāya I 37 etc., in the description of the first jhāna. See vicāra.

:: Savidha (adjective) [Sanskrit savidha] near; (neuter) neighbourhood Dāṭhāvaṁsa IV 32; V 9.

:: Savighāta (adjective) [sa3 + vighāta] bringing vexation Therīgāthā 352; Therīgāthā Commentary 242.

:: Savijjuka (adjective) [sa3 + vijju + ka] accompanied by lightning Dīgha Nikāya II 262.

:: Saviññāṇa possessed of consciousness, conscious, animate Aṅguttara Nikāya I 83; -ka the same Aṅguttara Nikāya I 132; Dhammapada I 6. — See viññāṇaka.

:: Savitakka accompanied by reasoning Dīgha Nikāya I 37 etc., in the formula of the first jhāna. See vitakka.

:: Savupādāna = sa-upādāna (Aṅguttara Nikāya II 163): see upādāna.

:: Savyañjana (adjective) [sa3 + vyañjana] with the letters Vinaya I 21; Dīgha Nikāya I 62; Sumaṅgalavilāsinī I 176; Snp. page 103; Visuddhimagga 214.

:: Saya = saka (?) one's own Jātaka VI 414 (= saka-raṭṭha commentary).

:: Sayaṁ (adverb) [see etymology under sa4] self, by oneself Vinaya I 8; Dīgha Nikāya I 12; Sumaṅgalavilāsinī I 175; Sutta-Nipāta 57, 320, etc.; page 57, 100, etc.; Mahāvaṁsa 7, 63 (for feminine). Also with reference to several people, e.g. Dhammapada I 13.

-kata made by itself, spontaneous Dīgha Nikāya III 137 (loka); Saṁyutta Nikāya II 19f. (dukkha); Udāna 69 sq.

-jāta born from oneself, sprung up spontaneously Jātaka I 325; II 129;
-pabha radiating light from oneself, a kind of devas Dīgha Nikāya I 17; III 28f., 84f.; Sutta-Nipāta 404; Sumaṅgalavilāsinī I 110
-bhū self-dependent, an epithet of a Buddha Buddhavaṁsa XIV 1 = Jātaka I 39; Milindapañha 214, 227, 236; Visuddhimagga 234; Paramatthajotikā II 106 (feminine abstract sayambhutā), 135;
-vara self-choice Jātaka V 426;
-va sin self-controlled, independent Buddhavaṁsa II 20 = Jātaka I 5; Dāṭhāvaṁsa I 22.

:: Sayana (neuter) [from śī]
1. lying down, sleeping Visuddhimagga 26; Peta Vatthu Commentary 80 (mañca°).
2. bed, couch Vinaya I 57, 72; II 123; Dīgha Nikāya I 5, 7; Aṅguttara Nikāya I 132; Jātaka II 88; V 110 (°ṁ attharāpeti to spread out a bed); Milindapañha 243, 348; Mahāniddesa 372 (°sannidhi); Peta Vatthu I 117 (kis° = kiṁ°); Peta Vatthu Commentary 78. — sayanakalaha a quarrel in the bedroom, a curtain-lecture Jātaka III 20; sayanāsana bed and seat Itivuttaka 112; Dhammapada 185, etc.: see senāsana.

:: Sayanighara (neuter) a sleeping-room Vinaya I 140f.; IV 160; Jātaka I 433; III 275, 276.

:: Sayatatta at Saṁyutta Nikāya I 14 read saṁyatatta.

:: Sayathā (adverb) [cf. Sanskrit sayathā or tadyathā; see sa2. The usual Pāḷi form is seyyathā] like, as Theragāthā 412.

:: Sayati1 [śī] to lie down: see seti. Causative II sayāpeti ibid.

:: Sayati2 [śri which is given in meaning sevā at Dhatupāṭha 289] to lean on; to be supported etc.: only in past participle sita, and in preposition compound nissayati.

:: Sayāna is present participle of sayati lying down (e.g. Aṅguttara Nikāya II 13f.): see seti.

:: Sayāpita [past participle of sayāpeti] made to lie down Sammohavinodanī 11.

:: Sayha see sahati.

:: Sayita [past participle of seti] lying down Jātaka I 338; V 438. sukha° lying in a good position, sleeping well, well-embedded (of seeds) Aṅguttara Nikāya III 404 = Dīgha Nikāya II 354; Milindapañha 255. sukha-sayitabhāva "having had a good sleep," being well Jātaka V 127.

:: Sā see under San1

:: Sācakka (neuter) [sā = śvan, dog; + cakka; cf. sopāka and suva] name of a science ("the interpretation of omens to be drawn from dogs") Milindapañha 178.

:: Sācariyaka (adjective) [sa3 + ācariya + ka] together with one's teacher Dīgha Nikāya I 102.

:: Sāciyoga [sāci + yoga; cf. Sanskrit sāci crooked] crooked ways, insincerity Dīgha Nikāya I 5; III 176; Majjhima Nikāya I 180; Aṅguttara Nikāya II 209; V 206; Puggalapaññatti 58; Sumaṅgalavilāsinī I 80.

:: Sādana (neuter) [cf. Vedic sādana, from sad] place, house Jātaka IV 405; Yama-sādanaṁ sampatto come to Yama's abode: dead Jātaka IV 405; V 267, 304; VI 457, 505 (the same, the mss always read °-sādhana).

:: Sādara (adjective) [sa + ādara] reverential Mahāvaṁsa 5, 246; 15, 2; 28, 25; 33, 82; sādariya (neuter) and sādariyatā (feminine) showing regard and consideration Puggalapaññatti 24; cf. Dhammasaṅgani 1327.

:: Sādāna (adjective) [sa + ādāna] attached to the world, passionate Dhammapada 406 = Sutta-Nipāta 630; Dhammapada IV 180.

:: Sādeti1 [causative of sad: see sīdati] to cause to sink, to throw down Dhammapada I 75 (+ vināseti; varia lectio pāteti).

:: Sādeti2 [causative of sad; given as root in meaning "assādane" at Dhatupāṭha 147] to enjoy: see ucchādeti (where better referred to svad) and chādeti2.

:: Sādhaka (adjective) [from sādh] accomplishing, effecting Jātaka I 86; Paramatthajotikā II 394, 415; Saddhammopāyana 161; iṇa° debt-collector Milindapañha 365; bali° tax collector Jātaka IV 366; V 103, 105, 106.

:: Sādhakatā (feminine) [abstract from sādhaka] effectiveness, efficiency Saddhammopāyana 329.

:: Sādhana (adjective-neuter) [from sādh]
1. enforcing, proving Jātaka I 307; Sumaṅgalavilāsinī I 105.
2. settling, clearing (a debt) Jātaka II 341 (uddhāra°). In this meaning mixed with sodheti; it is impossible to decide which of the two is to be preferred. See iṇa and uddhāra.
3. yielding, effecting, producing, resulting in (-°) Aṅguttara Nikāya III 156 (laṇḍa° dung producing); Sumaṅgalavilāsinī I 273; Vimāna Vatthu 194; Peta Vatthu Commentary 278 (hita°)
4. materials instrument Vimāna Vatthu 349; Peta Vatthu Commentary 199.

:: Sādharaṇa (adjective) general, common, joint Vinaya II 258; III 35; Therīgāthā 505; Jātaka I 202, 302; IV 7 (pañca°-bhāva fivefold connection; Nettipakaraṇa 49f.; Peta Vatthu Commentary 122, 194, 265, a° Jātaka I 78, Sumaṅgalavilāsinī I 71.

:: Sādheti [causative of sādh to succeed. Dhatupāṭha 421 = saṁsiddhiyaṁ]
1. to accomplish, further, effect Jātaka II 236 (potential sādhayemase).
2. to make prosperous Peta Vatthu Commentary 113, 125.
3. to arrange, prepare Mahāvaṁsa 7, 24.
4. to perform, execute Jātaka I 38 (ārāmika-kiccaṁ); Sumaṅgalavilāsinī I 194; Mahāvaṁsa 36, 62; Visuddhimagga 344 (see udukkhala).
5. to make clear, bring to a (logical) conclusion, to prove Jātaka II 306; Paramatthajotikā II 192 (atthaṁ), 459; Tikapaṭṭhāna 58; Peta Vatthu Commentary 30 (here as much as "is any good").
6. to collect or clear a debt, to recover (money). In this sense sādheti is mixed up with sodheti, which is regularly found as varia lectio, is it almost better to substitute sodheti at all passages for sādheti (cf. iṇa, uddhāra)?, e.g. Jātaka I 230; II 341, 423; III 106; IV 45; Dhammapada III 12. — cf. abhi°.

:: Sādhika (adjective) [sa + adhika; cf. Buddhist Hybrid Sanskrit sādhika Divyāvadāna 44] having something beyond Dīgha Nikāya II 93; Vimāna Vatthu 535 (°vīsati). °-porisa exceeding a man's height Majjhima Nikāya I 74, 365; Aṅguttara Nikāya III 403.

:: Sādhiya (adjective) [from sādh] that which can be accomplished Saddhammopāyana 258 etc.

:: Sādhu (adjective) [Vedic sādhu, from sādh]
1. good, virtuous, pious Sutta-Nipāta 376, 393; Jātaka I 1; Mahāvaṁsa 37, 119; Peta Vatthu Commentary 116, 132;
asādhu bad, wicked Dhammapada 163, 223; Dhammapada III 313.
2. good, profitable, proficient, meritorious Dhammapada 35, 206 (= sundara, bhaddaka Dhammapada III 271); Dīgha Nikāya I 88; Peta Vatthu II 97; neuter adverb well, thoroughly Dhammapada 67; Jātaka I 1; Mahāvaṁsa 36, 97; 37, 73. Very frequent as interjection, denoting
(a) request (exhortative, with imperative: sādhu gaccha please go! Milindapañha 18; gacchatha Vimāna Vatthu 305), to be translated with "come on, welcome, please," or similar adverbs. Thus e.g. At Peta Vatthu IV 140 (= āyācane Peta Vatthu Commentary 232); Jātaka I 92; Peta Vatthu Commentary 6, 35, 272; Vimāna Vatthu 69;
(b) assent and approval in replies to a question "all right, yes" or similarly; usually with the verbs (in gerund) paṭisuṇitvā, vatvā, sampaṭicchitvā etc. Thus e.g. At Jātaka V 297; Vinaya I 56; Milindapañha 7; Dhammapada III 13; Vimāna Vatthu 149; Sumaṅgalavilāsinī I 171; Paramatthajotikā II 176 (= sampahaṁsane); Peta Vatthu Commentary 55, 78 and passim.

-kamyatā desire for proficiency Sammohavinodanī 477;
-kāra saying "well," approval, cheering, applause Jātaka I 223; Milindapañha 13, 16, 18; Vimāna Vatthu 132; Dhammapada I 390; III 385;
-kīḷana a festive play, a sacred festivity Mahāvaṁsa 3, 11;
-kīḷita the same Mahāvaṁsa 20, 36; °-divasa Vinaya III 285; sādhu-kīḷā Jātaka III 434; V 127; sādhu-kīḷikā Jātaka III 433;
-jīvin leading a virtuous life Itivuttaka 71;
-phala having wholesome fruits Jātaka I 272 (read sādu°);
-rūpa good, respectable Dhammapada 262;
-sammata highly honoured Dīgha Nikāya I 48; Saṁyutta Nikāya IV 398; Sutta-Nipāta page 90f.; Milindapañha 4, 21; Sumaṅgalavilāsinī I 143;
-sīliya good character Jātaka II 137.

:: Sādhukaṁ (adverb) [from sādhu] well, thoroughly Vinaya I 46; II 208; Dīgha Nikāya I 62. — instrumental sādhukena (as adverb) willingly (opposite with force) Peta Vatthu II 92.

:: Sādisa [from sadisa] (feminine -sī) like, similar Dīgha Nikāya II 239; Sutta-Nipāta 595; Therīgāthā 252 (sa° for sā°); Apadāna 239; Jātaka IV 97; Milindapañha 217 (with instrumental).

:: Sāditar [agent noun from sādiyati] one who accepts, appropriates Majjhima Nikāya III 126.

:: Sādiyanā (feminine) [from sādiyati] appropriating, accepting Milindapañha 95.

:: Sādiyati [cf. Buddhist Hybrid Sanskrit svādīyati: Mahāvastu II 145; medium-passive from *sādeti, causative of svad] literally to enjoy for oneself, to agree to, permit, let take place Dīgha Nikāya I 166; Vinaya II 294; Aṅguttara Nikāya IV 54, 347; Saṁyutta Nikāya I 78; IV 226f.; Puggalapaññatti 55; Milindapañha 95f.; preterit sādiyi Vinaya III 38f.; future sādiyissati Jātaka VI 158.

:: Sādu (adjective) [Vedic svādu, feminine svādvī; from svad, cf. Greek ἡδύς, Latin suavis, Gothic sūts = English sweet; also Sanskrit sūda cook; Greek ἥδομαι to enjoy, ήδονή pleasure] sweet, nice, pleasant Vinaya II 196; Majjhima Nikāya I 114; Therīgāthā 273; Sutta-Nipāta 102; Jātaka IV 168; V 5; Dhammasaṅgani 629; asādu (ka) Jātaka III 145; IV 509 (text, asādhuka, commentary on kaṭuka); sādu-karoti makes sweet Jātaka III 319; potential a-sādu-kayirā makes bitter, ibid. 319; sādu sweet things Vinaya II 196; sādu-phala see sādhuphala; for °kamyatā see the latter.

:: Sādutā (feminine) [from sādu] sweetness Dāṭhāvaṁsa I 40.

:: Sāgara [cf. Epic Sanskrit sāgara] the ocean Dīgha Nikāya I 89; Aṅguttara Nikāya II 56, 140; III 52; V 116f.; Vinaya I 246; Sutta-Nipāta 568; Peta Vatthu Commentary 29; sāgara-ūmi a wave of the ocean, a flood Jātaka IV 165; — vāri the ocean Jātaka IV 165; sāgaranta or sāgarapariyanta bounded or surrounded by the ocean (said of the earth) Jātaka VI 203; — kuṇḍala the same Jātaka III 32; VI 278.

:: Sāgataṁ (indeclinable) [su + āgata, originally neuter = wel-come] "greeting of welcome," hail! Dīgha Nikāya I 179 = Majjhima Nikāya I 481 (sāgataṁ bhante Bhagavato); Dīgha Nikāya II 173; Majjhima Nikāya I 514 (°aṁ bhoto Ānandassa); Sumaṅgalavilāsinī I 287; Dhammapada III 293.

:: Sāgāra (adjective) [sa3 + agāra] living in a house, Itivuttaka 111; sleeping under the same roof Vinaya II 279.

:: Sāha six days (cf. chāha) Jātaka VI 80 (= chadivasa, commentary).

:: Sāhaṁ contraction of so ahaṁ.

:: Sāhasa [from sahas power] violent, hasty Sutta-Nipāta 329; (neuter) violence, arbitrary action, acts of violence Sutta-Nipāta 943; Jātaka VI 284; Mahāvaṁsa 6, 39; sāhasena arbitrarily Aṅguttara Nikāya V 177; opposite a° the same; Dhammapada 257; Jātaka VI 280. sāhasaṁ the same Jātaka VI 358 (= sāhasena sāhasikaṁ kammaṁ katvā the same 359); adverb asāhasaṁ = asāhasena Jātaka III 319 (commentary sāhasiyataṇhāya the same 320, if we do not have to read sāhasiyā taṇhāya, from sāhasī).

-kiriyā violence Jātaka III 321.

:: Sāhasika (adjective) [from sāhasa] brutal, violent, savage Jātaka I 187, 504; II 11; Peta Vatthu Commentary 209; Dhammapada I 17.

:: Sāhasiyakamma (neuter) a brutal act Jātaka I 412, 438.

:: Sāhatthika (adjective) [from sahattha] with one's own hand Jātaka I 168; as 97; Paramatthajotikā II 493; Paramatthajotikā I 29.

:: Sāhāra (adjective) [sa + āhāra] with its food Saṁyutta Nikāya III 54 (viññāṇa s.); Dīgha Nikāya II 96 (Vesālī s.; translation "with its subject territory").

:: Sāhin (—°) (adjective) [from sah] enduring Itivuttaka 32. See asayha°.

:: Sāhu (adjective) [= sādhu] good, well Vinaya I 45; Saṁyutta Nikāya I 8; Puggalapaññatti 71f.; Theragāthā 43; Vimāna Vatthu 284.

:: Sāhuḷacīvara (neuter) a coarse cloth Majjhima Nikāya I 509 (cf. Deśīnāmamālā VIII 52; Karpūramañjarī page 19; JPTS 1891, 5, and Prākrit sāhulī, Zeitschrift der Deutschen Morgenländischen, XxvIII., page 415).

:: Sāhuneyyaka see āhuneyya.

:: Sāhunna [= sāhuḷa] a strip of ragged cloth Peta Vatthu III 16; Peta Vatthu Commentary 173; JPTS 1891, 5; varia lectio sāhunda.

:: Sājīva (neuter) rule of life, precept governing the monastic life of the Buddhist bhikkhus Vinaya III 2416; adjective °-samāpanna ibid.; adjective °-kara one who supports Jātaka IV 42 (= sa-ājīvakara, commentary).

:: Sāka (neuter) [Epic Sanskrit śāka]
1. vegetable, potherb Dīgha Nikāya I 166; Majjhima Nikāya I 78, 156; Aṅguttara Nikāya I 241, 295; II 206; Puggalapaññatti 55; Visuddhimagga 70; Vimāna Vatthu 3333; Jātaka III 225; IV 445; V 103.
2. (masculine) name of a{702} tree (Tectona grandis) Dīgha Nikāya I 92; Sumaṅgalavilāsinī I 259; Visuddhimagga 250.

-vatthu ground for cultivation of vegetables Jātaka IV 446; -sāka-paṇṇavaṇṇa "like the colour of vegetable leaf" (said of teeth) Jātaka V 206 (cf. 203).

:: Sākacchā (feminine) conversation, talking over, discussing Dīgha Nikāya I 103; II 109; Majjhima Nikāya I 72; Saṁyutta Nikāya I 79; Aṅguttara Nikāya II 140, 187f.; III 81; Sutta-Nipāta 266; Milindapañha 19, 24; Dhammapada I 90 (°aṁ karoti); Jātaka VI 414.

:: Sākaccheti [denominative from sākacchā] to converse with, talk over with, discuss Dīgha Nikāya II 237 (+ sallapati); present participle sākacchanto Vinaya I 169; future sākacchissanti Vinaya II 75; III 159; gerundive sākacchātabba Vinaya V 123, 196; present participle medium sākacchāyamāna Aṅguttara Nikāya II 189.

:: Sākalya (neuter) [from sakala] totality; Paramatthajotikā I 187 (opposite vekalya); sākalya Aṅguttara Nikāya I 94 is misprint for sākhalya.

:: Sākaṭika [from sakaṭa1] a carter Saṁyutta Nikāya I 57; Therīgāthā 443 (Thig-a 271 = senaka); Jātaka III 104; Milindapañha 66, 164.

:: Sākāra (adjective) [sa3 + ākāra] with its characteristics Dīgha Nikāya I 13; III 111; Majjhima Nikāya I 35; Puggalapaññatti 60; Visuddhimagga 423 (+ sa-uddesa).

:: Sākhalya and Sakhalla (neuter) [abstract from sakhila] friendship Majjhima Nikāya I 446 (= tameness); Aṅguttara Nikāya I 94; Dīgha Nikāya III 213; Dhammasaṅgani 1343; Sumaṅgalavilāsinī I 287; as 396; Jātaka IV 57, 58 (= maṭṭhavacana "smooth words").

:: Sākhapurāṇasanthuta [from sakhi + purāṇa°] one with whom one has formerly been friendly Jātaka V 448.

:: Sākhavant (adjective) [sākhā + vant] having branches Jātaka III 493.

:: Sākhā [Vedic śākhā, cf. also śaṅku stick, and Gothic hoha plough] a branch Vinaya I 28; Majjhima Nikāya I 135; Aṅguttara Nikāya I 152; II 165, 200f.; III 19, 43f., 200; IV 99, 336; V 314f.; Sutta-Nipāta 791; Jātaka V 393; Jātaka II 44; a spur of a hill Aṅguttara Nikāya I 243; II 140; Milindapañha 36; also sākha (neuter) Mahāvaṁsa 1, 55; Jātaka I 52; IV 350; Jātaka I 164 (? yāva aggasākhā). — the rib of a parasol Sutta-Nipāta 688. Adjective sīla-sākha-pasākha whose branches and boughs are like the virtues Jātaka VI 324. In compounds sākha° and sākhā°.

-nagaraka "little town in the branches," i.e. a suburb, a small town Dīgha Nikāya II 146; Jātaka I 391;
-patta-palāsa branches and foliage Aṅguttara Nikāya III 44;
-patta-phalupeta with branches, leaves and fruit Aṅguttara Nikāya III 43;
-palāsa the same Majjhima Nikāya I 488; Aṅguttara Nikāya II 200;
-bhaṅga faggots Jātaka I 158; III 407; Dhammapada II 204; III 375;
-miga a monkey Jātaka II 73;
-ssita living upon branches (i.e. monkey) Jātaka V 233.

:: Sākkharappabheda [sa3 + akkhara + pabheda] together with the distinction of letters, with the phonology Dīgha Nikāya I 88; Aṅguttara Nikāya I 163; Sutta-Nipāta page 101; Milindapañha 10; Sumaṅgalavilāsinī I 247 (akkharappabhedo ti sikkhā ca nirutti ca).

:: Sākuntika [from sakunta] a fowler, bird-catcher Aṅguttara Nikāya II 207; Therīgāthā 299; Therīgāthā Commentary 227; Sumaṅgalavilāsinī I 162.

:: Sākuṇika [from sakuṇa] a fowler Saṁyutta Nikāya II 256; Aṅguttara Nikāya III 303; Puggalapaññatti 56; Jātaka I 208. Combined with miga-bandhaka and macchaghātaka at Paramatthajotikā II 289; with māgavika and maccha-ghātaka at Puggalapaññatti 56.

:: Sāla [cf. Sanskrit śāla and sāla] a Sal tree (Shorea robusta) Majjhima Nikāya I 488; Dīgha Nikāya II 134; Aṅguttara Nikāya I 202; III 49, 214; Dhammapada 162.

-māḷaka an enclosure of Sal trees Jātaka I 316;
-rukkha Sal tree Vimāna Vatthu 176;
-laṭṭhi Sal sprout Aṅguttara Nikāya II 200;
-vana Sal grove Dīgha Nikāya II 134; Majjhima Nikāya I 124; Saṁyutta Nikāya I 157; Vimāna Vatthu 392.

:: Sālaka [Sanskrit syāla + ka] a brother-in-law Jātaka II 268.

:: Sālakakimi a kind of worm Milindapañha 312.

:: Sālaya (adjective) [sa3 + ālaya] having intentions (on), being attached (to = locative) Jātaka III 332.

:: Sālā (feminine) [cv. Vedic śālā, cf. Greek καλία hut, Latin cella cell, Old High German halla, English hall] a large (covered and enclosed) hall, large room, house; shed, stable etc., as seen from following examples: aggi° a hall with a fire Vinaya I 25, 49 = II 210; āsana° hall with seats Dhammapada II 65; udapāna° a shed over the well Vinaya I 139; II 122; upaṭṭhāna° a service hall Vinaya I 49, 139; II 153, 208, 210; Saṁyutta Nikāya II 280; V 321; Jātaka I 160; kaṭhina° a hall for the kaṭhina Vinaya II 117. kīḷa° playhouse Jātaka VI 332; kutūhala° a common room Dīgha Nikāya I 179 = Saṁyutta Nikāya IV 398. kumbhakāra° potter's hall Dhammapada I 39; gilāna° sick room, hospital Saṁyutta Nikāya IV 210; Visuddhimagga 259; jantāghāra° (large) bath room Vinaya I 140; II 122; dāna° a hall for donations Jātaka I 262; dvāra° hall with doors Majjhima Nikāya I 382; II 66; pāniya° a water-room Vinaya II 153; bhatta° refectory Visuddhimagga 72; yañña° hall of sacrifice Puggalapaññatti 233; rajana° dyeing workshop Visuddhimagga 65; ratha° car shed Dhammapada III 121; hatthi° an elephant stable Vinaya I 277, 345; II 194; Jātaka I 187.

:: Sālākiya (neuter) [cf. Sanskrit śālākya in Suśr] ophthalmology Dīgha Nikāya I 12, 69; Sumaṅgalavilāsinī I 98.

:: Sāli [cf. Sanskrit śāli] rice Dīgha Nikāya I 105, 230; II 293; Vinaya IV 264; Majjhima Nikāya I 57; Aṅguttara Nikāya I 32, 145; III 49; IV 108 (+ yavaka), 231; Saṁyutta Nikāya V 10, 48; Jātaka I 66, 178; IV 276; V 37; VI 531; Milindapañha 251; Sutta-Nipāta 240f.; Visuddhimagga 418; plural °-iyo Jātaka I 325; genitive plural °-inaṁ Jātaka VI 510. — lohitaka° red rice Milindapañha 252.

-khetta a rice-field Aṅguttara Nikāya I 241; IV 278; Vinaya II 256; Dhammapada I 97; III 6;
-gabbha ripening (young) rice Dhammapada I 97;
-bīja rice seed Aṅguttara Nikāya I 32; V 213;
-bhatta a meal of rice Visuddhimagga 191;
-bhojana rice food Jātaka I 178.

:: Sālika (adjective) [from sāli] belonging to rice Dhammapada III 33.

:: Sālikā (feminine) [cf. Epic Sanskrit sārikā crow, usually combined with śuka parrot] a kind of bird Saṁyutta Nikāya I 190 = Theragāthā 1232; Jātaka V 110. See sāliya and saḷika.

:: Sālin excellent Dāṭhāvaṁsa I 9.

:: Sālittaka (neuter) [from Sanskrit saṁlepa?] a sling, catapult (?); slinging stones, throwing potsherds etc. Peta Vatthu IV 167; Peta Vatthu Commentary 285; Jātaka I 418, 420; Dhammapada II 69.

:: Sāliya or āliyā the maina bird (= sālikā) Jātaka III 203; sāliyachāpa (a young bird of that kind), and sāliyacchāpa (i.e. sāliyā which is probably the right form) Jātaka III 202. madhu-sāliyā Jātaka V 8 (= suvaṇṇa-sālika-sakunā commentary page 911); Jātaka VI 199 (suva-sāliya-°), 425 (Sāliya-vacana the story of the maynah bird, varia lectio suva-khaṇḍa; a section of the 546th Jātaka, but sāḷiyā, sālikā, sāliyā is not a parrot.

:: Sālīna (adjective) [from sāli] fine (rice) Milindapañha 16 (°ṁ odanaṁ; cf. śālīnaṁ odanaṁ Divyāvadāna 559).

:: Sālohita [from sa2 + lohita] a kinsman, a blood relation, usually together with ñāti Vinaya I 4; Dīgha Nikāya II 26, 345; Aṅguttara Nikāya I 139, 222; II 115; Sutta-Nipāta page 91; Peta Vatthu Commentary 28; Sammohavinodanī 108.

:: Sāloka [sa2 + āloka] sight, view, sāloke tiṭṭhati to expose oneself to view in an open door Vinaya II 267.

:: Sāluka (neuter) [cf. Sanskrit śālūka] the edible root of the water-lily Vinaya I 246; Jātaka VI 563; Vimāna Vatthu 142 (°muṭṭhi).

:: Sālūra [but cf. Sanskrit śālūra a frog] a dog Jātaka IV 438 (°-saṅgha = sunakhagaṇa, commentary; spelling -ḷ-).

:: Sāḷava [cf. Sanskrit ṣāḍava, which is given in different meaning, viz. "comfits with fruits"] a certain dish, perhaps a kind of salad, given as "lambila," i.e. bitter or astringent at as 320 (made of badara or kapiṭṭha); cf. Vinaya IV 259.

:: Sāḷika a bird; feminine °ā the mynah bird Jātaka I 429; VI 421. Spelled sāḷiyā at Jātaka VI 425. See ālikā and sāliya.

:: Sāma1 [cf. Vedic śyāma black and śyāva brown; Avesta syāva; Anglo-Saxon hǣven blue (= English heaven); Greek σκοιός, σκιά (shadow) = Sanskrit chāyā; Gothic skeinan = shine, etc.]
1. black, dark (something like deep brown) Vinaya IV 120 (kāḷasāma dark blue [?]); Dīgha Nikāya I 193; Majjhima Nikāya I 246 (different from kāḷa); Jātaka VI 187 (°aṁ mukhaṁ dark, i.e. on account of bad spirits); Visuddhimagga 422 (as opposed to odāta in colour of skin).
2. yellow, of a golden colour, beautiful Jātaka II 44, 45 (migī); V 215 (suvaṇṇa-sāmā), 366 (suvaṇṇa-vaṇṇa). — feminine sāmā, q.v. — See sabala.

:: Sāma2 (neuter) [perhaps = Vedic sāman] song, sacred song, devotion, worship, propitiation Dīgha Nikāya II 288.

:: Sāmacca (adjective) [sa2 + amacca] together with the ministers Dīgha Nikāya I 110.

:: Sāmaggiya (neuter) [from samagga] completeness, concord Sutta-Nipāta 810; sāmaggiya-rasa Jātaka III 21 ("the sweets of concord"); adjective asāmaggiya, unpleasant Jātaka VI 517 (commentary on asammodiya).

:: Sāmaggī (feminine) [abstract from samagga] completeness, a quorum Vinaya I 105, 106; meeting, communion Vinaya I 132f.; II 243; unanimity, concord Vinaya I 97, 136, 357; II 204; Dīgha Nikāya III 245f.; Aṅguttara Nikāya III 289; Mahāniddesa 131; Jātaka I 328; Itivuttaka 12.

:: Sāmalatā (feminine) [sāma1 + latā; Sanskrit śyāmalatā] the creeper Ichnocarpus Jātaka I 60.

:: Sāmaṁ [on etymology, see Andersen Pāḷi Gloss., page 268 (contracted from sayamaṁ, Trenckner), cf. Michelson, Indo-Germanic Forsch., vol. XXIII, page 235, note 3 (= Atharvaveda-saṁhita hāmo; Slavic, samz)] self, of oneself Vinaya I 16, 33, 211 (s. pāka); IV 121; Dīgha Nikāya I 165; Majjhima Nikāya I 383; II 211; III 253 (sāmaṁ kantaṁ sāmaṁ vāyitaṁ dussayugaṁ); Saṁyutta Nikāya II 40; IV 230f.; V 390; Sutta-Nipāta 270 (asāma-pāka not cooking for oneself), 889; Jātaka I 150; sāmaññeva, i.e. sāmaṁ yeva Sutta-Nipāta page 101.

:: Sāmanta (adjective) [from samanta] neighbouring, bordering Dīgha Nikāya I 101; Vinaya I 46 (āpatti° bordering on a transgression); Jātaka II 21; IV 124; connected with Majjhima Nikāya I 95; °jappā (or °jappana) roundabout talk Vibhaṅga 353; Visuddhimagga 28; Mahāniddesa 226; Sammohavinodanī 484. Ablative sāmantā in the neighbourhood of Vinaya III 36; Dīgha Nikāya II 339; locative sāmante the same Jātaka IV 152 (Kapila-vatthu-°).

:: Sāmaṇaka (adjective) [from samaṇa] worthy of or needful for a samaṇa Mahāvaṁsa 4, 26; 30, 37; assāmaṇaka unworthy of a samaṇa Vinaya I 45.

:: Sāmaṇera [from samaṇa; cf. Buddhist Hybrid Sanskrit śrāmaṇeraka Divyāvadāna 342] feminine -rī a novice Vinaya I 62f.; IV 121; Saṁyutta Nikāya II 261; Milindapañha 2; Sammohavinodanī 383; are not present at the recital of the Pātimokkha Vinaya I 135; °pabbajjā ordination of a novice Vinaya I 82. °pesaka superintendent of sāmaṇeras Vinaya II 177; Aṅguttara Nikāya III 275. — feminine also -°ā Aṅguttara Nikāya III 276; as -°ī at Vinaya I 141.

:: Sāmañña1 (neuter) [abstract from samāna] generality; equality, conformity; unity, company Milindapañha 163; Paramatthajotikā II 449 (jāti° identity of descent), 449 (generality, contrasted to visesa detail), 548 (the same); Vimāna Vatthu 233 (diṭṭhi°, sīla°, equality). °-gata united Dīgha Nikāya II 80; °-nāma a name given by general assent as 390.

:: Sāmañña2 (neuter) [abstract from samaṇa] samaṇaship Dīgha Nikāya I 51f.; III 72, 245; Majjhima Nikāya I 281f.; Saṁyutta Nikāya V 25; Aṅguttara Nikāya II 27 = Itivuttaka 103; Dhammapada 19f., 311; Sumaṅgalavilāsinī I 158; Visuddhimagga 132; adjective, in accordance with true samaṇaship, striving to be a samaṇa Milindapañha 18; samaṇaship Aṅguttara Nikāya I 142f.; Peta Vatthu II 718 (explained at Peta Vatthu Commentary 104 as "honouring the samaṇas").

-attha the aim of samaṇaship Dīgha Nikāya I 230; Aṅguttara Nikāya IV 366; Majjhima Nikāya I 271; Saṁyutta Nikāya II 15; III 93; Jātaka I 482;
-phala advantage resulting from samaṇaship, fruit of the life of the recluse Dīgha Nikāya I 51f.; Visuddhimagga 215, 512; Vimāna Vatthu 71; Sammohavinodanī 317; more especially the fruition of the four stages of the Path, Sotāpatti-, Sakadāgāmi-, Anāgāmi-, and Arahatta-phala Saṁyutta Nikāya V 25; Dīgha Nikāya III 227, 277; Dhammasaṅgani 1016; as 423; Milindapañha 344, 358; Sumaṅgalavilāsinī I 158; three samaññaphalas Kathāvatthu 112.

:: Sāmaññatā1 = sāmañña1 (identity, congruity etc.) Jātaka VI 371 (vaṇṇa°); Visuddhimagga 234 (maraṇa°).

:: Sāmaññatā2 = sāmañña2 Dīgha Nikāya III 145, 169; Dhammapada 332; Dhammapada III 484; IV 33.

:: Sāmattha (adjective) [= samattha] able Jātaka II 29.

:: Sāmatthiya [abstract from samattha] (neuter) ability Mahāvaṁsa 37, 243

:: Sāmayika (adjective) [from samaya] temporary Sutta-Nipāta 54; Milindapañha 302 (so read); see sāmāyika.

:: Sāmā (feminine) [Sanskrit śyāmā Abhidh-r-m 2, 38; see sāma1, sāmalatā, and sāmāka] a medicinal plant Jātaka IV 92 (bhisasāmā, commentary bhisāni ca sāmākā ca); the Priyaṅgu creeper Jātaka I 500; V 405.

:: Sāmādhika (adjective) [from samādhi] consisting in concentration Saṁyutta Nikāya I 120.

:: Sāmājika [from Sanskrit samāja: see samajja] a member of an assembly Dāṭhāvaṁsa III 27.

:: Sāmāka [cf. Vedic śyāmāka] a kind of millet (Panicum frumentaceum) Dīgha Nikāya I 166; Majjhima Nikāya I 78, 156, 343; Aṅguttara Nikāya I 295; II 206; Sutta-Nipāta 239; Puggalapaññatti 55; Jātaka III 144, 371; Nettipakaraṇa 141; Dhammapada V 81.

:: Sāmāmigī (feminine) a black hind Jātaka II 44.

:: Sāmāyika (adjective) [from samaya]
1. on a friendly footing, in agreement Majjhima Nikāya III 110; Milindapañha 22.
2. occurring in due season, timely Milindapañha 302f., 305.
3. temporary Aṅguttara Nikāya III 349f.; cf. sāmayika.

:: Sāmeti see sammati1.

:: Sāmi Jātaka V 489, read sāvi.

:: Sāmika [from sāmin]
1. owner Majjhima Nikāya I 27; Jātaka I 194; Visuddhimagga 63.
2. husband Vinaya III 137; Jātaka I 307; II 128; Aṅguttara Nikāya II 58f.; Peta Vatthu II 37.

:: Sāmin [cf. Sanskrit svāmin, from sva = sa]
1. owner, ruler, lord, master Vinaya I 303, 307; Sutta-Nipāta 83; Mahāvaṁsa 37, 241; Jātaka V 253 (°pa ribhoga, q.v.); Peta Vatthu IV 66; Visuddhimagga 63; Sumaṅgalavilāsinī I 261; Peta Vatthu Commentary 43, 65. vocative sāmi "Sir" Jātaka VI 300; Dhammapada I 20. feminine sāminī Jātaka V 297; Vimāna Vatthu 225. See also suvāmin. — assāmin not ruling Milindapañha 253; Peta Vatthu IV 66.
2. husband Peta Vatthu Commentary 31 (sāmi, vocative = "my lord"), 82. — feminine sāminī wife Mahāvaṁsa 5, 43; Peta Vatthu Commentary 82, 276.

-vacana (sāmi°) the genitive case Jātaka I 185; III 98 (upayogatthe); V 42 (karaṇatthe), 444; Vimāna Vatthu 304; Paramatthajotikā II 210 (for upayoga), 310 (the same).

:: Sāmisa (adjective) [sa + āmisa]
1. holding food Vinaya II 214 = IV 198.
2. fleshly, carnal Dīgha Nikāya II 298 = Majjhima Nikāya I 59; Aṅguttara Nikāya I 81; Paṭisambhidāmagga II 41. opposed to nirāmisa spiritual (e.g. Paṭisambhidāmagga I 59).

:: Sāmiya husband Jātaka I 352; see sāmika.

:: Sāmīcī and Sāmīci° (feminine) [from sammā2 = Vedic samyac, of which plural nominative feminine samīcīḥ frequent in ṛgvedav ] right, proper course Vinaya III 246; Dīgha Nikāya II 104; Aṅguttara Nikāya II 56, 65; Saṁyutta Nikāya V 261, 343; Milindapañha 8; Dhammapada I 57.

-kamma proper act, homage Vinaya II 22, 162, 255; Aṅguttara Nikāya I 123; II 180; Dīgha Nikāya III 83; Jātaka I 218, 219; Milindapañha 8;
-paṭipadā right course of life Majjhima Nikāya I 281; Aṅguttara Nikāya II 65;
-paṭipanna correct in life Dīgha Nikāya II 104; Saṁyutta Nikāya I 220; Aṅguttara Nikāya II 56; IV 310.

:: Sāmudda (neuter) [from samudda] sea salt Vinaya I 202; Abhidhānappadīpikā 461.

:: Sāmuddika (adjective) [from samudda] seafaring Dīgha Nikāya I 222; Saṁyutta Nikāya III 155; Aṅguttara Nikāya III 368 (vāṇijā); IV 127 (nāvā); Visuddhimagga 63; as 320. At Jātaka VI 581 s.-mahāsaṅkha denotes a kind of trumpet.

:: Sāmukkaṁsika (adjective) [from samukkaṁsati, cf. ukkaṁsaka. The Buddhist Hybrid Sanskrit is sāmutkarṣikī dharmadeśanā Divyāvadāna 617] exalting, praising (i.e. the four truths), as much as "standard." Kern, Toevoegselen II 64, takes it to mean "condensed, given in brief." Usually in phrase °ikā dhamma-desanā (thus as feminine of °aka!) e.g. Vinaya I 16, 18; II 156; Dīgha Nikāya I 110; Majjhima Nikāya I 380; Aṅguttara Nikāya IV 186; V 194; Sumaṅgalavilāsinī I 277 (explained); Therīgāthā Commentary 137; Peta Vatthu Commentary 38, 195; Vimāna Vatthu 50. Only once with ñāṇa at Atthasālinī 9.

:: Sānu (masculine and neuter) [Vedic sānu] ridge Vimāna Vatthu 3210; Jātaka III 172. The commentary on the former passage (Vimāna Vatthu 136), translates vana wood, that on the latter paṁsupabbata; sānupabbata a forest-hill Jātaka IV 277; VI 415, 540; pabbata-sānu-gocaraṁ Jātaka III 175; giri-sānu-darīsu Jātaka III 301; IV 195.

:: Sānucara (adjective) [sa3 + anucara] together with followers Dhammapada 294; Jātaka VI 172.

:: Sānuseti [sa (= saṁ) + anuseti] to fill (the mind) completely Aṅguttara Nikāya II 10.

:: Sānuvajja (adjective) [sa + anuvajja] blameable Aṅguttara Nikāya II 3.

:: Sāṇa1 (neuter) [cf. Sanskrit śāṇa hempen, from śaṇa = Pāḷi saṇa; cf. bhaṅga1] hemp Dīgha Nikāya II 350; Milindapañha 267; a coarse hempen cloth Vinaya I 58; Dīgha Nikāya I 166; III 41; Majjhima Nikāya I 78; Aṅguttara Nikāya I 240; Saṁyutta Nikāya II 202, 221; Puggalapaññatti 55; Visuddhimagga 54 (°sāṭaka). — sāṇavāka the same Therīgāthā 252; Jātaka III 394 (varia lectio).

:: Sāṇa2 [sa + iṇa] having a debt, indebted, figurative subjected to the kilesas, imperfect Majjhima Nikāya III 127 = Saṁyutta Nikāya II 221 (= sakilesa, sa-iṇa Kindred Sayings II 203); Therīgāthā Commentary 8; cf. anaṇa under aṇa.

:: Sāṇadhovana (neuter) a kind of play Sumaṅgalavilāsinī I 84 = saṇadhovikā.

:: Sāṇikā (feminine) [from sāṇī] a curtain Jātaka III 462.

:: Sāṇī (feminine) [from saṇa] hemp-cloth Dīgha Nikāya II 350; Vinaya III 17; a screen, curtain, tent Jātaka I 58, 148f., 178, 419; Dhammapada I 194; II 49. °-pākāra a screen-wall Vinaya IV 269, 279; Jātaka II 88; Dhammapada II 68, 71, 186; Vimāna Vatthu 173; Peta Vatthu Commentary 283; Mahāvaṁsa 7, 27; sāṇipasibbaka a sack or bag of hemp cloth Vinaya III 1710. — paṭṭa-sāṇī a screen of fine cloth Jātaka I 395.

:: Sāṅgaṇa (adjective) [sa + aṅgaṇa] full of lust, impure Majjhima Nikāya I 24 (varia lectio saṅgaṇa; this is also the reading at Sutta-Nipāta 279, see sāgāra).

:: Sāpa [from sap, cf. Sanskrit śāpa] a curse Vimāna Vatthu 336; Dhammapada I 41.

:: Sāpada (neuter) [cf. Sanskrit śvāpada] a beast of prey Jātaka II 126; VI 79.

:: Sāpadesa (adjective) [sa + apadesa] with reasons Dīgha Nikāya I 4; Aṅguttara Nikāya II 22; Majjhima Nikāya I 180; III 34, 49; Puggalapaññatti 58; Sumaṅgalavilāsinī I 76. opposite anapadesa Majjhima Nikāya I 287.

:: Sāpateyya (neuter) [sā (= guṇa of sva) + pateyya (abstract from pati lord), cf. ādhi-pateyya] property, wealth Dīgha Nikāya I 142; II 180; III 190; Vinaya I 72, 274; III 66; Jātaka I 439, 466; Therīgāthā 340; Therīgāthā Commentary 240; Jātaka V 117 (sāpateya, varia lectio sāpatiyya); Dhammapada I 67.

:: Sāpattika (adjective) [sa3 + āpatti + ka] one who has committed a sin (see āpatti) Vinaya I 125; II 240; Mahāniddesa 102.

:: Sāpānadoṇī Majjhima Nikāya II 183 = 152 (commentary = sunakhānaṁ pivanadoṇi a dog's trough).

:: Sāpekha [sa + apekhā] longing for Dīgha Nikāya II 77; III 43.

:: Sāra [Vedic sāra neuter]
1. essential, most excellent, strong Aṅguttara Nikāya II 110; Vinaya IV 214; Jātaka III 368; Puggalapaññatti 53.
2. (masculine) the innermost, hardest part of anything, the heart or pith of a tree (see also pheggu) Majjhima Nikāya I 111; Jātaka I 331; Milindapañha 413; most excellent kind of wood Vinaya II 110; Dīgha Nikāya II 182, 187; sattasārā the elect, the salt of the earth Majjhima Nikāya III 69.
3. substance, essence, choicest part (generally at the end of compound) Vinaya I 184; Aṅguttara Nikāya II 141; Saṁyutta Nikāya III 83, 140; Sutta-Nipāta 5, 330, 364; Dhammapada 11f.; Peta Vatthu Commentary 132, 211 (candana°). sāre patiṭṭhito established, based, on what is essential Majjhima Nikāya I 31; Aṅguttara Nikāya II 183.
4. value Milindapañha 10; appasāra of small value Dīgha Nikāya II 346. — asāra worthless Sutta-Nipāta 937; nissāra the same Jātaka II 163 (pithless); mahāsāra of high value Jātaka I 384, 463.

-ādāyin acquiring what is essential Saṁyutta Nikāya IV 250;
-gandha the odour of the heart of a tree Dhammasaṅgani 625;
-gabbha a treasury Jātaka III 408; V 331;
-gavesin searching for hard wood Majjhima Nikāya I 111, 233; sārapariyesana the same ibid;
-dāru strong, durable wood Jātaka II 68;
-bhaṇḍa(ka) a bundle of one's best things Jātaka II 225;
-bhūmi good soil Jātaka II 188;
-mañjūsā a box made of choice wood Jātaka IV 335;
-maya being of hard or solid wood Jātaka III 318 (commentary sārarukkhamaya, "of sāra wood" translation);
-suvaṇṇa sterling gold Paramatthajotikā II 448 (in explanation of name Bimbisāra);
-sūci a needle made of hard wood Jātaka I 9.

:: Sārada (adjective) [Vedic śārada, from śarad autumn (of Babylonion origin? cf. Assyrian šabātu corn month)] autumnal, of the latest harvest, this year's, fresh Aṅguttara Nikāya III 404 = Dīgha Nikāya III 354 (bījāni fresh seeds); Aṅguttara Nikāya I 135, 181 (badara-paṇḍu); Saṁyutta Nikāya III 54; V 380; Milindapañha 255; Dhammapada 149 (but at this passage explained as "scattered by the autumn winds" Dhammapada III 112). — asārada stale, old Dīgha Nikāya II 353; Saṁyutta Nikāya V 379. Figurative sārada unripe, not experienced, immature (see sārajja shyness), opposite visārada (derivative vesārajja) experienced, wise, self-confident; vīta-sārada the same (e.g. Aṅguttara Nikāya II 24; Itivuttaka 123).
Note: At Kindred Sayings III 46 (= Saṁyutta Nikāya III 54) s. is wrongly taken as sāra + da, i.e. "giving sāra"; but seeds do not give sāra: they contain sāra (cf. sāravant). The commentary explanation as sārādāyin is nearer the truth, but of course not literal; °da is not ā + °da. Moreover, the figurative meaning cannot be reconciled with this explanation.

:: Sāraddha [= saṁraddha] violent, angry Aṅguttara Nikāya I 148, 282; Saṁyutta Nikāya IV 125; Majjhima Nikāya I 21; Visuddhimagga 134 (opposite passaddha-kāya), 282 (°kāya); Sammohavinodanī 283 (the same).

:: Sāradika (adjective) [from sārada] autumnal Vinaya I 199; II 41; Dhammapada 285 = Jātaka I 183; Vimāna Vatthu 6417; Dhammapada III 428.

:: Sārajja (neuter) [abstract from sārada = °sāradya] timidity Aṅguttara Nikāya III 127, 203; IV 359, 364; Milindapañha 24, 72, 196 (parisa°, cf. Cullaniddesa §470); Jātaka I 334; II 66; nissārajja undaunted Jātaka I 274.

:: Sārajjanā (feminine) [from sārajjati] infatuation, feeling infatuated Dhammasaṅgani 389; Jātaka V 446.

:: Sārajjati [saṁ + raj, cf. Buddhist Hybrid Sanskrit sārajyati, Sanskrit saṁrajyate, cf. sārāga] to be pleased with, to be attached to Aṅguttara Nikāya I 260; Saṁyutta Nikāya II 172; III 69f.; IV 10f.

:: Sārajjāyati [denominative of sārajja] to be embarrassed, perplexed, ashamed Saṁyutta Nikāya III 92; Aṅguttara Nikāya IV 359.

:: Sārajjitatta (neuter) [= sārajjanā] infatuation, the state of being infatuated Dhammasaṅgani 389.

:: Sāraka1 (—°) (adjective) [from sāra] having as most essential Milindapañha 133; — a-sāraka rotten (said of wood) Jātaka II 163.

:: Sāraka2 [from sarati1] a messenger.

:: Sāraka3 in the compound kaṭa-sāraka a mat Jātaka IV 248 (varia lectio); IV 474; V 97 (cf. osāraka).

:: Sārakkhati = saṁrakkhati Theragāthā 729.

:: Sārakkhā (feminine) [from sa3 + rakkha] "standing under protection" (?), a category of married women Vinaya III 139 (cf. Majjhima Nikāya I 287).

:: Sārambha1 [= saṁrambha]
1. impetuosity, anger Aṅguttara Nikāya I 100, 299; II 193; Majjhima Nikāya I 16; Dhammapada 133; Jātaka IV 26; Milindapañha 289 (sasaṁrambha).
2. quarrel Sutta-Nipāta 483; Jātaka II 223; V 141.
3. pride Theragāthā 759; Vimāna Vatthu 139.

-kathā angry or haughty talk, imperiousness Dhammapada 133; Majjhima Nikāya I 16; Dhammapada III 57.

:: Sārambha2 [sa + ārambha] involving killing or danger to living creatures Vinaya III 149; Aṅguttara Nikāya II 42f. cf. samārambha.

:: Sārambhin (adjective) [from sārambha] impetuous Jātaka III 259.

:: Sārameya [Vedic sārameya] a dog (literal "son of Saramā") Mahābodhivaṁsa 111.

:: Sārana [from sarati1] going as 133.

:: Sāraṇā (feminine) [from sāreti2] reminding, remonstrating with Vinaya V 158, 164.

:: Sārasa [cf. Epic Sanskrit sārasa] a water bird, Ardea sibirica Vimāna Vatthu 57, 163; at both passages = koñca.

:: Sārathi [from sa-ratha; Vedic sārathi] charioteer, coachman Dīgha Nikāya II 178, 254; Saṁyutta Nikāya I 33; V 6; Aṅguttara Nikāya II 112; IV 190f.; Sutta-Nipāta 83; Jātaka I 59, 180; Peta Vatthu IV 33. Assa-damma-sārathi a coachman by whom horses are driven, a trainer of horses Majjhima Nikāya I 124; Saṁyutta Nikāya IV 176; purisa-damma-sārathi a coachman driving the animal called man, a man-trainer Vinaya I 35; Dīgha Nikāya I 49; Sutta-Nipāta page 103; Itivuttaka 79. — In similes: Visuddhimagga 466; Paramatthajotikā I 21.

:: Sāratta [= saṁratta, past participle of sārajjati] impassioned, enamoured, passionately devoted Vinaya III 118; Majjhima Nikāya II 160, 223; Saṁyutta Nikāya I 74, 77; Dhammapada 345; Jātaka I 288; II 140; Mahāvaṁsa 10, 34 (°mānaso). asāratta unattached Sutta-Nipāta 704.

:: Sāravant (adjective) [from sāra] valuable, having kernel or pith (said of grain or trees) Aṅguttara Nikāya IV 170 (synonym daḷha, opposite palāpa); Saṁyutta Nikāya V 163; Majjhima Nikāya I 111 = 233.

:: Sārāga [= saṁrāga, from saṁ + raj] affection, infatuation Vinaya II 258; Majjhima Nikāya I 17, 498; Aṅguttara Nikāya I 264; Saṁyutta Nikāya III 69f., 93; Dhammasaṅgani 1059, 1230; cf. saṁrāga.
— Negative a° Dhammasaṅgani 32, 312, 315.

:: Sārāgin (adjective) [from sārāga] attached to Majjhima Nikāya I 239 (sukha-°); sukha-sārāgita ibid. impassioned.

:: Sārāṇīya (adjective) [the question of derivation is still unsettled. According to Trenckner ("Notes" 75) from saraṇa (i.e. saraṇa1 or sarana2?) with double vṛddhi. Kern (Toevoegselen II 74) considers the (B)Sanskrit saṁrañjanīya as the original and derives it from saṁ + raj to rejoice, to gladden: see rañjati. The Buddhist Hybrid Sanskrit is divided: Mahāvastu III 47, 60, 206 etc. has sārāyaṇiya, whereas Avadāna-śataka I 229 and Divyāvadāna 404 read saṁrañjanī and saṁrañjanīya (see below). — The commentary at Jātaka IV 99 derives it from saraṇa3 in explaining sārāṇīyā kathā as "sāritabba-yuttakā kathā"] courteous, polite, friendly (making happy, pleasing gladdening?), only in combination with kathā, dhamma, or dhammakathā, e.g. s. kathā polite speech, either in phrase sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāreti to exchange greetings of friendliness and courtesy Dīgha Nikāya I 52; Majjhima Nikāya I 16 (explained inter alia as "anussariyamāna-sukhato s." at Papañcasūdanī I 110); Aṅguttara Nikāya I 55, 281; II 42; cf. Buddhist Hybrid Sanskrit sammodanīṁ saṁrañjanīṁ vividhāṁ k. vyatisārya Avadāna-śataka I 229. — sārāṇīyaṁ kathaṁ. katheti Dhammapada I 107; IV 87; sārāṇīyā dhammā states of conciliation, fraternal living (Dialogues of the Buddha III 231) Dīgha Nikāya III 245; Majjhima Nikāya I 322; II 250; Aṅguttara Nikāya III 288; V 89; as 294; Jātaka V 382; cf. Buddhist Hybrid Sanskrit saṁrañjanīyan dharmaṁ samādāya Divyāvadāna 404. — sārāṇīyaṁ dhammakathaṁ suṇāti Dhammapada IV 168.

:: Sāreti is causative of sarati1 as well as sarati2. cf. vīti°.

:: Sāri [cf. Sanskrit śāri] chessman Sumaṅgalavilāsinī I 85.

:: Sārin (adjective) [from sāreti] wandering, going after, following, conforming to (locative) Jātaka V 15; aniketasārin wandering about houseless Sutta-Nipāta 844, 970; anokasārin wandering homeless Dhammapada 404; Sutta-Nipāta 628; diṭṭhisārin a partisan of certain views Sutta-Nipāta 911; vaggasārin conforming to a party, a partisan Sutta-Nipāta 371, 800, 912.

:: Sārīrika (adjective) [from sarīra] connected with the body, bodily Majjhima Nikāya I 10; Aṅguttara Nikāya I 168f.; II 153; (neuter) bodily relics Milindapañha 341; °ṁ cetiyaṁ one of the 3 kinds: pa ribhogika, s., uddesika Jātaka IV 228.

:: Sāropin (adjective) [saṁ + ropin, cf. ropeti1 and rūhati1] healing, curative Majjhima Nikāya II 257 (vaṇa-°).

:: Sāruppa (neuter) [abstract from sarūpa, Buddhist Hybrid Sanskrit sārūpya and sāropya] equal state; as adjective fit, suitable, proper Vinaya I 39, 287; Dīgha Nikāya II 277; Saṁyutta Nikāya IV 21f.; Jātaka I 65, 362; as 294; Sutta-Nipāta 368; pages 79, 97, 104; Jātaka IV 404. (a°) (neuter) Visuddhimagga 24; Peta Vatthu Commentary 269. paribbājaka-s°, as befits a wanderer Jātaka V 228.

:: Sāsa [Sanskrit śvāsa, from śvas] asthma Aṅguttara Nikāya V 110; Jātaka VI 295.

:: Sāsana (neuter) [cf. Vedic śāsana] order, message, teaching Jātaka I 60, 328; II 21; Peta Vatthu IV 354 (Buddhānaṁ); Paramatthajotikā I 11f.; the Doctrine of the Buddha Vinaya I 12; Dīgha Nikāya I 110; II 206; Aṅguttara Nikāya I 294; Dhammapada 381; Sutta-Nipāta 482 etc.; Jātaka I 116. sāsanaṁ āroceti to give a message (dūtassa to the messenger) Vinaya III 76.

-antaradhāna the disappearance or decline of the teaching of the Buddha. Said of the Doctrine of Kassapa Bhagavā Paramatthajotikā II 156 (cf. sāsane parihāyamāne Paramatthajotikā II 223), and with reference to the Pāḷi Tipiṭaka Sammohavinodanī 432f., where 3 periods of the development of the Buddhist doctrine are discussed, viz. sāsana-ṭhita-kāla, °osakkana-kāla, °antaradhāna;
-kara complying with one's order and teaching Majjhima Nikāya I 129;
-kāraka the same Sutta-Nipāta 445;
-kārin the same Aṅguttara Nikāya II 26; susāsanaṁ dussānaṁ Jātaka I 239 (English translation: "true and false doctrine," "good and bad news");
-hara (+ °jotaka) taking up (and explaining) an order Paramatthajotikā II 164.

:: Sāsaṅka (adjective) [from sa3 + āsaṅkā] dangerous, fearful, suspicious Saṁyutta Nikāya IV 175 (opposite khema); Therīgāthā 343; Therīgāthā Commentary 241; Visuddhimagga 107; Jātaka I 154; Peta Vatthu Commentary 13; Milindapañha 351.

:: Sāsapa [cf. Sanskrit sarṣapa] a mustard seed Saṁyutta Nikāya II 137; V 464; Aṅguttara Nikāya V 170; Jātaka VI 174 (compared with mt. Meru); Sutta-Nipāta 625, 631, page 122; Dhammapada 401; Sumaṅgalavilāsinī I 93; Dhammapada I 107; II 51; IV 166; Visuddhimagga 306 (āragge), 633; Peta Vatthu Commentary 198 (°tela); -°kuṭṭa mustard powder Vinaya I 205; II 151.

:: Sāsati [śās, Dhatupāṭha 300 = anusiṭṭhi] to instruct, teach, command; tell Jātaka VI 472 (dūtāni, = pesesi commentary); infinitive sasituṁ Jātaka VI 291 (= anusāsituṁ commentary).

:: Sāsava (adjective) [sa3 = āsava] connected with the āsavas Dīgha Nikāya III 112; Aṅguttara Nikāya I 81; Dhammasaṅgani 990, 1103; Nettipakaraṇa 80.

:: Sāta (adjective) [cf. Sanskrit śāta] pleasant, agreeable Itivuttaka 114; Nettipakaraṇa 27. Often combined with piya, e.g. Itivuttaka 114; Vibhaṅga 103; Sumaṅgalavilāsinī I 311. — opposite kaṭuka. — sāta (neuter) pleasure, joy Majjhima Nikāya I 508; Aṅguttara Nikāya I 81f.; Saṁyutta Nikāya II 220; Jātaka I 410; Dhammapada 341 (°sita = sāta-nissita Dhammapada IV 49); Sutta-Nipāta 867f.; Mahāniddesa 30 (three, of bhava); Peta Vatthu II 113; IV 54 (+ sukha); Dhammasaṅgani 3. asāta disagreeable, unpleasant Dhammasaṅgani 1343; Jātaka I 410; Jātaka I 288; II 105; Sutta-Nipāta 867f.; sātabhakkha Puggalapaññatti 55, read haṭabhakkha.

-odaka with pleasant water Dīgha Nikāya II 129; Majjhima Nikāya I 76; Vinaya III 108;
-kumbha gold Vimāna Vatthu 13. See also varia lectio under hāṭaka;
-putta a noble son Jātaka VI 238 (= amacca-putta commentary).

:: Sātacca (neuter) [from satata] perseverance Majjhima Nikāya I 101; Saṁyutta Nikāya II 132; Aṅguttara Nikāya III 249f.; IV 460f.; V 17f.; Theragāthā 585; Visuddhimagga 4; Sammohavinodanī 346. -kārin persevering Saṁyutta Nikāya III 268, 271, 277f.; Dhammapada 293; -kiriyatā persevering performance Dhammasaṅgani 1367.

:: Sātaka name of a kind of bird Jātaka VI 539 (koṭṭhapokkhara-°, cf. 540); Paramatthajotikā II 359 (the same).

:: Sātataṁ (adverb) [from satata] continually Saṁyutta Nikāya I 17 = 57.

:: Sātatā (feminine) [abstract from sāta] happiness Saṁyutta Nikāya I 17.

:: Sātatika (adjective) [from sātatā] persevering Dhammapada 23; Saṁyutta Nikāya II 232; Itivuttaka 74; Dhammapada I 230.

:: Sātatta (neuter) [abstract from sāta] tastiness, sweetness Aṅguttara Nikāya I 32.

:: Sātava (neuter) sweet result (of good words) kalyāṇakamma, commentary) Jātaka VI 235, 237. Is it misspelling for sādhava (from sādhu)?

:: Sāthalika (adjective) [śrath, cf. saṭhila and sithila] lethargic, lax Majjhima Nikāya I 14, 200f.; III 6; Aṅguttara Nikāya I 71; II 148; III 108, 179f.

:: Sātireka (adjective) [sa + atireka, cf. Buddhist Hybrid Sanskrit sātirikta Divyāvadāna 27] having something in excess Dīgha Nikāya II 93.

:: Sātisāra (adjective) [sa + atisāra] trespassing Vinaya I 55.

:: Sātiya (adjective) [from sāta] pleasant Sutta-Nipāta 853.

:: Sātrā-yāga identical with sammāpāsa (Sutta-Nipāta 303) Paramatthajotikā II 322 (? conjecture yātrā°).

:: Sāttha [sa3 + attha] with the meaning, in spirit Dīgha Nikāya I 62; II 48; Itivuttaka 79, 111; Sutta-Nipāta page 100; Vinaya I 21; Sumaṅgalavilāsinī I 176; Visuddhimagga 214.

:: Sātthaka (adjective) [sa + atthaka] (feminine °ikā) useful Peta Vatthu Commentary 12.

:: Sāṭa [cf. Sanskrit śāṭa] a garment, cloth Therīgāthā 245; sāṭi (feminine) the same Saṁyutta Nikāya I 115; Dhammapada 394; Jātaka I 230 (udaka° bathing mantle), 481.

:: Sāṭaka [sāṭa + ka] an outer garment, cloak; cloth Therīgāthā Commentary 246; Jātaka I 89, 138, 195, 373, 426; Visuddhimagga 54 (sāṇa°), 275 (alla°); Dhammapada I 393 (thūla°). cf. antara°, alaṁ°.

-lakkhaṇa prognostication drawn from pieces of cloth Jātaka I 371.

:: Sāṭetar [agent noun from sāṭeti] one who dispels, drives away Majjhima Nikāya I 220; Aṅguttara Nikāya V 347f., 351, 359.

:: Sāṭeti [śat to cut, destroy] to cut open, to destroy; figurative to torment: Kern's proposed reading (see Toevoegselen sub voce sāveti) for sāveti at Jātaka III 198 (amba-pakkāni); IV 402 (attānaṁ sāṭetvā dāsakammaṁ karissāni); VI 486 (kāyaṁ s.). He compares Mahāvastu III 385: śāṭeti gātrāni. cf. visāṭita and visāta.

:: Sāṭheyya (neuter) [abstract from saṭha = *śāṭhya] craft, treachery Majjhima Nikāya I 15, 36, 281, 340; Aṅguttara Nikāya I 95, 100; Mahāniddesa 395; Puggalapaññatti 19, 23; Milindapañha 289. cf. paṭi°.

:: Sāṭikā (feminine) = sāṭaka Vinaya I 292f.; II 31; 272, 279 (udaka° bathing mantle) Jātaka I 330; Visuddhimagga 339 (in simile); Milindapañha 240 (cf. Majjhima Nikāya III 253). sāṭiya the same Vinaya II 177 (°gāhāpaka receiver of undergarments).

:: Sāvajja (adjective) [sa + avajja] blameable, faulty Dīgha Nikāya I 163; II 215; Majjhima Nikāya I 119; Saṁyutta Nikāya V 66, 104f.; Sutta-Nipāta 534; Puggalapaññatti 30, 41; (neuter) what is censurable, sin Jātaka I 130; Milindapañha 392; Sammohavinodanī 382 (mahā° or appa°, with reference to various crimes).

:: Sāvajjatā (feminine) [from last] guilt Milindapañha 293.

:: Sāvaka [from śru] a hearer, disciple (never an Arahant) Dīgha Nikāya I 164; II 104; III 47, 52, 120f., 133; Aṅguttara Nikāya I 88; Majjhima Nikāya I 234; Saṁyutta Nikāya II 26; Itivuttaka 75f., 79; Jātaka I 229; Visuddhimagga 214, 411. — feminine sāvikā Dīgha Nikāya II 105; III 123; Therīgāthā 335; Saṁyutta Nikāya IV 379; Aṅguttara Nikāya I 25, 88. (cf. ariya-°, agga-°, mahā).

-saṅgha the congregation of the eight Aryas Majjhima Nikāya II 120; Saṁyutta Nikāya I 220 (cattāri purisayugāni aṭṭha purisapuggalā); II 79f.; Itivuttaka 88.
[BD]: "never an Arahant": is not correct, an Arahant is either a sāvaka or a pacceka Buddha; CPD, and see 'sāvaka-saṅgha'.

:: Sāvakatta (neuter) [abstract from sāvaka] the state of a disciple Majjhima Nikāya I 379f.

:: Sāvana (neuter) [from sāveti] shouting out, announcement, sound, word Jātaka II 352; Saddhammopāyana 67.

:: Sāvasesa (adjective) [sa3 + avasesa] with a remainder, incomplete, of an offence which can be done away Vinaya I 354; II 88; V 153; Aṅguttara Nikāya I 88. — Of a text (pāṭha) Paramatthajotikā I 238; Paramatthajotikā II 96.

:: Sāvaṭa (neuter) name of a certain throw in playing at dice Jātaka VI 281 (varia lectio sāvaṭṭa).

:: Sāvaṭṭa (adjective) [sa3 + āvaṭṭa] containing whirlpools Itivuttaka 114.

:: Sāvetar [agent noun from sāveti] one who makes others hear, who tells Dīgha Nikāya I 56; Aṅguttara Nikāya IV 196.

:: Sāveti is causative of suṇāti.

:: Sāvi [Sanskrit śvāvidh, see Luder's Zeitschrift der Deutschen Morgenländischen 61, 643] a porcupine Jātaka V 489 (mss sāmi and sāsi, cf. Manu V 18).

:: Sāvittī (feminine) the Vedic verse Sāvitrī Sutta-Nipāta 457, 568 = Vinaya I 246 (Sāvitthī); Jātaka IV 184.

:: Sāya [cf. Sanskrit sāyaṁ, on which Abhidh-r-m page 380, remarks: "This word seems to be the gerund of sā, and to have signified originally "having finished." A masculine sāya does not exist." Cf. Vedic °sāya] evening, only adverbially sāyaṁ, at night Vinaya III 147; Jātaka II 83; Dhammapada I 234; usually opposed to pāto (pātaṁ) in the morning, early e.g. sāya-pātaṁ Dīgha Nikāya II 188; Milindapañha 419; Jātaka I 432, 460; V 462; sāyaṁ-pātaṁ Vinaya II 185; Dhammapada II 66; sāyañ ca pāto ca Peta Vatthu I 63; II 937; Peta Vatthu Commentary 127; sāya-tatiyaka for the third time in the evening Dīgha Nikāya I 167; Aṅguttara Nikāya II 206; V 263, 266, 268; Majjhima Nikāya I 343; sāyamāsa supper Jātaka I 297; V 461; Dhammapada I 204. sāyaṁ as quasi-nominative: sāyaṁ ahosi Jātaka VI 505; atisāyaṁ too late Theragāthā 231; Jātaka II 362; V 94; sāyataraṁ later in the evening (comparative) Jātaka VI 366.

:: Sāyana1 (neuter) [from sāyati] tasting, taste Dhatupāṭha 229.

:: Sāyana2 the Nāga tree (cf. nāga 3) Jātaka VI 535 (vāraṇā sāyanā = nāgarukkhā, commentary, varia lectio vāyana). Kern, Toevoegselen II 77 conjectures sāsanā "with Asana's Terminalia's."

:: Sāyaṇha [sāyaṁ + aṇha, cf. Sanskrit sāyāhna] evening Dīgha Nikāya II 9; Jātaka I 144; -°samayaṁ at evening time Dīgha Nikāya II 205; Majjhima Nikāya I 147; Vinaya I 21; sāyaṇhasamaye Jātaka I 148, 279; Peta Vatthu Commentary 33, 43, 100; -kāle the same Jātaka IV 120; sāyaṇhe (locative) Jātaka I 144, 237; atisāyaṇha late evening Jātaka VI 540.

:: Sāyati [svad, Sanskrit svādate, cf. sādiyati] to taste, eat; present sāyati Vinaya II 121; present participle sāyanto Dīgha Nikāya III 85; gerundive sāyanīya savoury Vinaya I 44; Saṁyutta Nikāya I 162; gerund sāyitvā Saṁyutta Nikāya IV 176; Aṅguttara Nikāya III 163. cf. śaṁsāyati.

:: Sāyika (adjective) [from śī] lying, sleeping, resting in (—°) Dhammapada 141; Majjhima Nikāya I 328 (vatthu°); Theragāthā 501 = Milindapañha 367.

:: Sāyin (adjective) [from śī] lying Dhammapada 325.

:: Sāyita [past participle of sāyati, cf. sāditar] (having) tasted, tasting Dīgha Nikāya I 70; II 95, 292; Majjhima Nikāya I 188, 461; Milindapañha 378; Visuddhimagga 258 (khāyita + s.).

-----[ Se ]----- ☝

:: Se (pronoun) = taṁ: see under sa2.

:: Secanaka [from seceti] sprinkling Jātaka VI 69; negative asecanaka (q.v.).

:: Secchā = sa-icchā, Saddhammopāyana 249.

:: Seceti see siñcati.

:: Seda [Vedic sveda, from svid, cf. Avesta xvaēda, Greek ἱδρώς, Latin sudor, Anglo-Saxon svāt = English sweat] sweat Dīgha Nikāya II 293; Aṅguttara Nikāya II 67f.; Itivuttaka 76; Sutta-Nipāta 196; Jātaka I 118, 138, 146, 243; in detaiḷ (physiologically) at Visuddhimagga 262, 360; Sammohavinodanī 66, 245; sweating for medicinal purposes, mahā° a great steam-bath; sambhāra° bringing about sweating by the use of herbs, etc.; seda-kamma sweating Vinaya I 205. — plural sedā drops of perspiration Dhammapada I 253.

-āvakkhitta earned by the sweat of the brow Aṅguttara Nikāya II 67f., III 45, 76; IV 95, 282;
-gata sweat-covered, sweating Vimāna Vatthu 305;
-mala the stain of sweat Jātaka III 290; Sammohavinodanī 276;
-yūsa sweat Visuddhimagga 195.

:: Sedaka (adjective) [from seda] sweating, transpiring Dīgha Nikāya II 265.

:: Sedeti [causative of sijjati] to cause to transpire, to heat, to steam Jātaka IV 238; V 271; Paramatthajotikā I 52, 67; Vinaya III 82 (preterit sedesi); gerund sedetvā Jātaka I 324; II 74; past participle sedita. Caus II sedāpeti Jātaka III 122.

:: Sedita [past participle of sedeti] moistened Jātaka I 52 (su°). cf. pari°.

:: Segālaka (neuter) [from sigāla] a jackal's cry Aṅguttara Nikāya I 187f. (°ṁ nadati); cf. sigālika.

:: Sehi is instrumental plural of sa4 (his own): Dhammapada 136; Dhammapada III 64

:: Seka [from sic, see siñcati] sprinkling Jātaka I 93 (suvaṇṇa-rasa-s.piñjara).

:: Sekadhārī (feminine) (?) Jātaka VI 536 (nīlapupphi-°, commentary nīlapupphīti ādikā pupphavalliyo).

:: Sekata (neuter) [Sanskrit saikata] a sandbank Dāṭhāvaṁsa I 32.

:: Sekha and Sekkha [cf. Sanskrit śaikṣa; from sikṣ, sikkhati] belonging to training, in want of training, imperfect Vinaya I 17, 248; III 24; Dhammasaṅgani 1016; one who has still to learn, denotes one who has not yet attained Arahantship Dīgha Nikāya II 143; Majjhima Nikāya I 4, 144; Aṅguttara Nikāya I 63; Puggalapaññatti 14; Itivuttaka 9f., 53, 71; Sutta-Nipāta 970, 1038 = Saṁyutta Nikāya II 47; definition Aṅguttara Nikāya I 231; Saṁyutta Nikāya V 14, 145, 175, 229f., 298, 327; Mahāniddesa 493 (sikkhatī ti sekkho, etc.) = Cullaniddesa §689; Sammohavinodanī 328. s. pāṭipadā the path of the student Majjhima Nikāya I 354; III 76, 300; s. sīla the moral practice of the student Aṅguttara Nikāya I 219f.; II 6, 86f.; asekha not to be trained, adept, perfect Vinaya I 62f.; III 24; Puggalapaññatti 14 (= Arahant). See asekha.

-bala the strength of the disciple, of five kinds Aṅguttara Nikāya II 150;
-sammata esteemed to be under discipline, educated Vinaya IV 179.

:: Sekhavant (?) quick Jātaka VI 199 (varia lectio sīghavant).

:: Sekhiya [from sekha] connected with training; s. dhamma rule of good breeding Vinaya IV 185f.

:: Sela [from silā] rocky Dhammapada 8; (masculine) rock, stone, crystal Saṁyutta Nikāya I 127; Dīgha Nikāya II 39; Aṅguttara Nikāya III 346; Dhammapada 81; Jātaka II 14; Vinaya I 4f.; III 147 = Jātaka II 284.

-guḷa a rocky ball Jātaka I 147;
-maya made of rock (crystal?), of the bowl of the Buddha Paramatthajotikā II 139, 159.

:: Seḷaka [sela + ka] "rocky," a kind of copper (cf. pisāca) Sammohavinodanī 63.

:: Seḷeti [according to Kern, Toevoegselen II 78 for sveḷayati, cf. Old-Irish fet whistle, music etc. Indo-Germanic °sveizd] to make a noise, shout, cry exultantly Sutta-Nipāta 682; Jātaka V 67; Buddhavaṁsa I 36. Past participle seḷita. — Other, different explanations of the word see in JPTS 1885, page 54.

:: Seḷita and Selita [past participle of seḷeti] shouting, noise, row Jātaka II 218. To this belongs the doubtful derivation selissaka (neuter) noise, row, mad pranks at Saṁyutta Nikāya IV 117 (varia lectio seleyyaka).

:: Semānaka [semāna + ka; present participle of seti] lying Theragāthā 14; Dhammapada I 16.

:: Semha (neuter) [= silesuma] phlegm Vinaya II 137; Dīgha Nikāya II 14, 293; Aṅguttara Nikāya II 87; III 101; IV 320; Sutta-Nipāta 198, 434; Milindapañha 112, 303. Physiologically in detail at Visuddhimagga 359; Sammohavinodanī 65, 244.

:: Semhāra some sort of animal (monkey?) (explained by makkaṭa Papañcasūdanī III 142) Majjhima Nikāya I 429.

:: Semhika (adjective) [from semha] a man of phlegmatic humour Milindapañha 298.

:: Sena1 [= sayana] lying, sleeping; couch, bed Jātaka V 96 (= sayana).

:: Sena2 [Sanskrit śyena] a hawk Jātaka I 273; II 51, 60; Dhammapada II 267.

:: Senaka1 a carter Therīgāthā Commentary 271 (= sākaṭika of Therīgāthā 443).

:: Senaka2 = sena2 Jātaka IV 58, 291; VI 246.

:: Senā [Vedic senā2 perhaps from si to bind] an army Vinaya I 241; IV 104f. (where described as consisting of hatthī, assā, rathā, pattī), 160; Saṁyutta Nikāya I 112; Aṅguttara Nikāya III 397; V 82; Jātaka II 94; Milindapañha 4; Mahāniddesa 95 (Māra°), 174 (the same).

-gutta [sena°] a high official, a minister of war, only in compound mahā-° Jātaka VI 2, 54; mahā-senaguttaṭṭhāna the position of a generalissimo Jātaka V 115;
-nāyaka a general Vinaya I 73;
-pacca the position as general Mahāvaṁsa 38, 81;
-pati a general Vinaya I 233f.; Sutta-Nipāta 556; Aṅguttara Nikāya III 38; IV 79; Jātaka I 133; IV 43; dhamma-° a general of the Dhamma Milindapañha 343; Dhammapada III 305;
-patika a general Aṅguttara Nikāya III 76, 78, 300;
-byūha massing of troops, grouping and fitting up an army Vinaya IV 107; Dīgha Nikāya I 6; Paṭisambhidāmagga II 213; Sumaṅgalavilāsinī I 85 (-vyūha).

:: Senānī a general; only in compound -kuṭilatā strategy (literal crookedness of a general) as 151.

:: Senāsana (neuter) [sayana + āsana] sleeping and sitting, bed and chair, dwelling, lodging Vinaya I 196, 294, 356; II 146, 150 (°parikkhāra-dussa); III 88 etc.; Dīgha Nikāya II 77; Aṅguttara Nikāya I 60; Itivuttaka 103, 109; Sumaṅgalavilāsinī I 208; Jātaka I 217; Sammohavinodanī 365 (= seti c'eva āsati ca etthā ti senāsanaṁ). See also panta.

-gāha allotment of lodging-places Vinaya II 167;
-gāhāpaka house-steward Vinaya II 167;
-cārikā a wandering from lodging to lodging Vinaya I 182, 203; III 21; Jātaka 126;
-paññāpaka regulator of lodging-places Vinaya II 75, 176; III 158f.; IV 38;
-paṭibāhana keeping out of the lodging Jātaka I 217;
-paviveka secluson in respect of lodging Aṅguttara Nikāya I 240 sq.

-vatta rule of conduct in respect of dwelling Vinaya II 220.

:: Senesika at Vinaya I 200 is to be read senehika (from sineha), i.e. greasy.

:: Seniya [from senā] belonging to an army, soldier Jātaka I 314.

:: Seṇi (feminine) [Classical Sanskrit śreṇi in meaning "guild"; Vedic = row]
1. A guild Vinaya IV 226; Jātaka I 267, 314; IV 43; Dāṭhāvaṁsa II 124; their number was eighteen Jātaka VI 22, 427; Sammohavinodanī 466. — pamukha the head of a guild Jātaka II 12 (text seni°).
2. a division of an army Jātaka VI 583; ratha-° Jātaka VI 48, 49; seṇimokkha the chief of an army Jātaka VI 371 (cf. senā and seniya).

:: Sepaṇṇī (feminine) [Sanskrit śrīparṇī, literally having lucky leaves] name of a tree, Gmelina arborea Jātaka I 173, 174; Dhammapada I 145.

:: Sereyyaka name of a tree (Barleria cristata) Jātaka III 253.

:: Serin (adjective) [cf. Sanskrit svairin] self-willed, independent, according to one's liking Majjhima Nikāya I 506; Theragāthā 1144; Peta Vatthu IV 187; Jātaka I 5.

:: Seritā (feminine) [from serin] independence, freedom Sutta-Nipāta 39f.

:: Serivihāra (adjective) [serin + vihāra] lodging at one's own choice Majjhima Nikāya I 469f.; Visuddhimagga 66 (°sukhaṁ).

:: Serīsaka (adjective) [from sirīsa] made of Sirīsa wood, name of a hall Dīgha Nikāya II 356f.; Vimāna Vatthu 8453; Vimāna Vatthu 331, 351.

:: Serīsamaha a festival in honour of the Serīsaka Vimāna Vimāna Vatthu 8437, 53,

:: Sesa [from śiṣ] remaining, left Dīgha Nikāya II 48; Sutta-Nipāta 217, 354; Jātaka II 128; (neuter) remainder Peta Vatthu Commentary 14, 70; -ka the same Mahāvaṁsa 10, 36; 22, 42; 25, 19.

:: Seseti see sissati.

:: Sessaṁ , sessati see seti.

:: Seta (adjective) [Vedic śveta and śvitra; cf. Avesta spaēta white; Lithuanian szaitḷti to make light; Old High German hwīz = English white] white Dīgha Nikāya II 297 = Majjhima Nikāya I 58; Sutta-Nipāta 689; Aṅguttara Nikāya III 241; Sammohavinodanī 63 (opposite kāḷa); Jātaka I 175; Peta Vatthu Commentary 157, 215. Name of a mountain in the Himālayas Saṁyutta Nikāya I 67 = Milindapañha 242; an elephant of King Pasenadi Aṅguttara Nikāya III 345.

-aṅga white bodied Mahāvaṁsa 10, 54;
-aṭṭhika literally (having) white bones, (suffering from) famine [cf. Buddhist Hybrid Sanskrit śvetāsthi Divyāvadāna 131] Vinaya III 6; IV 23; Saṁyutta Nikāya IV 323; Aṅguttara Nikāya I 160; IV 279. feminine mildew Vinaya II 256; Jātaka V 401;
-odaka clear (transparent) water Peta Vatthu II 120;
-kambala white blanket Jātaka IV 353;
-kamma whitewashing Jātaka VI 432;
-kuṭṭha white leprosy Jātaka V 69; VI 196;
-geru name of a plant Jātaka VI 535;
-cchatta a white parasol, an emblem of royalty Dīgha Nikāya II 19; Aṅguttara Nikāya I 145; Jātaka I 177, 267; Peta Vatthu Commentary 74; Dhammapada I 167; III 120;
-pacchāda with white covering Saṁyutta Nikāya IV 292 = Udāna 76 = as 397;
-puppha "white-flowered," name of a tree (Vitex trifolia?) Jātaka V 422 (= piyaka);
-vārī (and °vārisa) names of plants or trees Jātaka VI 535, 536.

:: Setaccha a tree Jātaka VI 535; setacchakūṭa adjective Jātaka VI 539 (sakuṇa).

:: Setaka (adjective) [seta + ka] white, transparent Dīgha Nikāya II 129; Majjhima Nikāya I 76, 167, 283.

:: Setapaṇṇi (feminine [?]) a tree Jātaka VI 335.

:: Seti and Sayati [śī, Vedic śete and śayate; cf. Avesta saēte = Greek κεῖται to lie, ὡ-κεανός ("ocean") = Sanskrit ā-śayānah, κοιμήω to put to sleep; Anglo-Saxon hǣman to marry; also Latin cīvis = citizen. — Dhatupāṭha simply defines as saya (374)] to lie down, to sleep; (applied) to be in a condition, to dwell, behave etc. — Present seti Saṁyutta Nikāya I 41, 47, 198 (kiṁ sesi why do you lie asleep? cf. Peta Vatthu II 61); Jātaka I 141; Dhammapada 79, 168; Sutta-Nipāta 200; Vimāna Vatthu 42; sayati Vinaya I 57; Jātaka II 53; Sumaṅgalavilāsinī I 261. potential sayeyya Peta Vatthu II 39 and saye Itivuttaka 120. present participle sayaṁ Itivuttaka 82, 117; Sutta-Nipāta 193; sayāna (medium) Dīgha Nikāya I 90; II 292; Majjhima Nikāya I 57; Itivuttaka 117; Sutta-Nipāta 1145; and semāna Dīgha Nikāya II 24; Majjhima Nikāya I 88; Saṁyutta Nikāya I 121; Jātaka I 180; also sayamāna Theragāthā 95. — Future sessati Saṁyutta Nikāya I 83; Sutta-Nipāta 970; Dhammapada I 320. — preterit sesi Jātaka V 70; settha Sutta-Nipāta 970; sayi Jātaka VI 197, asayittha Jātaka I 335. — infinitive sayituṁ Peta Vatthu Commentary 157; gerund sayitvā Jātaka II 77, — past participle sayita (q.v.). — causative II sayāpeti to make lie down, to bed on a couch etc. Jātaka I 245; V 461; Mahāvaṁsa 31, 35; Peta Vatthu Commentary 104, — past participle sayāpita. — sukhaṁ seti to be at ease or happy Saṁyutta Nikāya I 212; Jātaka V 242 (raṭṭhaṁ i.e. is prosperous); opposite dukkhaṁ s. to be miserable Aṅguttara Nikāya I 137.

:: Setu [Vedic setu, to si or sā (see sinoti); cf. Avesta haetu dam; Latin saeta; Anglo-Saxon sāda rope; etc.] a causeway, bridge Vinaya I 230 = Dīgha Nikāya II 89, Jātaka I 199; Visuddhimagga 412 (simile); Dhammapada I 83; Paramatthajotikā II 357; Peta Vatthu Commentary 102, 151, 215. uttāra° a bridge for crossing over Majjhima Nikāya I 134; Saṁyutta Nikāya IV 174; Milindapañha 194; naḷa-° a bamboo bridge Theragāthā 7.

-kāraka a bridge-maker, one who paves the way Saṁyutta Nikāya I 33; Kathāvatthu 345;
-ghāta pulling down of the bridge (leading to something) Vinaya I 59; III 6; Aṅguttara Nikāya I 220, 261; II 145f.; Dhammasaṅgani 299; as 219; Sumaṅgalavilāsinī I 305; Cullaniddesa §462; Dhammapada IV 36.

:: Seṭṭha best, excellent Dīgha Nikāya I 18, 99; Saṁyutta Nikāya III 13; Sutta-Nipāta 47, 181, 822, 907; Dhammapada 1, 26; Jātaka I 443; Mahāniddesa 84 = Cullaniddesa §502 (with synonym); Jātaka I 88; cf. seṭṭhatara Jātaka V 148.

-kamma excellent, pious deeds Mahāvaṁsa 59, 9;
-sammata considered the best Jātaka III 111.

:: Seṭṭhi [from seṭṭha, Sanskrit śreṣṭhin] foreman of a guild, treasurer, banker, "City man", wealthy merchant Vinaya I 15f., 271f.; II 110f., 157; Saṁyutta Nikāya I 89; Jātaka I 122; II 367 etc.; Rājagaha° the merchant of Rājagaha Vinaya II 154; Jātaka IV 37; Bārāṇasi° the merchant of Benares Jātaka I 242, 269; jana-pada-seṭṭhi a commercial man of the country Jātaka IV 37; seṭṭhi gahapati Vinaya I 273; Saṁyutta Nikāya I 92; there were families of seṭṭhis Vinaya I 18; Jātaka IV 62; — ṭṭhāna the position of a Seṭṭhi Jātaka II 122, 231; hereditary Jātaka I 231, 243; II 64; III 475; IV 62 etc.; seṭṭhānuseṭṭhī treasurers and under-treasurers Vinaya I 18; see Vinaya Texts I 102.

:: Seṭṭhitta (neuter) [abstract from seṭṭhi] the office of treasurer or (wholesale) merchant Saṁyutta Nikāya I 92.

:: Sevaka serving, following; a servant, dependent Jātaka II 12, 125, 420; Paramatthajotikā II 453. See vipakkha°.

:: Sevanatā (—°) (feminine) [abstr, from sevati] = sevanā Sammohavinodanī 282f.

:: Sevanā (feminine) [from sevati] following, associating with Sutta-Nipāta 259; Dhammasaṅgani 1326; Puggalapaññatti 20; Dhatupāṭha 285 (as neuter); cohabiting Vinaya III 29.

:: Sevati [sev]
1. to serve, associate with, resort to Vinaya II 203; Aṅguttara Nikāya I 124f.; Sutta-Nipāta 57, 75; Puggalapaññatti 33; Itivuttaka 107; Jātaka III 525; Paramatthajotikā II 169.
2. to practice, embrace, make use of Vinaya I 10 = Saṁyutta Nikāya V 421; Dīgha Nikāya III 157; Saṁyutta Nikāya I 12; Majjhima Nikāya III 45; Dhammapada 167, 293, 310; Sutta-Nipāta 72, 391, 927; Mahāniddesa 383, 481; Jātaka I 152, 361; preterit asevissaṁ Jātaka IV 178, — past participle sevita: see ā°, vi°.

:: Sevā (feminine) [from sev] service, resorting to Saṁyutta Nikāya I 110; Therīgāthā Commentary 179.

:: Sevāla [cf. Epic Sanskrit śaivala and saivāla] the plant Blyxa octandra moss, Aṅguttara Nikāya III 187, 232, 235; Jātaka II 150 = Dhammapada I 144; Jātaka III 520; IV 71; V 462; Milindapañha 35; Dhammapada III 199; Tikapaṭṭhāna 12 (in simile). (masculine and neuter) Jātaka V 37; -mālaka (or -mālika) who makes garlands of Blyxa octandra Aṅguttara Nikāya V 263; Saṁyutta Nikāya IV 312. — Often combined with another waterplant, paṇaka (see under paṇṇaka), e.g. Aṅguttara Nikāya III 187; Visuddhimagga 261 (simile); Sammohavinodanī 244 (the same); Paramatthajotikā I 61 (cf. Kalpasūtra page 46f.).

:: Seveti to cause to fall, to throw down Jātaka III 198 (doubtful; commentary explains as pāteti and gives saveti [= sāveti, causative of sru to make glide] as gloss; varia lectio also sādeti).

:: Sevin (adjective) [from sev] serving, practising Sutta-Nipāta 749; Itivuttaka 54. See vipakkha°.

:: Seyya (adjective) [Sanskrit śreyas, compound formn] better, excellent; nominative masculine seyyo Saṁyutta Nikāya III 48f.; Sutta-Nipāta 918; Dhammapada 308; Dhammasaṅgani 1116; Jātaka I 180; nominative feminine seyyasi Jātaka V 393; nominative neuter seyyo often used as a noun, meaning good, happiness, well-being Vinaya I 33; Dīgha Nikāya I 184; II 330; Sutta-Nipāta 427, 440; Dhammapada 76, 100; Jātaka II 44; VI 4 (maraṇaṁ eva seyyo, with ablative of compound rajjato); Peta Vatthu II 943 (dhanaṁ); IV 16 (jīvitaṁ); nominative feminine seyyā Jātaka V 94; nominative accusative neuter seyyaṁ Jātaka II 402; III 237; ablative as adverb seyyaso "still better" Dhammapada 43; Jātaka II 402; IV 241. Superlative seṭṭha.

:: Seyyaka (adjective) [from seyyā] lying Majjhima Nikāya I 433, see uttānaseyyaka and gabbhaseyyaka.

:: Seyyathā (adverb) [= taṁ yathā, with Māgadhī se° for ta°; cf. sayathā and taṁyathā] Anglo-Saxon just Anglo-Saxon s. pi Vinaya I 5; Dīgha Nikāya I 45; Itivuttaka 90, 113; Jātaka I 339; seyyathīdaṁ as follows "i.e." or "viz." Vinaya I 10; Dīgha Nikāya I 89; II 91; Saṁyutta Nikāya V 421; Itivuttaka 99.

:: Seyyati [śṛ, Vedic śṛṇāti and śīryate] to crush Jātaka I 174. See also sarati3 and vi°, — past participle siṇṇa: see vi°.

:: Seyyā (feminine) [Sanskrit śayyā; from śī] a bed, couch Majjhima Nikāya I 502; Aṅguttara Nikāya I 296; Vinaya II 167 (°aggena by the surplus in beds); Sutta-Nipāta 29, 152, 535; Dhammapada 305, 309; Peta Vatthu II 311; IV 12; Jātaka VI 197 (gilāna° sickbed). Four kinds Aṅguttara Nikāya II 244; Sammohavinodanī 345. seyyaṁ kappeti to lie down Vinaya IV 15, 18f. — Combined with āvasatha, e.g. At Aṅguttara Nikāya II 85, 203; III 385; IV 60; V 271f. — as —° used in adjective sense of "lying down, resting," viz. ussūra° sleeping beyond sunrise Dīgha Nikāya III 184 = Dhammapada II 227; divā° noon-day rest Dīgha Nikāya I 112, 167; sīha° like a lion Dīgha Nikāya II 134; Aṅguttara Nikāya IV 87; dukkha° sleeping uncomfortably Dhammapada IV 8.

:: Si (—°) [= svid, for which ordinarily °su] particle of interrogation; e.g. kaṁ-si Dhammapada I 91.

:: Sibala name of a tree Jātaka VI 535.

:: Sibba (neuter) [from sīv] a suture of the skull; plural -āni Jātaka VI 339; sibbinī (feminine) the same Vinaya I 274.

:: Sibbana (neuter) [from sīv] sewing Sutta-Nipāta 304 = Jātaka IV 395; Jātaka I 220; VI 218. sibbanī (feminine) "seamstress" = greed, lust Dhammasaṅgani 1059; Aṅguttara Nikāya III 399; as 363; Sutta-Nipāta 1040 (see lobha). —°magga suture Visuddhimagga 260; Paramatthajotikā I 60 (the same).

:: Sibbati [sīv, Vedic sīvyati. The root is sometimes given as siv, e.g. Dhatupāṭha 390, with definition "tantu-santāna"] to sew Jātaka IV 25; Vimāna Vatthu 251. Present also sibbeti Vinaya II 116; IV 61, 280; gerund sibbetvā Jātaka I 316; gerundive sibbitabba Jātaka I 9; preterit sibbi Jātaka IV 25; and sibbesi Vinaya II 289; infinitive sibbetuṁ, Vinaya I 203, — past participle sibbita. — causative II sibbāpeti Jātaka II 197; Vinaya IV 61.

:: Sibbāpana (neuter) [from sibbāpeti] causing to be sewn Vinaya IV 280.

:: Sibbinī Dhammasaṅgani 1059, read sibbanī. cf. sibba.

:: Sibbita [past participle of sibbati] sewn Vinaya IV 279 (dus°); Jātaka IV 20 (su°); Sammohavinodanī 252 (°rajjukā). cf. vi° and pari°.

:: Sibbitar [agent noun from sīv] one who sews Majjhima Nikāya III 126.

:: Siddha1 [a specific Pāḷi formation from sijjati (svid) in meaning "to cook," in analogy to siddha2] boiled, cooked Jātaka II 435 (= pakka); V 201 (°bhojana); Milindapañha 272; Paramatthajotikā II 27 (°bhatta = pakkodana of Sutta-Nipāta 18).

:: Siddha2 [past participle of sijjhati] ended, accomplished Mahāvaṁsa 23, 45, 78; successful Milindapañha 247. — (masculine) a kind of semi-divine beings possessed of supernatural faculties, a magician Milindapañha 120, 267 [cf. Sanskrit siddha Abhidh-r-m I, 87; Yogasūtra 3, 33; Aufrecht remarks: "This is a post-vedic mythological fiction formed on the analogy of sādhya"].

-attha one who has completed his task Milindapañha 214.

:: Siddhatthaka [Sanskrit siddhārthaka] white mustard Therīgāthā Commentary 181 (Apadāna verse 24); Jātaka III 225; VI 537; Dhammapada II 273 (in Kisāgotamī story).

:: Siddhi (feminine) [from sidh, Vedic siddhi] accomplishment, success, prosperity Mahāvaṁsa 29, 70; Saddhammopāyana 14, 17, 325, 469; Peta Vatthu Commentary 63 (attha° advantage); padasiddhi substantiation of the meaning of the word Sumaṅgalavilāsinī I 66; cf. sadda°.

:: Siddhika (adjective) (—°) [from siddhi] connected with success; nāmasiddhika who thinks luck goes by names Jātaka I 401; appasiddhika unprofitable, fatal, etc. Jātaka IV 4, 5 (sāgara); VI 34 (samudda).

:: Sigāla (śṛ°) [cf. Vedic sṛgāla; as loan-word in English = jackal] a jackal Dīgha Nikāya II 295; III 24f.; Aṅguttara Nikāya I 187; Saṁyutta Nikāya II 230, 271; IV 177f. (text siṅgāla); IV 199; Jātaka I 502; III 532 (Pūtimaṁsa by name). — sigālī (feminine) a female jackal Jātaka I 336; II 108; III 333 (called Māyāvī); Milindapañha 365. — See also siṅgāla.

:: Sigālika (adjective) [from sigāla] belonging to a jackal Jātaka II 108; III 113 (°aṁ nādaṁ, cf. segalikaṁ Aṅguttara Nikāya I 187, where the Copenhagen manuscript has sigālakaṁ corrected to segālakaṁ). — (neuter) a jackal's roar (sigālakaṁ nadati) Dīgha Nikāya III 25. cf. segālaka.

:: Siggu (neuter) [cf. Vedic śigru, name of a tribe; as a tree in Suśr] name of a tree (Hyperanthera moringa) Jātaka III 161; V 406.

:: Sijjati [svid, Epic Sanskrit svidyate] to boil (intransitive), to sweat; present participle sijjamāna boiling Jātaka I 503; causative sedeti (q.v.). Dhatupāṭha 162 gives "pāka" as meaning of sid, — past participle sinna (wet) and siddha1 (cooked).

:: Sijjhati [sidh; Epic Sanskrit sidhyate. Dhatupāṭha gives 2 roots sidh, viz. one as "gamana" (170), the other as "saṁsidhi" (419)] to succeed, to be accomplished, to avail, suit Paramatthajotikā II 310; Peta Vatthu Commentary 58, 113, 254 (infinitive sijjhituṁ), — past participle siddha.

:: Sikatā (feminine) [cf. Sanskrit sikatā] sand, gravel; suvaṇṇa° gold dust Aṅguttara Nikāya I 253.

:: Sikāyasa-maya (adjective) [made of tempered steel (said of swords) Jātaka VI 449 (cf. The Jataka or Stories of the Buddha's Former Births VI 546, note 6).

:: Sikhaṇḍin (adjective/noun) [Sanskrit śikhaṇḍin]
1. tufted, crested (as birds); Jātaka V 406; VI 539; Theragāthā 1103 (mayūra); with tonsured hair (as ascetics) Jātaka III 311.
2. a peacock Jātaka V 406; Vimāna Vatthu 163.

:: Sikhara [cf. Sanskrit śikhara] the top, summit of a mountain Jātaka VI 519; Milindapañha 2; a peak Dhammapada III 364 (°thūpiyo or °thūpikāyo peaked domes); the point or edge of a sword Majjhima Nikāya I 243; Saṁyutta Nikāya IV 56; crest, tuft Jātaka II 99; (this is a very difficult reading; it is explained by the commentary by sundara (elegant); Trenckner suggests singāra, cf. II 98); a bud Therīgāthā 382.

:: Sikhariṇī (feminine) [from sikhara] a kind of woman (with certain defects of the sexual organ pudendum) Vinaya II 271; III 129 (text, °aṇī).

:: Sikhā (feminine) [Vedic śikhā] point, edge Majjhima Nikāya I 104; crest, topknot Sumaṅgalavilāsinī I 89; Jātaka V 406; of a flame Dhammapada 308; as 124; of fire (aggi°) Sutta-Nipāta 703; Jātaka V 213; (dhūma°) Jātaka VI 206; of a ray of light Jātaka I 88; in the corn trade, the pyramid of corn at the top of the measuring vessel Sumaṅgalavilāsinī I 79; — bandha top-knot Dīgha Nikāya I 7; vātasikhā (tikkhā a raging blast) Jātaka III 484; susikha (adjective) with a beautiful crest Theragāthā 211 (mora), 1136.

:: Sikhin (adjective) [from sikhā] crested, tufted Theragāthā 22 (mora); Jātaka II 363 (feminine °inī). Also name of
(a) the fire Jātaka I 215, 288;
(b) the peacock Sutta-Nipāta 221, 687.

:: Sikkā (feminine) [cf. Sanskrit śikyā] string, string of a balance Vinaya II 110; 131, Jātaka I 9; II 399; III 13 (text sikkhā); VI 242; Vimāna Vatthu 244 (muttā° string of pearls); Kathāvatthu 336f.

:: Sikkhana (neuter) [from śikṣ] training, study Jātaka I 58.

:: Sikkhati [Vedic śikṣati; desiderative to śak: see sakkoti. — Dhatupāṭha (12) gives "vijj'opādāna" as meaning]
1. to learn, to train oneself (= ghaṭati vāyamati Visuddhimagga 274); usually combined with the locative, thus sikkhā-padesu s. to train oneself in the Sikkhāpadas Dīgha Nikāya I 63, 250; Vinaya I 84; Itivuttaka 96, 118; also with the dative, indicating the purpose; thus vinayāya s. to train oneself to give up Sutta-Nipāta 974; the thing acquired by training is also put in the accusative; thus Nibbānaṁ s. to learn, to train oneself towards Nibbāna Sutta-Nipāta 940, 1061; Milindapañha 10; potential sikkheyyāsi Milindapañha 10; sikkheyyāma Dīgha Nikāya II 245; sikkhema Sutta-Nipāta 898; sikkhe Sutta-Nipāta 974; sikkheyya Sutta-Nipāta 930. Future sikkhissāmi Vinaya IV 141; sikkhissāmase Sutta-Nipāta 814; present participle sikkhanto Sutta-Nipāta 657; present participle medium sikkhamāna training oneself Vinaya IV 141; Dīgha Nikāya II 241; Itivuttaka 104, 121; sikkhamānā (feminine) a young woman undergoing a probationary course of training in order to become a nun Vinaya I 135, 139, 145, 147, 167; IV 121; Aṅguttara Nikāya III 276; Saṁyutta Nikāya II 261; gerundive sikkhitabba Vinaya I 83; Jātaka VI 296; Majjhima Nikāya I 123; Dīgha Nikāya II 138; Milindapañha 10; and sikkha that ought to be learnt Milindapañha 10; infinitive sikkhituṁ Vinaya I 84, 270; gerund sikkhitvā Milindapañha 219.
2. to want to overcome, to try, tempt Dīgha Nikāya II 245, — past participle sikkhita. causative II sikkhāpeti to teach, to train Jātaka I 162, 187, 257; Sumaṅgalavilāsinī I 261; Milindapañha 32; Peta Vatthu Commentary 3, 4.

:: Sikkhā (feminine) [Vedic śikṣā]
1. study, training, discipline Vinaya III 23; Dīgha Nikāya I 181; Aṅguttara Nikāya I 238; Saṁyutta Nikāya II 50, 131; V 378; Dhammasaṅgani 1004; Sammohavinodanī 344 (various). — sikkhaṁ paccakkhātaka one who has abandoned the precepts Vinaya I 135, 167; II 244f. (cf. sikkhā-paccakkhāna Vinaya II 279, and sikkhaṁ apaccakkhāya Vinaya III 24; Saṁyutta Nikāya IV 190; sikkhā apaccakkhātā, ibid); tisso sikkhā Saṁyutta Nikāya III 83; Paṭisambhidāmagga I 46f.; Milindapañha 133, 237; Mahāniddesa 39; explained as adhisīla-, adhicitta-, and adhipaññā-sikkhā Aṅguttara Nikāya I 234f.; Nettipakaraṇa 126; with the synonyms saṁvara, samādhi and paññā at Visuddhimagga 274.
2. (as one of the six Vedāṅgas) phonology or phonetics, combined with nirutti (interpretation, etymology) Sumaṅgalavilāsinī I 247 = Paramatthajotikā II 447.

-ānisaṁsa whose virtue is training, praise of discipline Aṅguttara Nikāya II 243; Itivuttaka 40
-ānusantatavutti whose behaviour is thoroughly in accordance with the discipline Nettipakaraṇa 112;
-kāma anxious for training Vinaya I 44; Dīgha Nikāya II 101; Saṁyutta Nikāya V 154, 163; Aṅguttara Nikāya I 24, 238; °-tā anxiety for training Jātaka I 161;
-samādāna taking the precepts upon oneself Vinaya I 146; Milindapañha 162; Aṅguttara Nikāya I 238f.; IV 15; V 165;
-sājīva system of training Vinaya III 23f.; Puggalapaññatti 57.

:: Sikkhāpada (neuter) [sikkhā + pada, the latter in sense of pada 3. cf. Buddhist Hybrid Sanskrit śikṣāpada] set of precepts, code of training; instruction, precept, rule.
1. in general: Dīgha Nikāya I 63, 146, 250; Majjhima Nikāya I 33; Aṅguttara Nikāya I 63, 235f.; II 14, 250f.; III 113, 262; IV 152, 290f.; Saṁyutta Nikāya II 224; V 187; Vinaya I 102; II 95, 258; III 177; IV 141 (sahadhammika), 143 (khuddānukhuddakāni); Itivuttaka 96, 118; Sammohavinodanī 69 (bhesajja°); Dhammapada III 16.
2. in special: the five (or ten) rules of morality, or the precepts to be adopted in particular by one who is entering the Buddhist community either as a layman or an initiate. There seem to have been only five rules at first, which are the same as the first five sīlas (see sīla 2 b): Saṁyutta Nikāya II 167; Vibhaṅga 285 (explained in detail at Sammohavinodanī 381f.); Dhammapada I 32 and passim. These were added another five, so as to make the whole list (the dasa-sikkhāpadaṁ or °padāni) one of ten (which are not the ten sīlas!). These are
(6) vikāla-bhojanā (-veramaṇī) not eating at the wrong hour;
(7) nacca-gīta-vādita-visūka-dassanā° to avoid worldly amusements;
(8) mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā° to use neither unguents nor ornaments;
(9) uccā-sayana-mahā-sayanā° not to sleep on a high, big bed;
(10) jātarūpa-rajata-paṭiggahaṇā° not to accept any gold or silver: Vinaya I 83 = Khuddakapāṭha II ; Aṅguttara Nikāya I 211, and frequently. — dasa-sikkhāpadikā (feminine) conforming to the ten obligations (of a nun) Vinaya IV 343 (= sāmaṇerī). There is nowhere any mention of the eight sikkhāpadas as such, but they are called aṭṭhaṅgika uposatha (see sīla 2b), e.g. Mahāvaṁsa 37, 202. — diyaḍḍha-sikkhāpada-sata the one-hundred and fifty precepts, i.e. the Pāṭimokkha Aṅguttara Nikāya I 230, 234; Milindapañha 243.

:: Sikkhāpaka (adjective) [from sikkhāpeti] teaching Peta Vatthu Commentary 252; Milindapañha 164.

:: Sikkhāpana (neuter) [from sikkhāpeti] teaching Milindapañha 163.

:: Sikkhāpanaka teaching Jātaka I 432.

:: Sikkhita [past participle of sikkhati] trained, taught Vinaya IV 343 (°sikkha, adjective, trained in ...; chasu dhammesu); Milindapañha 40; Peta Vatthu Commentary 263 (°sippa).

:: Sikkhitar [agent noun from sikkhati] a master, adept; proficient, professional Jātaka VI 449, 450.

:: Silā (feminine) [cf. Sanskrit śilā] a stone, rock Vinaya I 28; Saṁyutta Nikāya IV 312f.; Vinaya 445; Sumaṅgalavilāsinī I 154; Jātaka V 68; Visuddhimagga 230 (in comparison); Sammohavinodanī 64 (various kinds); a precious stone, quartz Vinaya II 238; Milindapañha 267, 380; Vimāna Vatthu 8415 (= phalika° Vimāna Vatthu 339); pada-silā a flagstone Vinaya II 121, 154. cf. sela.

-uccaya a mountain Aṅguttara Nikāya III 346; Theragāthā 692; Jātaka I 29; VI 272, 278; Dāṭhāvaṁsa V 63;
-guḷa a ball of stone, a round stone Majjhima Nikāya III 94;
-t-thambha (sila°) stone pillar Mahāvaṁsa 15, 173;
-paṭimā stone image Jātaka IV 95;
-paṭṭa a slab of stone, a stone bench Jātaka I 59; VI 37 (maṅgala°); Paramatthajotikā II 80, 117;
-pākāra stone wall Vinaya II 153;
-maya made of stone Jātaka VI 269, 270; Mahāvaṁsa 33, 22; 36, 104;
-yūpa a stone column Saṁyutta Nikāya V 445; Aṅguttara Nikāya IV 404; Mahāvaṁsa 28, 2;
-santhāra stone floor Vinaya II 120.

:: Silābhu (neuter) a whip snake Jātaka VI 194 (= nīlapaṇṇavaṇṇasappa).

:: Silāghati [Epic Sanskrit ślāgh] to extol, only in Dhatupāṭha 30 as root silāgh, with definition "katthana," i.e. boasting.

:: Silesa [from śliṣ] junction, embrace; arhetoric figure, riddle, puzzle, pun Jātaka V 445 (silesūpamā said of women = purisānaṁ citta bandhanena silesasadisā, the same 447).

:: Silesuma (neuter) [Sanskrit śleṣman, from śliṣ. This the diæretic form for the usual contracted form semha] phlegm Peta Vatthu II 23 (= semha Peta Vatthu Commentary 80).

:: Siliṭṭha [cf. Sanskrit śliṣṭa, past participle of śliṣ to clasp, to which śleṣman slime = Pāḷi silesuma and semha. Dhatupāṭha (443) explains silis by "āliṅgana"] adhering, connected Aṅguttara Nikāya I 103; Sumaṅgalavilāsinī I 91; Jātaka III 154; as 15; Saddhammopāyana 489 (a°).

:: Siliṭṭhatā (feminine) [abstract from siliṭṭha] adherence, adhesion, junction Cullaniddesa §137 (byañjana°, of "iti").

:: Siloka [Vedic śloka Dhatupāṭha 8: siloka = saṅghāta]
1. fame Dīgha Nikāya II 223, 255; Majjhima Nikāya I 192; Saṁyutta Nikāya II 226 (lābha-sakkāra°); Aṅguttara Nikāya II 26, 143; Sutta-Nipāta 438; Vinaya I 183; Jātaka IV 223 (= kitti-vaṇṇa); Milindapañha 325; Paramatthajotikā II 86 (°bhaṇana, i.e. recitation); pāpasiloka having a bad reputation Vinaya IV 239; asiloka blame Aṅguttara Nikāya IV 364 (°bhaya); Jātaka VI 491.
2. a verse Milindapañha 71; Jātaka V 387.

:: Silokavant (adjective) [siloka + vant] famous Majjhima Nikāya I 200.

:: Silutta a rat snake Jātaka VI 194 (= gharasappa).

:: Simbali (feminine) [cf. Vedic śimbala flower, cf. Pischel, Prākrit Grammar §109] the silk-cotton tree Bombax heptaphyllum Jātaka I 203; III 397; Visuddhimagga 206; Dhammapada I 279. -vana a forest of simbali trees Jātaka I 202; II 162 (s. °-pālibhaddaka-vana); IV 277. sattisimbalivana the sword forest, in Hell Jātaka V 453.

:: Siṁsaka (neuter) [Sanskrit śīrṣaka°] name of a water plant Jātaka VI 536 (commentary not correct).

:: Siṁsapā (feminine) [cf. Vedic śiṁśapā] the tree Dalbergia sisu (a strong and large tree) Saṁyutta Nikāya V 437; Siṁsapā-groves (s.-vanā) are mentioned near Aḷavi Aṅguttara Nikāya I 136; near Setavyā Dīgha Nikāya II 316f.; Dhammapada I 71; Vimāna Vatthu 297; and near Kosambi Saṁyutta Nikāya V 437.

:: Siṁsati *Siṁsati1 [śaṁs] to hope for Dhatupāṭha 296 (definition as "icchā"); only in compound ā° (q.v.).

:: Siṁsati2 is desiderative of sarati1. — Siṁsati "to neigh" at Jātaka V 304 is to be read hiṁsati (for hesati, q.v.).

:: Sināna (neuter) [from snā] bathing Majjhima Nikāya I 39; Saṁyutta Nikāya I 38, 43; IV 118; Cullaniddesa §39; Visuddhimagga 17; Sammohavinodanī 337.

:: Sinānī (feminine) bath-powder (?) Majjhima Nikāya II 46, 151, 182.

:: Sināta [past participle of sināti] bathed, bathing Majjhima Nikāya I 39; Saṁyutta Nikāya I 169 = 183; Jātaka V 330.

:: Sināti1 (to bind): see sinoti.

:: Sināti2 [Vedic snāti, snā. For detail see nahāyati. Dhatupāṭha 426 gives root sinā in meaning "soceyya," i.e. cleaning] to bathe; imperative sināhi Majjhima Nikāya I 39; infinitive sināyituṁ Majjhima Nikāya I 39; preterit sināyi Apadāna 204, — past participle sināta.

:: Sindhava [Sanskrit saindhava] belonging to the Sindh, a sindh horse Jātaka I 175; II 96; III 278; V 259; Dhammapada IV 4 (= Sindhava-raṭṭhe jatā assā); (neuter) rock salt Vinaya I 202; Sindhavaraṭṭha the Sindh country Therīgāthā Commentary 270; Jātaka V 260.

:: Sindhavāra see sinduvāra.

:: Sindī (feminine) [etymology?] name of a tree Visuddhimagga 183, where Paramatthajotikā I 49 in the same passage reads khajjūrikā. See also Abhidhānappadīpikā 603; Deśīnāmamālā VIII 29.

:: Sinduvāra [Sanskrit sinduvāra] the tree Vitex negundo Sumaṅgalavilāsinī I 252; as 14, 317; also spelled sindhavāra Vimāna Vatthu 177; sinduvārikā Jātaka VI 269; sindhuvāritā (i.e. sinduvārikā?) Jātaka VI 550 = 553; sinduvārita Jātaka IV 440, 442 (varia lectio °vārakā).

:: Sineha and Sneha [from snih Both forms occur without distinction; sneha more frequently (as archaic) in poetry.
A. sineha:
1. viscous liquid, unctuous moisture, sap Saṁyutta Nikāya I 134; Aṅguttara Nikāya I 223f.; Jātaka I 108; Dhammasaṅgani 652 (= sinehana as 335); Visuddhimagga 262 (thīna° = meda; vilīna° = vasā).
2. fat Jātaka II 44 (bahu°); Sammohavinodanī 67.
3. Affection, love, desire, lust Jātaka I 190; II 27; Peta Vatthu Commentary 82.
B. sneha:
1. (oily liquid) Dīgha Nikāya I 74; Peta Vatthu III 52 (aṅguṭṭha°, something like milk; explained as khīra Peta Vatthu Commentary 198).
2. (affection) Aṅguttara Nikāya II 10; Saṁyutta Nikāya IV 188 (kāma°); Sutta-Nipāta 36, 209, 943 (= chanda, pema, rāga, Mahāniddesa 426); Jātaka IV 11.

-anvaya following an affection Sutta-Nipāta 36;
-gata anything moist or oily Aṅguttara Nikāya III 394f.; as 335;
-ja sprung from affection Sutta-Nipāta 272; Saṁyutta Nikāya I 207;
-bindu a drop of oil Visuddhimagga 263;
-virecana an oily purgative Jātaka III 48.

:: Sinehaka a friend Mahāvaṁsa 36, 44.

:: Sinehana (neuter) oiling, softening Milindapañha 229; as 335. cf. senehika.

:: Sinehaniya (adjective) [gerundive formation from sinehana] softening, oily; °āni bhesajjāni softening medicines Milindapañha 172 (opposite lekhaniyāni).

:: Sinehita [past participle of sineheti] lustful, covetous Dhammapada 341; Dhammapada IV 49.

:: Singhāṇikā (feminine) [Sanskrit siṅghāṇaka] mucus of the nose, snot Dīgha Nikāya II 293; Majjhima Nikāya I 187; Sutta-Nipāta 196-198 = Jātaka I 148 (all mss of both books -n- instead of -ṇ-); Milindapañha 154, 382; Peta Vatthu II 23; Visuddhimagga 264 and 362 (in detail); Dhammapada I 50; Sammohavinodanī 68, 247.

:: Siniddha [past participle of siniyhati; cf. Epic Sanskrit snigdha]
1. wet, moist Visuddhimagga 171.
2. oily, greasy, fatty Jātaka I 463, 481; Paramatthajotikā II 100 (°āhāra fattening food).
3. smooth, glossy Jātaka I 89; IV 350 (of leaves); Milindapañha 133.
4. resplendent, charming Therīgāthā Commentary 139.
5. pliable Vinaya I 279 (kāya, a body with good movement of bowels).
6. Affectionate, attached, fond, loving Jātaka I 10; Milindapañha 229, 361; Sammohavinodanī 282 (°puggala-sevanatā).

:: Siniyhati [Vedic sniḥyate, sniḥ cf. Avesta snǣƶaiti it snows = Latin ninguit, Greek νείγει; Old-Irish snigid it rains; Latin nix snow = Greek νίγα = Goth, snaiws, Old High German sneo = snow; Old-Irish snige rain; etc. — Dhatupāṭha 463 gives the 2 forms sinih and snih in meaning pīṇana. cf. sineha] (to be moist or sticky, figurative) to feel love, to be attached Visuddhimagga 317 = as 192 (in definition of mettā). Causative sineheti (sneheti, snehayati) to lubricate, make oily or tender (through purgatives etc.) Vinaya I 279 (kāyaṁ); Milindapañha 172; Sumaṅgalavilāsinī I 217 (temeti + s.); to make pliable, to soften Milindapañha 139 (mānasaṁ), — past participle siniddha.

:: Sinna [past participle of sijjati; Vedic svinna]
1. wet with perspiration Vinaya I 46, 51; II 223.
2. boiled (cf. siddha1) especially in the compound udaka-sinna-paṇṇa; it occurs in a series of passages Jātaka III 142, 144; IV 236, 238, where Fausbøll reads sitta, although the vv.ll. give also sinna. The English translation, page 149, says "sprinkled with water," but the text, 238, speaks of leaves which are "sodden" (sedetvā).

:: Sinoti [sā or si; Vedic syati and sināti; Dhatupāṭha 505 gives si in meaning "bandhana "] to bind as 219 (sinoti bandhatī ti setu). Past participle sita3.

:: Siṇāti see seyyati.

:: Siṅga1 (neuter) [Vedic śṛnga, cf. Greek κάρνον, κραγγύν; Latin cornu = English horn] a horn Jātaka I 57, 149, 194; IV 173 (of a cow); Visuddhimagga 106; Vimāna VatthuhA 476.

-dhanu horn-bow Dhammapada I 216;
-dhamaka blowing a horn Milindapañha 31.

:: Siṅga2 the young of an animal, calf Jātaka V 92; cf. Deśīnāmamālā VIII 31.

:: Siṅgāla variant reading instead of sigāla Saṁyutta Nikāya II 231 etc.; Visuddhimagga 196; Peta Vatthu III 52.

:: Siṅgāra [cf. Sanskrit śṛṅgāra] erotic sentiment; siṅgāratā (feminine) fondness of decorations Jātaka I 184; an elegant dress, finery Milindapañha 2; (adjective) elegant, graceful (thus read) Jātaka II 99; siṅgāra-bhāva being elegant or graceful (said of a horse) Jātaka II 98.

:: Siṅghati [siṅgh, given as "ghāyana" at Dhatupāṭha 34] to sniff, to get scent of Saṁyutta Nikāya I 204 = Jātaka III 308; Sumaṅgalavilāsinī I 38. cf. upa°.

:: Siṅghāṭaka [cf. Sanskrit śṛṅgāṭaka; from śṛṅga] (masculine and neuter)
1. a square, a place where four roads meet Vinaya I 237, 287, 344; IV 271; Dīgha Nikāya I 83; Aṅguttara Nikāya II 241; IV 187, 376; Saṁyutta Nikāya I 212; II 128; IV 194; Milindapañha 62, 330, 365; Dhammapada I 317. aya-s° perhaps an iron ring (in the shape of a square or triangle) Majjhima Nikāya I 393; Jātaka V 45.
2. a water plant (Trapa bispinosa°) Jātaka VI 530, 563.

:: Siṅgika (adjective) [from siṅga1] having horns Jātaka VI 354 (āvelita-° having twisted horns).

:: Siṅgila a kind of horned bird Jātaka III 73; Dhammapada III 22 (varia lectio siṅgala).

:: Siṅgin (adjective) [Vedic śṛṅgin] having a horn Vinaya II 300; Jātaka IV 173 (= cow); clever, sharp-witted, false Theragāthā 959; Aṅguttara Nikāya II 26; Itivuttaka 112; cf. JPTS 1885, 53.

:: Siṅgivera (neuter) [Sanskrit śṛṅga + Tamil vera "root," as English loan word = ginger] ginger Vinaya I 201; IV 35; Jātaka I 244; III 225 (alla-°); Milindapañha 63; Mahāvaṁsa 28, 21; as 320; Sumaṅgalavilāsinī I 81.

:: Siṅgī and Siṅgi (feminine) [cf. Sanskrit śṛṅgī]
1. gold Vinaya I 38; Saṁyutta Nikāya II 234; Jātaka I 84.
2. "ginger" in sense of "dainties, sweets" Jātaka IV 352 (= siṅgiverādika utta ribhaṅga commentary; cf. Tamil iñji ginger);

-nada gold Vimāna Vatthu 6428; Vimāna Vatthu 284;
-loṇa(-kappa) license as to ginger and salt Vinaya II 300, 306;
-vaṇṇa gold coloured Dīgha Nikāya II 133;
-suvaṇṇa gold Vimāna Vatthu 167.

:: Siṅgu (feminine) (?) a kind of fish Jātaka V 406; plural siṅgū Jātaka VI 537. According to Abhidhānappadīpikā siṅgū is masculine and Payogasiddhi gives it as neuter.

:: Siñcaka [from siñcati] watering, one who waters Vimāna Vatthu 797 (amba°).

:: Siñcanaka (adjective) [from siñcati] sprinkling (water) Paramatthajotikā II 66 (vāta).

:: Siñcati [sic, cf. Avesta hinčaiti to pour; Latin siat "urinate," Anglo-Saxon sēon; Old High German sīhạn, German ver-siegen; Greek ἱκμάς wet; Gothic saiws = English sea. — Dhatupāṭha 377: kkharaṇe]
1. to sprinkle Jātaka III 144; V 26; Mahāvaṁsa 37, 203; Paramatthajotikā II 66.
2. to bale out a ship Sutta-Nipāta 771; Dhammapada 369. infinitive siñcituṁ Jātaka VI 583; passive siccati Theragāthā 50 (all mss siñcati); imperative siñca Dhammapada 369; present participle medium siñcamāna Mahāvaṁsa 37, 203; gerund sitvā Sutta-Nipāta 771 = Nettipakaraṇa 6; past participle sitta. — causative seceti to cause to sprinkle Mahāvaṁsa 34, 45; causative II siñcāpeti Jātaka II 20, 104. cf. pari°.

:: Sipāṭikā (feminine) [cf. Sanskrit sṛpāṭikā, beak, Sanskrit-Wörterbuch.]
1. pericarp Majjhima Nikāya I 306; Vimāna Vatthu 8433; Vimāna Vatthu 344; hiṅgu° as yielding gum Vinaya I 201. Also written sipātikā; thus ādiṇṇasipātikā with burst pod or fruit skin Saṁyutta Nikāya IV 193.
2. A small case, receptacle; khura° a razor case Vinaya II 134. On s. At Peta Vatthu III 229 the commentary has ekapaṭalā upānahā Peta Vatthu Commentary 186.

:: Sippa (neuter) [cf. Sanskrit śilpa] art, branch of knowledge, craft Sutta-Nipāta 261; Aṅguttara Nikāya III 225; IV 281f., 322; Dīgha Nikāya III 156, 189; Jātaka I 239, 478; Milindapañha 315; excludes the Vedas Milindapañha 10; sabbasippāni Jātaka I 356, 463; II 53; eight various kinds enumerated Majjhima Nikāya I 85; twelve crafts Udāna 31, cf. dvādasavidha s. Jātaka I 58; eighteen sippas mentioned Jātaka II 243; some sippas are hīna, others ukkaṭṭha Vinaya IV 6f.; Sammohavinodanī 410.
— asippa untaught, unqualified Jātaka IV 177; VI 228 = asippin Milindapañha 250.
— sippaṁ uggaṇhāti to learn a craft Vimāna Vatthu 138.

-āyatana object or branch of study, art Dīgha Nikāya I 51; Milindapañha 78; Sammohavinodanī 490 (pāpaka);
-uggahaṇa taking up, i.e. learning, a craft Jātaka IV 7; Peta Vatthu Commentary 3;
-ṭṭhāna a craft Majjhima Nikāya I 85; cf. Buddhist Hybrid Sanskrit śilpasthāna Divyāvadāna 58, 100, 212;
-phala result of one's craft Dīgha Nikāya I 51;
-mada conceit regarding one's accomplishment Sammohavinodanī 468.

:: Sippaka = sippa Jātaka I 420.

:: Sippavant [from sippa] one who masters a craft Jātaka VI 296.

:: Sippika [from sippa] an artisan Sutta-Nipāta 613, 651; Milindapañha 78; Visuddhimagga 336. Also sippiya Jātaka VI 396, 397.

:: Sippikā1 (feminine) [from sippī] a pearl oyster Jātaka I 426; II 100 (sippika-sambukaṁ); Visuddhimagga 362 (in compound) = Sammohavinodanī 68.

:: Sippikā2 at Theragāthā 49 is difficult to understand. It must mean a kind of bird (°abhiruta), and may be (so Kern) a misread pippikā (cf. Sanskrit pippaka and pippīka). See also Psalms of the Brethren page 533.

:: Sippī [cf. Prākrit sippī] (feminine) a pearl oyster Jātaka II 100; sippipuṭa oyster shell Jātaka V 197, 206. sippi-sambuka oyster and shells Dīgha Nikāya I 84; Majjhima Nikāya I 279; Aṅguttara Nikāya I 9; III 395.

:: Sira (neuter and masculine) [cf. Vedic śiras, śīrṣan; Avesta sarō, Greek καράρα head, κέρας horn, κρανίον; Latin cerebrum; Old High German hirni brain] head, nominative siraṁ Therīgāthā 255, accusative siraṁ Aṅguttara Nikāya I 141; siro Sutta-Nipāta 768; sirasaṁ Jātaka V 434; instrumental sirasā Vinaya I 4; Dīgha Nikāya I 126; Sutta-Nipāta 1027; locative sirasmiṁ Majjhima Nikāya I 32; sire Sumaṅgalavilāsinī I 97; in compounds siro- Aṅguttara Nikāya I 138. — sirasā paṭiggaṇhāti to accept with reverence Jātaka I 65; pādesu sirasā nipatati to bow one's head to another's feet, to salute respectfully Vinaya I 4, 34; Sutta-Nipāta pages 15, 101. siraṁ muñcati to loosen the hair Jātaka V 434; cf. I 47; mutta° with loose hair Paramatthajotikā I 120 = Visuddhimagga 415; adho-siraṁ with bowed head, head down Aṅguttara Nikāya I 141; IV 133; Jātaka VI 298; cf. avaṁ°; dvedhā° with broken head Jātaka V 206; muṇḍa° a shaven head Dhammapada II 125.

:: Sirā [Sanskrit sirā] (feminine) a blood-vessel, vein Mahāvaṁsa 37, 136; nerve, tendon, gut Jātaka V 344, 364; — jāla the network of veins Jātaka V 69; Peta Vatthu Commentary 68.

:: Sirimant (adjective) [siri + mant] glorious Dīgha Nikāya II 240.

:: Siriṁsapa [Sanskrit sarīsṛpa] a (long) creeping animal, serpent, a reptile Vinaya I 3; II 110; Dīgha Nikāya II 57; Majjhima Nikāya I 10; Saṁyutta Nikāya I 154; Aṅguttara Nikāya II 73, 117, 143; V 15; Sutta-Nipāta 52, 964; Jātaka I 93; Peta Vatthu III 52; Mahāniddesa 484; Sammohavinodanī 6. -tta (neuter) the state of being a creeping thing Dīgha Nikāya II 57.

:: Sirī (siri) (feminine) [Vedic śrī]
1. splendour, beauty Sutta-Nipāta 686 (instrumental siriyā); Jātaka VI 318 (siriṁ dhāreti).
2. luck, glory, majesty, prosperity Saṁyutta Nikāya I 44 (nominative siri); Jātaka II 410 (siriṁ), 466; Sumaṅgalavilāsinī I 148; Vimāna Vatthu 323 (instrumental Buddha-siriyā). rajjasirī-dāyikā devatā the goddess which gives prosperity to the kingdom Dhammapada II 17; sirī + lakkhī splendour and luck Jātaka III 443. 3. the goddess of luck Dīgha Nikāya I 11 (see Rhys Davids Buddhist India 216-222); Sumaṅgalavilāsinī I 97; Jātaka V 112; Milindapañha 191 (°devatā).
4. the royal bed-chamber (= sirigabbha) Jātaka VI 383.
— assirī unfortunate Nettipakaraṇa 62 = Udāna 79 (reads sassariva). sassirīka (q.v.) resplendent Paramatthajotikā II 91; sassirika Jātaka V 177 (puṇṇa-canda°); opposite nissirīka
(a) without splendour Jātaka VI 225, 456;
(b) unlucky Vimāna Vatthu 212 (for alakkhika).
— The composition form is siri-.

-gabbha bedroom Jātaka I 228, 266; III 125; V 214;
-cora-brāhmaṇa "a brahmin who stole good luck" Jātaka II 409 (cf. sirilakkhaṇa-°);
-devatā goddess(es) of luck Milindapañha 191 (+ kalidevatā);
-dhara glorious Mahāvaṁsa 5, 13;
-nigguṇḍi a kind of tree Jātaka VI 535;
-vilāsa pomp and splendour Jātaka IV 232;
-vivāda a bedchamber quarrel Jātaka III 20 (sayanakalaho ti pi vadanti yeva, commentary);
-sayana a state couch, royal bed Jātaka I 398; III 264; VI 10; Dhammapada II 86; Peta Vatthu Commentary 280.

:: Sirīsa (neuter) [cf. Classical Sanskrit śirṣa] the tree Acacia sirissa Dīgha Nikāya II 4; Saṁyutta Nikāya IV 193; Vimāna Vatthu 8432; Vimāna Vatthu 331, 344; — puppha a kind of gem Milindapañha 118. cf. serīsaka.

:: Siroruha [Sanskrit śiras + ruha] the hair of the head Mahāvaṁsa 1, 34; Saddhammopāyana 286.

:: Sisira (adjective) [Sanskrit śiśira] cool, cold Dāṭhāvaṁsa V 33; Vimāna Vatthu 132. (masculine) cold, cold season Vinaya II 47 = Jātaka I 93.

:: Sissa [cf. Sanskrit śiṣya, gerund of śiṣ or śās to instruct: see sāsati etc.] a pupil; Sutta-Nipāta 997, 1028; as thirty-two (°ānusissā).

:: Sissati [passive of śiṣ to leave; Dhatupāṭha 630: visesana] to be left, to remain Vimāna Vatthu 344. cf. visissati. — causative seseti to leave (over) Dīgha Nikāya II 344 (preterit sesesi); Jātaka I 399; V 107; Dhammapada I 398 (asesetvā without a remainder), — past participle siṭṭha: see visiṭṭha.

:: Sita1 (adjective) [past participle of śā; Sanskrit śita] sharp Dāṭhāvaṁsa I 32.

:: Sita2 [past participle of sayati2]
1. (literal) stuck in or to: hadaya° salla Sutta-Nipāta 938; Mahāniddesa 412.
2. (figurative) reclining, resting, depending on, attached, clinging to Dīgha Nikāya I 45, 76; II 255; Majjhima Nikāya I 364; cf. 100; Jātaka V 453; Sutta-Nipāta 229, 333, 791, 944, 1044. See also asita2.

:: Sita3 [past participle of sinoti] bound; sātu-° Dhammapada 341 (bound to pleasure); taṇhā-° Milindapañha 248. Perhaps as sita2.

:: Sita4 (adjective) [Sanskrit sita] white Dāṭhāvaṁsa III 4.

:: Sita5 (neuter) [past participle of smi, cf. vimhāpeti. The other Pāḷi form is mihita] a smile Vinaya III 105; IV 159; Saṁyutta Nikāya I 24; II 254; Majjhima Nikāya II 45; Theragāthā 630; Apadāna 21 (pātukari), 22 (°kamma) Dhammapada II 64 (°ṁ pātvakāsi); III 479; Vimāna Vatthu 68. -°kāra smiling Jātaka I 351 (as °ākāra).

:: Sithila (adjective) [Vedic śithira, later śithila] loose, lax, bending, yielding Saṁyutta Nikāya I 49, 77 = Dhammapada 346 = Jātaka II 140; Jātaka I 179; II 249; Milindapañha 144; Dhammapada IV 52, 56; Peta Vatthu Commentary 13. In compounds with bhū as sithilī°, e.g. °bhāva lax state Visuddhimagga 502 = Sammohavinodanī 100; °bhūta hanging loose Peta Vatthu Commentary 47 (so read for sithila°). -°hanu a kind of bird Majjhima Nikāya I 429. — cf. saṭhila.

:: Sitta [past participle of siñcati] sprinkled Dhammapada 369; Jātaka III 144; Visuddhimagga 109

:: Sittha (neuter) [cf. Sanskrit siktha] a lump of boiled rice Vinaya II 165, 214; Jātaka I 189, 235; V 387; VI 358 (odana°), 365 (yāgu°); Peta Vatthu Commentary 99; sitthateḷaka oil of beeswax Vinaya II 107, 151.

-āvakārakaṁ (adverb) scattering the lumps of boiled rice Vinaya IV 196.

:: Sitthaka (neuter) [cf. Sanskrit sikthaka] beeswax Vinaya II 116 (madhu°).

:: Siṭṭha *Siṭṭha [past participle of śiṣ; Sanskrit śiṣṭha] see vi°.

:: Siva (adjective/noun) [Vedic śiva]
1. Auspicious, happy, fortunate, blest Saṁyutta Nikāya I 181; Jātaka I 5; II 126; Milindapañha 248; Peta Vatthu IV 33; Vimāna Vatthu 187.
2. a worshipper of the god Siva Milindapañha 191; the same as Sivi Jātaka III 468. 3. neuter happiness, bliss Sutta-Nipāta 115, 478; Saṁyutta Nikāya IV 370.

-vijjā knowledge of auspicious charms Dīgha Nikāya I 9; Sumaṅgalavilāsinī I 93 (alternatively explained as knowledge of the cries of jackals); cf. Divyāvadāna 630 śivāvidyā.

:: Sivā (feminine) [Sanskrit śivā] a jackal Sumaṅgalavilāsinī I 93.

:: Sivāṭikā various reading instead of sipāṭikā, which see.

:: Siveyyaka (adjective) hailing from the Sivi country, a kind of cloth (very valuable) Vinaya I 278, 280; Jātaka IV 401; Sumaṅgalavilāsinī I 133. The two latter passages read sīveyyaka.

:: Sivikā (feminine) [Epic Sanskrit śibikā] a palanquin, litter Buddhavaṁsa xvII 16 (text savakā); Peta Vatthu I 111; Vinaya I 192; -gabbha a room in shape like a palanquin, an alcove Vinaya II 152; mañca-° Jātaka V 136, 262 (a throne palanquin?). suvaṇṇa° a golden litter Jātaka I 52, 89; Dhammapada I 89; Visuddhimagga 316.

:: Siyā see atthi.

:: Siyyati see seyyati.

:: Sīdana (neuter) [from sīdati] sinking Mahāvaṁsa 30, 54.

:: Sīdati [sad, Indo-Germanic °si-zd-ō, reduplicated formation like tiṣṭhati; cf. Latin sīdo, Greek ἵζω; Avesta hiđaiti. — Dhatupāṭha (50) gives the 3 meanings of "visaraṇa-gaty-avasādanesu"] to subside, sink; to yield, give way Saṁyutta Nikāya I 53; Sutta-Nipāta 939 (= śaṁsīdati osīdati Cullaniddesa §420); Itivuttaka 71; Mahāvaṁsa 35, 35; 3rd plural sīdare Jātaka II 393; potential sīde Itivuttaka 71; future sīdissati: see ni°, — past participle sanna. — causative sādeti (q.v.); causative II sīdāpeti to cause to sink Saddhammopāyana 43. — cf. ni°, vi°.

:: Sīgha (adjective) [cf. Epic Sanskrit śīghra] quick, rapid, swift Majjhima Nikāya I 120; Aṅguttara Nikāya I 45; Dhammapada 29; Puggalapaññatti 42; — gāmin walking quickly Sutta-Nipāta 381; sīghasota swiftly running Dīgha Nikāya II 132; Aṅguttara Nikāya II 199; Sutta-Nipāta 319; -vāhana swift (as horses) Jātaka VI 22; cf. adverb sīghataraṁ Milindapañha 82; sīghaṁ (adverb) quickly Milindapañha 147; Vimāna Vatthu 6; Sammohavinodanī 256; usually reduplicated sīgha-sīghaṁ very quickly Jātaka I 103; Peta Vatthu Commentary 4.

:: Sīha [Vedic siṁha]
1. a lion Dīgha Nikāya II 255; Saṁyutta Nikāya I 16; Aṅguttara Nikāya II 33, 245; III 121; Sutta-Nipāta 72; Jātaka I 165; Milindapañha 400; Cullaniddesa §679 (= miga rājā); Sammohavinodanī 256, 398 (with popular etymology "sahanato ca hananato ca sīho ti vuccati"); Jātaka V 425 (women like the lion); Paramatthajotikā I 140; often used as an epithet of the Buddha Aṅguttara Nikāya II 24; III 122; Saṁyutta Nikāya I 28; Itivuttaka 123; feminine sīhī lioness Jātaka II 27; III 149, and sīhinī Milindapañha 67.

-āsana a throne Mahāvaṁsa 5, 62; 25, 98;
-kuṇḍala "lion's earring," a very precious earring Jātaka V 348; Paramatthajotikā II 138; also as °mukha-kuṇḍala at Jātaka V 438;
-camma lion's hide Aṅguttara Nikāya IV 393;
-tela "lion-oil," a precious oil Paramatthajotikā I 198;
-nāda a lion's roar, the Buddha's preaching, a song of ecstasy, a shoutof exultation "halleluiah" Aṅguttara Nikāya II 33; Majjhima Nikāya I 71; Dīgha Nikāya I 161, 175; Saṁyutta Nikāya II 27, 55; Jātaka 119; Milindapañha 22; Dhammapada II 43, 178; Sammohavinodanī 398; (= seṭṭha-nāda abhīta-nāda); Paramatthajotikā II 163, 203;
-nādika one who utters a lion's roar, a song of ecstasy Aṅguttara Nikāya I 23;
-pañjara a window Jātaka I 304; II 31; Dhammapada I 191;
-papātaka "lion's cliff," name of one of the great lakes in the Himavā Paramatthajotikā II 407 and passim;
-piṭṭhe on top of the lion Jātaka II 244;
-potaka a young lion Jātaka III 149;
-mukha "lion's mouth," an ornament at the side of the nave of the king's chariot Paramatthajotikā I 172. See also °kuṇḍala;
-ratha a chariot drawn by lions Milindapañha 121;
-vikkīḷita the lion's play, the attitude of the Buddhas and Arahants Nettipakaraṇa 2, 4, 7, 124;
-seyyā lying like a lion, on the right side Dīgha Nikāya II 134; Aṅguttara Nikāya I 114; II 40, 244; Jātaka I 119, 330; Sammohavinodanī 345; Dhammapada I 357;
-ssara having a voice like a lion Jātaka V 284, 296 etc. (said of a prince);
-hanu having a jaw like a lion, of a Buddha Dīgha Nikāya III 144, 175; Buddhavaṁsa XIII 1 = Jātaka I 38.

:: Sīhaḷa Ceylon; (adjective) Singalese Mahāvaṁsa 7, 44f.; 37, 62; 37, 175; Dhvs 9, 1; Paramatthajotikā I 47, 50, 78; Paramatthajotikā II 30, 53f., 397. -°kuddāla a singalese hoe Visuddhimagga 255; Sammohavinodanī 238; -°dīpa Ceylon Jātaka VI 30; as 103; Sumaṅgalavilāsinī I 1; Paramatthajotikā I 132; -°bhāsā Singalese (language) Sumaṅgalavilāsinī I 1; Tikapaṭṭhāna 259.

:: Sīhaḷaka (adjective) [from last] Singalese Paramatthajotikā II 397.

:: Sīla (neuter) [cf. Sanskrit śīla. It is interesting to note that Dhatupāṭha puts down a root sīl in meaning of samādhi (No. 268) and upadhāraṇa (615)]
1. nature, character, habit, behaviour; usually as —° in adjective function "being of such a nature," like, having the character of ..., e.g. adāna° of stingy character, illiberal Sutta-Nipāta 244; Peta Vatthu Commentary 68 (+ maccharin); kiṁ° of what behaviour? Peta Vatthu II 913; keḷi° tricky Peta Vatthu Commentary 241; damana° one who conquers Peta Vatthu Commentary 251; parisuddha° of excellent character Aṅguttara Nikāya III 124; pāpa° wicked Sutta-Nipāta 246; bhaṇana° wont to speak Dhammapada IV 93; vāda° quarrelsome Sutta-Nipāta 381f. — dussīla (of) bad character Dīgha Nikāya III 235; Dhammasaṅgani 1327; Puggalapaññatti 20, 53; Peta Vatthu II 82 (noun); II 969 (adjective); Dhammapada II 252; IV 3; Saddhammopāyana 338; Milindapañha 257; opposite susīla Saṁyutta Nikāya I 141.
2. moral practice, good character, Buddhist ethics, code of morality.
(a) The dasa-sīla or ten items of good character (not "commandments") are
(1) pāṇatipātā veramaṇī, i.e. abstinence from taking life;
(2) adinnādānā (from) taking what is not given to one;
(3) a brahmacariyā adultery (oṭherwise called kāmesu micchā-cārā);
(4) musā-vādā telling lies;
(5) pisuna-vācāya slander;
(6) pharusa-vācāya harsh or impolite speech;
(7) samphappalāpā frivolous and senseless talk;
(8) abhijjhāya covetousness;
(9) byāpādā malevolence;
(10) micchā-diṭṭhiyā hereticical views.
— Of these ten we sometimes find only the first seven designated as "sīla" per se, or good character generally. See e.g. Aṅguttara Nikāya I 269 (where called sīla-sampadā); II 83f. (not called "sīla"), and sampadā.
(b) The pañca-sīla or five items of good behaviour are Nos. 1-4 of dasa-sīla, and (5) abstaining from any state of indolence arising from (the use of) intoxicants, viz. surā-meraya-majja-pamāda-ṭṭhānā veramaṇī. These five also from the first half of the ten sikkha-padāni. They are a sort of preliminary condition to any higher development after conforming to the teaching of the Buddha (saraṇaṅgamana) and as such often mentioned when a new follower is "officially" installed, e.g. Buddhavaṁsa II 190: saraṇāga mane kañci nivesesi Tathāgato kañci pañcasu sīlesu sīle dasavidhe paraṁ. From Peta Vatthu IV 176f. (as also from Khuddakapāṭha II as following upon Khuddakapāṭha I) it is evident that the sikkhāpadāni are meant in this connection (either five or ten), and not the sīlaṁ, cf. also Peta Vatthu IV 350f., although at the above passage of Buddhavaṁsa and at Jātaka I 28 as well as at Mahāvaṁsa 18, 10 the expression dasa-sīla is used: evidently a later development of the term as regards dasa-sīla (cf. The Great Chronicle of Ceylon 122, note 3), which through the identity of the five sīlas and sikkhāpadas was transferred to the ten sikkhāpadas. These five are often simply called pañca dhammā, e.g. At Aṅguttara Nikāya III 203f., 208f. Without a special title they are mentioned in connection with the "saraṇaṁ gata" formula e.g. At Aṅguttara Nikāya IV 266. Similarly the ten sīlas (as above a) are only called Dhammā at Aṅguttara Nikāya II 253f.; V 260; nor are they designated as sīla at Aṅguttara Nikāya II 221. — pañcasu sīlesu samādapeti to instruct in the five sīlas (alias sikkhāpadāni) Vinaya II 162.
(c) The only standard enumerations of the five or ten sīlas are found at two places in the Saṁyutta and correspond with those given in the Niddesa. See on the ten (as given under a) Saṁyutta Nikāya IV 342 and Cullaniddesa sub voce sīla; on the five (also as under b) Saṁyutta Nikāya II 68 and Cullaniddesa sub voce The so-called ten sīlas (Childers) as found at Khuddakapāṭha II (under the name of dasa-sikkhāpada) are of late origin and served as memorial verses for the use of novices. Strictly speaking they should not be called dasa-sīla. — The eightfold sīla or the eight pledges which are recommended to the Buddhist layman (cf. Milindapañha 333 mentioned below) are the sikkhāpadas Nos. 1-8 (see sikkhāpada), which in the canon however do not occur under the name of sīla nor sikkhāpada, but as aṭṭhaṅga-sa mannāgata uposatha (or aṭṭhaṅgika u.) "the fast-day with its eight constituents." They are discussed in detail at Aṅguttara Nikāya IV 248f., with a poetical setting of the eight at Aṅguttara Nikāya IV 254 = Sutta-Nipāta 400, 401
(d) Three special tracts on morality are found in the canon. The Cullasīla (Dīgha Nikāya I 3f.) consists first of the items (dasa) sīla 1-7; then follow specific injunctions as to practices of daily living and special conduct, of which the first five (omitting the introductory item of bījagāma-bhūtagāma-samārambha) form the second five sikkhāpadāni. Upon the Culla° follows the Majjhima° (Dīgha Nikāya I 5f.) and then the Mahāsīla Dīgha Nikāya I 9f. The whole of these 3 sīlas is called sīla-kkhandha and is (in the Sāmaññaphala sutta e.g.) grouped with samādhi- and paññā-kkhandha: Dīgha Nikāya I 206f.; at Aṅguttara Nikāya V 205, 206 sīla-kkhandha refers to the Culla-sīla only. The three (s., samādhi and paññā) are often mentioned together, e.g. Dīgha Nikāya II 81, 84; Itivuttaka 51; Sumaṅgalavilāsinī I 57. — The characteristic of akalyāṇa-mitta is endowment with saddhā, sīla, cāga, paññā Aṅguttara Nikāya IV 282. These four are counted as constituents of future bliss Aṅguttara Nikāya IV 282, and form the four sampadās the same 322. In another connection at Majjhima Nikāya III 99; Visuddhimagga 19. They are, with suta (following after sīla) characteristic of the merit of the devatās Aṅguttara Nikāya I 210f. (under devatānussati). — At Milindapañha 333 sīla is classed as saraṇa°, pañca°, aṭṭhaṅga°, dasaṅga°, pātimokkha-saṁvara°, all of which expressions refer to the sikkhāpadas and not to the sīlas. — At Milindapañha 336f. sīla functions as one of the seven ratanas (the five as given under sampadā up to vimutti-ñāṇa-dassana; plus paṭisambhidā and bojjhaṅga). — cattāro sīlakkhandhā "four sections of morality" Milindapañha 243; Visuddhimagga fifteen and as 168 (here as pātimokkha-saṁvara, indriya-saṁvara, ājīva-pārisuddhi, paccaya-sannissita. The same with reference to ca tubbidha sīla at Jātaka III 195). See also under compounds at Paṭisambhidāmagga I 46f. we find the fivefold grouping as
(1) pāṇatipatassa pahānaṁ,
(2) veramaṇī,
(3) cetanā,
(4) saṁvara,
(5) avītikkama,
which is commented on at Visuddhimagga 49. — a fourfold sīla (referring to the sikkhāpada) is given at Visuddhimagga 15 as bhikkhu°, bhikkhunī°, anupasampanna° gahaṭṭha°. — On sīla and adhisīla see e.g. Aṅguttara Nikāya I 229f.; Sammohavinodanī 413f. — The division of sīla at Jātaka III 195 is a distinction of a simple sīla as "saṁvara," of twofold sīla as "caritta-vāritta," threefold as "kāyika, vācasika, mānasika," and fourfold as above under cattāro sīlakkhandhā. — See further generally: Paṭisambhidāmagga I 42f.; Visuddhimagga 3f.; Tikapaṭṭhāna 154, 165f., 269, 277; Mahāniddesa 14, 188 (explained as "pātimokkha-saṁvara "); Cullaniddesa page 277; Sammohavinodanī 143.

-aṅga constituent of morality (applied to the pañcasikkhāpadaṁ) Sammohavinodanī 381;
-ācāra practice of morality Jātaka I 187; II 3;
-kathā exposition of the duties of morality Vinaya I 15; Aṅguttara Nikāya I 125; Jātaka I 188;
-kkhandha all that belongs to moral practices, body of morality as forming the first constituent of the five khandhas or groups (+ samādhi°, paññā°, vimutti°, ñāṇa-dassana-kkhandha), which make up the five sampadās or whole range of religious development; see e.g. Mahāniddesa 21, 39; Cullaniddesa page 277. — Vinaya. 162f.; III 164; Aṅguttara Nikāya I 124, 291; II 20; Saṁyutta Nikāya I 99f.; Itivuttaka 51, 107; Nettipakaraṇa 90f., 128; Milindapañha 243; Dhammapada III 417;
-gandha the fragrance of good works Dhammapada 55; Visuddhimagga 58;
-caraṇa moral life Jātaka IV 328, 332;
-tittha having good behaviour as its banks Saṁyutta Nikāya I 169, 183 (translation of Mrs. Rhys Davids "with virtue's strand for bathing");
-bbata [= vata2] good works and ceremonial observances Dhammapada 271; Aṅguttara Nikāya I 225; Saṁyutta Nikāya IV 118; Udāna 71; Sutta-Nipāta 231, etc.; sīla vata the same Sutta-Nipāta 212, 782, 790, 797, 803, 899; Itivuttaka 79f.; °-parāmāsa the contagion of mere rule and ritual, the infatuation of good works, the delusion that they suffice Vinaya I 184; Majjhima Nikāya I 433; Dhammasaṅgani 1005; Aṅguttara Nikāya III 377; IV 144f.; Mahāniddesa 98; Dukapaṭṭhāna 245, 282f.; as 348; see also explanation at Compendium 171, note 4. sīlabbatupādāna grasping after works and rites Dīgha Nikāya II 58; Dhammasaṅgani 1005, 1216; Visuddhimagga 569; Sammohavinodanī 181f. — The old form sīla vata still preserves the original good sense, as much as "observing the rules of good conduct," "being of virtuous behaviour." Thus at Theragāthā 12; Sutta-Nipāta 212, 782 (explained in detail at Mahāniddesa 66), 790, 797, 803; Itivuttaka 79; Jātaka VI 491 (ariya°);
-bheda a breach of morality Jātaka I 296;
-mattaka a matter of mere morality Dīgha Nikāya I 3; Sumaṅgalavilāsinī I 55;
-maya consisting in morality Itivuttaka 51; Vimāna Vatthu 10 (see maya 6);
-vatta morality, virtue Saṁyutta Nikāya I 143; cf. Jātaka III 360;
-vipatti moral transgression Vinaya I 171f.; Dīgha Nikāya II 85; Aṅguttara Nikāya I 95; 268f.; III 252; Puggalapaññatti 21; Visuddhimagga 54, 57;
-vipanna trespassing Dīgha Nikāya II 85; Puggalapaññatti 21; Vinaya I 227;
-vīmaṁsaka testing one's reputation Jātaka I 369; II 429; III 100, 193;
-saṁvara self-restraint in conduct Dīgha Nikāya I 69; Dhammasaṅgani 1342; Sumaṅgalavilāsinī I 182;
-saṁvuta living under moral self-restraint Dhammapada 281;
-sampatti accomplishment or attainment by moral living Visuddhimagga 57;
-sampadā practice of morality Vinaya I 227; Dīgha Nikāya II 86; Majjhima Nikāya I 194, 201f.; Aṅguttara Nikāya I 95, 269f., II 66; Puggalapaññatti 25, 54;
-sampanna practising morality, virtuous Vinaya I 228; Dīgha Nikāya I 63; II 86; Majjhima Nikāya I 354; Therīgāthā 196; Therīgāthā Commentary 168; Sumaṅgalavilāsinī I 182.

:: Sīlatā (feminine) (—°) [abstract from sīla] character(istic), nature, capacity Dhammapada III 272.

:: Sīlavant (adjective) [sīla + vant] virtuous, observing the moral precepts Dīgha Nikāya III 77, 259f., 285; Aṅguttara Nikāya I 150; II 58, 76; III 206f., 262f.; IV 290f., 314f.; V 10f., 71f.; Visuddhimagga 58; Sumaṅgalavilāsinī I 286; Tikapaṭṭhāna 279. — nominative singular sīlavā Dīgha Nikāya I 114; Saṁyutta Nikāya I 166; Itivuttaka 63; Puggalapaññatti 26, 53; Jātaka I 187; accusative -vantaṁ Vinaya III 133; Sutta-Nipāta 624; instrumental -vatā Saṁyutta Nikāya III 167; genitive -vato Saṁyutta Nikāya IV 303; nominative plural -vanto Puggalapaññatti 13; Dhammasaṅgani 1328; Nettipakaraṇa 191; accusative plural -vante Jātaka I 187; instrumental -vantehi Dīgha Nikāya II 80; genitive plural -vantānaṁ Majjhima Nikāya I 334; genitive plural -vataṁ Dhammapada 56; Jātaka I 144;f. -vatī Dīgha Nikāya II 12; Therīgāthā 449. compound -vantatara Jātaka II 3.

:: Sīlika (adjective) (—°) [from sīla] = sīlin Jātaka VI 64.

:: Sīlin (adjective) [from sīla] having a disposition or character; ariyasīlin having the virtue of an arya Dīgha Nikāya I 115; Sumaṅgalavilāsinī I 286; niddāsīlin drowsy, Sutta-Nipāta 96; vuddhasīlin increased in virtue Dīgha Nikāya I 114; sabhāsīlin fond of society Sutta-Nipāta 96.

:: Sīliya (neuter) [abstract from sīla, Sanskrit śīlya for śailya] conduct, behaviour, character; said of bad behaviour, e.g. Jātaka III 74 = IV 71; emphasized as dussīlya, e.g. Saṁyutta Nikāya V 384; Aṅguttara Nikāya I 105; V 145f.; opposite sādhu-sīliya Jātaka II 137 (= sundara-sīla-bhāva commentary).

:: Sīmantinī (feminine) a woman Jātaka IV 310; VI 142.

:: Sīmā (feminine) [cf. Sanskrit sīmā] boundary, limit, parish Vinaya I 106f., 309, 340; Mahāniddesa 99 (four); Dhammapada IV 115 (mālaka°); antosīmaṁ within the boundary Vinaya I 132, 167; ekasīmāya within one boundary, in the same parish Jātaka I 425; nissīmaṁ outside the boundary Vinaya I 122, 132; bahisīmagata gone outside the boundary Vinaya I 255. bhinnasīma transgressing the bounds (of decency) Milindapañha 122. — In compounds sīma° and sīmā°.

-anta a boundary Mahāvaṁsa 25, 87; sin Sutta-Nipāta 484; Jātaka IV 311;
-antarikā the interval between the boundaries Jātaka I 265; Visuddhimagga 74;
-ātiga transgressing the limits of sin, conquering sin Sutta-Nipāta 795; Mahāniddesa 99;
-kata bounded, restricted Cullaniddesa page 153 (cf. pariyanta);
-ṭṭha dwelling within the boundary Vinaya I 255;
-samugghāta removal, abolishing, of a boundary Mahāvaṁsa 37, 33;
-sambheda mixing up of the boundary lines Visuddhimagga 193, 307, 315.
[BD]: bahisīmagata "Beyond the pale."

:: Sīna1 [past participle of śṛ to crush; Sanskrit śīrṇa] fallen off, destroyed Milindapañha 117 (°patta leafless); Jātaka II 163 (°patta, so read for sīta°). See also saṁsīna.

:: Sīna2 [past participle of sīyati; Sanskrit śīna] congealed; cold, frosty Majjhima Nikāya I 79.

:: Sīpada (neuter) [Sanskrit slīpada] the Beri disease (elephantiasis) morbid enlargement of the legs; hence sīpadin and sīpadika suffering from that disease Vinaya I 91, 322.

:: Sīra [Vedic sīra] plough Therīgāthā Commentary 270 (= naṅgala).

:: Sīsa1 (neuter) [cf. Sanskrit sīsa] lead Dīgha Nikāya II 351; Saṁyutta Nikāya V 92; Milindapañha 331; Sammohavinodanī 63 (= kāḷa-tipu); a leaden coin Jātaka I 7; -kāra a worker in lead Milindapañha 331; — maya leaden Vinaya I 190.

:: Sīsa2 (neuter) [Vedic śīṛsa: see under sira]
1. the head (of the body) Vinaya I 8; Aṅguttara Nikāya I 207; Sutta-Nipāta 199, 208, page 80; Jātaka I 74; II 103; sīsaṁ nahāta, one who has performed an ablution of the head Dīgha Nikāya II 172; Peta Vatthu Commentary 82; āditta-sīsa, one whose turban has caught fire Saṁyutta Nikāya I 108; III 143; V 440; Aṅguttara Nikāya II 93; sīsato towards the head Mahāvaṁsa 25, 93; adho-sīsa, head first Jātaka I 233.
2. highest part, top, front: bhūmi° hill, place of vantage Dīpavaṁsa xv 26; Jātaka II 406; caṅkamana° head of the cloister Visuddhimagga 121; saṅgāma° front of the battle Puggalapaññatti 69; Jātaka I 387; megha° head of the cloud Jātaka I 103. In this sense also opposed to pāda (foot), e.g. sopāṇa° head (and foot) of the stairs Dhammapada I 115. Contrasted with sama (plain) Paṭisambhidāmagga I 101f.
3. chief point Paṭisambhidāmagga I 102.
4. panicle, ear (of rice or crops) Aṅguttara Nikāya IV 169; Sumaṅgalavilāsinī I 118.
5. head, heading (as subdivision of a subject), as "chanda-sīsa citta-sīsa" grouped under chanda and citta Visuddhimagga 376. Usually instrumental °sīsena "under the heading (or category) of," e.g. citta° Visuddhimagga 3; paribhoga° Jātaka II 24; saññā° as 200; kammaṭṭhāna° Dhammapada III 159.

-ānulokin looking a head, looking attentively after something Majjhima Nikāya I 147;
-ābādha disease of the head Vinaya I 270f.; Jātaka VI 331;
-ābhitāpa heat in the head, headache Vinaya I 204;
-kaṭāha a skull Dīgha Nikāya II 297 = Majjhima Nikāya I 58; Visuddhimagga 260 = Paramatthajotikā I 60; Paramatthajotikā I 49;
-kalanda Milindapañha 292. [Signification unknown; cf. kalanda a squirrel and kalandaka Jātaka VI 227; a blanket [cushion?] or kerchief.]
-cchavi the skin of the head Vinaya I 277;
-cola a headcloth, turban Mahāvaṁsa 35, 53;
-cchejja resulting in decapitation Aṅguttara Nikāya II 241;
-ccheda decapitation, death Jātaka I 167; Milindapañha 358;
-ppacālakaṁ swaying the head about Vinaya IV 188;
-paramparāya with heads close together Dhammapada I 49;
-virecana purging to relieve the head Dīgha Nikāya I 12; Sumaṅgalavilāsinī I 98;
-veṭha head wrap Saṁyutta Nikāya IV 56;
-veṭhana headcloth, turban Majjhima Nikāya II 193; sīsaveṭha the same Majjhima Nikāya I 244 = Saṁyutta Nikāya IV 56;
-vedanā headache Majjhima Nikāya I 243; II 193.
[BD]: -kalanda pillow; -ppacālakaṁ lolling

:: Sīsaka (neuter) [= sīsa] head, as adjective — heading, with the head towards; uttarasīsaka head northwards Dīgha Nikāya II 137; pācīna° (of Māyā's couch: eastward) Jātaka I 50. heṭṭhāsīsaka head downwards Jātaka III 13; dhammasīsaka worshipping righteousness beyond everything Milindapañha 47, 117.

:: Sīta1 (adjective) [Vedic śīta] cold, cool Dīgha Nikāya I 74, 148; II 129; Aṅguttara Nikāya II 117, 143; Sutta-Nipāta 467, 1014; Vinaya I 31, 288. (neuter) cold Vinaya I 3; Jātaka I 165; Mahāvaṁsa 1, 28; Sutta-Nipāta 52, 966. In compounds with kṛ and bhū the form is sīti°, e.g. sīti-kata made cool Vinaya II 122; sīti-bhavati to become cooled, tranquillized Saṁyutta Nikāya II 83; III 126; IV 213; V 319; Sutta-Nipāta 1073 (sīti-siyā, potential of bhavati); Itivuttaka 38; -bhūta, tranquillized Vinaya I 8; II 156; Saṁyutta Nikāya I 141, 178; Sutta-Nipāta 542, 642; Aṅguttara Nikāya I 138; V 65; Dīgha Nikāya III 233; Vimāna Vatthu 5324; Peta Vatthu I 87; IV 132. sīti-bhāva coolness, dispassionateness, calm Aṅguttara Nikāya III 435; Therīgāthā 360; Paṭisambhidāmagga II 43; Visuddhimagga 248; Sammohavinodanī 230; Peta Vatthu Commentary 230; Therīgāthā Commentary 244. At Jātaka II 163 and V 70 read sīna ("fallen") for sīta.

-āluka susceptible of cold Vinaya I 288 (synonym sītabhīruka);
-uṇha cold and heat Jātaka I 10;
-odaka with cool water (pokkharaṇī) Majjhima Nikāya I 76; Peta Vatthu II 104; sītodika (°iya) the same Jātaka IV 438;
-bhīruka being a chilly fellow Vinaya I 288 16 (cf. sītāluka).

:: Sīta2 (neuter) sail Jātaka IV 21. So also in BHS: Jātakamala 94.

:: Sītaka = sīta Saṁyutta Nikāya IV 289 (vāta).

:: Sītala (adjective) [cf. Vedic śītala] cold, cool Jātaka II 128; Sumaṅgalavilāsinī I 1; Milindapañha 246; tranquil Jātaka I 3; (neuter) coolness Milindapañha 76, 323; Vimāna Vatthu 44, 68, 100; Peta Vatthu Commentary 77, 244. sītalībhāva becoming cool Saddhammopāyana 33.

:: Sītā (feminine) a furrow Vinaya I 240 (satta sītāyo); gambhīra-sīta with deep mould (khetta) Aṅguttara Nikāya IV 237, 238 (text, °-sita).

-āloḷī mud from the furrow adhering to the plough Vinaya I 206.

:: Sīti° see sīta. The word sītisiyāvimokkha Paṭisambhidāmagga II 43, must be artificial, arisen from the pāda, sīti-siyā vimutto Sutta-Nipāta 1073 (on which see explanation at Cullaniddesa §678).

:: Sīvana and Sīveti: see vi°.

:: Sīvathikā (feminine) [etymology doubtful; perhaps = Sanskrit śivālaya; Kern derives it as śīvan "lying" + atthi "bone," problematic] a cemetery, place where dead bodies are thrown to rot away Vinaya III 36; Dīgha Nikāya II 295f.; Aṅguttara Nikāya III 268, 323; Jātaka I 146; Peta Vatthu III 52 (= susāna Peta Vatthu Commentary 198); Visuddhimagga 181, 240; Peta Vatthu Commentary 195.

:: Sīyati [for Sanskrit śyāyati] to congeal or freeze: see visīyati and visīveti, — past participle sīna2.

:: Sneha see sineha.

:: So See Ta. [DPL]: (adjective) Own. (masculine) so, one's self; also a kinsman. Neuter saṁ, and masculine, property. Adverb saṁ, by oneself, spontaneously. In composition, sadeho, his own body.

:: So [DPL]: (pronoun), he; this; that. Ablative tasmā Dhammapada 60; feminine sā Dhammapada 314; accusitive taṁ Dhammapada 60; Instrumental and ablative tāya; dative and genetive tāya, tassā tassāya tissā tissāya; locative tāyaṁ, tassaṁ, tissaṁ; neuter nominitive and accusative, taṁ.

:: Sobbha [cf. Sanskrit śvabhra] a hole, (deep) pit Dīgha Nikāya II 127; Majjhima Nikāya I 11; Aṅguttara Nikāya I 243; II 140; III 389 (see papāta); V 114f.; Jātaka VI 166; Theragāthā 229; Paramatthajotikā II 355, 479; a water-pool Saṁyutta Nikāya II 32; Sutta-Nipāta 720; Visuddhimagga 186; as adjective at Saṁyutta Nikāya III 109 (+ papāta), i.e. "deep"; kussobbha a small collection of water Saṁyutta Nikāya II 32, 118; Sutta-Nipāta 720; mahāsobbha the ocean Saṁyutta Nikāya II 32, 118.

:: Sobhagga (neuter) [abstract from subhaga] prosperity, beauty Therīgāthā 72; Jātaka I 51, 475; II 158; IV 133. As sobhagyatā at Sumaṅgalavilāsinī I 161.

:: Sobhanagaraka (neuter) a kind of game, fairy scenes Dīgha Nikāya I 6, 13; Sumaṅgalavilāsinī I 84.

:: Sobhaṇa1 (neuter) [from śubh]
1. a kind of edging on a girdle Vinaya II 136.
2. beauty, ornament Milindapañha 356.

:: Sobhaṇa2 (adjective) [from śubh]
1. Adorning, shining, embellishing Aṅguttara Nikāya II 8, 225; very often spelled sobhana Jātaka I 257; Therīgāthā Commentary 244; nagara-sobhaṇā (or °iṇī) a courtesan Jātaka II 367; III 435, 475; Milindapañha 350; Peta Vatthu Commentary 4.
2. good Milindapañha 46 (text °na); Compendium 96; 101; 106.

:: Sobhañjana the tree Hyperanthica moringa Jātaka V 405; sobhañjanaka the same Jātaka III 161 (= siggurukkha, commentary); VI 535.

:: Sobhati [śubh, Vedic śobhate]
1. to shine, to be splendid, look beautiful Jātaka I 89; II 93; sobhetha let your light shine (with following yaṁ "in that ... .") Vinaya I 187, 349 = II 162 = Jātaka III 487 = Saṁyutta Nikāya I 217; present participle °māna Visuddhimagga 58. Preterit sobhi Jātaka I 143; causative sobheti to make resplendent, adorn, grace Aṅguttara Nikāya II 7; Sutta-Nipāta 421; Jātaka I 43; Milindapañha 1; Visuddhimagga 79 (present participle sobhayanto); to make clear Dīgha Nikāya II 105.

:: Sobhā (feminine) [from śubh; Sanskrit śobhā] splendour, radiance, beauty Mahāvaṁsa 33, 30; Jātaka IV 333; Therīgāthā Commentary 226; Milindapañha 356.

:: Sobhiya [cf. Sanskrit śaubhika; Buddhist Hybrid Sanskrit śobhika Mahāvastu III 113] a sort of magician or trickster, clown Jātaka VI 277 (sobhiyā ti nagarasobhanā sampannarūpā purisā; not correct; commentary).

:: Socana (neuter) [from śuc] sorrow, mourning Peta Vatthu Commentary 18, 62; -nā (feminine) the same Dīgha Nikāya II 306; Saṁyutta Nikāya I 108 = Sutta-Nipāta 34; Cullaniddesa §694.

:: Socati [Vedic śocati, śuc, said of the gleaming of a fire]
1. to mourn, grieve Sutta-Nipāta 34; Dhammapada 15; Jātaka I 168; Peta Vatthu I 87 (+ rodati); I 1015; I 122; Milindapañha 11; pres 3rd plural socare Sutta-Nipāta 445; Dhammapada 225; present participle socamāna Jātaka II 75; present participle asocaṁ not grieving Saṁyutta Nikāya I 116; mā soci do not sorrow Dīgha Nikāya II 144; Jātaka VI 190; plural mā socayittha do not grieve Dīgha Nikāya II 158; causative socayati to cause to grieve Dīgha Nikāya I 52; Saṁyutta Nikāya I 116; Theragāthā 743 (gerund °ayitvā); Milindapañha 226; soceti Jātaka II 8, — past participle socita. — causative II socāpayati the same Saṁyutta Nikāya I 116.

:: Soceyya (neuter) [abstract from śuc, °śaucya] purity Saṁyutta Nikāya I 78; Aṅguttara Nikāya I 94; II 188; V 263; Visuddhimagga 8; Jātaka I 214; Milindapañha 115, 207; is threefold Aṅguttara Nikāya I 271; Itivuttaka 55; Dīgha Nikāya III 219; further subdivided Aṅguttara Nikāya V 264, 266f. In meaning of "cleaning, washing" given in Dhatupāṭha as definition of roots for washing, bathing etc. (khal, nahā, sinā, sudh).

:: Socin [from socati] grieving Aṅguttara Nikāya IV 294 (socī ca = socicca).

:: Socita (neuter) [from socati] grief Therīgāthā 462.

:: Socitatta (neuter) sorrowfullness Dīgha Nikāya II 306; Paṭisambhidāmagga I 38 = Cullaniddesa §694.

:: Sociya [= Sanskrit śocya] deplorable Saddhammopāyana 262.

:: Sodaka (adjective) [sa + udaka] containing water Mahāvaṁsa 30, 38; 37, 200.

:: Sodariya (adjective) [sa + udariya] having a common origin (in the same mother's womb), born of the same mother, a brother Jātaka I 308; IV 434; Peta Vatthu Commentary 94 (bhātā).

:: Sodhaka [from sodheti] one who cleanses Mahāvaṁsa 10, 90; Peta Vatthu Commentary 7.

:: Sodhana (neuter) [from sodheti] cleansing Visuddhimagga 276 (as feminine °nā); examining Jātaka I 292; payment (see uddhāra) Jātaka I 321.

:: Sodheti [causative of sujjhati] to make clean, to purify Vinaya I 47; Majjhima Nikāya I 39; Dhammapada 141; Sumaṅgalavilāsinī I 261, 135; to examine, search Jātaka I 200, 291; II 123; III 528; to search for, to seek Jātaka II 135; to clean away, to remove Jātaka IV 404; to correct Jātaka II 48; to clear a debt: in this meaning mixed with sādheti (q.v.) in phrases iṇaṁ s. and uddhāraṁ s.; we read iṇaṁ sodheti at Peta Vatthu Commentary 276; uddhāraṁ sodheti at Jātaka IV 45; otherwise sādheti. — causative II sodhāpeti to cause to clean, to clean Vinaya III 208, 248 = I 206; Jātaka I 305; II 19; passive sodhīyati to be cleansed, to be adorned Buddhavaṁsa II 40f. = Jātaka I 12.

:: Sogandhika (neuter) [Sanskrit saugandhika; from sugandha] the white water-lily (Nymphaea lotus) Jātaka V 419; VI 518, 537 (seta-sogandhiyehi). — as masculine designation of a Hell Aṅguttara Nikāya V 173; Saṁyutta Nikāya I 152; Sutta-Nipāta 126.

:: Sohada [Sanskrit sauhṛda, from su + hṛd] a friend Mahāvaṁsa 38, 98. See also suhada.

:: Sojacca (neuter) [abstract from sujāta] nobility, high birth Jātaka II 137.

:: Soka [from śuc, to gleam (which to Dhatupāṭha however is known only in meaning "soka": Dhatupāṭha 39); cf. Vedic śoka the flame of fire, later in sense of "burning grief"] grief, sorrow, mourning; defined as "socanā socitattaṁ anto-soko ... cetaso parijjhāyanā domanassaṁ" at Paṭisambhidāmagga I 38 = Mahāniddesa 128 = Cullaniddesa §694; shorter as "ñāti-vyasanādīhi phuṭṭhassa citta-santāpo" at Visuddhimagga 503 = Sammohavinodanī cf. the following: Vinaya I 6; Dīgha Nikāya I 6; II 305, 103; Saṁyutta Nikāya I 110, 123, 137; Aṅguttara Nikāya I 51, 144; II 21; V 141; Sutta-Nipāta 584, 586; Jātaka I 189; Paramatthajotikā II 155; Dhammapada II 166; Paramatthajotikā I 153 (abbūḷha°); Peta Vatthu I 43 (= citta-santāpa Peta Vatthu Commentary 18); Peta Vatthu Commentary 6, 14, 38, 42, 61.
— asoka without grief: see viraja. See also dukkha B III 1 b.

-aggi the fire of sorrow Peta Vatthu Commentary 41. plural;
-divasā the days of mourning (at the king's court after the death of the queen) Paramatthajotikā II 89;
-parideva sorrow and lamenting Aṅguttara Nikāya III 32, 326f.; V 216f.; Visuddhimagga 503; Mahāniddesa 128;
-pariddava the same Vimāna Vatthu 8430;
-pareta overcome with grief Peta Vatthu I 86;
-vinaya dispelling of grief Peta Vatthu Commentary 39;
-vinodana the same Peta Vatthu Commentary 61;
-salla the dart or sting of sorrow Aṅguttara Nikāya III 54, 58; Mahāniddesa 59, 414; Peta Vatthu I 86; Peta Vatthu Commentary 93, 162.

:: Sokajjhāyikā (feminine) [soka + ajjhāyaka; this soka perhaps *sūka, as in visūka?] a woman who plays the fool, a comedian Vinaya IV 285; Jātaka VI 580 (where commentary explains as "grief-dispellers").

:: Sokavant (adjective) [soka + vant] sorrowful Mahāvaṁsa 19, 15.

:: Sokhumma (neuter) [abstract from sukhuma] fineness, minuteness Aṅguttara Nikāya II 17; Theragāthā 437. At Aṅguttara Nikāya II 18 with double suffix °tā.

:: Sokhya (neuter) [abstract derivation from sukha] happiness Sutta-Nipāta 61; Jātaka V 205.

:: Sokika (adjective) [soka + ika] sorrowful; — a° free from sorrow Therīgāthā Commentary 229.

:: Sokin (adjective) [from soka] (feminine °nī) sorrowful Dhammapada 28.

:: Soḷasa (cardinal number) [Sanskrit ṣoḍaśa] sixteen Dīgha Nikāya I 128; Sutta-Nipāta 1006; Jātaka I 78 (lekhā); II 87; III 342 (atappiya-vatthūni); V 175; VI 37; Milindapañha 11 (palibodhā); Dhammapada I 129 (°salākā); IV 208 (°karīsa-matta). Instrumental soḷasahi Dīgha Nikāya I 31, and soḷasehi Dīgha Nikāya I 139; genitive soḷasannaṁ Jātaka IV 124. Very frequent in measures of time and space. -°vassa° (16 years ...) Jātaka I 231, 285; II 43; IV 7; VI 10, 486; Dhammapada I 25 and passim. The feminine — sī acts as ordinal number "sixteenth," in phrase kalaṁ nagghati soḷasiṁ he is not worth a sixteenth particle of Aṅguttara Nikāya IV 252; Saṁyutta Nikāya III 156; V 44, 343; Dhammapada 70; Itivuttaka 19.

:: Soḷasakkhattuṁ sixteen times Sumaṅgalavilāsinī I 261; Dhammapada I 353 = Mahāvaṁsa 6, 37.

:: Soḷasama sixteenth Mahāvaṁsa 2, 29; Visuddhimagga 292.

:: Somanassa (neuter) [from su + mano; cf. domanassa] mental ease, happiness, joy Dīgha Nikāya I 3; II 278; III 270; Majjhima Nikāya I 85, 313; Saṁyutta Nikāya IV 232; Aṅguttara Nikāya II 69; III 207, 238; Dhammapada 341; Sutta-Nipāta 67; Puggalapaññatti 59; Sammohavinodanī 73; Peta Vatthu Commentary 6, 14, 133; Sumaṅgalavilāsinī I 53; it is more than sukha Dīgha Nikāya II 214; defined at Visuddhimagga 461 (iṭṭhārammaṇānubhavana-lakkhaṇaṁ, etc.). A synonym of it is veda I. On term see also Compendium 277.

-indriya the faculty of pleasure Dīgha Nikāya III 224; Saṁyutta Nikāya V 209f.; Dhammasaṅgani 18.

:: Somanassita (adjective) [causative past participle formation from somanassa] satisfied, pleased, contented Vimāna Vatthu 351.

:: Somarukkha [soma + rukkha] a certain species of tree Jātaka VI 530.

:: Sombhā (feminine) a puppet, doll Therīgāthā 390; explained as sombhakā Therīgāthā Commentary 257.

:: Somma (adjective) [Sanskrit saumya, from soma] pleasing agreeable, gentle Dāṭhāvaṁsa I 42; Sumaṅgalavilāsinī I 247; as 127; Vimāna Vatthu 205; Paramatthajotikā II 456; Visuddhimagga 168.

:: Sona dog Itivuttaka 36; see soṇa.

:: Soṇa1 [see suvāṇa] a dog Jātaka I 146; VI 107 (= sunakha); Sutta-Nipāta 675; Visuddhimagga 191; Dhammapada III 255 (+ sigāla); soṇi (feminine) a bitch Mahāvaṁsa 7, 8 = sona Itivuttaka 36.

:: Soṇa2 [cf. śyonāka] a kind of tree; the Bodhi trees of the Buddhas Paduma and Nārada Buddhavaṁsa IX 22; X 24; Jātaka I 36, 37.

:: Soṇḍa [cf. Sanskrit śauṇḍa] addicted to drink, intoxicated, a drunkard Dīgha Nikāya II 172; Jātaka V 436, 499; Milindapañha 345; Visuddhimagga 316. a-soṇḍa Aṅguttara Nikāya III 38; IV 266; Jātaka V 166; (feminine °ī) itthisoṇḍī a woman addicted to drink Sutta-Nipāta 112 (? better "one who is addicted to women"; Paramatthajotikā II 172 explains to that effect, cf. Jātaka II 431 itthi-surā-maṁsa-soṇḍa); yuddhasoṇḍa Jātaka I 204; dāsi-soṇḍa a libertine Jātaka V 436 (+ surā°); dhamma-soṇḍatā affectionate attachment to the law Jātaka V 482.

:: Soṇḍaka [soṇḍa + ka] in compound surā° a drunkard Jātaka V 433; VI 30.

:: Soṇḍā (feminine) [Sanskrit śuṇḍā] an elephant's trunk Vinaya II 201; = Saṁyutta Nikāya II 269; Majjhima Nikāya I 415; Aṅguttara Nikāya IV 87 (uccā° figurative of a bhikkhu] Jātaka I 50, 187; IV 91; V 37; Dhammapada I 58; Milindapañha 368; soṇḍa (masculine) the same Saṁyutta Nikāya I 104.

:: Soṇḍika [from soṇḍa]
1. A distiller and seller of spirituous liquors; Majjhima Nikāya I 228 = 374.
2. A drunkard Milindapañha 93.

:: Soṇḍikā (feminine)
1. tendril of a creeper Saṁyutta Nikāya I 106; Milindapañha 374.
2. peppered meat Saṁyutta Nikāya II 98 (cf. Sanskrit śauṇḍī long pepper).
3. in udaka° Paramatthajotikā I 65 (= sondī1) a tank.

:: Soṇḍī1 (feminine) a natural tank in a rock Jātaka I 462; Dhammapada II 56 (soṇḍi); udaka-° Jātaka IV 333; Visuddhimagga 119; Paramatthajotikā I 65 (soṇḍikā).

:: Soṇḍī2 (feminine) the neck of a tortoise Saṁyutta Nikāya IV 177 (soṇḍi-pañcamāni aṅgāni); Milindapañha 371; the hood of a snake Jātaka VI 166 (nāgā soṇḍi-katā).

:: Soṇita (neuter) [Sanskrit śoṇita, from śoṇa red] blood Therīgāthā 467; Sumaṅgalavilāsinī I 120; Visuddhimagga 259.

:: Soṇī (feminine) [cf. Sanskrit śroṇī]
1. the buttock Sutta-Nipāta 609; Jātaka V 155, 216, 302.
2. A bitch, see soṇa1.

:: Soṇṇa (neuter) [the contracted form of suvaṇṇa, cf. sovaṇṇa] gold; (adjective) golden Mahāvaṁsa 5, 87; Vimāna Vatthu 54, 367.

-ālaṅkāra with golden ornaments Jātaka II 48;
-dhaja with golden flags Jātaka II 48;
-bhiṅkāra a golden vase Saddhammopāyana 513;
-maya golden, made of gold Jātaka VI 203;
-vālukā gold dust Jātaka VI 278.

:: Sopadhīka = sa + upadhika.

:: Sopavāhana = sa + upavāhana.

:: Sopāka [= sapāka; śva + pāka] a man of a very low caste, an outcast Sutta-Nipāta 137. See also sapāka.

:: Sopāna (masculine and neuter) [cf. Sanskrit sopāna; Aufrecht "sa + upāyana"] stairs, staircase Vinaya II 117, 152; Dīgha Nikāya II 178; Jātaka I 330, 348; IV 265; Visuddhimagga 10; Vimāna Vatthu 188; Peta Vatthu Commentary 156, 275; Vimāna Vatthu 785; dhura-sopāna the highest step of a staircase (?) Jātaka I 330.

-kaliṅgara flight of steps Vinaya II 128 (varia lectio sopāṇakaḷevara as at Majjhima Nikāya II 92);
-panti a flight or row of steps, a ladder Visuddhimagga 392 (three);
-pāda the foot of the steps (opposite °sīsa) Dhammapada I 115;
-phalaka a step of a staircase Jātaka I 330.

:: Soppa (neuter) [= supina] sleep, dream Saṁyutta Nikāya I 110; Aṅguttara Nikāya I 261 (i.e. laziness). °ante in a dream Jātaka V 329 (commentary reading for Text suppante).

:: Soppati see supati.

:: Soracca (neuter) [from sorata] gentleness, restraint, meekness Aṅguttara Nikāya II 68, 113; III 248; Saṁyutta Nikāya I 100, 172, 222; Sutta-Nipāta 78, 292; Dhammasaṅgani 1342; Jātaka III 442; IV 302; Milindapañha 162; Vimāna Vatthu 347. Often combined with khanti forbearance (q.v.). — soracciya (neuter) the same Jātaka III 453.

:: Sorata (adjective) [= su + rata, with so° for sū°, which latter is customary for su° before r (cf. dūr° for dur°). See du1 2 and Geiger, Pāḷi Grammar §11. — The (B)Sanskrit is sūrata] gentle, kind, humble, self-restrained Majjhima Nikāya I 125; Saṁyutta Nikāya I 65; IV 305 (text, sūrata); Aṅguttara Nikāya II 43; III 349, 393f.; Sutta-Nipāta 309, 515, 540; Jātaka IV 303; Dhammapada I 56.

:: Sosa [from śuṣ] drying up, consumption Vinaya I 71; Visuddhimagga 345.

:: Sosana (neuter) [from soseti] causing to dry (in surgery) Milindapañha 353.

:: Sosānika (adjective) [from susāna] connected with a cemetery, bier-like Vinaya II 149; masculine, one who lives in or near a cemetery Aṅguttara Nikāya III 220; Puggalapaññatti 69f.; Milindapañha 342; Visuddhimagga 61f.; Dhammapada I 69.

:: Sosārita (adjective) [su + osārita] well reinstated (opposite dosārita) Vinaya I 322.

:: Soseti [causative of sussati] to cause to dry or wither Mahāvaṁsa 21, 28; Visuddhimagga 120. See vi°.

:: Sosika (adjective) [from sosa] afflicted with pulmonary consumption Vinaya I 93; IV 8.

:: Sosīta at Jātaka I 390 means either "thoroughly chilled" or "well wetted." It is explained as "himodakena su-sīto suṭṭhu tinto." Perhaps we have to read so sīta, or sīna (cf. sīna2), or sinna. The corresponding sotatta (explained as "suriya-santāpena su-tatto") should then be so tatto.

:: Sossati is future of suṇāti.

:: Sota1 (neuter) [Vedic śrotas and śrotra; from śru: see suṇāti] ear, the organ of hearing Vinaya I 9, 34; Dīgha Nikāya I 21; Sutta-Nipāta 345 (nominative plural sotā); Visuddhimagga 444 (defined); Dhammasaṅgani 601; as 310; — dibba-sota the divine ear (cf. dibba-cakkhu) Dīgha Nikāya I 79, 154; III 38, 281; dhamma° the ear of the Dhamma Aṅguttara Nikāya III 285f., 350; V 140; Saṁyutta Nikāya II 43; sotaṁ odahati to listen (carefully) Dīgha Nikāya I 230; ohita-s. with open ears Aṅguttara Nikāya IV 115; V 154; Jātaka I 129.

-añjana a kind of ointment made with antimony Vinaya I 203;
-ānugata following on hearing, acquired by hearing Aṅguttara Nikāya II 185;
-āyatana the sense of hearing Dhammasaṅgani 601f.; Dīgha Nikāya II 243, 280, 290;
-āvadhāna giving ear, attention Majjhima Nikāya II 175;
-indriya the faculty of hearing Dhammasaṅgani 604; Dīgha Nikāya III 239;
-dvāra "door of the ear," auditory sensation Sammohavinodanī 41;
-dhātu the ear element, the ear Vinaya II 299; Dīgha Nikāya I 79; Saṁyutta Nikāya II 121; Aṅguttara Nikāya I 255 (dibba°); III 17 (the same); V 199; Vibhaṅga 334; Visuddhimagga 407 (defined); Dhammasaṅgani 601, 604; Milindapañha 6;
-viññāṇa auditory cognition, perception through the ear Dhammasaṅgani 443;
-viññeyya cognizable by hearing Dīgha Nikāya II 281; Dhammasaṅgani 467; Paramatthajotikā I 101.

:: Sota2 (masculine and neuter) [Vedic srotas, neuter, from sru; see savati]
1. stream, flood, torrent Sutta-Nipāta 433; Itivuttaka 144; Jātaka I 323; sīgha-s. having a quick current Dīgha Nikāya II 132; Sutta-Nipāta 319; metaphorically, the stream of cravings Sutta-Nipāta 715 (chinna°; cf. Mahāvastu III 88 chinna-srota), 1034; Saṁyutta Nikāya IV 292; Majjhima Nikāya I 226 (sotaṁ chetvā); Itivuttaka 114; denotes noble eightfold path Saṁyutta Nikāya V 347; bhava-s. torrent of rebirth Saṁyutta Nikāya I 15; IV 128; viññāṇa-s. flux of mind, Dīgha Nikāya III 105; nominative singular soto Saṁyutta Nikāya IV 291f.; V 347; nominative plural sotā Sutta-Nipāta 1034; accusative plural sotāni Sutta-Nipāta 433; plural sotāyo (feminine [?], or wrong reading instead of sotāso, sotāse [?]) Jātaka IV 287, 288.
2. passage, aperture (of body, as eyes, ears, etc.), in kaṇṇa° orifice of the ear, and nāsa° nostril, e.g. Dīgha Nikāya I 106; Sutta-Nipāta page 108; Jātaka I 163, 164 (heṭṭhā-nāsika-s.); Visuddhimagga 400 (dakkhiṇa° and vāma-kaṇṇa-s.).

-āpatti entering upon the stream, i.e. the noble eightfold path (Saṁyutta Nikāya V 347), conversion Vinaya II 93 etc. By it the first three saṁyojanas are broken Saṁyutta Nikāya V 357, 376. It has four phases (aṅgas): faith in the Buddha, the Dhamma, and the Order, and, further, the noble Sīlas Saṁyutta Nikāya II 68f.; V 362f.; Aṅguttara Nikāya III 12; IV 405; Dīgha Nikāya III 227 (in detail). Another set of four aṅgas consists of sappurisa-saṁsevā, saddhammasavana, yonisomanasikāra, and Dhammānudhamma-paṭipatti Saṁyutta Nikāya V 347, 404;
-phala the effect of having entered upon the stream, the fruit of conversion Vinaya I 293; II 183; Majjhima Nikāya I 325; Aṅguttara Nikāya I 44; III 441; IV 292f., 372f.; Dīgha Nikāya I 229; III 227; Saṁyutta Nikāya III 168, 225; V 410f.; Puggalapaññatti 13; Dhammapada III 192; IV 5; Peta Vatthu Commentary 22, 38, 66, 142;
-magga the way to conversion, the lower stage of conversion Sumaṅgalavilāsinī I 237; Jātaka I 97; Sammohavinodanī 307; see magga;
-āpanna one who has entered the stream, a convert Vinaya II 161, 240; III 10; Dīgha Nikāya I 156; III 107f., 132, 227; Aṅguttara Nikāya II 89; Saṁyutta Nikāya II 68; III 203f., 225f.; V 193f.; Sumaṅgalavilāsinī I 313; Visuddhimagga 6, 709; Peta Vatthu Commentary 5, 153. The converted is endowed with āyu, vaṇṇa, sukha, and ādhipateyya Saṁyutta Nikāya V 390; he is called wealthy and glorious Saṁyutta Nikāya V 402; conversion excludes rebirth in Hell, among animals and petas, as well as in other places of misery; he is a-vinipāta-dhamma: Dīgha Nikāya I 156; II 200; Saṁyutta Nikāya V 193f., 343; Aṅguttara Nikāya I 232; II 238; III 331f.; IV 405f., V 182; Majjhima Nikāya III 81; or khīṇa-Niraya: Aṅguttara Nikāya III 211; IV 405f. (+ khīṇa-tiracchānayoni etc.). The converted man is sure to attain the sambodhi (niyato sambodhiparāyano Dīgha Nikāya I 156, discussed in Dialogues of the Buddha I 190-192).

:: Sotar [agent noun from suṇāti] a hearer Dīgha Nikāya I 56; Aṅguttara Nikāya II 116; III 161f. — sotā used as a feminine noun Therīgāthā Commentary 200 (Apadāna V 3).

:: Sotatta scorched Jātaka I 390 = Majjhima Nikāya I 79, read so tatto (cf. Majjhima Nikāya I 536). See sosīta.

:: Sotavant [sota1 + vant] having ears, nominative plural sotavanto Saṁyutta Nikāya I 138; Vinaya I 7; Dīgha Nikāya II 39.

:: Sotta [past participle of supati, for sutta] asleep Saṁyutta Nikāya I 170.

:: Sotthāna (neuter) [cf. Sanskrit svastyayana] blessings well-fare Sutta-Nipāta 258; Aṅguttara Nikāya IV 271, 285; Jātaka V 29 (where the metre requires sotthayanaṁ, as at IV 75); VI 139.

:: Sotthi (feminine) [Sanskrit svasti = su + asti] well-being, safety, blessing Aṅguttara Nikāya III 38 = IV 266 ("brings future happiness"); Jātaka I 335; s. hotu hail! Dīgha Nikāya I 96; sotthiṁ in safety, safely Dhammapada 219 (= anupaddavena Dhammapada III 293); Peta Vatthu IV 64 (= nirupaddava Peta Vatthu Commentary 262); Sutta-Nipāta 269; sotthinā safely, prosperously Dīgha Nikāya I 72, 96; II 346; Majjhima Nikāya I 135; Jātaka II 87; III 201. suvatthi the same Jātaka IV 32. See sotthika and sovatthika.

-kamma a blessing Jātaka I 343;
-kara an utterer of blessings, a herald Jātaka VI 43;
-gata safe wandering, prosperous journey Mahāvaṁsa 8, 10; sotthigamana the same Jātaka I 272;
-bhava well-being, prosperity, safety Jātaka I 209; III 44; Dhammapada II 58; Peta Vatthu Commentary 250;
-vacaka utterer of blessings, a herald Milindapañha 359;
-sala a hospital Mahāvaṁsa 10, 101.

:: Sotthika (and ºiya) (adjective) [fr. sotthi] happy, auspicious, blessed, safe Vimāna Vatthu 95; Dhammapada II 227 (ºiya; in phrase dīghaº one who is happy for long (?)).

:: Sotthivant (adjective) [sotthi + vant] lucky, happy, safe Vimāna Vatthu 8452.

:: Sotthiya1 = sottiya a learned man, a brahman Dhammapada 295; Therīgāthā Commentary 200 (Apadāna verse 6); Jātaka IV 301, 303; V 466.

:: Sotthiya2 (nt.) [derivation ?] a childbirth rag Visuddhimagga 63.

:: Sotti (feminine) [Sanskrit śukti] a shell (?) filled with chunam and lac, used for scratching the back, a back-scratcher acting as a sponge Majjhima Nikāya II 46; Aṅguttara Nikāya I 208; see sutti e.g. Vinaya II 107.

:: Sottiya [= °śrotriya] well versed in sacred learning, a learned man Majjhima Nikāya I 280; Sutta-Nipāta 533f. See sotthiya.

:: Sottuṁ see supati.

:: Sotukāma [sotuṁ (= infinitive of suṇāti) + kāma] (sotu) wish or wishing to hear Aṅguttara Nikāya I 150; IV 115; Visuddhimagga 444; feminine abstract °kamyatā desire to listen Aṅguttara Nikāya V 145f., Paramatthajotikā II 135.

:: Sovacassa (neuter) [from suvaca, in analogy to dovacassa] gentleness, suavity Dīgha Nikāya III 267; Aṅguttara Nikāya II 148; III 180; Nettipakaraṇa 40; 127; °-karaṇa making for gentleness Majjhima Nikāya I 96; Aṅguttara Nikāya II 148 = III 180.

:: Sovacassatā (feminine) = sovacassa Majjhima Nikāya I 126; Dīgha Nikāya III 212, 274; Aṅguttara Nikāya I 83; III 310, 423f., 449; IV 29; Sutta-Nipāta 266; Dhammasaṅgani 1327; Puggalapaññatti 24. sovaccasāya and sovacassiya the same (Dhammasaṅgani 1327; Puggalapaññatti 24).

:: Sovaggika (adjective) [from sagga = *svarga; cf. the similar formation dovārika = dvāra] connected with heaven Vinaya I 294; Dīgha Nikāya I 51; Aṅguttara Nikāya II 54, 68; III 46, 51, 259; IV 245; Saṁyutta Nikāya I 90; Sumaṅgalavilāsinī I 158.

:: Sovaṇṇa (adjective) [from suvaṇṇa] golden Dīgha Nikāya II 210; Aṅguttara Nikāya IV 393; Peta Vatthu Commentary II 121; Jātaka I 226; — maya (sovaṇṇamaya) golden Vinaya I 39; II 116; Dīgha Nikāya II 170 etc.; Jātaka II 112.

:: Sovaṇṇaya (adjective) [= sovaṇṇaka] golden Jātaka I 226.

:: Sovatthika (adjective) [either from sotthi with diæresis, or from su + atthi + ka = Sanskrit svastika] safe Majjhima Nikāya I 117; Vimāna Vatthu 187 (= sotthika Vimāna Vatthu 95); Jātaka VI 339 (in the shape of a swastika?); Peta Vatthu IV 33 (= sotthi-bhāva-vāha Peta Vatthu Commentary 250). -ālaṅkāra a kind of auspicious mark Jātaka VI 488.

:: Sovīraka (neuter) [dialectical?] sour gruel Vinaya I 210; Saṁyutta Nikāya II 111; Vimāna Vatthu 198; Puggalapaññatti 232.

:: Su1 (indeclinable) [onomatopoetic] a particle of exclamation "shoo!"; usually repeated su su Jātaka II 250; VI 165 (of the hissing of a snake); Therīgāthā Commentary 110 (scaring somebody away), 305 (sound of puffing). Sometimes as sū sū, e.g. Tikapaṭṭhāna 280 (of a snake), cf. sūkara. — Denomanative susumāyati (q.v.).

:: Su-2 (indeclinable) [Vedic su°, cf. Greek εὑ-] a particle, combined with adjectives, nouns, and certain verb forms, to express the notion of "well, happily, thorough" (cf. English well-bred, wel-come, wel-fare); opposite du°. It often acts as simple intensive prefix (cf. saṁ°) in the sense of "very," and is thus also combined with concepts which in themselves denote a deficiency or bad quality (cf. su-pāpika "very wicked") and the prefix du° (e.g. su-duj-jaya, su-duddasa, su-dub-bala). — Our usual practice is to register words with su° under the simple word, whenever the character of the composition is evident at first sight (cf. du°). For convenience of the student however we give in the following a few compounds as illustrating the use of su°.

-kaṭa well done, good, virtuous Dīgha Nikāya I 55; Milindapañha 5;
-kata the same Dīgha Nikāya I 27; (neuter) a good deed, virtue Dhammapada 314; Aṅguttara Nikāya III 245;
-kara feasible, easy Dīgha Nikāya I 250; Dhammapada 163; Sutta-Nipāta page 123; na sukaro so Bhagavā amhehi upasaṅkamituṁ Saṁyutta Nikāya I 9;
-kiccha great trouble, pain Jātaka IV 451;
-kittika well expounded Sutta-Nipāta 1057;
-kumāra delicate, lovely Mahāvaṁsa 59, 29; see sukhumāla;
-kumālatta loveliness Sumaṅgalavilāsinī I 282;
-kusala very skilful Jātaka I 220;
-khara very hard (-hearted) Jātaka VI 508. (= suṭṭhu khara commentary);
-khetta a good field Dīgha Nikāya II 353; Aṅguttara Nikāya I 135; Saṁyutta Nikāya I 21;
-gajjin shrieking beautifully (of peacocks) Theragāthā 211;
-gandha fragrant Jātaka II 20; pleasant odour Dhammasaṅgani 625;
-gandhi = sugandha Jātaka 100;
-gandhika fragrant Mahāvaṁsa 7, 27; Jātaka I 266;
-gahana a good grip, tight seizing Jātaka I 223;
-gahita and suggahīta, grasped tightly, attentive Aṅguttara Nikāya II 148, 169; III 179; Jātaka I 163, 222;
-ggava virtuous Jātaka IV 53 (probably misspelling for suggata);
-ghara having a nice house Jātaka VI 418, 420;
-carita well conducted, right, good Dhammapada 168f. (neuter) good conduct, virtue, merit Aṅguttara Nikāya I 49f., 57, 102; Dīgha Nikāya III 52, 96, 152f., 169; Dhammapada 231; Itivuttaka 55, 59f.; Paṭisambhidāmagga I 115; Visuddhimagga 199;
-citta much variegated Dhammapada 151; Dhammapada III 122;
-cchanna well covered Dhammapada 14;
-cchavi having a lovely skin, pleasant to the skin Dīgha Nikāya III 159; Jātaka V 215; VI 269;
-jana a good man Mahāvaṁsa 1, 85;
-jāta well born, of noble birth Dīgha Nikāya I 93; Sutta-Nipāta 548f.
-jāti of noble family Mahāvaṁsa 24, 50;
-jīva easy to live Dhammapada 244;
-tanu having a slender waist Vimāna Vatthu 6412 (= sundara-sarīra Vimāna Vatthu 280);
-danta well subdued, tamed Dīgha Nikāya II 254; Dhammapada 94; Aṅguttara Nikāya IV 376;
-dassa easily seen Dhammapada 252; (masculine) a kind of gods, found in the fourteenth rūpa-brahmaloka Dīgha Nikāya II 52; Puggalapaññatti 17; Kathāvatthu 207;
-diṭṭha well seen Sutta-Nipāta 178; page 143;
-divasa a lucky day Jātaka IV 209;
-dujjaya difficult to win Mahāvaṁsa 26, 3;
-duttara very difficult to escape from Aṅguttara Nikāya V 232f., 253f.; Dhammapada 86; Sutta-Nipāta 358;
-dukkara very difficult to do Jātaka V 31;
-duccaja very hard to give up Jātaka VI 473;
-duddasa very difficult to see Vinaya I 5; Theragāthā 1098; Dhammapada 36; Dhammapada I 300; used as an epithet of Nibbāna Saṁyutta Nikāya IV 369;
-duppadhaṁsiya very difficult to overwhelm Dīgha Nikāya III 176;
-dubbala very weak Sutta-Nipāta 4;
-dullabha very difficult to obtain Sutta-Nipāta 138; Vimāna Vatthu 4419; Visuddhimagga 2; Vimāna Vatthu 20;
-desika a good guide Milindapañha 354; as 123; Visuddhimagga 465;
-desita well preached Dhammapada 44; Sutta-Nipāta 88, 230;
-ddiṭṭha [= su + uddiṭṭha] well set out Vinaya I 129; Jātaka IV 192;
-ddhanta well blown Majjhima Nikāya III 243; as 326; = saṁdhanta Aṅguttara Nikāya I 253; Vinaya II 59;
-dhammatā good nature, good character, goodness, virtue Jātaka II 159; V 357; VI 527;
-dhota well washed, thoroughly clean Jātaka I 331;
-nandī (scilicet vedanā) pleasing pleasurable Saṁyutta Nikāya I 53;
-naya easily deduced, clearly understood Aṅguttara Nikāya III 179 = sunnaya Aṅguttara Nikāya II 148; III 179 (varia lectio);
-nahāta well bathed, well groomed Dīgha Nikāya I 104; as sunhāta at Saṁyutta Nikāya I 79;
-nimmadaya easily overcome Dīgha Nikāya 243 and f;
-nisita well whetted or sharpened Jātaka IV 118; as °nissita at Jātaka VI 248;
-nisit-agga with a very sharp point Vimāna Vatthu 227;
-nīta well understood Aṅguttara Nikāya I 59;
-pakka thoroughly ripe Mahāvaṁsa 15, 38;
-paṇṇasālā a beautiful hut Jātaka I 7;
-patittha having beautiful banks Dīgha Nikāya II 129; Udāna 83 = sūpatittha Majjhima Nikāya I 76. See also under sūpatittha;
-parikammakata well prepared , well polished Dīgha Nikāya I 76; Aṅguttara Nikāya II 201; Sumaṅgalavilāsinī I 221;
-pariccaja easy to give away Jātaka III 68;
-parimaṇḍala well rounded, complete Mahāvaṁsa 37, 225;
-parihīna thoroughly bereft, quite done for Itivuttaka 35;
-pāpa-kammin very wicked Jātaka V 143;
-pāpa-dhamma very wicked Vimāna Vatthu 521;
-pāpika very sinful, wicked Aṅguttara Nikāya II 203;
-pāyita well saturated, i.e. hardened (of a sword) Jātaka IV 118. cf. suthita;
-pāsiya easily threaded (of a needle) Jātaka III 282;
-picchita well polished, shiny, slippery Jātaka V 197 (cf. Sanskrit picchala?). Dutoit "fest gepresst" (pīḷ?), so also Kern, Toevoegselen II 85. Commentary explains as suphassita;
-pipi good to drink Jātaka VI 526;
-pīta see suthita;
-pubbaṇha a good morning Aṅguttara Nikāya I 294;
-posatā good nature Vinaya I 45;
-ppaṭikāra easy requital Aṅguttara Nikāya I 123;
-ppaṭipanna well conducted Aṅguttara Nikāya II 56; Puggalapaññatti 48; -tā, good conduct Nettipakaraṇa 50;
-ppaṭi-ppatāḷita well played on Dīgha Nikāya II 171; Aṅguttara Nikāya IV 263;
-ppaṭividdha thoroughly understood Aṅguttara Nikāya II 185;
-ppatiṭṭhita firmly established It-77;Sutta-Nipāta444;
-ppatīta well pleased Mahāvaṁsa 24, 64;
-ppadhaṁsiya easily assaulted or overwhelmed Dīgha Nikāya III 176; Saṁyutta Nikāya II 264. cf. °duppadhaṁsiya;
-ppadhota thoroughly cleansed Dīgha Nikāya II 324;
-ppabhāta a good daybreakSutta-Nipāta178;
-ppameyya easily fathomed Dīgha Nikāya I 266; Puggalapaññatti 35;
-ppavādita [music] well played Vimāna Vatthu 391;
-ppavāyita well woven, evenly woven Vinaya III 259;
-ppavedita well preached Itivuttaka 78; Therīgāthā 341; Therīgāthā Commentary 240;
-ppasanna thoroughly full of faith Mahāvaṁsa 34, 74;
-ppahāra a good blow Jātaka III 83;
-phassita agreeable to touch, very soft Jātaka I 220; V 197 (commentary for supicchita); smooth Vimāna Vatthu 275;
-bahu very much, very many Mahāvaṁsa 20, 9; 30, 18; 34, 15; 37, 48;
-bāḷhika see bāḷhika;
-bbata virtuous, devout Dīgha Nikāya I 52; Saṁyutta Nikāya I 236;Sutta-Nipāta220; Dhammapada 95; Jātaka VI 493; Dhammapada II 177; III 99; Peta Vatthu Commentary 226; Vimāna Vatthu 151;
-bbināya easy to understand Mahāniddesa 326;
-bbuṭṭhi abundant rainfall Mahāvaṁsa 15, 97; Dhammapada 1 52;
-kā the same Dīgha Nikāya I 11;
-brahā very big Jātaka IV 111;
-bhara easily supported, frugal;
-ta frugality Vinaya I 45; II 2; Majjhima Nikāya I 13;
-bhikkha having plenty of food, (neuter), plenty Dīgha Nikāya I 11;
-ºvāca called plenty, renowned for great liberality Itivuttaka 66;
-bhūmi good soil Majjhima Nikāya I 124;
-majja well polished Jātaka III 282;
-majjhantika a good noon Aṅguttara Nikāya I 294;
-mati wise Mahāvaṁsa 15, 214;
-matikata well harrowed Aṅguttara Nikāya I 239;
-mada very joyful Jātaka V 328;
-mana glad, happy Dīgha Nikāya I 3; III 269; Aṅguttara Nikāya II 198; Sutta-Nipāta 222, 1028; Dhammapada 68; Visuddhimagga 174. kind, friendly Jātaka lV 217 (opposite disa);
-manohara very charming Mahāvaṁsa 26, 17;
-manta well advised, careful Milindapañha 318;
-manasa joyful Vinaya I 25; Mahāvaṁsa 1, 76;
-māpita well built Jātaka I 7;
-mutta happily released Dīgha Nikāya II 162;
-medha wise Vinaya I 5; Majjhima Nikāya I 142; Aṅguttara Nikāya II 49 and f; Dhammapada 208; Sutta-Nipāta 117, 211, etc.; Itivuttaka 33; Mahāniddesa 453;
-medhasa wise Dīgha Nikāya II 267; Aṅguttara Nikāya II 70; Dhammapada 29;
-yiṭṭha well sacrificed Aṅguttara Nikāya II 44;
-yutta well suited, suitable Jātaka I 296;
-ratta very red Jātaka I 119; Dhammapada I 249;
-rabhi fragrant Saṁyutta Nikāya IV 71; Vimāna Vatthu 8432; Jātaka I 119; Aṅguttara Nikāya III 238; Vimāna Vatthu 4412, 538, 716; Peta Vatthu II 123; Visuddhimagga 195 (ºvilepana); Vimāna Vatthu 237; Peta Vatthu Commentary 77; Dāṭhāvaṁsa IV 40; Milindapañha 358. -ºkaraṇḍaka fragrance box, a fragrant box Therīgāthā 253; Therīgāthā Commentary 209;
-ruci resplendentSutta-Nipāta548;
-ruddha very fierce Jātaka V 425, 431 (read ºrudda);
-rūpin handsome Mahāvaṁsa 22, 20;
-rosita nicely anointed Jātaka V 173;
-laddha well taken; (neuter) a good gain, bliss Vinaya I 17; Itivuttaka 77;
-labha easy to be obtained Itivuttaka 102; Jātaka I 66; VI 125; Peta Vatthu Commentary 87;
-vaca of nice speech, compliant Majjhima Nikāya I 43, 126;Sutta-Nipāta143; Aṅguttara Nikāya III 78; Jātaka I 224. Often with padakkhiṇaggāhin (q.v.). See also subbaca and abstract derivation sovacassa;
-vatthi [i.e. su + asti] hail, well-being Cariyāpiṭaka III 11, 12 = Jātaka IV 31; cf. sotthi;
-vammita well harnessed Jātaka I 179;
-vavatthāpita well known, ascertained Jātaka I 279; Milindapañha 10;
-vānaya [i.e. su-v-ānaya] easily brought, easy to catch Jātaka I 80, 124, 238;
-viggaha of a fine figure, handsome Mahāvaṁsa 19, 28;
-vijāna easily knownSutta-Nipāta92; Jātaka IV 217;
-viññāpaya easy to instruct Vinaya I 6;
-vidūravidūra very far off Aṅguttara Nikāya II 50;
-vibhatta well divided and arrangedSutta-Nipāta305;
-vilitta well perfumed Dīgha Nikāya I 104;
-vimhita very dismayed Jātaka VI 270;
-visada very clean or clear Paramatthajotikā II 195;
-visama very uneven, dangerous Therīgāthā 352; Therīgāthā Commentary 242;
-vihīna thoroughly bereft Jātaka I 144;
-vuṭṭhikā abundance of rain Jātaka II 80; Paramatthajotikā II 27; Sumaṅgalavilāsinī I 95; see subbuṭṭhikā;
-vositaṁ happily ended Jātaka IV 314;
-saṅkhata well prepared Aṅguttara Nikāya II 63;
-saññā (feminine) having a good understanding Jātaka V 304; VI 49, 52, 503 (for ºsoññā? commentary sussoṇiya, i.e. having beautiful hips); Apadāna 307 (the same);
-saññata thoroughly restrained Jātaka I 188;
-saṇṭhāna having a good consistence, well madeSutta-Nipāta28;
-sattha well trained Jātaka III 4;
-sandhi having a lovely opening Jātaka V 204;
-samāgata thoroughly applied to Aṅguttara Nikāya IV 271 (atthaṅgaº, i.e. uposatha);
-samāraddha thoroughly undertaken Dīgha Nikāya II 103; Saṁyutta Nikāya II 264f.; Dhammapada 293; Dhammapada III 452;
-samāhita well grounded, steadfast Dīgha Nikāya II 120; Dhammapada 10; Dhammapada IV 114; Itivuttaka 113; -atta of steadfast mind Saṁyutta Nikāya I 4, 29;
-samucchinna thoroughly eradicated Majjhima Nikāya I 102;
-samuṭṭhapaya easily raised Saṁyutta Nikāya V 113;
-samudānaya easy to accomplish Jātaka III 313;
-sambuddha easy to understand Vinaya I 5;Sutta-Nipāta764; Saṁyutta Nikāya I 136;
-sāyaṇha a good, blissful evening Aṅguttara Nikāya I 294;
-sikkhita well learnt, thoroughly acquired Sutta-Nipāta 261; easily trained, docile Jātaka I 444; II 43;
-sikkhāpita well taught, trained Jātaka I 444;
-sippika a skilful workman Mahāvaṁsa 34, 72;
-sīla moral, virtuous Saṁyutta Nikāya I 141;
-sukka very white, resplendent Dīgha Nikāya II 18; III 144; Sutta-Nipāta 548;
-seyya lying on soft beds Saṁyutta Nikāya II 268;
-ssata well remembered Majjhima Nikāya I 520;
-ssara melodious Vimāna Vatthu 364; Paramatthajotikā II 355;
-ssavana good news Jātaka I 61;
-ssoṇi having beautiful hips Jātaka IV 19; V 7, 294; cf. sussoṇiya Jātaka VI 503, and see ºsaññā;
-hajja friend Saṁyutta Nikāya IV 59; Dhammapada 219;Sutta-Nipāta37; Jātaka I 274; Aṅguttara Nikāya IV 96; Dhammapada III 293;
-hada friendly, good-hearted, a friend Dīgha Nikāya III 187 (= sundara-hadaya commentary) Jātaka IV 76; VI 382; suhadā a woman with child Jātaka V 330;
-hanna modesty Jātaka I 421. See hanna;
-huṭṭhita [su + uṭṭhita] well risen Sutta-Nipāta 178;
-huta well offered, burnt as a sacrifical offering Aṅguttara Nikāya II 44.

:: Su3 (indeclinable) (—°) [*ssu, from Vedic svid, interrogative particle, of which other forms are si and sudaṁ. It also stands for Vedic sma, deictic particle of emphasis, for which also sa and assa] a particle of interrogation, often added to interrogative pronouns; thus kaṁ su Saṁyutta Nikāya I 45; kena ssu Saṁyutta Nikāya I 39; kissa ssu Saṁyutta Nikāya I 39, 161 (so read for kissassa); ko su Sutta-Nipāta 173, 181; kiṁ su Sutta-Nipāta 1108; kathaṁ su Sutta-Nipāta 183, 185, 1077; it is often also used as a pleonastic particle in narration; thus tadā su then Dīgha Nikāya II 212; hatthe su sati when the hand is there Saṁyutta Nikāya IV 171. It often takes the forms ssu and assu; thus tyassu = te assu Dīgha Nikāya II 287; yassāhaṁ = ye assu ahaṁ Dīgha Nikāya II 284 note 5; api ssu Vinaya I 5; II 7, 76; tad-assu = tadā su then Jātaka I 196; tayassu three Sutta-Nipāta 231; ādittassu kindled Dīgha Nikāya II 264; nāssu not Sutta-Nipāta 291, 295, 297, 309; sv-assu = so su Jātaka I 196. Euphonic -ṁ- is sometimes added yehi-ṁ-su Jātaka VI 564 note 3; kacciṁ-su Sutta-Nipāta 1045, 1079.

:: Subbaca (adjective) [su + vaca] compliant, meek Aṅguttara Nikāya III 180. See also suvaca (under su°). derived sovacassa.

:: Subbhū (adjective) [su + bhū, Sanskrit bhrū, see bhūkuṭi] having beautiful eyebrows Jātaka IV 18 (= subhamukhā commentary).

:: Subha (adjective) [Vedic śubhas from subh; cf. 1sobhati] shining, bright, beautiful Dīgha Nikāya I 76 = II 13 = Majjhima Nikāya III 102; Dhammasaṅgani 250; Sumaṅgalavilāsinī I 221; auspicious, lucky, pleasant Sutta-Nipāta 341; Itivuttaka 80; good Sutta-Nipāta 824, 910; subhato maññati to consider as a good thing Sutta-Nipāta 199; Jātaka I 146; cf. Saṁyutta Nikāya IV 111; (neuter) welfare, good, pleasantness, cleanliness, beauty, pleasure; -vasena for pleasure's sake Jātaka I 303, 304; asubha anything repulsive, disgusting or unpleasant Saṁyutta Nikāya I 188; V 320; subhāsubha pleasant and unpleasant Milindapañha 136; Jātaka III 243 (Niraya = subhānaṁ asubhaṁ unpleasant for the good, commentary); cf. below subhāsubha.

-aṅgaṇa with beautiful courts Jātaka VI 272;
-āsubha good and bad, pleasant and unpleasant Dhammapada 409 = Sutta-Nipāta 633;
-kiṇṇa the lustrous devas, a class of devas Dīgha Nikāya II 69; Majjhima Nikāya I 2, 329, 390; III 102; Aṅguttara Nikāya I 122; Jātaka III 358; Kathāvatthu 207; also written °kiṇha Aṅguttara Nikāya II 231, 233; IV 40, 401; Visuddhimagga 414, 420f.; Sammohavinodanī 520; Paramatthajotikā I 86;
-gati going to bliss, to heaven Mahāvaṁsa 25, 115;
-ṭṭhāyin existing or remaining, continuing, in glory Dīgha Nikāya I 17; Sumaṅgalavilāsinī I 110; Aṅguttara Nikāya V 60;
-dhātu the element of splendour Saṁyutta Nikāya II 150;
-nimitta auspicious sign, auspiciousness as an object of one's thought Majjhima Nikāya I 26; Aṅguttara Nikāya I 3, 87, 200; Saṁyutta Nikāya V 64, 103; Visuddhimagga 20;
-saññā perception or notion of what is pleasant or beautiful Nettipakaraṇa 27. opposite asubhasaññā concept of repulsiveness Aṅguttara Nikāya I 42; II 17; III 79; IV 46; V 106. See asubha; -saññin considering as beautiful Aṅguttara Nikāya II 52.

:: Subhaga (adjective) [su + bhaga] lucky; °karaṇa making happy or beloved (by charms) Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 96. — derived sobhagga.

:: Suci (adjective) [Vedic śuci] pure, clean, white Dīgha Nikāya I 4; Aṅguttara Nikāya I 293; Sutta-Nipāta 226, 410. — opposite asuci impure Aṅguttara Nikāya III 226; V 109, 266. — (neuter) purity, pure things Jātaka I 22; goodness, merit Dp 245; a tree used for making foot-boards Vimāna Vatthu 8. At Jātaka V 294 read sūci for suci.

-kamma whose actions are pure Dhammapada 24;
-gandha having a sweet perfume Dhammapada 58; Dhammapada I 445;
-gavesin longing for purity Saṁyutta Nikāya I 205; Dhammapada III 354;
-ghaṭika read sūcighaṭikā at Vinaya II 237;
-ghara Vinaya II 301f.; see sūcighara;
-jātika of clean descent Jātaka II 11;
-bhojana pure food Sutta-Nipāta 128;
-mhita having a pleasant, serene smile Vimāna Vatthu 1810; 5025; 6412; Vimāna Vatthu 96, 280 (also explained as a name); Jātaka IV 107;
-vasana wearing clean, bright clothes Sutta-Nipāta 679.

:: Sucimant (adjective) [suci + mant] pure, an epithet of the Buddha Aṅguttara Nikāya IV 340.

:: Sudaṁ (indeclinable) [= Vedic svid, influenced by sma: see su3] a deictic (seemingly pleonastic) particle in combination with demonstrative pronouns and adverbs; untranslatable, unless by "even, just," e.g. tapassī sudaṁ homi, lūkha ssudaṁ homi etc. Majjhima Nikāya I 77 = Jātaka I 390; cf. itthaṁ sudaṁ thus Sutta-Nipāta page 59; tatra sudaṁ there Vinaya I 4, 34; IV 108; Dīgha Nikāya I 87; II 91; Itivuttaka 15; api ssudaṁ Dīgha Nikāya II 264; Saṁyutta Nikāya I 119; apisudaṁ Saṁyutta Nikāya I 113; sāssudam Saṁyutta Nikāya II 255.

:: Sudda [cf. Vedic śūdra] (see detail under vaṇṇa 6) a Sūdra Vinaya II 239; Dīgha Nikāya I 104; III 81, 95f. (origin); Majjhima Nikāya I 384; Aṅguttara Nikāya I 162; II 194; Saṁyutta Nikāya I 102; Puggalapaññatti 60; Sutta-Nipāta 314; feminine suddī Dīgha Nikāya I 241; Aṅguttara Nikāya III 226, 229; Vinaya III 133.

:: Suddha [past participle of sujjhati]
1. clean, pure, Vinaya I 16; II 152; Dīgha Nikāya I 110; Sutta-Nipāta 476.
2. purified, pure of heart Majjhima Nikāya I 39; Dhammapada 125, 412; Sutta-Nipāta 90
3. simple, mere, unmixed, nothing but Saṁyutta Nikāya I 135; as 72; Jātaka II 252 (°daṇḍaka just the stick).

-antaparivāsa aprobation of complete purification Vinaya II 59 sq.
-ājīva clean livelihood Sammohavinodanī 116; Dhammapada IV 111;
-ājīvin living a pure life Dp 366;
-ānupassin considering what is pure Sutta-Nipāta 788; Mahāniddesa 85;
-āvāsa pure abode, name of a heaven and of the devas inhabiting it Dīgha Nikāya II 50; Visuddhimagga 392. Five are enumerated at Dīgha Nikāya III 237, viz. avihā, Atappā, Sudassā, Sudassī, Akaniṭṭhā; cf. Majjhima Nikāya III 103;
-āvāsakāyika belonging to the pure abode, epithet of the Suddhāvāsa devas Vinaya II 302; Dīgha Nikāya II 253; Saṁyutta Nikāya I 26;
-pīti whose joy is pure Mahāvaṁsa 29, 49;
-buddhi of pure intellect Jātaka I 1;
-vaṁsatā purity of lineage Mahāvaṁsa 59, 25;
-vasana wearing pure clothes Therīgāthā 338; Therīgāthā Commentary 239;
-vālukā white sand Mahāvaṁsa 19, 37;
-saṅkhārapuñja a mere heap of saṅkhāras Saṁyutta Nikāya I 135.

:: Suddhaka (neuter) [suddha + ka] a trifle, a minor offence, less than a saṅghādisesa Vinaya II 67.

:: Suddhatā (feminine) [abstract from suddha] purity Sutta-Nipāta 435.

:: Suddhatta (neuter) [abstract from suddha] purity Dīgha Nikāya II 14; Visuddhimagga 44.

:: Suddhi (feminine) [from śudh] purity, purification, genuineness, sterling quality Dīgha Nikāya I 54; Majjhima Nikāya I 80; II 132, 147; Saṁyutta Nikāya I 166, 169, 182; IV 372; Therīgāthā 293; Dhammapada III 158 (varia lectio visuddhi); Vimāna Vatthu 60 (payoga°); Visuddhimagga 43 (fourfold: desanā°, saṁvara°, pariyeṭṭhi°, paccavekkhaṇa°); Dhammasaṅgani 1005; Sutta-Nipāta 478; suddhiṁvada stating purity, Sutta-Nipāta 910; Mahāniddesa 326; suddhināya leading to purity Sutta-Nipāta 910. cf. pari°, vi°.

-magga the path of purification (cf. visuddhi°) Saṁyutta Nikāya I 103.

:: Suddhika (adjective) [suddhi + ka]
1. connected with purification Dhammasaṅgani 519-522; udaka-s. pure by use of water Saṁyutta Nikāya I 182; Vinaya I 196; udakasuddhikā (feminine) cleaning by water Vinaya IV 262; susāna-s. fastidious in the matter of cemeteries Jātaka II 54.
2. pure, simple; orthodox, schematized; justified Mahāniddesa 89 (vatta°); Visuddhimagga 63 (ekato and ubhato), 64 (the same); as 185 (jhāna).

:: Sudhā (feminine) [cf. Sanskrit sudhā]
1. the food of the gods, ambrosia Jātaka V 396; Visuddhimagga 258 = Paramatthajotikā I 56 (sakkhara°).
2. lime, plaster, whitewash, cement Vinaya II 154; -kamma whitewashing, coating of cement Jātaka VI 432; Mahāvaṁsa 38, 74.

:: Sugata [su + gata] faring well, happy, having a happy life after death (gati): see under gata; cf. Visuddhimagga 424 (s. = sugati-gata). Frequent epithet of the Buddha.

-aṅgula a Buddha-inch, an inch according to the standard accepted by Buddhists Vinaya IV 168;
-ālaya imitation of the Buddha Jātaka I 490, 491; II 38, 148, 162; III 112;
-ovāda a discourse of the Blessed One Jātaka I 119, 349; II 9, 13, 46; III 368;
-vidatthi a Buddha-span, a span of the accepted length Vinaya III 149; IV 173;
-vinaya the discipline of the Buddha Aṅguttara Nikāya II 147.

:: Sugati (feminine) [su + gati] happiness, bliss, a happy fate (see detail under gati) Vinaya II 162, 195; Dīgha Nikāya I 143; II 141; Puggalapaññatti 60; Itivuttaka 24, 77, 112; Aṅguttara Nikāya III 5, 205; V 268; Visuddhimagga 427 (where defined as "sundarā gati" and distinguished from sagga as including "manussagati," whereas sagga is "devagati"); Sammohavinodanī 158; Dhammapada I 153. — suggati (in verses), Dhammapada 18; Dīgha Nikāya II 202 (printed as prose); Jātaka IV 436 (= sagga commentary); VI 224. Kern, Toevoegselen II 83 explained suggati as svargati, analogous to svar-ga (= sagga); doubtful. cf. duggati.

:: Sugatin (adjective) [from sugati] righteous Dhammapada 126; Jātaka I 219 = Vinaya II 162 (suggatī).

:: Suhadā (feminine) a woman with child Jātaka V 330.

:: Suhatā (feminine) [sukha + tā] happiness Jātaka III 158.

:: Suhita (adjective) [su + hita] satiated Majjhima Nikāya I 30; Jātaka I 266, 361; V 384; Milindapañha 249.

:: Sujā (feminine) [Vedic sruc, f.] a sacrificial ladle Dīgha Nikāya I 120, 138; Saṁyutta Nikāya I 169; Sumaṅgalavilāsinī I 289, 299.

:: Sujjhana (neuter) [from sujjhati] purification Visuddhimagga 44.

:: Sujjhati [śudh which Dhatupāṭha (417) defines as "soceyye," i.e. from cleansing] to become clean or pure Majjhima Nikāya I 39; Saṁyutta Nikāya I 34, 166; Mahāniddesa 85; Visuddhimagga 3; cf. pari°, — past participle suddha. — causative sodheti (q.v.).

:: Suka [Vedic śuka, from śuc] a parrot Jātaka I 458; II 132; instead of suka read sūka Saṁyutta Nikāya V 10. See suva.

:: Sukha (adjective/noun) [Vedic sukha; in ṛgvedav only of ratha; later generally] agreeable, pleasant, blest Vinaya I 3; Dhammapada 118, 194, 331; Sutta-Nipāta 383; paṭipadā, pleasant path, easy progress Aṅguttara Nikāya II 149f.; Dhammasaṅgani 178; kaṇṇa-s. pleasant to the ear Dīgha Nikāya I 4; happy, pleased Dīgha Nikāya II 233. — neuter sukhaṁ well-being, happiness, ease; ideal, success Vinaya I 294; Dīgha Nikāya I 73f.; Majjhima Nikāya I 37; Saṁyutta Nikāya I 5; Aṅguttara Nikāya III 355 (deva-manussānaṁ); Itivuttaka 47; Dhammapada 2; Sutta-Nipāta 67; Dhammasaṅgani 10; as 117; Peta Vatthu Commentary 207 (lokiya° worldly happiness). — kāyika sukkha bodily welfare Tikapaṭṭhāna 283; cf. Compendium 1121; sāmisaṁ s. material happiness Aṅguttara Nikāya I 81; III 412; Sammohavinodanī 268. On relation to pīti (joy) see Visuddhimagga 145 (saṅkhāra-k-khandha-saṅgahitā pīti, vedanā-k-khandha-saṅgahitaṁ sukhaṁ) and Compendium 56, 243. — Defined further at Visuddhimagga 145 and 461 (iṭṭha-phoṭṭhabb-ānubhavana-lakkhaṇaṁ; i.e. of the kind of experiencing pleasant contacts). — Two kinds, viz. kāyika and cetasika at Paṭisambhidāmagga I 188; several other pairs at Aṅguttara Nikāya I 80; three (praise, wealth, heaven) Itivuttaka 67; another three (manussa°, dibba°, Nibbāna°) Dhammapada III 51; four (possessing making good use of possessions, having no debts, living a blameless life) Aṅguttara Nikāya II 69. — gātha-bandhana-sukhatthaṁ for the beauty of the verse Jātaka II 224. — opposite asukha Dīgha Nikāya III 222, 246; Sutta-Nipāta 738; or dukkha, with which often combined (e.g. Sutta-Nipāta 67, 873, with spelling dukha at both passages).
— Cases: instrumental sukhena with comfort, happily, through happiness Theragāthā 220; as 406; accusative sukhaṁ comfortably, in happiness; yathā s. According to liking Peta Vatthu Commentary 133; sukhaṁ seti to rest in ease, to lie well Saṁyutta Nikāya I 41; Aṅguttara Nikāya I 136; Dhammapada 19, 201; Jātaka I 141. cf. sukhasayita. — s. edhati to thrive, prosper Saṁyutta Nikāya I 217; Dhammapada 193; Sutta-Nipāta 298; cf. sukham-edha Vinaya III 137 (with Kern's remarks Toevoegselen II 83). s. viharati to live happily, Aṅguttara Nikāya I 96; III 3; Dhammapada 379. — derived sokhya.

-atthin fem; -nī longing for happiness Mahāvaṁsa 6, 4;
-āvaha bringing happiness, conducive to ease Saṁyutta Nikāya I 2f., 55; Dhammapada 35; Jātaka II 42;
-indriya the faculty of ease Saṁyutta Nikāya V 209f.; Dhammasaṅgani 452; Itivuttaka 15, 52;
-udraya (sometimes spelled °undriya) having a happy result Aṅguttara Nikāya I 97; Paṭisambhidāmagga I 80; Peta Vatthu IV 178 (= sukha-vipāka Peta Vatthu Commentary 243); Vimāna Vatthu 318;
-ūpaharaṇa happy offering, luxury Jātaka I 231;
-edhita read as sukhe ṭhita (i.e. being happy) at Vinaya III 13 and Saṁyutta Nikāya V 351 (varia lectio sukhe ṭhita); also at Dhammapada I 165; cf. Jātaka VI 219;
-esin looking for pleasure Dhammapada 341;
-kāma longing for happiness Majjhima Nikāya I 341; Saṁyutta Nikāya IV 172, 188;
-da giving pleasure Sutta-Nipāta 297;
-dhamma a good state Majjhima Nikāya I 447;
-nisinna comfortably seated Jātaka IV 125;
-paṭisaṁvedin experiencing happiness Puggalapaññatti 61;
-ppatta come to well-being, happy Jātaka III 112;
-pharaṇatā diffusion of well-being, ease Nettipakaraṇa 89 (among the constituents of samādhi);
-bhāgiya participating in happiness Nettipakaraṇa 120f., 125f., 239 (the four s. dhammā are indriyasaṁvara, tapasaṅkh āta puññadhamma, bojjhaṅgabhāvanā and sabbūpadhi-paṭinissagga-saṅkhāta Nibbāna);
-bhūmi a soil of ease, source of ease Dhammasaṅgani 984; as 346;
-yānaka an easy-going cart Dhammapada 325;
-vinicchaya discernment of happiness Majjhima Nikāya III 230 sq.
-vipāka resulting in happiness, ease Dīgha Nikāya I 51; Aṅguttara Nikāya I 98; Sumaṅgalavilāsinī I 158;
-vihāra dwelling at ease Saṁyutta Nikāya V 326;
-vihārin dwelling at ease, well at ease Dīgha Nikāya I 75; Dhammasaṅgani 163; Jātaka I 140;
-saṁvāsa pleasant to associate with Dhammapada 207;
-saññin conceiving happiness, considering as happiness Aṅguttara Nikāya II 52;
-samuddaya origin of bliss Itivuttaka 16, 52;
-samphassa pleasant to touch Dhammasaṅgani 648;
-sammata deemed a pleasure Sutta-Nipāta 760;
-sayita well embedded (in soil), of seeds Aṅguttara Nikāya III 404 = Dīgha Nikāya II 354.

:: Sukhallikānuyoga [same in BHS] luxurious living Vinaya I 1012 (kāma-°). See under kāma°.

:: Sukhāyati [denominative from sukha] to be pleased Jātaka II 31 (asukhāyamāna being displeased with).

:: Sukheti [causative from sukha] to make happy Dīgha Nikāya I 51; Saṁyutta Nikāya IV 331; Sumaṅgalavilāsinī I 157; also sukhayati as 117; causative II sukhāpeti Dīgha Nikāya II 202; Milindapañha 79, — past participle sukhita.

:: Sukhin (adjective) [from sukha] happy, at ease Dīgha Nikāya I 31, 73, 108; Aṅguttara Nikāya II 185; Saṁyutta Nikāya I 20, 170; III 83; Dhammapada 177; Sutta-Nipāta 145; being well, unhurt Jātaka III 541; feminine -nī Dīgha Nikāya II 13; Majjhima Nikāya II 126.

:: Sukhita [past participle of sukheti] happy, blest, glad Saṁyutta Nikāya I 52; III 11 (sukhitesu sukhito dukkhitesu dukkhito); IV 180; Sutta-Nipāta 1029; Peta Vatthu II 811; healthy Mahāvaṁsa 37, 128; — atta [ātman] happy, easy Sutta-Nipāta 145.

:: Sukhuma (adjective) [Epic Sanskrit sūkṣma] subtle, minute Vinaya I 14; Dīgha Nikāya I 182; Saṁyutta Nikāya IV 202; Aṅguttara Nikāya II 171; Dhammasaṅgani 676; Therīgāthā 266; Dhammapada 125 = Sutta-Nipāta 662; Visuddhimagga 274, 488 (°rūpā). fine, exquisite Dīgha Nikāya II 17, 188; Milindapañha 313; susukhuma, very subtle Theragāthā 71 = 210 (°-nipuṇattha-dassin); cf. sokhumma; khoma-°, kappāsa-°, kambala-° (n. ?) the finest sorts of linen, cotton stuff, woolwork (respectivly) Milindapañha 105. — derived sokhumma.

-acchika fine-meshed Dīgha Nikāya I 45; Sumaṅgalavilāsinī I 127; Apadāna 21 (jāla);
-diṭṭhi subtle view Itivuttaka 75;
-dhāra with fine edge Milindapañha 105.

:: Sukhumaka = sukhuma Paṭisambhidāmagga I 185.

:: Sukhumatta (neuter) [abstract from sukhuma] fineness, delicacy Dīgha Nikāya II 17f.

:: Sukhumāla (adjective) [cf. Sanskrit su-kumāra] tender, delicate, refined, delicately nurtured Aṅguttara Nikāya I 145; II 86f.; III 130; Vinaya I 15, 179; II 180; beautifully young, graceful Jātaka I 397; Sutta-Nipāta 298; samaṇa-° a soft, graceful samaṇa Aṅguttara Nikāya II 87; feminine sukhumālinī Therīgāthā 217; Milindapañha 68, and sukhumālī Jātaka VI 514.

:: Sukhumālatā (feminine) [abstract from sukhumāla] delicate constitution Jātaka V 295; Dhammapada III 283 (ati°).

:: Sukka1 [Vedic śukra; from śuc] planet, star Udāna. 9 = Nettipakaraṇa 150; (neuter) semen, sukkavisaṭṭhi emission of semen Vinaya II 38; III 112; IV 30; Kathāvatthu 163.

:: Sukka2 (adjective) [Vedic śukla] white, bright; bright, pure, good Saṁyutta Nikāya II 240; V 66, 104; Dhammapada 87; Dhammasaṅgani 1303; Itivuttaka 36; Jātaka I 129; Milindapañha 200; sukkadhamma Jātaka I 129; kaṇhāsukkaṁ evil and good Sutta-Nipāta 526; Sukkā a class of gods Dīgha Nikāya II 260.

-aṁsa bright lot, fortune Dhammapada 72; Dhammapada II 73;
-chavi having a white skin Jātaka IV 184; VI 508; at both passages said of the sons of widows;
-pakkha [cf. Buddhist Hybrid Sanskrit śukla-pakāsa Divyāvadāna 38] the bright fortnight of a month Aṅguttara Nikāya II 19; Milindapañha 388; Jātaka IV 26 (opposite kāḷa-pakkha); the bright half, the good opportunity Therīgāthā 358; Therīgāthā Commentary 2.

:: Sukkha (adjective) [Vedic śuṣka, from śuṣ] dry, dried up Dīgha Nikāya II 347; Jātaka I 228, 326; III 435; V 106; Milindapañha 261, 407. cf. pari°, vi°.

-kaddama dried mud Mahāvaṁsa 17, 35;
-kantāra desert Jātaka V 70;
-vipassaka "dry-visioned" Compendium 55, 75; with different explanation Geiger, Saṁyutta translation ZB II 172 note 1.

:: Sukkhana (neuter) [from sukkha] drying up Jātaka III 390 (assu-°).

:: Sukkhati [from śuṣka dry; śuṣ] to be dried up Milindapañha 152; Jātaka V 472; present participle sukkhanto getting dry Jātaka I 498; present participle medium sukkhamāna wasting away Jātaka I 104; causative II sukkhāpeti Saṁyutta Nikāya I 8; Vinaya IV 86; Jātaka I 201, 380; II 56; Sumaṅgalavilāsinī I 262; see also pubbāpeti, — past participle sukkhita.

:: Sukkhāpana (neuter) [from sukkhāpeti] drying, making dry Jātaka VI 420.

:: Sukkhita [past participle of sukkhati] dried up, emaciated Milindapañha 303. cf. pari°.

:: Sulasī (feminine) [cf. Sanskrit surasī, "Basilienkraut" Sanskrit-Wörterbuch from surasa] a medicinal plant Vinaya I 201; cf. Deśīnāmamālā VIII 40.

:: Sulopī (feminine) a kind of small deer Jātaka VI 437, 438.

:: Sumanā the great-flowered jasmine Jātaka I 62; IV 455; Dhammapada IV 12. In composition sumana°.

-dāma a wreath of jasmine Jātaka IV 455;
-paṭṭa cloth with jasmine pattern Jātaka I 62;
-puppha j. flower Milindapañha 291; Vimāna Vatthu 147;
-makula a j. bud Dhammapada III 371;
-mālā garland of j. Vimāna Vatthu 142.

:: Sumarati see sarati2.

:: Sumbhati and Sumhati [sumbh (?), cf. Geiger, Pāḷi Grammar 60, 128. Dhātum (306 and 548) only says "saṁsumbhane." The Buddhist Hybrid Sanskrit form is subhati Mahāvastu I 14] to push, throw over, strike Jātaka III 185 (sumh°); VI 549. Past participle sumbhita. — cf. ā°, pari°.

:: Sumbhita [past participle of sumbhati] knocked over, fallen (over) Peta Vatthu Commentary 174.

:: Suṁsumāra [cf. Sanskrit śiśumāra, literally child-killing] a crocodile Saṁyutta Nikāya IV 198; Therīgāthā 241; Therīgāthā Commentary 204; Jātaka II 158f.; Visuddhimagga 446; Paramatthajotikā II 207 (°kucchi); Dhammapada III 194. — °rī (feminine) a female crocodile Jātaka II 159; suṁsumārinī (feminine) Milindapañha 67; suṁsumārapatitena vandeti to fall down in salutation Sumaṅgalavilāsinī I 291.

:: Suna1 [Sanskrit śūna, past participle of śū to swell] swollen Vinaya II 253; Aṅguttara Nikāya IV 275, 470.

:: Suna2 [Sanskrit śuna; see suvāṇa] a dog, also written suṇa Jātaka VI 353, 357 (cf. sunakha).

:: Sunaggavellita [su + agga + vellita; perhaps originally su-v-agga°] beautifully curled at the ends (of hair) Jātaka VI 86.

:: Sunakha [cf. Sanskrit śunaka; the Buddhist Hybrid Sanskrit form is also sunakha, e.g. Mahāvastu III 361, 369] a dog Aṅguttara Nikāya I 48; II 122; Therīgāthā 509; Jātaka I 175, 189; II 128, 246; Peta Vatthu Commentary 151, 206. — rukkha° some sort of animal Jātaka VI 538. feminine sunakhī a bitch Jātaka IV 400. — Names of some dogs in the Jātakas are Kaṇha (or Mahā°) Jātaka IV 183; Caturakkha III 535; Jambuka, Piṅgiya ibid.; Bhattabhuñjana II 246. cf. suvāṇa.

:: Sundara (adjective) [cf. Epic and Classical Sanskrit sundara] beautiful, good, nice, well Jātaka II 11, 98; Paramatthajotikā II 410, 493 (cf. parovara). It is very frequent as commentary word, e.g. for prefix su° Peta Vatthu Commentary 57, 77; Vimāna Vatthu 111; for subha Peta Vatthu Commentary 14, 44; for sādhu Paramatthajotikā II 176; for sobhana Peta Vatthu Commentary 49; for seyyo Peta Vatthu Commentary 130.
Atisundara

:: Suṇ kiya (neuter) [abstract from suṅka] price paid for a wife Jātaka VI 266.

:: Suṇa "dog," preferable spelling for suna, cf. Geiger, Pāḷi Grammar §93.1.

:: Suṇāti and Suṇoti [śru, Vedic śṛṇoti; cf. Greek κλέω to praise; Latin clueo to be called; Old-Irish clunim to hear; Gothic hliuϸ attention, hliuma hearing, and many others] to hear. Present suṇāti Dīgha Nikāya I 62, 152; Saṁyutta Nikāya V 265; Sutta-Nipāta 696; Itivuttaka 98; Milindapañha 5. — suṇoti Jātaka IV 443; potential suṇeyya Vinaya I 7; Dīgha Nikāya I 79; suṇe Jātaka IV 240; imperative suṇa Saṁyutta Nikāya III 121; sunāhi Sutta-Nipāta page 21; suṇohi Dīgha Nikāya I 62; Sutta-Nipāta 997; 3rd singular suṇātu Vinaya I 56; 1st plural suṇāma Sutta-Nipāta 354; suṇoma Sutta-Nipāta 350, 988, 1110; Peta Vatthu IV 131. — 2nd plural suṇātha Dīgha Nikāya I 131; II 76; Itivuttaka 41; Sutta-Nipāta 385; Peta Vatthu Commentary 13. suṇotha Sutta-Nipāta 997; Milindapañha 1. — 3rd plural suṇantu Vinaya I 5; — present participle suṇanto Sutta-Nipāta 1023; Sumaṅgalavilāsinī I 261; savaṁ Jātaka III 244. — infinitive sotuṁ Dīgha Nikāya II 2; Sutta-Nipāta 384; suṇitum Milindapañha 91. — Future sossati Dīgha Nikāya II 131, 265; Jātaka II 107; Jātaka II 63; Apadāna 156; Vimāna Vatthu 187; 1st singular sussaṁ Sutta-Nipāta 694. — 2nd singular sossi Jātaka VI 423. — preterit 1st singular assuṁ Jātaka III 572. — 2nd singular assu Jātaka III 541. — 3rd singular suṇi Jātaka IV 336; assosi Dīgha Nikāya I 87, 152; Sutta-Nipāta page 103; 1st plural assumha Jātaka II 79. — 2nd plural assuttha Saṁyutta Nikāya I 157; II 230. 3rd plural assosuṁ Vinaya I 18; Dīgha Nikāya I 111. gerund sutvā Vinaya I 12; Dīgha Nikāya I 4; Sutta-Nipāta 30. sutvāna Vinaya I 19; Dīgha Nikāya II 30; Sutta-Nipāta 202. suṇitvā Jātaka V 96; Mahāvaṁsa 23, 80. suṇiya Mahāvaṁsa 23, 101. — passive sūyati Majjhima Nikāya I 30; Jātaka I 72, 86; Milindapañha 152. suyyati Jātaka IV 141; Jātaka IV 160; V 459. 3rd plural sūyare Jātaka VI 528. — gerund savanīya what should be heard, agreeable to the ear Dīgha Nikāya II 211. sotabba Dīgha Nikāya I 175; II 346. Past participle suta: see separately. — causative sāveti to cause to hear, to tell, declare, announce Jātaka I 344; Mahāvaṁsa 5, 238; Peta Vatthu Commentary 200; Vimāna Vatthu 66. nāmaṁ s. to shout out one's name Vinaya I 36; Sumaṅgalavilāsinī I 262; maṁ dāsī ti sāvaya announce me to be your slave Jātaka III 437; cf. Jātaka IV 402 (but see on this passage and on Jātaka III 198; VI 486 Kern's proposed reading sāṭeti); to cause to be heard, to play Dīgha Nikāya II 265. Causative also suṇāpeti Dhammapada I 206. — desiderative sussūsati (often written sussūyati) Dīgha Nikāya I 230; Majjhima Nikāya III 133 (text sussūsanti), Aṅguttara Nikāya IV 393 (the same). — present participle sussusaṁ Sutta-Nipāta 189 (varia lectio, text sussussā); sussūsamāna Sutta-Nipāta 383; preterit sussūsiṁsu Vinaya I 10; future sussūsissanti Vinaya I 150; Saṁyutta Nikāya II 267 (text sussu°).

:: Suṇisā (feminine) [Vedic snuṣā; cf. Greek νυός; Old High German snur; Anglo-Saxon snoru; Latin nurus] a daughter-in-law Vinaya I 240; III 136; Dīgha Nikāya II 148; Majjhima Nikāya I 186, 253; Jātaka VI 498; Vimāna Vatthu 135 (= puttassa bhariyā Vimāna Vatthu 61); Dhammapada I 355; IV 8; Peta Vatthu II 46 (plural suṇisāyo, so read for sūtisāye). — suṇhā the same Vinaya II 10; Aṅguttara Nikāya IV 91; Therīgāthā 406; Jātaka II 347; VI 506; Peta Vatthu IV 343.

:: Suṅka (masculine and neuter) [cf. Vedic śulka, neuter]
1. toll, tax, customs Vinaya III 52; IV 131; Aṅguttara Nikāya I 54f.; Dhammapada II 2; Jātaka IV 132; VI 347; Peta Vatthu Commentary III
2. gain, profit Therīgāthā 25; Therīgāthā Commentary 32.
3. purchase-price of a wife Therīgāthā 420; Jātaka VI 266; Milindapañha 47f. — odhisuṅka stake Jātaka VI 279; — gahana Jātaka V 254; a-suṅkāraha Jātaka V 254.

-ghāta customs' frontier Vinaya III 47, 52;
-ṭṭhāna taxing place, customs' house Vinaya III 62; Milindapañha 359;
-sāyika (?) customs' officer Milindapañha 365 (read perhaps °sādhaka or °sālika?).

:: Suṅkika [suṅka + ika] a receiver of customs Jātaka V 254.

:: Suñña (adjective) [cf. Sanskrit śūnya, from Vedic śūna, neuter, void]
1. empty, uninhabited Dīgha Nikāya I 17; II 202; Saṁyutta Nikāya I 180; IV 173; Sumaṅgalavilāsinī I 110; Milindapañha 5.
2. empty, devoid of reality, unsubstantial, phenomenal Majjhima Nikāya I 435; Saṁyutta Nikāya III 167; IV 54, 296; Sutta-Nipāta 1119; Mahāniddesa 439 (loka).
3. empty, void, useless Majjhima Nikāya I 483; Saṁyutta Nikāya IV 54, 297; Dāṭhāvaṁsa V 17; Milindapañha 96; Visuddhimagga 594f. (of nāmarūpa, in simile with suñña dāruyanta). suññasuñña empty of permanent substance Paṭisambhidāmagga II 178; asuñña not empty Milindapañha 130. — neuter suññaṁ emptiness, annihilation, Nibbāna Visuddhimagga 513 (three nirodha-suññāni); ablative °to from the point of view of the "Empty" Cullaniddesa §680 (long exegesis of suññato at Sutta-Nipāta 1119); Visuddhimagga 512; Sammohavinodanī 89, 261; Paramatthajotikā I 74.

-āgāra an empty place, an uninhabited spot, solitude Vinaya I 97, 228; II 158, 183; III 70, 91f.; Dīgha Nikāya I 175; II 86; 291, Majjhima Nikāya I 33; Saṁyutta Nikāya IV 133, 359f.; Aṅguttara Nikāya III 353; IV 139, 392, 437; V 109, 207, 323f.; Itivuttaka 39; Jātaka III 191; Milindapañha 344; Visuddhimagga 270; Cullaniddesa §94;
-gāma an empty (deserted) village (in similes) Visuddhimagga 484; Sammohavinodanī 48; Dhammasaṅgani 597; as 309; °tthāna Visuddhimagga 353; Sammohavinodanī 57.

:: Suññata (adjective) [i.e. the ablative suññato used as adjective nominative] void, empty, devoid of lusts, evil dispositions, and karma, but especially of soul, ego Therīgāthā 46; Therīgāthā Commentary 50; Dhammasaṅgani 344; Mahāvaṁsa 37, 7; Nibbāna as 221; phassa Saṁyutta Nikāya IV 295; vimokkha Dhammapada 92; Dhammapada II 172; Milindapañha 413; vimokkha samādhi, and samāpatti Vinaya III 92f.; IV 25f.; samādhi (contemplation of emptiness, see Compendium 216) Dīgha Nikāya III 219 (one of three samādhis); Saṁyutta Nikāya IV 360, 363; Milindapañha 337; anupassanā Paṭisambhidāmagga II 43f.

:: Suññatā (feminine) [abstract from suñña] emptiness, "void," unsubstantiality, phenomenality; freedom from lust, ill-will, and dullness, Nibbāna Majjhima Nikāya III 111; Kathāvatthu 232; as 221; Nettipakaraṇa 118f., 123f., 126; Milindapañha 16; Visuddhimagga 333 (n'atthi; suñña; vivitta; i.e. abhāva, suññatā, vivittākāra), 578 (twelvefold, relating to the paṭicca-samuppāda), 653f.; Sammohavinodanī 262 (atta°, attaniya°, niccabhāva°).

-pakāsana the gospel of emptiness Sumaṅgalavilāsinī I 99, 123;
-paṭisaṁyutta relating to the Void, connected with Nibbāna Aṅguttara Nikāya I 72 = III 107 = Saṁyutta Nikāya II 267; Sumaṅgalavilāsinī I 100f.; Milindapañha 16;
-vihāra dwelling in the concept of emptiness Vinaya II 304; Majjhima Nikāya III 104, 294. See on term e.g. Compendium 69; Points of Controversy 142, note 4.

:: Suññatta (neuter) [abstract from suñña] emptiness, the state of being devoid as 221.

:: Supaṇṇa [Vedic suparṇa] "fairwing" a kind of fairy bird, a mythical creature (cf. garuḷa), imagined as winged, considered as foe to the nāgas Dīgha Nikāya II 259; Saṁyutta Nikāya I 148; Jātaka I 202; II 13, 107; III 91, 187, 188; VI 256, 257; Visuddhimagga 155 (°rājā), 400; Mahāniddesa 92, 448; Dhammapada I 280; Peta Vatthu Commentary 272; Sumaṅgalavilāsinī I 51; Mahāvaṁsa 14, 40; 19, 20. Four kinds Saṁyutta Nikāya III 246.

:: Supati Suppati, Soppati [svap; Vedic svapiti and svapati; svapna sleep or dream (see supina), with which cf. Greek ὕπμος sleep = Avesta xvafna, Latin somnus, Anglo-Saxon swefn. Dhatupāṭha 481 "saye"] to sleep; supati Sutta-Nipāta 110; Jātaka II 61 (sukhaṁ supati he sleeps well); V 215; Peta Vatthu II 938; suppati Saṁyutta Nikāya I 107; soppati Saṁyutta Nikāya I 107, 110; potential supe Saṁyutta Nikāya I 111; present participle supanto Vinaya I 15; present participle medium suppamāna Jātaka III 404; preterit supi Milindapañha 894; Vinaya II 78; Peta Vatthu Commentary 195 (sukhaṁ); infinitive sottuṁ Saṁyutta Nikāya I 111; past participle supita; also sutta1 and sotta.

:: Supāṇa [= suvāṇa] a dog Dīgha Nikāya II 295 = Majjhima Nikāya I 58, 88; Sutta-Nipāta 201; Milindapañha 147. spelled supāna at Jātaka IV 400.

:: Supāyika Jātaka IV 118 (read: supāyita). See under su°.

:: Supina (masculine and neuter) [Vedic svapna; the contracted Pāḷi form is soppa] a dream, vision Dīgha Nikāya I 9, 54; Saṁyutta Nikāya I 198; IV 117 (supine in a dream; varia lectio supinena); Sutta-Nipāta 360, 807, 927; Mahāniddesa 126; Jātaka I 334f., 374; V 42; Sumaṅgalavilāsinī I 92, 164; Vimāna Vatthu 4414; Sammohavinodanī 407 (by four reasons), 408 (who has dreams); Dhammapada I 215. The five dreams of the Buddha Aṅguttara Nikāya III 240; Jātaka I 69. dussupina an unpleasant dream Jātaka I 335; Peta Vatthu Commentary 105 (of Ajātasattu); maṅgala° a lucky dream Jātaka VI 330; mahā°ṁ passati to have (literal see) a great vision Jātaka I 336f. (the 16 great visions); °ṁ ādisati to tell a dream Mahāniddesa 381. — Supina at Peta Vatthu II 61 read supita.

-anta [anta pleonastic, cf. Therīgāthā Commentary 258 "supinam eva supinantaṁ"] a dream; ablative °ante in a dream Therīgāthā 394; Jātaka V 328 (spelled suppante; commentary sopp°; explained as "supinena"); instrumental °antena the same Vinaya II 125; III 112; Jātaka V 40; VI 131; Therīgāthā Commentary 258; Paramatthajotikā I 175; Paramatthajotikā II 80;
-pāṭhaka a dream-teller, astrologer Mahāniddesa 381;
-sattha science of dream-telling, oneiromancy Paramatthajotikā II 564.

:: Supinaka [supina + ka] a dream Vinaya II 25; Dīgha Nikāya II 333; Majjhima Nikāya I 365; Jātaka V 354; Sumaṅgalavilāsinī I 92.

:: Supita [past participle of supati] sleeping; (neuter) sleep Saṁyutta Nikāya I 198 (ko attho supitena) = Sutta-Nipāta 331; Paramatthajotikā II 338; Peta Vatthu II 61 (so read for supina?).

:: Supīta read Milindapañha 415 for suthita (Kern's suggestion). See under su°.

:: Suplavattha at Jātaka V 408 is doubtful in spelling and meaning. Perhaps to be read "suplavantaṁ" gliding along beautifully; commentary explains as "sukhena plavanatthaṁ."

:: Supoṭhita [su + poṭhita] well beaten; perhaps at Milindapañha 415 for suthita (said of iron); (neuter) a good thrashing Dhammapada I 48.

:: Suppa [cf. Vedic śūrpa] a winnowing basket Udāna 68; Jātaka I 502; II 428; Visuddhimagga 109 (+ sarāva), 123; Milindapañha 282; Dhammapada I 174 (kattara°); II 131; Mahāvaṁsa 30, 9. -ka a toy basket, little sieve as 321 (+ musalaka).

:: Suppanta see under soppa.

:: Suppatā (feminine) [from sūpa] in mugga-s. pea-soup talk, sugared words Milindapañha 370. See under mugga.

:: Sura [cf. Epic Sanskrit sura probably after asura] god Sutta-Nipāta 681 (= deva Paramatthajotikā II 484); name of a Bodhisatta Jātaka V 12, 13; surakaññā a goddess, a heavenly maid Jātaka V 407 (= devadhītā, commentary); surinda the king of gods Mahābodhivaṁsa 28. Past participle asura.

:: Surata (adjective) [su + rata] (in good sense:) well-loving, devoted: see soracca; (in bad sense:) sexual intercourse, thus wrongly for soracca at Jātaka III 442 commentary, with explanation as "dussīlya." cf. sūrata.

:: Surā (feminine) [Vedic surā] spirituous (intoxicating) liquor ("drink") Vinaya II 295; 301; IV 110; Dīgha Nikāya I 146; Aṅguttara Nikāya I 212, 295; Itivuttaka 63; Jātaka I 199, 252 (tikhiṇaṁ suraṁ yojetvā mixing a sharp drink); Dhammapada II 9; Dhammapada 247; as neuter at Jātaka VI 23 (varia lectio surā as gloss). — Five kinds of surā are mentioned, viz. piṭṭha° (from flour), pūva° (cooked up), odana° (odaniya°) (from rice-gruel), kiṇṇa-pakkhitta° (fermented with added yeast), sambhāra-saṁyutta° (concocted from various ingredients) Vimāna Vatthu 73; Sammohavinodanī 381.

-ādhiṭṭhaka addicted to drink Jātaka V 427;
-geha a drinking house Jātaka I 302;
-ghaṭa a pitcher of liquor Jātaka III 477;
-ghara = °geha Jātaka V 367;
-chaṇa a drinking festival Jātaka I 489; Dhammapada III 100;
-dhutta a drunkard Sutta-Nipāta 106; Jātaka I 268; III 260;
-nakkhatta a drinking festival Jātaka 362; Paramatthajotikā II 185;
-pāna drinking strong liquor Jātaka I 50; IV 23; Sammohavinodanī 383;
-pāyikā a woman drinking liquor Jātaka V 11;
-pipāsita thirsty after strong drink Saṁyutta Nikāya II 110;
-pīta one who has drunk liquor Jātaka I 426;
-mada tipsiness, intoxication Aṅguttara Nikāya IV 213; Jātaka I 352, 362;
-meraya (-pāna) (drinking) rum and spirits Aṅguttara Nikāya I 261; II 53. See also (pañca-) sikkhāpada;
-vitthaka bowl for drinking spirits Jātaka V 427; Dhammapada III 66;
-soṇḍa a drunkard Dhammapada III 129;
-soṇḍaka the same Jātaka V 433.

:: Suriya [Vedic sūrya cf. suvar light, heaven; Indo-Germanic °sāṷel, as in Greek ἥλιος, Latin sōl., Gothic sauil sun; Old-Irish sūil "eye"; cf. also Greek σέλας splendour, σελήνη moon, and many others, for which see Walde, Latin Wörterbuch sub voce sol]
1. the sun Vinaya I 2; Dīgha Nikāya II 319; Sutta-Nipāta 687; Aṅguttara Nikāya I 227; Saṁyutta Nikāya V 29f.; Jātaka II 73; Visuddhimagga 231 (in simile), 416 (the seventh sun), 417 (myth of popular etymology), 690 (in simile); Milindapañha 299; Paramatthajotikā I 21 (bāla°, in simile); Peta Vatthu Commentary 137, 211; Sammohavinodanī 519; size of the sun as 318; suriyaṁ uṭṭhāpeti to go on till sunrise Jātaka I 318.
2. the sun as a god Dīgha Nikāya II 259; Saṁyutta Nikāya I 51; Jātaka IV 63, etc.; VI 89, 90, 201, 247, 263, etc.

-atthaṅgamana sunset Vimāna Vatthu 295;
-uggamana sunrise Mahāvaṁsa 23, 22; Jātaka I 107;
-kanta the sun-gem, a kind of gem Milindapañha 118;
-ggāha eclipse of the sun Dīgha Nikāya I 10; Jātaka I 374;
-maṇḍala the orb of the sun Aṅguttara Nikāya I 283; Dhammasaṅgani 617;
-rasmi a sunbeam Jātaka I 502;
-vattika a sun-worshipper Mahāniddesa 89.

:: Suru (indeclinable) [onomatopoetic] a hissing sound ("suru"); surusuru-kārakaṁ (adverb) after the manner of making hissing sounds (when eating) Vinaya II 214; IV 197.

:: Suruṅga [a corruption of σῦριγζ] a subterranean passage Mahāvaṁsa 7, 15.

:: Susāna (neuter) [cf. Vedic śmaśāna] a cemetery Vinaya I 15, 50; II 146; Dīgha Nikāya I 71; Aṅguttara Nikāya I 241; II 210; Puggalapaññatti 59; Jātaka I 175; Mahāniddesa 466; Cullaniddesa §342; Visuddhimagga 76, 180; Peta Vatthu Commentary 80, 92, 163, 195f. āmaka-s. A place where the corpses are left to rot Jātaka I 61, 372; VI 10; Dhammapada I 176. cf. sosānika.

-aggi a cemetery fire Visuddhimagga 54;
-gopaka the cemetery keeper Dhammapada I 69;
-vaḍḍhana augmenting the cemetery, fit to be thrown into the cemetery Therīgāthā 380. cf. kaṭasi°.

:: Susānaka (adjective) [from susāna] employed in a cemetery Mahāvaṁsa 10, 91.

:: Susira (adjective-neuter) [Sanskrit śuṣira] perforated, full of holes, hollow Jātaka I 146; Sutta-Nipāta 199; Jātaka I 172, 442; Sumaṅgalavilāsinī I 261; Milindapañha 112; Visuddhimagga 194 = as 199; Paramatthajotikā I 172; asusira Dhammapada II 148 (Buddhaghosa for eka-ghaṇa). (neuter) a hole; Peta Vatthu Commentary 62.

:: Sussati [Vedic śuṣyati; śuṣ (= sosana Dhatupāṭha 457)] to be dried, to wither Sutta-Nipāta 434; Jātaka I 503; II 424; VI 5 (being thirsty); present participle medium sussamāna Jātaka I 498; Sutta-Nipāta 434; future sussissati Jātaka I 48; gerund sussitvā Jātaka II 5, 339; Peta Vatthu Commentary 152. cf. vissussati and sukkhati. — causative soseti (q.v.).

:: Sussūsa (adjective) wishing to hear or learn, obedient Saṁyutta Nikāya I 6; Jātaka IV 134.

:: Sussūsati [desiderative from suṇāti; Sanskrit śuśrūṣati] to wish to hear, to listen, attend Dīgha Nikāya I 230; Aṅguttara Nikāya I 72; IV 393; preterit sussūsimsu Vinaya I 10; present participle medium sussūsamāna Sutta-Nipāta 383.

:: Sussūsā (feminine) [Classical Sanskrit śuśrūṣā] wish to hear, obedience, attendance Dīgha Nikāya III 189; Aṅguttara Nikāya V 136; Theragāthā 588; Sutta-Nipāta 186; Jātaka III 526; Milindapañha 115.

:: Sussūsin (adjective) [cf. Epic Sanskrit śuśrūṣin] obedient, trusting Jātaka III 525.

:: Susu1 [cf. Sanskrit śiśu] a boy, youngster lad Vinaya III 147 = Jātaka II 284; Vimāna Vatthu 6414 (= dahara commentary); Sutta-Nipāta 420; Dīgha Nikāya I 115; Majjhima Nikāya I 82; Aṅguttara Nikāya II 22; Jātaka II 57; ājānīya-susūpama Majjhima Nikāya I 445, read ājānīy-ass-ūpama (cf. Theragāthā 72). — In phrase susukāḷa the susu is a double su°, in meaning "very, very black" (see under kāḷa-kesa), e.g. Dīgha Nikāya I 115 = Majjhima Nikāya I 82 = Aṅguttara Nikāya II 22 = III 66 = Jātaka II 57; explained as suṭṭhu-kāḷa Sumaṅgalavilāsinī I 284. — susunāga a young elephant Dīgha Nikāya II 254.

:: Susu2 the sound susu, hissing Jātaka III 347 (cf. su and sū); Therīgāthā Commentary 189.

:: Susu3 the name of a sort of water animal (alligator or sea cow?) Jātaka VI 537 (plural susū) = V 255 (kumbhīlā makasā susū).

:: Susukā (feminine) an alligator Vinaya I 200; Aṅguttara Nikāya II 123 (where the same passage at Cullaniddesa §470 has suṁsumāra); Majjhima Nikāya I 459; Milindapañha 196.

:: Suta1 [past participle of suṇāti; cf. Vedic śruta]
1. heard; in special sense "received through inspiration or revelation"; learned; taught a 97f.; Dīgha Nikāya III 164f., 241f.; frequent in phrase "Iti me sutaṁ" thus have I heard, I have received this on (religious) authority, e.g. Itivuttaka 22f. (neuter) sacred lore, inspired tradition, revelation; learning, religious knowledge Majjhima Nikāya III 99; Aṅguttara Nikāya I 210f.; II 6f.; Saṁyutta Nikāya IV 250; Jātaka II 42; V 450, 485; Milindapañha 248. — appa-ssuta one who has little learning Aṅguttara Nikāya II 6f., 218; III 181; V 40, 152; bahu-ssuta one who has much learning, famous for inspired knowledge Aṅguttara Nikāya II 6f.; III 113f., 182f., 261f.; Saṁyutta Nikāya II 159. See bahu. asuta not heard Vinaya I 23 8; Peta Vatthu IV 161; Jātaka III 233; also as assuta Jātaka I 390 (°pubba never heard before); III 233. — na suta pubbaṁ a thing never heard of before Jātaka III 285. dussuta Majjhima Nikāya I 228; sussuta Majjhima Nikāya III 104.
2. renowned Jātaka II 442.

-ādhara holding (i.e. keeping in mind, preserving) the sacred learning Jātaka III 193; VI 287;
-kavi a Vedic poet, a poet of sacred songs Aṅguttara Nikāya II 230;
-dhana the treasure of revelation Dīgha Nikāya III 163, 251; Aṅguttara Nikāya III 53; IV 4f.; Vimāna Vatthu 113;
-dhara remembering what has been heard (or taught in the scriptures) Aṅguttara Nikāya II 23 (+ °sannicaya); III 152, 261f.
-maya consisting in learning (or resting on sacred tradition), one of the 3 kinds of knowledge (paññā), viz. cinta-maya, s.-m., bhavana-maya pañña Dīgha Nikāya III 219; Vibhaṅga 324 (explained at Visuddhimagga 439); as °mayī at Paṭisambhidāmagga I 4, 22f.; Nettipakaraṇa 8, 50, 60;
-ssava far-renowned (epithet of the Buddha) Sutta-Nipāta 353.

:: Suta2 [Sanskrit suta, past participle of sū (or su) to generate] son Mahāvaṁsa 1, 47; feminine sutā daughter, Therīgāthā 384.

:: Sutappaya (adjective) [su + gerund of tappati2] easily contented Aṅguttara Nikāya I 87; Puggalapaññatti 26 (opposite dut°).

:: Sutatta (neuter) [abstract from suta1] the fact of having heard or learnt Paramatthajotikā II 166.

:: Sutavant (adjective) [suta1 + vant] one who is learned in religious knowledge Vinaya I 14; Aṅguttara Nikāya II 178; III 55; IV 68, 157; Saṁyutta Nikāya III 57; Tikapaṭṭhāna 279; Sutta-Nipāta 70 (= āgama-sampanna Paramatthajotikā II 124), 90, 371; sutavanta-nimmita founded by learned, pious men Milindapañha 1; assutavant, unlearned Majjhima Nikāya I 1 (°va puthujjano laymen); Dhammasaṅgani 1003; Aṅguttara Nikāya III 54; IV 157.

:: Suthita (?) beaten out, Milindapañha 415 (with vv.ll. suthiketa, suphita and supita). Should we read su-poṭhita? Kern, Toevoegselen II 85 proposes su-pīta "well saturated" (with which cf. supāyita Jātaka IV 118, said of a sword).

:: Suti (feminine) [cf. sruti revelation as opposed to smṛti tradition]
1. hearing, tradition, inspiration, knowledge of the Vedas Sutta-Nipāta 839, 1078; Milindapañha 3 (+ sammuti); Mahāvaṁsa 1, 3.
2. rumour; sutivasena by hearsay, as a story, through tradition Jātaka III 285, 476; VI 100.
3. a sound, tone Vimāna Vatthu 139 (dvāvīsati suti-bhedā 22 kinds of sound).

:: Sutitikkha (adjective) [from su + titikkhā] easy to endure Jātaka 524.

:: Sutta1 [past participle of supati] asleep Vinaya III 117; V 205; Dīgha Nikāya I 70; II 130; Dhammapada 47; Itivuttaka 41; Jātaka V 328. — (neuter) sleep Dīgha Nikāya II 95; Majjhima Nikāya I 448; Saṁyutta Nikāya IV 169. In phrase -pabuddha "awakened from sleep" referring to the awakening (entrance) in the deva-world, e.g. Visuddhimagga 314 (brahmalokaṁ uppajjati); Dhammapada I 28 (kanaka-vimāne nibbatti); III 7 (the same); cf. Saṁyutta Nikāya I 143.

:: Sutta2 (neuter) [Vedic sūtra, from sīv to sew]
1. a thread, string Dīgha Nikāya I 76; II 13; Vinaya II 150; Peta Vatthu II 111 (= kappāsiyā sutta Peta Vatthu Commentary 146); Jātaka I 52. — figurative for taṇhā at Dhammasaṅgani 1059; as 364. — kāḷa° a carpenter's measuring line Jātaka II 405; Milindapañha 413; digha° with long thread Jātaka V 389; makkaṭa° spider's thread Visuddhimagga 136; yanta° string of a machine Sammohavinodanī 241. — Mentioned with kappāsa as barter for cīvara at Vinaya III 216.
2. the (discursive, narrational) part of the Buddhist scriptures containing the suttas or Dialogues, later called Sutta-piṭaka (cf. Suttanta). As such complementary to the Vinaya. The fanciful explanation of the word at as 19 is: "atthānaṁ sūcanto suvuttato savanato'tha sūdanato suttāṇā-sutta-sabhāgato ca suttaṁ suttan ti akkhātaṁ." — Dīgha Nikāya II 124; Vinaya II 97; Sammohavinodanī 130 (+ vinaya); Paramatthajotikā II 159, 310 (compared with Vinaya and Abhidhamma).
3. one of the divisions of the scriptures (see navaṅga) Aṅguttara Nikāya II 103, 178; III 177, 361f.; Milindapañha 263.
4. a rule, a clause (of the Pātimokkha) Vinaya I 65, 68; II 68, 95; III 327.
5. a chapter, division, dialogue (of a Buddhist text), text, discourse (see also suttanta) Saṁyutta Nikāya III 221 (plural sutta), 253; V 46; Nettipakaraṇa 118; as 28. suttaso chapter by chapter Aṅguttara Nikāya V 72, 81; suttato according to the suttas Visuddhimagga 562 = Sammohavinodanī 173.
6. An ancient verse, quotation Jātaka I 288, 307, 314.
7. book of rules, lore, textbook Jātaka I 194 (go° lore of cows); II 46 (hatthi° elephant trainer's handbook).

-anta
1. a chapter of the scriptures, a text, a discourse, a sutta, dialogue Vinaya I 140f., 169; II 75; III 159; IV 344; Aṅguttara Nikāya I 60, 69, 72; II 147; Saṁyutta Nikāya II 267 = Aṅguttara Nikāya III 107 (suttantā kavi-katā kāveyyā cittakkharā cittavyañjanā bāhirakā sāvaka-bhāsitā); Visuddhimagga 246f. (three suttantas helpful for kāyagatā sati). 2. the Suttantapiṭaka, opposed to the Vinaya Visuddhimagga 272 (°aṭṭhakathā opposed to Vinayaṭṭhakathā). As °piṭaka e.g. At Paramatthajotikā I 12; Sammohavinodanī 431. See Dictionary of Pāḷi Proper Names
-kantikā (scilicet itthi) a woman spinner Peta Vatthu Commentary 75; as °kantī at Jātaka II 79;
-kāra a cotton-spinner Milindapañha 331;
-guḷa a ball of string Dīgha Nikāya I 54; Majjhima Nikāya III 95; Peta Vatthu IV 329; Peta Vatthu Commentary 145;
-jāla a web of thread, a spider's web Cullaniddesa §260;
-bhikkhā begging for thread Peta Vatthu Commentary 145;
-maya made of threads, i.e. a net Paramatthajotikā II 115, 263;
-rajjuka a string of threads Visuddhimagga 253; Sammohavinodanī 236;
-lūkha roughly sewn together Vinaya I 287, 297;
-vāda a division of the Sabbatthavādins Dīpavaṁsa V 48; Mahāvaṁsa 5, 6; Mahābodhivaṁsa 97;
-vibhaṅga classification of rules Vinaya II 97. Also title of a portion of the Vinaya Piṭaka.

:: Suttaka (neuter) [from sutta] a string Vinaya II 271; Peta Vatthu Commentary 145; a string of jewels or beads Vinaya II 106; III 48; as 321; a term for lust as 364.

:: Suttantika versed in the Suttantas. A suttantika bhikkhu is one who knows the Suttas (contrasted with vinayadhara, who knows the rules of the Vinaya) Vinaya II 75. cf. dhamma C 1 and piṭaka. — Vinaya I 169; II 75, 161; III 159; Jātaka I 218; Milindapañha 341; Visuddhimagga 41, 72, 93; Paramatthajotikā I 151.

-duka the suttanta pairs, the pairs of terms occurring in the suttantas Dhammasaṅgani 1296f.;
-vatthūni the physical bases of spiritual exercise in the suttantas Paṭisambhidāmagga I 186.

:: Sutti1 (feminine) [cf. Sanskrit śukti, given as pearl-shell (Suśr), and as a perfume] in kuruvindakasutti a powder for rubbing the body Vinaya II 107; see sotti.

:: Sutti2 (feminine) [Sanskrit sūkti] a good saying Saddhammopāyana 340, 617.

:: Suṭṭhu (indeclinable) [cf. Sanskrit suṣṭhu, from su°] well; the usual commentary explanation of the prefix su2 Peta Vatthu Commentary 19, 51, 52, 58, 77, 103 etc.; s. tāta well, father Jātaka I 170; s. kataṁ you have done well Jātaka I 287; Sumaṅgalavilāsinī I 297; suṭṭhutaraṁ still more Jātaka I 229; Paramatthajotikā II 418.

:: Suṭṭhutā (feminine) [abstract from suṭṭhu] excellence Aṅguttara Nikāya I 98f.; Nettipakaraṇa 50.

:: Suva [cf. Sanskrit śuka] a parrot Jātaka I 324; IV 277f.; VI 421; 431f. (the two: Pupphaka and Sattigumba); Dhammapada I 284 (°rājā). feminine suvī Jātaka VI 421.

:: Suvanaya [su-v-ānaya] easy to bring Saṁyutta Nikāya I 124 = Jātaka I 80.

:: Suvaṇṇa [Sanskrit suvarṇa] of good colour, good, favoured, beautiful Dīgha Nikāya I 82; Dhammasaṅgani 223; Itivuttaka 99; Aṅguttara Nikāya IV 255; Puggalapaññatti 60; Jātaka I 226; suvaṇṇa (neuter) gold Saṁyutta Nikāya IV 325f.; Sutta-Nipāta 48, 686; Cullaniddesa §687 (= jātarūpa); Paramatthajotikā I 240; Vimāna Vatthu 104; often together with hirañña Vinaya III 16, 48; Dīgha Nikāya II 179; °-āni plural precious things Jātaka I 206. — cf. soṇṇa.

-iṭṭhakā gilt tiles Dhammapada III 29, 61; Vimāna Vatthu 157;
-kāra goldsmith Dīgha Nikāya I 78; Majjhima Nikāya II 18; III 243; Aṅguttara Nikāya I 253f.; Jātaka I 182; V 438f.; Mahāniddesa 478; Visuddhimagga 376 (in simile); Dhammapada III 340; Paramatthajotikā II 15; Sammohavinodanī 222 (in simile);
-gabbha a safe (room) for gold Dhammapada IV 105;
-guhā "golden cave," name of a cave Paramatthajotikā II 66;
-toraṇa gilt spire Sammohavinodanī 112;
-paṭṭa a golden (writing) slab Jātaka IV 7; Paramatthajotikā II 228, 578; Dhammapada IV 89;
-paṇaka a golden diadem Milindapañha 210;
-pabbata name of a mountain Paramatthajotikā II 358;
-passa the same Paramatthajotikā II 66;
-pādukā golden slippers Vinaya I 15;
-maya made of gold Jātaka I 146;
-mālā golden garland Dhammapada I 388;
-meṇḍaka a golden ram Dhammapada III 364; IV 217;
-bhiṅkāra a g. vase Mahābodhivaṁsa 154
-bhūmi "gold-land," name of Cambodia Mahāniddesa 155;
-rājahaṁsa golden-coloured royal mallard Jātaka I 342;
-vaṇṇa gold-coloured (of the body of the Tathāgata) Dīgha Nikāya III 143, 159; Jātaka II 104; IV 333; Dhammapada III 113;
-vīthi golden street (in Indra's town) Jātaka V 386;
-sivikā a g. litter Dhammapada III 164;
-haṁsa golden swan Jātaka I 207; II 353; Paramatthajotikā II 277, 349.

:: Suvaṇṇatā (feminine) [abstract from suvaṇṇa] beauty of colour or complexion Puggalapaññatti 34.

:: Suvāmin [metri causā for sāmin] a master Sutta-Nipāta 666.

:: Suvāṇa and Suvāna [cf. Sanskrit śvan, also śvāna (feminine śvānī): from Vedic accusative śuvānaṁ, of śvan. For etymology cf. Greek κύων, Avesta spā, Latin canis, Old-Irish cū, Gothic hunds] a dog Majjhima Nikāya III 91 (= supāṇa Majjhima Nikāya I 58); Jātaka VI 247 (the 2 dogs of hell: Sabala and Sāma); Visuddhimagga 259 (= supāṇa Paramatthajotikā I 58). As suvā° at Saddhammopāyana 379, 408. — See also the various forms san, suṇa, suna, sunakha, supāṇa, soṇa.

-doṇi a dog's (feeding) trough Visuddhimagga 344, 358; Sammohavinodanī 62;
-piṇḍa a dog biscuit Visuddhimagga 344;
-vamathu dog's vomit Visuddhimagga 344 (= suvā-vanta Saddhammopāyana 379).

:: Suve see sve.

:: Suyyati is passive of suṇāti.

:: Sū (indeclinable) an onomatopoetic particle "shoo," applied to hissing sounds: see su1. Also doubled: sū sū Dhammapada I 171; III 352. cf. sūkara and sūsūyati.

:: Sūcaka [from sūc to point out] an informer, slanderer Saṁyutta Nikāya II 257 (= pesuñña-kāraka commentary); Sutta-Nipāta 246. cf. saṁ°.

:: Sūcana (neuter) indicating, exhibiting Dhatupāṭha 592 (for gandh).

:: Sūci (feminine) [cf. Sanskrit sūci; doubtful whether to sīv] a needle Vinaya II 115, 117, 177; Saṁyutta Nikāya II 215f., 257; Jātaka I 111, 248; Visuddhimagga 284 (in simile); a hairpin Therīgāthā 254; Jātaka I 9; a small door-bolt, a pin to secure the bolt Majjhima Nikāya I 126; Therīgāthā 116; Jātaka I 360; V 294 (so for suci); Therīgāthā Commentary 117; cross-bar of a rail, railing [cf. Buddhist Hybrid Sanskrit sūcī Divyāvadāna 221] Dīgha Nikāya II 179.

-kāra a needle-maker Saṁyutta Nikāya II 216;
-ghaṭikā a small bolt to a door Vinaya II 237; Udāna 52; Aṅguttara Nikāya IV 206; Jātaka I 346; VI 444; Visuddhimagga 394;
-ghara a needle case Vinaya II 301f.; IV 123, 167; Saṁyutta Nikāya II 231; Jātaka I 170;
-nāḷikā a needle-case made of bamboo Vinaya II 116;
-mukha "needle-mouthed," a mosquito Abhidhānappadīpikā 646; a sort of intestinal worm; °ā pāṇā (in the Gūtha Niraya Hell) Majjhima Nikāya III 185;
-loma needle-haired, having hair like needles Saṁyutta Nikāya II 257; name of a yakkha at Gayā Saṁyutta Nikāya I 207; Sutta-Nipāta page 48; Paramatthajotikā II 551; Visuddhimagga 208;
-vatta needle-faced, having a mouth like a needle Pañca-g 55;
-vāṇijaka a needle-seller Saṁyutta Nikāya II 215.

:: Sūcikā (feminine) [from sūci]
1. A needle; (figurative) hunger Peta Vatthu II 83; Peta Vatthu Commentary 107.
2. A small bolt to a door Vinaya II 120, 148. sūcikaṭṭha whose bones are like needles (?) Peta Vatthu III 23; Peta Vatthu Commentary 180 (sūcigātā ti vā pāṭho. Vijjhanatthena sūcikā ti laddhanāmāya khuppipāsāya ajjhāpīḷitā. Sūcikaṇṭhā ti keci paṭhanti. Sūcichiddasadisā mukhadvārā ti attho).

:: Sūda [Sanskrit sūda; for etymology see sādu] a cook Dīgha Nikāya I 51; Saṁyutta Nikāya V 149f.; Jātaka V 292; Sumaṅgalavilāsinī I 157; Visuddhimagga 150 (in simile); Peta Vatthu II 937, 950.

:: Sūdaka = sūda (cook) Jātaka V 507.

:: Sūju (adjective) [su + uju] upright Sutta-Nipāta 143 = Khuddakapāṭha IX 1 (= suṭṭhu uju Paramatthajotikā I 236).

:: Sūka [cf. Sanskrit śūka] the awn of barley etc. Saṁyutta Nikāya V 10, 48; Aṅguttara Nikāya I 8.

:: Sūkara [Sanskrit sūkara, perhaps as sū + kara; cf. Avesta hū pig, Greek ὧς; Latin sūs; Anglo-Saxon sū = English sow] a hog, pig Vinaya I 200; Dīgha Nikāya I 5; Aṅguttara Nikāya II 42 (kukkuṭa + s.), 209; Itivuttaka 36; Jātaka I 197 (Muṇika); II 419 (Sālūka); III 287 (Culla-tuṇḍila and Mahā-tuṇḍila); Milindapañha 118, 267; Sammohavinodanī 11 (vara-sayane sayāpita). — feminine sūkarī Jātaka II 406 (read vañjha°).

-antaka a kind of girdle Vinaya II 136;
-maṁsa pork Aṅguttara Nikāya III 49 (sampanna-kolaka);
-maddava is with Franke (Dīgha translation pages 222f.) to be interpreted as "soft (tender) boar's flesh." So also Oldenberg (Reden des B. 1922, page 100) and Fleet (Journal Royal Asiatic Society 1906, pages 656 and 881). Scarcely with Rhys Davids (Dialogues of the Buddha II 137, with note) as "quantity of truffles" Dīgha Nikāya II 127; Udāna 81f.; Milindapañha 175;
-potaka the young of a pig Jātaka V 19;
-sāli a kind of wild rice Jātaka VI 531 (varia lectio sukasāli).

:: Sūkarika [from sūkara; Buddhist Hybrid Sanskrit saukarika Divyāvadāna 505] a pig-killer, pork-butcher Saṁyutta Nikāya II 257; Aṅguttara Nikāya II 207; III 303; Puggalapaññatti 56; Therīgāthā 242; Jātaka VI 111; Therīgāthā Commentary 204.

:: Sūla [cf. Vedic śūla] (masculine and neuter)
1. A sharp-pointed instrument, a stake Therīgāthā 488; Saṁyutta Nikāya V 411; Peta Vatthu IV 16; Visuddhimagga 489 (in compound), 646 (khadira°, ayo°, suvaṇṇa°); Therīgāthā Commentary 288; Jātaka I 143, 326; sūle uttāseti to impale Aṅguttara Nikāya I 48; Jātaka I 326; II 443; IV 29; appeti the same Jātaka III 34; VI 17, or āropeti Peta Vatthu Commentary 220. ayasūla an iron stake Jātaka IV 29; Sutta-Nipāta 667; cf. asi° and satti°.
2. A spit Jātaka I 211; roasted on a spit, roasted meat Jātaka III 220; maṁsa° the same, or perhaps a spit with roasted meat Jātaka III 52, 220.
3. An acute, sharp pain as 397; sūlā (feminine) the same Aṅguttara Nikāya V 1105. cf. definition of sūl as "rujā" at Dhatupāṭha 272.

-āropana impaling, execution Milindapañha 197, 290;
-koṭi the point of the stake Dhammapada II 240.

:: Sūḷāra (adjective) [su + uḷāra] magnificent Mahāvaṁsa 28, 1.

:: Sūna [Sanskrit śūna] swollen Milindapañha 35719; Jātaka VI 555; often wrongly spelled suna (q.v.) Vinaya II 253 = Aṅguttara Nikāya IV 275 (cf. Leumann, Göttingische Gelehrte Anzeigen, 1899, page 595); as 197 (suna-bhāva).

:: Sūnā (feminine) [Sanskrit sūnā] a slaughter-house Vinaya I 202; II 267; asisūnā the same Vinaya II 26; Majjhima Nikāya I 130, 143; also sūna Jātaka VI 111; and sūṇā Jātaka V 303; sūnāpaṇa Jātaka VI 111; sūnaghara Vinaya III 59; sūna-nissita Vinaya III 151; sūnakāraghara Sammohavinodanī 252.

:: Sūnu [Vedic sūnu, from sū, cf. sūti] a son, child Mahāvaṁsa 38, 87.

:: Sūṇā (feminine) a slaughter-house Jātaka VI 62; see sūnā.

:: Sūpa [Vedic sūpa, cf. anglo-Saxon sūpan = German saufen; Old High German sūf = soup] broth, soup, curry Vinaya II 77, 214f.; IV 192; Dīgha Nikāya I 105; Saṁyutta Nikāya V 129f. (their various flavours); Aṅguttara Nikāya III 49 (aneka°); Jātaka II 66; Visuddhimagga 343. samasūpaka with equal curry Vinaya IV 192. Also neuter Vinaya I 23921 (-āni) and feminine sūpi Jātaka IV 352 (bidalasūpiyo); sūpavyañjanaka a vessel for curry and sauce Vinaya I 240.

-vyañjana curry Jātaka I 197.

:: Sūpadhārita = su + upadhārita well-known Milindapañha 10.

:: Sūpatittha (adjective) [su + upatittha, the latter = tittha, cf. upavana: vana] with beautiful banks. Usually spelled su°, as if su + patittha (see patittha), e.g. Vinaya III 108; Jātaka VI 518, 555 (= sobhana°); Dīgha Nikāya II 129; Udāna 83; Peta Vatthu II 120 (= sundara-tittha Peta Vatthu Commentary 77). But sū° at Majjhima Nikāya I 76, 283; Apadāna 333.

:: Sūpatiṭṭha sūpaṭṭhita [NCPED]: properly at hand; very much present. See also: supaṭṭhita, upaṭṭhita

:: Sūpeyya (neuter) [from sūpa = Sanskrit sūpya]
1. belonging to soup, broth, soup Majjhima Nikāya I 448; Saṁyutta Nikāya III 146.
2. curry Dīgha Nikāya II 198; Cullaniddesa §314; Dhammapada IV 209.

-paṇṇa curry leaf, curry stuff Visuddhimagga 250 = Sammohavinodanī 233; Jātaka I 98, 99;
-sāka a potherb for making curry Jātaka IV 445.

:: Sūpika [sūpa + ika] a cook Sumaṅgalavilāsinī I 157; Jātaka VI 62 (varia lectio), 277.

:: Sūpin (adjective) [from sūpa] having curry, together with curry Jātaka III 328.

:: Sūra1 [Vedic śūra, from śū] valiant, courageous Saṁyutta Nikāya I 21; Jātaka I 262, 320; II 119; (masculine) a hero, a valiant man Dīgha Nikāya I 51, 89; III 59, 142, 145 sq; Aṅguttara Nikāya IV 107, 110; Sutta-Nipāta 831; Sumaṅgalavilāsinī 157, 250; (neuter) valour Saṁyutta Nikāya V 227, read sūriya.

-kathā a tale about heroes Dīgha Nikāya I 8; Sumaṅgalavilāsinī I 90;
-kāka the valiant crow Dhammapada III 352;
-bhāva strength, valour Jātaka I 130; Visuddhimagga 417 (in definition of suriya).

:: Sūra2 [Vedic sūra] the sun Therīgāthā Commentary 150 (Apadāna V 90); Jātaka V 56.

:: Sūrata [= surata] soft, mild Jātaka VI 286; Mahābodhivaṁsa 75; kindly disposed Saṁyutta Nikāya IV 305. cf. surata and sorata.

:: Sūrin (adjective) [from sūra1] wise Mahāvaṁsa 26, 23.

:: Sūriya (neuter) [abstract from sūra1] valour Saṁyutta Nikāya V 227 (text, sūra); Jātaka I 282; Milindapañha 4.

:: Sūsūyati [denominative from sū] to make a hissing sound "sū sū" (of a snake) Dhammapada II 257 (varia lectio susumāyati).

:: Sūta [Sanskrit sūta] a charioteer Jātaka IV 408; a bard, panegyrist Jātaka I 60; V 258.

:: Sūtighara (neuter) [sūti + ghara] a lying-in-chamber Jātaka IV 188; VI 485; Visuddhimagga 259 (Paramatthajotikā I pasūti°); Sammohavinodanī 33, 242.

:: Sūyati is passive of suṇāti.

:: Svāgata [su + āgata]
1. welcome Vinaya II 11; Therīgāthā 337; Therīgāthā Commentary 236.
2. learnt by heart Vinaya II 95, 249; Aṅguttara Nikāya IV 140 (pātimokkhāni). See sāgata.

:: Svāhaṁ = so ahaṁ.

:: Svākāra [su + ākāra] being of good disposition Vinaya I 6.

:: Svākkhāta [su + akkhāta; on the long ā cf. Geiger, Pāḷi Grammar §7; Buddhist Hybrid Sanskrit svākhyāta] well preached Vinaya I 12, 187; II 199; Majjhima Nikāya I 67; Aṅguttara Nikāya I 34; II 56; Sutta-Nipāta 567. Past participle durakkhāta Visuddhimagga 213 (in detail).

:: Svāssu = so assu Jātaka I 196.

:: Svātana [cf. Sanskrit śvastana; Geiger, Pāḷi Grammar §6, 54.4] relating to the morrow; dative °-nāya for the following day Vinaya I 27; Dīgha Nikāya I 125; Jātaka I 11; Dhammapada I 314; IV 12.

:: Svātivatta [su + ativatta] easily overcome Sutta-Nipāta 785; Mahāniddesa 76.

:: Sve (adverb) [cf. Sanskrit śvas] tomorrow Vinaya II 77; Dīgha Nikāya I 108, 205; Jātaka I 32, 243; II 47; Vimāna Vatthu 230; svedivasa Dhammapada I 103. The diæretic form is suve, e.g. Peta Vatthu IV 15; Mahāvaṁsa 29, 17; and doubled suve suve day after day Dhammapada 229; Dhammapada III 329; Jātaka V 507.

-----[ T ]----- ☝

:: -T- as composition-consonant (see Müller P.Gram. 62, 63, on euphonic consonant) especially with agge (after, from), in ajja-t-agge, tama-t-agge, dahara-t-agge Aṅguttara Nikāya V 300; cf. deva ta-t-uttari for tad-uttari Aṅguttara Nikāya III 287, 314, 316.

:: Ta° [Vedic tad, etc.; Greek τὐν τήν τὐ; Latin is-te, tālis, etc.; Lithuanian tās tā; Gothic pata; Old High German etc. daz; English that] base of demonstrative pronoun for neuter, in oblique cases of masculine and feminine and in demonstrative adverb of place and time (see also sa).
1. Cases: nominative singular neuter tad (older) Vinaya I 83; Sutta-Nipāta 1052; Dhammapada 326; Milindapañha 25 and taṁ (cf. yaṁ, kiṁ) Sutta-Nipāta 1037, 1050; Jātaka III 26; accusative masculine taṁ Jātaka II 158, feminine taṁ Jātaka VI 368; genitive tassa, feminine tassā (Sutta-Nipāta 22, 110; Jātaka I 151); instrumental tena, feminine tāya (Jātaka III 188); ablative tasmā (Jātaka I 167); tamhā Sutta-Nipāta 291, 1138; (Jātaka III 26) and tato (usually as adverb) (Sutta-Nipāta 390); locative tasmiṁ (Jātaka I 278), tamhi (Dhammapada 117); tahiṁ (adverb) (Peta Vatthu I 57) and tahaṁ (adverb) (Jātaka I 384; Vimāna Vatthu 36); plural nominative masculine te (Jātaka II 129), feminine tā (Jātaka II 127), neuter tāni (Sutta-Nipāta 669, 845); genitive tesaṁ, feminine tāsaṁ (Sutta-Nipāta 916); instrumental tehi, feminine tāhi (Jātaka II 128); locative tesu, feminine tāsu (Sutta-Nipāta 670). — In composition (sandhi) both tad- and taṁ- are used with consequent phonetic changes (assimilation), viz.
(a) tad°:
(α) in substantive function: tadagge henceforth Dīgha Nikāya I 93 taduṭṭhāya Dhammapada III 344; tadūpiya (cf. Trenckner, "Notes" 77, 78 = tadopya (see discussion under opeti), but cf. Sanskrit tadrūpa Divyāvadāna 543 and tatrupāya. It is simply tad-upa-ka, the positive adjective of upa, of which the comparative-superlative is upama, meaning like this, i.e. of this or the same kind. Also spelled tadūpikā (feminine) (at Jātaka II 160) agreeing with, agreeable, pleasant Milindapañha 9; tadatthaṁ to such purpose Paramatthajotikā II 565. — With assimilation: taccarita; tapparāyaṇa Sutta-Nipāta 1114; tappoṇa (= tad-pra-ava-nata) see taccarita; tabbisaya (various) Peta Vatthu Commentary 73; tabbiparīta (different) Visuddhimagga 290; Dhammapada III 275; tabbiparītatāya in contrast to that Visuddhimagga 450.
(β) as crude form (not neuter) originally only in accusative (neuter) in adjective function like tad-ahan this day, then felt as euphonic d, especially in forms where similarly the euphonic t is used (ajja-t-agge). Hence ta is abstracted as a crude (adverbial) form used like any other root in composition. Thus: tad-ah-uposathe on this day's fast-day = today (or that day) being an observance day Dīgha Nikāya I 47; Sutta-Nipāta page 139 (explained as tam-ah-uposathe, uposatha-divase ti at Paramatthajotikā II 502); tadahe on the same day Peta Vatthu Commentary 46; tadahū (the same) Jātaka V 215 (= tasmiṁ chaṇa-divase). tad-aṅga for certain, surely, categorical (originally concerning this cf. kimaṅga), in tadaṅga-nibbuta Saṁyutta Nikāya III 43; tadaṅga-samatikkama Cullaniddesa §203; tadaṅga-vikkhambhana-samuccheda Visuddhimagga 410; tadaṅga-pahāna as 351; Paramatthajotikā II 8; tadaṅgena Aṅguttara Nikāya IV 411.
(b) tan°:
(α) as substantive: tammaya (equal to this, up to this) Sutta-Nipāta 846 (= tapparāyana Cullaniddesa §206); Aṅguttara Nikāya I 150.
(β) Derived from accusative use (like a β) as adjective is taṅkhaṇikā (from taṁ khaṇaṁ) Vinaya III 140 (= muhuttikā).
(γ) a reduced form of taṁ is to be found as ta° in the same origin and application as ta-d- (under a β) in combination ta-y-idaṁ (for taṁdaṁ > taṁ-idaṁ > ta-idaṁ > ta-y-idaṁ) where y takes the place of the euphonic consonant Sutta-Nipāta 1077; Peta Vatthu I 33; Peta Vatthu Commentary 2, 16 (= taṁ idaṁ), 76. The same ta° is to be seen in tāhaṁ Vimāna Vatthu 8315 (= taṁ-ahaṁ), and not to be confused with tāhaṁ = te ahaṁ (see tvaṁ). — a similar combination is taṁyathā Milindapañha 1 (this is how, thus, as follows) which is the Sanskrit form for the usual Pāḷi seyyathā (instead of ta-(y)-yathā, like ta-y-idaṁ); cf. Trenckner, Milindapañha page vii. — a sporadic form for tad is tadaṁ Sutta-Nipāta page 147 (even that, just that; for tathaṁ?).
II. Application:
1. ta° refers or points back to somebody or something just mentioned or under discussion (like Greek οὖτος, Latin hic, French ci in voici, cet homme-ci, etc.): this, that, just this (or that), even this (or these). In this sense combined with api: te cāpi (even these) Sutta-Nipāta 1058. It is also used to indicate something immediately following the statement of the speaker (cf. Greek ὅδε, English thus): this now, especially in adverbial use (see below); taṁ kiṁ maññasi Dīgha Nikāya I 60; yam etaṁ pañhaṁ apucchi ajita taṁ vadāmi te: Sutta-Nipāta 1037; taṁ te pavakkhāmi (this now shall I tell you:) Sutta-Nipāta 1050; tesaṁ Buddho vyākāsi (to those just mentioned answered B.) Sutta-Nipāta 1127; te tositā (and they, pleased ...) ibid. 1128.
2. Correlative use:
(a) in relative sentences with ya° (preceding ta°): yaṁ ahaṁ jānāmi taṁ tvaṁ jānāsi "what I know (that) you know" Dīgha Nikāya I 88; yo nerayikānaṁ sattānaṁ āhāro tena so yāpeti "he lives on that food which is (characteristic) of the beings in N.; or: whichever is the food of the N. beings, on this he lives" Peta Vatthu Commentary 27.
(b) elliptical (with omission of the verb to be) yaṁ taṁ = that which (there is), what (is), whatever, used like an adjective; ye te those who, i.e. all (these), whatever: ye pana te manussā saddhā ... te evam ahaṁsu ... "all those people who were full of faith said" Vinaya II 195; yena tena upāyena gaṇha "catch him by whatever means (you like)," i.e. by all means Jātaka II 159; yaṁ taṁ kayirā "whatever he may do" Dhammapada 42.
3. Distributive and iterative use (cf. Latin quisquis, etc.): ... taṁ taṁ this and that, i.e. each one; yaṁ yaṁ passati taṁ taṁ pucchati whomsoever he sees (each one) he asks Peta Vatthu Commentary 38; yaṁ yaṁ manaso piyaṁ taṁ taṁ gahetvā whatever ... (all) that Peta Vatthu Commentary 77; yo yo yaṁ yaṁ icchati tassa tassa taṁ taṁ adāsi "whatever anybody wished he gave to him" Peta Vatthu Commentary 113. So with adverb of ta°: tattha tattha here and there (frequent); tahaṁ tahaṁ the same Jātaka I 384; Vimāna Vatthu 36, 187; tato tato Sutta-Nipāta 390.
(b) the same in disjunctive comparative sense: taṁ ... taṁ is this so and is this so (too) = the same Anglo-Saxon viz. taṁ jīvaṁ taṁ sarīraṁ is the soul the same as the body (opposite aññaṁ j. a. s.) Aṅguttara Nikāya V 193, etc. (see jīva).
4. Adverbial use of some cases (a. local, b. temporal, and c. modal): accusative taṁ
(a) there (to): tad avasari he withdrew there Dīgha Nikāya II 126, 156;
(b) taṁ enaṁ at once, presently (= tāvad-eva) Vinaya I 127 (cf. Vedic enā);
(c) therefore (cf. kiṁ wherefore, why), that is why, now, then: Saṁyutta Nikāya II 17; Majjhima Nikāya I 487; Sutta-Nipāta 1110; Peta Vatthu I 23 (= tasmā Peta Vatthu Commentary 11 and 103); II 716; cf. taṁ kissa hetu Cullaniddesa on jhāna.
— genitive tassa (c) therefore Aṅguttara Nikāya IV 333. instrumental tena (a) there (direction = there to), always in correlation with yena: where-there, or in whatever direction, here and there. Frequently in formula denoting approach to a place (often unnecessary to translate); e.g. yena Jīvakassa ambavanaṁ tena pāyāsi: where the mango grove of J. was, there he went = he went to the m. g. of J. Dīgha Nikāya I 49; yena Gotamo ten'upasaṅkama go where G. is Dīgha Nikāya I 88; yena āvasathāgāraṁ ten'upasaṅkami Dīgha Nikāya II 85 etc.; yena vā tena vā palāyanti they run here and there Aṅguttara Nikāya II 33; (c) so then, now then, therefore, thus (often with hi) Jātaka I 151, 279; Peta Vatthu Commentary 60; Milindapañha 23; tena hi Dīgha Nikāya II 2; Jātaka I 266; III 188; Milindapañha 19.
— ablative tasmā (c) out of this reason, therefore Sutta-Nipāta 1051, 1104; Cullaniddesa §279 (= taṁ kāraṇaṁ); Peta Vatthu Commentary 11, 103; tato (a) from there, thence Peta Vatthu I 123; (b) then, hereafter Peta Vatthu Commentary 39.
— locative tahiṁ (a) there (over there > beyond) Peta Vatthu I 57; (c) = therefore Peta Vatthu Commentary 25; tahaṁ (a) there; usually repeated: see above II 3 (a).
— See also tattha, tathā, tadā, tādi, etc.

:: Tab° in compounds tabbisaya, tabbahula, etc. = taṁ°, see under ta° I a.

[DPL] Taṁ, Tvaṁ see Tuvaṁ

:: Taca and taco (neuter) [Vedic tvak (feminine), genitive tvacaḥ]
1. bark: Majjhima Nikāya I 198, 434, 488; Aṅguttara Nikāya V 5.
2. skin, hide (similar to camma, denoting the thick, outer skin, as contrasted with chavi, thin skin, see chavi and cf. Jātaka I 146: often used together with nahāru and aṭṭhi (tendons and bones), to denote the outer appearance (framework) of the body, or that which is most conspicuous in emaciation: Aṅguttara Nikāya I 50 = Saddhammopāyana 46; taca-maṁsāvalepana (+ aṭṭhī nahāru-saṁyutta) Sutta-Nipāta 194 = Jātaka I 146 (where °vilepana); Paramatthajotikā II 247; aṭṭhi-taca-mattāvasesasarīra "nothing but skin and bones" Peta Vatthu Commentary 201. Of the cast-off skin of a snake: urago va jiṇṇaṁ tacaṁ jahāti Sutta-Nipāta 1, same simile Peta Vatthu I 121 (= nimmoka Peta Vatthu Commentary 63). — kañcanasannibha-taca (adjective) of golden-coloured skin (a sign of beauty) Sutta-Nipāta 551; Vimāna Vatthu 302 = 323; Milindapañha 75; Vimāna Vatthu 9. — valita-ta cat ā a condition of wrinkled skin (as sign of age) Cullaniddesa §252; Khuddakapāṭha III; Paramatthajotikā I 45; Saddhammopāyana 102.

-gandha the scent of bark Dhammasaṅgani 625;
-pañcaka-kammaṭṭhāna the fivefold "body is skin," etc, subject of kammaṭṭhāna-practice. This refers to the satipaṭṭhānā (kāye kāyānupassīnā:) see kāya I.(a)

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of which the first deals with the anupassanā (viewing) of the body as consisting of the five (dermatic) constituents of kesā lomā nakhā dantā, taco (hair of head, other hair, nails, teeth, skin or epidermis: see Khuddakapāṭha III). It occurs in formula (inducing a person to take up the life of a bhikkhu): taca-p.-kammaṭṭhānaṁ ācikkhitvā taṁ pabbājesi Jātaka I 116; Dhammapada I 243; II 87, 140, 242. cf. also Visuddhimagga 353; Dhammapada II 88; Paramatthajotikā II 246, 247;

-pariyonaddha with wrinkled (shrivelled) skin (of petas: as sign of thirst) Peta Vatthu Commentary 172;
-rasa the taste of bark Dhammasaṅgani 629,
-sāra
(a) (even) the best bark, (i.e. tree) Saṁyutta Nikāya I 70 = 98 = Itivuttaka 45;
(b) a (rope of) strong fibre Jātaka III 204 (= veṇudaṇḍaka).

:: Taccarita (adjective) in combination with tabbahula taggaruka tanninna tappoṇa tappabhāra frequent as formula, expressing: converging to this end, bent thereon, striving towards this (aim): Cullaniddesa under tad. The same combination with Nibbāna-ninna, N.-poṇa, N.-pabhāra frequent (see Nibbāna).

:: Taccha1 [Vedic takṣan, cf. taṣṭṛ, to takṣati (see taccheti), Latin textor, Greek τέκτων carpenter (cf. architect), τέχνη art] a carpenter, usually as °ka: otherwise only in compound °sūkara the carpenter-pig ... boar, so called from felling trees), title and hero of Jātaka No. 492 (IV 342f.). cf. vaḍḍhakin.

:: Taccha2 (adjective) [derived from tathā + ya = tath-ya "as it is," Sanskrit tathya] true, real, justified, usually in combination with bhūta. Bhūta taccha tatha, Dīgha Nikāya I 190 (paṭipadā: the only true and real path) Saṁyutta Nikāya V 229 (dhamma; text has tathā, varia lectio tathaṁ better); as bhūta t. dhammika (well founded and just) Dīgha Nikāya I 230. bhūta + taccha: Aṅguttara Nikāya II 100 = past participle 50; Vimāna Vatthu 72. — yathā tacchaṁ according to truth Sutta-Nipāta 1096. which is interpreted by Cullaniddesa §270: tacchaṁ vuccati amataṁ Nibbānaṁ, etc. — (neuter) taccha a truth Sutta-Nipāta 327.
— ataccha false, unreal, unfounded; a lie, a falsehood Dīgha Nikāya I 3 (abhūta + t.); Vimāna Vatthu 72 (= musā).

:: Tacchaka = taccha1.
(a) a carpenter Dhammapada 80 (cf. Dhammapada II 147); Milindapañha 413. magga° a road-builder Jātaka VI 348.
(b) = taccha-sūkara Jātaka IV 350.
(c) a class of Nāgas Dīgha Nikāya II 258.
— feminine tacchikā a woman of low social standing (= veṇī, bamboo-worker) Jātaka V 306.

:: Tacchati [from taccha1, cf. taccheti] to build, construct; maggaṁ t. to construct or repair a road Jātaka VI 348.

:: Taccheti [probably a denominative from taccha1 = Latin texo to weave (original to plait, work together, work artistically), cf. Sanskrit taṣṭṛ architect = Latin textor; Sanskrit takāsan, etc., Greek τέχνη craft, handiwork (cf. technique), Old High German dehsa hatchet. cf. also original meaning of karoti and kamma] to do wood-work, to square, frame, chip Jātaka I 201; Milindapañha 372, 383.

:: Tadanurūpa (adjective) [cf. ta° I.a] befitting, suitable, going well with Jātaka VI 366; Dhammapada IV 15.

:: Tadaṅga [DPL]: One of the pahānas is called tadaṅgapahānaṁ, which Vij. explains Saṁyutta Nikāya "the removal of false views and disturbing qualities of the mind, by means of the opposite views and qualities derived from vipassanāñāṇa " ... It is a compound of tad + aṅga, but in what sense aṅga is used I do not clearly see. There is also avimutti called tadaṅgavimutti.

:: Tadā (adverb) [Vedic; cf. kadā] then, as that time (either past or future) Dīgha Nikāya II 157; Jātaka II 113, 158; Peta Vatthu I 105; Peta Vatthu Commentary 42. Also used like an adjective: te tadā-mātāpitaro etarahi m° ahesuṁ "the then mother and father" Jātaka I 215 (cf. Latin quondam); tadā-sotāpanna-upāsaka Jātaka II 113.

:: Tadūpika and Tadūpiya see ta° I.a.

:: Tagara (neuter) the shrub Tabernaemontana coronaria, and a fragrant powder or perfume obtained from it, incense Vinaya I 203; Itivuttaka 68; Dhammapada 54, 55, 56 (candana + t.); Jātaka IV 286; VI 100 (the shrub), 173 (the same); Milindapañha 338; Dāṭhāvaṁsa V 50; Dhammapada I 422 (tagara-mallikā two kinds of gandhā).

:: Taggaruka = tad + garuka, see taccarita.

:: Taggha [tad + gha, cf. in-gha and Latin ec-ce ego-met, Greek ἐγώ-γε] affirmative particle ("ekaṁsena" Sumaṅgalavilāsinī I 236; ekaṁsa-vacana Jātaka V 66; ekaṁse nipāta Jātaka V 307): truly, surely, there now! Vinaya II 126, 297; Dīgha Nikāya I 85; Majjhima Nikāya I 207, 463; III 179; Jātaka V 65 (varia lectio tagghā); Sutta-Nipāta page 87.

:: Tajja [tad + ya, cf. Sanskrit tadīya] "this like," belonging to this, founded on this or that; on the ground of this (or these), appropriate, suitable; especially in combination with vāyāma (a suitable effort as causa movens) Aṅguttara Nikāya I 207; Milindapañha 53. Also with reference to sense-impressions, etc. denoting the complemental sensation Saṁyutta Nikāya IV 215; Majjhima Nikāya I 190, 191; Dhammasaṅgani 3-6 (cf. Buddhist Manual of Psychological Ethics page 6, note 2, and Commentarial explanation anucchavika). — Peta Vatthu Commentary 203 (tajjassa pāpassa katattā: by the doing of such evil, varia lectio tassajjassa, may be a contraction of tādiyassa otherwise tādisassa).
Note: The explanation of Kern, Toevoegselen II 87 (tajja = tad + jā "arising from this") is syntactically impossible.

:: Tajjanā (feminine) [from tajjeti] threat, menace Jātaka II 169; Vimāna Vatthu 509; Vimāna Vatthu 212 (bhayasantajjana).

:: Tajjaniya [gerund of tajjeti] to be blamed or censured Visuddhimagga 115 (a°); (noun) censure, blame, scorn, rebuke Majjhima Nikāya 50; Milindapañha 365. As technical term °kamma one of the saṅgha-kammas: Vinaya I 49, 53, 143f., 325; II 3f., 226, 230; Aṅguttara Nikāya I 99.

:: Tajjārī a linear measure, equal to 36 aṇus and of which thirty-six form one rathareṇu Sammohavinodanī 343; cf. Abhidhānappadīpikā 194 (tajjarī).

:: Tajjeti [causative of tarjati, to frighten. cf. Greek τάρβος fright, fear, ταρβέω; Latin torvus wild, frightful] to frighten, threaten; curse, rail against Jātaka I 157, 158; Peta Vatthu Commentary 55. Pp. tajjita. — causative tajjāpeti to cause to threaten, to accuse Peta Vatthu Commentary 23 (= paribhāsāpeti).
[BD]: to terrify

:: Tajjita [past participle of tajjeti] threatened, frightened, scared ; spurred or moved by (—°) Dīgha Nikāya I 141 (daṇḍa°, bhaya°); Dhammapada 188 (bhaya°); past participle 56. Especially in combination maraṇa-bhaya° moved by the fear of death Jātaka I 150, 223; Peta Vatthu Commentary 216.

:: Taka a kind of medicinal gum, enumerated with two varieties, viz. takapattī and takapaṇṇī under jatūni bhesajjāni at Vinaya I 201.

:: Takka1 [Sanskrit tarka doubt; science of logic (literal "turning and twisting") °treik, cf. Latin tricae, intricare (to "trick," puzzle), and also Sanskrit tarku bobbin, spindle, Latin torqueo (torture, turn)] doubt; a doubtful view (often = diṭṭhi, applied like sammā°, micchā-diṭṭhi), hair-splitting reasoning, sophistry (= itihītihaṁ Cullaniddesa §151). Opposed to takka (= micchā-saṅkappo Vibhaṅga 86, 356) is dhammatakka right thought (vuccati sammā-saṅkappo Cullaniddesa §318; cf. Dhammasaṅgani 7, 298), Dīgha Nikāya I 16 (°pariyāhata); Majjhima Nikāya I 68 (the same); Sutta-Nipāta 209 (°ṁ pahāya na upeti saṅkhaṁ) 885 (doubt), 886; Dhammasaṅgani 7, 21, 298 (+ vitakka, translated as "ratiocination" by Mrs. Rhys Davids); Vibhaṅga 86, 237 (sammā°) 356; Visuddhimagga 189. See also vitakka.

-āgama the way of (right) thought, the discipline of correct reasoning Dāṭhāvaṁsa V 22;
-āvacara as negative atakkāvacarā in phrase dhammā gambhīrā duddasā a° nipuṇā (views, etc.) deep, difficult to know, beyond logic (or sophistry: i.e. not accessible to doubt?), profound Vinaya I 4 = Dīgha Nikāya I 12 = Saṁyutta Nikāya I 136 = Majjhima Nikāya I 487. Gogerley translated 64 "so difficult to be understood that others would not comprend it", Andersen PG "being beyond the sphere of thought";
-āsaya room for doubt Sutta-Nipāta 972;
-gahaṇa the thicket of doubt or sophistry Jātaka I 97;
-vaḍḍhana increasing furthering doubt or wrong ideas Sutta-Nipāta 1084 (see Cullaniddesa §269);
-hetu ground for doubt (or reasoning?) Aṅguttara Nikāya II 193 = Cullaniddesa §151.

:: Takka2 (neuter) [Should it not belong to the same root as takka1?] buttermilk (with water), included in the five products from a cow (pañca gorasā) at Vinaya I 244; made by churning dadhi Milindapañha 173; Jātaka I 340; II 363; Dhammapada II 68 (takkādi-ambila).

:: Takkaḷa (neuter) a bulbous plant, a tuberose Jātaka IV 46, 371 (biḷāli°, explained at 373 by takkala-kanda) = VI 578.

:: Takkaṇa (neuter) thought, representation (of: —°) Jātaka I 68 (ussāvabindu°).

:: Takkara1 (= tat-kara) a doer thereof Dīgha Nikāya I 235, Majjhima Nikāya I 68; Dhammapada 19.

:: Takkara2 a robber, a thief Jātaka IV 432.

:: Takkārī (feminine) the tree Sesbania Aegyptiaca (a kind of acacia) Therīgāthā 297 (= dālika-laṭṭhi Therīgāthā Commentary 226).

:: Takketi [denominative of tarka] to think, reflect, reason, argue Sumaṅgalavilāsinī I 106; as 142. — attānaṁ t. to have self-confidence, to trust oneself Jātaka I 273, 396, 468; III 233.

:: Takkika (adjective) [from takka1] doubting, having wrong views, foolish; masculine a sophist, a fool Udāna 73; Jātaka I 97; Milindapañha 248.

:: Takkin (adjective/noun) [from takka1] thinking, reasoning, especially sceptically; a sceptic Dīgha Nikāya I 16 (takkī vīmaṁsī); Majjhima Nikāya I 520; Sumaṅgalavilāsinī I 106 (= takketvā vitakketvā diṭṭhi-gāhino etaṁ adhivacanaṁ), cf. pages 114, 115 (takki-vāda).

:: Takkola [Sanskrit kakkola and takkola] Bdellium, a perfume made from the berry of the kakkola plant Jātaka I 291; also as name of place at Milindapañha 359 (the Takola of Ptolemy; perhaps = Sanskrit karkoṭa: Trenckner, "Notes", page 59).

:: Takkoṭaka [is reading correct?] a kind of insect or worm Visuddhimagga 258. Reading at the same passage Paramatthajotikā I 58 is kakkoṭaka.

:: Tala (neuter) [derivation uncertain. cf. Sanskrit tala masculine and neuter; cf. Greek τηλί (dice-board), Latin tellus (earth), tabula (= table). Old-Irish talam (earth), Anglo-Saxon pel (= deal), Old High German dili = German diele]
(a) flat surface (with reference to either top or bottom: cf. German Boden), level, ground, base Jātaka I 60, 62 (pāsāda° flat roof); III 60 (the same); paṭhavī° (level ground) Jātaka II 111, cf. bhūmi° Peta Vatthu Commentary 176; ādāsa° surface of a mirror Visuddhimagga 450, 456, 489; salila° (surface of pond) Peta Vatthu Commentary 157; Vimāna Vatthu 160; heṭṭhima° (the lowest level) Jātaka I 202; Peta Vatthu Commentary 281; — Jātaka I 233 (base); 266 (khagga° the flat of the sword); II 102 (bheri°).
(b) the palm of the hand or the sole of the foot Jātaka II 223; Visuddhimagga 250; and compounds — See also taṭa, tāla, tālu.

-ghātaka a slap with the palm of the hand Vinaya IV 260, 261;
-sattika in °ṁ uggirati to lift up the palm of the hand Vinaya IV 147; Dhammapada III 50; cf. Vinaya Texts I 51.

:: Talika (adjective) [from tala] having a sole, in eka-°upāhanā asandal with one sole Jātaka II 277; III 80, 81 (varia lectio paṭilika); cf. Morris, JPTS, 1887, 165.

:: Taluṇa = taruṇa as 333 (cf. Burnouf, Lotus 573).

:: Taḷāka (neuter) [derivation uncertain. Perhaps from taṭa. The Sanskrit forms are taṭaka, taṭāka, taḍāga] a pond, pool, reservoir Vinaya II 256; Jātaka I 4, 239; Peta Vatthu Commentary 202; Sumaṅgalavilāsinī I 273; Milindapañha 1, 66 = 81, 246, 296, 359.

:: Tama (neuter) and tamo [Sanskrit tamas, tam and tim, cf. tamisra = Latin tenebrae; also timira dark and Pāḷi tibba, timira; Old High German dinstar and finstar; Anglo-Saxon thimm, English dim] darkness (synonym andhakāra, opposite joti), literally as well as figuratively (mental darkness = ignorance or state of doubt); one of the dark states of life and rebirth; adjective living in one of the dark spheres of life (cf. kaṇhajāta) or in a state of suffering (duggati) Sutta-Nipāta 248 (pecca tamaṁ vajanti ye patanti sattā Nirayaṁ avaṁsirā), 763 (nivutānaṁ t. hoti andhakāro apassitaṁ), 956 (sabbaṁ tamaṁ vinodetvā); Vibhaṅga 367 (three tamāni: in past, future and present). Adjective: puggalo tamo tama-parāyaṇo Dīgha Nikāya III 233; Aṅguttara Nikāya II 85 = past participle 51; Jātaka II 17. — tamā tamaṁ out of one "duggati" into another Sutta-Nipāta 278 (vinipātaṁ samāpanno gabbhā gabbhaṁ technical term ... dukkaṁ nigacchati), cf. Mahāvastu II 225, also tamāto tamaṁ ibid. I 27; II 215. — tama-t-agge beyond the region of darkness (or rebirth in dark spheres), cf. bhavagge (and Sanskrit tamaḥ pāre) Saṁyutta Nikāya V 154, 163.

-andhakāra (complete) darkness (of night) varia lectio for samandha° at Jātaka III 60 (Kern: tamondhakāra);
-nivuta enveloped in d. Sutta-Nipāta 348;
-nuda (tama° and tamo°), dispelling darkness, frequent as epithet of the Buddha or other sages Sutta-Nipāta 1133, 1136; Itivuttaka 32, 108; Cullaniddesa §281; Vimāna Vatthu 352 (= Vimāna Vatthu 161); Milindapañha 1, 21, etc.;
-parāyaṇa (adjective) having a state of darkness or "duggati" for his end or destiny Saṁyutta Nikāya I 93; Aṅguttara Nikāya II 85 = past participle 51.
[BD]: tamā tamaṁ "out of the frying pan, into the fire."

:: Tamāla [Sanskrit tamāla] name of a tree (Xanthochymus pictorius) Peta Vatthu III 105 (+ uppala).

:: Tamba (neuter) [Sanskrit tāmra, original adjective = dark coloured, leaden; cf. Sanskrit adjective taṁsra the same, to tama] copper ("the dark metal"); usually in combinations, signifying colour of or made of (cf. loha bronze), e.g. lākhātamba (adjective) Therīgāthā 440 (colour of an ox); °akkhin Vimāna Vatthu 323 (timira°) Saddhammopāyana 286; °nakhin Jātaka VI 290; °nettā (feminine) ibid.; °bhājana Dhammapada I 395; °mattika Dhammapada IV 106; °vammika Dhammapada III 208; °loha Peta Vatthu Commentary 95 (= loha).

:: Tambūla (neuter) [Sanskrit tambūla] betel or betel-leaves (to chew after the meal) Jātaka I 266, 291; II 320; Visuddhimagga 314; Dhammapada III 219. °—°pasibbaka betel-bag Jātaka VI 367.

:: Tanaya and tanuya [at Saṁyutta Nikāya I 7, varia lectio tanaya, cf. Buddhist Hybrid Sanskrit tanuja Avadāna-śataka II 200] offspring, son Mahāvaṁsa 7, 28. plural tanuyā [= Sanskrit tanayau] son and daughter Saṁyutta Nikāya I 7.

:: Tandita (adjective) [past participle of tandeti = Sanskrit tandrayate and tandate to relax. From *ten, see tanoti] weary, lazy, giving way Milindapañha 238 (°kata). Usually a° active, keen, industrious, sedulous Dhammapada 305, 366, 375; Vimāna Vatthu 3322; Milindapañha 390; Vimāna Vatthu 142. cf. tandī.

:: Tandī (feminine) [Sanskrit tanita] weariness, laziness, sloth Saṁyutta Nikāya V 64; Majjhima Nikāya I 464; Aṅguttara Nikāya I 3; Sutta-Nipāta 926, 942; Jātaka V 397 (+ ālasya); Vibhaṅga 352 (the same).

:: Tanoti [*ten; cf. Sanskrit tanoti, Greek τείνω, τόνος, τέτανος; Latin teneo, tenuis, tendo (English ex-tend); Gothic panjan; Old High German denen; cf. also Sanskrit tanti, tāna, tantra] to stretch, extend; rare as finite verb, usually only in past participle tata. — Pañca-g 17.

:: Tanta (neuter) [Vedic tantra, to tanoti; cf. tantrī feminine string] a thread, a string, a loom Jātaka I 356 (°vitata-ṭṭhāna the place of weaving); Dhammapada I 424. At Jātaka IV 484 tanta is to be corrected to tata (stretched out).

-ākula tangled string, a tangled skein, in phrase tantākulajātā guḷāguṇṭhikajāta "entangled like a ball of string and covered with blight" Saṁyutta Nikāya II 92; IV 158; Aṅguttara Nikāya II 211; Dīpavaṁsa XII 32. See guḷā;
-āvuta weaving, weft, web Saṁyutta Nikāya V 45; Aṅguttara Nikāya I 286;
-bhaṇḍa weaving appliances Vinaya II 135;
-rajjuka "stringing and roping," hanging, execution Jātaka IV 87; [BD: "String him up."]
-vāya a weaver Jātaka I 356; Milindapañha 331; Visuddhimagga 259; Dhammapada I 424.

:: Tantaka (neuter) "weaving," a weaving-loom Vinaya II 135.

:: Tanti (feminine) [Vedic tantrī, see tanta]
1. the string or cord of a lute, etc.; thread made of tendon Vinaya I 182; Therīgāthā 390 (cf. Therīgāthā Commentary 257); Jātaka IV 389; Dhammapada I 163; Peta Vatthu Commentary 151.
2. line, lineage (+ paveṇi custom, tradition) Jātaka VI 380; Dhammapada I 284.

-dhara bearer of tradition Visuddhimagga 99 (+ vaṁsānurakkhake and paveṇipālake).

3. a sacred text; a passage in the scriptures Visuddhimagga 351 (bahu-peyyāla°); avimutta-tanti-magga Sumaṅgalavilāsinī I 2; Paṭisambhidāmagga I 2.

-s-sara string music Vinaya I 182; Jātaka III 178.

:: Tantu [Vedic tantu, cf. tanta] a string, cord, wire (of a lute) Jātaka V 196.

:: Tanu [Vedic tanu, feminine tanvī; also noun tanu and tanū (feminine) body °ten (see tanoti) = Greek ταιν, Latin tenuis, Old High German dunni, English thin]
1. (adjective) thin, tender, small, slender Vimāna Vatthu 162 (vara° graceful = uttamarūpa-dhara Vimāna Vatthu 79; perhaps to 2); Peta Vatthu Commentary 46 (of hair: fine + mudhu).
2. (noun neuter) body (originally slender part of the body = waist) Vimāna Vatthu 537 (kañcana°); Peta Vatthu I 121; Visuddhimagga 79 (uju + t.). cf. tanutara.

-karaṇa making thinner, reducing, diminishing Samantapāsādikā VI 1203;
-bhāva decrease past participle 17;
-bhūta decreased, diminished past participle 17; especially in phrase °soka with diminished grief, having one's grief allayed Dhammapada III 176; Peta Vatthu Commentary 38.

:: Tanuka (adjective) = tanu; little, small Dhammapada 174 (= Dhammapada 175); Sutta-Nipāta 994 (soka).

:: Tanutara the waist (literal smaller part of body, cf. body and bodice) Vinaya IV 345 (sundaro tanutaro "her waist is beautiful").

:: Tanutta (neuter) [noun-abstract of tanu] diminution, reduction, vanishing, gradual disappearance Aṅguttara Nikāya I 160 (manussānaṁ khayo hoti tanuttaṁ paññāyati); II 144 (rāga°, dosa°, moha°); especially in phrase (characterizing a Sakadāgāmin) "rāga-d.-mohānaṁ tanuttā sakadāgāmī hoti" Dīgha Nikāya I 156; Saṁyutta Nikāya V 357f., 376, 406; Aṅguttara Nikāya II 238; past participle 16.

:: Taṇḍula [Sanskrit taṇḍula: dialectical] rice-grain, rice husked and ready for boiling; frequently combined with tila (q.v.) or tela (q.v.) in mentioning of offerings, presentations, etc.: loṇaṁ telaṁ taṇḍulaṁ khādaniyaṁ sakaṭesu āropetvā Vinaya I 220, 238, 243, 249; tilataṇḍulādayo Jātaka III 53; Peta Vatthu Commentary 105. — Vinaya I 244; Aṅguttara Nikāya I 130; Jātaka I 255; III 55, 425 (taṇḍulāni metri causā); VI 365 (mūla° coarse r., majjhima° medium r., kaṇikā the finest grain); Sutta-Nipāta 295; past participle 32; Dhammapada I 395 (sāli-taṇḍula husked rice); Sumaṅgalavilāsinī I 93. cf. ut°.

-ammaṇa a measure (handful?) of rice Jātaka II 436;
-dona a rice-vat or rice-bowl Dhammapada IV 15;
-pāladvārā "doors (i.e. house) of the rice-guard" name of place Majjhima Nikāya II 185;
-muṭṭhi a handful of rice Peta Vatthu Commentary 131;
-homa an oblation of rice Dīgha Nikāya I 9.

:: Taṇḍuleyyaka [cf. Sanskrit taṇḍulīya] the plant Amaranthus polygonoides Vimāna Vatthu 99 (enumerated amongst various kinds of ḍāka).

:: Taṇhā (feminine) [Sanskrit tṛṣṇā, besides tarśa (masculine) and ṭṛṣ (feminine) = Avesta tarśna thirst, Greek ταρσία dryness, Gothic paūrsus, Old High German durst, English drought and thirst; to °ters to be, or to make dry in Greek τέρσομαι, Latin torreo to roast, Gothic gapaīrsan, Old High German derren. — Another form of t. is tasiṇā] literally drought, thirst; figurative craving, hunger for, excitement, the fever of unsatisfied longing (with locative: kabaḷiṅkāre āhāre "thirst" for solid food Saṁyutta Nikāya II 101f.; cīvare piṇḍapāte taṇhā = greed for Sutta-Nipāta 339). Opposed to peace of mind (upekhā, santi).
A. Literal meaning: khudāya taṇhāya ca khajjamānā tormented by hunger and thirst Peta Vatthu II 15 (= pipāsāya Peta Vatthu Commentary 69).
B. In its secondary meaning: taṇhā is a state of mind that leads to rebirth. Plato puts a similar idea into the mouth of Socrates (Phaedo 458, 9). Neither the Greek nor the Indian thinker has thought it necessary to explain how this effect is produced. In the chain of causation (Dīgha Nikāya II 34) we are told how taṇhā arises — when the sense organs come into contact with the outside world there follow sensation and feeling, and these (if, as elsewhere stated, there is no mastery over them) result in taṇhā. In the First Proclamation (Saṁyutta Nikāya V 420f.; Vinaya I 10) it is said that taṇhā, the source of sorrow, must be rooted out by the way there laid down, that is by the Aryan path. Only then can the ideal life be lived. Just as physical thirst arises of itself, and must be assuaged, got rid of, or the body dies; so the mental "thirst," arising from without, becomes a craving that must be rooted out, quite got rid of, or there can be no Nibbāna. The figure is a strong one, and the word taṇhā is found mainly in poetry, or in prose passages charged with religious emotion. It is rarely used in the philosophy or the psychology. Thus in the long enumeration of qualities (Dhs), taṇhā occurs in one only out of the one-thousand-three-hundred-sixty-six sections (Dhammasaṅgani 1059), and then only as one of many subordinate phases of lobha. taṇhā binds a man to the chain of saṁsāra, of being reborn and dying again and again (2b) until Arahantship or Nibbāna is attained, taṇhā destroyed, and the cause alike of sorrow and of future births removed (2c). In this sense Nibbāna is identical with "sabbupadhi-paṭinissaggo taṇhakkhayo virāgo nirodho" (see Nibbāna).
1. Systematizations: The 3 aims of t. kāma°, bhava°, vibhava°, that is craving for sensuous pleasure, for rebirth (anywhere, but especially in heaven), or for no rebirth; cf. vibhava. These three aims are mentioned already in the First Proclamation (Saṁyutta Nikāya V 420; Vinaya I 10) and often afterwards Dīgha Nikāya II 61, 308; III 216, 275; Saṁyutta Nikāya III 26, 158; Itivuttaka 50; Paṭisambhidāmagga I 26, 39; II 147; Vibhaṅga 101, 365; Nettipakaraṇa 160. Another group of 3 aims of taṇhā is given as kāma°, rūpa° and arūpa° at Dīgha Nikāya III 216; Vibhaṅga 395; and yet another as rūpa°, arūpa° and nirodha° at Dīgha Nikāya III 216.
— The source of t. is said to be sixfold as founded on and relating to the six bāhirāni āyatanāni (see rūpa), objects of sense or sensations, viz. sights, sounds, smells, etc.: Dīgha Nikāya II 58; Paṭisambhidāmagga I 6f.; Cullaniddesa §271I; in threefold aspects (as kāma-taṇhā, bhava° and vibhava°) with relation to the six senses discussed at Visuddhimagga 567f.; also under the term cha-taṇha-kāyā (sixfold group, see compounds) Majjhima Nikāya I 51; III 280; Paṭisambhidāmagga I 26; elsewhere called chadvārika-taṇhā "arising through the six doors" Dhammapada III 286.
— 18 varieties of t. (comprising worldly objects of enjoyment, ease, comfort and well-living are enumerated at Cullaniddesa §271III (under taṇhā-lepa). thirty-six kinds: eighteen referring to sensations (illusions) of subjective origin (ajjhattikassa upādāya), and eighteen to sensations affecting the individual in objective quality (bāhirassa upādāya) at Aṅguttara Nikāya II 212; Nettipakaraṇa 37; and 108 varieties or specifications of t. Are given at Cullaniddesa §271II (under Jappā) = Dhammasaṅgani 1059 = Vibhaṅga 361.
— Taṇhā as "kusalā pi akusalā pi" (good and bad) occurs at Nettipakaraṇa 87; cf. Tālapuṭa's good t. Theragāthā 1091f.
2. Import of the term:
(a) various characterizations of t.: mahā° Sutta-Nipāta 114; kāma° Saṁyutta Nikāya I 131; gedha° Saṁyutta Nikāya I 15; bhava° Dīgha Nikāya III 274 (+ avijjā); grouped with diṭṭhi (wrong views) Cullaniddesa §271 III, 271 VI t. fetters the world and causes misery: "yāya ayaṁ loko uddhasto pariyonaddho tantākulajāto" Aṅguttara Nikāya II 211f.; taṇhāya jāyatī soko taṇhāya jāyatī bhayaṁ taṇhāya vippamuttassa n'atthi soko kuto bhayaṁ Dhammapada 216; taṇhāya uḍḍito loko Saṁyutta Nikāya I 40; yaṁ loke piyarūpaṁ sātarūpaṁ etth'esā taṇhā ... Vibhaṅga 103; it is the fourth constituent of Māra's army (M.-senā) Sutta-Nipāta 436; M.'s daughter, Saṁyutta Nikāya I 134. In comparisons: t. + jālinī visattikā Saṁyutta Nikāya I 107; = bharādānaṁ (t. ponobbhavikā nandirāga-sahagatā) Saṁyutta Nikāya III 26; V 402: gaṇḍa = kāya, gaṇḍamūlan ti taṇhāy'etaṁ adhivacanaṁ Saṁyutta Nikāya IV 83; = sota Saṁyutta Nikāya IV 292 (and akhīṇāsavo = chinnasoto); manujassa pamatta-cārino t. vaḍḍhati māluvā viya Dhammapada 334.
(b) taṇhā as the inciting factor of rebirth and incidental cause of saṁsāra kammaṁ khettaṁ viññāṇaṁ bījaṁ taṇhā sineho ... evaṁ āyatiṁ punabbhavābhinibbatti hoti Aṅguttara Nikāya I 223; t. ca avasesā ca kilesā: ayaṁ vuccati dukkha-samudayo Vibhaṅga 107, similarly Nettipakaraṇa 23f.; as ponobbhavikā (causing rebirth) Saṁyutta Nikāya III 26; Paṭisambhidāmagga II 147, etc.; as a link in the chain of interdependent causation (see paṭicca-samuppāda): vedanā-paccayā taṇhā, taṇhā-paccayā upādānaṁ Vinaya I 1, 5; Dīgha Nikāya II 31, 33, 56, etc.; t. and upadhi: taṇhāya sati upadhi hoti t. asati up. na hoti Saṁyutta Nikāya II 108; ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti, etc. Saṁyutta Nikāya II 109; taṇhāya nīyati loko taṇhāya parikissati Saṁyutta Nikāya I 39; taṇhā saṁyojanena saṁyuttā sattā dīgha-rattaṁ sandhāvanti saṁsaranti Itivuttaka 8. See also t.-dutiya.
(c) To have got rid of t. is Arahantship: vigata-taṇha vigata-pipāsa vigata-pariḷāha Dīgha Nikāya III 238; Saṁyutta Nikāya III 8, 107f., 190; samūlaṁ taṇhaṁ abbuyha Saṁyutta Nikāya I 16 = 63, 121 (Godhiko parinibbuto); III 26 (nicchāto parinibbuto); vīta° Sutta-Nipāta 83, 849, 1041 (+ nibbuta); taṇhāya vippahānena Saṁyutta Nikāya I 39 ("Nibbānaṁ" ti vuccati), 40 (sabbaṁ chindati bandhanaṁ); taṇhaṁ mā kāsi mā lokaṁ punar āgami Sutta-Nipāta 339; taṇhaṁ pariññāya ... te narā oghatiṇṇā ti Sutta-Nipāta 1082; ucchinna-bhava-taṇhā Sutta-Nipāta 746; taṇhāya vūpasama Saṁyutta Nikāya III 231; t.-nirodha Saṁyutta Nikāya IV 390. — See also Majjhima Nikāya I 51; Dhammapada 154; Itivuttaka 9 (vita° + anādāna), 50 (°ṁ pahantvāna); Sutta-Nipāta 495, 496, 916; and cf. °khaya.
3. Kindred terms which in commentaries are explained by one of the taṇhā-formulæ (cf. Cullaniddesa §271 V and 271 VII):
(a) t. in groups of five:
(α) with kilesa saṁyoga vipāka duccarita;
(β) diṭṭhi kilesa duccarita avijjā;
(γ) diṭṭhi kil° kamma duccarita.
(b) quasi-synonyms: ādāna, ejā, gedha, jappā, nandī, nivesana, pariḷāha, pipāsā, lepa, loluppa, vāna, visattikā, sibbanī.
— In compounds the form taṇhā is represented by taṇha before double consonants, as taṇhakkhaya, etc.

-ādhipateyya mastery over t. Saṁyutta Nikāya III 103;
-ādhipanna seized by t. S. I 29; Sutta-Nipāta 1123;
-ādāsa the mirror of t. Aṅguttara Nikāya II 54;
-ābhinivesa full of t. Peta Vatthu Commentary 267;
-āluka greedy Jātaka II 78;
-uppādā (plural) (four) grounds of the rise of craving (viz. cīvara, piṇḍapāta, senāsana, itibhavābhava) Aṅguttara Nikāya II 10 = Itivuttaka 109; Dīgha Nikāya III 228; Vibhaṅga 375;
-kāyā (plural) (six) groups of t. (see above B 1) Saṁyutta Nikāya II 3; Dīgha Nikāya III 244. 280; Paṭisambhidāmagga I 26; Vibhaṅga 380;
-kkhaya the destruction of the excitement of cravings, almost synonymous with Nibbāna (see above B.2.c): °rata Dhammapada 187 (explained at Dhammapada III 241: arahatte c'eva Nibbāne ca abhirato hoti); Vimāna Vatthu 735 (explained by Nibbāna Vimāna Vatthu 296); therefore in the expositionary formula of Nibbāna as equivalent with noun Vinaya I 5; Saṁyutta Nikāya III 133; Itivuttaka 88, etc. (see Nibbāna). In the same sense: sabbañjaho taṇhakkhaye vimutto Vinaya I 8 = Majjhima Nikāya I 171 = Dhammapada 353; taṇhākkhaya virāga nirodha Nibbāna Aṅguttara Nikāya II 34, explained at Visuddhimagga 293; bhikkhu arahaṁ cha ṭhānāni adhimutto hoti: nekkhammādhimutto, paviveka°, avyāpajjha°, upādānakkhaya°, taṇhakkhaya°, asammoha° Vinaya I 183; cf. also Sutta-Nipāta 70, 211, 1070, 1137;
-gata obsessed with excitement, i.e. a victim of t. Sutta-Nipāta 776;
-gaddula the leash of t. Cullaniddesa §271 II 1;
-cchida breaking the cravings Sutta-Nipāta 1021, 1101;
-jāla the snare of t. Majjhima Nikāya I 271; Theragāthā 306; Cullaniddesa §271 II;
-dutiya who has the fever or excitement of t. As his companion Aṅguttara Nikāya II 10 = Itivuttaka 9 = 109 = Sutta-Nipāta 740, 741 = Cullaniddesa §305; cf. Buddhist Manual of Psychological Ethics 256, note 2;
-nadī the river of t. Cullaniddesa §271 II; cf. nadiyā soto ti: taṇhāy'etaṁ adhivacanaṁ Itivuttaka 114;
-nighātana the destruction of t. Sutta-Nipāta 1085;
-pakkha the party of t., all that belongs to t. Nettipakaraṇa 53, 69, 88, 160;
-paccaya caused by t. Sutta-Nipāta 144; Visuddhimagga 568;
-mūlaka rooted in t. (dhammā: nine items) Paṭisambhidāmagga I 26, 130; Vibhaṅga 390;
-lepa cleaving to t. Cullaniddesa §271 III; (+ diṭṭhi-lepa);
-vasika being in the power of t. Jātaka IV 3;
-vicarita a thought of t. Aṅguttara Nikāya II 212;
-saṅkhaya (complete) destruction of t.; °sutta Majjhima Nikāya I 251 (cūḷa°), 256 (mahā°): °vimutti salvation through cessation of t. Majjhima Nikāya I 256, 270, and °vimutta (adjective) Saṁyutta Nikāya IV 391;
-samudda the ocean of t. Mahāniddesa §271 II;
-sambhūta produced by t. (t. ayaṁ kāyo) Aṅguttara Nikāya II 145 (cf. Sutta-Nipāta page 144; yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayā);
-saṁyojana the fetter of t. (adjective) fettered, bound by t., in phrase t.-saṁyojanena saṁyuttā sattā dīgha-rattaṁ sandhāvanti saṁsaranti Itivuttaka 8, and t.-saṁyojanānaṁ sattānaṁ sandhāvataṁ saṁsarataṁ Saṁyutta Nikāya II 178 = III 149 = Peta Vatthu Commentary 166; Aṅguttara Nikāya I 223;
-salla the sting or poisoned arrow of t. Saṁyutta Nikāya I 192 (°assa hantāraṁ vande ādicca bandhunaṁ), the extirpation of which is one of the twelve achievements of a Mahesi Cullaniddesa §503 (°assa abbuḷhana; cf. above).

:: Taṇhīyati [= taṇhāyati, denominative from taṇhā, cf. Sanskrit tṛṣyati to have thirst] to have thirst for Saṁyutta Nikāya II 13 (for vv.ll. tuṇhīyati;. tasati); Visuddhimagga 544 (+ upādiyati ghaṭi yati); cf. tasati and past participle tasita.

:: Tapa and tapo [from tapati, cf. Latin tepor, heat]
1. torment, punishment, penance, especially religious austerety, self-chastisement, ascetic practice. This was condemned by the Buddha: Gotamo sabbaṁ tapaṁ garahati tapassaṁ lūkhajīviṁ upavadati Dīgha Nikāya I 161 = Saṁyutta Nikāya IV 330; anattha-sañhitaṁ ñatvā yaṁ kiñci aparaṁ tapaṁ Saṁyutta Nikāya I 103; Jātaka IV 306 (tattatapa: see tatta).
2. mental devotion, self-control, abstinence, practice of morality (often = brahmacariyā and saṁvara); in this sense held up as an ideal by the Buddha. Dīgha Nikāya III 42f., 232 (attan and paran°), 239; Saṁyutta Nikāya I 38, 43; IV 118, 180; Majjhima Nikāya II 155, 199; Dīgha Nikāya II 49 = Dhammapada 184 (paramaṁ tapo), 194 (tapo sukho); Sutta-Nipāta 77 = Saṁyutta Nikāya I 172 (saddhā bījaṁ tapo vuṭṭhi); Sutta-Nipāta 267 (t. ca brahmacariyā ca), 655 (the same), 901; Peta Vatthu I 32 (instrumental tapasā = brahmacariyena Peta Vatthu Commentary 15); Jātaka I 293; Nettipakaraṇa 121 (+ indriya-saṁvara); Paramatthajotikā I 151 (pāpake dhamme tapatī ti tapo): Vimāna Vatthu 114 (instrumental tapasā); Peta Vatthu Commentary 98.

-kamma ascetic practice Saṁyutta Nikāya I 103;
-jigucchā disgust for asceticism Dīgha Nikāya I 174; III 40, 42f., 48f.; Aṅguttara Nikāya II 200;
-pakkama = °kamma Dīgha Nikāya I 165f. (should it be tapopakkama = tapa + upakkama, or tapo-kamma?);
-vana the ascetic's forest Visuddhimagga 58, 79, 342.
[BD]: It has been noted that Gotama does not condemn all sorts of Tapas.

:: Tapana (adjective/noun) [to tapati and tapa] burning, heat; figurative torment, torture, austerety.
1. (as neuter) Peta Vatthu Commentary 98 (kāya-°saṅkhāto tapo).
2. (as feminine) tapanī Jātaka V 201 (in metaphorical play of word with aggi and brahmacārin; commentary visīvana-aggiṭṭha-saṅkhātātapanī).

:: Tapanīya1 [gerund of tapati] burning: figurative inducing self-torture, causing remorse, mortifying Aṅguttara Nikāya I 49 = Itivuttaka 24; Aṅguttara Nikāya IV 97 (commentary tāpajanaka); V 276; Jātaka IV 177; Dhammasaṅgani 1305.

:: Tapanīya2 (neuter) also tapaneyya (Jātaka V 372) and tapañña (Jātaka VI 218) [original gerund of tapati] shining; (noun) the shining, bright metal, i.e. gold (= rattasuvaṇṇa Jātaka V 372; Therīgāthā Commentary 252) Therīgāthā 374; Vimāna Vatthu 8416; Vimāna Vatthu 12, 37, 340.

:: Tapassin (adjective/noun) [tapas + vin; see tapati and tapa] one devoted to religious austereties, an ascetic (non-Buddhist). Figurative one who exercises self-control and attains mastery over his senses Vinaya I 234 = Aṅguttara Nikāya IV 184 (tapassī samaṇo Gotamo); Dīgha Nikāya III 40, 42f., 49; Saṁyutta Nikāya I 29; IV 330, 337f.; Majjhima Nikāya I 77; Sutta-Nipāta 284 (isayo pubbakā āsuṁ saññatattā tapassino); Vimāna Vatthu 2210; Peta Vatthu I 32 (°rūpa, under the appearance of a "holy" man: samaṇa-patirūpaka Peta Vatthu Commentary 15); II 614 (= saṁvāraka Peta Vatthu Commentary 98; tapo etesaṁ atthī ti ibid).

:: Tapati [Sanskrit tapati, °tep, cf. Latin tepeo to be hot or warm, tepidus = tepid]
1. to shine, to be bright, Dhammapada 387 (divā tapati ādicco, etc. = virocati Dhammapada IV 143); Sutta-Nipāta 348 (jotimanto narā tapeyyuṁ), 687 (suriyaṁ tapantaṁ). — gerund tapanīya: see seperate — past participle tatta1.

:: Tappaṇa (neuter) [Sanskrit tarpaṇa] satiating, refreshing; a restorative, in netta° some sort of eye-wash Dīgha Nikāya I 12 (in combination with kaṇṇa-tela and natthu-kamma).

:: Tappara (adjective) [Sanskrit tatpara] quite given to or intent upon (—°), diligent, devoted Therīgāthā Commentary 148 (Apadāna 57, 66) (mānapūjana° and buddhopaṭṭhāna°).

:: Tappati1 [Sanskrit tapyate, passive of tapati] to burn, to be tormented: to be consumed (by remorse) Dhammapada 17, 136 (t. sehi kammehi dummedho = paccati Dhammapada III 64).

:: Tappati2 [Sanskrit tṛpyate, causative tarpayati; °terp = Greek τέρπω] (instrumental) to be satiated, to be pleased, to be satisfied Jātaka I 185 (puriso pāyāsassa t.); II 443; V 485 = Milindapañha 381 (samuddo na t. nadīhi the ocean never has enough of all the rivers); Vimāna Vatthu 8413. — gerundive tappiya satiable, in atappiya-vatthūni (16) objects of insatiability Jātaka III 342 (in full). Also tappaya in compound dut° hard to be satisfied Aṅguttara Nikāya I 87; past participle 26, — past participle titta. — causative tappeti to satisfy, entertain, regale, feed Itivuttaka 67 (annapānena); Peta Vatthu II 48 (the same) Milindapañha 227; — past participle tappita.

:: Tappetar [agent noun to tappeti] one who satisfies, a giver of good things in combination titto ca tappetā ca: self-satisfied and satisfying others Aṅguttara Nikāya I 87; past participle 27 (of a sammā-sambuddha).

:: Tara [see tarati] (noun) crossing "transit," passing over Sutta-Nipāta 1119 (maccu°). — (adjective) to be crossed, passable, in duttara hard to cross Saṁyutta Nikāya IV 157; Sutta-Nipāta 174, 273 (oghaṁ t. duttaraṁ); Therīgāthā 10; Itivuttaka 57. Also as su-duttara Saṁyutta Nikāya I 35; V 24.

-esin wanting to pass over Jātaka III 230

:: Taraccha [derivation unknown. The Sanskrit forms are tarakṣu and tarakṣa] hyena Vinaya III 58; Aṅguttara Nikāya III 101; Milindapañha 149, 267; Dhammapada a331; Mahābodhivaṁsa 154. — feminine taracchi Jātaka V 71, 406; VI 562.

:: Tarahi (adverb) [Vedic tarhi, cf. carahi and etarahi] then, at that time Vinaya II 189.

:: Taraṇa (neuter) [see tarati] going across, passing over, traversing Vinaya IV 65 (tiriyaṁ°); Paṭisambhidāmagga I 15; II 99, 119.

:: Taraṅga [tara + ga] a wave Visuddhimagga 157.

:: Tarati1 [Vedic tarati, *ter (tṛ) to get to the other side, cf. Latin termen, terminus, Greek τεμμα, τέρϕρον; also Latin trans = Gothic pairh = Anglo-Saxon purh = English through] (literally) to go or get through, to cross (a river), pass over, traverse; (figurative) to get beyond, i.e. to surmount, overcome, especially oghaṁ (the great flood of life, desire, ignorance, etc.) Saṁyutta Nikāya I 53, 208, 214; V 168, 186; Sutta-Nipāta 173, 273, 771, 1069; saṅgaṁ Sutta-Nipāta 791; visattikaṁ Sutta-Nipāta 333, 857; ubhayaṁ (both worlds, here and beyond) Peta Vatthu IV 131 (= atikkameti Peta Vatthu Commentary 278); Cullaniddesa §28 — present participle taranto Vinaya I 191 (aciravati); gerundive taritabba Vinaya IV 65 (nadī); preterit atari Jātaka III 189 (samuddaṁ) and atāri Sutta-Nipāta 355, 1047 (jāti-maraṇaṁ), plural atāruṁ Sutta-Nipāta 1045. — See also tāreti (causative), tāṇa, tāyate, tiro, tiriyaṁ, tīra, tīreti.

:: Tarati2 [tvarate, past participle tvarita; also turati, turayati from *ter to turn round, move quickly, perhaps identical with the °ter of tarati1; cf. Old High German dweran = English twirl; Greek τορύνη = Latin trua = German quirl twirling-stick, also Latin torqueo and turba and perhaps German stūren, zerstoren; English storm, see Walde, Latin Wörterbuch under trua] to be in a hurry, to make haste Theragāthā 291; present participle taramāna in °rūpa (adjective) quickly, hurriedly Sutta-Nipāta 417; Peta Vatthu II 62; Peta Vatthu Commentary 181 (= turita) and ataramāna Vinaya I 248; gerundive taraṇīya Theragāthā 293. — See also tura, turita, turiya.

:: Tari (feminine) [from tarati] a boat Dāṭhāvaṁsa IV 53.

:: Taritatta (neuter) [abstract of tarita past participle of tarati1] the fact of having traversed, crossed, or passed through Vimāna Vatthu 284.

:: Taru [Perhaps dialectic for dāru] tree, Peta Vatthu Commentary 154 (°gaṇā), 251.

:: Taruṇa (adjective) [Vedic taruṇa, cf. Greek τέρυς, τέρη'; Latin tener and perhaps tardus]
1. tender, of tender age, young; new, newly (°-) fresh. Especially applied to a young calf: Majjhima Nikāya I 459 (in simile); °vaccha, °vacchaka, °vacchī: Vinaya I 193; Jātaka I 191; Dhammapada II 35; Vimāna Vatthu 200. — Vinaya I 243 (fresh milk); Dīgha Nikāya I 114 (Gotamo t. c'eva t.-pa ribbājako ca "a young man and only lately become a wanderer"); Peta Vatthu Commentary 3, 46 (°janā), 62 (°putta); Abhidhammāvatāra 93, 121.
2. (masculine and neuter) the shoot of a plant, or a young plant Vinaya I 189 (tāla°); Majjhima Nikāya I 432; Visuddhimagga 361 (taruṇa-tāla).
-siho, a young lion (Jat. 45)(Child)
-suriyo, the newly risen sun (Ras. 24)(Child)
-pamena, tender-little? As in a baby.

:: Tasa (adjective) [from tasati2]
1. trembling, frightened Jātaka I 336 = 344 (vakā, explained at 342 by tasita); perhaps the derived meaning of:
2. moving, running (cf. to meaning 1 and 2 Greek τρέω to flee and to tremble), always in combination tasa-thāvarā (plural) movable and immovable beings [cf. Mahāvastu I 207 jaṅgama-sthāvara; II 10 calaṁ sthāvara]. Metaphorically of people who are in fear and trembling, as distinguished from athāvara, a self-possessed and firm being (= Arahant Paramatthajotikā I 245). In this sense t. is interpreted by tasati1 as well as by tasati2 (to have thirst or worldly cravings) at Paramatthajotikā I 245: tasantī ti tasā, sataṇhānaṁ sabhayānañ c'etaṁ adhivacanaṁ; also at Cullaniddesa §479: tasa ti yesaṁ tasitā (tasiṇā?) taṇhā appahīnā, etc., and ye te santāsaṁ āpajjanti. Saṁyutta Nikāya I 141; IV 117, 351; V 393; Sutta-Nipāta 146, 629; Dhammapada 405, Theragāthā 876; Jātaka V 221; Cullaniddesa §479; Dhammapada IV 175.

:: Tasara (neuter) [Vedic tasara, cf. tanta, etc.] a shuttle Sutta-Nipāta 215, 464, 497; Dhammapada I 424; III 172. cf. Morris, JPTS 1886, 160.

:: Tasati1 [Sanskrit tṛṣyati = Greek τέρσομοι to dry up, Latin torreo (= English torrid, toast), Gothic ga pairsan and gapaūrsnan, Old High German derren; see also taṇhā and taṇhīyati] to be thirsty, figurative to crave for Saṁyutta Nikāya II 13; Milindapañha 254, — past participle tasita1. cf. pari°.

:: Tasati2 [Vedic trasati = Greek τρέω, Latin terreo (= terror); °ters from °ter in Sanskrit tarala, cf. also Latin tremo (= tremble) and trepidus] to tremble, shake, to have fear; to be frightened Sutta-Nipāta 394 (ye thāvarā ye ca tasanti loke); Cullaniddesa §479 (= santāsaṁ āpajjati); Paramatthajotikā I 245 (may be taker as tasati1, see tasa), — past participle tasita2, cf. also tasa and uttasati.

:: Tasiṇā (feminine) [diæretic form of taṇhā, cf. dosiṇā > juṇhā, kasiṇa > kṛtsna, etc.] thirst; figurative craving (see taṇhā) Saṁyutta Nikāya V 54, 58; Cullaniddesa §479 (to be read for tasitā?); Dhammapada 342, 343.

:: Tasita1 [past participle of tasati1] dried up, parched, thirsty Saṁyutta Nikāya II 110, 118; Sutta-Nipāta 980, 1014 (not with Fausbøll = tasita2); Jātaka IV 20; Peta Vatthu II 936 (chāta + t.), 103 (= pipāsita Peta Vatthu Commentary 143); III 65 (= pipāsita Peta Vatthu Commentary 127, 22); Milindapañha 318 (kilanta + t.).

:: Tasita2 [past participle of tasati2] frightened, full of fear Jātaka I 26 (bhīta + t.). 342, IV 141 (the same): Cullaniddesa §479 (or = tasiṇā?). atasita fearless Saṁyutta Nikāya III 57.

:: Tasmā see Ta.

:: Tassa see Tathā.

:: Tassa-pāpiyyasikā (feminine) (viz. kiriyā) name of one of the adhikaraṇa-samathā: guilt (legal wrong) of such and such a character Vinaya I 325; in detailed explanation Majjhima Nikāya II 249; + tiṇavatthāraka Dīgha Nikāya III 254; Aṅguttara Nikāya I 99. °kammaṁ karoti to carry out proceedings against someone guilty of a certain legal offence Vinaya II 85, 86; °kata one against whom the latter is carried out Aṅguttara Nikāya IV 347.

:: Tata [past participle of tanoti] stretched, extended, spread out Saṁyutta Nikāya I 357 (jāla); Jātaka IV 484 (tantāni jālāni Text, katāni varia lectio for tatāni). Note: samo tata at Jātaka I 183 is to be read as samotata (spread all over).

:: Tatha (adjective) [an adjectivized tathā out of combination tathā ti "so it is," cf. taccha] (being) in truth, truthful; true, real Dīgha Nikāya I 190 (+ bhūta taccha); Majjhima Nikāya III 70; Theragāthā 347; Sutta-Nipāta 1115 (= Cullaniddesa §275 taccha bhūta, etc.). (neuter) tathaṁ = saccaṁ, in cattāri tathāni the four truths Saṁyutta Nikāya V 430, 435; Paṭisambhidāmagga II 104f. (+ avitathāni anaññathāni). As epithet of Nibbāna: see derivations and cf. taccha. Ablative tathato exactly varia lectio B for tattato at Jātaka II 125 (see tatta2). — yathā tathaṁ (cf. yathā tacchaṁ) according to truth, for certain, in truth Sutta-Nipāta 699, 732, 1127. — Cariyāpiṭaka vitatha.

-parakkama reaching out to the truth Jātaka V 395 (= saccanikkama);
-vacana speaking the truth (cf. tathāvādin) Milindapañha 401.

:: Tathatā (feminine) [abstract from tathā > tatha] state of being such, such-likeness, similarity, correspondence Visuddhimagga 518.

:: Tathatta (neuter) [*tathātvaṁ] "the state of being so," the truth, Nibbāna; only in following phrases:
(a) tathattāya paṭipajjati to be on the road to (i.e. attain) Nibbāna Dīgha Nikāya I 175, similarly Saṁyutta Nikāya II 199; Saṁyutta Nikāya II 209 (paṭipajjitabba being conducive to N.); Milindapañha 255; Visuddhimagga 214.
(b) tathattāya upa neti (of acittaṁ bhāvitaṁ) the same Saṁyutta Nikāya IV 294 = Majjhima Nikāya I 301; Saṁyutta Nikāya V 90, 213f.
(c) tathattāya cittaṁ upasaṁharati the same Majjhima Nikāya I 468.
— ablative tathattā in truth, really Sutta-Nipāta 520f. (cf. Mahāvastu III 397).

:: Tathā (adverb) [Sanskrit tathā, cf. also kathaṁ] so, thus (and not otherwise, opposite aññathā), in this way, likewise Sutta-Nipāta 1052 (varia lectio yathā); Jātaka I 137, etc. — Often with eva: tath'eva just so, still the same, not different Dīgha Nikāya III 135 (taṁ tath'eva hoti no aññathā); Jātaka I 263, 278; Peta Vatthu I 83; Peta Vatthu Commentary 55. Corresponding with yathā: tathā ... yathā so ... that Dhammapada 282; Peta Vatthu Commentary 23 (tathā akāsi yathā he made that ..., cf. Latin ut consecutive); yathā ... tathā As ... so also Sutta-Nipāta 504; Jātaka I 223; Peta Vatthu I 123 (yathāgato tathā gato as he has come so he has gone).
— In compounds tath' before vowels.

-ūpama such like (in comparisons, following upon a preceding yathā or seyyathā) Sutta-Nipāta 229 (= tathāvidha Paramatthajotikā I 185), 233; Itivuttaka 33, 90;
-kārin acting so (corresponds with yathāvādin: acting as he speaks, cf. tāthāvādin) Sutta-Nipāta 357; Itivuttaka 122;
-gata see seperate;
-bhāva "the being so," such a condition Jātaka I 279;
-rūpa such a, like this or that, especially so great, such Vinaya I 16; Sutta-Nipāta page 107; Itivuttaka 107; Sumaṅgalavilāsinī I 104; Peta Vatthu Commentary 5, 56. neuter adverb thus Peta Vatthu Commentary 14. cf. evarūpa;
-vādin speaking so (cf. °kārin) Sutta-Nipāta 430; Itivuttaka 122 (of the Tathāgata);
-vidha such like, so (= tathā-rūpa) Sutta-Nipāta 772, 818, 1073, 1113; Cullaniddesa §277 (= tādisa taṁsaṇṭhita tappakāra).

:: Tathāgata [derivation uncertain. Buddhaghosa (Sumaṅgalavilāsinī I 59-67) gives eight explanations showing that there was no fixed tradition on the point, and that he himself was in doubt]. The context shows that the word is an epithet of an Arahant, and that non-Buddhists were supposed to know what it meant. The compilers of the Nikāyas must therefore have considered the expression as pre-Buddhistic; but it has not yet been found in any pre-Buddhistic work. Mrs. Rhys Davids (Buddhist Manual of Psychological Ethics 1099, quoting Chalmers Journal Royal Asiatic Society Jan., 1898) suggests "he who has won through to the truth." Had the early Buddhists invented a word with this meaning it would probably have been tathaṅgata, but not necessarily, for we have upadhī-karoti as well as upadhiṁ karoti. — Dīgha Nikāya I 12, 27, 46, 63; II 68, 103, 108, 115, 140, 142; III 14, 24f., 32f., 115, 217, 264f., 273f.; Saṁyutta Nikāya I 110f.; II 222f.; III 215; IV 127, 380f.; Aṅguttara Nikāya I 286; II 17, 25, 120; III 35, etc.; Sutta-Nipāta 236, 347, 467, 557, 1114; Itivuttaka 121f.; Paramatthajotikā I 196; Paṭisambhidāmagga I 121f.; Dhammasaṅgani 1099, 1117, 1234; Vibhaṅga 325f., 340, etc.

-balāni (plural) the supreme intellectual powers of a Tathāgata usually enumerated as a set of ten: in detail at Aṅguttara Nikāya V 33f. = Paṭisambhidāmagga II 174; Majjhima Nikāya I 69; Saṁyutta Nikāya II 27; Cullaniddesa §466. Other sets of five at Aṅguttara Nikāya III 9; of six Aṅguttara Nikāya III 417f. (see bala);
-sāvaka a disciple of the Tathāgata Dīgha Nikāya II 142; Aṅguttara Nikāya I 90; II 4; III 326f.; Itivuttaka 88; Sutta-Nipāta 15.

:: Tathiya (adjective) [Sanskrit tathya = taccha] true, Sutta-Nipāta 882, 883.

:: Tatiya [Sanskrit tṛtīya, Avesta ōritya, Greek τρίτος, Latin tertius, Gothic pridja, English third] ordinal number the third. — Sutta-Nipāta 97 (parābhavo); 436 (khuppipāsā as the 3rd division in the army of Māra), 1001; Jātaka II 353; Dhammapada 309; Peta Vatthu Commentary 69 (tatiyāya jātiya: in her third birth). Tatiyaṁ (neuter adverb) for the 3rd time Dīgha Nikāya II 155; Sutta-Nipāta 88, 95, 450; tatiyavāraṁ the same Dhammapada I 183; Vimāna Vatthu 47 (= at last); yāva tatiyaṁ the same Vinaya II 188; Jātaka I 279; Dhammapada II 75; Peta Vatthu Commentary 272 (in casting the lot: the third time decides); yāva tatiyakaṁ the same Dīgha Nikāya I 95.

:: Tato [ablative of pronoun base ta° (see ta° II 4)]
1. from this, in this Saṁyutta Nikāya III 96 (tatoja); Jātaka III 281 (tato paraṁ beyond this, after this); Cullaniddesa §664 (the same); Sumaṅgalavilāsinī I 212 (tatonidāna).
2. thence Jātaka I 278; Milindapañha 47.
3. thereupon, further, afterwards Jātaka I 58; Dhammapada 42; Milindapañha 48; Peta Vatthu Commentary 21, etc.

:: Tatra [Sanskrit tatra] = tattha in all meanings and applications, viz:
A.
1. there: Dhammapada 375; Peta Vatthu Commentary 54. tatrāpi Dīgha Nikāya I 81 = Itivuttaka 22 (tatrāpāsiṁ). tatra pi Dīgha Nikāya I 1 (= Sumaṅgalavilāsinī I 42). tatra kho Vinaya I 10, 34; Aṅguttara Nikāya V 5f.; 354f. (cf. atha kho). In explanations: Peta Vatthu Commentary 19 (tatrāyaṁ vitthārakathā "here follows the story in detail").
2. in this: Sutta-Nipāta 595 (tatra kevalino smase); Dhammapada 88 (tatr'abhirati: enjoyment in this).
3. a special application of tatra (perhaps in the same sense to be explained tattha a3) is that as first part of a compound, where it is to be taken as generalizing (= tatra tatra): all kinds of (originally in this and that), in whatever condition, all-round, complete (cf. yaṁ taṁ under ta° II 2, yena tena upāyena): tatramajjhattatā (complete) equanimity (keeping balance here and there) Visuddhimagga 466 (cf. tatra-majjhatt'upekkhā 160); as 132, 133 (majjh° + tatra majjh°); Abhidhammāvatāra 157. tatrūpāyaññū (= tatra upāyaññū) having all round knowledge of the means and ways Sutta-Nipāta 321 (correct reading at Paramatthajotikā II 330); tatrupāyāya vīmaṁsāya samannāgatā endowed with genius in all kinds of means Vinaya IV 211 (or may it be taken as "suitable, corresponding, proportionate"° cf. tadūpiya).
B. tatra tatra, in t.-t.-abhinandinī (of taṇhā) finding its delight in this and that, here and there Vinaya I 10; Paṭisambhidāmagga II 147; Nettipakaraṇa 72; Visuddhimagga 506.

:: Tatta1 [past participle of tapati] heated, hot, glowing; of metals: in a melted state (cf. uttatta) Aṅguttara Nikāya II 122 (tattena talena osiñcante, As punishment); Dhammapada 308 (ayoguḷa); Jātaka II 352 (the same); IV 306 (tattatapo "of red-hot heat," i.e. in severe self-torture); Milindapañha 26, 45 (adverb red-hot); Peta Vatthu Commentary 221 (tatta-lohasecanaṁ the pouring over of glowing copper, one of the punishments in Niraya).

:: Tatta2 (neuter) [tad + tva] truth; ablative tattato according to truth; accurately Jātaka II 125 (ñatvā); III 276 (ajānitvā not knowing exactly).

:: Tattaka1 [tatta past participle of tappati2 + ka] pleasing agreeable, pleasant Milindapañha 238 (bhojana).

:: Tattaka2 (adjective) (= tāvataka) of such size, so large Visuddhimagga 184 (corresponding with yattaka); tattakaṁ kālaṁ so long, just that time, i.e. the specified time (may be long or short = only so long) Dhammapada I 103 (varia lectio ettakaṁ); II 16 (= ettaka).

:: Tattha [Sanskrit tatra adverb of place, cf. Gothic papro and also Sanskrit atra, yatra]
A.
1. of place:
(a) place where = there, in that place Sutta-Nipāta 1071, 1085; Dhammapada 58; Jātaka I 278; Peta Vatthu I 1015; often with eva: tatth'eva right there, on the (very same) spot Saṁyutta Nikāya I 116; Jātaka II 154; Peta Vatthu Commentary 27. In this sense as introduction to acomment on a passage: in this, here, in this connection (see also tatra) Dhammasaṅgani 584; Dhammapada I 21; Peta Vatthu Commentary 7, etc.
(b) direction: there, to this place Jātaka II 159 (gantvā); VI 368; Peta Vatthu Commentary 16 (tatthaga manasīla able to go here and there, i.e. wherever you like, of a yakkha).
2. As (locative) case of pronoun base ta° = in this, for or about that, etc. Sutta-Nipāta 1115 (etam abhiññāya tato tattha vipassati: Paramatthajotikā II tatra); tattha yo maṅku hoti Dhammapada 249 (= tasmiṁ dāne masculine Dhammapada III 359); tattha kā paridevanā Peta Vatthu I 123 ("why sorrow for this?").
3. of time: then, for the time being, interim (= ettha, cf. tattaka2) in phrase tattha-parinibbāyin, where corresponding phrases have antarā-parinibbāyin (A II 238 e.g. ≈ I 134; see under parinibbāyin) Dīgha Nikāya I 156; Aṅguttara Nikāya I 232; II 5; IV 12; Saṁyutta Nikāya V 357; Majjhima Nikāya II 52, etc. The meaning of this phrase may however be taken in the sense of tatra a3 (see next).
B. Repeated: tattha tattha here and there, in various places, all over; also corresponding with yattha yattha wherever ... there Itivuttaka 115; Nettipakaraṇa 96 (°gāmini-paṭipadā); Vimāna Vatthu 297; Peta Vatthu Commentary 1, 2, 33, 77, etc. — See tatra.

:: Taṭa [*tl̥, see tala and cf. tālu, also Latin tellus] declivity or side of a hill, precipice; side of a river or well, a bank Jātaka I 232, 303; II 315 (udapāna°); IV 141; Paramatthajotikā II 519, Dhammapada I 73 (papāta°). See also talāka.

:: Taṭataṭāyati [onomatopoetic, to make a sound like taṭ taṭ.] to rattle, shake, clatter; to grind or gnash one's teeth; to fizz. Usually said of people in frenzy or fury (in present participle °yanto or °yamāna): Jātaka I 347 (rosena) 439 (kodhena); II 277 (of a bhikkhu kodhana "boiling with rage" like a "uddhane pakkhitta-loṇaṁ viya"); the latter trope also at Dhammapada IV 176; Dhammapada I 370 (aggimhi pakkhitta-loṇa-sakkharā viya rosena t.); III 328 (vātāhata-tālapaṇṇaṁ viya); Vimāna Vatthu 47, 121 (of akodhābhibhūto; varia lectio kaṭakaṭāyamāna), 206 (+ akkosati paribhāsati), 256. cf. also kaṭakaṭāyati and karakarā.

:: Taṭṭaka [etymology unknown] a bowl for holding food, a flat bowl, porringer, salver Jātaka III 10 (suvaṇṇa°), 97, 121, 538; IV 281. According to Kern, Toevoegselen sub voce taken into Tamil as taṭṭaṁ, cf. also Avesta taśta. Morris (JPTS 1884 80) compares marathi tasta (ewer).

:: Taṭṭikā (feminine) [cf. kaṭaka] a (straw) mat Vinaya IV 40 (Buddhaghosa on this: teṭṭikaṁ (sic) nāma tālapaṇṇehi vā vākehi vā katataṭṭikā, page 357); Jātaka I 141 (varia lectio taddhika); Visuddhimagga 97.

:: Taya (neuter) [Sanskrit trayaṁ triad, cf. trayī; see also tāvatiṁsa] a triad, in ratana-ttaya the triad of gems (the Buddha, the Norm, and the Community) see ratana; e.g. Peta Vatthu Commentary 1, 49, 141. — piṭaka-ttaya the triad of the Piṭakas Paramatthajotikā II 328.

:: Tayo [feminine tisso, neuter tīṇi; Vedic traya, trī and trīṇi; Greek τρεῖς, τρία; Latin tres, tria; Gothic preis, prija; Old High German drī; English three, etc.] cardinal number three. Nominative/accusative masculine tayo (Sutta-Nipāta 311), and tayas (tayas su dhammā Sutta-Nipāta 231, see Paramatthajotikā I 188) feminine tisso (Dīgha Nikāya I 143; Aṅguttara Nikāya V 210; Itivuttaka 99) neuter tīṇi (Aṅguttara Nikāya I 138, etc.), also used as absolute form (eka dve tīṇi) Khuddakapāṭha III (cf. Paramatthajotikā I 79 and tīṇi lakkhaṇā for lakkhaṇāni Sutta-Nipāta 1019); genitive masculine neuter tiṇṇaṁ (Jātaka III 52, 111, etc.), feminine tissannaṁ; instrumental tīhi (ṭhānehi Dhammapada 224, vijjāhi Itivuttaka 101); locative tīsu (janesu Jātaka I 307; vidhāsu Sutta-Nipāta 842). — In composition and derivation: ti in numerical compounds: tidasa (thirty) q.v.; tisata (three-hundred) Sutta-Nipāta 566 (brāhmaṇā tisatā); 573 (bhikkhavo tisatā); tisahassa (three-thousand) Peta Vatthu II 951 (janā °ā); in numerical derivations: tiṁsa (thirty), tika (triad), tikkhattuṁ (thrice); tidhā (threefold). — In nominal compounds: see ti° te°
(a) in numerical compounds: terasa (Paramatthajotikā II 489; as 333; Vimāna Vatthu 72: terasī the thirteenth day) and teḷasa (Saṁyutta Nikāya I 192 Sutta-Nipāta pages 102, 103) (thirteen) [Sanskrit trayodaśa, Latin tredecim]; tevīsa (twenty-three) Vimāna Vatthu 5; tettiṁsa (thirty-three) Jātaka I 273; Dhammapada I 267; tesaṭṭhi (sixty-three) Peta Vatthu Commentary 111 (Jambudīpe tesaṭṭhiyā nagarasahassesu).
(b) in nominal compounds: see te°.

:: Tādin (adjective/noun) (nominative tādī and tādi, in compounds tādi°) [Vedic tādṛś from tad-dṛś of such appearance] such, such like, of such (good) qualities, "ecce homo"; in pregnant sense applied to the Bhagavant and Arahants, characterized as "such" in five ways: see Mahāniddesa 114f.; Paramatthajotikā II 202 and cf. Milindapañha 382. tādī: Sutta-Nipāta 712, 803 (and 154 tādīno for tādino, see Paramatthajotikā II 201f.); tādi Sutta-Nipāta 488, 509, 519f.; Dhammapada 95; genitive tādino Dhammapada 95, 96; with reference to the Buddha Dīgha Nikāya II 157 (ṭhitacittasa tādino, in Buddhist Hybrid Sanskrit sthiracittasya tāyinaḥ Avadāna-śataka II 199); Vimāna Vatthu 186 (explanation Vimāna Vatthu 95: iṭṭhādisu tādilakkhaṇasampattiyā tādino Satthu: see Mahāniddesa 114f.), of Arahant Aṅguttara Nikāya II 34; Sutta-Nipāta 154 (or tādīno); instrumental tādinā Sutta-Nipāta 697; Milindapañha 382; accusative tādiṁ Sutta-Nipāta 86, 219, 957; locative plural tādisu Peta Vatthu II 971 (= iṭṭhādisu tādilakkhaṇappattesu Peta Vatthu Commentary 140, cf. Vimāna Vatthu 95). — See tādisa1.

-bhāva "such-ness," high(est) qualification Visuddhimagga 5, 214;
-lakkhaṇa the characteristic of such (a being) Jātaka III 98 (°yoga, cf. nakkhatta-yoga); Paramatthajotikā II 200 (°patta); Vimāna Vatthu 95 (°sampatti).

:: Tādina (adjective) [enlarged form of tādin) = tādin, only in locative tādine Vimāna Vatthu 212 (= tādimhi Vimāna Vatthu 106).

:: Tādisa1 (adjective) [Vedic tādṛśa from tad-dṛśa = tad-rūpa; a reduction of this form in Pāḷi tādin] — suchlike, of such quality or character, in such a condition Jātaka I 151; III 280; Sutta-Nipāta 112, 317, 459; Cullaniddesa §277 (in explanation of tathāvidha); Itivuttaka 68; Peta Vatthu II 94; Peta Vatthu Commentary 69, 72; Milindapañha 382. Also correlative tādisa ... tādisa the one ... the other Vimāna Vatthu 288. — feminine tādisī [Sanskrit tādṛśī] Peta Vatthu I 56 (vaṇijjā).

:: Tādisa2 (adjective) [tvaṁ + disa. cf. Sanskrit tvādṛśa] like you Jātaka I 167; V 107.

:: Tādisaka (adjective) = tādisa1, of such character Sutta-Nipāta 278; Itivuttaka 68.

:: Tāhaṁ contraction of
1. taṁ ahaṁ: see ta°;
2. te ahaṁ: see tvaṁ.

:: Tāla [Sanskrit tāla, cf. Greek τᾶλιϛ and τηλεθάω (be green, sprout up) Latin talea shoot, sprout]
1. the palmyra tree (fan palm), Borassusfla belliformis; frequent in comparisons and similes Majjhima Nikāya I 187; Jātaka I 202 (°vana), 273 (°matta as tall as a palm): Vimāna Vatthu 162; Peta Vatthu Commentary 100 (chinnamūlo viya tālo).
2. A strip, stripe, streak Jātaka V 372 (= raji).

-aṭṭhika a kernel of the palm fruit Dhammapada II 53, cf. 60 (°aṭṭhi-khaṇḍa);
-kaṇḍa a bulbous plant Jātaka IV 46 (= kalamba);
-kkhandha the trunk of a palm Jātaka IV 351; Vimāna Vatthu 227 (°parimāṇā mukhatuṇḍā: beaks of vultures in Niraya); Peta Vatthu Commentary 56;
-cchidda see tāḷa°;
-taruṇa a young shoot of the p. Vinaya I 189;
-pakka palm fruit Itivuttaka 84;
-paṇṇa a palm-leaf Dhammapada I 391; II 249; III 328; Abhidhammāvatāra 62; also used as a fan (tālapattehi kata-maṇḍalavījanī Vimāna Vatthu 147) Vimāna Vatthu 3343 (Hardy for °vaṇṭha of Gooneratne's editor (PTS 1886) page 30); Vimāna Vatthu 147 (varia lectio °vaṇṭa q.v.); Cullaniddesa §562 (+ vidhūpana);
-patta a palm-leaf Vinaya I 189; Vimāna Vatthu 147;
-miñja the pith of a p. Jātaka IV 402;
-vaṇṭa [Sanskrit tālavṛṇṭa] a fan Vinaya II 130 (+ vidhūpana), 137; Jātaka I 265; Vimāna Vatthu 44, cf. °paṇṇa;
-vatthu (more correct tālāvatthu = tāla-avatthu) in tālāvatthukata a palm rendered groundless, i.e. uprooted; frequent as simile to denote complete destruction or removal (of passions, faults, etc.). Nearly always in formula pahīna ucchinna-mūla t° anabhāvaṁ-kata "given up, with roots cut out, like a palm with its base destroyed, rendered unable to sprout again" (Kern, Toevoegselen II 88: As een wijnpalm die niet meer geschikt is om weêr uit te schieten). This phrase was misunderstood in BHS: Mahāvastu III 360 has kāla vastuṁ. — The readings vary: tālāvatthu e.g. At Majjhima Nikāya I 370; Saṁyutta Nikāya I 69; IV 84; Aṅguttara Nikāya I 135; II 38; Jātaka V 267; tālav° Saṁyutta Nikāya III 10; V 327; Therīgāthā 478 (Thig-a 286: tālassa chindita-ṭṭhāna-sadisa); Cullaniddesa frequent (see under pahīna); tālāvatthukatā at Vinaya III 3. — In other combination tālāvatthu bhavati (to be pulled out by the roots and thrown away) Jātaka V 267 (= chinnamūla-tālo viya Niraye nibbattanti page 273), cf. Majjhima Nikāya I 250; °vāra "palm-time" (?) or is it tāḷa° (gong-time?) Dhammapada II 49 (note: from tala-pratiṣṭhāyāṁ?).

:: Tālīsa1 (neuter) (also tālissa Jātaka IV 286, tālīsaka Milindapañha 338) [cf. Sanskrit tālī, tālīśa and talāśā] the shrub Fla courtia cataphracta and a powder or ointment obtained from it Vinaya I 203 (+ tagara); Jātaka IV 286 (the same); Milindapañha 338.

:: Tālīsa2 (No. 40) is short for cattāḷīsa, e.g. Apadāna 103, 234 and passim.

:: Tālu [Sanskrit tālu, see tala] the palate Sutta-Nipāta 716; Jātaka I 419; Visuddhimagga 264 (°matthaka top of page); Peta Vatthu Commentary 260.

:: Tāḷa1 [taḍ, cf. Sanskrit tāla a blow, or musical time; tālīyaka cymbal] beating, striking, the thing beaten or struck, i.e. a musical instrument which is beaten, an instrument of percussion, as a cymbal, gong, or tambourine (for tāḷa = gong cf. thāla):
(a) gong, etc. Jātaka I 3; VI 60; Theragāthā 893; Sumaṅgalavilāsinī I 85; as 319 (kaṁsa°).
(b) music in general Dhammapada IV 67.

-āvacara musical time or measure, music, a musician Dīgha Nikāya II 159 (varia lectio tāla°); Jātaka I 60 (l); IV 41; Vimāna Vatthu 257 (°parivuta, of an angel).

:: Tāḷa2 (neuter) [Sanskrit tālaka = tāḍa Avadāna-śataka II 56, tāḍaka Divyāvadāna 577] A key (originally a "knocker"?) Vinaya II 148 (3 kinds: loha°, kaṭṭha°, visāṇa°); Abhidhammāvatāra 1.

-cchiggaḷa A key-hole Saṁyutta Nikāya IV 290; V 453; Visuddhimagga 500;
-cchidda the same Vinaya II 120, 148, 153 (all tāla°); III 118; Dhammapada III 8 (l).

:: Tāḷeti [Sanskrit tāḍayati, taḍ perhaps = tud] to strike a blow, flog, beat, especially frequent in phrase kasāhi tāḷeti to flog with whips, etc. (in list of punishments, see kasā) Majjhima Nikāya I 87; Aṅguttara Nikāya II 122; Cullaniddesa §604; Peta Vatthu Commentary 4, etc. — present participle passive taḍḍamāna (for °tāḍyamāna) Jātaka VI 60 (so read for taddamāna; commentary poṭhīyamāna), — past participle tāḷita Jātaka VI 60 (turiya°); Vimāna Vatthu 621 (the same); Saddhammopāyana 80. cf. abhi°.

:: Tāḷī (feminine) a strike, a blow, in urattāḷiṁ karoti to strike one's chest (as a sign of grief) Peta Vatthu Commentary 39, etc. (see ura).

:: Tāma [Sanskrit tāma] desire, longing, greed in tāmatamadasaṅgha-suppahīna Theragāthā 310, an epithet of frogs, which perhaps (with Kern, Toevoegselen II 88) is to be read as tāma-tamata-suppahita; "horribly greedy" (Kern, gruwelijk vra atzuchtig).

:: Tāṇa (neuter) [from Vedic root trā, variation of *ter in tarati. Originally bringing or seeing through] shelter, protection, refuge, especially as technical term of shelter and peace offered by the Dhamma. Mostly in combination with leṇa and saraṇa (also dīpa and abhaya), in various contexts, especially with reference to Nibbāna (see Cullaniddesa sub voce): Dīgha Nikāya I 95 (°ṁ, etc. gavesin seeking refuge); Aṅguttara Nikāya I 155; Saṁyutta Nikāya IV 315 (maṁtāṇa, etc. Adjective protected by me, in my shelter). — Saṁyutta Nikāya I 2, 54, 55, 107 (°ṁ karoti); IV 372 (°gāmī maggo); Aṅguttara Nikāya IV 184; Sutta-Nipāta 668 (°ṁ upeti); Dhammapada 288; Jātaka I 412 (= protector, explained by tāyitā parittāyitā patiṭṭhā); Saddhammopāyana 224, 289. cf. tātar and tāyati.

:: Tāṇatā (feminine) [abstract of tāṇa] protection, sheltering Dhammapada 288.

:: Tāpana (neuter) [from tāpeti] burning, scorching, roasting; figurative tormenting, torture, self-mortification Vimāna Vatthu 20 (aggimhi t. udake vā temanaṁ). cf. ā°; upa°; pari°.

:: Tāpasa [from tapa and tapas] one who practises tapas, an ascetic (brahmin). Eight kinds are enumerated at Sumaṅgalavilāsinī I 270 and Paramatthajotikā II 295. — Jātaka II 101, 102; V 201; Peta Vatthu Commentary 153; °pabbajjā the life of an a. Jātaka III 119; Dhammapada IV 29; Sumaṅgalavilāsinī I 270. — feminine tāpasī a female ascetic Mahāvaṁsa 7, 11, 12.

:: Tāpeti [Sanskrit tāpayati, causative to tapati] to burn out, scorch, torment, figurative root out, quench Sutta-Nipāta 451 (attānaṁ); Jātaka V 267 (janapadaṁ); Vimāna Vatthu 114 (kilesaṁ t. in explanation of tapassin). cf. pari°.

:: Tārakā (feminine) [Sanskrit tārakā]
1. a star, a planet: osadhī viya tārakā like the morning-star (Venus) Vimāna Vatthu 92 = Peta Vatthu II 110; — Jātaka I 108; tāraka-rūpa the light (or sparkling) of the stars Dīgha Nikāya III 85, 90; Saṁyutta Nikāya III 156 = Itivuttaka 19; Saṁyutta Nikāya V 44; Vimāna Vatthu 79; Dhammasaṅgani 617.
2. figurative sparkling, glitter, twinkle; akkhi° the pupil of the eye Majjhima Nikāya I 80; udaka° sparkling of the water ibid.

:: Tārā (feminine) [Sanskrit tārā = Greek άστήρ, ἄττον (= Latin astrum, in English disaster, Latin stella, Gothic staīrno, Old High German stere (= English star), perhaps loan word from Semitic sources] a star, a planet Sutta-Nipāta 687 (tārāsabha the lord, literally "the bull" of the stars, i.e. the Moon).

-gaṇa (tāra°) the host of stars Peta Vatthu II 967 (cando va t.-gaṇe atirocati);
-maṇivitāna "star-jewel-awning"; canopy of jewelled stars Visuddhimagga 76.

:: Tāreti1 [causative of tarati1] to make cross, to help over, to bring through, save, help, assist Sutta-Nipāta 319 (pare tārayetuṁ), 321 (so tāraye tattha bahū pi aññe); Itivuttaka 123 (tiṇṇo ta rayataṁ varo: "one who is through is the best of those who can help through"); Jātaka I 28 (V 203). Preterit atārayi Sutta-Nipāta 539, 540 and ṭāresi Sutta-Nipāta 545.

:: Tāreti2 [causative of tarati2] to make haste Therīgāthā 93.

:: Tāsa [see tasati2] terror, trembling, fear, fright, anxiety Saṁyutta Nikāya III 57; Jātaka I 342; III 177, 202; Milindapañha 24. cf. san°.

:: Tāsaniya (adjective) to be dreaded, dreadful, fearful Milindapañha 149.

:: Tāta [Vedic tāta, Greek τάτα and τέττα, Latin tata, German tate, English dad(dy); onomatopoetic] father; usually in vocative singular tāta (and plural tātā) used as term of affectionate, friendly or respectful address to one or more persons, both younger and older than the speaker, superior or inferior. As father (perhaps = tātā, see tātar) at Therīgāthā 423, 424 (+ ammā). Tāta (singular) in addressing one: Jātaka III 54; IV 281 (amma tāta mama and daddy) Dhammapada II 48 (= father); III 196 (the same); Peta Vatthu Commentary 41 (= father), 73 (a son), 74 (a minister); Jātaka I 179 (the same); Milindapañha 15, 16, 17 (a bhikkhu or Thera), in addressing several Vinaya I 249; Jātaka II 133; Peta Vatthu Commentary 50. tātā (plural) Jātaka I 166; 263; IV 138.

:: Tātar [from Vedic trā, agent noun to trāyati to protect] protector, saviour, helper Sumaṅgalavilāsinī I 229. For meaning "father" see tāta and cf. pitā = tāyitā at Jātaka I 412.

:: Tāva (adverb) [Sanskrit tāvat] so much, so long; usually correlated with yāva how long, how much; in all meanings to be understood out of elliptical application of this correlation. Thus
I. yāva ... tāva as long Anglo-Saxon yāva dve janā avasiṭṭhā ahesuṁ tāva aññamaññaṁ ghātayiṁsu Jātaka I 254; yāva dukkhā Nirayā idha tattha pi tāva ciraṁ vasitabbaṁ Sutta-Nipāta 678. Negative na tāva ... yāva na not until: Majjhima Nikāya I 428; Saṁyutta Nikāya V 261; Aṅguttara Nikāya I 141 (na t. kālaṁ karoti yāva na taṁ pāpakammaṁ byantihoti he does not die until his evil kamma is exhausted).
II. Elliptical:
1. temporal: so long Anglo-Saxon for the time (tāvakālikaṁ = yāvak°-tāvak°; see below).
2. comparative: (such) Anglo-Saxon like, so, such, just so, rather, in such a degree, even; tāvabahuṁ suvaṇṇaṁ so much gold Vinaya I 209; t.-mahanto so much Jātaka I 207; t. madhuraphala with such sweet fruit Jātaka II 105; asītiyā tāva kimi-kulānaṁ sādhāraṇa (of the body) or rather, i.e. Visuddhimagga 235; vatthāni t. devapātubhūtāni Peta Vatthu Commentary 44; paṭhamaṁ t. (even) at once, right away Peta Vatthu Commentary 113, 132; gilānāya t. ayaṁ etissā rūpasobhā even in sickness she is so beautiful Vimāna Vatthu 76; parittakassa kusalakammassa t. = quidem Peta Vatthu Commentary 51; paṁsukūlikaṅgaṁ t. in the first place Visuddhimagga 62.
3. concessive:
(a) (absolute) as far as it goes, considering, because: yadi evaṁ pitā tāva purisabhāve na rodati, mātu nāma hadayaṁ mudukaṁ "even if the father as man does not weep, surely," etc., Peta Vatthu Commentary 63.
(b) with imperative in expressions like gaccha tāva go as long as you like (to go) (= gaccha tāva yāva gaccheyyāsi), i.e. if you like, cf. German geh'-immer; passa tāva just look = Latin licet. Therefore sometimes = please or simply an emphatic imperative as "do go," etc. Jātaka II 5 (ete t. aguṇā hontu let them be faulty), 133 (ehi t.), 352 (tiṭṭha t. leave off please), III 53 (pāto va t. hotu only let it be tomorrow, i.e. wait till tomorrow); IV 2 taṁ t. me detha give me this though); Vimāna Vatthu 289 (vīmaṁsatha t. just think); Peta Vatthu Commentary 4 (t. ayyo āgametu yāvāyaṁ puriso pānīyaṁ pivissati may your honour wait till this man shall have drunk the water), 13 (therā t. gacchantu). With prohibitive: mā tāva ito agā please do not go from here Peta Vatthu II 322.
4. hortative, with 1st person future equal to imperative-subjunctive or injunctive, cf. 3 (b): let me, well, now, then (cf. Latin age in dic age, etc.). Jātaka I 62 (puttaṁ t. passissāmi please let me see the son), 263 (vīmaṁsissāmi t. let me think), 265 (nahāyissāmi t. just let me bathe).
III. In other combinations: tāva ... na although ... yet = not even: ajjā pi t. me balaṁ na passasi not even today have you yet seen my full strength Jātaka I 207; t. mahādhanassāmī na me dātuṁ piyaṁ ahu although lord of wealth yet I did not like to give Peta Vatthu II 76. na ... tāva (or tāvain negative sentence) not yet, not even, not so much as (= Latin ne-quidem) Peta Vatthu II 112 (na ca tāva khīyati does not even diminish a bit); Peta Vatthu Commentary 117 (attano kenaci anabhibhavanīyataṁ eva tāva: that he is not to be overpowered, even by anyone). tāva-d-eva just now, instantly, on the spot, at once Sutta-Nipāta 30; Jātaka I 61, 151; IV 2; Peta Vatthu II 89 (= tadā eva Peta Vatthu Commentary 109); Peta Vatthu Commentary 23, 46, 74, 88, etc. tāvade (= tāva-d-eva) for all times Peta Vatthu IV 338 (= Peta Vatthu Commentary 255).

-kālika (adjective) "as long as the time lasts," i.e. for the time being, temporary, pro tempore Vinaya II 174; III 66; IV 286; Jātaka I 121, 393; Visuddhimagga 95; Therīgāthā Commentary 288; Peta Vatthu Commentary 87 (= na sassata).

:: Tāvata (neuter) [abstract from tāva] literally "so-much-ness," i.e. relative extent or sphere, relatively Visuddhimagga 481, 482.

:: Tāvataka (adjective) [derivation from tāva] just so much or just so long (viz. As the situation requires), with (or elliptically without) a corresponding yāvataka Vinaya I 83 (yāvatake ... t. As many .. As): Dīgha Nikāya II 18 (yāvatakv'assa kāyo tāvatakv'assa vyāmo as tall as is his body so far can he stretch his arms: the 19th sign of a Mahāpurisa); instrumental as adverb tāvatakena after a little time Milindapañha 107; Dhammapada III 61. — See also tattaka (contracted of tāvataka).

:: Tāvatā (adverb) [from tāva]
1. so long (correct to yāva) Dīpavaṁsa IV 17.
2. on that account, thus Dīgha Nikāya I 104 (varia lectio ettāvatā); Dhammapada 266.

:: Tāvatiṁsa [tayo + tiṁsa. cf. Vedic trayastriṁśat] The number thirty-three, only in compounds denoting the thirty-three gods, whose chief is Sakka, while the numeral thirty-three is always tettiṁsa. This number occurs already in the Vedas with reference to the gods and is also found in Zend-Avesta (see Haug, Laṅguage and Writings, pages 275, 276). The early Buddhists, though they took over the number thirty-three, rejected the superstitious beliefs in the magical influence and mystic meaning of that and other simple numbers. And they altered the tradition. The king of the gods had been Indra, of disreputable character from the Buddhist point of view. Him they deposed, and invented a new god named Sakka, the opposite in every way to Indra (see for details Dialogues of the Buddha II 294-298). Good Buddhists, after death in this world, are reborn in heaven (sagga), by which is meant the realm of the Thirty-three (Dīgha Nikāya II 209). There they are welcomed by the Thirtythree with a song of triumph (Dīgha Nikāya II 209, 211, 221, 227). The Thirty-three are represented as being quite good Buddhists. Sakka their new chief and Brahmā address them in discourses suitable only for followers of the new movement (Dīgha Nikāya II 213, 221). See further Vinaya I 12; Majjhima Nikāya I 252; II 78; III 100; Aṅguttara Nikāya III 287; IV 396 = Vimāna Vatthu 18 (compared with the people of Jambudīpa); V 59, 331, Visuddhimagga 225, etc. — See also tidasa.

-devaloka the god-world of the thirty-three; frequent e.g. Jātaka I 202; Visuddhimagga 399; Dhammapada III 8;
-bhavana the realm of the thirty-three gods Jātaka I 202; Visuddhimagga 207f., 390, 416, and passim.

:: Tāyati [Sanskrit trāyate and trāte, connected with *ter in tarati, originally to see through, to save, cf. tāṇa, etc.] to shelter, protect, preserve, guard; bring up, nourish Saṁyutta Nikāya IV 246 (rūpa-balaṁ, bhoga°, ñāti°, putta°); Jātaka IV 387; Sutta-Nipāta 579 (paralokato na pitā tāyate puttaṁ ñātī vā pana ñātake); Peta Vatthu Commentary 7 (khettaṁ tāyati bījaṁ).

:: Tāyitar [agent noun from tāyati] one who protects, shelters or guards Jātaka I 412 (in explanation of tāṇa, q.v.).

:: Te° [Sanskrit trai°] secondary base of numeral three (from ti) in combinations: having a relation to a triad of, three; in numerical compounds also = three (see under tayo).

-kaṭula containing 3 spices (of yāgu), viz. tila, taṇḍula, mugga Vinaya I 210; III 66;
-cīvarika wearing three robes (cf. ticīvara) Vinaya I 253; Udāna 42; past participle 69; Visuddhimagga 60;
-daṇḍika carrying the tripod (see tidaṇḍa), especially of a brahmin ascetic Aṅguttara Nikāya III 276; Jātaka II 316 (= kuṇḍikaṁ ṭhapanatthāya tidaṇḍaṁ gahetvā caranto);
-dhātuka (neuter) the (worlds of the) threefold composition of elements = tiloka Nettipakaraṇa 14, 63 (tedhātuke vimutti = sabbadhi vippamutta), 82; cf. Kathāvatthu 605;
-piṭaka versed in the three piṭakas (see piṭaka), especially of Theras and bhikkhus Jātaka IV 219; Milindapañha 18f.; Dhammapada I 7, 384; III 385; Dāṭhāvaṁsa V 22. cf. Sanskrit tripiṭo bhikṣuḥ (Avadāna-śataka I 334 and Index to Divyāvadāna);
-bhātika having 3 brothers Dhammapada I 88, 97;
-bhūmaka belonging to the 3 stages of being (viz. the kāma, rūpa, arūpa existences; compare °dhātuka and tiloka) Dhammapada I 305; IV 72; as 50, 214 (°kusala), 291;
-māsa (neuter) 3 months, i.e. a season Majjhima Nikāya I 438; Milindapañha 15; Dhammapada II 192; Peta Vatthu Commentary 20;
-vācika pronouncing the threefold formula (of the saraṇa-gata) Vinaya I 18;
-vijja (adjective) possessed of the threefold knowledge (i.e. either the higher knowledge of the brahmins, i.e. the 3 Vedas [cf. Sanskrit trayī vidyā = the knowledge of the Vedas] or of the Buddha and Arahants, as defined at Aṅguttara Nikāya I 164f., viz.
(1) remembrance of former births,
(2) insight into the (future) destiny of all beings,
(3) recognition of the origin of misery and of the way to its removal, i.e. of the Path):
1. brahmanic: Dīgha Nikāya I 238; Aṅguttara Nikāya I 163; also as tevijjaka (noun) Dīgha Nikāya I 88, 107, 119.
2. buddhistic: Vinaya II 161; Majjhima Nikāya I 482; Saṁyutta Nikāya I 194; Aṅguttara Nikāya I 167 = Itivuttaka 100; Sutta-Nipāta 594 = Vimāna Vatthu 10; past participle 14; Dhammapada I 138; Saddhammopāyana 420;
-tevijjatā (abstract) Visuddhimagga 5.

:: Te [DPL]: "these.", [DPL]: "thee" see Tvaṁ.

:: Teja and Tejo [Vedic tejas (neuter) from tij to be sharp or to pierce = a (piercing) flame. See tejate; semantically (sharp > light) cf. German strahl (ray of light) = Anglo-Saxon strael (arrow). — The neuter tejo is the usual form; instrumental tejasā (Dhammapada 387; Sutta-Nipāta 1097) and tejena (Jātaka III 53)] "sharpness," heat, flame, fire, light; radiance, effulgence, splendour, glory, energy, strength, power Dīgha Nikāya II 259 (personified as deva, among the four elements paṭhavī, āpo, t., vāyo; cf. tejo-dhātu); Saṁyutta Nikāya IV 215; Majjhima Nikāya I 327; Sutta-Nipāta 1097 (glory of the sun compared with that of the Buddha); Dhammapada 387 (sabbaṁ ahorattiṁ Buddho tapati tejasā); Jātaka III 53 (sīla°); I 93 (puñña° the power of merit); Vibhaṅga 426 (the same); Paṭisambhidāmagga I 103; Visuddhimagga 350 (definition); Vimāna Vatthu 116.

-kasiṇa fire-contemplation for the purpose of kammaṭṭhāna practice (see kasiṇa) Dīgha Nikāya III 268; Dhammasaṅgani 203; Visuddhimagga 171; Dhammapada II 49; III 214; Abhidhammāvatāra 106;
-dhātu the element of flame (or fire), the 3rd of the six elements, viz. paṭhavī āpo t. vāyo ākāsa viññāṇa (cf. Buddhist Manual of Psychological Ethics page 223) Dīgha Nikāya III 27, 228, 247; Majjhima Nikāya I 188, 422; Aṅguttara Nikāya I 176; II 165; Dhammasaṅgani 588, 648, 964; Nettipakaraṇa 74; Visuddhimagga 363.

:: Tejana (neuter) [see tejate] the point or shaft of an arrow, an arrow Theragāthā 29; Dhammapada 80, 145; Dhammapada II 147.

:: Tejate [Vedic tejate from tij (*stij) = Latin in-stīgo (to spur), Greek στίζω, στικτός, Old High German stehhan, New High German stecken, English stick] to be sharp or to make sharp, to prick, to incite, etc. [BD: instigate] — See tikkha, tikhiṇa, tiṇha, titikkhati, tittaka, teja, etc.

:: Tejavant (adjective) [tejas + vant]
1. splendid, powerful, majestic Dhammapada I 426.
2. in flames, heated, burning with (—°) Milindapañha 148.

:: Tejin (adjective/noun) [see teja] having light or splendour, shining forth, glorious Sutta-Nipāta 1097 (= Cullaniddesa §286 tejena samannāgata).

:: Tekiccha (adjective) [derivation from tikiccha] curable; figurative one who can be helped or pardoned. Only in compounds a° incurable, unpardonable Vimāna Vatthu 322 (of a sick person); Dhammapada I 25 (the same); Milindapañha 322; of Devadatta with reference to his rebirth in Niraya Vinaya II 202 = Itivuttaka 85; Majjhima Nikāya I 393; and sa° pardonable Milindapañha 192, 221, 344.

:: Tela (neuter) [from tila] sesamum-oil (prepared from tila seeds), oil in general (tela = tilatelādika Sumaṅgalavilāsinī I 93): used for drinking, anointing and burning purposes Vinaya I 205, 220, 245, etc.; Aṅguttara Nikāya I 209, 278 (sappi vā t. vā); II 122 (tattena pi telena osiñcante; punishment of pouring over with boiling oil); Jātaka I 293; II 104; Peta Vatthu IV 148 (tiṇena telaṁ pi na tvaṁ adāsi: frequent as gift to mendicants); past participle 55; Dhammasaṅgani 646, 740, 815; Peta Vatthu Commentary 80 (kaḷebarānaṁ vasā telañ ca: fat or oil in general). — tila °ṁ pātukāma desire to drink tila-wine Vimāna Vatthu 54; pāka-tela oil concoction Vimāna Vatthu 68 = Dhammapada III 311; Jātaka II 397 (sata°); III 372 (sahassa- worth a thousand); V 376 (sata° worth a hundred); °pādabbhañjana° oil for rubbing the feet Vimāna Vatthu 44; sāsapa° (mustard seed and oil) Peta Vatthu Commentary 198; sappi° (butter and oil) Sutta-Nipāta 295; Peta Vatthu Commentary 278 (also + madhu) as various objects of grocery trade (dhañña).

-koṭṭhāgāra oil store Dhammapada I 220;
-ghaṭa oil jar Sumaṅgalavilāsinī I 144;
-cāṭī an oil tank Dhammapada I 220;
-dhūpita spiced or flavoured with oil (of a cake) Vimāna Vatthu 435;
-nāḷi a reed used for keeping oil in, an oil tube Visuddhimagga 99; Dhammapada II 193 (+ udakatumba);
-pajjota an oil lamp Vinaya I 16 = Dīgha Nikāya I 85 = Aṅguttara Nikāya I 56 = Sutta-Nipāta page 15;
-padīpa an oil lamp Vinaya I 15; Saṁyutta Nikāya III 126; V 319; Vimāna Vatthu 198;
-pāka an oil decoction, mixed with spirits, oil-wine Vinaya I 205;
-pilotikā (plural) rags soaked in oil Dhammapada I 221;
-makkhana anointing (the body) with oil Milindapañha 11;
-miñjaka an oil-cake Peta Vatthu Commentary 51;
-vaṇijjā oil trade Peta Vatthu Commentary 47;
-homa an oblation of oil Dīgha Nikāya I 9.

:: Teliya (adjective) oily Jātaka III 522.

:: Teḷaka (neuter) = tela Vinaya I 204 ("a small quantity of oil"); II 107 (sittha-t. oil of beeswax).

:: Temana (neuter) [from temeti] wetting, moistening Visuddhimagga 338; Vimāna Vatthu 20 (aggimhi tāpanaṁ udake vā temanaṁ); Dhammapada III 420.

:: Temeti [cf. Divyāvadāna 285 tīmayati; causative of tim to moisten. There is an ancient confusion between the roots tim, tamas, etc. (to be dark), tim, temeti (to be wet), and stim to be motionless. cf. tintiṇāyati, tinta, tibba (= tamas), timira] to make wet, to moisten Vinaya I 47 (temetabba); II 209 (temetvā); Dhammapada I 220, 394 (the same); Jātaka I 88 ≈ Paramatthajotikā I 164; Jātaka II 325 (temento); Peta Vatthu Commentary 46 (sutemitvā for temetvā).

:: Tena , = So instrumental he, this, that.

:: Terasa see under tayo.

:: Terovassika (adjective) [tiro + vassa + ika] lasting over or beyond a year (or season), a year old, dried up or decayed Saṁyutta Nikāya IV 161 (thero vassiko in text) = 185 (of wood) Majjhima Nikāya I 58 (of bones).

:: Tettiṁsa (numeral) [tayo + tiṁsa] thirty-three Jātaka I 273; Dhammapada I 267f. See also under tayo and tāvatiṁsa.

:: Tevijja see Vijjā.

-----[ Th ]----- ☝

:: Tha neti [Vedic stanayati and stanati to thunder; cf. Greek στένω, στενάζω to moan, groan, στονος; Latin tono; Anglo-Saxon stunian; German stohnen] to roar, to thunder Dīgha Nikāya II 262; Saṁyutta Nikāya I 100, 154 (megho thanayaṁ), 154 (tha neti devo); Itivuttaka 66 (megho thanayitvā), — past participle tha nita. See also gajjati and thunati.

:: Tha nita (neuter) [past participle of tha neti cf. Vedic (s)tanayitnu thunder = Latin tonitrus, Old High German donar, etc.] thundering, thunder Jātaka I 470; Theragāthā 1108; Milindapañha 377.

:: Thabbha is to be read for °tthambha in para° Jātaka IV 313.

:: Thaddha [past participle of thambeti, Sanskrit stabhnāti to make firm, prop, hold up; cf. Avesta stawra firm, Greek ἀστεμϕής, σταϕυλή; Gothic stafs, Anglo-Saxon staef = English staff; Old High German stab. See also khambha and chambheti]
1. literally hard, rigid, firm Jātaka I 293 (opposite muduka); Visuddhimagga 351 (°lakkhaṇa); Peta Vatthu Commentary 139 (= ujjhaṅgala).
2. figurative
(a) hardened, obdurate, callous, selfish Dīgha Nikāya I 118 (māna°); III 45 (+ atimānin); Aṅguttara Nikāya II 26 = Itivuttaka 113 (kuha th. lapa); Sutta-Nipāta 104 (see gotta°); Jātaka I 88 (māna°) II 136; Saddhammopāyana 90.
(b) slow Milindapañha 103 (opposite lahuka; cf. Buddhist Hybrid Sanskrit dhandha, on which Kern, Toevoegselen II 90). — See thambha and thūṇa.

-maccharin obdurate and selfish, or very selfish Dhammapada III 313; Vimāna Vatthu 69; Peta Vatthu Commentary 45;
-hadaya hard-hearted Jātaka III 68.

:: Thakana (neuter) [see thaketi] covering, lid; closing up Dhammapada IV 85 (saṁvara + th.).

:: Thaketi [Sanskrit sthagayati, causative to sthagati, from °steg to cover; cf. Greek στέγω cover, τέγη roof; Latin tego, tegula (English = tile), toga; Old-Irish tech house; Old High German decchu cover, dah roof. On Pāḷi form cf. Trenckner, "Notes", page 62] to cover, cover up, close (usually of doors and windows) Vinaya II 134 (kaṇṇagūthakehi kaṇṇā thakitā honti: the ears were closed up), 148 (kavāṭā na thakīyanti, passive), 209 (vātapāna); IV 54; Jātaka IV 4 (sabbe apihitā dvārā; api-dhā = Greek ἐπι-θη°, cf. Homer Odyssey 9, 243: ἠλίβατον πἠτρην ἡπἠθηκε θύρησιν the Cyclops covered the door with a polished rock) V 214; Dhammapada IV 180 (ṭhakesi, varia lectio ṭhapesi); Vimāna Vatthu 222; Peta Vatthu Commentary 216 (dvārā) Dāṭhāvaṁsa IV 33; V 25 (chiddaṁ mālāguḷena th.).

:: Thala1 (neuter) [Vedic sthala, to sthā, original standing place; cf. Greek στέλλω, στόλος; Anglo-Saxon steall (place); also Pāḷi thaṇḍila] dry ground, viz. high, raised (opposite low) or solid, firm (opposite water) Saṁyutta Nikāya IV 179. As plateau opposed to ninna (low lying place) at Sutta-Nipāta 30 (Paramatthajotikā II 42 = ukkūla); Dhammapada 98; Itivuttaka 66 = Saṁyutta Nikāya I 100 (megho thalaṁ ninnañ ca pūreti); Peta Vatthu Commentary 29 (= unnatapadesa). As dry land, terra firma opposed to jala at Dhammapada 34; Jātaka I 107, 222; Peta Vatthu IV 121; Peta Vatthu Commentary 260. As firm, even ground or safe place at Dīgha Nikāya I 234; Sutta-Nipāta 946. cf. Jātaka III 53; IV 142; Visuddhimagga 185.

-gocara living on land Jātaka II 159;
-ja sprung from land (opposite vārija Dhammapada 34 or udakarūha Vimāna Vatthu 356 = water-plant); referring to plants Aṅguttara Nikāya I 35; Jātaka I 51; Vimāna Vatthu 356 (= yodhikādikā Vimāna Vatthu 162); Milindapañha 281;
-ṭṭha standing on firm ground Aṅguttara Nikāya II 241;
-patha a road by land (opposite jala° by water) Jātaka I 121; III 188.

:: Thala2 (neuter) [probably dialectical variant of tharu] the haft of a sword, the scabbard Jātaka III 221 (reading uncertain).

:: Thambha [see etymology under thaddha; occasionally spelled thamba, viz. Aṅguttara Nikāya I 100; Majjhima Nikāya I 324; Peta Vatthu Commentary 186, 187]
1. A pillar, a post Vinaya I 276; Dīgha Nikāya I 50 (majjhimaṁ °ṁ nissāya); II 85 (the same); Sutta-Nipāta 214; Vimāna Vatthu 782 (veḷuriya°, of the pillars of a vimāna); Peta Vatthu III 31 (the same); Dhammapada IV 203; Vimāna Vatthu 188 (+ tulā-gopānasī); Peta Vatthu Commentary 186.
2. (figurative) in all meanings of thaddha, applied to selfishness, obduracy, hypocrisy and deceit; viz. immobility, hardness, stupor, obstinacy (cf. German "verstockt"): thambho ti thaddha-bhāvo Paramatthajotikā II 288, 333; th. thambhanā thambhittaṁ kakkhaḷiyaṁ phārusiyaṁ ujucittatā (an°?) amudutā Vibhaṅga 350. — Often combined with māna (= arrogance), frequent in set sāṭheyyaṁ th. sārambho māno, etc. Aṅguttara Nikāya I 100, 299 = Cullaniddesa under rāga = Milindapañha 289; cf. Majjhima Nikāya I 15. — Aṅguttara Nikāya III 430 (+ māna); IV 350, 465 (+ sāṭheyya); Sutta-Nipāta 245 (+ mada), 326, 437 (as one of Māra's combatants: makkho th. te aṭṭhamo); Jātaka I 202.
3. A clump of grass Majjhima Nikāya I 324; cf. thambhaka.

:: Thambhaka (= thambha 3) a clump of grass Vimāna Vatthu 276 (= gumba).

:: Thambhanā (feminine) [abstract to thambha] firmness, rigidity, immobility Dhammasaṅgani 636 = 718; Vibhaṅga 350.

:: Thambhati and thambheti, see upa°, paṭi°.

:: Thambhin (adjective) obstinate Theragāthā 952.

:: Thambhitatta (neuter) [abstract to thambha] = thambha 2, viz. hardness, rigidity, obduracy, obstinacy Vibhaṅga 350.
Note: Quite a late development of the term, caused by a misinterpretation of chambhitatta, is "fluctuation, unsteadiness, inflation" at Dhammasaṅgani 965 (in definition of vāyodhātu: chambhittattaṁ [?] thambhitattaṁ. See on this Buddhist Manual of Psychological Ethics page 223, note 2), and at Vibhaṅga 168 (in definition of vicikicchā; varia lectio chambhitatta), and at as 338 (of vayo). None of these meanings originally belong to the term thambha.

:: Thana [Vedic stana; cf. Greek στηνιον = στῆθος (Hesychius)]
1. the breast of a woman Dīgha Nikāya II 266; Jātaka V 205; VI 483; Saddhammopāyana 360.
2. the udder of a cow Majjhima Nikāya I 343 = past participle 56; Dhammapada II 67.

-mukha the nipple Jātaka IV 37;
-sita-dāraka [see sita] a child at the breast, a suckling Milindapañha 364 = 408.

:: Thanaka , a little breast, the breast of a girl Therīgāthā 265 (= Therīgāthā Commentary 212).

:: Thanin (adjective) having breasts, °breasted; in timbaru° Sutta-Nipāta 110; Jātaka VI 457. — pucimanda° Jātaka VI 269.

:: Thaṇḍila (neuter) [Vedic sthaṇḍila a levelled piece of ground prepared for a sacrifice. Cognate with sthala, level ground] bare, especially hard, stony ground Peta Vatthu IV 75 (= kharakaṭhāna bhūmippadesa Peta Vatthu Commentary 265).

-sāyikā (feminine) the act of lying on the bare ground (as a penance) [BHS sthaṇḍila-śāyikā] Saṁyutta Nikāya IV 118; Dhammapada 141 (= Dhammapada III 77: bhūmisayana);
-seyyā (feminine) a bed on bare ground Dīgha Nikāya I 167 (varia lectio taṇḍila°) Milindapañha 351; cf. Sanskrit sthaṇḍilaśayyā.

:: Thañña (neuter) [see thana] mother's milk Vinaya II 255 = 289 (°ṁ pāyeti); Aṅguttara Nikāya IV 276; Jātaka III 165; VI 3 (madhura°) Therīgāthā 496.

:: Thapati [Vedic sthapati, to sthā + pati]
1. A builder, master carpenter Majjhima Nikāya I 396 = Saṁyutta Nikāya IV 223; Majjhima Nikāya III 144,
2. officer, overseer Saṁyutta Nikāya V 348.

:: Tharaṇa (neuter) [Sanskrit staraṇa to stṛ] strewing, spreading. In compounds like assa°, bhumma°, ratha°, hattha°, etc. the reading ass-attharaṇa, etc. should be preferred (= āstṛ). See attharaṇa and compounds.

:: Tharati [Sanskrit stṛṇoti] only in compounds ā°, ava°, etc.

:: Tharu [Sanskrit tsaru] the hilt or handle of a sword or other weapons, a sword Aṅguttara Nikāya III 152; Jātaka III 221 (= sword); Milindapañha 178; Dhammapada II 249 (°mūla); IV 66 (asi°). — tharusmiṁ sikkhati to learn the use of a sword Vinaya II 10; Milindapañha 66.

-ggaha one who carries a sword (handles) Milindapañha 331 (dhanuggaha +; not in corresponding list of occupations at Dīgha Nikāya I 51);
-sippā training in swordsmanship Udāna 31.

:: Thava [see thavati] praise, praising eulogy Nettipakaraṇa 161, 188, 192.

:: Thavati [Sanskrit stauti, Avesta staviti, cf. Greek στεῦται to praise, extol; infinitive thutuṁ Sutta-Nipāta 217 (= thometuṁ Paramatthajotikā II 272). Causative thaveti [Sanskrit stavayati] past participle thavita Milindapañha 361. See thuta, thuti, thoma, thometi.

:: Thavikā (feminine) [derivation uncertain] a knapsack, bag, purse; especially used for the carrying of the bhikkhu's strainer Vinaya I 209 (parissāvanāni pi thavikāyo pl pūretvā), 224 (patte + pariss° + th.); Jātaka I 55 (pattaṁ thavikāya pakkhipitvā); VI 67 (pattaṁ thavikāya osāretvā); Vimāna Vatthu 40 (patta-thavikato parissāvanaṁ nīharitvā). Also for carrying money: sahassathavikā a purse of one-thousand pieces Jātaka I 54, 195, 506; Vimāna Vatthu 33; Anāgatavaṁsa 35. See also Vinaya II 152, 217; Visuddhimagga 91.

:: Thāla (neuter) [from thala originally a flat dish] a plate, dish, vessel Dīgha Nikāya I 74; Jātaka I 69; Milindapañha 282. Kaṁsa° a gong Milindapañha 62; Visuddhimagga 283 (in simile). See also thālī.

:: Thālaka (neuter) [thāla + ka] a small bowl, beaker Peta Vatthu II 18 (thālakassa pānīyaṁ), 119 (the same); Nettipakaraṇa 79 (for holding oil: dīpakapallika commentary).

:: Thālikā (feminine) = thālaka Vinaya I 203, 240. See āḷhaka°.

:: Thālī (feminine) (thāli° in compounds) [Sanskrit sthālī, cf. thāla] an earthen pot, kettle, large dish; in °dhovana washing of the dish Aṅguttara Nikāya I 161 (+ sarāva-dhovana); °pāka an offering of barley or rice cooked in milk Vinaya III 15; Dīgha Nikāya I 97 (= Sumaṅgalavilāsinī I 267); Saṁyutta Nikāya II 242; V 384; Aṅguttara Nikāya I 166; Jātaka I 186; Milindapañha 249.

:: Thāma (and thāmo neuter in instrumental thāmasā Majjhima Nikāya I 498; Saṁyutta Nikāya II 278 = Theragāthā 1165; Saṁyutta Nikāya III 110, see below) [Vedic sthāman and sthāmas neuter, sthā cf. Greek στήμων, Latin stamen (standing structure); Gothic stoma foundation] "standing power," power of resistance, steadfastness, strength, firmness, vigour, instrumental thāmena (Miln 4; Peta Vatthu Commentary 193); thāmasā (see above); thāmunā (Jātaka VI 22). Often combined with bala Jātaka I 63; Sutta-Nipāta 68; with bala + java Peta Vatthu Commentary 4; with bala + viriya Cullaniddesa §§289, 651; with java Jātaka I 62; Vimāna Vatthu 104; with viriya Jātaka I 67. — Dīgha Nikāya III 113; Saṁyutta Nikāya I 78; II 28; V 227; Aṅguttara Nikāya I 50; II 187f.; IV 192. Jātaka I 8, 265 (°sampanna); II 158 (the same); Dhammasaṅgani 13, 22; Visuddhimagga 233 (°mahatta); Dhammapada IV 18; Peta Vatthu Commentary 259. — Instrumental used as adverb: thāmena hard, very much Peta Vatthu Commentary 193; thāmasā obstinately, perseveringly Majjhima Nikāya I 257.

-gata-diṭṭhika (adjective) one in whom heresy has become strong Jātaka I 83 = VI 220.

:: Thāmaka (adjective) having strength Sutta-Nipāta 1144 (dubbala° with failing strength); Mahāniddesa 12 (appa° + dubbala).

:: Thāmavant (adjective) [thāma + vant] strong, steadfast, powerful, persevering Saṁyutta Nikāya V 197, 225; Aṅguttara Nikāya II 250; IV 110, 234, 291; V 24; Cullaniddesa §131; Vimāna Vatthu 51 (= thira balavā Vimāna Vatthu 35).

:: Thāra see vi°, san°.

:: Thāsotu° in thāsotujana savana at Therīgāthā Commentary 61 according to Morris, JPTS 1884 81 it is to be read ṭhānaso tu jana-.

:: Thāvara1 (adjective) [Vedic sthāvara, from sthā, cf. sthavira, Greek σταυρός post, Latin re-stauro, Gothic stana judgment and stojan to judge] "standing still," immovable (as opposed to tasa) firm, strong (especially of an Arahant: Paramatthajotikā I 245) Dhammapada IV 176. Always in connection with tasa, contrasting or comprising the movable creation (animal world) and the immovable (vegetable world), e.g. Sutta-Nipāta 394 ("sabbesu bhūtesu nidhāya daṇḍaṁ ye thāvarā ye ca tasanti loke"); Itivuttaka 32 (tasaṁ vā thāvaraṁ vā). See tasa for references.

:: Thāvara2 (neuter) [from thavira = Thera, old] old age Peta Vatthu Commentary 149 (thāvari-jiṇṇa in explanation of therī, otherwise jarā-jiṇṇa. Should we read thāvira-jiṇṇa?).

:: Thāvareyya (neuter) [from thāvara2] the rank of a Thera. Aṅguttara Nikāya I 38; II 23. This has nothing to do with seniority. It is quite clear from the context that Thera is to be taken here in the secondary sense explained under Thera. He was a bhikkhu so eminently useful to the community that his fellow bhikkhus called him Thera.

:: Thāvariya (neuter) [from thāvara] immobility, firmness, security, solidity, an undisturbed state; always in janapada° an appeased country, as one of the blessings of the reign of a Cakkavattin. Explained at Sumaṅgalavilāsinī I 250 as "janapadesu dhuvabhāvaṁ thāvarabhāvaṁ vā patto na sakkā kenaci cāletuṁ." Dīgha Nikāya I 88; II 16, 146, 169; Saṁyutta Nikāya I 100; Sutta-Nipāta 106; Itivuttaka 15.

:: Thena [Vedic stena and stāyu, besides which tāyu, the latter probably original, cf. Greek τῦτάω to deprive; Old-Irish tāid thief, to a root meaning "conceal"] a thief adjective stealing:
— athenena not stealing, not stealthily, openly Dīgha Nikāya I 4; Sumaṅgalavilāsinī I 72. feminine athenī Aṅguttara Nikāya III 38. cf. kumbhatthena Vinaya II 256 (see k.).

:: Thenaka [= thena] a thief Jātaka VI 115.

:: Theneti [denominative from thena] to steal, to conceal Jātaka IV 114; Dhammapada I 80.

:: Thera [Vedic sthavira. Derivation uncertain. It may come from sthā in sense of standing over, lasting (one year or more), cf. thāvara old age, then "old = venerable"; (in meaning to be compared with Latin senior, etc. from numeral sem "one" = one year old, i.e. lasting over one and many more years). cf. also vetus = Greek ἔτος, year, English wether, one year old ram, as compound with veteran, old man. Or it may come from sthā in derived °stheṷā in sthūra (sthūla: see etymology under thūla) thus, "strong = venerable"] technical term only used with reference to the bhikkhus of Gotama Buddha's community.
(a) (adjective) senior, Vinaya I 47, 290 (th. bhikkhū as opposed to navā bh. a novice), 187; II 16, 212. — Theranutherā bhikkhū seniors and those next to them in age dating not from birth, but from admission to the Order). Three grades are distinguished, Thera bh., majjhima bh., nava bh., at Dīgha Nikāya I 78. — See also Aṅguttara Nikāya II 23, 147, 168; V 201, 348; Dīgha Nikāya III 123f., 218; Dhammapada 260, 261. In Saṅgha-Thera, used of Bhikkhus not senior in the Order, the word Thera means distinguished. Vinaya II 212, 303. In MahāThera the meaning, as applied to the eighty bhikkhus so called, must also have some similar meaning Dīpv IV 5 Psalms of the Brethren xxxvi.; Jātaka V 456. At Aṅguttara Nikāya II 22 it is said that a bhikkhu, however junior, may be called Thera on account of his wisdom. It is added that four characteristics make a man a Thera —
[1] high character,
[2] knowing the essential doctrines by heart,
[3] practising the four Jhānas,
[4] and being conscious of having attained freedom through the destruction of the mental intoxications.
It is already clear that at a very early date, before the Aṅguttara reached its extant shape, a secondary meaning of Thera was tending to supplant that of senior — that is, not the senior of the whole Order, but the senior of such a part of the Saṅgha as live in the same locality, or are carrying out the same function.
Note: The rain thero vassiko at Saṁyutta Nikāya IV 161 is to be read tero-vassiko.

-gāthā hymns of senior bhikkhus, name of a canonical book, incorporated in the Khuddaka Nikāya;
-tara, very senior, as opposed to navatara, novice Dīgha Nikāya II 154;
-vāda the doctrine of the Theras, the original Buddhist doctrine Majjhima Nikāya I 164; Dīpavaṁsa IV 6, 13.

:: Theraka (adjective) strong (?), of clothes: Therakānivatthāni Dīgha Nikāya II 354 (vv.ll. thevakāni, dhorakāni, corakāni).

:: Therī and Therikā (feminine) [see Thera]
1. An old woman (cf. sthavirikā Mahāvastu III 283) Peta Vatthu II 116 (= thāvarijiṇṇā Peta Vatthu Commentary 149).
2. a female Thera (see compounds), as therikā at Therīgāthā 1; Dīpavaṁsa xvIII 11.

-gāthā hymns of the therīs, following on the Theragāthā (q.v.).

:: Theta (adjective) [Sanskrit from tiṭṭhita, Müller P.Gram. 7 = sthātṛ] firm, reliable, trustworthy, true Dīgha Nikāya I 4 (Sumaṅgalavilāsinī I 73: theto ti thiro; ṭhita-katho ti attho); Majjhima Nikāya I 179; Saṁyutta Nikāya IV 384; Aṅguttara Nikāya II 209 = past participle 57; Cullaniddesa §623. — ablative thetato in truth Saṁyutta Nikāya III 112. — attheta Jātaka IV 57 (= athira).

:: Theva (masculine?) [see etymology under thīna, with which cf. in meaning from same root Greek στοιβή and Latin stīria, both = drop. cf. also thika. Not with Trenckner ("Notes" page 70) from stip] a drop; stagnant water. In Vinaya only in phrase: cīvaraṁ ... na acchinne theve pakkamitabbaṁ Vinaya I 50, 53 = II 227, 230; Jātaka VI 530 (madhu-ttheva a drop of honey).

:: Thevati [from theva; originally "to be congealed or thick"] to shine, glitter, shimmer (like a drop) Jātaka VI 529 (= virocati page 530).

:: Theyya (neuter) [Vedic steya] theft Vinaya I 96; Aṅguttara Nikāya I 129; Sutta-Nipāta 119 (theyyā adinnaṁ ādiyati); 242, 967 (°ṁ na kareyya); Vimāna Vatthu 158 (theyyaṁ vuccati thenabhāvo Vimāna Vatthu 72); Milindapañha 264, 265; Visuddhimagga 43 (°pa ribhoga); Sumaṅgalavilāsinī I 71; Saddhammopāyana 55, 61.

-citta intending to steal Vinaya III 58;
-saṁvāsaka one who lives clandestinely with the bhikkhus (always followed by titthiyapakkaṇṭaka) Vinaya I 86, 135, 168, 320; V 222; Milindapañha 310;
-saṅkhātaṁ (adverb) by means of theft, stealthily Dīgha Nikāya III 65f., 133; Aṅguttara Nikāya III 209; IV 370f.; V 264.

:: Thika (adjective) [cf. Sanskrit styāyate to congeal, form a (solid) mass; see cognates under thīna and cf. theva] dropping, forming drops: madhutthika Jātaka III 493; VI 529 (= madhuṁ paggharantiyo madhutthevasadisā page 530) "dropping honey."

:: Thiṇṇa past participle of tharati, only in compounds parivi°, vi°.

:: Thira (adjective) [Vedic sthira, hard, solid; from sthā or Indo-Germanic stere (derivative of stā) to stand out = to be stiff; cf. Greek στερεός; Latin sterelis (sterele = hardened, cf. Sanskrit starī); Old High German storren, New High German starr and starren, English stare; also Latin strenuus] solid, hard, firm; strenuous, powerful Jātaka I 220; IV 106 (= daḷha); Milindapañha 194 (thir-a-thira-bhāva strength or weakness); Vimāna Vatthu 212 (the same), 35 (= thāmavant); Saddhammopāyana 321.

:: Thiratā (feminine) [from thira] steadfastness, stability Dhammapada IV 176 (thiratāya thavarā; so read for ṭhira°).

:: Thī (feminine) [Vedic strī, on which see Walde, Latin Wörterbuch under sero. This form thī is the normal correspondent to Vedic strī; the other, more usual (and dialect) form is itthi] a woman Jātaka I 295, 300; V 296 (thī-pura), 397; VI 238.

:: Thīna (neuter) [Sanskrit styāna; original past participle of styāyate to become hard, to congeal; stei̯rā (cf. also thira) = Greek στέας grease, tale; Latin stīpo to compress; also Sanskrit stimita (motionless) = Pāḷi timi; stīma (slow), Middle High German stīm; Gothic etc. stains = English stone; Greek στῖϕος (heap); Latin stīpes (pale); Old High German stīf = English stiff] stiffness, obduracy, stolidity, indifference (cf. thaddha and tandī, closely related in meaning). Together with middha it is one of the five hindrances (nīvaraṇāni) to Arahantship (see below). Definition as cittassa akammaññatā, unwieldiness or impliability of mind (= immobility) at Cullaniddesa §290 = Dhammasaṅgani 1156, 1236 = Nettipakaraṇa 86; as citta-gelaññaṁ morbid state of mind ("psychosis") at Sumaṅgalavilāsinī I 211. — Sutta-Nipāta 942 (niddaṁ tandiṁ sahe thīnaṁ pamādena na saṁvase), 1106; Vibhaṅga 352 (= Cullaniddesa §290 as explanation of līnatta); Visuddhimagga 262 (°sineha, where page 361 reads patthinna°).

-middha sloth and drowsiness, stolidity and torpor; the two-part third nīvaraṇāni (Buddhist Manual of Psychological Ethics 119, note 1; 287, note 3) Vinaya II 200 (vigata°); Dīgha Nikāya I 71, 246; III 49, 234, 269, 278; Saṁyutta Nikāya I 99; III 106; V 277f.; Aṅguttara Nikāya III 69f.; 421; Sutta-Nipāta 437 (pañcamī senā mārassa); Itivuttaka 27, 120; Paṭisambhidāmagga I 31, 45, 162; II 12, 169, 179, 228; past participle 68; Dhammasaṅgani 1154, 1486; Visuddhimagga 469; Saddhammopāyana 459.

:: Thīyanā (feminine) and thīyitatta (neuter) [abstract formations from thīna] = thīna, in exegesis at Cullaniddesa §290 see thīna); Vibhaṅga 352.

:: Thīyati see patiṭṭhīyati.

:: Thoka (adjective) [for etymology see under thīna] little, small, short, insignificant; neuter a trifle. Aṅguttara Nikāya IV 10; Jātaka VI 366; Peta Vatthu Commentary 12 (kāla): neuter thokaṁ as adverb = a little Jātaka I 220; II 103, 159; V 198; Peta Vatthu Commentary 13, 38, 43. — thokaṁ thokaṁ a little each time, gradually, little by little Dhammapada 121, 239; Milindapañha 9; Paramatthajotikā II 18; Peta Vatthu Commentary 168.

:: Thokaka (adjective) = thoka; feminine thokikā Dhammapada 310.

:: Thoma [Vedic stoma a hymn of praise] praise.

:: Thomana (neuter) and thomanā (feminine) [see thavati] praising praise, laudation Jātaka I 220 (= pasaṁsa); past participle 53; Peta Vatthu Commentary 27.

:: Thometi [denominative from thoma; cf. thavati] to praise, extol, celebrate (often with vaṇṇeti) Dīgha Nikāya I 240; Sutta-Nipāta 679, 1046; Cullaniddesa §291; Jātaka VI 337; Paramatthajotikā II 272 (= thutuṁ); Vimāna Vatthu 102; Peta Vatthu Commentary 196, — past participle thomita Jātaka I 9.

:: Thulla see thūla.

:: Thunati [see tha neti]
1. to moan, groan, roar Saṁyutta Nikāya V 148 (thunaṁ present participle; varia lectio thanaṁ); Vimāna Vatthu 521 (of beings in Niraya, otherwise ghosenti), varia lectio thananti (better?).
2. to proclaim; shout, praise (confused with thavati) Sutta-Nipāta 884.

:: Thusa (neuter) [Vedic tuṣa (masculine)] husk of grain, chaff Aṅguttara Nikāya I 242 (together with other qualities of corn); Jātaka IV 8; Visuddhimagga 346. athusa Dīgha Nikāya III 199.

-aggi a fire of husks Nettipakaraṇa 23;
-odaka gruel (= sabbasambhārehi kataṁ sovīrakaṁ Puggalapaññatti 232) Dīgha Nikāya I 166 = Aṅguttara Nikāya I 295 = past participle 55;
-pacchi a{281} bird stuffed with chaff, a straw-bird Jātaka I 242;
-piṇḍa a lump of husks Vinaya II 151;
-rāsi a heap of h. Dhammapada I 309;
-homa an oblation of h. Dīgha Nikāya I 9 (= Sumaṅgalavilāsinī I 93; varia lectio kana, for kaṇa; cf. kaṇahoma Dīgha Nikāya I 9).

:: Thuta [cf. past participle of thavati] praised as 198; Jātaka IV 101 (sadātth° = sadā thuto niccapasattho); Milindapañha 278 (vaṇṇita th. pasattha).

:: Thuti (feminine) [cf. thavati] praise Jātaka IV 443 (thutiṁ karoti); Vimāna Vatthu 158.

:: Thūla (a) and Thulla (b) (the latter usual in compounds) (adjective) [Vedic sthūla (or sthūra); cf. Lithuanian storas (thick); Latin taurus, Gothic stiur, Anglo-Saxon steor (bull = strong, bulky); Old High German stūri (strong). From sthā: see thīna, cf. thūṇā. Th ūl: ull cf. cūḷa: culla] compact, massive; coarse, gross; big, strong, clumsy; common, low, unrefined, rough Dīgha Nikāya I 223; Sutta-Nipāta 146 (aṇuka°), 633 (the same); Dhammapada 31, 265, 409; Jātaka I 196 (b); Dhammasaṅgani 617; Paramatthajotikā I 246; Peta Vatthu Commentary 73, 74 (of a cloak); Vimāna Vatthu 103; Saddhammopāyana 101, 346. — thullāni gajjati to speak rough words Jātaka I 226 (= pharusavacanāni vadati).
[BD: sturdy]

-aṅga (adjective) heavy-limbed Jātaka I 420;
-accaya a grave offence Vinaya I 133, 167, 216; II 110, 170 etc.; Visuddhimagga 22;
-kacchā thick scurf Vinaya I 202;
-kumārī (Vin. V 129) and kumārikā a stout, fat girl Jātaka III 147; IV 220 (commentary pañca kāmaguṇika-rāgena thūlatāya thullak° ti vuccati); Visuddhimagga 17;
-phusitaka (deva) having big drops of rain (an epithet of the sky god; cf. Sumaṅgalavilāsinī I 45) Saṁyutta Nikāya III 141; V 396; Aṅguttara Nikāya I 243; II 140 (a); V 114f.; Dhammapada III 243;
-vajja a grave sin Vinaya II 87 (a); Majjhima Nikāya II 250;
-vattha a coarse garment Jātaka V 383;
-sarīra (adjective) fat, corpulent Jātaka I 420; IV 220 (opposite kāsa thin);
-sāṭaka coarse cloth Dhammapada I 393 (a).

:: Thūlatā (feminine) [abstract to thūla] coarseness, roughness, vileness Jātaka IV 220.

:: Thūṇā (feminine) [Vedic sthūṇā from sthā, standing fast, as in thambha, thīna, etc. nearest relation is thāvara (= thūrā, on r > ṇ = l (thūla) < n see tūṇī). cf. Greek σταυρός (post); Latin restauro (to prop up again); Greek στῦλος pillar, "style"; Gothic stojan etc. (see thāvara); Anglo-Saxon styran = English steer, German steuer] a pillar, prop, support Aṅguttara Nikāya II 198; Vimāna Vatthu 541 (= thambha Vimāna Vatthu 245); Sumaṅgalavilāsinī I 124. Especially the sacrificial post in phrase thūṇūpanīta "lead to sacrifice" (yūpa-saṅkhātuṁ thūṇaṁ upa° Sumaṅgalavilāsinī I 294): Dīgha Nikāya I 127 ≈ Saṁyutta Nikāya I 76 ≈ Dhammapada II 7; Jātaka III 45. kumbhathūṇā a sort of drum Dīgha Nikāya I 6 etc. (see kumbha, where also kumbha-thūṇika Vinaya IV 285). — eka-thūṇaka with one support Jātaka IV 79.

:: Thūṇira [derivation from thūṇā] housetop, gable Theragāthā 184 (= kanṇikā commentary).

:: Thūpa [Vedic stūpa, crown of the head, top, gable; cf. Greek στύπος (handle, stalk). Old-Icelandic stūfr (stump), to °steud as in tudati] a stupa or tope, a bell-shaped pile of earth, a mound, tumulus, cairn; dome, especially a monument erected over the ashes of an Arahant (otherwise called dhātugabbha = dāgaba), or on spots consecrated as scenes of his acts. In general as tomb: Vinaya IV 308; Jātaka III 156 (mattika°) = Peta Vatthu I 84; in special as tope: Dīgha Nikāya II 142, 161, 164f.; Aṅguttara Nikāya I 77; Majjhima Nikāya II 244; Jātaka V 39 (rajata°); Vimāna Vatthu 156 (Kassapassa Bhagavato dvādasayojanikaṁ kanaka°); Udāna 8; Peta Vatthu III 105. Four people are thūparahā, worthy of a tope, viz. a Tathāgata, a Tathāgata-sāvaka, a Pacceka Buddha, a Cakkavattin Dīgha Nikāya II 143 = Aṅguttara Nikāya II 245. — At Dīpavaṁsa VI 65 th. is to be corrected into dhūpaṁ.

:: Thūpika (adjective) [from thūpa. The °ika applies to the whole compound] having domed roofs ("house-tops") Jātaka VI 116 (of a vimāna = dvādasayojanika maṇimayakañcanathūpika; cf. page 117: pañcaṭhūpaṁ vimānaṁ, explained as pañcahi kūṭāgārehi samannāgataṁ).

:: Thūpikata (adjective) [thūpa + kata] "made a heap," heaped of an alms bowl: so full that its contents bulge out over the top Vinaya IV 191.

:: Ti° [Vedic tris, Avesta ϸriś, Greek τρίς, Latin ter (from ters > °tris, cf. testis > °tristo, trecenti > °tricenti), Icelandic prisvar, Old High German driror] base of numeral three in combination; consisting of three, threefold; in numerical compounds also = three (3 times).

-kaṭuka threefold spices (kaṭuka-bhaṇḍa) Vimāna Vatthu 186;
-gāvuta a distance of a league (i.e. about 2 miles), Dhammapada I 108 (less than yojana, more than usabha), 131, 396; II 43, 61, 64, 69; III 202, 269; Vimāna Vatthu 227; Buddhaghosa on Saṁyutta Nikāya I 52 (sarīra);
-catu three or four Dhammapada I 173;
-cīvara (neuter) the 3 robes of a bhikkhu, consisting of: diguṇā saṅghāṭi, ekacciya uttarāsaṅga, ekacciya antaravāsaka Vinaya I 289, 296; II 302. ticīvarena avippavāsa Vinaya I 109f. — Visuddhimagga 60, 66; Dhammapada IV 23;
-tālamattaṁ 3 palm-trees high Dhammapada II 62;
-daṇḍa
1. A tripod as one of the requisites of a hermit to place the water-pot on (kuṇḍikā) Jātaka I 8 (tidaṇḍakuṇḍikādike tāpasa-parikkhārā), 9 (hanging from the kāja); II 317 (see tedaṇḍika).
2. part of a chariot Aṅguttara Nikāya IV 191 (varia lectio daṇḍa only);
-diva the 3 heavens (that is the Tāvatiṁsa heaven) Dīgha Nikāya II 167, 272 (tidivūpapanna); Saṁyutta Nikāya I 96 (°ṁ ṭhānaṁ upeti), 181 (ākaṅkha-māno °ṁ anuttaraṁ);
-pada [cf. Vedic tripad or tripād, Greek τρίπους, Latin tripes: tripod] consisting of 3 feet or (in prosody) of 3 padas Sutta-Nipāta 457 (with reference to metre Sāvittī);
-(p)pala threefold Visuddhimagga 339;
-pallattha "turning in 3 ways," i.e. skilled in all occupations (Kern, Toevoegselen: zeer listig) Jātaka I 163 (of miga; commentary explained as lying on 3 sides of its lair);
-piṭaka the 3 Piṭakas Visuddhimagga 62, 241; Dhammapada I 382;
-peṭaka = tepiṭaka Milindapañha 90; tipeṭakin at Vinaya V 3;
-maṇḍala (neuter) the 3 circles (viz. the navel and the 2 knees) Vinaya II 213 (°ṁ paṭicchādento parimaṇḍalaṁ nivāsento); cf. Vinaya Texts I 155;
-yojana a distance of 3 leagues, i.e. 20 miles, or figurative a long distance; Visuddhimagga 392 (tiyojanika setacchatta); Dhammapada II 41 (°magga); Vimāna Vatthu 75 (°mattake vihāraṁ agamāsi); Peta Vatthu Commentary 216 (sā ca pokkharaṇī Vesaliyā °mattake hoti); °satika three-hundred cubits long Jātaka II 3;
-loka the 3 worlds (i.e. kāma, rūpa, arūpa-loka) Saddhammopāyana 29, 276, 491 (cf. tebhūmaka);
-vagga consisting of 3 divisions or books Sumaṅgalavilāsinī I 2 (Dīghāgamo vaggato t. hoti);
-(v)aṅgika having 3 aṅgas (of jhāna) Dhammasaṅgani 161;
-vassika for the 3 seasons (°gandha-sālibhattaṁ bhuñjantā) Dhammapada II 9; Jātaka I 66 (the same);
-vidha threefold, of sacrifice (yañña) Dīgha Nikāya I 128, 134, 143; of aggi (fire) Jātaka I 4 and Milindapañha 97; Visuddhimagga 147 (°kalyāṇatā).

-visākha a three-forked frown on the forehead Saṁyutta Nikāya I 118; Majjhima Nikāya I 109;
-sandhi consisting of 3 spaces Jātaka VI 397 (tāya senāya mithilā t.-parivāritā), explained as an army made up of elephants, chariots, cavalry, and infantry, with a space between each two.

:: Ti (adverb) [cf. Sanskrit iti] the apostrophe form of iti, thus. See iti.

:: Tibba (adjective) probably a contamination of two roots of different meaning; viz. tij and tim (of tamas) or = stim to be motionless, cf. styā under thīna]
1. sharp, keen, eager: tibbagārava very devout Aṅguttara Nikāya II 21; Nettipakaraṇa 112 (cf. tīvraprasāda Avadāna-śataka I 130); ṭ-cchanda Dīgha Nikāya III 252, 283.
2. dense, thick; confused, dark, dim: t.-rāga Dhammapada 349 (= bahalarāga Dhammapada IV 68); Aṅguttara Nikāya II 149; tibbo vanasaṇḍo avijjāya adhivacanaṁ Saṁyutta Nikāya III 109; tibba-sārāga (kāmesu) Saṁyutta Nikāya III 93 = Itivuttaka 90; Aṅguttara Nikāya II 30; tibbo manussaloko (dark, dense) Milindapañha 7; — °andhakāra dense darkness Visuddhimagga 500f.;

-kilesu deep blemish (of character) Visuddhimagga 87.

:: Tidasa (numeral) [Vedic tridaśa] thirty (cf. tiṁsa), especially the thirty deities (plural) or belonging to them (adjective). It is the round figure for thirty-three, and is used as equivalent to tāvatiṁsa. Nandanaṁ rammaṁ tidasānaṁ mahāvanaṁ Peta Vatthu III 119 = Vimāna Vatthu 1813; devā tidasā sahindakā Vimāna Vatthu 301; Saddhammopāyana 420.

-ādhipati the Lord of the thirty (viz. Sakka) Vimāna Vatthu 478;
-inda ruler of the thirty Saddhammopāyana 411, 478;
-gaṇa the company of the thirty Sutta-Nipāta 679 (commentary tettiṁsa); Vimāna Vatthu 416;
-gatin going to the thirty (as one of the gatis) Vimāna Vatthu 3512 (= tidasabhavanaṁ gata Tāvatiṁsadevanikāyaṁ uppanna Vimāna Vatthu 164);
-pura the city of the thirty, i.e. heaven Milindapañha 291;
-bhavana the state of the thirty, i.e. heavenly existence Vimāna Vatthu 164 (= Tāvatiṁsabhavana).

:: Tidhā (adverb) [ti + dhā] in three ways or parts, threefold Milindapañha 282 (-pabhinna nāga rājā).

:: Tika (adjective/noun) [Vedic trika] consisting of 3, a triad Saṁyutta Nikāya II 218 (t.-bhojana); Dhammapada IV 89 (-nipāta, the book of the triads, a division of the Jātaka), 108 (t.-catukka-jhāna the 3 and the four jhānas); Milindapañha 12 (tika-duka-paṭimaṇḍitā dhammasaṅganī); Visuddhimagga 13f.; as 39 (-duka triad and pair).

:: Tikhiṇa (adjective) [Vedic tīkṣṇa of which t. is the diæretic form, whereas the contracted forms are tiṇha (q.v.) and tikkha. cf. also Sanskrit tikta past participle of tij, tejate. From °steg in Greek στίζω "stitch" and στικτός, Latin instīgo, Old High German stehhan, German stecken, English stick] pointed, sharp, pungent, acrid; figurative "sharp," clever, cunning, acute (in this meaning only in contracted form tikkha) Jātaka V 264; Dhammapada II 9; IV 13; Peta Vatthu Commentary 152, 221 (= tippa). (ati-) tikhinatā Milindapañha 278. See also tippa and tibba and cf. tejo.

:: Tikicchaka [from tikicchati] a physician, a doctor Aṅguttara Nikāya V 219; Jātaka I 4 (adjective and vejja); IV 361; Peta Vatthu Commentary 233.

:: Tikicchati [also cikicchati = Sanskrit cikitsati. desiderative of cit, to aim at, think upon, in pregnant sense of endeavouring to heal] to treat medically, to cure Vinaya I 276; Saṁyutta Nikāya I 222; Milindapañha 172, 272, 302. Causative tikicchāpeti Jātaka I 4.

:: Tikicchā (feminine) [from tikicchati] the art of healing, practice of medicine Dīgha Nikāya I 10 (dāraka° infant healing); Sutta-Nipāta 927 (°ṁ māmako na seveyya). — See also tekiccha.

:: Tikkaṁ at Jātaka V 291 in "yāva majjhantikā tikkam āgami yeva" is to be read as "yāva majjhantikātikkammagami yeva."

:: Tikkha (adjective) [= tikhiṇa] sharp, clever, acute, quick (only figurative of the mind), in tikkh'-indriya (opposite mud'-indriya) Cullaniddesa §235 3 P = Paṭisambhidāmagga I 121 = II 195; and tikkha-paññatā Aṅguttara Nikāya I 45.

:: Tikkhattuṁ (adverb) [Sanskrit trikṛtvaḥ] three times (cf. tayo II C 2), especially in phrase vanditvā t. padakkhiṇaṁ katvā "having performed the reverent parting salutation 3 times" Vimāna Vatthu 173, 219; t. sāvesi he announced it 3 times Jātaka II 352; Dhammapada II 4; t. paggaṇhāpesi offered 3 times Peta Vatthu Commentary 74. See also Jātaka IV 267; V 382; VI 71; Dhammapada II 5, 42, 65, 338; IV 122 and passim.

:: Tila (masculine neuter) [Vedic tila masculine] the sesame plant and its seed (usually the latter, out of which oil is prepared : see tela), Sesamum Indicum. Often combined with taṇḍula, e.g. Aṅguttara Nikāya I 130 = past participle 32; Jātaka I 67; III 53. — Vinaya I 212 (navā tilā); Aṅguttara Nikāya IV 108; Sutta-Nipāta 126; Jātaka I 392; II 352; Visuddhimagga 489 (ucchu°); Dhammapada I 79; Peta Vatthu Commentary 47 (tilāni pīḷetvā telavaṇijjaṁ karoti).

-odana rice with sesame Jātaka III 425;
-kakka sesame paste Vinaya I 205;
-tela sesame oil Vimāna Vatthu 54 (°ṁ pātukāma); Dhammapada III 29; Abhidhammāvatāra 105;
-piññāka tila seed-cake, oilcake Vimāna Vatthu 142;
-piṭṭha sesamum-grinding, crushed s. seed Vinaya IV 341;
-muṭṭhi a handful of sesame Jātaka II 278;
-rāsi a heap of t. seeds Vimāna Vatthu 54;
-vāha a cartload of t. seeds Aṅguttara Nikāya V 173 = Sutta-Nipāta page 126;
-saṅgulikā a ses. cake Dhammapada II 75.

:: Tilaka [tila + ka, from its resemblance to a sesame seed]
1. a spot, stain, mole, freckle Majjhima Nikāya I 88; Saṁyutta Nikāya I 170; Vimāna Vatthu 253; Dhammapada IV 172 (°ṁ vā kāḷakaṁ vā adisvā).
2. a kind of tree Vimāna Vatthu 67 (= bandhu-jīvaka-puppha-sadisa-pupphā ekā rukkha-jāti).

:: Tilañchaka at Jātaka IV 364 according to Kern (Toevoegselen II 91) to be read as nilañchaka.

:: Timbaru a certain tree (Strychnos nux vomica or Diospyros) Jātaka VI 336; °tthanī (feminine) "with breasts like the t. fruit" Sutta-Nipāta 110; (Paramatthajotikā II 172; taruṇadārikā); Jātaka VI 457; Vimāna Vatthu 137 (t.-nādasadisa).

:: Timbarukkha = timbarūsaka Jātaka VI 529.

:: Timbarūsaka = timbaru (Diospyros or Strychnos) Vinaya III 59; Vimāna Vatthu 3327 (= tindukaphala Vimāna Vatthu 147; tipusasadisā ekā vallijāti timbarūsakan ti ca vadanti); Dhammapada III 315.

:: Timi [derivation unknown. Sanskrit timi] a large fish, a leviathan; a fabulous fish of enormous size. It occurs always in combination with timiṅgala, in formula timi timiṅgala timitimiṅgala, which should probably be reduced to one simple timitimiṅgala (see timiṅgala).

:: Timiṅgala [timi + gila, gl, see note on gala]] in combination with timi, timitimiṅgala. Sanskrit has timiṅgila and timiṅgilagila: reduplicated in 2nd syllable where Pāḷi has reduplicated in 1st; fish-eater, reduplicated as intensive = greedy or monstrous fish-eater, a fabulous fish of enormous size, the largest fish in existence Vinaya II 238 = Aṅguttara Nikāya IV 200 = Cullaniddesa §235 3 q; Paṭisambhidāmagga II 196; Milindapañha 377. At Udāna 54f. and Milindapañha 262 we find the reading timi timiṅgala timirapiṅgala, which is evidently faulty. A{276} Sanskritized form of t. is timitimiṅgala at Divyāvadāna 502. See timiratipiṅgala, and cf. also the similar Sanskrit cilicima a sort of fish.

:: Timira (adjective) [Sanskrit timira from tim = tam (as in tamas), to which also belong tibba 2 and tintiṇāti. This is to be distinguished from tim in temeti to (be or) make wet. See tama] dark; neuter darkness Vimāna Vatthu 323 (t.-tamba); Jātaka III 189 (t.-rukkha); vanatimira a flower Jātaka IV 285; V 182.

:: Timiratipiṅgala (neuter) a great ocean fish, as 13, cf. timiṅgala.

:: Timirāyittata (neuter) [abstract to timirāyita, past participle of timirayati to obscure, denominative to timira] gloom, darkness Saṁyutta Nikāya III 124 (= Māra).

:: Timisa (neuter) [Vedic tamisrā = tamas] darkness Jātaka III 433 (andhakāra-timissāya); past participle 30 (andh°-timisāya); Milindapañha 283.

:: Timīsikā (feminine) [timisa + ka] darkness, a very dark night Vimāna Vatthu 96; Jātaka IV 98.

:: Tiṁsaṁ (tiṁsa°) [Vedic triṁśat, cf. Latin trīginta, Old-Irish tricha] the number thirty Dīgha Nikāya I 81 °—°ṁsaṁ pi jātiyo); Saṁyutta Nikāya II 217 (t.-mattā bhikkhū); dative instrumental tiṁsāya Aṅguttara Nikāya V 305 (dhammehi samannāgato); Sutta-Nipāta page 87 (pi dadāmi) Peta Vatthu Commentary 281 (vassasahassehi): t.-yojana-maggaṁ (āgato) Dhammapada II 76, 79; III 172; Peta Vatthu Commentary 154; °yojanika kantāra Dhammapada II 193 (cf. 192); Jātaka V 46 (magga); Dhammapada I 26 (vimāna); t.-vassasahassāni āyuppamāṇaṁ (of Konāga mana Buddha) Dīgha Nikāya II 3; t.-mattāni vassāni Milindapañha 15; t.-vassasahassāni Peta Vatthu Commentary 281 = Dhammapada II 10. So of an immense crowd: tiṁsa bhikkhu-sahassāni Dīgha Nikāya II 6; tiṁsa-mattā sūkarā Jātaka II 417; °sahassa-bhikkhū Dhammapada I 24.

:: Tinduka [Sanskrit tinduka] the tree Diospyros embryopteris Dīgha Nikāya I 178 (varia lectio tiṇḍ°; Jātaka V 99; tiṇḍukāni food in a hermitage Jātaka IV 434; VI 532. °tindukakandarā name of place the T. cave Vinaya II 76. — See also timbaru and timbarūsaka.

:: Tinta (adjective) [= timita from temeti] wet, moist Milindapañha 286; Dhammapada II 40 (°mukha).

:: Tintaka at Peta Vatthu Commentary 47 (°alābu) is to be read as tittaka°.

:: Tintiṇa (neuter) greed, desire; (adjective) greedy. Especially of a pāpa bhikkhu Aṅguttara Nikāya V 149 (commentary tintiṇaṁ vuccati taṇhā, tāya samannāgato āsaṅkābahulo vā); Vibhaṅga 351 (tintiṇaṁ tintiṇāyanā, etc. = loluppaṁ).

:: Tintiṇāti and Tintiṇāyati [either = Sanskrit timirayati to be obscured, from tim in timira, or from stim (Sanskrit tistimāyati > *stistim° after tiṣṭhati > °stiṣṭhati; = Pāḷi titiṇāyati) to become stiff, cf. timi, thīna and in meaning mucchati. The root tam occurs in same meaning in compound nitammati (q.v. = Sanskrit nitāmyati) at Jātaka IV 284, explained by atikilamati] to become sick, to swoon, to (stiffen out in a) faint Jātaka I 243 (tintiṇanto corresponds with mucchita); VI 347 (tintiṇāyamāna, varia lectio tiṇāy°).

:: Tiṇa (neuter) [Vedic tṛṇa, from *ter (cf. tarati) to pierce, originally "point" (= blade); Gothic paūrnus, Anglo-Saxon porn = English thorn, German dorn] grass, herb; weed; straw; thatch; hay, litter Saṁyutta Nikāya III 137 (tiṇa, kasā, kusa, babbaja, bīraṇa); satiṇakaṭṭhodaka full of grass, wood and water (of an estate) Dīgha Nikāya I 87, 111, etc.; sītaṁ vā uṇhaṁ vā rajo vā tiṇaṁ vā ussāvo vā (dust and weeds) Dīgha Nikāya II 19; Aṅguttara Nikāya I 145; t. + paṇṇa (grass and leaves) Aṅguttara Nikāya I 183; Vimāna Vatthu 5. — Jātaka I 108 (dabba°), 295; III 53; Peta Vatthu I 81 (harita t.); IV 148; Visuddhimagga 353 (kuṇṭha°); Sumaṅgalavilāsinī I 77 (alla° fresh grass); Peta Vatthu Commentary 7 (weed), 62 (grass), 112; Dhammapada IV 121; Milindapañha 47 (thatch), 224 (the same).

-aṇḍupaka a roll of grass Vinaya I 208 = III 249;
-āgāra a thatched cottage Aṅguttara Nikāya I 101 (+ naḷāgāra);
-ukkā a firebrand of dry grass or hay Saṁyutta Nikāya II 152; III 185; Jātaka I 212, 296; Visuddhimagga 428; Dhammapada I 126; Therīgāthā Commentary 287; Abhidhammāvatāra 107;
-karala a wisp of grass Dhammapada III 38;
-kājaka a load of g. Dhammapada IV 121;
-gahana a thicket of g., a jungle Aṅguttara Nikāya I 153;
-cuṇṇa crushed and powdered (dry) grass or herbs Vinaya I 203; Vimāna Vatthu 100 (-rajānukiṇṇa);
-jāti grass-creeper Vimāna Vatthu 162;
-dāya a grass-jungle Saṁyutta Nikāya II 152;
-dosa damaged by weeds (khetta) Dhammapada 356; Peta Vatthu Commentary 7;
-pupphaka (-roga) sickness caused by the flowering of grass, hay-fever Milindapañha 216;
-puñja heap of grass, pile of straw
-purisaka a straw-man, a scarecrow Milindapañha 352; Visuddhimagga 462; as 111;
-bhakkha eating grass; of animals Majjhima Nikāya III 167; of ascetics Dīgha Nikāya I 166; past participle 55; Aṅguttara Nikāya I 241, 295;
-bhusa chaff, litter, dry grass Vimāna Vatthu 47;
-rukkha a shrub;
-vatthāraka one of the seven adhikaraṇa-samathas (ways in which litigation may be settled). In case mutual complaints of breach of the rules have been brought before a chapter, then the chapter may decline to go into the details and, with the consent of the litigants, declare all the charges settled. See Vinaya Texts, III 30-34. This is the "covering over as if with grass" Vinaya II 87 (in detail, cf. also tassapāpiyyasikā); Dīgha Nikāya III 254; Aṅguttara Nikāya I 99; Majjhima Nikāya II 250;
-santhāraka a mat of grass Vinaya I 286; II 113, 116; Jātaka I 360.

:: Tiṇava a sort of drum Aṅguttara Nikāya II 117.

:: Tiṇḍuka see tinduka.

:: Tiṇha [see tikhiṇa] sharp (of swords, axes, knives, etc.) Dīgha Nikāya I 56 (sattha); Saṁyutta Nikāya IV 160, 167 (kuṭhārī); Aṅguttara Nikāya IV 171; Sutta-Nipāta 667 (°dhāra), 673 (asipattavana); Jātaka I 253; Saddhammopāyana 381.

-phalā + phala3 [etymology? Sanskrit °phala] the point of a spear or sword Saṁyutta Nikāya II 265 (tiṇha°). cf. phāla2.

:: Tiṇṇa [past participle of tarati] one who has reached the other shore (always figurative) gone through, overcome, one who has attained Nibbāna. Ogha° gone through the great flood Saṁyutta Nikāya I 3, 142; Sutta-Nipāta 178, 823, 1082, 1101, 1145; Dīgha Nikāya III 54; Sutta-Nipāta 21 (+ pāragata), 359 (+ parinibbuta), 515, 545 (tiṇṇo tāres'imaṁ pajaṁ); Itivuttaka 123 (tiṇṇo tārayataṁ varo); Dhammapada 195 (°sokapariddava); Cullaniddesa §282.

-kathaṅkatha (adjective) having overcome doubt, free from doubt Sutta-Nipāta 17, 86, 367;
-vicikiccha = preceding Vinaya I 16; Dīgha Nikāya I 110; II 224, 229; past participle 68; Sumaṅgalavilāsinī I 211.

:: Tippa (adjective) [a variant of tibba = Sanskrit tīvra, presumably from tij (cf. tikhiṇa), but by Buddhaghosa connected with tap (tapati, burn): tippānan ti bahalānaṁ, tāpanavasena vā tippānaṁ Manorathapūraṇi II 253 (see Majjhima Nikāya I 526)] piercing, sharp, acute, fierce; always and only with reference to pains, especially pains suffered in Niraya. In full combinations sarīrikā vedanā dukkhā tippā kharā Majjhima Nikāya I 10; Aṅguttara Nikāya II 116, 143, 153; ekantadukkhā t. kaṭukā Vedic Majjhima Nikāya I 74; bhayānaka ekantatippa Niraya Peta Vatthu IV 19 (= tikhiṇadukkha° Peta Vatthu Commentary 221); nerayikā sattā dukkhā t. kaṭukā ved° vediyamānā Milindapañha 148.

:: Tipu [cf. Sanskrit trapu, non-Aryan?] lead, tin Vinaya I 190 (°maya); Saṁyutta Nikāya V 92; Jātaka II 296; Milindapañha 331 (°kāra a worker in lead, tinsmith); Visuddhimagga 174 (°maṇḍala); Dhammapada IV 104 (°parikhā).

:: Tipusa (neuter) [Sanskrit trapusa] a species of cucumber Jātaka V 37; Vimāna Vatthu 147.

:: Tiraccha (adverb) [Vedic tiryañc, obliquely, from °ter (tarati). Gothic pairh, Old High German durh, English through; cf. tiriyaṁ] across, obliquely; in °bhūta deviating, going wrong, swerving from the right direction Sumaṅgalavilāsinī I 89 (see under tiracchāna-kathā).

:: Tiracchāna [for °gata = Sanskrit tiraścīna (°gata) = tiraśca; "going horizontally," i.e. not erect. cf. tiraccha, tiriyaṁ, tiro] an animal Itivuttaka 92 (tiracchānaṁ ca yoniyo for tiracchāna-yoniyo); Vibhaṅga 339 (°gāminī paṭipadā leading to rebirth among beasts); Vimāna Vatthu 23 (manussa-tiracchāna an animal-man, wild man, "werwolf").

-kathā "animal talk"; wrong or childish talk in general Vinaya I 188; Dīgha Nikāya I 7, 178; III 54; Visuddhimagga 127; explained at Sumaṅgalavilāsinī I 89 by anīyānikattā sagga-mokkha-maggānaṁ tiraccha-bhūtā kathā;
-gata an animal, a beast Vinaya IV 7; Saṁyutta Nikāya III 152 = Sumaṅgalavilāsinī I 23; (t. pāṇā) Majjhima Nikāya III 167 (t. pāṇā tiṇabhakkhā); Cullaniddesa on Sutta-Nipāta 72 (t.-pāṇā); Jātaka I 459 (= vanagocara); Vibhaṅga 412f.;
-yoni the realm of the brute creation, the animals. Among the five gatis (Niraya t. manussā devā pettivisaya) it counts as an apāyagati, a state of misery Dīgha Nikāya I 228; III 234; Saṁyutta Nikāya I 34; III 225f.; IV 168, 307; Aṅguttara Nikāya I 60; II 127, 129; Peta Vatthu IV 111; Visuddhimagga 103, 427; Peta Vatthu Commentary 27, 166;
-yonika (and yoniya Aṅguttara Nikāya I 37) belonging to the realm of the animals Saṁyutta Nikāya V 356;
-vijjā a low art, a pseudo-science Vinaya II 139; Dīgha Nikāya I 9f.

:: Tirivaccha a certain tree Jātaka V 46.

:: Tiriyaṁ (adverb) [Vedic tiryañc (tiryak) to tiras, see tiro and cf. perhaps German quer = English thwart, all to °ter in tarati] transversely, obliquely, horizontally (as opposed to uddhaṁ vertically, above, and adho beneath), slanting, across. In combination uddhaṁ adho tiriyaṁ sabbadhi "in all directions whatever" Dīgha Nikāya I 251 = Aṅguttara Nikāya II 129; similarly uddhaṁ adho t. vapi majjhe Sutta-Nipāta 1055; with uddhaṁ and adho Dīgha Nikāya I 23, 153; Visuddhimagga 176 (where explained). — Aṅguttara Nikāya II 48; Sutta-Nipāta 150, 537; Jātaka I 96; Itivuttaka 120; Dhammapada I 40 (dvāra-majjhe t. Across the doorway), 47 (sideways); Sumaṅgalavilāsinī I 312; Paramatthajotikā I 248.

-taraṇa ferrying across, adjective °ā nāvā, a vessel crossing over, a traject Vinaya IV 65.

:: Tiriyā (feminine) a kind of grass or creeper Aṅguttara Nikāya III 240, 242 (tiriyā nāma tiṇajāti; commentary dabbatiṇa).

:: Tirīṭa (neuter) the tree Symplocos racemosa, also a garment made of its bark Vinaya I 306 (°ka); Dīgha Nikāya I 166 = Aṅguttara Nikāya I 295; Majjhima Nikāya I 343; past participle 51.

:: Tiro (preposition and adverb) (always °—) [Vedic tiras across, crossways, from °ter of tarati = to go through; cf. Avesta taro, Latin trans, Cymraeg (Welsh) tra] across, beyond, over, outside, afar. See also tiraccha and tiriyaṁ.

-karaṇī (feminine) a curtain, a veil (literal "drawing across") Vinaya I 276; II 152;
-kucchigata having left the womb Dīgha Nikāya II 13;
-kuḍḍa outside the fence or wall, over the wall Vinaya IV 265 (°kuḍḍe uccāraṁ chaḍḍeti); Dīgha Nikāya I 78 = Aṅguttara Nikāya III 280 (in phrase tirobhāvaṁ t. kuḍḍaṁ t. pākāraṁ t.-pabbataṁ asajjamāno gacchati to denote power of transporting); Peta Vatthu I 51 (°kuḍḍesu tiṭṭhanti: the Tirokuḍḍa-Sutta, Khuddakapāṭha VII); Visuddhimagga 176, 394; Dhammapada I 104; Peta Vatthu Commentary 23, 31;
-gāma a distant village Vinaya III 135;
-chada "outside the veil," conspicuous Jātaka VI 60;
-janapada a distant or foreign country Dīgha Nikāya I 116;
-pākāra beyond or over a fence (°pākāraṁ or °pākāre) Vinaya IV 266; see also °kuḍḍa;
-bhāva(ṁ) beyond existence, out of existence, magic power of going to a far away place or concealment Visuddhimagga 393f. (= a-pākaṭa-pāṭihāriya), see also under °kuḍḍa;
-raṭṭha a foreign kingdom Dīgha Nikāya I 161 (= pararaṭṭha Sumaṅgalavilāsinī I 286).

:: Tirokkha
1. (adjective) one who is outside, or absent Vinaya III 185.
2. (adverb) [= tiras + ka, cf. tiraskāra disdain, abuse] in tirokkha-vāca one who speaks abusively or with disregard Jātaka V 78.

:: Tisata (numeral) [ti + sata] three hundred Jātaka VI 427 (°mattā nāvā). See also under tayo.

:: Tithi [Sanskrit tithi] a lunar day Dhammapada I 174; Peta Vatthu Commentary 198.

:: Titikkhati [Sanskrit titikṣate, desiderative of tij, cf. tijo and tikhiṇa to bear, endure, stand Saṁyutta Nikāya I 221; Sutta-Nipāta 623; Dhammapada 321 = Cullaniddesa §475 B 7; Dhammapada 399 (titikkhissaṁ = sahissāmi Dhammapada IV 3); Jātaka V 81, 368.

:: Titikkhā (feminine) [see titikkhati] endurance, forgiveness, long-suffering Saṁyutta Nikāya I 7; V 4; Dhammapada 184; Cullaniddesa §203.

:: Titta [past participle of tappati2] satisfied (with = instrumental) enjoying (with genitive), happy, contented Aṅguttara Nikāya I 87 = past participle 26 (+ tappetar); Milindapañha 249; Vimāna Vatthu 86 (= pīṇita); Peta Vatthu Commentary 46 (dibbāhārassa), 59 (= suhita), 109 (= pīṇita).
— atitta dissatisfied, insatiate Jātaka I 440; III 275; Dhammapada 48 (kāmesu).

:: Tittaka (adjective) [cf. Sanskrit tiktaka from tij] sharp, bitter (of taste) Majjhima Nikāya I 80 (°alābu), 315 (the same); Peta Vatthu Commentary 47 (the same; so read for tintaka lābu) Dhammasaṅgani 629 = Cullaniddesa §540 (tittika; enumerated between lavaṇa and kaṭuka); as 320.

:: Tittakatta (neuter) [abstract to tittaka] bitterness, enumerated with lavaṇattaṁ and kaṭukattaṁ at Milindapañha 56 = 63 (cf. Cullaniddesa §540).

:: Tittha (neuter) [Vedic tīrtha, from *ter, tarate, to pass through, originally passage (through a river), ford]
1. a fording place, landing place, which made a convenient bathing place Dīgha Nikāya II 89 = Vinaya I 230 (Gotama° the G. ford); Jātaka I 339, 340 (titthāraṇa); II 111; III 228 (°nāvika ferryman); 230 (nāvā° a ferry); IV 379; Peta Vatthu II 120; III 64; IV 122 (su°); Dāṭh. V 59 (harbour). Titthaṁ jānāti to know a "fording place," i.e. a means or a person to help over a difficulty or doubt Majjhima Nikāya I 223 = Aṅguttara Nikāya V 349 (negative)
2. a sect (always with bad connotation. Promising to lead its votaries over into salvation, it only leads them into error).

-āyatana the sphere or fold of a sect (cf. titthiya) Vinaya I 60, 69; II 279; Majjhima Nikāya I 483; Aṅguttara Nikāya I 173; past participle 22; Dhammasaṅgani 381, 1003 (cf. Buddhist Manual of Psychological Ethics 93, note 9); Sumaṅgalavilāsinī I 118; Ledi Sadaw in JPTS 1913, 117-118;
-kara a "ford-maker," founder of a sect Dīgha Nikāya I 47, 116; Majjhima Nikāya I 198; Sutta-Nipāta past participle 90, 92; Milindapañha 4, 6, etc.;
-ññutā knowledge of a ford, in figurative sense of titthaṁ jānāti (see above) Nettipakaraṇa 29, 80.

:: Titthika (adjective) [Possible reading in varia lectio for tittika. But the two compound letters (-tt- and °tth-) are so difficult to distinguish that it is uncertain which of the two the scribe really meant].

:: Titthiya [from tittha2, cf. Divyāvadāna 817; Avadāna-śataka I 48; II 20. An adherent of another sect (often as añña°), a heretic Vinaya I 54, 84, 136, 159 (°samādāna), 306 (°dhaja), 320; Saṁyutta Nikāya I 65; IV 37, 394; Dīgha Nikāya III 44, 46; Sutta-Nipāta 381, 891; Cullaniddesa §38; Paṭisambhidāmagga I 160; past participle 49; Vibhaṅga 247. añña° e.g. Vinaya I 101; Dīgha Nikāya I 175f.; III 130f.; Jātaka II 415, 417.

-sāvaka a follower of an heretic teacher Vinaya I 172; Jātaka I 95; Visuddhimagga 17.

:: Titti (feminine) [from tappati2] satisfaction (in = locative) Dhammapada 186 = Therīgāthā Commentary 287 (na kahāpaṇavassena t. kāmesu vijjati); n'atthi t. kāmānaṁ Therīgāthā 487; Jātaka V 486 (dhammesu); Vimāna Vatthu 11; Peta Vatthu Commentary 32 (°ṁ gacchati find s.) 55 (paṭilabhati), 127.

:: Tittika in sama° at Dīgha Nikāya I 244, Vinaya I 230, brimful, of a river. Derivation and meaning doubtful. See the note at Rhys Davids, Buddhist Suttas, 178, 9.

:: Tittimant (adjective) [titti + mant] satisfied, contented, so read at Jātaka III 70 and VI 508 for kittimant.

:: Tittira [onomatopoetic cf. Vedic tittira and tittiri, Greek τατύρας pheasant, Lithuanian teterva heath-cock; Latin tetrinnio to cackle] partridge Jātaka I 218; III 538.

-pattikā a kind of boot Vinaya I 186.

:: Tittiriya (adjective) [from tittira] belonging to a partridge, like a partridge Jātaka I 219 (brahmacariya).

:: Tiṭṭha (adjective) [past participle of tasati1] dry, hard, rough Jātaka VI 212 (°sela hard rock).

:: Tiṭṭhati [Frequentative of Vedic sthā, stand (cf. sthāna, Latin sto: see ṭhāna) = Avesta hiśtaiti, Greek ἵστημι, Latin sisto] to stand, etc.
I. Forms: present indicative tiṭṭhati (Sutta-Nipāta 333, 434; Peta Vatthu I 51); imperative 2nd tiṭṭha, 3rd tiṭṭhatu; present participle tiṭṭhaṁ, tiṭṭhanto, tiṭṭhamāna; potential tiṭṭhe (Sutta-Nipāta 918, 968) and tiṭṭheyya (Sn. 942); future ṭhassati (Jātaka I 172, 217); preterit aṭṭhāsi (Jātaka I 279, plural aṭṭhaṁsu Jātaka II 129) and aṭṭhā (cf. agā, originally imperfect) (Sutta-Nipāta 429; Jātaka I 188); infinitive ṭhātuṁ (Peta Vatthu Commentary (= Paramatthadīpanī IV) 174); gerund ṭhatvā (Sutta-Nipāta 887); gerundive ṭhānīya (Peta Vatthu Commentary (= Paramatthadīpanī IV) 72), — past participle ṭhita, causative ṭhapeti. An apparent medium-passive ṭhīyati, as found in compound pati-ṭṭhīyati is to be explained as medium of paṭi + sthyā (see thīna), and should be written paṭi-tthīyati. See under patiṭṭhīyati. See also ṭhāna and ṭhiti.
II Meanings.
1. to stand, stand up, to be standing (see ṭhāna I 1 a): ṭhāna kappana-vacanaṁ nisajjādi-paṭikkhepato Peta Vatthu Commentary 24; opposed to walking or lying down: tiṭṭhaṁ caraṁ nisinno vā Sutta-Nipāta 151, 193; tiṭṭhamānāya eva c'assā gabbhavuṭṭhānaṁ ahosi "she was delivered standing" Jātaka I 52; eka mantaṁ aṭṭhāsi Peta Vatthu Commentary 68, etc.; caṅka mana-koṭiyaṁ ṭhatvā Peta Vatthu Commentary 79.
2. to stop, stay, abide; to last, endure, be at rest; figurative to remain in, abide by, acquiesce in (see ṭhāna I 1 b). In imperative tiṭṭhatu it approaches the meanings of ṭhapeti viz. leave it alone, let it be so, all right. yāva kāyo ṭhassati tāva naṁ dakkhinti deva-manussā (as long as the body shall last) Dīgha Nikāya I 46. tiṭṭhe shall he live on (cf. ṭhāna II.d Sutta-Nipāta 1053, 1072 = Cullaniddesa §283, tiṭṭheyya saṭṭhikappasahassāni to stay on indefinitely); tiṭṭheyya kappaṁ Dīgha Nikāya II 103. tiṭṭhantī anto vimānasmiṁ "remaining inside the castle" Peta Vatthu I 101; tiṭṭha tāva "stop please" Jātaka II 352; tiṭṭha-bhadantika one who bids the guest stay (combined with ehi-bh°) Dīgha Nikāya I 166; Majjhima Nikāya I 342; Aṅguttara Nikāya I 295; II 206: ovāde ṭhatvā (abiding by) Jātaka I 153; VI 367; similarly Jātaka VI 336. — Imperative tiṭṭhatu Jātaka IV 40; Milindapañha 14; Peta Vatthu Commentary 74.
3. to live (on = instrumental), behave, exist, be (see ṭhāna I.2); to be in a certain condition [gati, cf. ṭhāna II.(c)]. Often periphrastically for finite verb (with gerund: cf. gata and ṭhita) tiṭṭhantam enaṁ jānāti (he knows their "gati") Sutta-Nipāta 1114 (see Cullaniddesa §283); āhārena tiṭṭhati Peta Vatthu Commentary 27 (is supported by, cf. ṭhiti); yāvatāyukaṁ ṭhatvā (outliving their lives) Peta Vatthu Commentary 66; karuṇa-ṭhānīya (= *kāruṇayitabba) deserving pity Peta Vatthu Commentary 72; yā tvaṁ tiṭṭhasi (how you are or look!) Vimāna Vatthu 441, etc. — with gerund: pharitvā aṭṭhāsi (pervaded) Jātaka VI 367; aṭṭhiṁ āhacca aṭṭhāsi (cut through to the bone) Jātaka IV 415; gehaṁ samparivāretvā aṭṭhaṁsu (encircled the house) Peta Vatthu Commentary 22.

:: Tīhaṁ (adverb) [tri + aha] a period of three days, for 3 days; usually as compound dvīhatīhaṁ 2 or 3 days (see dvīha) Jātaka II 103, etc.

:: Tīra (neuter) [Vedic tiras from *ter, tarati; originally the opposite bank, the farther side (of a river or ocean), cf. tittha] a shore, bank Vinaya I 1; Dīgha Nikāya I 222, 244; Aṅguttara Nikāya II 29, 50; Dhammapada 85; Sutta-Nipāta 672; Jātaka I 212, 222, 279; II 111, 159; Dhammasaṅgani 597; Vibhaṅga 71f.; Visuddhimagga 512 (orima°); Peta Vatthu Commentary 142, 152. — tīra-dassin finding the shore Saṁyutta Nikāya III 164; Aṅguttara Nikāya III 368. — a-tīra-dassanī (feminine) not seeing the shore (nāvā a ship) Jātaka V 75.

:: Tīraṇa [from tīreti 2] measurement, judgment, recognition, Cullaniddesa §413 (varia lectio tir°); Nettipakaraṇa 54 (+ vipassanā), 82 (≈ ñāṇa), 191; Visuddhimagga 162. — tīraṇa is one of the 3 pariññās, viz. t°, pahāna°, ñāta°pariññā. See under pariññā.

:: Tīreti [causative of tarati]
1. to bring through, to finish, to execute (business), to accomplish: karaṇīyaṁ Milindapañha 7, Peta Vatthu Commentary 203; kiccaṁ Peta Vatthu Commentary 278.
2. to measure, judge, recognize, always in formula tūleti tīreti vibhāveti (Cullaniddesa II tul° tir°, etc.) as interpretation of jānāti; past participle tīrita (Cullaniddesa II tirita) Paṭisambhidāmagga II 200; Cullaniddesa under ñāta and No. 413.

:: Tīriya (adjective) [from tīra] dwelling on the banks of ... Vinaya II 287.

:: Tīvarā (plural) name of a people in the time of Buddha Kakāsandha Saṁyutta Nikāya II 191.

:: Tomara (masculine neuter) [Sanskrit tomara from tud, see tudati] a pike, spear, lance, especially the lance of an elephant-driver Dīgha Nikāya II 266 (tutta-t. A driving lance); Majjhima Nikāya III 133 (t. hattha); Visuddhimagga 235; Sumaṅgalavilāsinī I 147.

:: Toraṇa (neuter) [Sanskrit toraṇa, perhaps related to Greek τύρσις, τύρρις = Latin turris (tower), cf. Horace Odes I 47 "regumque turris" = palaces] an arched gateway, portal; Vinaya II 154; Dīgha Nikāya II 83; Vimāna Vatthu 351 (= dvārakoṭṭhaka-pāsādassa nāmaṁ Vimāna Vatthu 160); Jātaka III 428; Dāṭhāvaṁsa V 48.

:: Tosana (adjective/noun) [see toseti] satisfying, pleasing satisfaction Sutta-Nipāta 971.

:: Tosāpana (adjective) [= tosana, in formation of a 2nd causative tosāpeti] pleasing giving satisfaction Jātaka II 249.

:: Toseti [causative of tussati] to please, satisfy, make happy Sutta-Nipāta 1127 (= Cullaniddesa §288); Jātaka IV 274; Saddhammopāyana 304, — past participle tosita contented, satisfied Sutta-Nipāta 1128. cf. pari°.

:: Toya (neuter) [Vedic toya from °tā° to melt away; Latin tabeo, tabes (consumption); Anglo-Saxon ϸāwan = English dew, Old-Irish tām = tabes; also Greek τήκω, etc.] water (poetical for udaka); only in simile: puṇḍarīkaṁ (or padumaṁ) toyena na upalippati Aṅguttara Nikāya II 39 = Sutta-Nipāta 547; Sutta-Nipāta 71 = 213; Theragāthā 700; Cullaniddesa §287 (t. vuccati udakaṁ); — Abhidhammāvatāra 67, 93.

:: Tu (indeclinable) [Vedic tu, belonging to pronoun base of 2nd singular tvaṁ = Latin tu; Greek τύ, τοί = indeed, however (original ethical dat, of σύ), τοίνυν, τοίγαρ; Gothic ϸu, etc., cf. tuvaṁ] however, but, yet, now, then (similar in application to tāva); kin tu but (= quid nunc). Frequent in late verse: ante tu, JPTS 1884 5, 31, 37 etc. JPTS 1913, 53; Abhidhammāvatāra verse 427, etc. Usually combined with eva: tv eva however Sutta-Nipāta page 141; na tv eva not however, but not Aṅguttara Nikāya V 173.

:: Tuccha (adjective) [Sanskrit tuccha, probably relative to Latin tesqua deserted place, see Walde, Latin Wörterbuch sub voce] empty, vain, deserted; very often combined with ritta Dīgha Nikāya I 55; III 53 (°kumbhi); Majjhima Nikāya I 207; Jātaka I 209 (°hattha, empty-handed); VI 365; Sutta-Nipāta 883; past participle 45, 46; Milindapañha 5 (+ palāpa), 10 (the same), 13; Dhammapada II 43; Peta Vatthu Commentary 202; Saddhammopāyana 431.

:: Tucchaka = tuccha; always combined with rittaka Dīgha Nikāya I 240; Saṁyutta Nikāya III 141; Majjhima Nikāya I 329.

:: Tudampatī (dual) husband and wife [tu° = dialect for du°, Sanskrit dve; dampati from dama = domus, Sanskrit daṁpati = Greek δεσπότης; cf. also Kern, Toevoegselen II 93, who compares tuvantuva for duvanduva]. See under dampati.

:: Tudati [Vedic tudati; °steud, enlarged from °steu, cf. Latin tundo, tudes (hammer); Gothic stautan, Old High German stozan (to push), English stutter, New High German stutzen; Anglo-Saxon styntan = English stunt] to strike with an instrument; to prick, peck, pierce; to incite, instigate Jātaka III 189 (= vijjhati). Passive tujjati to be struck Theragāthā 780; Visuddhimagga 503 (cf. vitujjati); Saddhammopāyana 279, — past participle tunna. See also tuṇḍa (beak = pecker), tutta (goad), tomara (lance = striker) and thūpa (point).

:: Tujjati passive of tudati.

:: Tula (adjective) [see tuleti] only in negative atula incomparable, not to be measured, beyond compare or description Vimāna Vatthu 304 (= anupama Vimāna Vatthu 126); Peta Vatthu II 89 (= appamāṇa Peta Vatthu Commentary 110); III 32 (= asadisarūpa Peta Vatthu Commentary 188); Milindapañha 343.

:: Tulanā (feminine) [see tuleti] weighing, rating; consideration, deliberation Majjhima Nikāya I 480; II 174; Nettipakaraṇa 8, 41.

:: Tulasi [derivation unknown] basil (common or sweet) Jātaka V 46 (°gahana a thicket of b.; varia lectio tūlasi); VI 536 (tuḷasi = tuḷasigaccha).

:: Tulā (feminine) [see tuleti. Vedic tulā; Greek τάλαϛ, τάλαντον (balance, weighing and weight = talentum), τόλμα; Latin tollo (lift); Gothic pulan (to carry patiently, suffer); German geduld, etc.]
1. a beam or pole for lifting, carrying or supporting, a rafter Vinaya II 122; Vimāna Vatthu 188 (+ gopānasī); as 107.
2. A weighing pole or stick, scales, balance Aṅguttara Nikāya I 88; Jātaka I 112; Dhammapada 268; Milindapañha 356 (t. nikkhepanāya).
3. figurative measure ("weighing," cf. tulanā), standard, rate Saṁyutta Nikāya II 236 (+ pamāṇa).

-kūṭa false weighing, false weight (often combined with kaṁsakūṭa and mānakūṭa, false coining and false measuring) Dīgha Nikāya I 5 = Aṅguttara Nikāya II 209; Aṅguttara Nikāya I 79; Dhammapada I 239;
-daṇḍa the beam or lever of a balance Jātaka I 113;
-puttaka a goldsmith (using scales) Jātaka V 424 (or should it be tulādhuttaka?).

:: Tuleti [from tulā; Latin tollo, etc.] to weigh, examine, compare; match, equal Majjhima Nikāya I 480; Theragāthā 107; Jātaka VI 283; — gerund tulayitvā Majjhima Nikāya I 480. — gerundive tuliya and tulya (see separately), — past participle tulita.

:: Tulita [past participle of tuleti] weighed, estimated, compared, gauged, considered Therīgāthā 153 (yattakaṁ esā t. what she is worth = lakkhaṇaññūhi parichinna Therīgāthā Commentary 139); Cullaniddesa under ñāta (as synonym of tirita); Peta Vatthu Commentary 52 (in explanation of mita, measured).

:: Tuliya [Sanskrit?] a flying fox Jātaka VI 537.

:: Tulya and Tuliya (also tulla Jātaka IV 102) (adjective) [originally gerund of tuleti] to be weighed, estimated, measured; matched, equal, comparable Sutta-Nipāta 377; Jātaka III 324; Peta Vatthu Commentary 87 (= samaka). Mostly in the negative atulya incomparable, not having its equal Sutta-Nipāta 83, 683; Jātaka IV 102 (atulla); Milindapañha 249 (atuliyā guṇā), 343 (the same) — See also tula.

:: Tuma (pronoun/adjective) [most likely apostrophe form of ātuma = attā, Sanskrit ātman self; cf. also Sanskrit tman oneself. See Oldenberg, [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen Xxv 319. Less likely = Sanskrit tva one or the other (Kern, Toevoegselen sub voce). Explained by commentary to Aṅguttara Nikāya III 124 as esa.] oneself, himself, etc.; every or anybody (= quisque) yaṁ tumo karissati tumo va tena paññāyissati (quid quisque faciat) Vinaya II 186 = Aṅguttara Nikāya III 124; Sutta-Nipāta 890 (cf. ātumānaṁ 888), 908; Peta Vatthu III 24 (= attānaṁ Peta Vatthu Commentary 181).

:: Tumba (masculine neuter) [possibly = Sanskrit tumra swollen (of shape), same root as tumula]
1. a kind of water vessel (udaka° Sumaṅgalavilāsinī I 202), made of copper, wood or a fruit (like a calabash, cocoanut, etc., cf. kaṭāha, English skull) Vinaya I 205 (loha°, kaṭṭha°, phala°); II 114 (°kaṭāha of gourd); Jātaka III 430 (udaka°); IV 114; Dhammapada II 193 (udaka°).
2. a measure of capacity, especially used for grain Jātaka I 233 (mahā°), 467 (= four nāḷi page 468); Milindapañha 102.

:: Tumhādisa (pronoun/adjective) [tumhe + ādisa] like you, of your kind Sutta-Nipāta 459; Jātaka VI 528; Sumaṅgalavilāsinī I 146.

:: Tumhe [plural of pronoun 2nd personal, see tuvaṁ].

:: Tumula [Sanskrit tumala; to °teu, Latin tumeo, tumulus, tumultus, etc. English thumb (swelling), cf. tuṅga and tūla] tumult, uproar, commotion Jātaka VI 247 (by commentary explained as "andhakāra," darkness); Dīpavaṁsa xvII 100.

:: Tunna1 [past participle of tudati] struck Therīgāthā 162 (vyādhimaraṇa° struck with sickness and death).

:: Tunna2 [from tudati] any pointed instrument as a stick, a goad, a bolt, or (usually) a needle Vinaya I 290 (+ aggaḷa, means of fastening); Jātaka I 8 (the same).

-kamma "needle-work," tailoring, patching, sewing Jātaka IV 40; VI 366; Visuddhimagga 112;
-kāra (and °ka) a (mending) tailor Jātaka IV 38 (varia lectio °ka); Vimāna Vatthu 251 (°ka); Peta Vatthu Commentary 120);
-vāya [Sanskrit tunnavāya] a "needle-weaver," a tailor Vinaya II 159; Jātaka VI 364, 368 (°vesaṁ gahetvā in the disguise of a tailor); Peta Vatthu Commentary 161 (the same); Peta Vatthu II 914 (= tunnakāra Peta Vatthu Commentary 120); Milindapañha 331, 365.

:: Tuṇḍa (neuter) [Sanskrit tuṇḍa, probably dialect for tunda which belongs to tudati] the beak of birds, the mouth, snout Saṁyutta Nikāya V 148 (of a monkey); Jātaka I 222; IV 210; Dhammapada I 394.

:: Tuṇḍaka (neuter) = tuṇḍa Jātaka I 222; III 126.

:: Tuṇḍika see ahi°.

:: Tuṇḍiya (adjective) [from tuṇḍi] having a beak; noun a pecker, figurative a tax-collector Jātaka V 102 (= adhamma-bali-sādhaka 103).

:: Tuṇhikkhaka (adjective) [from tūṣṇīṁ, see tuṇhī] silent Jātaka IV 25 (= kiñci avadanto).

:: Tuṇhī (indeclinable) [Sanskrit tūṣṇīṁ accusative singular of feminine abstract tūṣṇī, used adverbially, from tussati] silently, especially in phrase tuṇhī ahosi he remained silent, as a sign of consent or affirmative answer (i.e. he had nothing to say against it) Dīgha Nikāya II 155; Aṅguttara Nikāya V 194; Dhammapada 227; Sutta-Nipāta 720 (tuṇhī yāti mahodadhi); Peta Vatthu Commentary 117.

-bhāva silence, attitude of consent, usually in formation adhivāsesi tuṇhī-bhāvena he agreed Vinaya I 17; Sutta-Nipāta page 104, etc. — Saṁyutta Nikāya II 236, 273 (ariyo t.-bhāvo); Majjhima Nikāya I 161 (the same); Aṅguttara Nikāya IV 153 (the same). — Milindapañha 15; Peta Vatthu Commentary 17, 20, etc.;
-bhūta silent Sutta-Nipāta page 140; Vimāna Vatthu 201; Dhammapada 172, etc.

:: Tuṇhīra inorganic form for tūṇīra quiver Jātaka V 128, also as varia lectio at Jātaka V 48.

:: Tuṇhīyati = taṇhāyati, misspelling at Saṁyutta Nikāya II 13.

:: Tuṅga (adjective) [Sanskrit tuṅga, tum to stand out, cf. Greek τύμβος hillock, Latin tumeo and tumulus, Middle Irish tomm hill] high, prominent, long Jātaka I 89; III 433 (pabbata, explained however by tikhiṇa, sharp, rough); Dāṭh. IV 30.

-nāsika one with a prominent or long nose Saṁyutta Nikāya II 284; cf. saṇha-tuṅga-sadisī nāsikā Therīgāthā 258;
-vaṇṭaka having a long stalk; name of a plant Jātaka VI 537.

:: Tura (adjective) [Vedic tura, cf. tvaraṇa] swift, quick; only in composition with °ga, etc., "going swiftly," denoting the horse; viz. turaga Vimāna Vatthu 279; turaṅga Vimāna Vatthu 281; Milindapañha 192 (gaja°, etc.), 352 (the same) 364; turaṅgama Dāṭhāvaṁsa V 56; turaga mana Peta Vatthu Commentary 57.

:: Turati [= tarati2] to be in a hurry, to be quick, hasten Jātaka VI 229 (mā turittho, prohibative), — past participle turita. cf. also tura, etc.

:: Turita [past participle of turati] hastening, speedy, quick; hastily, in a hurry Sutta-Nipāta 1014; Jātaka I 69 (turita-turita); Vimāna Vatthu 80° (= sambha manto Vimāna Vatthu 311); Sumaṅgalavilāsinī I 319; Peta Vatthu Commentary 181.
— aturita leisurely, with leisure, slow Jātaka I 87. — See also tuvaṭaṁ.

:: Turiya (neuter) [derivation uncertain, probably connected with tuleti, Sanskrit tūrya] sometimes tūriya (e.g. Vimāna Vatthu 54); musical instruments in general, usually referred to as comprising five kinds of special instruments (pañcaṅgika t. e.g. Vimāna Vatthu 54; 391; Vimāna Vatthu 181, 183, 210, 257), viz. ātata, vitata, ātata-vitata, ghana, susira (Vimāna Vatthu 37). Frequently in phrase nippurisehi turiyehi parivāriyamāna (or paricāriyamāna) "surrounded by (or entertained by) heavenly music" Vinaya I 15; Dīgha Nikāya II 21; Aṅguttara Nikāya I 145; Jātaka I 58. Other: Vimāna Vatthu 384; 412; 5024, 645; Peta Vatthu III 81; Dhammapada III 460; Vimāna Vatthu 92; Peta Vatthu Commentary 74.

-sadda the sound of music, music Mahāvaṁsa 7, 30.

:: Turī a hen Therīgāthā 381 (= migī Therīgāthā Commentary 254) (varia lectio korī, cf. Tamil koḷi hen).

:: Tussana (neuter) [Sanskrit toṣaṇa] satisfying, pleasing in °kāraṇa cause for satisfaction or delight Jātaka III 448.

:: Tussati [Sanskrit tuṣyati to °teus to be quiet, contented, happy] to be satisfied, pleased or happy Jātaka III 280; IV 138; Milindapañha 210. cf. tuṭṭha (past participle), tuṭṭhi, tuṇhī, tosa, tosana, toseti.

:: Tutta (neuter) [Sanskrit tottra, from tudati to prick, push] a pike for guiding elephants, a goad for driving cattle (cf. tomara and patoda) Dīgha Nikāya II 266 (°tomara); Jātaka IV 310; V 268; Cariyāpiṭaka III 5, 2 (t.-vegahata).

:: Tuṭṭha [past participle of tussati to be satisfied] pleased, satisfied; often combined with haṭṭha (q.v.) i.e. tuṭṭha-haṭṭha Jātaka I 19 or haṭṭha-tuṭṭha Jātaka II 240; cf. tuṭṭha-pahaṭṭha Jātaka II 240. — Sutta-Nipāta 683; Itivuttaka 103; Jātaka I 62 (°mānasa), 87, 266 (°citta), 308 (the same); IV 138. — tuṭṭhabba (gerundive) to be pleased with Vinaya IV 259.

:: Tuṭṭhi (feminine) [from tussati] pleasure, joy, enjoyment Saṁyutta Nikāya I 48; Dhammapada 331 (nominative tuṭṭhī); Jātaka I 60, 207.

:: Tuvaṁ and Tvaṁ [Sanskrit tvaṁ and (Vedic) tuaṁ, cf. also particle tu; Greek τύ, σύ; Latin tu; Gothic pu; English thou, etc.; Old-Irish tū] pronoun of 2nd personal in following forms and applications:
I. Full forms:
1. singular:
(a) tv°, tu°, tuyh°: nominative tvaṁ (in prose and verse) Sutta-Nipāta 179, 241, 1029, 1058; Jātaka I 279; II 159; Peta Vatthu I 84. Also for nominative plural at Jātaka I 391, 395; VI 576; tuvaṁ (in verse) Sutta-Nipāta 1064, 1102, 1121; Jātaka III 278, 394; Peta Vatthu I 33; II 32; also for accusative Sutta-Nipāta 377; Peta Vatthu II 81; tuyhaṁ (genitive and dative) [Sanskrit tubhyaṁ] Sutta-Nipāta 983, 1030; Jātaka I 279; Peta Vatthu Commentary 3, 60, 73, etc.
(b) ta°, tay°, taṁ (accusative) Majjhima Nikāya I 487; Sutta-Nipāta 31, 241, 1043, 1049; Jātaka I 222; II 159; Peta Vatthu I 101; II 16; tayā (instrumental) Sutta-Nipāta 335, 344; Jātaka I 222; Peta Vatthu II 36 (= bhotiyā Peta Vatthu Commentary 86): Peta Vatthu Commentary 71; tayi (locative) Sutta-Nipāta 382; Jātaka I 207; tava (genitive) Sutta-Nipāta 1102, 1110; Jātaka II 153; Peta Vatthu Commentary 106.
2. plural: tumh° [Sanskrit yuṣm°]: tumhe (nominative and accusative) Itivuttaka 31; Jātaka I 221 (accusative); Peta Vatthu I 112. Also as plural of respect [was majesticus] in addressing one person Jātaka II 102; IV 138; tumhaṁ (genitive) Peta Vatthu Commentary 58 (for singular), 78; tumhākaṁ (genitive dative) Saṁyutta Nikāya II 65; Itivuttaka 32; Jātaka I 150; II 102; tumhesu (locative) Jātaka I 292 (for singular); tumhehi (instrumental) Jātaka II 154; Peta Vatthu I 512.
II. Enclitic forms (in function of an ethical dative "in your interest," therefore also as possessive genitive or as instrumental, or any other case of the interested person according to construction).
1. singular te Dīgha Nikāya II 127 (dative); Sutta-Nipāta 76, 120, 1099 (dative), 1102 (dative); Jātaka I 151; II 159 (instrumental); Peta Vatthu I 23 (dative); II 32 (genitive), 46 (genitive).
2. plural vo Saṁyutta Nikāya III 33 (instrumental) Sutta-Nipāta 135, 172 (dative), 331 (dative); Jātaka I 222 (accusative); II 133; III 395 (genitive).

:: Tuvantuva (neuter) [Sanskrit dvandva, with dialectec "t" (cf. tudampati), not (with Müller P.Gram. 38) through confusion with pronoun tvaṁ] quarrel, strife Majjhima Nikāya I 110, 410.

:: Tuvaṭaṁ (adverb) [Sanskrit tvaritaṁ, cf. tūrta] quickly Aṅguttara Nikāya V 342; Jātaka I 91; II 61; Milindapañha 198; Visuddhimagga 305, 313.

:: Tuvaṭṭeti (for Sanskrit dvandvayati, denominative from dvandva] to share (with = locative or ablative) Vinaya II 10, 124; IV 288.

:: Tūla (neuter) [Sanskrit tūla, to *teu, Sanskrit tavīti, to swell or be bushy, cf. Greek τύλη swelling; Anglo-Saxon ϸol peg] a tuft of grass, cotton Vinaya II 150 (3 kinds: rukkha°, latā°, poṭaki°); Sutta-Nipāta 591 = Jātaka IV 127 (vāto tūlaṁ va dhaṁsaye); Sumaṅgalavilāsinī I 87.

-picu cotton wool Visuddhimagga 282, 285, 404; Dhammapada III 202; Paramatthajotikā I 173;
-puṇṇikā ("stuffed with tuft of cotton") a kind of shoe Vinaya I 186.

:: Tūlikā (feminine) [derivation from tūla] a mattress (consisting of layers of grass or wool: tiṇṇaṁ tūlānaṁ aññatara-puṇṇa-tūlikā Sumaṅgalavilāsinī I 87) Vinaya I 192; II 150; Dīgha Nikāya I 7; Aṅguttara Nikāya I 181.

:: Tūlinī (feminine) [Sanskrit tūlinī] the silk-cotton tree Majjhima Nikāya I 128.

:: Tūṇira = tūṇī, Visuddhimagga 251.

:: Tūṇī (feminine) [Sanskrit tūṇa and tūṇī, to °tū°n: see under tulā; cf. Latin tollo. On ṇ > l. cf. cikkaṇa and cikkhala, guṇa > guḷa, kiṇi > kili, etc.] a quiver (literally "carrier") Jātaka II 403 (dhanuṁ tūṇiñ ca nikkhippa); V 47.

:: Tvaṁ see tuvaṁ.

:: Tvātaṁ see tuvaṭaṁ.

:: Tya [Sanskrit tya°, neuter tyad; perhaps to Greek σήμερον today, σῆτες in this year] base of demonstrative pronoun = ta°, this, that; locative singular tyamhi Jātaka VI 292; locative plural feminine tyāsu Jātaka V 368 (commentary tāsu).

:: Tyassu = te assu Dīgha Nikāya II 287, see su3.

-----[ Ṭ ]----- ☝

:: Ṭan (?) (adverb) part of sound Jātaka I 287 (ṭan ti saddo).

-----[ Ṭh ]----- ☝

:: Ṭha °Ṭha (°ṭṭha) (adjective-suffix) [from tiṭṭhati] standing, as opposed to either lying down or moving; located, being based on, founded on (e.g. appa° based on little Dīgha Nikāya I 143): see kappa° (lasting a k.), kūṭa° (immovable), gaha° (founding a house, householder), dhamma°, nava°, vehāsa° (= vihaṇ-ga). — (noun) a stand i.e. a place for: goṭṭha a stable.

:: Ṭhapana (neuter)
1. setting up, placing, founding; establishment, arrangement, position Vinaya V 114; Jātaka I 99 (aggha° fixing prices); Milindapañha 352 (pāda°); Sumaṅgalavilāsinī I 294; (= vidhārite); Peta Vatthu Commentary 5 (kulavaṁsa°).
2. letting alone, omission, suspension, in Pāṭimokkha° Vinaya II 241.

:: Ṭhapanā (feminine)
1. Arrangement Sumaṅgalavilāsinī I 294.
2. Application of mind, attention past participle 18, Visuddhimagga 278 (= appanā).

:: Ṭhapeti [causative of tiṭṭhati] to place, set up, fix, arrange, establish; appoint to (with locative); to place aside, save, put by, leave out Vinaya II 32 (pavāraṇaṁ), 191 (ucce and nīce ṭhāne to place high or low), 276 (pavāraṇaṁ); V 193 (uposathaṁ), 196 (give advice); Dīgha Nikāya I 120 (leaving out, discarding); Dhammapada 40 (cittaṁ ṭh. make firm) Jātaka I 62, 138, 223, 293 (except); II 132 (puttaṭṭhāne ṭh. as daughter); Jātaka II 159; VI 365 (putting by); Vimāna Vatthu 63 (kasiṁ ṭhapetvā except ploughing); Peta Vatthu Commentary 4, 20 (varaṁ ṭhapetvā denying a wish), 39, 114 (setting up); Milindapañha 13 (ṭhapetvā setting aside, leaving till later). — infinitive ṭhapetuṁ Vinaya II 194; Peta Vatthu Commentary 73 (saṁharitvā ṭh. to fold up: cf. ṭha pita); gerundive ṭha petabba Jātaka II 352 (rājaṭṭhāne); Peta Vatthu Commentary 97; and ṭhapaniya (in pañha ṭh. a question to be left standing over, i.e. not to be asked) Dīgha Nikāya III 229. — gerund ṭhapetvā (leaving out, setting aside, excepting) also used as preposition with accusative (before or after the noun): with the omission of, besides, except Dīgha Nikāya I 105 (ṭh. dve); Jātaka I 179 (maṁ but for me), 294 (tumhe ṭh.); II 154 (ekaṁ vaddhaṁ ṭh.); IV 142 (ṭh. maṁ); Vimāna Vatthu 100 (ṭh. ekaṁ itthiṁ); Peta Vatthu Commentary 93 (ṭh. maṁ). cf. Buddhist Hybrid Sanskrit sthāpayitvā "except" Avadāna-śataka II 111. — causative ṭhapāpeti to cause to be set up; to have erected, to put up Jātaka I 266; Dhammapada II 191.

:: Ṭhapita [past participle of ṭhapeti]
1. placed, put down; set up, arranged, often simply pleonastic for finite verb (= being): saṁharitvā ṭh. being folded up Jātaka I 265 (cf. similar use of gahetvā with gerund): mukkhe ṭh. Jātaka VI 366; °saṅkāra (dustheap) Peta Vatthu Commentary 82; pariccajane ṭh. Appointed for the distribution of gifts Peta Vatthu Commentary 124.
2. suspended, left over, set aside Vinaya II 242 (pāṭimokkha).

:: Ṭhāna (ṭ-ṭhāna) (neuter) [Vedic sthāna, sthā, see tiṭṭhati; cf. Sanskrit sthāman Greek σταθμίς, Latin stamen]
I. Connotation. As one of the four iriyāpathā (behaviours)
1. contrasted
(a) as standing position with sitting or reclining;
(b) as rest with motion;
2. by itself without particular characterization as location.
II. Meanings
1. Literal: place, region, locality, abode, part (-° of, or belonging to)
(a) cattāri ṭhānāni dassanīyāni four places (in the career of Buddha) to be visited Dīgha Nikāya II 140 = Aṅguttara Nikāya II 120; vāse ṭhāne ga mane Sutta-Nipāta 40 (explained by Paramatthajotikā II 85 as mahā-upaṭṭhāna-saṅkhāte ṭhāne, but may be referred to I 1 (b)); ṭhānā cāveti to remove from one's place Sutta-Nipāta 442; Jātaka IV 138; Peta Vatthu Commentary 55 (spot of the body).
(b) kumbha° (the "locality of the pitcher," i.e. the well) q.v.; arañña° (part of the forest) Jātaka I 253; Peta Vatthu Commentary 32; nivāsana° (abode) Peta Vatthu Commentary 76; phāsuka° Jātaka II 103; Peta Vatthu Commentary 13; vasana° Jātaka I 150, 278; Vimāna Vatthu 66; virūhana° (place for the growing of ...) Peta Vatthu Commentary 7; vihāra (place of his sojourn) Peta Vatthu Commentary 22; saka° (his own abode) Jātaka II 129; Peta Vatthu Commentary 66.
(c) In this meaning it approaches the metaphorical sense of "condition, state" (see 2 and cf. gati) in: dibbāni ṭhānāni heavenly regions Saṁyutta Nikāya I 21; tidivaṁ Saṁyutta Nikāya I 96; saggaṁ ṭh. a happy condition Peta Vatthu I 13; pitu gata° the place where my father went (after death) Peta Vatthu Commentary 38; Ya massa ṭh. = pettivasaya Peta Vatthu Commentary 59.
(d) In its pregnant sense in combination with accuta and acala it represents the connotation I.1.b, i.e. perdurance, constancy, i.e. Nibbāna Vimāna Vatthu 514; Dhammapada 225.
2. Applied meanings
(a) state, condition; also —° (in singular) as collective-abstract suffix in the sense of being, behaviour (corresponding to English ending °hood, °ion, or °ing), where it resembles abstract formations in °tā and °ttaṁ (Sanskrit °tā and °tvaṁ), as l = lahuṭṭhānaa hutā and collective formations in °ti (Sanskrit daśati ten-hood; devatāti godhead, sarvatāti = Pāḷi sabbattaṁ comprehensiveness; cf. also Latin civitātem, juventūtem). — Saṁyutta Nikāya I 129 (condition) II 27 (asabha°) = Majjhima Nikāya I 69; Saṁyutta Nikāya III 57 (atasitā yaṁ fearless state): Aṅguttara Nikāya II 118f. (four conditions); Dhammapada 137 (dasannaṁ aññataraṁ th. nigacchati he undergoes one of the following ten conditions, i.e. items of affliction, explained at Dhammapada III 70 with kāraṇa "labours"), 309 (states = dukkha-kāraṇāni Dhammapada III 482, conditions of suffering or ordeals); hattha-pasāraṇa-ṭṭhāna condition of outstretched hands Dhammapada I 298; locative ṭhāne (—°) when required, at the occasion of ... Dhammapada I 89 (hasitabba°, saṁvega°, dātuṁ yutta°); pubbe nibbatta-ṭṭhānato paṭṭhāya "since the state (or the time) of his former birth" Peta Vatthu Commentary 100. °vibhūsanaṭṭhāna ornamentation, decoration, things for adornment Dīgha Nikāya I 5; Sutta-Nipāta 59 (Sumaṅgalavilāsinī I 77 superficially: ṭhānaṁ vuccati kāraṇaṁ; Paramatthajotikā II 112 simply vibhūsā eva v-ṭṭhānaṁ); jūta-pamāda° (gambling and intoxication) Dīgha Nikāya I 6 (cf. explained at Paramatthajotikā I 26); gata° and āgata° (her) going and coming Jātaka III 188; — pariccāga° distribution of gifts Peta Vatthu Commentary 124.
(b) (part =) attribute, quality, degree: aggasāvaka° (degrees of discipleship) Vimāna Vatthu 2; especially in set of ten attributes, viz. rūpa (etc. 1-5), āyu, vaṇṇa, sukha, yasa, ādhipateyya Dīgha Nikāya III 146; Saṁyutta Nikāya IV 275; Peta Vatthu II 958, also collectively [see (a)] as dasaṭṭhānaṁ Saṁyutta Nikāya I 193; out of these are mentioned as four attributes āyu, vaṇṇa, sukha, bala at Vimāna Vatthu 327; other ten at Aṅguttara Nikāya V 129 (pāsaṁsāni).
(c) (counterpart =) object (°- for), thing; item, point; plural grounds, ways, respects. With a numeral often = a (five)fold collection of ... Saṁyutta Nikāya IV 249f. (five objects or things, cf. German funferlei); Aṅguttara Nikāya III 54f. (the same), 60f., 71f.; etehi tīhi ṭhānehi on these 3 grounds Dhammapada 224; manussā tīhi ṭhānehi bahuṁ puññaṁ pasavanti: kāyena vācāya manasā (in 3 ways, qualities or properties) a151f.; Cariyāpiṭaka II 119f. (= saṁvutaṁ tīhi ṭhānehi Dhammapada 391); catuhi ṭhānehi in commentary equals catuhi ākārehi or kāraṇehi pāmujjakaraṇaṁ ṭh. (object) Sutta-Nipāta 256; ekaccesu ṭhānesu sameti ekaccesu na sameti "I agree in certain points, but not in others" Dīgha Nikāya I 162; kaṅkhaniya° doubtful point Saṁyutta Nikāya IV 350, 399; — n'atthi aññaṁ ṭhānaṁ no other means, nothing else Dhammapada II 90; agamanīya° something not to be done, not allowed Vimāna Vatthu 72; cf. also kamma°.
(d) (standpoint =) ground for (assumption) reason, supposition, principle, especially a sound conclusion, logic, reasonableness (opposite a° see 4): ga rayhaṁ th. āgacchati "he advocates a faulty principle" Dīgha Nikāya I 161; catuhi ṭh. paññāpeti (four arguments) Saṁyutta Nikāya III 116; IV 38; ṭhāna-kusala accomplished in sound reasoning Saṁyutta Nikāya III 61f. (satta°); Aṅguttara Nikāya II 170f. Also with aṭṭhāna-kusala: see below 4.
III. Adverbial use of some cases accusative ṭhānaṁ: ettakaṁ ṭh. even a little bit Dhammapada I 389. — ablative ṭhānaso: in combination with hetuso with reason and cause, causally conditioned [see 2 (d)] Saṁyutta Nikāya V 304; Aṅguttara Nikāya III 417; V 33; Nettipakaraṇa 94 (ñāṇa); without moving (see I 1 (b) and cf. Latin statim) i.e. without an interval or a cause (of change), at once, immediately, spontaneously, impromptu (cf. compound °uppatti) Saṁyutta Nikāya I 193; V 50, 321, 381; Peta Vatthu I 44 (= khaṇaṁ yeva Peta Vatthu Commentary 19). — locative ṭhāne instead = like, as dhītu ṭhāne ṭhapesi he treats her like a daughter Vimāna Vatthu 209; puttaṭṭhāne as a son Jātaka II 132.
IV. Contrasted with negation of term (ṭhāna and aṭṭhāna). The meanings in this category are restricted to those mentioned above under 1 [especially 1 (c)] and 2 (d), viz. the relations of place and not place (or wrong place, also as proper time and wrong time), i.e. somewhere and nowhere, and of possibility and impossibility (truth and falsehood).
(a) ṭhānaṁ upagacchati (paṭhaviyā) to find a (resting) place on the ground, to stay on the ground (by means of the law of attraction and gravitation) Milindapañha 255; opposite na ṭhānaṁ upa° to find no place to rest, to go into nothingness Milindapañha 180, 237, 270.
(b) ṭhānaṁ vijjati there is a reason, it is logically sound, it is possible Dīgha Nikāya I 163, 175; Majjhima Nikāya III 64; Paṭisambhidāmagga II 236f.; cf. Mahāvastu II 448; opposite na etaṁ ṭhānaṁ vijjati it is not possible, feasible, plausible, logically correct Vinaya II 284; Dīgha Nikāya I 104, 239; Majjhima Nikāya II 10; III 64; Milindapañha 237; Nettipakaraṇa 92f.
(c) aṭṭhānaṁ an impossibility Sutta-Nipāta 54 (aṭṭhāna, with elision of ṁ); aṭṭhāne at the wrong time Jātaka I 256; ṭhāna is that one of the gatis which is accessible to human influence, as regards gifts of relief or sacrifice (this is the pettivisaya), whilst aṭṭhāna applied to the other four gatis (see gati) Peta Vatthu Commentary 27f. In compound ṭhānāṭhāna-gata it means referring or leading to good and bad places (gatis): of sabbe khayadhammā (i.e. keci saggūpagā keci apāyūpagā) Nettipakaraṇa 94. In combination apucchi nipuṇe pañhe ṭhānāṭhāna gate (Miln 1) it may mean either questions concerning possibilities and impossibilities or truths and falsehoods, or questions referring to happy and unhappy states (of existence); ṭhānāṭhāna-ñāṇa is "knowledge of correct and faulty conclusions" Nettipakaraṇa 94, cf. Kathāvatthu 231f.; the same combination occurs with °kusala °kusalatā "accomplished or skilled (and skill) in understanding correct or faulty conclusions" Dīgha Nikāya III 212 (one of the ten powers of the Buddha); Majjhima Nikāya III 64; Dhammasaṅgani 1337, 1338 (translation by Mrs. Rhys Davids As "skill in affirming or negating causal conjuncture" Buddhist Manual of Psychological Ethics 323). In the same sense: ṭhānaṁ ṭhānato pajānāti (and aṭṭhānaṁ aṭṭhānato p.) to draw a logical inference from that which is a proper ground for inference (i.e. which is logical) Saṁyutta Nikāya V 304; Majjhima Nikāya I 69f. = Aṅguttara Nikāya III 417; V 33.

-uppatti arising instantaneously (see ṭhānaso, above III) Vimāna Vatthu 37; Jātaka VI 308 (°kāraṇavindana finding a means right on the spot); °ka (adjective) on the spot, momentary, spontaneous Jātaka VI 304.

:: Ṭhānīya (adjective) [gerund of tiṭṭhati] standing, having a certain position, founded on or caused by (—°) Vinaya II 194 (-nīca°); Aṅguttara Nikāya I 264 (chanda- rāga-ṭṭh dhamma). See also under tiṭṭhati.

:: Ṭhāyika (adjective) at Milindapañha 201 "one who gains his living or subsists on" (instrumental) is doubtful reading.

:: Ṭhāyin (adjective/noun) [from tiṭṭhati] standing, being in, being in a state of (—°), staying with, dependent on (with genitive): pariyuṭṭhaṭṭhāyin "being in a state of one to whom it has arisen," i.e. one who has got the idea of ... or one who imagines Saṁyutta Nikāya III 3f.; arūpa-ṭṭhāyin Itivuttaka 62; Ya massa ṭhāyino being under the rule of Yama Peta Vatthu I 119.

:: Ṭhita [past participle of tiṭṭhati = Greek ςτατός, Latin status, Celtic fossad (firm)] standing, i.e. (see ṭhāna I) either upright (opposite nisinna, etc.), or immovable, or being, behaving in general. In the latter function often (with gerund) pleonastic for finite verb (cf. ṭhapita); — resting in, abiding in (—° or with locative); of time: lasting, enduring; figurative steadfast, firm, controlled: amissīkatam ev'assa cittaṁ hoti, ṭhitaṁ ānejjappattaṁ Aṅguttara Nikāya III 377 = IV 404; tassa ṭhito va kāyo hoti thitaṁ cittaṁ (firm, unshaken) Saṁyutta Nikāya V 74 = Cullaniddesa §475 B 2; — Dīgha Nikāya I 135 (khema°); Aṅguttara Nikāya I 152; Sutta-Nipāta 250 (dhamme); Itivuttaka 116f. (ṭh. caranto nisinna sayāna); Jātaka I 167; 279; III 53. — with gerund: nahātvā ṭh. and nivāsetvā ṭh. (after bathing and dressing Jātaka I 265; dārakaṁ gahetvā th. Jātaka VI 336. cf. saṇ°.

-atta self-controlled, composed, steadfast Dīgha Nikāya I 57 (+ gatatta yatatta; explained at Sumaṅgalavilāsinī I 168 by suppatiṭṭhitacitto); Saṁyutta Nikāya I 48; III 46; Aṅguttara Nikāya II 5; IV 93, 428; Sutta-Nipāta 370 (+ parinibbuta), 359 (the same explained at Paramatthajotikā II 359 by lokadhammehi akampaneyya-citta); past participle 62;
-kappin (adjective) (for kappa-*ṭhitin) standing or waiting a whole kappa past participle 13 (explained at Puggalapaññatti 187 by ṭhitakappo assa atthī ti; kappaṁ ṭhapetuṁ samattho ti attho);
-citta (adjective) of controlled heart (= °atta) Dīgha Nikāya II 157; °dhamma (adjective) everlasting, eternal (of mahāsamudda, the great ocean) Vinaya II 237 = Aṅguttara Nikāya IV 198.

:: Ṭhitaka (adjective) = ṭhita in meaning of standing, standing up, erect Vinaya II 165; Dīgha Nikāya II 17 = III 143; Majjhima Nikāya II 65; Jātaka I 53, 62; Vimāna Vatthu 64.

:: Ṭhitatā (feminine) the fact of standing or being founded on (—°) Saṁyutta Nikāya II 25 = Aṅguttara Nikāya I 286 (dhamma° + dhamma-niyāmatā).

:: Ṭhitatta (neuter) standing, being placed; being appointed to, appointment Jātaka I 124.

:: Ṭhiti (feminine) [from tiṭṭhati Sanskrit sthiti, Greek στάσις, Latin statio (cf. stationary), Old High German stat, Anglo-Saxon stede] state (as opposed to becoming), stability, steadfastness; duration, continuance, immobility; persistence, keeping up (of: with genitive); condition of (—°) relation Saṁyutta Nikāya II 11; III 31; IV 14, 104, 228f., Aṅguttara Nikāya V 96; Visuddhimagga 32 (kāyassa); in jhāna: Saṁyutta Nikāya III 264, 269f., saddhammassa (prolongation of) Saṁyutta Nikāya II 225; Aṅguttara Nikāya I 59; II 148; III 177 (always with asammosa and anantaradhāna), cf. Majjhima Nikāya II 26f.; °dhamma-ṭ-ṭhiti-ñāṇa (state or condition of) Saṁyutta Nikāya II 124; Paṭisambhidāmagga I 50f. — n'atthi dhuvaṁ ṭhiti: the duration is not for long Majjhima Nikāya II 64 = Dhammapada 147 = Theragāthā 769 = Vimāna Vatthu 77, cf. Therīgāthā 343 (= Therīgāthā Commentary 241); Sutta-Nipāta 1114 (viññāṇa°) Peta Vatthu Commentary 198 (position, constellation), 199 (jīvita° as remainder of life, cf. ṭhitakappin sub voce ṭhita); Dhammasaṅgani 11 (cittassa), 19 (+ āyu = subsistence).

-bhāgiya connected with duration, enduring, lasting, permanent (only applied to samādhi) Dīgha Nikāya III 277; Aṅguttara Nikāya III 427; Nettipakaraṇa 77; cf. samādhissa ṭhitikusala "one who is accomplished in lasting concentration" Aṅguttara Nikāya III 311, 427; IV 34.

:: Ṭhiṭika (adjective) [Derived from ṭhiti] standing, lasting, enduring; existing, living on (—°), e.g. āhāra° dependent on food Khuddakapāṭha III (see āhāra); neuter adverb ṭhitikaṁ constantly Vimāna Vatthu 75.

:: Ṭhīyati see patiṭṭhīyati.

-----[ U ]----- ☝

:: U the sound or syllable u, explained by Buddhaghosa at Visuddhimagga 495 as expressing origin (= ud).

:: Ubbadhati [ud + vadhati] to kill, destroy Sutta-Nipāta 4 (preterit udabbadhi = ucchindanto vadheti Paramatthajotikā II 18).

:: Ubbaha (adjective) (—°) [from ud + vṛh, i.e. to ubbahati1] only in compound dur° hard to pull out, difficult to remove Theragāthā 124, 495 = 1053.

:: Ubbahati1 [ud + bṛh or vṛh, see also uddharati] to pull out, take away, destroy Sutta-Nipāta 583 (udabbahe potential = ubbaheyya dhāreyya Paramatthajotikā II 460); Theragāthā 158; Jātaka II 223 (udabbahe = udabbaheyya commentary); IV 462 (ubbahe); VI 587 (= hareyya commentary).

:: Ubbahati2 [ud + vahati, although possibly same as ubbahati1, in meaning of uddharati, which has taken up meanings of °udbharati, as well as of *udbṛhati and *udvahati] — to carry away, take away, lift (the corn after cutting); only in causative II ubbahāpeti to have the corn harvested Vinaya II 180 = Aṅguttara Nikāya I 241. — Here belong uddhaṭa and uddharaṇa. cf. also pavāḷha.

:: Ubbandhati [ud + bandhati] to hang up, strangle Vinaya III 73 (rajjuyā); Jātaka I 504 (the same); III 345; Therīgāthā 80; Visuddhimagga 501; Vimāna Vatthu 139, 207 (ubbandhitu-kāmā in the intention of hanging herself).

:: Ubbarī (feminine) [Sanskrit urvarā, Avesta urvara plant] fertile soil, sown field; figurative woman, wife Jātaka VI 473 (= orodha commentary).

:: Ubbasati see ubbisati.

:: Ubbattati [ud + vṛt] to go upwards, to rise, swell Jātaka VI 486 (sāgaro ubbatti). See also ubbatteti.

:: Ubbatteti [causative of ud + vṛt, of which doublet is ubbaṭṭeti; cf. also ubbaṭuma]
1. to tear out Jātaka I 199; Milindapañha 101 (sadevake loke ubbattiyante); Dhammapada I 5 (hadayamaṁsaṁ), 75 (rukkhaṁ).
2. to cause to swell or rise Jātaka III 361 (Gaṅgā-sotaṁ); IV 161 (samuddaṁ).
3. (intransitive) to go out of direction, or in the wrong direction Visuddhimagga 327 (n'eva ubbaṭṭati na vivaṭṭati; varia lectio uppaṭṭati); Dhammapada III 155.

:: Ubbaṭṭeti [causative of ud + vṛt, as doublet of ubbatteti, cf. Buddhist Hybrid Sanskrit udvartayati Divyāvadāna 12, 36] — to anoint, give perfumes (to a guest), to shampoo Jātaka I 87 (gandhacuṇṇena), 238 (the same); V 89, 438.

:: Ubbaṭṭhaka misprint in past participle Index as well as at Puggalapaññatti 233 for ubbhaṭṭhaka (q.v.).

:: Ubbaṭuma (adjective) [ud + *vṛti (of vṛt) + ma (for mā > mant); cf. Sanskrit udvṛtta and vṛtimant] — going out of its direction, going wrong (or upset?), in phrase ubbaṭumaṁ rathaṁ karoti to put a cart out of its direction Aṅguttara Nikāya IV 191, 193.

:: Ubbāhana (neuter) [from ubbahati2] carrying, lifting, in °samattha fit for carrying, i.e. a beast of burden, of an elephant Jātaka VI 448; udaka° carrying water Samantapāsādikā 1208.

:: Ubbāheti [hardly to be decided whether from ud + vāh (to press, urge), or bṛh or bādh; cf. uddharati 2] to oppress, vex, hinder, incommode Jātaka V 417f.

:: Ubbāhikā (feminine) [original feminine of ubbāhika, adjective from ubbāheti in abstract use] — a method of deciding on the expulsion of a bhikkhu, always in instrumental ubbāhikāya "by means of a referendum", the settlement of a dispute being laid in the hands of certain chosen brethren (see Vinaya Texts III 49f.) Vinaya II 95, 97, 305; V 139, 197; Aṅguttara Nikāya V 71; Mahāvaṁsa 4, 46.

:: Ubbāḷha [adjective past participle of ud + bāhati = vāh or more likely of ud + bādh] oppressed, troubled, harassed, annoyed, vexed Vinaya I 148, 353; II 119; IV 308; Jātaka I 300; Visuddhimagga 182 (kuṇapa-gandhena); Dhammapada I 343.

:: Ubbāsīyati [passive of ubbāseti, ud + vas] "to be dis-inhabited", i.e. to be abandoned by the inhabitants Mahāvaṁsa 6, 22 (= chaḍḍīyati commentary). — cf. ubbisati.

:: Ubbedha [ud + vedha of vyadh] height, only as measure, contrasted with āyāma length, and vitthāra width Jātaka I 29 (V 219; asīti-hatth°), 203 (yojana-sahass°); Vimāna Vatthu 33 (yojana°), 66 (asīti-hatth°), 158 (hattha-sat°), 188 (soḷasa-yojan°), 221, 339; Peta Vatthu Commentary 113. See also pabbedha.

:: Ubbedhati [ud + vedhati = Sanskrit vyathate] to be moved, to shake (intransitive), quiver, quake Jātaka VI 437 (= kampati commentary).

:: Ubbega [Sanskrit udvega, from ud + vij] excitement, fright, anguish Dīgha Nikāya III 148; later, also transport, rapture, in compound (°pīti); Visuddhimagga 143; as 124; Puggalapaññatti 226.

:: Ubbegin (adjective) [from ubbega] full of anguish or fear Jātaka III 313 (= ubbegavant commentary).

:: Ubbejanīya (adjective) [from ubbejeti] agitating, causing anxiety Jātaka I 323, 504.

:: Ubbejeti [causative of ud + vij] to set into agitation, terrify, frighten Milindapañha 388 (°jayitabba gerundive); Puggalapaññatti 226.

:: Ubbejitar and Ubbejetar [agent noun from ubbejeti] a terrifier, a terror to Aṅguttara Nikāya II 109 (°etar); IV 189 (the same); past participle 47, 48 (= ghaṭṭetvā vijjhītvā ubbegappattaṁ karotī ti Puggalapaññatti 226).

:: Ubbeṭhana (neuter) [from ud + veṣṭ] an envelope, wrap Jātaka VI 508.

:: Ubbhaṁ (and Ubbha°) (indeclinable) [a doublet of uddhaṁ, see uddhaṁ III] — up, over, above, on top Jātaka V 269 (ubbhaṁ yojanaṁ uggata); in compounds like ubbha-k-khakaṁ above the collar bone Vinaya IV 213; ubbha-jānumaṇḍalaṁ above the knee Vinaya IV 213; ubbha-mukha upwards Saṁyutta Nikāya III 238; Milindapañha 122.
BD]: ubbha-mukha: facing upwards

:: Ubbhaṇḍita [past participle of ubbhaṇḍeti, ud + °bhaṇḍ, cf. bhaṇḍa] bundled up, fixed up, wrapped up, full Vinaya I 287.

:: Ubbhata [past participle of uddharati with bbh for ddh as in ubbhaṁ for uddhaṁ; cf. ubbahati and see also the doublet uddhaṭa] — drawn out, pulled out, brought out, thrown out or up, withdrawn Vinaya I 256 (kaṭhina, cf. uddhāra and ubbhāra); III 196 (the same); Dīgha Nikāya I 77 (cf uddharati); Majjhima Nikāya I 383 (ubbhatehi akkhīhi); Dhammapada 34 (okamokata u. = °okamokataḥ u.); Jātaka I 268; Peta Vatthu Commentary 163.

:: Ubbhaṭṭhaka (adjective) [ubbha + ṭha + ka of sthā, probably contracted from ubbhaṭṭhitaka] — standing erect or upright Dīgha Nikāya I 167; Majjhima Nikāya I 78, 92, 282, 308, 343; Aṅguttara Nikāya I 296; II 206; past participle 55 (ubb°; = uddhaṁ ṭhitaka Puggalapaññatti 233).

:: Ubbhava [ud + bhava] birth, origination, production Pañca-g 91 (dānassa phal°). cf. Buddhist Hybrid Sanskrit udbhāvanā Divyāvadāna 184 (guṇ°) 492 (the same).

:: Ubbhāra = uddhāra (suspension, withdrawal, removal) Vinaya I 255, 300; V 136, 175; cf. Vinaya Texts I 19; II 157.

:: Ubbhida1 (neuter) [Sanskrit udbhida] kitchen salt Vinaya I 202, cf. Vinaya Texts II 48.

:: Ubbhida2 (adjective) [from ud + bhid] breaking or bursting forth, in compound °odaka "whose waters well up", or "spring water" Dīgha Nikāya I 74; Majjhima Nikāya I 276; Sumaṅgalavilāsinī I 218.

:: Ubbhijjati [ud + bhid] to burst upwards, to spring up out of the ground, to well up; to sprout Dīgha Nikāya I 74 = Majjhima Nikāya III 93 = III 26; Jātaka I 18 (V 104); Dhammapada 339 (gerund ubbhijja = uppajitvā Dhammapada IV 49); Sumaṅgalavilāsinī I 218, — past participle ubbhinna.

:: Ubbhinna [past participle of ubbhijjati] springing up, welling up Dhammapada I 218.

:: Ubbhujati [ud + bhuj] to bend up, to lift up (forcibly), gerund °itvā in meaning of "forcibly" Vinaya II 222; III 40.

:: Ubbigga [Sanskrit udvigna, past participle of ud + vij] agitated, flurried, anxious Vinaya II 184; Saṁyutta Nikāya I 53; Theragāthā 408; Jātaka I 486; III 313; Milindapañha 23, 236, 340 (an°); Visuddhimagga 54 (satat°); Dhammapada II 27; Therīgāthā Commentary 267; Saddhammopāyana 8, 77.

:: Ubbijjanā (feminine) [abstract from ubbijjati] agitation, uneasiness Sumaṅgalavilāsinī I 111. cf. ubbega.

:: Ubbijjati [passive of ud + vij] to be agitated, frightened or afraid Vinaya I 74 (u. uttasati palāyati); III 145 (the same); Saṁyutta Nikāya I 228 (preterit ubbijji); Milindapañha 149 (tasati + u.), 286 (+ saṁvijji); Visuddhimagga 58. — causative ubbejeti (q.v.), — past participle ubbigga (q.v.).

:: Ubbilāpa (varia lectio uppilāva, which is probably the correct reading] joyous state of mind, elation Udāna 37. See ubbilāvita.

:: Ubbilāvita (according to the very plausible explanation given by Morris JPTS, 1887, 137f. for uppilāpita, past participle of uppilāpeti = uplāpeti < uplāveti, as explained under uppilavati, ud + plu; with ll for l after cases like Sanskrit ālīyate > Pāḷi allīyati, ālāpa > allāpa etc., and bb for pp as in vanibbaka = Sanskrit vanīpaka (*vanipp°)] — happy, elated, buoyant, literally frisky; only in compounds °atta rejoicing, exultancy, elation of mind Dīgha Nikāya I 3, 37; Jātaka III 466; Milindapañha 183; Sumaṅgalavilāsinī I 53, 122; and °ākāra the same Dhammapada I 237. At Visuddhimagga 158 "cetaso ubbilāvitaṁ" stands for ubbilāvitattaṁ, with varia lectio uppilāvitaṁ. cf. Jātaka V 114 (ubbilāvita-cittatā).

:: Ubbilla [either a secondary formation from ubbilāvita, or representing uppilava (uppilāva) for upplava, ud + plu, as discussed under ubbilāvita. The Buddhist Hybrid Sanskrit word udvilya Lalitavistara 351, 357, or audvilya Divyāvadāna 82 is an artificial reconstruction from the Pāḷi, after the equation of Sanskrit dvādasha > dialect Pāḷi bārasa, whereas the original Sanskrit dv. is in regular Pāḷi represented by dd, as in dvīpa > dīpa, °udvāpa > uddāpa. Müller's construction ubbilla > *udvela rests on the same grounds, see Pāḷi Grmmar 12.] — elation, elated state of mind Majjhima Nikāya III 159; °bhāva the same Sumaṅgalavilāsinī I 122; Saddhammopāyana 167. See ubbisati.

:: Ubbinaya (adjective) [ud + vinaya] being outside the Vinaya, ex- or un-Vinaya, wrong Vinaya Vinaya II 307; Dīpavaṁsa V 19.

:: Ubbisati [better reading varia lectio ubbasati, ud + vas] "to be out home", to live away from home Jātaka II 76. — See also ubbāsīyati, — past participle ubbisita (°kāle) ibid.

:: Ubbūḷhavant see uruḷhava

:: Ubha *Ubha see ubho; cf. ubhato and ubhaya.

:: Ubhato (adverb) [ablative of °ubha, to which ubhaya and ubho] — both, twofold, in both (or two) ways, on both sides; usually °-, as °bhāga-vimutta one who is emancipated in two ways Dīgha Nikāya II 71; Dialogues of the Buddha II 70, note 1; Majjhima Nikāya I 477 (cf. 385 °vimaṭṭha); Saṁyutta Nikāya I 191; Aṅguttara Nikāya I 73; IV 10, 77; past participle 14, 73; Nettipakaraṇa 190; °byañjanaka (vyañj°) having the characteristics of both sexes, hermaphrodite Vinaya I 89, 136, 168; III 28; V 222; °saṅgha twofold °saṅgha, viz. bhikkhu° and bhikkhunī° Vinaya II 255; IV 52, 242, 287; Mahāvaṁsa 32, 34. See further Vinaya II 287 (°vinaye); Dīgha Nikāya I 7 (°lohitaka, cf. Sumaṅgalavilāsinī I 87); Majjhima Nikāya I 57 (°mukha tied up at both ends), 129 (°daṇḍaka kakaca a saw with teeth on both sides), 393 (koṭiko pañho; Saṁyutta Nikāya IV 323 (the same).

:: Ubhaya (adjective) [*ubha + ya, see ubho] both, twofold Sutta-Nipāta 547, 628, 712, 1106, 1107, 801 (°ante); Mahāniddesa 109 (°ante); Jātaka I 52; Peta Vatthu Commentary 11, 24, 35, 51. — neuter °ṁ as adverb in combination with ca c'ūbhayaṁ following after 2nd. part of comprehension) "and both" for both ... and; and also, alike, as well Dhammapada 404 (gahaṭṭhehi anāgārehi c'ūbhayaṁ with householders and houseless alike); Peta Vatthu I 69. — Note: The form ubhayo at Peta Vatthu II 310 is to be regarded as feminine plural of ubho (= duve Peta Vatthu Commentary 86).

-aṁsa literally both shoulders or both parts, i.e. completely, thoroughly, all round (°-) in °bhāvita thoroughly trained Dīgha Nikāya I 154 (cf. Sumaṅgalavilāsinī I 312 ubhaya-koṭṭhāsāya bhāvito).

:: Ubhayattha [adverb) [Sanskrit ubhayatra, from ubhaya] in both places, in both cases Vinaya I 107; Aṅguttara Nikāya III 64; Dhammapada 15-17; Dhammapada I 29 (°ettha), 30; Peta Vatthu Commentary 130.

:: Ubho (adjective) [Sanskrit ubhau, an old remnant of a dual form in Pāḷi; cf. Greek ὔμϕω both, Latin ambo, Lithuanian abū, Gothic bai, Old High German beide = English both the preposition-adverb °amb, °ambi; see abhi and cf. also vīsati] — both; nominative accusative ubho Saṁyutta Nikāya I 87 = Aṅguttara Nikāya III 48 = Itivuttaka 16; Itivuttaka 43 = Sutta-Nipāta 661 = Dhammapada 306; Sutta-Nipāta 220, 543, 597; Dhammapada 74, 256, 269; 412; Mahāniddesa 109; Peta Vatthu I 76; Jātaka I 223; II 3; Peta Vatthu Commentary 13, 82 (tā ubho). — ubhantaṁ both ends, both sides Sutta-Nipāta 1042 (see Cullaniddesa §169; Paramatthajotikā II 588 explains by ubho ante. — genitive ubhinnaṁ Saṁyutta Nikāya I 162; II 222; Jātaka II 3; instrumental ubhohi (hatthehi) Vinaya II 256; Jātaka IV 142; locative ubhosu Sutta-Nipāta 778 (antesu); Jātaka I 264 (passesu; Peta Vatthu Commentary 94 (hatthesu). Note: The form ubhayo at Peta Vatthu II 310 is to be regarded as a nominative feminine (= duve Peta Vatthu Commentary 86).

:: Ucca (adjective) [formation from preposition ud above, up] — high (opposite avaca low) Dīgha Nikāya I 194; Majjhima Nikāya II 213; Aṅguttara Nikāya V 82 (°ṭhāniyaṁ nīce ṭhāne ṭhapeti puts on a low place which ought to be placed high); Peta Vatthu IV 74 (uccaṁ paggayha lifting high up = uccataraṁ katvā Peta Vatthu Commentary 265); past participle 52, 58; Sumaṅgalavilāsinī I 135; Peta Vatthu Commentary 176.

-āvaca high and low, various, manifold Vinaya I 70, 203; Jātaka IV 115, 363 (= mahaggha-samaggha commentary page 366); Sutta-Nipāta 703, 714, 792, 959; Dhammapada 83; Mahāniddesa 93, 467; Vimāna Vatthu 121 (= vividha Vimāna Vatthu 60); 311;
-kulīnatā high birth Aṅguttara Nikāya III 48 (cf. uccā°).

:: Uccaka (adjective) [from ucca] high Vinaya II 149 (āsandikā a kind of high chair).

:: Uccatta (neuter) [from ucca = Sanskrit uccatvaṁ] height Jātaka III 318.

:: Uccaya [from ud + ci, see cināti; Sanskrit uccaya] heaping up, heap, pile, accumulation Dhammapada 115, 191, 192; Vimāna Vatthu 4711; 827 (= cetiya Vimāna Vatthu 321); Dhammapada III 5, 9; as 41 (pāpassa). — siluccaya a mountain Theragāthā 692; Jātaka I 29 (V 209); VI 272, 278; Dāṭhāvaṁsa V 63.

:: Uccā (°-) (adverb) [cf. Sanskrit uccā, instrumental singular of uccaṁ, cf. paścā behind, as well as uccaiḥ instrumental plural — In Buddhist Hybrid Sanskrit we find ucca° (uccakulīna Avadāna-śataka III 117) as well as uccaṁ (uccaṅgama Divyāvadāna 476). It is in all cases restricted to compounds] — high (literal and figurative), raised, in following compounds

[BD: -avaca only in combination uccāvacā (plural) high and low, weighty or trivial, AN 11.15];
-kaṇerukā a tall female elephant Majjhima Nikāya I 178;
-kāḷārikā the same Majjhima Nikāya I 178 (varia lectio °kaḷārikā to be preferred);
-kula a high, noble family Peta Vatthu III 116 (= uccā khattiya-kul-ādino Peta Vatthu Commentary 176);
-kulīnatā birth in a high-class family, high rank Majjhima Nikāya III 37; Vimāna Vatthu 32;
-sadda a loud noise Dīgha Nikāya I 143, 178; Aṅguttara Nikāya III 30;
-sayana a high bed (+ mahāsayana) Vinaya I 192; Dīgha Nikāya I 5, 7; cf. Sumaṅgalavilāsinī I 78.

:: Uccāliṅga [etymology?] a maw-worm Vinaya III 38, 112; Jātaka II 146.

:: Uccāra [ud + car] discharge, excrement, fæces Vinaya III 36 (°ṁ gacchati to go to stool); IV 265, 266 (uccāro nāma gūtho vuccati); Dhammapada II 56 (°karaṇa defecation); uccāra-passāva fæces and urine Dīgha Nikāya I 70; Majjhima Nikāya I 83; Jātaka I 5; II 19.

:: Uccāranā (feminine) [from uccāreti] lifting up, raising Vinaya III 121.

:: Uccāreti [ud + cāreti, causative of car] to lift up, raise aloft Vinaya III 81; IV 147 = Dhammapada III 50; Majjhima Nikāya I 135, — past participle uccārita (q.v.).

:: Uccārita [past participle of uccāreti]
1. uttered, let out Peta Vatthu Commentary 280 (akkharāni).
2. lifted, raised Therīgāthā Commentary 255.

:: Ucchaṅga [Sanskrit utsaṅga, ts > cch like Sanskrit utsahate > Buddhist Hybrid Sanskrit ucchahate see ussahati] — the hip, the lap Vinaya I 225; Majjhima Nikāya I 366; Aṅguttara Nikāya I 130 (°pañña); Jātaka I 5, 308; II 412; III 22; IV 38, 151; past participle 31; Visuddhimagga 279; Dhammapada II 72.

:: Ucchādana (neuter) [ut + sād, causative of sad, sīdati, cf. ussada] rubbing the limbs, anointing the body with perfumes shampooing Dīgha Nikāya I 7, 76; at the latter passage in combination anicc°-dhamma, of the body, meaning "erosion, decay", and combined with parimaddana abrasion (see about detail of meaning Dialogues of the Buddha I 87); thus in same formula at Majjhima Nikāya I 500; Saṁyutta Nikāya IV 83; Jātaka I 146 and passim; Aṅguttara Nikāya I 62; II 70 (+ nahāpana); IV 54, 386; Itivuttaka 111; Therīgāthā 89 (nahāpan°); Milindapañha 241 (°parimaddana) 315 (+ nahāpana); Sumaṅgalavilāsinī I 88.

:: Ucchādeti [from ut + sād, see ucchādana] to rub the body with perfumes Jātaka VI 298; Milindapañha 241 (+ parimaddati nahāpeti); Sumaṅgalavilāsinī I 88.

:: Uccheda [from ud + chid, chind, see ucchindati and cf. cheda] — breaking up, disintegration, perishing (of the soul) Vinaya III 2 (either after this life, or after kāmadeva life, or after brahmadeva life) Dīgha Nikāya I 34, 55; Saṁyutta Nikāya IV 323; Mahāniddesa 324; Milindapañha 413; Nettipakaraṇa 95, 112, 160; Sumaṅgalavilāsinī I 120.

-diṭṭhi the Doctrine of the annihilation (of the soul), as opposed to sassata- or atta-diṭṭhi (the continuance of the soul after death) Saṁyutta Nikāya II 20; III 99, 110 sq; Paṭisambhidāmagga I 150, 158; Nd I 248 (opposite sassati°); Dhammasaṅgani 1316; Nettipakaraṇa 40, 127; Paramatthajotikā II 523 (opposite atta°);
-vāda (adjective) one who professes the Doctrine of annihilation (ucchedadiṭṭhi) Vinaya I 235; III 2; Dīgha Nikāya I 34, 55; Saṁyutta Nikāya II 18; IV 401; Aṅguttara Nikāya IV 174, 182f.; Mahāniddesa 282; past participle 38;
-vādin = -vāda Nettipakaraṇa 111; Jātaka V 244.

:: Ucchedana (adjective) [from ud + chid] cutting off, destroying; feminine °anī Jātaka V 16 (surā).

:: Ucchedin (adjective) an adherent of the ucchedavāda Jātaka V 241.

:: Ucchepaka (neuter) [= ucchiṭṭhaka in sense of ucchiṭṭhabhatta] leavings of food Majjhima Nikāya II 7 (varia lectio uccepaka with cc for cch as ucciṭṭha: ucchiṭṭha). The passage is to be read ucchepake va te ratā. A different connotation would be implied by taking ucchepaka = uñchā, as Neumann does (M.S. II 682).

:: Ucchindati [ud + chid, see chindati] to break up, destroy, anniḥlate Saṁyutta Nikāya V 432 (bhavataṇhaṁ), Aṅguttara Nikāya IV 17 (future ucchecchāmi to be read with varia lectio for Text ucchejjissāmi); Sutta-Nipāta 2 (preterit udacchida), 208 (gerund ucchijja); Jātaka V 383; Dhammapada 285. passive ucchijjati to be destroyed or anniḥlated, to cease to exist Saṁyutta Nikāya IV 309; Jātaka V 242, 467; Milindapañha 192; Peta Vatthu Commentary 63, 130 (= na pavattati), 253 (= n'atthi), — past participle ucchinna (q.v.).

:: Ucchinna [past participle of ucchindati] broken up, destroyed Saṁyutta Nikāya III 10; Aṅguttara Nikāya V 32; Sutta-Nipāta 746. cf. sam°.

:: Ucchiṭṭha [past participle of ud + śiṣ] left, left over, rejected, thrown out; impure, vile Vinaya II 115 (°odakaṁ); IV 266 (the same); Jātaka II 83 (bhattaṁ ucchiṭṭhaṁ akatvā), 126 (°nadī impure; also itthi outcast), 363; IV 386 (°ṁ piṇḍaṁ), 388; VI 508; Milindapañha 315; Dhammapada I 52; II 85; III 208; Peta Vatthu Commentary 80 (= chaḍḍita), 173 (°bhattaṁ). At Jātaka IV 433 read ucch° for ucciṭṭha. — an° not touched or thrown away (of food) Jātaka III 257; Dhammapada II 3. — See also uttiṭṭha and ucchepaka.

:: Ucchiṭṭhaka (from ucchiṭṭha) = ucchiṭṭha Jātaka IV 386; VI 63, 509.

:: Ucchu [Sanskrit cf. Vedic proper name Ikṣvāku from ikṣu] sugarcane Vinaya IV 35; Aṅguttara Nikāya III 76; IV 279; Milindapañha 46; Dhammapada IV 199 (°ūnaṁ yanta sugarcane mill), Peta Vatthu Commentary 257, 260; Vimāna Vatthu 124.

-agga (ucch°) top of sugarcane with Visuddhimagga 172;
-khaṇḍikā a bit of sugarcane Vimāna Vatthu 3326;
-khādana eating sugarcane with Visuddhimagga 70;
-khetta sugarcane field Jātaka I 339; Vimāna Vatthu 256;
-gaṇṭhikā a kind of sugarcane, Batatas Paniculata Jātaka I 339; VI 114 (so read for °ghaṭika);
-pāla watchman of sugarcane Vimāna Vatthu 256;
-pīḷana, cane-pressing as 274;
-puṭa sugarcane basket Jātaka IV 363;
-bīja seed of sugarcane Aṅguttara Nikāya I 32; V 213;
-yanta a sugar-mill Jātaka I 339;
-rasa sugarcane juice Vinaya I 246; Visuddhimagga 489; Vimāna Vatthu 180
-vāta, as 274;
-sālā, as 274.

:: Uccināti [ud + cināti] to select, choose, search, gather, pick out or up Vinaya I 73; II 285 (preterit uccini); Jātaka IV 9; Peta Vatthu III 24 (nantake = gavesana-vasena gahetvāna Peta Vatthu Commentary 185); Dīpavaṁsa IV 2.

:: Ud- [Vedic ud-; Gothic ūt = Old High German ūz = English out, Old-Irish ud-; cf. Latin ūsque "from-unto" and Greek ὓστερος = Sanskrit uttara] — prefix in verbal and nominal combinations. One half of all the words beginning with u° are combinations with ud°, which in compounds appears modified according to the rules of assimilation as prevailing in Pāḷi.
I. Original meaning "out in an upward direction", out of, forth; like ummujjati to rise up out of (water), ujjalati to blaze up high; udeti to come out of and go up; ukkaṇṭha stretching one's neck out high (cf. German "empor"); uggilati to "swallow up", i.e. spit out. — The opposites of ud- are represented by either ava or o° (see under II and IV and cf. ucc-āvaca; uddhambhāgiya: orambhāgiya), noun (see below) or vi (as udaya: vi-aya or vaya).
II. Hence develop 2 clearly defined meanings, viz.
1. out, out of, away from: °aṇha ("day-out"); °agga ("top-out"); °āgacchati; °ikkhati look out for, expect; °kantati tear out; °khitta thrown off; °khipati pick out; °gacchati come out; °gamaṇa rising (opposite o°); °gajjati shout out; °gilati (opposite o°); °ghoseti shout out; °cināti pick out; °chiṭṭha thrown out; °jagghati laugh at, cf. German aus-lachen; °tatta smelted out; °tāna stretched out; °dāleti tear out; °dhaṭa lifted out, drawn out; °disati point out to; °drīyati pull out; °pajjati to be produced; °patti and °pāda coming out, origin, birth; °paṭipatiyā out of reach; °paḷāseti sound out; °phāsulika "ribs out"; etc. etc.
2. up (high) or high up, upwards, onto (cf. ucca high, uttara higher): °kujja erect (opposite ava°); °kūla sloping up (opposite vi°); °khipati throw up; °gaṇhāti take up; °chindati cut up; °javati go up-stream; °javana the same (opposite o°); uñña pride; °thāna "standing up"; °ṭhita got up; °tarati come out, go up (opposite o°); °nata raised up, high (opposite o°); °nama e-levation; °nāmin raised (opposite ni°); °patati fly up; etc. etc.
III. More specialised meanings (from elliptical or figurative use) are:
1. ud° = without, "ex-", e.g. unnaṅgala "outplough" = without a plough; uppabbajita an ex-bhikkhu.
2. ud° = off, i.e. out of the way, wrong, e.g. uppatha a wrong road, ummagga the same
3. ud° = out of the ordinary, i.e. exceedingly, e.g. ujjaṅgala extremely dusty; uppaṇḍuka very pale; uppoṭheti to beat hard.
IV. Dialogues of the Buddhaectical variations and combinations
1. Owing to semantic affinity we often find an interchange between ud° and ava° (cf. English break up = break down, grind up or down, tie up or down), according to different points of view. This wavering between the two prefixes was favoured by the fact that o always had shown an unstable tendency and had often been substituted for or replaced by ū, which in its place was reduced to u before a double consonant, thus doing away with the different between ū and u or o and u. For comparison see the following: ukkamati and okk°; uññā: avañña; uddiyati: odd°; uḍḍeyya oḍḍ°; uppīḷeti: opīḷ°; etc., and cf. abbhokirati < abbhukkirati.
2. the most frequent combinations that ud° enters into are those with the intensifying prefixes abhi° and sam°; see e.g. abhi + ud (= abbhud°) + gacchati, °jalati; °ṭhāti; °namati etc.; sam + ud + eti; °kamati; °chindati; °tejeti; °pajjati, etc.

:: Uda1 (indeclinable) [Sanskrit uta and u, with Latin aut (or), Greek αὗτι (again), αὐτάρ (but, or), Gothic auk = German auch to pronoun base ava- yonder, cf. ava II] disjunctive particle "or"; either singly, as at Sutta-Nipāta 455, 955, 1090; Jātaka V 478 (varia lectio udāhu); Mahāniddesa 445 (explained as "padasandhi" with same formula as iti, q.v.); Peta Vatthu II 1216 (kāyena uda cetasā); or combined with other synonymous particles, as uda vā at Sutta-Nipāta 193, 842, 1075; Itivuttaka 82 = 117 (caraṁ vā yadi vā tiṭṭhaṁ nisinno uda vā sayaṁ walking or standing, sitting or lying down); Paramatthajotikā I 191. — See also udāhu.

:: Uda2 (°-) [Vedic udan (neuter), also later uda (but only °-), commonly udaka, q.v.] water, wave. In compounds sometimes the older form udan° is preserved (like udañjala, udaññavant), but generally it has been substituted by the later uda° (see under udakaccha, udakanti, udakumbha, udapatta, udapāna, udabindu).

:: Udabbahe 3rd singular potential of ubbahati [ud + bṛh1, see also abbahati] — to draw out, tear out, remove Theragāthā 158; Sutta-Nipāta 583 (= ubbaheyya dhāreyya (?) Paramatthajotikā II 460); Jātaka II 223 (= udabbaheyya commentary); VI 587 (= hareyya commentary); preterit udabbahi Vinaya IV 5.

:: Udabbhadhi preterit 3rd singular of ubbadhati [ud + vadh] to destroy, kill Sutta-Nipāta 4 (= ucchindanto vadhati Paramatthajotikā II 18).

:: Udabindu [uda + bindu] a drop of water Majjhima Nikāya I 78; Sutta-Nipāta 812; Dhammapada 121, 122, 336; Itivuttaka 84 (varia lectio udaka°); Mahāniddesa 135; Paramatthajotikā II 114; Dhammapada II 51.

:: Udacchidā 3rd singular preterit of ucchindati to break up Sutta-Nipāta 2, 3 (°ā metri causā).

:: Udadhi [uda + dhi, literally water-container] the sea, ocean Saṁyutta Nikāya I 67; Itivuttaka 86; Sutta-Nipāta 720; Jātaka V 326; VI 526; Therīgāthā Commentary 289; Vimāna Vatthu 155 ("udakaṁ ettha dhīyatī ti udadhi"); Saddhammopāyana 322, 577.

:: Udagga (adjective) [ud + agga, literally "out-top", cf. Sanskrit udagra] — topmost, high, lofty Theragāthā 110; figurative elated, exalted, exultant, joyful, happy Dīgha Nikāya I 110 (°citta); Sutta-Nipāta 689 (+ sumana), 1028 (the same); Peta Vatthu IV 155 (atta mana + u.); IV 58 (haṭṭha + u.); Milindapañha 248; Dhammapada II 42 (haṭṭha-pahaṭṭha udagg-udaggain high glee and jubilant); Visuddhimagga 346 (the same); Saddhammopāyana 323. See also derivative odagya.

:: Udaggatā (feminine) [abstract from udagga] exaltation, jubilation, glee Saddhammopāyana 298.

:: Udaggi° in udaggihuttaṁ [= ud + aggi + hutta, cf. Vedic agnihotra] the fire prepared (for sacrifice) Jātaka V 396 (= uda-aggihuttaṁ commentary wrongly), literally "the sacrifice (being) out"

:: Udahāraka [uda + hāraka] a water-carrier Jātaka II 80.

:: Udahāriya (adjective) [from udahāra fetching of water, uda + hṛ] going for water Vimāna Vatthu 509.

:: Udaka (neuter) [Vedic udaka, uda + ka (see uda2), of Indo-Germanic seed, °ud, fuller form °e°ed (as in Sanskrit odatī, odman flood, odana gruel, q.v.); cf. Sanskrit unatti, undati to water, udra = Avesta udra = Anglo-Saxon otor = English otter ("water-animal"); Greek ὔδυρ water ("hydro"), ὔδρα hydra ("water-animal"); Latin unda wave; Gothic wato = Old High German wazzar = English water; Old-Bulgarian voda water, vydra otter] — water Vinaya II 120, 213; Dīgha Nikāya II 15 (°assa dhārā gushes or showers of w.); Dhammapada 80, 145; Jātaka I 212; Peta Vatthu I 57; past participle 31, 32; Milindapañha 318; Vimāna Vatthu 20 (aggimhe tāpanaṁ udake temanaṁ); Dhammapada I 289; Dhammapada III 176, 256; Peta Vatthu Commentary 39, 70. — Synonyms ambu, ela, jala etc. The compound form (—°) is either ūdaka (āsanūdaka—dāyin Jātaka IV 435) or °odaka (pādodaka water for the feet Peta Vatthu Commentary 78). odaka occurs also in absolute form (q.v.), cf. also oka. Buddhaghosa's kaṁ = udakaṁ, tena dāritan: kandaran ti is a false etymology; Sumaṅgalavilāsinī I 209.

-aṇṇava water-flood Majjhima Nikāya I 134;
-āyatika a water-pipe Vinaya II 123;
-āḷhaka a certain measure of water, an āḷhaka of w. Saṁyutta Nikāya V 400; Aṅguttara Nikāya II 55 = III 337; Vimāna Vatthu 155;
-ūpama resembling water, like water Aṅguttara Nikāya IV 11 (puggala);
-ogāhana plunging into water Jātaka III 235;
-ogha a water flood Vimāna Vatthu 48;
-orohaka descending into water, bathing; name of a class of ascetics, literally "bather" Majjhima Nikāya I 281; Saṁyutta Nikāya IV 312; Aṅguttara Nikāya V 263;
-orohaṇa plunging into water, taking a bath, bathing Dīgha Nikāya I 167; Saṁyutta Nikāya I 182; Aṅguttara Nikāya I 296; II 206; Jātaka IV 299; past participle 55;
-kalaha the "water dispute" Dhammapada III 256;
-kāka a water crow Jātaka II 441;
-kicca libation of water, literally water-performance; cleansing washing Dīgha Nikāya II 15;
-kīḷā sporting in the w. Jātaka VI 420;
-gahaṇasāṭaka bathing-gown Jātaka V 477;
-ghaṭa a water pitcher Peta Vatthu Commentary 66;
-cāṭi a water jar Dhammapada I 52;
-ṭ-ṭhāna a stand for water Vinaya II 120;
-tumba a water vessel Jātaka II 441; Sumaṅgalavilāsinī I 202; Dhammapada II 193;
-teḷaka an oily preparation mixed with water Vinaya II 107;
-dantapoṇa water for rinsing the mouth and tooth-cleaner Vinaya III 51; IV 90, 92, 233; Jātaka IV 69;
-daha a lake (of water) Dīgha Nikāya I 45;
-doṇikā a water-tub or trough Vinaya II 220;
-dhārā a shower of water Paṭisambhidāmagga I 125; Jātaka IV 351;
-niddhamana a water spout or drain Vinaya II 120, 123; Dhammapada II 37;
-nibbāhana an aquaduct Milindapañha 295;
-paṭiggaha receiving or accepting water Vinaya II 213;
-patta a waterbowl Vinaya II 107; Dīgha Nikāya I 80; Saṁyutta Nikāya III 105;
-puñchanī a towel Vinaya II 122;
-posita fed or nourished by water Vimāna Vatthu 173;
-phusita a drop of water Saṁyutta Nikāya II 135;
-bindu a drop of w. Itivuttaka 84 (varia lectio for udabindu); Peta Vatthu Commentary 99;
-bubbula a w. bubble Aṅguttara Nikāya IV 137; Visuddhimagga 109, 479 (in compound);
-bhasta devoid of water Therīgāthā Commentary 212 (for anodaka Therīgāthā 265);
-maṇika a water-pot Vinaya I 227; Majjhima Nikāya I 354; Aṅguttara Nikāya III 27; Milindapañha 28; Dhammapada I 79;
-mallaka a cup for w. Aṅguttara Nikāya I 250;
-rakkhasa a water-sprite Dhammapada III 74;
-rahada a lake (of w.) Dīgha Nikāya I 74, 84; Aṅguttara Nikāya I 9; II 105; III 25; Sutta-Nipāta 467; past participle 47;
-rūha a water plant Vimāna Vatthu 35;
-lekhā writing on w. Aṅguttara Nikāya I 283 = past participle 32 (in simile °ūpama like writing on w.; cf. Puggalapaññatti 215);
-vāra "waterturn", i.e. fetching water Dhammapada I 49;
-vāraka bucket Saṁyutta Nikāya II 118;
-vāha aflow of water, flowing w. Jātaka VI 162;
-vāhaka rise or swelling (literal carrying or pulling along (of water), overflowing, flood Aṅguttara Nikāya I 178;
-vāhana pulling up water Vinaya II 122 (°rajju);
-sadda sound of water Dhammasaṅgani 621;
-sarāvaka a saucer for w. Vinaya II 120;
-sāṭaka = sāṭikā Jātaka II 13;
-sāṭikā "water-cloak", a bathing-mantle Vinaya I 292; II 272; IV 279 (= yāya nivatthā nhāyati commentary); Dhammapada II 61 (Text °sāṭaka);
-suddhika ablution with water (after passing urine) Vinaya IV 262 (= mutta-karaṇassa dhovanā commentary).

:: Udakaccha [uda + kaccha] watery soil, swamp Jātaka V 137.

:: Udakumbha [uda + kumbha] a water jug Jātaka I 20; Dhammapada 121, 122; Peta Vatthu I 129.

:: Udaṇha [ud + aṇha] day-break, dawn, sunrise Jātaka V 155.

:: Udaṅgaṇa (neuter) [ud + aṅgaṇa1; Kern unnecessarily changes it to uttaṅkana "a place for digging for water" see Toevoegselen page 96] — an open place Jātaka I 109.

:: Udañcana (neuter) [from ud + añc, see añchati] a bucket for drawing water out of a well Dhammapada I 94.

:: Udañcanin (adjective/noun) [ud + añcanin to añc see añchati] — draining, pulling up water feminine °ī a bucket or pail Jātaka I 417 (feminine °ī).

:: Udañjala [udan + jala see uda2] in °ṁ kīḷati a water-game: playing with drops of water (?) Vinaya III 118 (Buddhaghosa: udañjalan ti udaka-cikkhallo vuccati Samantapāsādikā 531)

:: Udaññavant (adjective) [udan = uda(ka) + vant] rich in water, well-watered Jātaka V 405 (= udaka-sampanna commentary).

:: Udapatta1 [uda for ud, and patta, past participle of pat, for patita? Kern, Toevoegselen sub voce takes it as udak-prāpta, risen, flying up, sprung up Jātaka III 484 (= uppatita commentary); V 71 (= uṭṭhita commentary).

:: Udapatta2 [uda + patta; Sanskrit udapātra] a bowl of water, a water-jug, ewer Majjhima Nikāya I 100; Saṁyutta Nikāya V 121; Aṅguttara Nikāya III 230f., 236; V 92, 94, 97f.

:: Udapādi 3rd singular preterit of uppajjati to arise, originate, become Dīgha Nikāya I 110, 180, 185; Saṁyutta Nikāya II 273; Itivuttaka 52, 99; Paramatthajotikā II 346, 462.

:: Udapāna [uda + pāna literally "(place for) drinking water"; cf. opāna, which in the incorrect opinion of Pāḷi commentators represents a contracted udapāna] — a well, a cistern Vinaya I 139; II 122; Majjhima Nikāya I 80; Aṅguttara Nikāya IV 171; Jātaka III 216; Udāna 78; Peta Vatthu II 78; II 925; Milindapañha 411; Visuddhimagga 244 (in simile); Sumaṅgalavilāsinī I 298; Vimāna Vatthu 40; Peta Vatthu Commentary 78.

:: Udappatta see udapatta.

:: Udara (neuter) [Vedic udara, Aṅguttara Nikāya V udara belly, Greek ὓστερος = Latin uterus belly, womb; Lithuanian vedaras stomach, See also Walde, Latin Wörterbuch under vensica]
1 the belly, stomach Dīgha Nikāya II 266; Sutta-Nipāta 78, 604, 609, 716; Jātaka I 146, 164, 265; Milindapañha 213; Peta Vatthu Commentary 283; Paramatthajotikā I 57, 58; Dhammapada I 47 (pregnant); Saddhammopāyana 102.
2. cavity, interior, inside Dāṭhāvaṁsa I 56 (mandir-odare). — ūnūdara with empty belly Theragāthā 982; Milindapañha 406, 407; cf. ūna.

-aggi the fire of the belly or stomach (i.e. of digestion) Paramatthajotikā I 59; Paramatthajotikā II 462; Peta Vatthu Commentary 33;
-āvadehakaṁ (adverb) bhunjati to eat to fill the stomach, eat to satiety, to be gluttonous Majjhima Nikāya I 102; Aṅguttara Nikāya V 18; Theragāthā 935; Visuddhimagga 33;
-paṭala the mucous membrane of the stomach Visuddhimagga 359 (= sarīr°abbhantara 261); Paramatthajotikā II 248; Paramatthajotikā I 55, 61;
-pūra stomach filling Visuddhimagga 108;
-vaṭṭi "belly-sack", belly Vinaya III 39, 117; Visuddhimagga 262 where Paramatthajotikā I reads ud. paṭala);
-vāta the wind of the belly, stomach-ache Jātaka I 33, 433; Visuddhimagga 41 (°ābādha); Dhammapada IV 129.

:: Udariya (neuter) [from udara] the stomach Khuddakapāṭha III (cf. Paramatthajotikā I 57); Visuddhimagga 258, 358. cf. sodariya.

:: Udassaye 2nd singular potential of ud + assayati [ā + śri, cf. assaya] — Jātaka V 26 (meaning to instal, raise?), explained by commentary as ussayāpesi (?) Reading may be faulty for udāsase (?).

:: Udatāri 3rd singular preterit of uttarati to cross over Sutta-Nipāta 471 (oghaṁ).

:: Udatta (adjective) [Sanskrit udātta] elevated, high, lofty, clever Nettipakaraṇa 7, 118, 123 (= uḷārapañña commentary).

:: Udaya [from ud + i, cf. udeti] rise, growth; increment, increase; income, revenue, interest Aṅguttara Nikāya II 199; Paṭisambhidāmagga I 34; Vimāna Vatthu 847 (dhanatthika uddayaṁ patthayāna = ānisaṁsaṁ atirekalābhaṁ Vimāna Vatthu 336); 8452; Dhammapada II 270; Peta Vatthu Commentary 146 (uḷār° vipāka), 273 (°bhūtāni pañca kahāpaṇa-satāni labhitvā, with interest); Saddhammopāyana 40, 230, 258. — See also uddaya.

-attha rise and fall, birth and death (to attha2) Majjhima Nikāya I 356; Saṁyutta Nikāya V 197f., 395; Aṅguttara Nikāya III 152f.; IV 111, 289, 352; V 15, 25;
-atthika desirous of increase, interest or wealth (cf. above Vimāna Vatthu 847 dhanatthika) Aṅguttara Nikāya II 199;
-b-baya (ud-aya + vy-aya) increase and decrease, rise and fall, birth and death, up and down Dīgha Nikāya III 223; Saṁyutta Nikāya I 46 = 52 (lokassa); III 130; Aṅguttara Nikāya II 90; III 32; IV 153; Itivuttaka 120; Visuddhimagga 287; Paṭisambhidāmagga I 54; Therīgāthā Commentary 90;
-vyaya = °b-baya Saṁyutta Nikāya IV 140; Aṅguttara Nikāya II 15 (khandhānaṁ); Dhammapada 113, 374 (khandhānaṁ, see Dhammapada IV 110).

:: Udayaṁ and Udayanto present participle of udeti (q.v.).

:: Udayana (neuter) [from ud + i] going up, rise Sumaṅgalavilāsinī I 95.

:: Udāgacchati [ud + ā + gacchati] to come to completion Sumaṅgalavilāsinī I 288. cf. sam°.

:: Udāharaṇa (neuter) [from udāharati] example, instance Jātaka III 401 (°ṁ āharitvā dassento), 510; Milindapañha 345; Paramatthajotikā II 445; Vimāna Vatthu 297.

:: Udāharati [ud + ā + hṛ] to utter, recite, speak. Sutta-Nipāta 389; Jātaka III 289; Sumaṅgalavilāsinī I 140 (see udāhāra), — past participle udāhaṭa (q.v.). cf. pariy°.

:: Udāhaṭa [past participle of udāharati] uttered, spoken; called, quoted past participle 41.

:: Udāhāra [from udāharati] utterance, speech Sumaṅgalavilāsinī I 140 (°ṁ udāhari = udānaṁ udānesi); Puggalapaññatti 223,

:: Udāhu (indeclinable) [uta + āho, cf. Pāḷi uda and aho and Sanskrit utāro] — disjunctive-adversative particle "or", in direct questions Dīgha Nikāya I 157; II 8; Sutta-Nipāta 599, 875, 885; Jātaka I 20, 83; Vimāna Vatthu 258 (= ādu); Peta Vatthu Commentary 33, 51; Milindapañha 10. — The first part of the question is often introduced with kiṁ, while udāhu follows in the second (disjunctive) part, e.g. kin nakkhattaṁ kīḷissasi udāhu bhatiṁ karissasi Vimāna Vatthu 63; kiṁ amhehi saddhiṁ āgamissasi udāhu pacchā will you come with us or later? Dhammapada II 96: See under kiṁ. — Often combined with other expletive particles, e.g. udāhu ve Sutta-Nipāta 1075, 1077; udāhu no Sutta-Nipāta 347; eva ... no udāhu (so ... or not) Dīgha Nikāya I 152; (ayaṁ) na kho ... udāhu (ayaṁ) is it (this) ... (this) Visuddhimagga 313.

:: Udāna (neuter) [from ud + an to breathe
1. "breathing out", exulting cry, i.e. An utterance, mostly in metrical form, inspired by a particularly intense emotion, whether it be joyful or sorrowful (cf. Kindred Sayings I 29 note 2) Dīgha Nikāya I 50, 92; Saṁyutta Nikāya I 20, 27, 82, 160; Aṅguttara Nikāya I 67; Jātaka I 76; past participle 43, 62; Nettipakaraṇa 174; Peta Vatthu Commentary 67; Saddhammopāyana 514. — The utterance of such an inspired thought is usually introduced with the standing phrase "imaṁ udānaṁ udānesi" i.e. breathed forth this solemn utterance [cf. Buddhist Hybrid Sanskrit udānaṁ udānayati Divyāvadāna 99 etc.], e.g. At Vinaya I 2f., 12, 230, 353; Dīgha Nikāya I 47; II 107 (udāna of triumph); Saṁyutta Nikāya III 55; Mahāvaṁsa 19, 29; Sumaṅgalavilāsinī I 140; Udāna 1 passim; Paramatthajotikā II 354 ("the familiar quotation about the Sakyas"). Occasionally (later) we find other phrases, as e.g. udānaṁ pavatti Jātaka I 61; abhāsi Vinaya IV 54; kathesi Jātaka VI 38.
2. one of the aṅgas or categories of the Buddhist scriptures: see under nava and aṅga. — cf. vodāna.

:: Udāneti [denominative feminine udāna, cf. Buddhist Hybrid Sanskrit udānayati] to breathe out or forth, usually in phrase udānaṁ udānesi: see under udāna1. Absolutely only at Jātaka III 218.

:: Udānita [past participle of udāneti] uttered, breathed forth, said Dhammapada IV 55.

:: Udāpatvā at Jātaka V 255 is uncertain reading (varia lectio udapatvā, commentary explains reading udapatvā by uppatitvā = flying up), perhaps we should read udapatta flew up, preterit of ud + pat = Sanskrit °udapaptat (so Kern, Toevoegselen sub voce).

:: Udāra (adjective) [Sanskrit udāra, of which the usual Pāḷi form is uḷāra (q.v.). cf. Buddhist Hybrid Sanskrit audāra and audārika] — raised, sublime, noble, excellent Dāṭhāvaṁsa III 4 (samussit-odāra-sitātapattaṁ); Sumaṅgalavilāsinī I 50 (°issariya); Saddhammopāyana 429, 591.

:: Udāsīna (adjective) [ud + āsīna, past participle of ās to sit; literally sit a part, be indifferent] — indifferent, passive, neutral as 129.

:: Udāvatta [past participle of udāvattate, ud + ā-vattati] retired, desisting Jātaka V 158 (= udāvattitva nivattitva commentary).

:: Udāyati at Sumaṅgalavilāsinī I 266 (udāyissati future) is hardly correct; Dīgha Nikāya I 96 has here udrīyissati (q.v.), which belongs to darati to break, tear etc., udāyati could only belong to dāyāti meaning to cut, mow, reap. but not to split etc. Sumaṅgalavilāsinī I 266 explains udāyissati with bhijjhissati. The difficulty is removed by reading udrīyissati. To varia lectio undriyati cf. °undriya for °uddaya (dukkh° for dukkhudraya see udraya). We find udāyati once more at Visuddhimagga 156 in explanation of ekodi where it is evidently meant for udeti (causative = uṭṭhapeti).

:: Udda1 [Vedic udra, to uda2 water, literally living in water; cf. Greek ὕδρος "hydra"; Old High German ottar = Anglo-Saxon otor = English otter; Lithuanian ūdra = Old-Bulgarian vydra otter] — an aquatic animal, the otter (?) Childers sub voce doubts the identity of this creature with the regular otter, since it lives in the jungle. Is it a beaver? — Vinaya I 186 (°camma otter-skin, used for sandals); Cariyāpiṭaka I 10, 2 (°pota); Jātaka III 51f., 335. The names of two otters at Jātaka III 333 are Gambhīra-cārin and Anutīra-cārin.

:: Udda2 [for uda2?] water, in passage amakkhito uddena, amakkhito semhena, aruhirena i.e. not stained by any kind of (dirty) fluid Dīgha Nikāya II 14; Majjhima Nikāya III 122.

:: Uddalomī [= udda + lomin beaver-hair-y] a woollen coverlet with a fringe at each end Dīgha Nikāya I 7 (= ubhato dasaṁ uṇṇā-mayattharaṇaṁ; keci ubhato uggata-pupphaṁ ti vadanti Sumaṅgalavilāsinī I 87); Aṅguttara Nikāya I 181. See however uddha-lomin under uddhaṁ.

:: Uddaṇḍa [ud + daṇḍa] a kind of building (or hut), in which the sticks stand out (?) Mahāniddesa 226 = Cullaniddesa §976 (uṭanda) = Visuddhimagga 25 (varia lectio uṭṭanda).

:: Uddasseti [ud + dasseti, causative of dassati1] to show, reveal, point out, order, inform, instruct Dīgha Nikāya II 321f.; Majjhima Nikāya I 480 (read uddassessāmi for conjectured reading uddisissāmi?); II 60 (varia lectio uddiset°) Aṅguttara Nikāya IV 66.

:: Uddaya1 [a variant metri causā of udaya] gain, advantage, profit Vimāna Vatthu 847 (see udaya); Jātaka V 39 (satt°-mahāpaduma of profit to beings?).

:: Uddaya2 in compounds dukkh° and sukh°. see udraya.

:: Uddāla = Uddālaka, only as proper name Jātaka IV 298f.

:: Uddālaka [from ud + dal, see dalati] the Uddāla tree, Cassia Fistula (also known as indīvara), or Cordia Myxa, literally "uprooter" Vimāna Vatthu 67 (= vātaghātako yo rājarukkho ti pi vuccati Vimāna Vatthu 43); Jātaka IV 301 (°rukkha), 440; V 199 (= vātaghātaka commentary), 405; VI 530 (so read for uddh°); Vimāna Vatthu 197 (°puppha = indīvara); Peta Vatthu Commentary 169.

:: Uddālanaka (adjective) [from uddālana > ud + dāleti] referring to destruction or vandalism, tearing out Vinaya IV 169.

:: Uddāleti [ud + dāleti, causative of dal, see dalati] to tear out or off Vinaya IV 170; Saṁyutta Nikāya IV 178.

:: Uddāma [from ud + dā as in uddāna, see dāma
1. (adjective) "out of bounds", unrestrained, restless Dāṭhāvaṁsa V 56 (°sāgara).
2. (noun) wall, enclosure (either as "binding in", protecting or as equivalent of uddāpa from ud + vam "to throw up" in sense of to throw up earth, to dig a mound = udvapati) in phrase aṭṭāla-uddāma-parikhādīni watchtowers, enceintes, moats etc. Dhammapada III 488.

:: Uddāna (neuter) [from ud + dā, dayati to bind: see under dāma] — a group of Suttas, used throughout the Vinaya Piṭaka, with reference to each Khandhaka, in the Saṁyutta, the Aṅguttara and other books (cf. Milindapañha 407) for each group of about ten Suttas (cf. as 27). The uddāna gives, in a mnemonic verse, at the end of each group, the titles of the Suttas in the group. It may then be roughly rendered "summary". If all the uddānas were collected together, they would form a table of contents to the whole work. — Otherwise the word has only been found used of fishes "macchuddāna" (so Jātaka II 425; Dhammapada II 132). Itivuttaka then means a group of fish placed a part for for sale in one lot. Perhaps a set or a batch would meet the case.

:: Uddāpa [*udvāpa] foundation of a wall, in stock phrase daḷh° etc. Dīgha Nikāya III 101; Saṁyutta Nikāya V 194 = also at Jātaka VI 276 (= pākāra-vatthu commentary). Kern, Toevoegselen sub voce refers it to Sanskrit ud-vapati to dig out, and translates "moat, ditch". The meaning "wall" or "mound" however harmonises quite well with the derivation from "digging", cf. English dike > German Teich. See also uddāma 2.

:: Uddāpavant (adjective) [from uddāpa] having a wall or embankment Saṁyutta Nikāya II 106 (varia lectio uddhā°); commentary explains as apato uggatattā Jātaka IV 536 (so read with varia lectio for Text uddhā pavatta; commentary explains as tīra-mariyādā-bandhana).

:: Uddāraka [?] some wild animal Jātaka V 416 (reading uncertain, explanation ditto).

:: Uddehaka (adjective) [from ud + dih, see deha] "bubbling up", only adverb °ṁ in compound pheṇ° (paccamāna) boiling, giving rise to bubbles, rising with scum Majjhima Nikāya III 167; Aṅguttara Nikāya I 141; Jātaka III 46; Milindapañha 357.

:: Uddeka [Sanskrit udreka, ud + ric] vomit, spouting out, eruption Visuddhimagga 261 (where the same passage at Paramatthajotikā I 61 reads uggāra); °ṁ dadāti to vomit Vinaya I 277.

:: Uddekanika (adjective) [uddeka + ana + ika] spouting, ejecting Majjhima Nikāya II 39 (maṇika; perhaps better to be read with varia lectio as udañjanika = udañcanika fit for drawing up water).

:: Uddesa [from uddisati]
1. pointing out, setting forth, proposition, exposition, indication, programme Majjhima Nikāya III 223 (u. uddiṭṭha), 239; Saṁyutta Nikāya IV 299; Paramatthajotikā II 422.
2. explanation Saṁyutta Nikāya V 110f.; sa-uddesa (adjective) with (the necessary) explanation, point by point, in detail, Dīgha Nikāya I 13, 81; III 111; Aṅguttara Nikāya III 418; Itivuttaka 99; Cullaniddesa §617 I.
3. samaṇuddesa one marked as a samaṇa, a novice (cf. sāmaṇera) Dīgha Nikāya I 151; Majjhima Nikāya III 128; Aṅguttara Nikāya IV 343; uddesa-bhatta special or specified food Vinaya I 58 = 96, Cariyāpiṭaka II 175, propounding, recitation, repetition Vinaya I 50 = II 228 (uddesena paripucchāya ovādena by recitation, questioning and advice); II 219 (°ṁ dadāti to hold a recitation + paripucchaṁ d.); Aṅguttara Nikāya IV 114 (+ paripucchā); V 50f. (pañho, u. veyyākaraṇaṁ); Cullaniddesa §3852 (+ paripucchā); Jātaka I 116; Milindapañha 257 (+ paripucchā). ekuddesa a single repetition Vinaya III 47; Aṅguttara Nikāya III 67, 180; Milindapañha 10, 18.

:: Uddesaka (adjective) [from uddesa] assigning, defining, determining, in bhatt° one who sorts out the food Vimāna Vatthu 92.

:: Uddesika (adjective neuter) [from uddesa]
1. indicating, referring to, respecting, defining; (neuter) indication, definition Dīgha Nikāya II 100 (mam °bhikkhu-saṅgho); Milindapañha 159 (the same); Paramatthajotikā I 29. Especially as —° in phrase aṭṭha-vass'uddesika-kāla the time referring to (or indicating) the 8th year, i.e. at the age of eight Peta Vatthu Commentary 67; soḷasa-vass° Majjhima Nikāya I 88; Jātaka I 456; Vimāna Vatthu 259. In the same application padesika (q.v.).
2. memorial Jātaka IV 228 (cetiya).

:: Uddha (adjective) [possibly a combination of aḍḍha2 and uddhaṁ; or should we read aḍḍh° or vuḍḍh°?] — in phrase uddhehivatthehi in rich, lofty clothes Jātaka IV 154 (of a devatā; passage may be corrupt).

:: Uddhacca (neuter) [substantivised gerund of ud-dharati, ud + dhṛ, cf. uddhaṭa and uddhata. The Buddhist Hybrid Sanskrit auddhatya shows a strange distortion. Buddhist Hybrid Sanskrit uddhava seems to be also a substitute for uddhacca] — over-balancing, agitation, excitement, distraction, flurry (see on meaning Dialogues of the Buddha I 82; Buddhist Manual of Psychological Ethics 110 note 1; Compendium 18, 45, 83). Aṅguttara Nikāya I 256, 282; III 375, 421, 449; IV 87; V 142, 145, 148; Dīgha Nikāya III 234; Saṁyutta Nikāya V 277f.; as 260; Paramatthajotikā II 492 (in sense of "haughtiness"? for Sutta-Nipāta 702 uṇṇata); Mahāniddesa 220, 501; Paṭisambhidāmagga I 81, 83; II 9, 97f.; 119, 142, 145, 169, 176; past participle 18, 59; Dhammasaṅgani 427, 429 (cittassa), 1159, 1229, 1426, 1482; Vibhaṅga 168, 369, 372, 377; Visuddhimagga 137, 469 (= uddhata-bhāva); Saddhammopāyana 459. Together with kukkucca "flurry or worry" u. is enumerated as the 4th of the 5th nīvaraṇas and as the 9th of the ten saṁyojanas (q.v.), e.g. At Dīgha Nikāya I 71, 246; III 49, 234, 269, 278; Saṁyutta Nikāya I 99; Aṅguttara Nikāya I 3; III 16; V 30; Cullaniddesa §379; Dhammasaṅgani 1486.

:: Uddhagga (adjective) [uddha + agga]
1. standing on end (literal with raised point). bristling, of the hair of a Mahāpurisa Dīgha Nikāya II 18 = III 144, 154.
2. prominent, conspicuous Jātaka IV 345 (°rājin having prominent stripes, of a tiger).
3. pointing upwards (of the lower teeth, opposite adhagga point-downwards) Jātaka V 156 (= heṭṭhima-danta commentary).
4. lofty, beneficial (of gifts) Aṅguttara Nikāya II 68 (dakkhiṇā); III 46 (the same) see also uddhaggika.

:: Uddhaggika (adjective) [cf. uddhagga] aiming at or resulting in a lofty end, promoting spiritual welfare, beneficial (of gifts) Dīgha Nikāya I 51 = III 66; Saṁyutta Nikāya I 90; Aṅguttara Nikāya III 259; Sumaṅgalavilāsinī I 158.

:: Uddhaja (adjective) [uddhaṁ + ja] upright, honest Majjhima Nikāya I 386 (varia lectio for pannadhaja).

:: Uddhamma [ud + dhamma] false doctrine Dīpavaṁsa V 19.

:: Uddhaṁ (and Uddha°) (indeclinable) [neuter of adjective *uddha = Sanskrit ūrdhva high; to Indo-Germanic °a red (h) as in Latin arduus steep, or °ured as in Sanskrit vardhate to raise, Greek ὀρθόσ straight] — high up, on top, above (adverb and preposition). — On uddhaṁ in spatial, temporal, ethical and psychological application see in detail Cullaniddesa §155.
I. (adverb).
A. (of space) up, aloft, on top, above (opposite adho) Vinaya III 121; Paramatthajotikā I 248 (= upari). — In contrast with adho (above > below) Dīgha Nikāya I 23, 153, 251; Visuddhimagga 176 (u. adho tiriyaṁ explained); Sumaṅgalavilāsinī I 98 (see also adho). — Especially with reference to the points of the compassas "in zenith" (opposite adho "in nadir"), e.g. At Dīgha Nikāya I 222 ("straight up"); Itivuttaka 120; Jātaka I 20.
B. (of time) in future, a head, hence Sutta-Nipāta 894; Mahāniddesa 303 (u. vuccati anāgataṁ).
II. (preposition with ablative and instrumental).
A. (of space) in phrase uddhaṁ pādatalā adho kṣamatthakā (above the soles and below the scalp) Dīgha Nikāya II 293, 294; III 104; Aṅguttara Nikāya III 323; V 109.
B. (of time) after, hence Peta Vatthu I 1012 (u. catūhi māsehi after four months = catunnaṁ māsānaṁ upari Peta Vatthu Commentary 52); Peta Vatthu Commentary 147 (sattahi vassa satehi u., meaning here seven-hundred years ago, cf. ito in similar application, meaning both past and future), 148 (sattāhato u. After a week; uttari varia lectio.). — In compounds uddha° and uddhaṁ° (see below). The reading udhogalaṁ at Peta Vatthu Commentary 104 is corrected to adho°.
III. Note (cf. Trenckner, "Notes" 60). In certain cases we find ubbhaṁ for uddhaṁ. Notice the following: ubbhaṁ yojanaṁ uggato Jātaka V 269; ubbhaṭṭhako hoti "standing erect" Dīgha Nikāya I 167; Majjhima Nikāya I 78; ubbhamukhu "mouth (face) upwards", turned upwards Saṁyutta Nikāya III 238; Milindapañha 122.
(1) uddha° in:

-gāmin going upwards Saṁyutta Nikāya V 370f.
-cchiddaka (-vātapānā) (windows) having openings above Dhammapada I 211.
-pāda heels upwards either with adhosira (head down) Aṅguttara Nikāya IV 133, or avaṁsira Vimāna Vatthu 5225 (varia lectio); Jātaka I 233.
-mukha turned upwards, adverb °ā upwards or backwards (of a river) Milindapañha 295 (Gaṅgā u. sandati; in same context ubbha° Milindapañha 122).
-lomin "having hair on the upper side", a kind of couch or bed (or rug on a couch) Vinaya I 192 = II 163, 169. So is probably to be read for uddalomī (q.v.).
-virecana action of an emetic (literal throwing up) (opposite adho-virecana of a purgative) Dīgha Nikāya I 12 (= uddhaṁ dosānaṁ nīharaṇaṁ Sumaṅgalavilāsinī I 98); Dhammapada III 126; Paramatthajotikā II 86.
-suddha clean on top Vinaya II 152.

(2) uddhaṁ° in:

-āghātanika an after-deather, a teacher who maintains that the soul exists after death Dīgha Nikāya I 31, cf. Sumaṅgalavilāsinī I 119.
-pāda feet up (and head down) Vimāna Vatthu 5225 (varia lectio uddha°).
-bhāgiya belonging to the upper part (opposite oram°): see saṁyojana.
-virecana varia lectio at Paramatthajotikā II 86 for uddha°.
-sara(ṁ) (adverb) with raised or lofty voice, literally "high-sounding" Sutta-Nipāta 901, see Mahāniddesa 315.
-sota (adjective) one who is going upwards in the stream of life [cf. Buddhist Hybrid Sanskrit ūrdhvasrotaḥ Mahāvy §46] Dīgha Nikāya III 237; Saṁyutta Nikāya V 69, 201, 205, 237, 285, 314, 378; Aṅguttara Nikāya I 233; II 134; IV 14f., 73f., 146, 380; V 120; Dhammapada 218; Therīgāthā 12; past participle 17; Nettipakaraṇa 190; Dhammapada III 289; literally upstream at Jātaka III 371.

:: Uddhaṁsati [ud + dhaṁsati, in literal meaning of dhvaṁs, see dhaṁsati] to fly out or up (of dust) Vimāna Vatthu 784 na tatth'uddhaṁsati rajo; explained by uggacchati Vimāna Vatthu 304, — past participle uddhasta (q.v.).

:: Uddhana (neuter) [*ud-dhvana, from ud + dhvan instead of dhmā, for uddha mana (*uddhmāna Sanskrit), see dhamati] — an oven Jātaka I 33, 68, 71, 346; II 133, 277; III 178, 425; V 385, 471; II 218 (kammār°), 574; Sutta-Nipāta page 105; Milindapañha 118, 259; Visuddhimagga 171, 254; Dhammapada I 52, 224; II 3; III 219 (°panti); IV 176.

:: Uddharaṇa (neuter) [abstract from uddharati]
1. taking up, lifting, raising Milindapañha 307 (sass°-samaya the time of gathering the corn; to uddharati 1. but cf. in same meaning uddhaṭa from uddharati 2); Sumaṅgalavilāsinī I 192.
2. pulling or drawing out (cf. uddharati2) Vinaya III 29. See also ubbahati2.

:: Uddharati [ud + dharate of dhṛ]
1. (in this meaning confused with ubbharati from bṛh, cf. interchange of ddh and bbh in uddha: ubbha, possibly also with bṛh: see abbahati and cf. ubbahati1).
(a) to raise, rise, lift up; hence: to raise too much, overbalance, shake etc.: see past participle uddhata (*udbhṛta) and cf. uddhacca and uddharaṇa.
(b) to take up, lift, to remove, take away Dīgha Nikāya I 135 (baliṁ uddhareyya raise a tax); Majjhima Nikāya I 306 (hiyaṁ); Jātaka I 193 (preterit poetic udaddhari = uddharitvā kaḍḍhitvā pavaṭṭesi commentary); Vimāna Vatthu 157. — causative uddharāpeti Vinaya II 180, 181; Jātaka VI 95.
2. to pull out, draw out (synonymous with abbahati, q.v. for comparison) Dīgha Nikāya I 77 (ahiṁ karaṇḍā uddhareyya, further on ahi k. ubbhato) Peta Vatthu Commentary 115 (= abbahati); imperative uddharatha Jātaka II 95 (for abbaha); Dhammapada 327 (attānaṁ duggā); preterit uddhari Jātaka III 190 (aṅkena); conditional uddhare Theragāthā 756; gerund uddharitvā Dīgha Nikāya I 234; Mahāniddesa 419; Paramatthajotikā II 567; Dhammapada IV 26; Peta Vatthu Commentary 139, and (poetry) uddhatvā Jātaka IV 406 (cakkhūni, so read for Text laddhatvañ cakkhūni = akkhīni uddharitvā commentary), — past participle uddhaṭa and ubbhata.

:: Uddharin īn an° Sutta-Nipāta 952 see under niṭṭhurin.

:: Uddhasetā see uddhasta.

: Uddhasta [past participle of uddhaṁseti, see dhaṁsati and cf. anuddhaṁseti] — attacked, perhaps "spoilt" (smothered!) in combination with pariyonaddha (covered) at Aṅguttara Nikāya I 202 (Text uddhaseta, explained by upari dhaṁsita commentary); II 211 (vv.ll. uddhasotā for °etā and uddhaṁso). — Registered with an° as anuddhasta in Index vol. to A, should however be read as anuddhasta (q.v.). cf. also viddhasta.

:: Uddhata [past participle of uddharati1; as to its relation to uddhaṭa see remarks under uddhacca].
1. lifted up, raised, risen, high (of the sun, only in this special phrase u. aruṇo) Vinaya II 236; Udāna 27 (vv.ll. uggata and uddhasta).
2. unbalanced, disturbed, agitated, shaken Saṁyutta Nikāya I 61 (+ unnaḷa "muddled in mind and puffed up" translation), 204 (the same) V 112 (līnaṁ cittaṁ uddhataṁ commentary), 114 = Visuddhimagga 133, 269; Aṅguttara Nikāya II 23; III 391; V 93f., 142, 163; Itivuttaka 72; Therīgāthā 77 (so read with varia lectio, Text has uddhaṭa; Therīgāthā Commentary 80 explains as nānārammaṇe vikkhitta-citta asamāhita); Cullaniddesa §433 (+ avūpasanta-citto); past participle 35 (= uddhaccena samannāgata Puggalapaññatti 217). — an° well balanced, not shaken, calm, subdued Majjhima Nikāya I 470; Aṅguttara Nikāya II 211; V 93f., 104; Sutta-Nipāta 850 (= uddhaccavirahita Paramatthajotikā II 549); Dhammapada 363 (= nibbutacitto Dhammapada IV 93); Jātaka V 203; Vimāna Vatthu 648. — See also ubbhata.

:: Uddhaṭa [past participle of uddharati 2; see also uddhata, uddhita and uddhacca]
1. pulled out Jātaka II 26.
2. pulled out, destroyed, extirpated, in phrase °dāṭha with its fangs removed (of a snake) Jātaka I 505; II 259; VI 6.
3. cut off or out Milindapañha 231 (duddhaṭ-udhaṭe ālope whenever a piece is cut off).
4. drawn out, lifted out, raised Jātaka I 143; sass°kāle at the time of lifting the corn; V 49 (°paṁsu). cf. uddhaṭa-bīja castrated Jātaka II 237.

:: Uddhālaka at Jātaka VI 530 is to be read uddālaka.

:: Uddhāra (and ubbhāra in Vin.; e.g. II 255, cf. 256 where ubbhata unterchanges with uddhāra) [from uddharati1
1. taking away, withdrawal, suspension, in kaṭhin° (q.v.) Vinaya I 255f.; III 262; IV 287; V 177f.
2. a tax, levy, debt, in phrase °ṁ sodheti (so read for sādheti loc. cit.) to clear up a debt Jātaka II 341; III 106; IV 45, 247. uddhāra-sodhana (varia lectio sādh°) the clearance of a debt Jātaka II 341.
3. synopsis or abstract Dīpavaṁsa V 37 (atth° of the meaning of the Vin.); Paramatthajotikā II 237 (atth° + pad°).

:: Uddhita [a by-form of uddhaṭa] pulled out, destroyed, extirpated, removed Jātaka VI 237 (°pphala = uddhaṭa-bīja commentary).

:: Uddhumāta (adjective) [past participle of uddhumāyati] swollen, bloated, risen (of flour) Aṅguttara Nikāya I 140; Sutta-Nipāta 200 (of a corpse); Paramatthajotikā II 100f., 171; Sumaṅgalavilāsinī I 114. cf. next.

:: Uddhumātaka (adjective) [preceding + ka] swollen, bloated, puffed up Majjhima Nikāya I 88 (of a corpse; + vinīlaka); Visuddhimagga 178, 193 (the same); Jātaka I 164 (udaraṁ °ṁ katvā), 420 (°nimitta appearance of being blown up); Milindapañha 332; Dhammapada I 307. See also subha and asubha.

-saññā the perception of a bloated corpse Aṅguttara Nikāya II 17; Dhammasaṅgani 263; Milindapañha 331; cf. Buddhist Manual of Psychological Ethics. 63.

:: Uddhumātatta (neuter) [abstract from uddhumāta] swollen condition Visuddhimagga 178.

:: Uddhumāyana (neuter) [from uddhumāyati] puffing, blowing or swelling up Jātaka IV 37.

:: Uddhumāyati [ud + dhmā, see dhamati and remarks on uddhacca] — to be blown up, to swell up, rise; preterit °āyi Jātaka III 26; Vimāna Vatthu 76; gerund °ājitvā Jātaka II 18; Dhammapada I 126, — past participle uddhumāta and °āyita (q.v.).

:: Uddhumāyika (adjective) [cf. uddhumāyita] like blowing or swelling up, of blown-up appearance Majjhima Nikāya I 142f.

:: Uddhumāyita [past participle of uddhumāyati] swollen, bloated, puffed up Vimāna Vatthu 218.

:: Uddhunāti [ud + dhunāti] to shake Vimāna Vatthu 279.

:: Uddisati [ud + disati]
1. to propose, point out, appoint, allot Dhammapada 353, cf. Dhammapada IV 72; Milindapañha 94 (satihāraṁ); future uddisissati Majjhima Nikāya I 480 (is probably to be changed to conjectured reading uddassessati, q.v.).
2. to specify Peta Vatthu Commentary 22 (preterit uddisi), 25 (= nīyādeti, dadāti), 27. — passive uddissati to show oneself, to be seen Peta Vatthu III 212, and uddissiyati Peta Vatthu Commentary 46, — past participle uddiṭṭha (q.v.). — causative II uddisāpeti (q.v.). — gerund uddissa (q.v.)

:: Uddisāpeti [causative II of uddisati]
1. to make recite Vinaya I 47 = II 224; IV 290.
2. to dedicate Peta Vatthu Commentary 35 (varia lectio ādisati).

:: Uddissa (indeclinable) [original gerund of uddisati]
1. indicating, with signs or indications Jātaka III 354 = Milindapañha 230.
2. prep with accusative:
(a) (literal) pointing to, tending towards, towards, to Peta Vatthu Commentary 250 Suraṭṭha-visayaṁ).
(b) (Applied) with reference to, on account of, for, concerning Peta Vatthu Commentary 8 (pete), 17 (= ārabbha), 49 (ratanattayaṁ), 70 (maṁ), 146.

-kata allotted to, specified Anglo-Saxon meant for (cf. odissa and odissaka) Vinaya I 237 (maṁsa); II 163; Dīgha Nikāya I 166 = Aṅguttara Nikāya I 295 = past participle 55 (viz. bhikkhā); Majjhima Nikāya I 77; Paramatthajotikā I 222; Jātaka II 262, 263 (bhatta).

[BD]: 1. signifying

:: Uddissana (neuter) [from uddissa] dedication Peta Vatthu Commentary 27, 80.

:: Uddiṭṭha [past participle of uddisati]
1. pointed out, appointed, set out, put forth, proposed, set down, codified Majjhima Nikāya I 480 (pañha); Sutta-Nipāta 91 (the same = uddesa-matten'eva vutta, na vibhaṅgena Paramatthajotikā II 422); Paramatthajotikā II 372.
2. Appointed, dedicated Jātaka V 393 (an °ṁ pupphaṁ = asukassa nāma dassāmī ti); Peta Vatthu Commentary 50; Paramatthajotikā I 138.

:: Uddiya (adjective) [Sanskrit udīcya?] northern, north-western (i.e. Nepalese) Jātaka IV 352 (°kambala) in explanation of uddiyāna [Sanskrit udīcīna?]. See udicca and cf. Morris in JPTS 1889, 202, and last not least Lüders in [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen 1920 (vol. 49), 233f. The word is not sufficiently cleared up yet.

:: Uddīpanā (feminine) [from ud + dīpeti] explanation, reasoning, argument Visuddhimagga 27 (for ukkācanā).

:: Uddīyati , Uddīyana ete. see udrī°.

:: Uddosita [derivation uncertain. cf. Müller P.Gram. 42] shed, stable (?) Vinaya I 140; II 278; III 200; IV 223.

:: Udeti (ud + eti of i to go] to go out or up, to rise (of the sun), to come out, to increase as 169; Visuddhimagga 156 (eko udetī ti ekodi); Jātaka II 33; III 324; present participle udayaṁ Itivuttaka 85 (ādicco), and udayanto Peta Vatthu Commentary 154 (udayante suriye = sole surgente), — past participle udita (see udita1). cf. udicca and udi.

:: Udi (or udī) is artificial adjective formation from udeti, meaning "rising excelling", in explanation of ekodi at Visuddhimagga 156 (udayatī ti udi uṭṭha Petī ti attho).

:: Udicca (adjective) [apparently an adjectivised gerund of udeti but distorted from and in meaning = Sanskrit udañc, feminine udīcī northern, the north] — "rising , used in a geographical sense of the N. W. country, i.e. north-westerny, of north-western origin (cf. Psalms of the Brethren 79, The Questions of King Milinda II 45 note 1) Jātaka I 140, 324, 343, 373; Milindapañha 236. — See also uddiya.

:: Udiccare 3rd. plural present medium of udikkhati (q.v.).

:: Udikkhati [ud + īkṣ, Sanskrit udīkāṣate]
1. to look at, to survey, to perceive Vinaya I 25 (udiccare, 3rd plural present medium); Jātaka V 71, 296; Vimāna Vatthu 8121 (preterit udikkhisaṁ = ullokesiṁ Vimāna Vatthu 316); Dāṭhāvaṁsa II 109; Saddhammopāyana 308.
2. to look out for, to expect Jātaka I 344; Vimāna Vatthu 118.
3. to envy Milindapañha 338.

:: Udikkhitar [agent noun of udikkhati] one who looks for or after Dīgha Nikāya III 167.

:: Udita1 [past participle of ud-i, see udeti] risen, high, elevated Milindapañha 222; (°odita); Dāṭhāvaṁsa IV 42; Saddhammopāyana 14 (of the sun) 442 (°odita).

:: Udita2 [past participle of vad, see vadati] spoken, proclaimed, uttered Vutt 2 (quoted by Childers in Khuddakapāṭha editor 1869, page 22).

:: Udīraṇa (neuter) [from udīreti] utterance, saying Jātaka V 237; Dhammasaṅgani 637, 720; Milindapañha 145.

:: Udīreti [ud + īreti, cf. in meaning īrita]
1. to set in motion, stir up, cause Jātaka III 441 (dukkhaṁ udīraye potential = udīreyya commentary); V 395 (kalahaṁ to begin a quarrel).
2. to utter, proclaim, speak, say Saṁyutta Nikāya I 190; Sutta-Nipāta 632 (potential °raye = bhāseyya Paramatthajotikā II 468); Dhammapada 408 (giraṁ udīraye = bhāseyya Dhammapada IV 182); Jātaka V 78 (vākyaṁ); passive udīyati (uddiyyati = Sanskrit udīryate) Theragāthā 1232 (nigghoso).

:: Udīrita [past participle of udīreti] uttered Jātaka III 339; V 394 = 407.

:: Udrabhati [? doubtful in form and etymology] to eat Majjhima Nikāya I 306 (upacikā bījaṁ na udrabheyyuṁ; vv.ll. on page 555: udrah°, udah°, udāh°, uddhah°, uṭṭhah°; udraheyyun ti khādeyyuṁ commentary (udrabhāsane, Dhātum.)). — Note: Dhātupāṭha, 212, and Dhātum, 311, explain udrabha by adane, eating.

:: Udraya (and Uddaya) (—°) [perhaps a bastard form of uddaya = udaya yielding etc. The Buddhist Hybrid Sanskrit usually renders Pāḷi dd by dr. If so, then equal to adaya and uddaya1] — coming forth, result, consequence. Usually in following two phrases: dukkh° (yielding pain) and sukh° (giving pleasure); e.g. As dukkh° at Majjhima Nikāya I 415; Jātaka IV 398; V 119 (varia lectio °indriya); Peta Vatthu I 1110 (so read for Text °andriya, cf. undriyati as varia lectio for udāyati); Paṭisambhidāmagga II 79 (kammaṁ); as sukh° at Jātaka V 389 (varia lectio °indriya); Dhammapada II 47 (°uddaya). Both dukkh° and sukh° at Paṭisambhidāmagga I 80. Besides these in following combinations: kaṭuk° causing bitterness Jātaka V 241; sa° with (good or evil) consequences Saṁyutta Nikāya II 29; Majjhima Nikāya I 271.

:: Udrīyana and Uddīyana (neuter) [from udrīyati] breaking or splitting open, bursting Jātaka I 72; Dhammapada II 7 (°sadda), 100 (paṭhavī-uddīyana-sadda; vv.ll. uddri°, udri°).

:: Udrīyati (and Uddīyati) [cf. Sanskrit ud-dīryate, passive of ud + dṛ, dṛṇoti, and Pāḷi darati and dalati; see also avadīyati which may be a Sanskritised oddīyati for uddīyati] — to burst, split open, break, fall to pieces Vinaya I 148 (vihāro udriyati); II 174 (the same); IV 254 (the same); Dīgha Nikāya I 96 (°īyissati = bhijjhissati Sumaṅgalavilāsinī I 96, so read for udāyati); Saṁyutta Nikāya I 113, 119.

:: Udu (adjective) [= *rtu? cf. utu and uju] straight, upright, in °mano straight-minded Dīgha Nikāya III 167, 168 (= uju° in varia lectio and explained by commentary).

:: Udukkhala (masculine and neuter) [Sanskrit ulūkhala] a mortar Vinaya I 202 (+ musala pestle); Jātaka I 502; II 428; V 49; II 161, 335; Udāna 69 (m.; + musaḷa); Dhammapada II 131 (°sala); Visuddhimagga 354 (in compound). The relation between udukkhala and musala is seen best from the description of eating at Visuddhimagga 344 and Sumaṅgalavilāsinī I 200, where the lower teeth play the role of ud., the upper teeth act as m., while the tongue takes the part of a hand. On this passage and other connections as well as etymology see Morris JPTS 1893, 37.

:: Udukkhalikā (feminine) [from udukkhala] part of a door (threshold?) Vinaya II 148 (+ uttara-pasaka lintel of a door).

:: Udumbara [Sanskrit udumbara] the glomerous fig tree, Ficus Glomerata Dīgha Nikāya II 4; Vinaya IV 35; Aṅguttara Nikāya IV 283 (°khādika), 283 (the same), 324 (the same); Sutta-Nipāta 5; Dhammapada I 284; Paramatthajotikā II 19; Paramatthajotikā I 46, 56; Vimāna Vatthu 213. cf. odumbara.

:: Uḍḍahati [ud + ḍahati] to burn up (intransitive) Paramatthajotikā I 181 (uḍḍaheyya vith varia lectio uḍḍayheyya, the latter preferable). Usually in passive uḍḍayhati to be burnt, to burn up (intransitive) Saṁyutta Nikāya III 149, 150 (varia lectio for ḍayhati); Jātaka III 22 (udayhate) V 194. future uḍḍayhissati Jātaka I 48.

:: Uḍḍayhana (neuter) [from uḍḍayhati, see uddahati] burning up, conflagration past participle 13 (°velā = jhāyana-kālo Puggalapaññatti 187); Paramatthajotikā I 181 (Text uḍḍaha navelā varia lectio preferable uḍḍayh°).

:: Uḍḍeti1 [ud + ḍeti to fly. The etymology is doubtful, Müller Pāḷi Grmmar 99 identifies uḍḍeti1 and uḍḍeti2 both as causatives to ḍī. Of uḍḍeti2 two forms exist, uḍḍ° and oḍḍ°, the latter of which may be a variant of the former, but with specialization of meaning ("lay snares"), it may be a compound with ava° instead of ud°. It is extremly doubtful whether uḍḍeti2 belongs here, we should rather separate it and refer it to another root, probably lī, layate (as in allīna, nilīyati etc.), to stick to, adhere, fasten etc. The change l > ḍ is a frequent Pāḷi phenomenon. Another causative II of the same root (ḍī?) is uṭṭepeti] — to fly up Majjhima Nikāya I 364 (kāko maṁsapesin ādāya uḍḍayeyya; Vv.l1. ubbaḍaheyya, uyya, dayeyya); Jātaka V 256, 368, 417.

:: Uḍḍeti2 [see discussion under uḍḍetil]
(a) to bind up, tie up to string up Vinaya II l31 (so read for uṭṭitvā, varia lectio uḍḍhetvā).
(b) to throw away, reject Peta Vatthu Commentary 256 (+ chaḍḍayāmi gloss), — past participle uḍḍita.

:: Uḍḍha (—°) (ordinal number) [the apocope form of catuttha = uttha, dialectically reduced to uḍḍha under the influence of the preceding aḍḍim] — the fourth, only in compound aḍḍhuḍḍha "half of the fourth unit", i.e. three and a half ( compare diyaḍḍha 1½ and aḍḍha-teyya 2½) Jātaka V 417f. (°āni itthisahassāni); Mahāvaṁsa 12 53.

:: Uḍḍita [past participle of uḍḍeti2] ensnared (?), bound, tied up Saṁyutta Nikāya I 40 (= taṇhāya ullaṅghita commentary; translated "the world is all strung up").

:: Ugga1 (adjective) [Vedic ugra, from ukṣati, weak base of vakṣ as in vakṣana, vakṣayati = Greek ἀϝέξω, Gothic wahsjan "to wax", also Latin augeo and Pāḷi oja] — mighty, huge, strong, fierce, grave, masculine a mighty or great person, noble lord Dīgha Nikāya I 103; Saṁyutta Nikāya I 51 = Vimāna Vatthu 116 (uggateja "the fiery heat"); Jātaka IV 496; V 452 (°teja); VI 490 (+ rājaputtā, explained with etymologising effort as uggatā paññātā by commentary); Milindapañha 331; Dhammapada II 57 (°tapa); Saddhammopāyana 286 (°daṇḍa), 304 (the same). cf. sam°. As proper name at Visuddhimagga 233 and Jātaka I 94.

-putta a nobleman, mighty lord Saṁyutta Nikāya I 185 ("high born warrior" translation); Jātaka VI 353 (= amacca-putta commentary); Theragāthā 1210.

:: Ugga2 = ugga mana, in aruṇ-ugga sunrise Vinaya IV 272.

:: Uggacchati [ud + gam] to rise, get up out of (literal and figurative) Theragāthā 181; aruṇe uggacchante at sunrise Vimāna Vatthu 75; Peta Vatthu IV 8; Visuddhimagga 43, gerund uggañchitvāna Milindapañha 376, — past participle uggata (q.v.).

:: Uggaha (adjective) (—°) [from ud + gṛh, see gaṇhāti]
1. taking up, acquiring, learning Visuddhimagga 96 (ācariy°), 99 (°paripucchā), 277 (kananaṭṭhānassa).
2. noticing, taking notice, perception (as opposed to manasikāra) Visuddhimagga 125, 241f. negative an° Sutta-Nipāta 912 (= gaṇhāti Mahāniddesa 330). cf. dhanuggaha.

:: Uggahaṇa (neuter) [from uggaṇhāti] learning, taking up, studying Peta Vatthu Commentary 3 (sipp°). As uggaṇhana at Visuddhimagga 277.

:: Uggahāyati [poetic form of uggaheti (see uggaṇhati), but according to Kern, Toevoegselen sub voce representing Vedic udgṛbhāyati] — to take hold of, to take up Sutta-Nipāta 791 (= gaṇhāti Mahāniddesa 91). — gerund uggahāya Sutta-Nipāta 837.

:: Uggahetar [agent noun to ugganhāti, causative uggaheti] one who takes up, acquires or learns Aṅguttara Nikāya IV 196.

:: Uggahita [past participle of uggaṇhāti] taken up, taken, acquired Vinaya I 212; Jātaka III 168 (°sippa, adjective), 325; IV 220; VI 76; Visuddhimagga 241. The metri causā form is uggahīta at Sutta-Nipāta 795, 833, 1098; Mahāniddesa 175 = Cullaniddesa §152 (= gahita parāmaṭṭha).

:: Uggajjati [ud + gajjati] to shout out Mahāniddesa 172.

:: Uggama [from ud + gam; Sanskrit udgama] rising up Saddhammopāyana 594.

:: Uggamana (neuter) [from ud + gam] going up, rising; rise (of sun and stars) Dīgha Nikāya I 10, 240; Saṁyutta Nikāya II 268 (suriy°); Jātaka IV 321 (an°), 388; Peta Vatthu II 941 (suriy°); Sumaṅgalavilāsinī I 95 (= udayana); Dhammapada I 165 (aruṇ°); II 6 (the same); Vimāna Vatthu 326 (ogga man°); Peta Vatthu Commentary 109 (aruṇ°). cf. ugga2 and uggama.

:: Uggaṇhāti [ud + gṛh, see gaṇhāti] to take up, acquire, learn [cf. Buddhist Hybrid Sanskrit udgṛhṇāti in same sense, e.g. Divyāvadāna 18, 77 etc.] Sutta-Nipāta 912 (uggahaṇanta = uggahaṇanti = uggaṇhanti Paramatthajotikā II 561); imperative uggaṇha Jātaka II 30 (sippaṁ) and uggaṇhāhi Milindapañha 10 (mantāni); gerund uggayha Sutta-Nipāta 832, 845; Mahāniddesa 173. — causative uggaheti in same meaning Saddhammopāyana 520; preterit uggahesi Peta Vatthu III 54 (nakkhatta-yogaṁ = akari Peta Vatthu Commentary 198); gerund uggahetvā Jātaka V 282, Vimāna Vatthu 98 (vipassanākammaṭṭhānaṁ); infinitive uggahetuṁ Vimāna Vatthu 138 (sippaṁ to study a craft). — causative II uggaṇhāpeti to instruct Jātaka V 217; VI 353, — past participle uggahita (q.v.). See also uggahāyati. — a peculiar present participle medium is uggāhamāna going or wanting to learn Sumaṅgalavilāsinī I 32 (cf. uggāhaka).

:: Uggata [past participle of uggacchati] come out, risen; high, lofty, exalted Jātaka IV 213 (suriya), 296 (°atta), 490; V 244; Peta Vatthu IV 14 (°atta one who has risen = uggata-sabhāva samiddha Peta Vatthu Commentary 220); Vimāna Vatthu 217 (°mānasa); Sumaṅgalavilāsinī I 248; Peta Vatthu Commentary 68 (°phāsuka with ribs come out or showing, i.e. emaciated, for upphāsulika). cf. acc°.

:: Uggatta in all Peta Vatthu readings is to be read uttatta°, thus at Peta Vatthu III 32; Peta Vatthu Commentary 10, 188.

:: Uggatthana at Jātaka VI 590 means a kind of ornament or trinket, it should probably be read ugghaṭṭana [from ghaṭṭeti] literally "tinkling", i.e. a bangle.

:: Uggāhaka (adjective/noun) [from ud + gṛh, see uggaṇhāti] one who is eager to learn Jātaka V 148 [cf. Mahāvastu III 373 ogrāhaka in same context].

:: Uggāhamāna see uggaṇhāti.

:: Uggāra [ud + gṛ or *gḷ to swallow, see gala and gilati; literally to swallow up] — spitting out, vomiting, ejection Visuddhimagga 54; Sumaṅgalavilāsinī I 41; Paramatthajotikā I 61.

:: Ugghaṁseti [ud + ghṛṣ, see ghaṁsati1] to rub Vinaya II 106. Past participle ugghaṭṭa (q.v.).

:: Uggharati [ud + kṣar] to ooze Theragāthā 394 = Dhammapada III 117.

:: Ugghaṭeti [ud + ghaṭati] to open, reveal (? so Hardy in Index to Nettipakaraṇa) Nettipakaraṇa 9; ugghaṭiyati and ugghaṭanā ibid.

:: Ugghaṭita (adjective) [past participle of ud + ghaṭati; cf. Buddhist Hybrid Sanskrit udghaṭaka skilled Divyāvadāna 3, 26 and phrase at Mahāvastu III 260 udghaṭitajña] striving, exerting oneself; keen, eager in compound °ññū of quick understanding Aṅguttara Nikāya II 135; past participle 41; Nettipakaraṇa 7-9, 125; Sumaṅgalavilāsinī I 291.

:: Ugghaṭṭa (Ugghaṭṭha°) [should be past participle of ugghaṁsati = Sanskrit udghṛṣṭa, see ghaṁsati1, but taken by Buddhaghosa either as past participle of or an adjective derived from ghaṭṭ, see ghaṭṭeti] — knocked, crushed, rubbed against, only in phrase ughaṭṭa-pāda foot-sore Sutta-Nipāta 980 (= maggakkamaṇena ghaṭṭa-pādatala etc. Paramatthajotikā II 582); Jātaka IV 20 (-ṭṭh-; explained by uṇha-vālukāya ghaṭṭapāda); V 69 (= rajokiṇṇa-pāda commentary not to the point).

:: Ugghāta [ud + ghāta] shaking, jolting; jolt, jerk Vinaya II 276 (yān°); Jātaka VI 253 (an°); Dhammapada III 283 (yān°).

:: Ugghāti (feminine) [from ud + ghāta]
1. shaking, shock Vimāna Vatthu 36.
2. striking, conquering; victory, combined with nighāti Sutta-Nipāta 828; Mahāniddesa 167; Paramatthajotikā II 541; Nettipakaraṇa 110 (Text reads ugghāta°).

:: Ugghātita [past participle of ugghāteti, denominative from udghāta] struck, killed Aṅguttara Nikāya III 68.

:: Ugghāṭana (neuter?) [from ugghāṭeti] that which can be removed, in °kiṭikā a curtain to be drawn aside Vinaya II 153 (cf. Vinaya Texts III 174, 176). Childers sub voce gives "rope and bucket of a well" as meaning (kavāṭaṁ anugghāṭeti). cf. ugghaṭanā.

:: Ugghāṭeti [for ugghaṭṭeti, ud + ghaṭṭ but Buddhist Hybrid Sanskrit udghāṭayati Divyāvadāna 130] — to remove, take away, unfasten, abolish, put an end to Vinaya II 148 (tālāni), 208 (ghaṭikaṁ); IV 37; Jātaka II 31; VI 68; Milindapañha 140 (bhava-paṭisandhiṁ), 371; Visuddhimagga 374. — causative II ugghāṭāpeti to have opened Jātaka V 381.

:: Ugghāṭita [past participle of ugghāṭeti] opened Milindapañha 55; Dhammapada I 134.

:: Ugghosanā (feminine) [abstract from ugghoseti, cf. ghosanā] proclamation Sumaṅgalavilāsinī I 310.

:: Ugghoseti [ud + ghoseti] to shout out, announce, proclaim Jātaka I 75; Dhammapada II 94; Peta Vatthu Commentary 127.

:: Uggilati = uggirati1, i.e. to spit out (opposite ogilati) Majjhima Nikāya I 393; Saṁyutta Nikāya IV 323; Jātaka III 529; Milindapañha 5; Peta Vatthu Commentary 283.

:: Uggirati1 [Sanskrit udgirati, ud + gṛ1; but Buddhist Hybrid Sanskrit udgirati in meaning to sing, chant, utter, formation from gṛ2 instead of g1, present gṛṇāti; in giraṁ udgirati Jātakamala 3126. — The by-form uggirati is uggilati with interchange of ḷ and ṛ, roots *gṛ and *gḷ, see gala and gilati] — to vomit up ("swallow up") to spit out Udāna 14 (uggiritvāna); Sumaṅgalavilāsinī I 41 (uggāraṁ uggiranto). cf. Buddhist Hybrid Sanskrit prodgīrṇa cast out Divyāvadāna 589.

:: Uggirati2 [cf. Sanskrit udgurate, ud + gur] to lift up, carry Vinaya IV 147 = Dhammapada III 50 (talasattikaṁ explained by uccāreti); Jātaka I 150 (āvudhāni); VI 460, 472. cf. sam°.

:: Uggīva (neuter) [ud + gīva] a neckband to hold a basket hanging down Jātaka VI 562 (uggīvañ cāpi aṁsato = aṁsakūṭe pacchi-lagganakaṁ commentary).

:: Uhuṅkara [onomatopoetic uhu + kāra, see under ulūka] an owl (literally "uhu"-maker) Jātaka VI 538 (= ulūka commentary).

:: Ujjagghati [ud + jagghati] to laugh at, deride, mock, make fun of Vinaya III 128; Therīgāthā 74 (spelled jjh = hasati Therīgāthā Commentary 78); Aṅguttara Nikāya III 91 (ujjh°, varia lectio ujj°) = past participle 67 (= pāṇiṁ paharitvā mahāhasitaṁ hasati Puggalapaññatti 249).

:: Ujjahati [ud + jahati] to give up, let go; imperative ujjaha Saṁyutta Nikāya I 188; Therīgāthā 19; Sutta-Nipāta 342.

:: Ujjala (adjective) [ud + jval, see jalati] blazing, flashing; bright, beautiful Jātaka I 220; Dāṭhāvaṁsa II 63.

:: Ujjalati [ud + jalati, jval] to blaze up, shine forth Vinaya I 31; Vimāna Vatthu 161 (+ jotati). — causative ujjāleti to make shine, to kindle Vinaya I 31; Milindapañha 259; Visuddhimagga 428; Therīgāthā Commentary 69 (Apadāna verse 14, read dīpāṁ ujjālayiṁ); Vimāna Vatthu 51 (padīpaṁ).

:: Ujjaṅgala [ud + jaṅgala] hard, barren soil; a very sandy and deserted place Dīgha Nikāya II 146 (°nagaraka, translated "town in the midst of a jungle", cf. Dialogues of the Buddha II 161); Jātaka I 391; Vimāna Vatthu 855 (= ukkaṁsena jaṅgala i.e. exceedingly dusty or sandy, dry); Peta Vatthu II 970 (spelled ujjhaṅgala, explained by ativiya-thaddhabhūmibhāga at Peta Vatthu Commentary 139); Visuddhimagga 107. Also in Buddhist Hybrid Sanskrit ujjaṅgala, e.g. Mahāvastu II 207.

:: Ujjava (adjective) [ud + java] "running up", in compound ujjav-ujjava a certain term in the art of spinning or weaving Samantapāsādikā 935, explained by "yattakaṁ hatthena añjitaṁ hoti tasmiṁ takkamhi veṭhite".

:: Ujjavanikāya instrumental feminine of ujjavanaka used as adverb [ud + javanaka, q.v.] upstream, literally "running up" Vinaya II 290; IV 65 (in explanation of uddhaṅgāmin, opposite ojavanikāya).

:: Ujjavati [ud + javati] to go upstream Vinaya II 301.

:: Ujjhaggati see ujjagghati.

:: Ujjhaggikā (feminine) [from ujjagghati, spelling varies] loud laughter Vinaya II 213, Cariyāpiṭaka IV 187.

:: Ujjhati [Sanskrit ujjhati, ujjh]
1. to forsake, leave, give up Jātaka VI 138; Dāṭhāvaṁsa II 86.
2. to sweep or brush away Jātaka VI 296, — past participle ujjhita (q.v.).

:: Ujjhatti (feminine) [from ud + jhāyati1, corresponding to a Sanskrit ud-dhyāti] — irritation, discontent Aṅguttara Nikāya IV 223, 467 (varia lectio ujj°); cf. ujjhāna.

:: Ujjhāna (neuter) [ud + jhāna1 or jhāna2?]
1. taking offence, captiousness Dhammapada 253 (= paresaṁ randha-gavesitāya Dhammapada III 377); Milindapañha 352 (an°-bahula).
2. complaining, wailing Jātaka IV 287.

-saññin, °saññika irritable Saṁyutta Nikāya I 23; Theragāthā 958; Vinaya II 214, Cariyāpiṭaka IV 194; Dīpavaṁsa II 6; Dhammapada III 376 (°saññitā irritability).

:: Ujjhāpana (neuter) [from ud + jhāyati1 or jhāyati2 to burn, to which jhāpeti to bring to ruin etc.? cf. ujjhāna] — stirring up, provoking Jātaka V 91 (devat°), 94 (°kamma).

:: Ujjhāpanaka (adjective) [from ujjhāpana] one who stirs up another to discontent Vinaya IV 38.

:: Ujjhāpeti [causative of ujjhāyati] to harass, vex, irritate Majjhima Nikāya I 126; Saṁyutta Nikāya I 209 ("give occasion for offence"); Vinaya IV 38 (cf. page 356); Jātaka V 286; Peta Vatthu Commentary 266.

:: Ujjhāyati [ud + jhāyati1 or perhaps more likely jhāyati2 to burn, figurative to be consumed. According to Müller Pāḷi Grmmar pages 12, 42 = Sanskrit ava-dhyā, but that is doubtful phonetically as well as semantically] — to be irritated, to be annoyed or offended, to get angry, grumble; often in phrase ujjhāyati khīyati vipāceti expressing great annoyance Vinaya I 53, 62, 73; II 207; IV 226; Saṁyutta Nikāya I 232 and passim. — Saṁyutta Nikāya I 232 (mā ujjhāyittha); Jātaka II 15; Dhammapada II 20; preterit ujjhāyi Jātaka I 475; Dhammapada II 88; infinitive ujjhātuṁ Jātaka II 355. Causative ujjhāpeti (q.v.).

:: Ujjhita [past participle of ujjhati] destitute, forsaken; thrown out, cast away Majjhima Nikāya I 296 (+ avakkhitta); Theragāthā 315 (itthi); Therīgāthā 386 (cf. Therīgāthā Commentary 256 vātakkhitto viya yo koci dahano); Dhammapada 58 (= chaḍḍita of sweepings Dhammapada I 445); Jātaka III 499; V 302; VI 51.

:: Ujjota [ud + *jot of jotati, Sanskrit uddyotate] light, lustre Jātaka I 183 (°kara); Milindapañha 321.

:: Ujjotita [past participle of ujjoteti, ud + joteti] illumined Dāṭhāvaṁsa V 53.

:: Ujju and Ujjuka see uju and ujuka.

:: Uju and Ujju (adjective) [Vedic ṛju, also ṛjyati, irajyate to stretch out: cf. Greek ὀρέγω to stretch; Latin rego to govern; Gothic ufrakjan to straighten up; Old High German recchen = German recken = English reach; Old-Irish ren span. See also Pāḷi ajjava] — straight, direct; straightforward, honest, upright Dīgha Nikāya III 150 Text ujja), 352 (the same) 422, 550; Vimāna Vatthu 187 (= sabba-jimha-vaṅka-kuṭilabhāvāpagama-hetutāya u. Vimāna Vatthu 96); past participle 59; Vibhaṅga 244 (ujuṁ kāyaṁ paṇidhāya); Visuddhimagga 219 (uju avaṅka akuṭila); Sumaṅgalavilāsinī I 210 (the same), Paramatthajotikā I 236; Dhammapada I 288 (cittaṁ ujuṁ akuṭilaṁ nibbisevanaṁ karoti); Vimāna Vatthu 281 (°koṭi-vaṅka); Peta Vatthu Commentary 123 (an°).

-aṅgin (ujjaṅgin) having straight limbs, negative an° not having straight limbs, i.e. pliable, skilful, nimble, graceful Jātaka V 40 (= kañcana-sannibha-sarīra commentary); VI 500 (Text anuccaṅgin = anindita-agarahitaṅgin commentary);
-gata walking straight, of upright life Majjhima Nikāya I 46; Aṅguttara Nikāya III 285f. (°citta); V 290f.; Sutta-Nipāta 350 (ujju°), 477 (the same); Dhammapada 108 (ujju°, see Dhammapada II 234 for interpretation);
-gāmin, negative an° going crooked, a snake Jātaka IV 330;
-cittatā straightness, unwieldiness of heart Vibhaṅga 350;
-diṭṭhitā the fact of having a straightforward view or theory (of life) Milindapañha 257;
-paṭipanna living uprightly Dīgha Nikāya I 192; Saṁyutta Nikāya IV 304; V 343; Visuddhimagga 219;
-magga the straight road Dīgha Nikāya I 235; Vinaya V 149; Itivuttaka 104; Jātaka I 344; VI 252; Dhammapada II 192;
-bhāva straightness, uprightness Paramatthajotikā II 292, 317; Peta Vatthu Commentary 51;
-bhūta straight, upright Saṁyutta Nikāya I 100, 170; II 279; V 384, 404; Aṅguttara Nikāya II 57; IV 292; Jātaka I 94; V 293 (an°); Vimāna Vatthu 3423 (see Vimāna Vatthu 155); Peta Vatthu I 1010 (= citta-jimha-vaṅka-kutīla-bhāva-karānaṁ kilesānaṁ abhāvena ujubhāvappatta Peta Vatthu Commentary (= Paramatthadīpanī IV) 51);
-vaṁsa straight lineage, direct descendency Jātaka V 251;
-vāta a soft wind Milindapañha 283;
-vipaccanīka in direct opposition Dīgha Nikāya I 1; Majjhima Nikāya I 402; Sumaṅgalavilāsinī I 38.

:: Ujuka and Ujjuka (adjective) [uju + ka] straight, direct, upright Majjhima Nikāya I 124; Saṁyutta Nikāya I 33 (ujuko so maggo, the road to Nibbāna), 260 (citta); IV 298; V 143, 165; Jātaka I 163; V 297 (opposite khujja); Dhammapada I 18 (°magga); Saddhammopāyana 321. — anujjuka crooked, not straight Saṁyutta Nikāya IV 299; Jātaka III 318.

:: Ujukatā (feminine) [abstract from ujuka] straightness, rectitude Dhammasaṅgani 50, 51 (kāyassa, cittassa); Visuddhimagga 436f.

:: Ujutā (feminine) [abstract of uju] straight(forward)ness, rectitude Dhammasaṅgani 50, 51.

:: Ukkala in phrase ukkala-vassa-bhañña Saṁyutta Nikāya III 73 = Aṅguttara Nikāya II 31 = Kathāvatthu 141 is translated as "the folk of Ukkala, Lenten speakers of old" (see Points of Controversy 95 with note 2). Another interpretation is ukkalāvassa°, i.e. ukkalā + avassa° [*avaśya°], one who speaks of, or like, a porter (ukkala = Sanskrit utkala porter, one who carries a load) and bondsman Majjhima Nikāya III 78 reads Okkalā-(varia lectio Ukkalā)-Vassa-Bhaññā, all as personal Name.

:: Ukkalāpa see uklāpa.

:: Ukkalissati [= ukkilissati? ud + kilissati] to become depraved, to revoke(?) Milindapañha 143.

:: Ukkamana (neuter) [from ukkamati] stepping away from Visuddhimagga 374.

:: Ukkamati (or okk° which is varia lectio at all passages quoted) [ud + kamati from kṛam] — to step aside, step out from (with ablative), depart from Aṅguttara Nikāya III 301 (maggā); Jātaka III 531; IV 101 (maggā); Udāna 13 (the same); Sumaṅgalavilāsinī I 185 (the same). Causative ukkāmeti; causative II ukkamāpeti Jātaka II 3.

:: Ukkaṁsa [from ud + kṛṣ see ukkassati] exaltation, excellence, superiority (opposite avakkaṁsa) Dīgha Nikāya I 54 (ukkaṁs-āvakkaṁsa = hāyana-vaḍḍhana Sumaṅgalavilāsinī I 165); Majjhima Nikāya I 518; Visuddhimagga 563 (the same); Vimāna Vatthu 146 (°gata excellent), 335 (instrumental ukkaṁsena par excellence, exceedingly); Peta Vatthu Commentary 228 (°vasena, with reference to devatās; varia lectio okk°).

:: Ukkaṁsaka (adjective) [from ukkaṁsa] raising exalting (oneself), extolling Majjhima Nikāya I 19 (att°; opposite para-vambhin); Jātaka II 152. cf. sāmukkaṁsika.

:: Ukkaṁsanā (feminine) [abstract of ukkaṁsati] raising, extolling, exaltation, in att° self-exaltation, self-praise Majjhima Nikāya I 402 (opposite para-vambhanā); Cullaniddesa §505 (the same).

:: Ukkaṁsati [ud + kṛṣ, karṣati, literally draw or up, raise] to exalt, praise Majjhima Nikāya I 498; Jātaka IV 108, — past participle ukkaṭṭha, ukkaṁseti in same meaning Majjhima Nikāya I 402f. (attānaṁ u. paraṁ vambheti); Aṅguttara Nikāya II 27; Cullaniddesa §141.

:: Ukkantati [ud + kantati] to cut out, tear out, skin Vinaya I 217 (°itva); Jātaka I 164; IV 210 (varia lectio for okk°); V 10 (gerund ukkacca); Peta Vatthu III 94 (ukkantvā, varia lectio ukkacca); Peta Vatthu Commentary 210 (varia lectio ni°), 211 (= chinditvā).

:: Ukkantikaṁ (neuter adverb), in jhān° and kasiṇ°, after the method of stepping away from or skipping Visuddhimagga 374.

:: Ukkaṇṇa (adjective) [ud + kaṇṇa] having the ears erect (?) Jātaka VI 559.

:: Ukkaṇṇaka (adverb) [ut + kaṇṇa + ka literally "with ears out" or is it ukkandaka?] a certain disease (°mange) of jackals, Saṁyutta Nikāya II 230, 271; Samantapāsādikā "the fur falls off from the whole body".

:: Ukkaṇṭhanā (feminine) [from ukkaṇṭhati] emotion, commotion Dīgha Nikāya II 239.

:: Ukkaṇṭhati [from ud + kaṇṭh in secondary meaning of kaṇṭha neck, literally to stretch one's neck for anything; i.e. long for, be hungry after, etc.] — to long for, to be dissatisfied, to fret Jātaka I 386 (°māna); III 143 (°itvā); IV 3, 160; V 10 (anukkhaṇṭhanto); as 407; Peta Vatthu Commentary 162 (mā ukkaṇṭhi, varia lectio ukkaṇhi, so read for Text mā khuṇḍali), — past participle ukkaṇṭhita (q.v.). cf. pari°.

:: Ukkaṇṭhā (feminine) [from ukkanṭḥ°] longing, desire; distress, regret Nettipakaraṇa 88; Peta Vatthu Commentary 55 (spelled °kkh-), 60, 145, 152.

:: Ukkaṇṭhi (feminine) [from ukkanṭḥ°] longing, dissatisfaction Therīgāthā Commentary 239 (= arati).

:: Ukkaṇṭhikā (feminine) [abstract from ukkaṇṭhita] = ukkaṇṭhi, i.e. longing, state of distress, pain Jātaka III 643.

:: Ukkaṇṭhita [past participle of ukkaṇṭhati] dissatisfied, regretting, longing, fretting Jātaka I 196; II 92, 115; III 185; Milindapañha 281; Dhammapada IV 66, 225; Peta Vatthu Commentary 13 (an°), 55, 187.

:: Ukkapiṇḍaka [etymology unknown] only in plural; vermin, Vinaya I 211 = 239. See comment at Vinaya Texts II 70.

:: Ukkaṭṭha (adjective) [past participle of ukkaṁsati]
1. exalted, high, prominent, glorious, excellent, most frequent opposed to hīna, in phrase hīna-m-ukkaṭṭha-majjhime Vinaya IV 7; Jātaka I 20 (V 129), 22 (V 143); III 218 (= uttama commentary). In other combinations at Visuddhimagga 64 (u. majjhima mudu referring to the 3 grades of the Dhutaṅgas); Paramatthajotikā II 160 (dvipadā sabbasattānaṁ ukkaṭṭhā); Vimāna Vatthu 105 (superlative ukkaṭṭhatama with reference to Gotama as the most exalted of the seven Rishis); Saddhammopāyana 506 (opposite lāmaka).
2. large, comprehensive, great, in ukkaṭṭho patto a bowl of great capacity (as different from majjhima and omaka p.) Vinaya III 243 (= u. nāma patto aḍḍhāḷhak'odanaṁ gaṇhāti catu-bhāgaṁ khādanaṁ vā tadūpiyaṁ vā byañjanaṁ).
3. detailed, exhaustive, specialised Visuddhimagga 37 (ati-ukkaṭṭha-desanā); also in phrase °vasena in detail Paramatthajotikā II 181.
4. Arrogant, insolent Jātaka V 16.
5. used as noun at Jātaka I 387 in meaning "battle, conflict". — an° Visuddhimagga 64 (°cīvara).

-niddesa exhaustive exposition, special designation, term par excellence as 70; Vimāna Vatthu 231; Peta Vatthu Commentary 7;
-pariccheda comprehensive connotation Paramatthajotikā II 229, 231, 376.

:: Ukkaṭṭhatā (feminine) [abstract from ukkaṭṭha] superiority, eminence, exalted state Jātaka IV 303 (opposite hīnatā).

:: Ukkaṭṭhita [for ukkaṭhita, ud + past participle of kvath, see kaṭhati and kuthati] — boiled up, boiling, seething Aṅguttara Nikāya III 231 and 234 (udapatto agginā santatto ukkaṭṭhito, varia lectio ukkuṭṭhito); Jātaka IV 118 (varia lectio pakkudhita = pakkuṭhita, as gloss).

:: Ukkā (feminine) [Vedic ulkā and ulkuṣī, cf. Greek ἄϝλαξ (= λαμπρῶς torch Hesychius), ϝελχάνος (= Volcanus); Latin Volcanus, Old-Irish Olcān, Indo-Germanic °uiq to be fiery
1. firebrand, glow of fire, torch Dīgha Nikāya I 49, 108; Saṁyutta Nikāya II 264; Therīgāthā 488 (°ūpama); Jātaka I 34 (dhamm-okkā); II 401; IV 291; V 322; Visuddhimagga 428; Therīgāthā Commentary 287; Sumaṅgalavilāsinī I 148; Dhammapada I 42, 205; Peta Vatthu Commentary 154. Especially as tiṇ° firebrand of dry grass Majjhima Nikāya I 128, 365; Cullaniddesa §40 I.e; Dhammapada I 126; Saddhammopāyana 573.
2. a furnace or forge of a smith Aṅguttara Nikāya I 210, 257; Jātaka VI 437; see also below °mukha.
3. A meteor: see below °pāta.

-dhāra a torch-bearer Sutta-Nipāta 335; Itivuttaka 108; Milindapañha 1;
-pāta "falling of a firebrand", a meteor Dīgha Nikāya I 10 (= ākāsato ukkānaṁ patanaṁ Sumaṅgalavilāsinī I 95); Jātaka I 374; VI 476; Milindapañha 178;
-mukha the opening or receiver of a furnace, a goldsmith's smelting pot Aṅguttara Nikāya I 257; Jātaka VI 217 (= kammāruddhana commentary), 574; Sutta-Nipāta 686; Dhammapada II 250.

:: Ukkācanā (feminine) [from ukkāceti, ud + *kāc, see ukkācita] enlightening, clearing up, instruction Vibhaṅga 352 (in definition of lapanā, varia lectio °kāpanā). Note Kern, Toevoegselen sub voce compares Visuddhimagga page 115 and Sanskrit uddīpana in same sense. Definition at Visuddhimagga 27 (= uddīpanā).

:: Ukkāceti [according to Morris JPTS 1884 112 a denominative from kāca2 a carrying pole, although the idea of a bucket is somewhat removed from that of a pole] — to bale out water, to empty by means of buckets Jātaka II 70 (varia lectio ussiñcati).
[BD]: a bucket strung to the end of a pole balanced on a swivvle (fulcrum) to move water from a stream to an irrigation ditch.

:: Ukkācita [past participle either to *kāc to shine or to kāceti denominative from kāca1] — enlightened, made bright (figurative) or cleaned, cleared up Aṅguttara Nikāya I 72, 286 (°vinīta parisā enlightened and trained).

:: Ukkāmeti [causative of ukkamati] to cause to step aside Jātaka VI 11.

:: Ukkāra [from ud + kṛ "do out"] dung, excrement Jātaka IV 485, otherwise only in compound ukkāra-bhūmi dung-hill Jātaka I 5, 146 (so read for ukkar°), II 40; III 16, 75, 377; IV 72, 305; Visuddhimagga 196 (°ūpama kuṇapa); Dhammapada III 208. cf. uccāra.

:: Ukkāsati [ud + kāsati of kas to cough] to "ahem!", to cough, to clear one's throat Vinaya II 222; IV 16; Majjhima Nikāya II 4; Aṅguttara Nikāya V 65; preterit ukkāsi Jātaka I 161, 217, — past participle ukkāsita.

:: Ukkāsikā (feminine?) [doubtful] at Vinaya II 106 is not clear. Vinaya Texts III 68 leave it untranslated Buddhaghosa's explanation is vattavaṭṭi (patta°? a leaf° cf. Saṁyutta Nikāya III 141), probably = vaṭṭi (Sanskrit varti a kind of pad). See details given by Morris JPTS, 1887, 113, who translates "rubber, a kind of pad or roll of cotton with which the delicate bather could rub himself without too much friction".

:: Ukkāsita [past participle of ukkāsati] coughed, clearing one's throat, coughed out, hawking Dīgha Nikāya I 89; Buddhavaṁsa I 52 (+ khipita) °sadda the noise of clearing the throat Dīgha Nikāya I 50; Jātaka I 119; Dhammapada I 250 (+ khipita°).

:: Ukkhali (°lī) (feminine) [derived from Vedic ukha and ukhā pot, boiler; related to Latin aulla (from °auxla); Gothic auhns oven] — a pot in which to boil rice (and other food) Jātaka I 68, 235; V 389, 471; past participle 33; Visuddhimagga 346 (°mukhavaṭṭi), 356 (°kapāla, in compound); Dhammapada I 136; II 5; III 371; IV 130; Puggalapaññatti 231; Vimāna Vatthu 100. cf. next.

:: Ukkhalikā (feminine) = ukkhali. Therīgāthā 23 (= bhatta-pacanabhājanaṁ Therīgāthā Commentary 29); Dhammapada IV 98 (kāla); as 376.

:: Ukkhā (?) [can it be compared with Vedic ukṣan?] in ukkhasataṁ dānaṁ, given at various times of the day (meaning = ἑκατόμβη?) Saṁyutta Nikāya II 264 (varia lectio ukkā). Or is it to be read ukhāsataṁ d. i.e. consisting of one-hundred pots (of rice = mahā danaṁ?). Spk II 224: paṇītabhojana-bharitānaṁ mahā-ukkhalīnaṁ sataṁ dānaṁ. cf. ukhā cooking vessel Therīgāthā Commentary 71 (Apadāna verse 38). Kern, Toevoegselen under ukkhā translated "zeker muntstuck", i.e. kind of gift.

:: Ukkhepa (adjective/noun) [from ud + kṣip] (adjective) throwing away Dhammapada IV 59 (°dāya a throw-away donation, tip). — (masculine) lifting up raising Jātaka I 394 (cel°); VI 508; Sumaṅgalavilāsinī I 273; dur° hard to lift or raise Saddhammopāyana 347.

:: Ukkhepaka (adjective) [from ukkhepa] throwing (up); °ṁ (accusative) in the manner of throwing Vinaya II 214 = IV 195 (piṇḍ°).

:: Ukkhepana (neuter) [from ud + kṣip] suspension Jātaka III 487.

:: Ukkhepanā (feminine) [= last] throwing up, provocation, sneering Vibhaṅga 352 = Visuddhimagga 23, explained at page 29.

:: Ukkhepaniya (adjective) [ukkhepana + iya, cf. Buddhist Hybrid Sanskrit utkṣepanīyaṁ karma Divyāvadāna 329] referring to the suspension (of a bhikkhu), °kamma act or resolution of suspension Vinaya I 49, 53, 98, 143, 168; II 27, 226, 230, 298: Aṅguttara Nikāya I 99.

:: Ukkheṭita [past participle of ud + kheṭ or *khel, see kheḷa] spit out, thrown off, in phrase moho (rāgo etc) catto vanto mutto pahīno paṭinissaṭṭho u. Vinaya III 97 = IV 27.

:: Ukkhipana (neuter) [from ud + kṣip
1. pushing upwards Jātaka I 163.
2. throwing up, sneering Visuddhimagga 29 (vācāya).

:: Ukkhipati [ut + khipati, kṣip]. To hold up, to take up Jātaka I 213; IV 391: VI 350; Visuddhimagga 4 (satthaṁ); Peta Vatthu Commentary 265. A technical term of canon law, to suspend (a bhikkhu for breach of rules) Vinaya IV 309; past participle 33. — ukkhipiyati to be suspended Vinaya II 61. Causative II ukkhipāpeti to cause to be supported Jātaka I 52; II 15, 38; III 285, 436, — past participle ukkhitta, gerund ukkhipitvā as adverb "upright" Visuddhimagga 126.

:: Ukkhita [past participle of ukṣ sprinkle] besmeared, besprinkled Jātaka IV 331 (ruhir°, so read for °rakkhita). cf. okkhita.

:: Ukkhitta [past participle of ukkhipati] taken up, lifted up, technical term of the canon law "suspended" Vinaya IV 218; Jātaka III 487.

-°āsika with drawn sword Majjhima Nikāya I 377; Saṁyutta Nikāya IV 173; Jātaka I 393; as 329; Visuddhimagga 230 (vadhaka), 479;
-paligha having the obstacles removed Majjhima Nikāya I 139; Aṅguttara Nikāya III 84; Dhammapada 398 = Sutta-Nipāta 622 (= avijjā-palighassa ukkhittatāya u. Paramatthajotikā II 467 = Dhammapada IV 161);
-sira with uplifted head Visuddhimagga 162.

:: Ukkhittaka (adjective/noun) [from ukkhitta] a bhikkbu who has been suspended Vinaya I 97, 121; II 61, 173, 213.

:: Ukkiledeti [causative of ud + klid, see kilijjati] to take the dirt out, to clean out Sumaṅgalavilāsinī I 255 (dosaṁ); Paramatthajotikā II 274 (rāgaṁ; varia lectio uggileti).

:: Ukkiṇṇa [past participle of ud + kṛ2 dig] dug up or out Dīgha Nikāya I 105; Jātaka IV 106; Milindapañha 330; Sumaṅgalavilāsinī I 274 (= khāta).

:: Ukkoṭana (neuter) [from ud + *kuṭ to be crooked or to deceive, cf. kujja and kuṭila crooked] — crookedness, perverting justice, taking bribes to get people into unlawful possessions (Buddhaghosa) Dīgha Nikāya I 5; III 176; Saṁyutta Nikāya V 473; Aṅguttara Nikāya II 209, V 206; Sumaṅgalavilāsinī I 79 = Puggalapaññatti 240 ("assāmike sāmike kātuṁ lañcagahaṇaṁ").

:: Ukkoṭanaka (adjective) [from ukkoṭana] belonging to the perversion of justice Vinaya II 94.

:: Ukkoṭeti [denominative from *ukkoṭ-ana] to disturb what is settled, to open up again a legal question that has been adjudged, Vinaya II 94, 303; IV 126; Jātaka II 387; Sumaṅgalavilāsinī I 5.

:: Ukkujja (adjective) [ud + kujja] set up, upright, opposite either nikkujja or avakujja Aṅguttara Nikāya I 131; Saṁyutta Nikāya V 89 (ukkujjāvakujja); past participle 32 (= uparimukho ṭha pito commentary 214).

:: Ukkujjana (neuter) [from ukkujjati] raising up, setting up again Vinaya II 126 (patt°).

:: Ukkujjati (°eti) [denominative from ukkujja] to bend up, turn up, set upright Vinaya I 181; II 126 (pattaṁ), 269 (bhikkhuṁ); mostly in phrase nikkujjitaṁ ukkujjeyya "(like) one might raise up one who has fallen" Dīgha Nikāya I 85, 110; II 132, 152; Sutta-Nipāta page 15 (= uparimukhaṁ karoti Sumaṅgalavilāsinī I 228 = Paramatthajotikā II 155).

:: Ukkusa [see ukkuṭṭhi and cf. Buddhist Hybrid Sanskrit utkrośa watchman (?) Divyāvadāna 453] — an osprey Jātaka IV 291 (°rāja), 392.

:: Ukkuṭika [from ud + *kuṭ = *kuñc, as in kuṭila and kuñcita; literally "bending up". The Buddhist Hybrid Sanskrit form is ukkuṭuka, e.g. Avadāna-śataka I 315] — a special manner of squatting. The soles of the feet are firmly on the ground, the man sinks down, the heels slightly rising as he does so, until the thighs rest on the calves, and the hams are about six inches or more from the ground. Then with elbows on knees he balances himself. Few Europeans can adopt this posture, and none (save miners) can maintain it with comfort, as the calf muscles upset the balance. Indians find it easy, and when the palms of the hands are also held together upwards, it indicates submission. See Dialogues of the Buddha I 231 note 4. — Vinaya I 45 (°ṁ nisīdati); III 228; Aṅguttara Nikāya I 296; II 206; past participle 55; Visuddhimagga 62, 104, 105 (quotation from Ps) 426; Dhammapada I 201, 217; II 61 (as posture of humility); III 195; IV 223.

-padhāna [in Buddhist Hybrid Sanskrit distorted to utkuṭuka-prahāṇa Divyāvadāna 339 = Dhammapada 141] exertion when squatting (an ascetic habit) Dīgha Nikāya I 167; Majjhima Nikāya I 78, 515; Aṅguttara Nikāya I 296; II 206; Jātaka I 493; III 235; IV 299; Dhammapada 141 (= ukkuṭika-bhāvena āraddha-viriyo Dhammapada III 78).

:: Ukkuṭṭhi (feminine) [from ud + kruś, cf. *kruñc as in Pāḷi kuñca and Sanskrit krośati] — shouting out, acclamation Jātaka II 367; VI 41; Buddhavaṁsa I 35; Milindapañha 21; Visuddhimagga 245; Dhammapada II 43; Vimāna Vatthu 132 (°sadda).

:: Ukkūla (adjective) [ud + kūla] sloping up, steep, high (opposite vikkūla) Aṅguttara Nikāya I 35f.; Visuddhimagga 153 (nadi); Paramatthajotikā II 42. cf. utkūlanikūla-sama Lalitavistara 340.

:: Uklāpa (ukkalāpa) (adjective) [cf. Sanskrit ut-kalāpaya to take leave of, bid farewell]
1. deserted Jātaka II 275 (ukkalāpa Text; vv.ll. uklāpa and ullāpa).
2. dirtied, soiled Vinaya II 154, 208, 222; Visuddhimagga 128; Dhammapada III 168 (ukkalāpa).

:: Ulati is a commentator's invention; said to be = gacchati to go Visuddhimagga 60 (in definition of paṁsu-kūla; paṁsu viya kucchita-bhāvaṁ ulatī ti paṁsu-kūlaṁ).

:: Ullahaka (adjective) [?] only in accusative neuter ullahakaṁ used adverbially, in compound dant° after the manner of rubbing the teeth, by means of grinding the teeth Majjhima Nikāya III 167. Seems to be aἥπαξ λεγομένον.

:: Ullaṅghanā (feminine) [abstract from ud + laṅgh] jumping up, lifting up, raising Vinaya III 121; Jātaka IV 5 (°samattha?).

:: Ullaṅghati [ud + laṅgh, cf. Buddhist Hybrid Sanskrit prollaṅghya transgressing (= pra + ullaṅgh°) Divyāvadāna 596] — to leap up Jātaka III 222 (udakato °itvā). — causative ullaṅgheti to make jump up (always with olaṅgheti, i.e. to make dance up and down) Vinaya III 121; Jātaka V 434; Dhammapada IV 197, — past participle ullaṅghita (q.v.).

:: Ullaṅghita [past participle of ullaṅgheti] being jumped on, set on Spk I 96 on Saṁyutta Nikāya I 40 (see Kindred Sayings I 318 sub voce uḍḍito for uḍḍita = taṇhāya ullaṅghita).

:: Ullapana (neuter) and °ā (feminine) [from ullapati] calling out, enticing, laying claim to Vinaya III 101; Therīgāthā 357; Milindapañha 127; Therīgāthā Commentary 243. — ullapanā = uddhaṁ katvā lapanā Visuddhimagga 27.

:: Ullapati [ud + lapati] to call out, to talk to, lay claim to Vinaya I 97; III 105; past participle 67 (= katheti Puggalapaññatti 249).

:: Ullāpa is. varia lectio for uklāpa (q.v.).

:: Ullikhana (neuter) [from ud + likh] combing, scratching Vimāna Vatthu 349; Therīgāthā Commentary 267.

:: Ullikhita [past participle of ud + likh] scratched, combed Vinaya I 254; Jātaka II 92 (aḍḍhullikhitehi kesehi); Udāna 22 (the same with upaḍḍh° for aḍḍh°); Vimāna Vatthu 197.

:: Ulliṅgeti [denominative of ud + liṅga] to exhibit, show as a characteristic Visuddhimagga 492.

:: Ullitta [past participle of ud + lip] smeared ; only in combination ullittāvalitta smeared up and down, i.e. smeared all round Vinaya II 117; Majjhima Nikāya II 8; Aṅguttara Nikāya I 101, 137; IV 231; Theragāthā 737.
[BD]: top to bottom

:: Ulloka [ud + lok°] doubtful in its meaning; occurs at Vinaya I 48 = II 209 as ullokā paṭhamaṁ ohāreti, translated Vinaya Texts by "a cloth to remove cobwebs", but better by Andersen, A Pāḷi Reader as "as soon as it is seen"; at Vinaya II 151 the translators give "a cloth placed under the bedstead to keep the stuffing from coming out". See on term Morris JPTS 1885, 31. — In compound ulloka-paduma at Jātaka VI 432 it may mean "bright lotus" (literal to be looked at). See ulloketi.

:: Ullokaka (adjective) [from ulloketi] looking on (to), looking out; in phrase mukh° looking into a person's face; i.e. cheerful, winning; or "of bright face", with a winning smile Dīgha Nikāya I 60; Sumaṅgalavilāsinī I 59, 168; Peta Vatthu Commentary 219 (°ika for °aka).

:: Ulloketi [ud + lok°, cf. loka, āloka and viloka] to look on to, look for, a wait Jātaka I 232 (ākāsaṁ), 253; II 221, 434; Sumaṅgalavilāsinī I 153, 168; Vimāna Vatthu 316, — past participle ullokita (q.v.).

:: Ullokita [past participle of ulloketi] looked at, looked on Jātaka I 253; Sumaṅgalavilāsinī I 193.

:: Ullola [from ud + lul]
1. a wave Jātaka III 228; VI 394.
2. commotion, unrest Jātaka IV 306, 476.

:: Ullolanā (feminine) [from ulloleti] wavering, loitering (in expectation of something) —, greed Therīgāthā Commentary 243.

:: Ulloleti [denominative from ullola] to stroll or hang about, to wait for, expect Therīgāthā Commentary 243, — past participle ullulita.

:: Ullopana (neuter) = ullumpana Dhammapada I 309 (Text faulty; see remarks ad locum).

:: Ullulita [past participle of ulloleti] waved, shaken (by the wind); waving Jātaka VI 536.

:: Ullumpana (neuter) [from ullumpati] saving, helping; in phrase °sabhāva-saṇṭhita of a helping disposition, full of mercy Sumaṅgalavilāsinī I 177; Peta Vatthu Commentary 35. Same as ullopana (q.v.).

:: Ullumpati [ud + lup, cf. Buddhist Hybrid Sanskrit ullumpati Mahāvy §268] to take up, to help (with accusative), to save Vinaya II 277; Dīgha Nikāya I 249.

:: Ulūka [Sanskrit ulūka; cf. Latin ulucus and ulula owl, uluḷāre to howl, German uhu; onomatopoetic °ul, as in Greek ὀλολύζω, Sanskrit ululi, Lithuanian uluti] — an owl Vinaya I 186 (°camma, sandals of owl's skin); III 34; Aṅguttara Nikāya V 289f.; Jātaka II 208, 352 (as king of the birds); Milindapañha 403; Dhammapada I 50 (kāka- crows and owls).

-pakkha owls' wings (used as dress) Vinaya I 305; Dīgha Nikāya I 167;
-pakkhika dress of owls' wings, or owl feathers Aṅguttara Nikāya I 241, 296; II 206; past participle 55 (= ulūka-pattāni ganthetvā kata-nivāsanaṁ Puggalapaññatti 233).

:: Uḷāra (adjective) [Vedic udāra, Buddhist Hybrid Sanskrit audāra] great, eminent, excellent, superb, lofty, noble, rich. — Dhammapāla at Vimāna Vatthu 10-11 distinguishes 3 meanings: tīhi atthehi ūḷāraṁ; paṇītaṁ (excellent), seṭṭhaṁ (best), mahantaṁ (great) Vinaya III 41 (°bhoga); Dīgha Nikāya I 96; Majjhima Nikāya III 38 (°bhogatā); Saṁyutta Nikāya V 159; Sutta-Nipāta 53, 58, 301; Cullaniddesa §170; Jātaka I 399; V 95; Vimāna Vatthu 11; 8426; Peta Vatthu I 512 (= hita samiddha Peta Vatthu Commentary 30); Vimāna Vatthu 18 (°pabhāva = mahānubhāva); Therīgāthā Commentary 173, 280; Peta Vatthu Commentary 5, 6, 7, 8, 25, 30, 43, 58 and passim; Saddhammopāyana 26, 260, 416. derived oḷārika (q.v.).

:: Uḷāratā (feminine) = uḷāratta Saddhammopāyana 254.

:: Uḷāratta (neuter) [abstract from uḷāra] greatness etc.; only negative an° smallness, insignificance, inferiority Vimāna Vatthu 24.

:: Uḷu [Sanskrit uḍu, dialect?] a lunar mansion Milindapañha 178.

:: Uḷumpa [dialect?] a raft, a float Vinaya I 230; III 63 (°ṁ bandhati); Jātaka IV 2; Dhammapada II 120.

:: Uḷunka [dialect?] a ladle, a spoon Vinaya I 286; Jātaka I 120, 157; III 461; Milindapañha 8; Dhammapada I 425; II 3, 20; IV 75, 123.

:: Umhayati [Sanskrit ut-smayate, ud + smi] to laugh out loud Jātaka II 131 (= hasitaṁ karoti); III 44; IV 197; V 299 (°amāna = hasamāna commentary). Causative umhāpeti Jātaka V 297.

:: Ummaddeti [ud + maddeti, causative of mṛd] to rub something on (accusative) Vinaya II 107 = 266 (mukhaṁ).

:: Ummagga [ud + magga, literally "off-track"]
1. An underground watercourse, a conduit, main Majjhima Nikāya I 171; Aṅguttara Nikāya II 189; Jātaka VI 426, 432; Paramatthajotikā II 50 ("ummaggo paññā pavuccati"); Dhammapada I 252 (°cora); II 37 (varia lectio umaṅga); IV 104; Peta Vatthu Commentary 44 (read with varia lectio kummagga).
2. a side track, a wrong way, devious way Saṁyutta Nikāya I 193 (varia lectio °maṅga) = Theragāthā 1242; Saṁyutta Nikāya IV 195; Aṅguttara Nikāya IV 191.

:: Ummaṅga [ud + maṅga (?) or for ummagga, q.v. for vv.ll.] — "out of luck", i.e. unlucky; or "one who has gone off the right path" Vinaya V 144.

:: Ummasanā (feminine) [abstract from ummasati] lifting up Vinaya III 121 (= uddhaṁ uccāraṇā).

:: Ummasati [ud + masati of mṛś] to touch, take hold of, lift up Vinaya III 121. cf. next.

:: Ummatta (adjective) [ud + matta of mad] out of one's mind, mad Saṁyutta Nikāya V 447 (+ viceta); Jātaka V 386; Milindapañha 122; Saddhammopāyana 88; Peta Vatthu Commentary 40 (°puggala read with varia lectio for dummati puggala). cf. ummattakat and ummāda.

-rūpa like mad, madly, insane Peta Vatthu I 81; II 62 (where Jātaka III 156 has santaramāna).

:: Ummattaka (adjective) = ummatta; Vinaya I 123, 321; II 60, 80; III 27, 33; Aṅguttara Nikāya IV 248; Visuddhimagga 260 (reason for); Milindapañha 277; Peta Vatthu Commentary 38, 39, 93 (°vesa appearance of a madman), 95. feminine ummattikā Vinaya IV 259, 265; Therīgāthā Commentary 111.

:: Ummā (feminine) [cf. Sanskrit umā] flax, only in compound °puppha the (azure) flower of flax Majjhima Nikāya II 13 = Aṅguttara Nikāya V 61 (varia lectio dammā°, ummāta°); Dīgha Nikāya II 260; Theragāthā 1068; as 13. Also (masculine) name of a gem Milindapañha 118.
[BD]: flax-flower DN 33, 34 8s

:: Ummāda [ud + māda] madness, distraction, mental aberration Saṁyutta Nikāya I 126 (°ṁ pāpuṇeyya citta-vikkhepaṁ vā); Aṅguttara Nikāya II 80; III 119; V 169; past participle 69; Peta Vatthu Commentary 6 (°patta frantic, out of mind), 94 (°vāta), 162 (°patta).

:: Ummādanā (feminine) (or °aṁ neuter) [abstract from ummāda] maddening Sutta-Nipāta 399 (+ mohanaṁ = paraloke ummādanaṁ ihaloke mohanaṁ Paramatthajotikā II 377); Therīgāthā Commentary 2, 357 (cf. Therīgāthā Commentary 243).

:: Ummāra [according to Müller P.Gram. = Sanskrit udumbara (?)
1. a threshold Vinaya IV 160 (= indakhīla); Therīgāthā 410; Jātaka I 62; III 101; Visuddhimagga 425; Dhammapada I 350.
2. A curb-stone Jātaka VI 11.
3. As uttar° (the upper threshold) the lintel Jātaka I 111; Dhammapada II 5 (varia lectio upari°).
4. window-sash or sill Jātaka I 347; IV 356.

:: Ummi (and Ummī) (feminine) [for the usual ūmi, cf. similar double forms of bhummi > bhūmi] a wave Theragāthā 681; Milindapañha 346.

:: Ummihati [ud + mih] to urinate Vinaya I 78 (ūhanati + u.).

:: Ummisati [ud + misati] to open one's eyes Jātaka III 96 (opposite nimisati; varia lectio ummisati for °mīḷ°?).

:: Ummīleti [causative of ud + mīl; opposite ni(m)mīleti] to open one's eyes Jātaka I 439; II 195; IV 457; VI 185; Milindapañha 179, 357, 394; Visuddhimagga 185, 186; Dhammapada II 28 (opposite ni°); Vimāna Vatthu 205, 314.

:: Ummujjamānaka (adjective) [ummujjamāna, present participle medium, of ummujjati, + ka] emerging Aṅguttara Nikāya II 182.

:: Ummujjana (neuter) [from ummujjati] emerging Visuddhimagga 175 (+ nimmujjana); Sumaṅgalavilāsinī I 115.

:: Ummujjati [ud + majj] to emerge, rise up (out of water) Vinaya I 180; Saṁyutta Nikāya IV 312; Aṅguttara Nikāya IV 11 sq; Jātaka II 149, 284; III 507; IV 139; past participle 71; Milindapañha 118; Sumaṅgalavilāsinī I 37, 127; Peta Vatthu Commentary 113.

:: Ummujjā (feminine) [from ummujjati] emerging, jumping out of (water), only in phrase ummujja-nimujjaṁ karoti to emerge and dive Dīgha Nikāya I 78; Majjhima Nikāya I 69; Aṅguttara Nikāya I 170; Jātaka IV 139; Nettipakaraṇa 110; Visuddhimagga 395 (= Paṭisambhidāmagga II 208).

:: Ummuka (neuter) [Sanskrit ulmuka perhaps to Latin adoleo, cf. also alāta firebrand; see Walde, Latin Wörterbuch sub voce adoleo] — a firebrand Vinaya IV 265; Saṁyutta Nikāya IV 92 (Text ummukka meaning "loosened"?); Jātaka II 69 varia lectio (-kk-), 404 (-kk-); III 356.

:: Ummūla (adjective) [ud + mūla] "roots-out", with roots showing, laying bare the roots Jātaka I 249 (°ṁ karoti); Saddhammopāyana 452.

:: Ummūlaka (adjective) [= ummūla] uprooting, laying bare the roots Jātaka I 303 (vāta).

:: Ummūleti [causative from ummūla] to uproot, to root out Jātaka I 329.

:: Undura [etymology ?] a rat Vinaya I 209; II 148, 152; III 151; Jātaka I 120; Milindapañha 23, 363. spelled undūra at Visuddhimagga 62.

:: Unna [past participle of ud, unatti and undati, see udaka] in phrase pīti-vegen'unna "bubbling up with the excitement of joy", overflowing with joy Mahāvaṁsa 19, 29 (explained by uggatacitta i.e. lofty, exalted commentary). — It may however be better and more in keeping with Pāḷi word-formation as well as with meaning and interpretation to explain the word as ud + na, taking °na as absolute (base)-form of nam, thus literally "bent up", i.e. raised, high, in meaning of unnata. cf. the exactly similar formation, use and meaning of ninna = ninnata. Thus unna/ninna would correspond to unnata/ninnata.

:: Unnadati [ud + nadati] to resound, shout out, roar Jātaka I 110; II 90; III 271, 325; Milindapañha 18; preterit unnadi Jātaka I 74; Milindapañha 13. — causative unnādeti (q.v.).

:: Unnahanā (feminine) [ud + nah, see nayhati] flattering, tying or pushing oneself onto somebody, begging Visuddhimagga 27.

:: Unnaka [etymology?] a species of perfume Jātaka VI 537 (gloss kuṭantaja).

:: Unnala and Unnaḷa (adjective) [Buddhaghosa has ud + nala; but it is either a dissimilated form for *ullala (n < l change frequent, cf. Pāḷi naṅgala < lāṅgala; nalāṭa < lalaṭa) from ud + lal to sport, thus meaning "sporting, sporty, wild" etc.; or (still more likely) with Kern, Toevoegselen sub voce a dialect form of unnata Pāḷi uṇṇata, although the Pāḷi commentators never thought of that. cf. with this the Buddhist Hybrid Sanskrit unnata in same stock phrase uddhata unnata capala Mahāvastu I 305, and the Marāṭhīc Prākrit maḷa = Sanskrit mṛta, Pischel, Prākrit Grammar §244. To these may be added Pāḷi celakedu > cetakedu Jātaka VI 538] — showing off, insolent, arrogant, proud, haughty, in phrase uddhata unnaḷa capala Majjhima Nikāya I 32; Saṁyutta Nikāya I 61 = 204 (translated as "muddled in mind, puffed up, vain", explained as uggata-nala uddhaṭa-tuccha-māna Kindred Sayings 318); Aṅguttara Nikāya I 70, 266; II 26; III 199, 355, 391; Itivuttaka 113 (+ asamāhita); Dhammapada 292 (+ pamatta; explained as "māna-naḷaṁ ukkhipitvā caraṇena unnala" Dhammapada III 452); Theragāthā 634; past participle 35 (= uggatanaḷo tuccha-mānaṁ ukkhipitvā ti attho Puggalapaññatti 217).

:: Unnama [from ud + nam; cf. also uṇṇa main figurative meaning] rising ground, elevation, plateau Khuddakapāṭha VII 7 = Peta Vatthu I 57 (= thala unnata-padesa Peta Vatthu Commentary 29); Milindapañha 349; Sumaṅgalavilāsinī I 154.

:: Unnamati [ud + namati, see uṇṇamati in figurative meaning] to rise up, ascend Milindapañha 117 (oṇamati + u.); Visuddhimagga 306. — causative unnāmeti (q.v.), — past participle unnata and uṇṇata (q.v.).

:: Unnaṅgala (adjective) [ud + naṅgala, on meaning of Udāna in this case see ud] — in phrase °ṁ karoti, according to Morris, JPTS, 1887, 120 "to make an up-ploughing, to turn up etc.", but more aptly with commentary on Jātaka VI 328 to make "out-plough" (not "up-plough") in sense of out-of-work, i.e. to make the people put their ploughs (or work in general) away and prepare for a festival; to take a holiday. a typical "Jātaka"-phrase; Jātaka I 228; II 296, 367; III 129, 414; IV 355; VI 328; Dhammapada III 10.

:: Unnata [past participle of unnamati. Besides this form we find uṇṇata in figurative special meaning, q.v.] — raised, high, lofty, in high situation (opposite oṇata) Peta Vatthu IV 66 (= sāmin Peta Vatthu Commentary 262); Jātaka I 71; II 369; VI 487; Milindapañha 146, 387; Sumaṅgalavilāsinī I 45. See also unnaḷa.

:: Unnati (feminine) [from unnamati; cf. uṇṇati] rising lifting up, elevation Milindapañha 387 (°avanati).

:: Unnāda [from ud + nad] shout, shouting Jātaka II 405.

:: Unnādeti [causative of unnadati] to make resound Jātaka I 408 (paṭhaviṁ), II 34.

:: Unnādin (adjective) [from ud + nad] shouting out; resounding, noisy, loud, tumultuous Vinaya III 336; Dīgha Nikāya I 95, 143, 178; Jātaka II 216.

:: Unnāmeti (unn°) [causative of unnamati] to raise up; written uṇṇameti (with a for ā before mutes and liquids) at Sutta-Nipāta 206 (infinitive uṇṇametave).

:: Unnāmin (adjective) [ud + nam in causative form] raising or rising in combination with ninnāmin raised and bent, high and low Aṅguttara Nikāya IV 237 (of cultivated land).

:: Uṇha (adjective/noun) [Vedic uṣṇā feminine to oṣati to burn, past participle uṣṭa burnt, Sanskrit uṣṇa = Latin ustus; cf. Greek εὔω, Latin uro to burn, Anglo-Saxon ysla glowing cinders, Lithuanian usnis nettle] — hot, as adjective only in phrase uṇhaṁ lohitaṁ chaḍḍeti to spill hot blood, i.e. to kill oneself Dhammapada I 95; otherwise in compounds; absolute only as neuter "heat" and always in contrast to sītaṁ "cold" Vinaya II 117 (sītena pi uṇhena pi); Dīgha Nikāya II 15 (opposite sīta); Majjhima Nikāya I 85; Aṅguttara Nikāya I 145 = 170 = Jātaka V 417 (sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā); Sutta-Nipāta 52, 966 (acc°); Mahāniddesa 486 = Cullaniddesa §677 (same as under sīta); Jātaka I 17 (V 93); Milindapañha 410 (megho uṇhaṁ nibbāpeti); Peta Vatthu Commentary 37 (ati°).

-ākāra appearance of heat, often in phrase (Sakkassa) paṇḍu-kambala-silāsanaṁ uṇhākāraṁ dassesi, of Sakka's throne showing an appearance of heat as a sign of some extraordinary event happening in the world, e.g. Jātaka I 330; V 92; Dhammapada I 17, and passim;
-odaka hot water Vimāna Vatthu 68;
-kalla glowing-hot embers or ashes Jātaka II 94 (so read for °kalala); IV 389 (°vassa, rain of hot ashes, varia lectio °kukkuḷavassa);
-kāla hot weather Vinaya II 209.

:: Uṇhatta (neuter) [abstract from uṇha] hot state, heat Visuddhimagga 171.

:: Uṇhīsa [Sanskrit uṣṇīṣa] a turban Dīgha Nikāya I 7; II 19 = III 145 (°sīsa cf. Dialogues of the Buddha II 16); Jātaka II 88; Milindapañha 330; Sumaṅgalavilāsinī I 89; as 198.

:: Uṇṇa (neuter) and Uṇṇā (feminine) [Sanskrit ūrṇa and ūrṇā; Latin lāna wool; Gothic wulla; Old High German wolla = English wool; Lithuanian vilna; Cymraeg (Welsh) gwlan (= English flannel); Greek λῆνος, also οὖλος = Latin vellus (fleece) = Anglo-Saxon wil-mod]
1. wool Aṅguttara Nikāya III 37 = IV 265 (+ kappāsā cotton) Jātaka II 147; Paramatthajotikā II 263 (patt°).
2. hair between the eyebrows Sutta-Nipāta 1022, and in stock phrase, describing one of the thirty-two signs of a Mahāpurisa, bhamukantare jātā uṇṇā odātā etc. Dīgha Nikāya II 18 = III 144 = 170 = Paramatthajotikā II 285. Also at Visuddhimagga 552 in jāti-uṇṇāya.

-ja in uṇṇaja mukha Jātaka VI 218, meaning "rounded, swelling" (commentary explains by kañcanādāso viya paripuṇṇaṁ mukhaṁ);
-nābhi (either uṇṇa° or uṇṇā°, cf. Vedic ūrṇavābhi, ūrṇa + vābhi from Indo-Germanic °ebh to weave as in Latin vespa = wasp, of which shorter root in Sanskrit vā) a spider, literally "wool- i.e. thread-weaver", only in combination with sarabū and mūsikā at Vinaya II 110 = Aṅguttara Nikāya II 73 = Jātaka II 147 (= makkaṭaka commentary).

:: Uṇṇama [from uṇṇamati] loftiness, height, haughtiness Dhammasaṅgani 1116, 1233. cf. unnama.

:: Uṇṇamati [ud + nam] to rise up, to be raised, to straighten up, to be haughty or conceited Sutta-Nipāta 366, 829, 928; Mahāniddesa 169; Jātaka VI 346 infinitive uṇṇametave Sutta-Nipāta 206. cf. unnamati.

:: Uṇṇata (adjective) [past participle of uṇṇamati, Sanskrit unnata] raised, high, figurative haughty (opposite oṇata) Aṅguttara Nikāya II 86; Sutta-Nipāta 702 (an° care = uddhaccaṁ nāpajjeyya Paramatthajotikā II 492); past participle 52 (= ucca uggata Puggalapaññatti 229). cf. unnata.

:: Uṇṇati (feminine) [from uṇṇamati] haughtiness Sutta-Nipāta 830; Mahāniddesa 158, 170; Dhammasaṅgani 1116, 1233. cf. unnati.

:: Uṇṇī (feminine) [Sanskrit aurṇī from aurṇa woollen, derivative of ūrṇa] a woollen dress Vinaya II 108.

:: Uñcha and Uñchā (feminine) [Sanskrit uñcha and uñchana, to uñch Neumann's etymology uñchā = English ounce, German unze (Majjhima translation 2 II 682) is incorrect, see Walde Latin Wörterbuch under uncia] — anything gathered for sustenance, gleaning Saṁyutta Nikāya II 281; Aṅguttara Nikāya I 36; III 66f., 104; Vinaya III 87; Sutta-Nipāta 977; Therīgāthā 329, 349; Jātaka III 389; IV 23, 28, 434, 471 (°ya, dative = phalāphalatthāya commentary); Therīgāthā Commentary 235, 242. cf. samuñchaka. — aññāt°, marked off as discarded [goods] Saṁyutta Nikāya II 281, so Spk II 240.

-cariyā wandering for, or on search for gleaning, Jātaka II 272; III 37, 515; V 3; Sumaṅgalavilāsinī I 270; Vimāna Vatthu 103; Therīgāthā Commentary 208;
-cārika (adjective) going about after gleanings, one of eight kinds of tāpasā Paramatthajotikā II 295 (cf. Sumaṅgalavilāsinī I 270, 271). -patta the gleaning-bowl, in phrase uñchāpattāgate rato "fond of that which has come into the gleaning-bowl " Theragāthā 155 = Peta Vatthu IV 7 (= uñchena bhikkhācārena laddhe patta gate āhāre rato Peta Vatthu Commentary 265; translated in Psalms of the Brethren "contented with whatever fills the bowl").

:: Uñchati [from uñch] to gather for sustenance, seek (alms), glean Visuddhimagga 60 (= gavesati).

:: Uññā (feminine) [= avaññā (?) from ava + jñā, or after uññātabba?] contempt Vinaya IV 241; Vibhaṅga 353f. (att°).

:: Uññātabba (adjective) [gerundive from ava + jñā (?)] to be despised, contemptible, only in stock-phrase "daharo na uṇṇātabbo na paribhotabbo" Saṁyutta Nikāya I 69; Sutta-Nipāta page 93; Paramatthajotikā II 424 (= na avajānitabbo, na nīcaṁ katvā jānitabbo ti). In same connection at Jātaka V 63 mā naṁ daharo [ti] uññāsi (varia lectio maññāsi) apucchitvāna (varia lectio ā°).

:: Upa° [Vedic upa; Avesta upa on, up; Greek ὑπό under, ὑπέρ over; Latin sub from °(e)ks-upo; Gothic uf under and on; Old High German ūf = Anglo-Saxon up = English up; Old-Irish fo under. See also upari] — prefix denoting nearness or close touch (cf. similarly ā), usually with the idea of approach from below or rest on top, on, upon, up, by. — In compounds °a-upa is always contracted to °upa, e.g. devūpaṭṭhāna, lokūpaga, puññūpatthambhita.
Meanings:

1. (Rest): on, upon, up:
°kiṇṇa covered over;
°cita heaped up, ac-cumulated;
°jīvati live on (cf. anu°);
°tthambhita propped up, sup-ported;
°dhāreti hold or take up;
°nata bent on;
°nissaya foundation;
°nissita depending on etc.

2. (Aim): (out) up to (the speaker or hearer); cf. the meanings developed out of this as "higher, above" in upara, upari, upama = Latin superus, supremus E.g.

°kaḍḍhati drag on to;
°kappati come to, accrue;
°kappana ad-ministerng;
°kāra service to;
°kkhata administerd;
°gacchati go to, ap-proach (cf. upātigacchati);
°disati ad-vise;
°dhāvati run up to:
°nadati to sound out;
°nikkhamati come out up to;
°nisevita gone onto or after;
°neti bring onto; etc.

3. (Nearness): close by, close to, near, "ad-"; e.g.

°kaṇṇaka close to the ear;
°cāra ap-plication;
°ṭṭhāna at-tending;
°ṭṭhita ap-proached;
°tiṭṭhati stand by, look after;
°dduta urged;
°nāmeti place close to;
°nibandhati tie close to;
°nisīdati sit close to or down by.

4. (Intensive use): quite, altogether, "up"; e.g.

°antika quite near;
°chindati cut up.
5. (Diminutive use as in Latin subabsurdus; Greek ὑπόλευκος whitish; Old-Irish fo-dord; Cymraeg (Welsh) go-durdd murmur): nearly, about, somewhat, a little, secondary, by-, miniature, made after the style of, e.g.
°aḍḍha about half;
°kacchaka like a little hollow;
°kaṇḍakin (= °paṇḍukin? whitish);
°deva a minor god;
°nibha somewhat similar to;
°nila bluish;
°purohita minor priest;
°rajja viceroyalty;
°lohitaka;-°ropa; °vana a little forest. etc.

Note: The nearest semantie affinity of upa is ā°.

:: Upa kappana (neuter) [from upa kappati] profit Peta Vatthu Commentary 29 (dān°), 49 (an°).

:: Upa kappanaka (adjective) [from upa kappana] profitable Jātaka I 398; Dhammapada II 133.

:: Upa kappati [upa + kappati] (intransitive) to be beneficial to (with dative), to serve, to accrue Saṁyutta Nikāya I 85; Peta Vatthu I 44 (= nippajjati Peta Vatthu Commentary 19); I 57 (petānaṁ); I 104 (= viniyujjati Peta Vatthu Commentary 49); Jātaka V 350; Peta Vatthu Commentary 8, 29 (petānaṁ), 27 (the same), 241; Saddhammopāyana 501, 504.

:: Upa rājā [upa + rājā; see upa 5] a secondary or deputy king, a viceroy Jātaka I 504; II 316; Dhammapada I 392.

:: Upabbajati [upa + vṛaj] to go to, resort to, visit Theragāthā 1052; Jātaka IV 270, 295; V 495 (= upagacchati commentary); VI 43.

:: Upabbūḷha see sam°.

:: Upabhoga [from upa + bhuj cf. upabhuñjati] enjoyment, profit Vinaya IV 267; Jātaka II 431; IV 219 (varia lectio paribhoga); VI 361; Milindapañha 201, 403; Peta Vatthu Commentary 49, 220 (°pa ribhoga); Dhammapada IV 7 (the same); Saddhammopāyana 268, 341, 547.

:: Upabhogga (adjective) [Sanskrit upabhogya, gerund of upabhuñjati] to be enjoyed, enjoyable Milindapañha 201.

:: Upabhogin (adjective) [from upabhuñjati] enjoying Milindapañha 267.

:: Upabhuñjaka (adjective) [from upabhuñjati] one who eats or enjoys Visuddhimagga 555.

:: Upabhuñjati [upa + bhuj] to enjoy Jātaka III 495; V 350 (infinitive °bhottuṁ) — gerundive upabhogga, — past participle upabhuttu (q.v.).

:: Upabhutta [past participle of upabhuñjati] enjoyed Dāṭhāvaṁsa III 65.

:: Upabrūhaṇa (neuter) [from upa + bṛh2, cf. Buddhist Hybrid Sanskrit upabṛṁhita Jātakamala 3195] — expansion, increase, augmentation Visuddhimagga 145; as 117.

:: Upacarati [upa + carati] to deal with, handle, use Jātaka VI 180, — past participle upaciṇṇa and upacarita (q.v.).

:: Upacarita [past participle of upacarati] practised, served, enacted, performed Milindapañha 359, 360.

:: Upacaya [from upa + ci, cf. caya and ācaya] heaping up, gathering, accumulation, heap. As technical term with reference to kamma "conservation", with reference to body and form "integration". (See discussion and definition at Compendium 253; Buddhist Manual of Psychological Ethics 179, note 2). Dīgha Nikāya I 76 (= odana = kummās'ūpacayo, see under kāya); Dhammasaṅgani 582, 642 (rūpassa u. = āyatanānaṁ ācayo), 864; Vibhaṅga 147, 151f.; Kathāvatthu 520; Nettipakaraṇa 113; Visuddhimagga 449; Sumaṅgalavilāsinī I 220; Peta Vatthu Commentary 198 (but varia lectio paccayassa preferable).

:: Upacāra [from upa + car]
1. Approach, access Vinaya II 120, 152; IV 304; Jātaka I 83, 172; as 328 (phal°).
2. habit, practice, conduct Vinaya II 20 (dassan°); Paramatthajotikā II 140 (the same); Jātaka III 280.
3. way, means application, use of (especially of spells etc.) Jātaka III 280 (mantassa); VI 180; Milindapañha 153, 154 (dur° an evil spell); Vimāna Vatthu 127 (grammatical technical term kāraṇ°).
4. entrance, access, i.e. immediate vicinity or neighbourhood of (—°) Jātaka IV 182 (nagar°); usually as gām° Vinaya I 109; III 46; IV 230; Paramatthajotikā I 77; Paramatthajotikā II 83, 179.
5. Attention, attendance Vinaya IV 272; Jātaka VI 180; Milindapañha 154.
6. civility, polite behaviour Jātaka II 56; VI 102.
7. On upacāra as philosophical technical term and its relation to appanā see Buddhist Manual of Psychological Ethics. 49 note 1; Compendium 55; Manual of a Mystic page xi Thus used of samādhi (neighbourhood-, or access-concentration, distinguishing it from appanā-samādhi) at Visuddhimagga 85, 126, 144 and passim.

:: Upacca = uppacca (q.v.) "flying up" (= uppatitvā Peta Vatthu Commentary 103) at Therīgāthā 248 (= Therīgāthā Commentary 205, where varia lectio and gloss upecca and upacca, explained by upa netvā (wrong reading for uppatitvā)), as well as at Peta Vatthu II 717 (= Peta Vatthu Commentary 103 where read upaccha; and gloss upacca and upecca).

:: Upaccagā [upa + ati + agā of gam] 3rd singular preterit of upātigacchati (q.v.) to escape, passive go by; to overcome Sutta-Nipāta 333 (mā upaccagā = mā atikkami Paramatthajotikā II 339) = Therīgāthā 5 (= mā atikkami Therīgāthā Commentary 12); Sutta-Nipāta 636, 641, 827 (= accagā atikkanta Mahāniddesa 167); Dhammapada 315, 412, 417 (= atikkanta Dhammapada IV 225); Buddhavaṁsa II 43. — plural upaccaguṁ Saṁyutta Nikāya I 35; Aṅguttara Nikāya III 311.

:: Upaccati (?) in phrase "akkhīni upacciṁsu" at Jātaka VI 187 is probably faulty for apaciyiṁsu preterit of apaciyyati, passive of apacināti (cf. upaciyyati > upacināti) "the eyes failed", lost power, went bad; cf. apacaya falling off, diminution. If not this reading we should suggest upacchijjiṁsu from upacchindati "were destroyed", which however is not quite the sense wanted.

:: Upaccheda [from upa + chid] breaking or cutting off, destruction, stoppage, interruption Majjhima Nikāya I 245, 327 (pāṇ° murder); Jātaka I 67; Milindapañha 134 (paveṇ° break of tradition) Peta Vatthu Commentary 82 (kulavaṁs°); Dhammapada I 152 (āhār'°ṁ karoti to prevent from taking food); Sumaṅgalavilāsinī I 136, 159.

:: Upacchedaka (adjective/noun) [from upaccheda] destroying, breaking off, stopping, interrupting Jātaka I 418 (vacan°); IV 357; Sumaṅgalavilāsinī I 69 (jīvit° indriy°); Vimāna Vatthu 72 (the same).

:: Upacchindati [upa + chindati] to break up or off, to destroy, interrupt, to stop Sutta-Nipāta 972 (potential °chinde); Jātaka IV 127; Mahāniddesa 502; Therīgāthā Commentary 267; Peta Vatthu Commentary 31 (kulavaṁso upacchijji preterit passive); Visuddhimagga 164, 676 (bhavaṅgaṁ).

:: Upacchinna [past participle of upacchindati] cut off, interrupted Jātaka I 477; Milindapañha 306.

:: Upacchubhati [upa + chubhati from kṣubh or chubh, see chuddha, khobha, nicchubhati, nicchodeti] — to throw at Majjhima Nikāya I 364 (vv.ll. °chumbh°, °cubh°).

:: Upacikā (feminine) [connected with Sanskrit upadīkā, although the relation is not quite clear. Attempts at explained by Trencker "Notes" 62 (*utpādikā > upatikā > upacikā) and Kern, Toevoegselen page 102 (upacikā = Vedic upajīka, this from upajihikā for °dihikā, vv.ll. upadehihā and upadīkā). It may however be a direct derivative from upa + ci, thus meaning "making heaps, a builder"] — the termite or white ant Vinaya II 113, 148, 152; III 151; Majjhima Nikāya I 306; Jātaka III 320; IV 331; Milindapañha 363, 392; Visuddhimagga 62, Dhammapada II 25; III 15.

:: Upacināti [upa + ci]
1. to collect heap up, accumulate (puññaṁ or pāpaṁ) Vimāna Vatthu 254; Peta Vatthu Commentary 8, 241.
2. to concentrate, pay attention Theragāthā 199 (commentary upacetuṁ for ocetuṁ Text); Jātaka V 339 (= oloketi). — passive upaciyyati Theragāthā 807, — past participle upacita (q.v.).

:: Upaciṇṇa [past participle of upacarati] used, frequented, known (as value) Jātaka VI 180.

:: Upacita [past participle of upacināti]
1. heaped up, accumulated, collected, produced (usually of puñña merit, and kamma, karma) Sutta-Nipāta 697; Paramatthajotikā I 132; Paramatthajotikā II 492; Vimāna Vatthu 7, 271, 342; Peta Vatthu Commentary 30, 150.
2. built up, conserved (of the body) Milindapañha 232; Sumaṅgalavilāsinī I 220.

:: Upacitatta (neuter) [abstract from upacita] storing up, accumulation Dhammasaṅgani 431.

:: Upadahati [upa + dahati1] to put down, supply, furnish, put on; give, cause, make Vinaya IV 149; Dīgha Nikāya II 135 (vippaṭisāraṁ); Aṅguttara Nikāya I 203 (dukkhaṁ); Milindapañha 109, 139, 164, 286, 383. gerundive °dahātabba to be given or caused Vinaya II 250 = Aṅguttara Nikāya III 197 (vippaṭisāra). cf. upadhi.

:: Upadaṁseti [= upadasseti with °aṁs° for °ass° like dhaṁseti = Sanskrit dharṣayati, haṁsa = harśa etc. only in poetical passages] — to cause to appear, to manifest Majjhima Nikāya II 120; Saṁyutta Nikāya I 64, 65 (of gods, to become resplendent, to show divers colour-tones); Aṅguttara Nikāya II 84 = III 139 = 264 = past participle 49 (to show pleasure); Theragāthā 335, to bring forth (a goad, and so incite, urge on); Vinaya IV 309.

:: Upadaṁsitar [agent noun from upadaṁseti] one who shows past participle 49 (where upadhaṁsita is to be corrected to upad°, as already pointed out by Morris JPTS, 1887, 126. The word seems to be a crux to commentators, philologists, and translators, like upadaṁseti. Kern, Toevoegselen sub voce keeps to the reading upadh°, tries to connect it with Sanskrit dharśati and translates "one who confirms". The Puggalapaññatti leaves the word unexplained).

:: Upadasseti (upa + dasseti, causative of dṛś, cf. also upadaṁseti] to make manifest, to show Milindapañha 276, 316, 347.

:: Upadāyaka (adjective) (—°) [from upa + dā] giving, bestowing Saddhammopāyana 319.

:: Upaddava [upa + dava2 of dru] literally rushing on; accident, misfortune, distress, oppression Saṁyutta Nikāya II 210; Aṅguttara Nikāya I 101; Sutta-Nipāta 51; Dhammapada 338 (an°); Dhammapada I 16; Saddhammopāyana 267, 398.

:: Upaddavati [from upa + dru] to annoy, trouble Sumaṅgalavilāsinī I 213, — past participle upadduta (q.v.).

:: Upadduta [past participle of upaddavati] overrun, oppressed, annoyed, overcome, distressed Vinaya II 170; III 144, 283; Saṁyutta Nikāya II 210; IV 29; Jātaka I 26, 61, 339; II 102; IV 324, 494; Peta Vatthu II 108; Visuddhimagga 24 (= apakata); Milindapañha 279; Vimāna Vatthu 311 (aṭṭita + u.); Peta Vatthu Commentary 61. an° unmolested Peta Vatthu Commentary 195; anupaddutatta state of not being molested Vimāna Vatthu 95.

:: Upadesa [from upadisati] pointing out, indication, instruction, advice Peta Vatthu Commentary 26 (tadupadesena read for tadupād°; Paramatthajotikā I 208 differs at the same passage); Paramatthajotikā I 100; Saddhammopāyana 227.

:: Upadeva [upa + deva, on use of upa in this meaning see upa 5] — a secondary, lesser, minor god Peta Vatthu Commentary 136.

:: Upadhaṁsitar and Upadhaṁseti at past participle 49 is to be read upad° (q.v.).

:: Upadhāna (adjective neuter) [from upa + dhā, cf. upadahati] "putting under", i.e.
1. A pillow, cushion Dīgha Nikāya I 7; Saṁyutta Nikāya II 267 = Milindapañha 366 (kaḷiṅgar°); Saṁyutta Nikāya III 145; Aṅguttara Nikāya I 137, 181; III 50, Jātaka IV 201; V 506 (tamb° = ratt° commentary);
2. imposing giving, causing Dhammapada 291 dukkh°).

:: Upadhāneti [feminine upa + dhā] to suppose, think, reflect Dhammapada I 239 (should be corrected to upadhāreti).

:: Upadhāraṇā (neuter) [from upa + dhṛ) "receptacle", milk-pail Dīgha Nikāya II 192; Aṅguttara Nikāya IV 393; Jātaka VI 503. See kaṁs°. Kern, Toevoegselen I 142 proposes corruption from kaṁs'ūpadohana, which latter however does not occur in Pāḷi.

:: Upadhāraṇā (feminine) [cf. upadhāraṇa] calculation Vimāna Vatthu 7.

:: Upadhāreti (causative of upa + dhṛ, cf. dhāreti 3
1. "to hold or take up" (cf. semantically Latin teneo = English tenet), to reason out, conclude, reflect, surmise, know as such and such, realize Jātaka I 338; Dhammapada I 28, 41; II 15, 20, 37, 96; IV 197 (an°); Vimāna Vatthu 48, 200 (an°), 234, 260 (an°), 324; Peta Vatthu Commentary 119 (for jānāti).
2. to look out for (accusative) Jātaka III 65; VI 2.

:: Upadhārita [past participle of upadhāreti] considered, reflected upon Dhammapada I 28; sūpadh° Milindapañha 10; dūpadh° Vinaya IV 275.

:: Upadhāvati [upa + dhāvati 1] to run up to or after, fall upon, surround Vinaya II 207; IV 260 (past participle °dhāvita); Saṁyutta Nikāya I 185; Saṁyutta Nikāya II 26 (aparantaṁ); Theragāthā 1209; Milindapañha 209; Vimāna Vatthu 256; Peta Vatthu Commentary 154, 168, 173 (for padhāvitā).

:: Upadheyya (neuter) [cf. upadhāna] a cushion Jātaka VI 490 (for upatheyya, q.v.).

:: Upadhi [from upa + dhā, cf. upadahati and Buddhist Hybrid Sanskrit upadhi Divyāvadāna 50, 224, 534]
1. putting down or under, foundation, basis, ground, substratum (of rebirth) Saṁyutta Nikāya I 117, 124, 134, 186; Aṅguttara Nikāya II 24 (°saṅkhaya); III 382 (the same); IV 150 (°kkhaya); Itivuttaka 21, 69; Sutta-Nipāta 364, 728 (upadhī-nidānā dukkha = vaṭṭa-dukkhaṁ Paramatthajotikā II 505), 789, 992; Mahāniddesa 27, 141; Cullaniddesa §157; Vibhaṅga 338; Nettipakaraṇa 29; Dhammapada IV 33.
2. clinging to rebirth (as impeding spiritual progress), attachment (almost synonymous with kilesa or taṇhā, cf. nirupadhi and anupadhi); Spk II 119 = khandhāpañcaka, Saṁyutta Nikāya II 108. At Majjhima Nikāya I 162 (cf. Sutta-Nipāta 33 = Saṁyutta Nikāya I 6 = I 107) wife and children, flocks and herds, silver and gold are called upadhayo. upadhi is the root of sorrow Saṁyutta Nikāya II 108; Sutta-Nipāta 728 = 1051 = Theragāthā 152 and the rejection of all upadhis is Nibbāna Dīgha Nikāya II 36. (cf. Saṁyutta Nikāya I 136; III 133; V 226; Aṅguttara Nikāya I 80; Majjhima Nikāya I 107 = II 93; Vinaya I 5, 36 = Jātaka I 83 = Mahāvastu II 444; Itivuttaka 46, 62); Dīgha Nikāya III 112 calls that which has upadhi ignoble (= non-Aryan). At Saṁyutta Nikāya I 117 = Divyāvadāna 224 upadhi is called a bond (saṅgo). cf. opadhika. — The upadhis were later systematized into a set of ten, which are given at Cullaniddesa §157 as follows: five taṇh'upadhis (taṇhā, diṭṭhi, kilesa, kamma, duccarita), āhār-upadhi, paṭigh°, catasso upādinnā dhātuyo u. (viz. kāma, diṭṭhi, sīlabbata, attavāda; see Dīgha Nikāya III 230), cha ajjhattikāni āyatanāni u., cha viññāṇa-kāyā u. Another modified classification see at Psalms of the Brethren page 398.

:: Upadhika (Upadhīka) (adjective) (—°) [from upadhi] having a substratum, showing attachment to rebirth, only in compounds an° free from clinging Vinaya I 36; Sutta-Nipāta 1057, and nir° the same Saṁyutta Nikāya I 141.

:: Upadisati [upa + disati] to point out, show, advise, specify Jātaka V 457 (sippaṁ); Milindapañha 21 (dhamma-maggaṁ), — past participle upadiṭṭha (q.v.).

:: Upadissati [upa + dissati] to be seen (open), to be shown up, to be found out or discovered Sutta-Nipāta 140 (present upadissare = °nti Paramatthajotikā II 192).

:: Upadiṭṭha [past participle of upadisati] pointed out, put forth, specified Milindapañha 144 (pañha).

:: Upaḍayhati [upa + ḍayhati] to be burnt up Milindapañha 277.

:: Upaḍḍha (adjective-neuter) [upa + aḍḍha, used absolute whereas aḍḍha only in compounds, cf. also Buddhist Hybrid Sanskrit upārdha Divyāvadāna 86, 144, 514; Avadāna-śataka I 211, 240] — half Vinaya I 281 (°kāsina); II 200 (°āsana); Jātaka III 11 (°rajja); Visuddhimagga 320 (°gāma); Dhammapada I 15, 205 (°uposathakamma); II 85; Paramatthajotikā I 239 (°gāthā); Paramatthajotikā II 298; Vimāna Vatthu 38, 61, 120; Peta Vatthu Commentary 209, 276.

:: Upaga (always as °ūpaga) (adjective) [upa + ga]
1. going to, getting to, reaching, in phrases kāy°, Saṁyutta Nikāya II 24; ākāsānañcāyatan° etc. Paṭisambhidāmagga I 84; kāy° Saṁyutta Nikāya II 24; brahmalok° Peta Vatthu II 1319; yathākamm° Dīgha Nikāya I 82.
2. coming into, experiencing, having, as vikappan° according to option Vinaya IV 283; phal° bearing fruit, and pupph° having flowers, in flower Peta Vatthu Commentary 275.
3. Attached to, belonging to, being at Jātaka I 51 (hatth°); Vimāna Vatthu 12 (the same + pādūpaga).
4. in phrase gayh° literally "accessible to the grip", acquisition of property, theft Jātaka IV 219 (Text gayhūpaka); Milindapañha 325; Dhammapada II 29; Peta Vatthu Commentary 4.

:: Upagacchati [upa + gacchati]
1. to come to, go to, approach, flow to (of water) Dīgha Nikāya II 12; Peta Vatthu Commentary 12 (vasanaṭṭhānaṁ), 29, 32 (vāsaṁ) 132; gerund °gantvā Peta Vatthu Commentary 70 (attano santikaṁ), and °gamma Saṁyutta Nikāya II 17, 20.
2. to undergo, go (in) to, to begin, undertake Sutta-Nipāta 152 (diṭṭhiṁ anupagamma); Jātaka I 106 (vassaṁ); Peta Vatthu Commentary 42 (the same); Jātaka I 200; niddaṁ upagacchati to drop off into sleep Peta Vatthu Commentary 43 (preterit upagacchi, mss °gañchi), 105, 128, — past participle upagata (q.v.).

:: Upagaḷita [past participle of upagaḷati] flowing out, spat or slobbered out Jātaka V 471 (°khelo; varia lectio paggharita).

:: Upagamana (neuter) [from upa + gam] approaching, going or coming to, undergoing, undertaking Vinaya II 97 (+ ajjhupag°); Nettipakaraṇa 27; Visuddhimagga 600; Peta Vatthu Commentary 42 (vass°).

:: Upagamanaka (adjective) [from upagamana] going to, one who goes to (with accusative) Peta Vatthu Commentary 168 (= °upaga).

:: Upagaṇhanā (feminine) [abstract of upa + gṛh] taking up, keeping up. meditating Milindapañha 37.

:: Upagaṇhāti [upa + gaṇhāti] to take up (for meditation) Milindapañha 38.

:: Upagata [past participle of upagacchati]
1. gone to, come, approached (intransitive) Sutta-Nipāta 708 (āsan° = nisinna Paramatthajotikā II 495); Peta Vatthu Commentary 77 (santikaṁ), 78, 79 (petalokaṁ), 123.
2. undergoing, coming or come under, overpowered, suffering Cullaniddesa under asita (= ajjhupagata in same connection at Aṅguttara Nikāya V 187); Peta Vatthu I 1110 (khuppipās°); Peta Vatthu Commentary 60 (= abhibhūta).

:: Upagāmin (adjective) [from upa + gam, cf. °upaga] going to, undergoing, experiencing Aṅguttara Nikāya II 6 (jāti jar°).

:: Upagghāta [past participle of next] scented, smelled, kissed Jātaka VI 543 (commentary sīsamhi upasiṅghita).

:: Upagghāyati [upa + ghrā, see ghāyati1] to smell at, in sense of "to kiss" Jātaka V 328 (also infinitive upagghātuṁ).

:: Upaghaṭṭita [past participle of upaghaṭṭeti] knocked or knocking against Jātaka I 26 (V 179).

:: Upaghāta [from upa + (g)han, cf. ghāta] hurting, injuring, injury Majjhima Nikāya III 237; Saṁyutta Nikāya II 218; IV 323f.; Aṅguttara Nikāya III 173; Theragāthā 583; Milindapañha 274, 307, 347; Sumaṅgalavilāsinī I 273. — an° not hurting others, kindness Dhammapada 185.

:: Upaghātana (neuter) [from upaghāta] hurting Dhammapada III 237 (an°).

:: Upaghātika (adjective) [from upaghāta] injuring, offending Vinaya II 13.

:: Upaghātin (adjective) [from upaghāta] hurting, injuring Jātaka III 523.

:: Upagūhati [upa + gūhati] to embrace Jātaka I 346, 349; II 424; III 437; V 157, 328, 384. — gerund upaguyha Jātaka VI 300.

:: Upahacca (°-) [gerund of upahanti]
1. spoiling, impairing, defiling Jātaka V 267 (manaṁ)
2. reducing, cutting short; only in phrase upahacca-parinibbāyin "coming to extinction after reducing the time of rebirths (or after having almost reached the destruction of life") Saṁyutta Nikāya V 70, 201f.; Aṅguttara Nikāya I 233f.; IV 380; past participle 17 (upagantvā kālakiriyaṁ āyukkhayassa āsane ṭhatvā ti attho Puggalapaññatti 199); Nettipakaraṇa 190. — The term is not quite clear; there seems to have existed very early confusion with upapacca > upapajja > uppajja, as indicated by Buddhist Hybrid Sanskrit upapadya-parinirvāyin, and by remarks of commentary on Kathāvatthu 268, as quoted at Points of Controversy 158, 159.

:: Upahanti (and °hanati Jātaka I 454) [upa + han] to impair, injure; to reduce, cut short; to destroy, only in gerund upahacca; past participle upahata and passive upahaññati (q.v.).

:: Upahaññati [passive of upahanti] to be spoilt or injured Sutta-Nipāta 584; Jātaka IV 14; Milindapañha 26.

:: Upaharaṇa (neuter) [from upa + hṛ]
1. presentation; luxury Jātaka I 231.
2. taking, seizing Jātaka VI 198.

:: Upaharati [upa + hṛ] to bring, offer, present Aṅguttara Nikāya II 87; III 33; Dhammapada I 301, 302; Jātaka V 477.

:: Upahata [past participle of upahanti] injured, spoilt; destroyed Dīgha Nikāya I 86 (phrase khata + upahata); Saṁyutta Nikāya I 238 (na sūpahata "not easily put out" translation); II 227; Aṅguttara Nikāya I 161; Dhammapada 134; Jātaka VI 515; Milindapañha 223, 302; Dhammapada II 33 (an°). The formula at Dīgha Nikāya I 86 (khata + upahata) is doubtful as to its exact meaning. According to Buddhaghosa it means "one who has destroyed his foundation of salvation," i.e. one who cannot be saved. Thus at Sumaṅgalavilāsinī I 237: "bhinna-patiṭṭho jāto," i.e. without a basis. cf. remarks under khata. The translation at Dialogues of the Buddha I 95 gives it as "deeply affected and touched in heart": doubtful. The phrase upahacca-parinibbāyin may receive light from upahata.

:: Upahattar [Sanskrit upahartṛ, agent noun of upa + hṛ] a bringer (of) Majjhima Nikāya I 447f.

:: Upahāra [from upa + hṛ] bringing forward, present, offering, gift Vinaya III 136 (āhār°) Aṅguttara Nikāya II 87; III 33; V 66 (mett°); Jātaka I 47; IV 455; VI 117; Sumaṅgalavilāsinī I 97.

:: Upahiṁsati [upa + hiṁs] to injure, hurt Vinaya II 203; Jātaka IV 156.

:: Upajānāti [upa + jānāti] to learn, acquire or have knowledge of (with genitive or instrumental), to know Vinaya I 272 (saṁya massa); II 181 (gharāvāsatthena); Aṅguttara Nikāya I 50 (dvinnaṁ dhammānaṁ upaññāsiṁ). — future upaññissati (and upaññassati Sutta-Nipāta 716) Sutta-Nipāta 701, 716 (= upaññayissati kathayissati Paramatthajotikā II 498); Jātaka V 215, — past participle upaññāta (q.v.).

:: Upajīvati [upa + jīvati] to live on (with accusative), to depend on, to live by somebody, to be supported by (accusative) Dīgha Nikāya I 228; Saṁyutta Nikāya I 217; Sutta-Nipāta 612f.; Theragāthā 943; Jātaka III 309, 338; IV 271 (= anujīvati); Peta Vatthu II 950 (ankuraṁ u. ti taṁ nissāya jīvanti Peta Vatthu Commentary 134); Milindapañha 231.

:: Upajīvika (adjective) [= upajīvin] Saddhammopāyana 501 (see next).

:: Upajīvin (—°) (adjective/noun) [from upa + jīv] living on, subsisting by Aṅguttara Nikāya II 135 (phal°); Sutta-Nipāta 217 (para-datt°), Jātaka I 227 (vohār°); IV 380; past participle 51; Milindapañha 160 (satth°); Vimāna Vatthu 141 (sipp°). feminine upajīvinī in rūp° (itthi) a woman earning her living by her beauty (i.e. a courtesan) Milindapañha 122; Peta Vatthu Commentary 46; cf. kiliṭṭha-kamm° gaṇikā Peta Vatthu Commentary 195.

:: Upajjha see next.

:: Upajjhāya [Vedic upādhyāya, upa + adhi + i, literally "one who is gone close up to"] — a spiritual teacher or preceptor, master. Often combined with ācariya e.g. Vinaya I 119; Mahāniddesa 350; the ācariya being only the deputy or substitute of the upajjhāya. Vinaya I 45, 53, 62, 120; IV 130; Saṁyutta Nikāya I 185; Aṅguttara Nikāya II 66, 78; III 69; Paramatthajotikā II 346; Dhammapada II 93; Peta Vatthu Commentary 55, 60, 230. — a short form of upajjhāya is upajjha, found in the Vinaya, e.g. At Vinaya I 94; III 35; with feminine upajjhā Vinaya IV 326.

:: Upajūta (neuter) [upa + jūta] stake at game Jātaka VI 192.

:: Upaka (—°) [for °upaga] found only in combination kulūpaka where second k stands for g through assimilation with first k. Only with reference to a bhikkhu = one who frequents a certain family (for the purpose of getting alms), a family friend, associate Vinaya I 192, 208; III 84; Saṁyutta Nikāya II 200f.; Aṅguttara Nikāya III 258f.; Cullaniddesa §3851; Peta Vatthu III 85; Peta Vatthu Commentary 266. — feminine kulūpikā (bhikkhunī) Vinaya II 268; IV 66. — Sporadic in gayhūpaka (for °ūpaga) at Jātaka IV 219.

:: Upakaccha (°-) [upa + kacchā2] only in combination with °antare literally "in between the hips or loins or arm-pits", in 3 phrases (cf. Kern, Toevoegselen II 140 sub voce), viz. upakacchantare katvā taking (it) between the legs Jātaka I 63, 425, khipitvā throwing (it) into the armpits Jātaka V 211 and ṭhapetvā the same Jātaka V 46.

:: Upakacchaka [upa + kacchā + ka, cf. Sanskrit upakakāṣa in different meaning]
1. [= upa + kaccha1 + ka] like an enclosure, adjective in the form of a hollow or a shelter Jātaka I 158.
2. [= upa + kacchā2 + ka] like the armpit, a hollow, usually the armpit, but occasionally it seems to be applied to the hip or waist Vinaya III 39; IV 260 (female sexual organ pudendum muliebre); Milindapañha 293; Jātaka V 437 (= kaccha2).

:: Upakaḍḍhati [upa + kaḍḍhati, cf. upakaṭṭha] to drag or pull onto (with dative), or down to Dīgha Nikāya I 180 (+ apakaḍḍhati); III 127 (the same); Majjhima Nikāya I 365; Saṁyutta Nikāya I 49; II 99; Dhammapada 311 (Nirayāya = Niraye nibbattāpeti Dhammapada III 484).

:: Upakaṇḍakin (Peta Vatthu II 113) see under uppaṇḍukin.

:: Upakaṇṇa (°-) [upa + kaṇṇa] literally (spot) near the ear, only in oblique cases or in derivative °ka (q.v.) Theragāthā 200 (upakaṇṇamhi close to the ear, under the ear).

:: Upakaṇṇaka (adjective) [upa + kaṇṇa + ka] by the ear, being at or on the ear of somebody, only in locative as adverb upakaṇṇake secretly Vinaya I 237; II 99; IV 20, 271; Saṁyutta Nikāya I 86; Aṅguttara Nikāya III 57; Paramatthajotikā II 186; and in compound °jappin one who whispers into the ear (of another), spreader of reports Aṅguttara Nikāya III 136. cf. kaṇṇajappaka and kaṇṇajappana.

:: Upakaṇṭha at Dāṭhāvaṁsa V 41 is to be corrected to upakaṭṭha.

:: Upakaraṇa (neuter) [from upa + kṛ] help, service, support; means of existence, livelihood Dīgha Nikāya II 340; Aṅguttara Nikāya II 86; Jātaka I 7; Peta Vatthu Commentary 60 (commodities), 133 (°manussa, adjective suitable, fit); Saddhammopāyana 69. In general any instrument or means of achieving a purpose, viz. apparatus of a ship Jātaka IV 165; tunnavaya° a weaver's outfit Jātaka II 364; dabb° fit to be used as wood Visuddhimagga 120; dān° materials for a gift Peta Vatthu Commentary 105 (so read and cf. upakkhaṭa); nahān° bathing requisites Vimāna Vatthu 248; vitt° luxuries Aṅguttara Nikāya V 264f., 283, 290f.; Peta Vatthu Commentary 71.

:: Upakaroti [upa + karoti] to do a service, serve, help, support Therīgāthā 89 (preterit upakāsiṁ = anugaṇhiṁ santappesiṁ Therīgāthā Commentary 88), — past participle upakkhaṭa (q.v.).

:: Upakaṭṭha (adjective) [past participle of upa + karṣ to draw up or near to] approaehing, near Jātaka IV 213 (yāva upakaṭṭha-majjhantikā till nearly noon). Usually in following two phrases: upakaṭṭhe kāle when the time was near, i.e. at the approach of meal time Vinaya IV 175; Vimāna Vatthu 6, 294; and upakaṭṭhāya vassūpanāyikāya as the rains was approaching Vinaya I 253; Peta Vatthu Commentary 42; Vimāna Vatthu 44. cf. vūpakaṭṭha. — locative upakaṭṭhe as adverb or preposition "near, in the neighbourhood of" Cullaniddesa §639 (= santike); Dāṭhāvaṁsa V 41 (so read for upakaṇṭhe).

:: Upakāra [from upa + kṛ, cf. upakaraṇa] service, help, benefit, obligation, favour Dīgha Nikāya III 187f.; Vimāna Vatthu 68; Peta Vatthu Commentary 8, 18 (°āya hoti is good for); Saddhammopāyana 283, 447, 530. — bahūpakāra (adjective) of great help, very serviceable or helpful Saṁyutta Nikāya IV 295; Peta Vatthu Commentary 114. upakāraṁ karoti to do a favour, to oblige Peta Vatthu Commentary 42, 88, 159 (kata); katūpakāra one to whom a service has been rendered Peta Vatthu Commentary 116.

-āvaha useful, serviceable, doing good Peta Vatthu Commentary 86.

:: Upakāraka (adjective) [from upakāra] serviceable, helping, effective Jātaka V 99; Visuddhimagga 534. — feminine upakārikā
1. benefactress, helper Jātaka III 437.
2. fortification (strengthening of the defence) on a city wall Dīgha Nikāya I 105, see Sumaṅgalavilāsinī I 274 and cf. parikkhāra; Majjhima Nikāya I 86 (= Cullaniddesa §1996).
3. (philosophy) = cause (that which is an aid in the persistence or happening of any given thing) Tikapaṭṭhāna I 11

:: Upakārin (adjective/noun) [from upakāra; cf. Buddhist Hybrid Sanskrit upakārin Jātakamala 3142] — a benefactor Jātaka III 11; Sumaṅgalavilāsinī I 187; Saddhammopāyana 540, 546.

:: Upakhandha [upa + khandha] literally upper (side of the) trunk, back, shoulder Jātaka IV 210 (= khandha commentary).

:: Upakiṇṇa [past participle of upakirati] strewn over with (—°), covered Vimāna Vatthu 351 (rucak°, so read for rājak°; explained by okiṇṇa Vimāna Vatthu 160).

:: Upakiriyā (feminine) [from upa + kṛ] implement, ornament Jātaka V 408.

:: Upakka see uppakka.

:: Upakkama [from upa + kram]
1. literally
(a) going to, nearing, approach (—°) Vimāna Vatthu 72.
(b) attack Vinaya II 195; Milindapañha 157; Sumaṅgalavilāsinī I 69, 71.
2. Applied
(a) in general: doing, acting, undertaking, act Saṁyutta Nikāya I 152 = Sutta-Nipāta page 126.
(b) in special: ways, means, i.e. either good of helpful means, expedient, remedy Sutta-Nipāta 575; Milindapañha 151, 152; or bad or unfair means, treachery, plotting Theragāthā 143; Jātaka IV 115 (punishment); Milindapañha 135, 176.

:: Upakkamana (neuter) [from upa + kram] going near to, attacking Jātaka IV 12.

:: Upakkamati [upa + kamati of kram] to go onto, i e.
1. to attack Majjhima Nikāya I 86 = Udāna 71.
2. to undertake Vinaya III 110, 111.
3. to begin Vinaya IV 316; Sumaṅgalavilāsinī I 318.

:: Upakkanta [past participle of upakkamati
1. Attacked by (—°) Milindapañha 112.
2. Attacking, intriguing or plotting against (locative) Sumaṅgalavilāsinī I 140.

:: Upakkhalana (neuter) [from preceding] stumbling, tripping Visuddhimagga 500.

:: Upakkhalati [upa + khalati] to stumble, trip Dīgha Nikāya II 250; Majjhima Nikāya II 209; Aṅguttara Nikāya III 101; Jātaka III 433.

:: Upakkhaṭa and °ta [past participle of upakaroti] done as a favour or service, given, prepared, administerd Dīgha Nikāya I 127 (= sajjita Sumaṅgalavilāsinī I 294); Peta Vatthu II 84 (= sajjita Peta Vatthu Commentary 107); Jātaka VI 139; Milindapañha 156.

:: Upakkhittaka at Paṭisambhidāmagga II 196 see upakk°.

:: Upakkilesa [from upa + kliś] anything that spoils or obstructs, a minor stain, impurity, defilement, depravity, Vinaya II 295 (cf. Paramatthajotikā II 487 and Vimāna Vatthu 134 and see abbha); Majjhima Nikāya I 36, 91; Dīgha Nikāya III 42f., 49f., 201; Saṁyutta Nikāya V 92f. (pañca cittassa upakkilesā), 108, 115; Aṅguttara Nikāya I 10 (āgantuka), 207 (cittassa), 253 (oḷārika etc.); II 53 (candima-suriyānaṁ samaṇa-brāhmaṇānaṁ), 67; III 16 (jātarūpassa, cittassa), 386f.; IV 177 (vigatā); V 195; Paṭisambhidāmagga I 164 (eighteen); past participle 60; Dhammasaṅgani 1059, 1136; Nettipakaraṇa 86f., 94, 114f.; Saddhammopāyana 216, 225 (as upaklesa). Ten stains at Visuddhimagga 633.

:: Upakkiliṭṭha [past participle of upa + klid or kliś, cf. kilesa and next] soiled, stained, depraved, impure Saṁyutta Nikāya I 179; Aṅguttara Nikāya I 207 (citta); Visuddhimagga 13.

:: Upakkitaka [from upa + kṛ to buy] a buyer, hawker, dealer combined with bhataka Dhammapada I 119 = Udāna 23 (commentary explains by "yo kahāpaṇādīhi kiñci kināti so upakkitako ti vuccati"); Paṭisambhidāmagga II 196 (? Text upakkhittaka).

:: Upakkosa [from upa + kruś] censure, reproach Jātaka VI 489.

:: Upakkosati [upa + kosati] to scold, reprove, blame Dīgha Nikāya I 161; Jātaka III 436, 523; IV 81, 317, 409.

:: Upakkuṭṭha [past participle of upakkosati] blamed, reproached, censured, faulty Dīgha Nikāya I 113 (an°); Sutta-Nipāta page 115 (the same); Jātaka III 523; Sumaṅgalavilāsinī I 211.

:: Upakūjati [upa + kūjati] to sing to (of birds) Jātaka IV 296 (kūjantaṁ u. = replies with song to the singing), — past participle upakūjita (q.v.).

:: Upakūjita (—°) [past participle of upakūjati] resounding, filled with the hum or song of (birds) Jātaka IV 359; Peta Vatthu Commentary 154.

:: Upakūla [upa + kūla] embankment, a river's bank, riverside Jātaka VI 26 (rukkhūpakūlaje the trees sprung up at its bank).

:: Upakūlita [derivation uncertain] used of the nose in old age Therīgāthā 258 (jarāya paṭisedhikā viya says the commentary. Morris JPTS 1884 74 translates obstructed; Mrs. Rhys Davids in Ps.S. takes it for upakūḷita and translates seared and shrivelled. So also Ed. Müller Journal Royal Asiatic Society 1910. 538. This is probably right; but Oldenberg, Pischel and Hardy all read upakūlita.

:: Upakūḷita [past participle of kūḍ, a variant of kuth, kvathati] singed, boiled, roasted Jātaka I 405 ("half-roasted" = aḍḍhajjhāmaka commentary). See also upakūsita.

:: Upakūsita at Jātaka II 134 is perhaps faulty for °kūḷita, which is suggested by commentary's explanation "kukkule jhāmo" and also by varia lectio °kuṭhita (for kuṭṭhita boiled, sweltering, hot). The variant (gloss) °kūjita may have the same origin, viz. °kūḷita, was however interpreted (varia lectio) by °kupita (meaning "shaken, disturbed by fire").

:: Upala [Sanskrit upala, etymology uncertain] a stone Dāṭhāvaṁsa III 87.

:: Upalabhati [upa + labh] to receive, get, obtain to find, make out Milindapañha 124 (kāraṇaṁ); usually in passive upalabbhati to be found or got, to be known; to exist Majjhima Nikāya I 138 (an°); Saṁyutta Nikāya I 135; IV 384; Sutta-Nipāta 858; Peta Vatthu II 111 (= paccanubhavīyati Peta Vatthu Commentary 146); Kathāvatthu 1, 2; Milindapañha 25; Peta Vatthu Commentary 87.

:: Upaladdha [past participle of upalabhati] acquired, got, found Jātaka VI 211 (°bāla; varia lectio paluddha°); Saddhammopāyana 4, 386.

:: Upaladdhi (feminine) [from upa + labh] acquisition; knowledge Milindapañha 268; Vimāna Vatthu 279.

:: Upalakkhaṇā (feminine) and °aṁ (neuter) [upa + lakkhaṇa] discrimination Saṁyutta Nikāya III 261 (an°); Dhammasaṅgani 16, 20, 292, 1057; past participle 25; Vimāna Vatthu 240.

:: Upalakkheti [upa + lakāsay] to distinguish, discriminate Visuddhimagga 172.

:: Upalāḷeti [causative of upa + lal; cf. Buddhist Hybrid Sanskrit upalāḍayati Divyāvadāna 114, 503].
1. to caress, coax, fondle, win over Jātaka II 267; Visuddhimagga 300; Saddhammopāyana 375.
2. to boast of, exult in Jātaka II 151, — past participle upalāḷita (q.v.).

:: Upalāḷita [past participle of upalāḷeti] caressed, coaxed Saddhammopāyana 301.

:: Upalāpana (neuter) [from upa + lap] talking over or down, persuasion; diplomacy, humbug Dīgha Nikāya II 76; Milindapañha 115, 117.

:: Upalāpeti [causative of upa + lap] to persuade, coax, prevail upon, talk over, cajole Vinaya I 119; III 21; Jātaka II 266; III 265; IV 215; Peta Vatthu Commentary 36, 46, 276.

:: Upalepa [from upa + lip] defilement Jātaka IV 435.

:: Upalikkhati [upa + likh] to scratch, scrape, wound Aṅguttara Nikāya III 94f. (= vijjhati commentary).

:: Upalimpati [upa + lip] to smear, defile Dīgha Nikāya II 18; Vinaya III 312; Jātaka I 178; IV 435; Milindapañha 154. — passive upalippati, past participle upalitta (q.v.).

:: Upalippati [passive of upalimpati] to be defiled; to stick to, hang onto Sutta-Nipāta 547, 812; Jātaka III 66 (= allīyati commentary); Milindapañha 250, 337.

:: Upalitta [past participle of upalimpati] smeared with (—°), stained, tainted Therīgāthā 467 (cf. Therīgāthā Commentary 284; Text reads apalitta); past participle 56. Usually negative an° free from taint, undefiled Majjhima Nikāya I 319, 386; Milindapañha 318; metri causā anūpalitta Saṁyutta Nikāya I 141; II 284; Sutta-Nipāta 211, 392, 468, 790, 845; Dhammapada 353 (cf. Dhammapada IV 7).

:: Upallaviṁ Sutta-Nipāta 1145 see upaplavati.

:: Upalohitaka (adjective [upa + lohita + ka, see upa 5] reddish Jātaka III 21 (= rattavaṇṇa commentary).

:: Upaḷāseti [upa + causative of las] to sound forth, to (make) sound (a bugle) Dīgha Nikāya II 337 (for uppaḷāseti? q.v.).

:: Upama (adjective) [comparative-superlative formation from upa, cf. Latin summus from °(s)ub-mo] — "coming quite or nearly up to", i.e. like, similar, equal Dīgha Nikāya I 239 (andha-veṇ°); Majjhima Nikāya I 432 (taruṇ° a young looking fellow); Aṅguttara Nikāya IV 11 udak° puggala a man like water); Peta Vatthu I 11 (khett° like a well cultivated field; = sadisa Peta Vatthu Commentary 7); Peta Vatthu Commentary 2, 8 etc. — Note: ūpama metri causā see ū° and cf. opamma and upamā.

:: Upamā (feminine) [feminine of upama in abstract meaning] likeness, simile, parable, example (cf. formula introducing u. Saṁyutta Nikāya II 114; Majjhima Nikāya I 148); Sutta-Nipāta 705 (cf. Dhammapada 129, 130), 1137 (= upanidhā sadisaṁ paṭibhāgo Cullaniddesa §158); Itivuttaka 114; Visuddhimagga 341, 478, 512, 582f., 591f.; Peta Vatthu Commentary 29, 112 (dhen°); Paramatthajotikā II 329, 384; Saddhammopāyana 29, 44, 259.

-vacana expression of comparison (usually applied to particle evaṁ) Paramatthajotikā II 13, 472; Paramatthajotikā I 185, 195, 208, 212; Peta Vatthu Commentary 25.

:: Upamāna (neuter) [from upa + mā] comparison, the 2nd part of the comparison Jātaka V 341; Vimāna Vatthu 13.

:: Upamānita [past participle of causative upa + mā] measured out, likened, like, comparable Therīgāthā 382 (= sadisa Therīgāthā Commentary 255).

:: Upameti [upa + mā] to measure one thing by another, to compare Jātaka VI 252; Visuddhimagga 314 (°metvā, read °netvā?).

:: Upameyya (adjective) [gerund of upa + mā] to be compared, that which is to be likened or compared, the 1st part of a comparison Vimāna Vatthu 13.

:: Upanaccati [upa + naccati] to perform a dance Dīgha Nikāya II 268.

:: Upanadati [upa + nadati] to resound (with song) Peta Vatthu III 34 (= vikūjati Peta Vatthu Commentary 189).

:: Upanamati [upa + namati] to be bent on, strive after Jātaka III 324 (= upagacchati commentary), — past participle upanata; causative upanāmeti (q.v.).

:: Upanandha [past participle of upanayhati, see naddha and nandhati] scorned, grumbled at Vinaya II 118.

:: Upanandhati [a secondary derivative from upanandha, past participle of upanayhati] — to bear enmity towards, to grumble at (with locative); preterit upanandhi Vinaya II 118 (tasmiṁ); IV 83; Mahāvaṁsa 36, 117.

:: Upanata [past participle of upanamati] inclined, bent, prone Peta Vatthu Commentary 190.

:: Upanayana (neuter) [from upa + ni; cf. naya and nayana] technical term for the minor premiss, subsumption (see Points of Controversy 11) Milindapañha 154; Nettipakaraṇa 63; as 329 (so read with varia lectio for °najana).

:: Upanayhanā (feminine) and °nayhitatta (neuter) are synonyms for upanāha (grudge, ill-will) in exegesis at past participle 18 = 22, whereas the same passage at Vibhaṅga 357 reads upanahanā upanahitattaṁ (with varia lectio upanayihanā and upanayihitattaṁ).

:: Upanayhati [upa + nayhati]
1. to come into touch with Itivuttaka 68 = Jātaka IV 435 (pūtimacchaṁ kusaggena, cf. Dhammapada I 45).
2. to bear enmity towards (locative), to grudge, scorn Dhammapada 3, 4, — past participle upanandha (for °naddha). — See also upanandhati.

:: Upanāha [from upa + nah, see upanayhati, same in BHS; e.g. At Mahāvastu II 56.] — ill-will, grudge, enmity Majjhima Nikāya I 15; Aṅguttara Nikāya I 91, 95, 299; IV 148, 349, 456; V 39, 41f., 209, 310; past participle 18 = Vibhaṅga 357 (pubbakālaṁ kodho aparakālaṁ upanāho Milindapañha 289.

:: Upanāhin (adjective/noun) [from upanāha] one who bears ill-will, grudging, grumbling, finding fault Vinaya II 89; Majjhima Nikāya I 95; Dīgha Nikāya III 45; Saṁyutta Nikāya II 206; IV 241; Aṅguttara Nikāya III 260, 334; V 123, 156; Sutta-Nipāta 116; Theragāthā 502; Jātaka III 260 (kodhana +); past participle 18; Vibhaṅga 357. — Opposite an° not being angry (locative) Dīgha Nikāya III 47; Saṁyutta Nikāya II 207; IV 244; Aṅguttara Nikāya V 124f.; Jātaka IV 463.

:: Upanāmeti [causative of upanamati]
1. to bend over to, to place against or close to, to approach, bring near Dīgha Nikāya II 134; Saṁyutta Nikāya I 207; Theragāthā 1055; Sutta-Nipāta page 48 (= attano kāyaṁ Bhagavato upanāmeti); Jātaka I 62; V 215; Paramatthajotikā II 151.
2. to offer, to present Jātaka IV 386; II 5; Milindapañha 210, 373; Peta Vatthu Commentary 274, — past participle upanāmita (q.v.). [cf. Buddhist Hybrid Sanskrit upanāmayati to hand over Divyāvadāna 13, 14, 22].

:: Upanāmita [past participle of upanāmeti] brought up to, placed against Dīgha Nikāya II 134.

:: Upanāyika (—°) (adjective) [from upa + nī]
1. referring to, belonging to in compound att° with reference to oneself Vinaya III 91; Visuddhimagga 27.
2. beginning, in phrase vass'ūpanāyikā (feminine) the approach of the rainy season, period for entering on the rains (cf. Buddhist Hybrid Sanskrit varṣopanāyikā Divyāvadāna 18, 489 and see also upakaṭṭha and vassa) Vinaya I 253; Aṅguttara Nikāya I 51 (divided into 2 parts, first and second, or purimikā and pacchimikā); Jātaka III 332; Sumaṅgalavilāsinī I 8; Dhammapada I 203; III 438; Vimāna Vatthu 44; Peta Vatthu Commentary 42.

:: Upaneti [upa + neti] to bring up to, conduce, adduce; to present, give Jātaka I 200; Milindapañha 396; Sumaṅgalavilāsinī I 276; Peta Vatthu Commentary 39, 43, 49, 53, 74. — passive upanīyati (°niyyati)
1. to be brought (up to) Jātaka IV 398; present participle °nīyamāna Jātaka I 200; Peta Vatthu Commentary 5.
2. to be brought to conclusion, or to an end (of life) Majjhima Nikāya II 68; Saṁyutta Nikāya I 2.
3. to be carried along or away Aṅguttara Nikāya I 155, — past participle upanīta (q.v.). — gerund upanīya (q.v.).

:: Upanibaddha [past participle of °nibandhāti]
1. tied onto Milindapañha 253, 254.
2. closely connected with, close to Samantapāsādikā I 55.
3. Attached to Sumaṅgalavilāsinī I 128.

:: Upanibajjhati see upanibandhati.

:: Upanibandha [upa + ni + bandh]
1. close connection, dependence Visuddhimagga 19 (°gocara).
2. (adjective —°) connected with, dependent on Visuddhimagga 235 (jīvitaṁ assāsa-passāsa° etc).

:: Upanibandhana (adjective neuter) [upa + n°] (adjective) closely connected with Dīgha Nikāya I 46; Sumaṅgalavilāsinī I 128; (neuter) tie, fetter, leash Milindapañha 253.

:: Upanibandhati [upa + n°] to tie close to, to bind on to, attach Majjhima Nikāya III 132; Milindapañha 254, 412. — passive upanibajjhati to be attached to Sutta-Nipāta 218, — past participle °nibaddha (q.v.).

:: Upanibbatta [upa + nibbatta] come out, produced Sumaṅgalavilāsinī I 247.

:: Upanibha (adjective) [upa + nibha] somewhat like (—°) Majjhima Nikāya I 58 = Aṅguttara Nikāya III 324 (saṅkha-vaṇṇa°); Jātaka I 207 (= sadisa commentary); V 302 (tāla°).

:: Upanidhā (feminine) [abstracted from upanidhāya or direct formation from upa + ni + dhā?] — comparison Cullaniddesa §158 (= upamā; should we read upanidhāya?).

:: Upanidhāya (indeclinable) [gerund of upa + nidahati of dhā] comparing, in comparison, as preposition with accusative "compared with" Majjhima Nikāya I 374; III 177 (Himavantaṁ pabbata rājānaṁ); Saṁyutta Nikāya II 133 (mahāpaṭhaviṁ), 262; V 457 (Sineru-pabbata-rājānaṁ); Aṅguttara Nikāya III 181f.; IV 253f. (dibbasukhaṁ); Theragāthā 496 (kammaṁ); Jātaka II 93; Sumaṅgalavilāsinī I 29, 59, 283.

:: Upanidhi (feminine) [upa + ni + dhā, cf. nidhi]
1. deposit, pledge Vinaya III 51.
2. comparison, in phrase upanidhiṁ na upeti "does not come into comparison, cannot be compared with" Majjhima Nikāya III 177; Saṁyutta Nikāya II 263; V 457 (so read for upanidhañ); Udāna 23.

:: Upanighaṁsati [upa + ni + ghaṁsati1] to rub up against, to crush (close) up to Dhammapada I 58.

:: Upanijjhāna (neuter) [upa + nijjhāna1] meditation, reflection, consideration only in two phrases: ārammaṇa° and lakkhaṇa°, with reference to jhāna Jātaka V 251; Dhammapada I 230; III 276; Vimāna Vatthu 38, 213. cf. nijjhāyana.

:: Upanijjhāyana [for °nijjhāna] meditation, reflection Milindapañha 127; Visuddhimagga 418.

:: Upanijjhāyati [upa + nijjhāyati] to meditate upon, consider, look at, reflect on Vinaya I 193 ("covet"); II 269; III 118; Dīgha Nikāya I 20; Aṅguttara Nikāya IV 55; Milindapañha 124; Visuddhimagga 418, — past participle upanijjhāyita (q.v.).

:: Upanijjhāyita [past participle of °nijjhāyati] considered, looked at, thought over or about Sutta-Nipāta page 147 (= diṭṭha, ālokita Paramatthajotikā II 508).

:: Upanikkhamati [upa + nikkhamati] to go out, to come out (up to somebody) Therīgāthā 37; 169; Jātaka III 244; Peta Vatthu I 101 (preterit °nikkhami; imperative °nikkha massu).

:: Upanikkhepa [from upa + nis + kṣip] "putting near", depositing;
1. Applied to the course of memory, association of ideas Milindapañha 78, 80; cf. °nikkhepana Saṁyutta Nikāya II 276.
2. deposit, pledge Jātaka VI 192, 193 (= upajūta).

:: Upanikkhipana (neuter) [from °nikkhipati] putting down (near somebody), putting in the way, trap Vinaya III 77.

:: Upanikkhipati [upa + n°] to deposit near, to lay up Vinaya I 312; Saṁyutta Nikāya II 136f.; Milindapañha 78, 80; Nettipakaraṇa 21, 22; Sumaṅgalavilāsinī I 125, — past participle upanikkhitta (q.v.).

:: Upanikkhitta [upa + n°] laid down (secretly), placed by or on top Saṁyutta Nikāya V 457; Jātaka VI 390; Milindapañha 80. — masculine a spy Jātaka VI 394 (°purisa).

:: Upanikkhittaka [= upanikkhitta] a spy Jātaka VI 409 (°manussa), 431 (the same), 450 (the same).

:: Upanipajjati [upa + ni + pad] to lie down close to or on top of (accusative) Visuddhimagga 269; Jātaka V 231.

:: Upanisā (feminine) [if = Vedic upaniṣad, it would be from upa + ni + sad, but if, as is more likely, a contracted form of upanissaya, it would be from upa + ni + śri. The history of this word has yet to be written, cf. Kern, Toevoegselen sub voce and Divyāvadāna 530 svopaniṣad]
1. cause, means Dīgha Nikāya II 217, 259; Majjhima Nikāya III 71 (samādhiṁ sa-upanisaṁ); Saṁyutta Nikāya II 30-32 (Spk II 53 = kāraṇa, paccaya); V 25; Aṅguttara Nikāya I 198; III 20, 200f., 360; IV 99, 336, 351; V 4f., 313f.; Sutta-Nipāta 322 (= upanissaya Paramatthajotikā II 331); page 140 (= kāraṇa, pa yojana Paramatthajotikā II 503); Dhammapada 75 (cf. Dhammapada II 102 aññā Nibbāna-gāminī paṭipadā).
2. likeness, counterfeit [= Sanskrit upaniṣad = aupamye Pāṇini I 4, 79] Jātaka VI 470 (= paṭirūpaka commentary).

[CPD] upa-ni-sā, f. [sa., Buddhist Hybrid Sanskrit upaniṣad]; in Pāḷi a semantic blend has taken place with upanissaya, the contracted form of which could be *upanissā (cf. Kindred Sayings reading at Buddhavaṁsa XX 6 s.v. upanisādin); — 1. sitting down near a teacher to listen respectfully and attentively to his words, attention (cf. upanisīdati [Aṅguttara Nikāya IV 387,21] and sa-°; ct.s usually explained by words for 'cause'); 2. cause, condition, basis; prerequisite (cf. Geiger, S Trsl. II p. 43); 3. likeness (cf. BHSD upaniṣad); 4. Npr. of various suttas; Sadd 384,15; 385,11; Abhidhānappadīpikā 1125; — 1. etad-atthā ~ā etad-atthaṁ sotâvadhānaṁ yadidaṁ anupādā cittassa vimokho ti, Vinaya V 164,33 = Aṅguttara Nikāya I 198,34 (Mp) quoted Samantapāsādikā 105,14 (= upanisīdati ettha phalaṁ tap-paṭibaddha-vuttitāyā ti ~ā vuccati kāraṇaṁ paccayo ti, Sp-ṭ Burmese edition I 1960 193,21) and — 13,18 ( = upanissayo, mhṭ); Vism-mhṭ Burmese edition II 1960 250,6; — 2. kā ... khaye ñāṇassa ... vimuttiyā ... ~ā, S II 30,3 — 31,24; sambodha-pakkhikānaṁ ... dhammānaṁ kā ~ā bhāvanāya, A IV 351,12 (= ko upanissaya-paccayo, Mp); kusalānaṁ dhammānaṁ ... kā ~ā savanāya,Sutta-Nipāta140,5 (= kāraṇaṁ, payoja-naṁ, Paramatthajotikā II); — 3. aññaṁ ~aṁ katvā, Jātaka VI 470,22* (= patirūpakaṁ, ct.; taken by Geiger, on a slip, in meaning 2); — 4. S II 29,22 following and according to Uddāna a. XI 3 (A V 313), XI 4 (Aṅguttara Nikāya V 315), and XI 5 (Aṅguttara Nikāya V 316); — ifc. an-°; avijj'-ū°; upādān'-ū° (S II 31,30); jāt'-ū° (31,31); taṇh'-ū° (31,29); dukkh'-ū° (31,31); nāma-rūp'-ū° (31,27); nibb- id'-ū° (32,1); passaddh'-ū° (31,33); pāmojj'-ū° (31,32); pīt'-ū° (31,32); phass'-ū° (31,28); bhav'-ū° (31,30); yathābhūta-ñāṇa-dassan'-ū° (31,34); lābh'-ū° (Dhammapada 75); viññāṇ'-ū° (Saṁyutta Nikāya II 31,27); vimu- tt'-ū° (32,2); virāg'-ū° (32,1); vedan'-ū° (31,29); sa-° (Dīgha Nikāya II 217,3; Saṁyutta Nikāya II 30,2; Aṅguttara Nikāya I 198,26); saṅkhār'-ū° (Saṁyutta Nikāya II 31,26); saddh'-ū° (31,31); samādh'-ū° (31,34); saḷāyatan'-ū° (31,28); sukh'-ū° (31,33); sotâva-dhān'-ū° (Suttanipāta 322); hat'-ū° (Aṅguttara Nikāya III 19,23; IV 99,2; V 313,22).

[DOP] upanisā f. [S. upaniṣad, Buddhist Hybrid Sanskrit also upaniṣā], 1. sitting near (a teacher) to listen, attention; secret knowledge; Abhidhānappadīpikā 1125 (~ā kāraṇe rahe); Vinaya V 164,33 (etadatthā kathā etadatthā mantanā etadatthā ~ā etadatthaṁ sotāvadhānaṁ) ≠ Aṅguttara Nikāya I 198,34 quoted Visuddhimagga 13,18; — 2. cause, basis; condition, prerequisite; Abh 1125; S II 30,3 (kā ca bhikkhave khaye ñāṇassa ~ā vimuttī ti ’ssa vacanīyaṁ); Aṅguttara Nikāya IV 351,12 (sambodhapakkhikānaṁ āvuso dhammānaṁ kā ~ā bhāvanāyā ti; Manorathapūraṇi IV 162,7: kā ~ā ti ko upanissayapaccayo);Sutta-Nipātap. 140,5 (kā ~ā savanāyā ti); Peṭ 146,7 (tassa samudāgamassa ayaṁ ~ā, Be, Ce so; Ee wr upanissā); Sadd 385,11 (upanisīdati phalam etthā ti ~ā kāraṇaṁ); — 3. likeness; Jātaka VI 470,22* (aññaṁ ~aṁ katvā vadhā taṁ parimocayi; 470,28: aññaṁ tava paṭirūpakaṁ katvā); — anupanisa, mfn., 1. lacking attention, inattentive; Aṅguttara Nikāya I 198,27 (anohitasoto … ~o hoti); — 2. without a cause, without a prerequisite; Saṁyutta Nikāya II 30,2 (yaṁ … khaye ñāṇaṁ taṁ sa-upanisaṁ vadāmi no ~aṁ); — sa-

:: Upanisevana (adjective) [from upanisevati] going close after, following Jātaka V 399 [feminine °ī.].

:: Upanisevati [upa + n°] to pursue, follow, go up after, cling to (acc) Majjhima Nikāya I 306, — past participle upanisevita (q.v.).

:: Upanisevita [past participle of upanisevati] gone on to, furnished with, sticking or clinging to, full of Jātaka V 302 (kakka°).

:: Upanisīdati [upa + nisīdati of sad] to sit close to or down by Dīgha Nikāya I 95; Aṅguttara Nikāya IV 10; Jātaka II 347; Peta Vatthu IV 163 (gerund °sajja = °sīditvā Peta Vatthu Commentary 242); Visuddhimagga 269.

:: Upanissaya [upa + ni°] basis, reliance, support, foundation, assurance, certainty; especially sufficing condition or qualification for Arahantship (see long article in Childers sub voce); number nine in the 24 paccayas, Tikapatthāṇa, I 1, a term only found in the Paṭṭhāna, the Jātaka and later exegetical literature Jātaka I 78, 508; IV 96; VI 70; Nettipakaraṇa 80; Visuddhimagga 19 (°gocara), 535 (°paccaya); as 315 (the same); Dhammapada II 33; Vimāna Vatthu 98; Peta Vatthu Commentary 38 (Sotāpatti-phalassa), 55 (°sampatti); Saddhammopāyana 265, 320.

:: Upanissayati [upa + ni°] to depend or rely on (accusative) Milindapañha 240 (attānaṁ). — gerund °nissāya (q.v.); — past participle °nissita (q.v.).

:: Upanissāya (adverb) [gerund of upanissayati, cf. nissayati in same use and meaning) near, close by (with accusative); depending on, by means of (accusative) Majjhima Nikāya II 3; Saṁyutta Nikāya II 269; Sutta-Nipāta 867 (taṁ), 901 (tāpa°), 978, Peta Vatthu Commentary 9 (Rājagahaṁ), 67 (the same); Vimāna Vatthu 63 (Rājagaha-seṭṭhiṁ "with"). cf. Buddhist Hybrid Sanskrit upaniśritya also a gerund formation, in same meaning, e.g. At Divyāvadāna 54, 207, 505.

:: Upanissita [upa + ni°] dependent or relying on Sutta-Nipāta 877; Mahāniddesa 283, Milindapañha 245.

:: Upanivattati [upa + n°] to return Sutta-Nipāta 712; Jātaka IV 417; V 126.

:: Upanīla (adjective) [upa + nīla] somewhat dark-blue Jātaka V 168.

:: Upanīta [past participle of upa neti]
1. brought up to or into (mostly —°) Therīgāthā 498; Sutta-Nipāta 677 (Niraye), 774 (dukkha°), 898 (bhava°); Jātaka III 45 (thūṇa°); IV 271 (dukkh°); Mahāniddesa 38; Dhammapada 237 (°vaya = atikkantavayo Dhammapada III 337, advanced in age); Peta Vatthu IV 110 (dukkha° made to suffer). an° Sutta-Nipāta 846.
2. offered, presented Jātaka I 88; Peta Vatthu Commentary 274, 286.
3. brought to conclusion, brought to an end (of life) Jātaka V 375 (= maraṇa-santikaṁ u. commentary).
4. bringing up (for trial), charging Majjhima Nikāya I 251 (vacana patha, cf. upanīya).

:: Upanīya (°īyya, °eyya) [gerund of upa neti] "bringing up" (for trial), charging, accusing Dīgha Nikāya I 107 (vadati, cf. Sumaṅgalavilāsinī I 276); Aṅguttara Nikāya I 172 (°vācā); cf. upanīta 3.

:: Upanti (adverb) [upa + anti] near, before, in presence of Jātaka IV 337.

:: Upantika (adjective) [upa + antika] neuter accusative °ṁ near Jātaka IV 337; V 58 (with genitive); VI 418 (so read for °ā); locative °e near or quite near Peta Vatthu II 915 (= samīpe gehassa Peta Vatthu Commentary 120).

:: Upaññāta [past participle of upajānāti] found out, learnt, known Vinaya I 40; Jātaka V 325, 368; Aṅguttara Nikāya I 61.

:: Upapacciyati see uppaccati.

:: Upapajjati [doubtful whether a legitimate form as upa + pad or a diæretic form of uppajjati = ud + pad. In this case all passages ought to go under the latter. Trenckner however ("Notes" 77) defends upa° and considers in many cases upp° a substitution for upa. The diæresis may be due to metre, as nearly all forms are found in poetry. The varia lectio upp° is apparently frequent; but it is almost impossible to distinguish between upap° and upp° in the Sinhalese writing, and either the scribe or the reader may mistake one for the other] — to get to, be reborn in (accusative); to originate, rise Vinaya III 20 (Nirayaṁ); Aṅguttara Nikāya III 415; V 292f.; Sutta-Nipāta 584; Itivuttaka 13 (Nirayaṁ), 14 (sugatiṁ; varia lectio upp°), 67 (saggaṁ lokaṁ; varia lectio upp°); 43 = Dhammapada 307 (Nirayaṁ); Dhammapada 126, 140; Peta Vatthu I 107 (varia lectio udapajjatha = uppajja Peta Vatthu Commentary 50); past participle 16, 51, 60; Nettipakaraṇa 37, 99, cf. Kathāvatthu 611f. — past participle upapannā (q.v.). — causative upapādeti and past participle upapādita (q.v.).

:: Upapanna [past participle of upapajjati]
1. (—°) possessed of, having attained, being furnished with Sutta-Nipāta 68 (thāma-bala), 212, 322, 1077 (ñāṇa°, cf. Cullaniddesa §266 B and uppanna-ñāṇa).
2. reborn, come to existence in (with accusative) Saṁyutta Nikāya I 35 (avihaṁ, explained by commentary not quite to the point as "nipphattivasena upagata", i.e. gone to A, on account of their perfection. Should we read uppanna?) Aṅguttara Nikāya V 68.

:: Upaparikkhaṇa (neuter) = upaparikkhā Vimāna Vatthu 232.

:: Upaparikkhati [upa + pari + īkṣ; cf. Buddhist Hybrid Sanskrit upaparīkṣate Divyāvadāna 5, 230] — to investigate, ascertain, test, examine Majjhima Nikāya I 133, 292, 443; Saṁyutta Nikāya II 216; III 42, 140; IV 174; Jātaka I 489; II 400; V 235; Milindapañha 91, 293; Dāṭhāvaṁsa V 27; Saddhammopāyana 539; Peta Vatthu Commentary 60 (paññāya u. = ñatvā), 140 (= viceyya).

:: Upaparikkhā (feminine) [from upaparikkhati, cf. Buddhist Hybrid Sanskrit upaparīkṣā Divyāvadāna 3 etc.] — investigation, examination Vinaya III 314; Majjhima Nikāya II 175 (attha°); Aṅguttara Nikāya III 381f.; IV 221; V 126; Dhammasaṅgani 16, 20, 292; past participle 25; Nettipakaraṇa 8, 42; Sumaṅgalavilāsinī I 171.

:: Upaparikkhin (adjective) [from upaparikkhati] investigating, reflecting, testing Saṁyutta Nikāya III 61; Aṅguttara Nikāya IV 221f., 296, 328. cf. Buddhist Hybrid Sanskrit upaparīkṣaka Divyāvadāna 212.

:: Upapatti [from upa + pad, cf. uppatti]
1. birth, rebirth, (literally attainment) Majjhima Nikāya I 82; Saṁyutta Nikāya III 53; IV 398; Aṅguttara Nikāya V 289f.; Sutta-Nipāta 139, 643, 836; Dhammapada 419 (sattānaṁ); in various specifications Anglo-Saxon deva° rebirth among gods Peta Vatthu Commentary 6, 81; devaloka° Aṅguttara Nikāya I 115; kāma° existence in the sensuous universe Dīgha Nikāya III 218; Itivuttaka 94; arūpa° in the formless spheres Vibhaṅga 172, 267, 296; rūpa°, in the world of form Vibhaṅga 171f., 263f.; 299; Niraya° in Hell Peta Vatthu Commentary 53.
2. occasion, opportunity (literally "coming to"); object for, in dāna° objects suitable for gifts Aṅguttara Nikāya IV 239 (where eight enumerated, see dāna).

-deva a god by birth (or rebirth) Vimāna Vatthu 18; also given as uppatti-deva, e.g. At Paramatthajotikā I 123. See detail under deva.

:: Upapattika (—°) (adjective) [from upapatti] belonging to a birth or rebirth; in peta° born as a peta Peta Vatthu Commentary 119. — cf. upapātika.

:: Upapādeti [causative of upapajjati] to execute, perform Jātaka V 346.

:: Upapādita [past participle of upapādeti, causative of upapajjati] accomplished Jātaka II 236.

:: Upapāramī (feminine) [upa + pāramī, cf. upa 5] minor perfection Buddhavaṁsa I 77 (opposite paramattha-pāramī); Dhammapada I 84.

:: Upapāta = upapatti [but derived from pat (cf. uppāda1 = ud + pat but uppāda2 = ud + pad) with the meaning of the casual and unusual] rebirth Vinaya III 4; Saṁyutta Nikāya IV 59 (cut°); past participle 50.

:: Upapātika (adjective) [from upapāta but evidently mixed with uppāda1 and uppāda2, cf. upapajjati, upapatti and Buddhist Hybrid Sanskrit upapāduka Avadāna-śataka II 94, 95; Divyāvadāna 523] = opapātika i.e. rebirth without parents, as a deva Sumaṅgalavilāsinī III 1025 on Dīgha Nikāya III 230; Therīgāthā Commentary 207.

:: Upapisana [upa + piṣ] grinding, powder, in añjan° powdered ointment (for the eyes) Vinaya I 203; II 112.

:: Upapīḷa at Dīgha Nikāya I 135 read uppīḷa (q.v.).

:: Upaplavati [upa + plavati, cf. uppilavati] to swim or float to (accusative), in uncertain reading as preterit upaplaviṁ at Sutta-Nipāta 1145 (dīpā dīpaṁ upaplaviṁ floatcd from land to land; vv.ll. At Paramatthajotikā II 606 uppalaviṁ and upallaviṁ; all mss of Cullaniddesa page 54 and §160 write upallaviṁ). Perhaps we should better read uppalaviṁ (or upallaviṁ) as diæretic form for *upplaviṁ, preterit of uppilavati (or uplavati), q.v. Explained at Cullaniddesa §160 by samupallaviṁ.

:: Upapphusati [upa + phusati, of spṛś] to touch; preterit upapphusi Jātaka V 417, 420.

:: Upapurohita [upa + purohita, see upa 5] a minor or assistant priest Jātaka IV 304.

:: Uparacita [past participle of upa + rac] formed Therīgāthā Commentary 211; Saddhammopāyana 616.

:: Uparajja (neuter) [upa + rajja, cf. upa rājā] viceroyalty Aṅguttara Nikāya III 154 (varia lectio opa°); Jātaka I 511; IV 176; Sumaṅgalavilāsinī I 134.

:: Uparamati [upa + ram] to cease, desist, to be quiet Jātaka III 489; V 391 (varia lectio for upāramati, also in commentary); Milindapañha 152.

:: Uparamā (feminine) [cf. literally Sanskrit uparama, to uparamati] cessation Milindapañha 41, 44 (an°).

:: Uparata [past participle of uparamati] having ceased, desisting from (—°), restraining oneself (cf. orata) Vinaya I 245 (ratt-ūparata abstaining from food at night = ratti-bhojanato uparata Sumaṅgalavilāsinī I 77); Dīgha Nikāya I 5 (the same); Majjhima Nikāya I 319 (bhaya°); Sutta-Nipāta 914 (= virata etc. Mahāniddesa 337); Milindapañha 96, 307; as 403 (vihiṁs°).

:: Uparati (feminine) [from upa + ram] ceasing resting; cessation Majjhima Nikāya I 10; Saṁyutta Nikāya IV 104; Milindapañha 274.

:: Uparava [from upa + ru] noise Jātaka II 2.

:: Upari (indeclinable) [Vedic upari, derived from upa, Indo-Germanic °uper(i); Greek ὑπέρ, Latin s-uper; Gothic ufar, Old High German ubir = German uber English over; Old-Irish for] — over, above (preposition and prefix)
1. (adverb) on top, above (opposite adho below) Vinaya IV 46 (opposite heṭṭhā); Jātaka VI 432; Paramatthajotikā I 248 (= uddhaṁ; opposite adho); Paramatthajotikā II 392 (abhimukho u. gacchati explaining paccuggacchati of Sutta-Nipāta 442); Peta Vatthu Commentary 11 (heṭṭhā manussa-saṇṭhānaṁ upari sūkara-s°), 47 (upari chattaṁ dhāriyamāna), 145 (sabbattha upari upon everything).
2. (preposition with genative) with reference either to space = on top of, on, upon, as in kassa upari sāpo patissati on whom shall the curse fall? Dhammapada I 41; attano u. patati falls upon himself Peta Vatthu Commentary 45; etissā upari kodho anger on her, i.e. against her Vimāna Vatthu 68; or to time = on top of, after, later, as in catunnaṁ māsānaṁ upari after four months Peta Vatthu Commentary 52 (= uddhaṁ catūhi māsehi of Peta Vatthu I 1012); sattannaṁ vassa-satānaṁ upari after seven-hundred years Peta Vatthu Commentary 144.
3. (adverb in compounds, meaning "upper, higher, on the upper or top side", or "on top of", if the phrase is in locative case. See below.

-cara walking in the air, suspended, flying Jātaka III 454;
-pāsāda the upper story of a palace, locative on the terrace Dīgha Nikāya I 112 (locative); Peta Vatthu Commentary 105, 279;
-piṭṭhi top side, platform Vinaya II 207 (locative);
-bhaddaka name of a tree [either Sanskrit bhadraka Pinus Deodara, or bhadra Nauclea Cadamba, after Kern, Toevoegselen sub voce] Jātaka VI 269;
-bhāga the upper part; used in instrumental, locative or preterit in sense of "above, over, beyond" Jātaka IV 232 (instrumental);
-bhāva higher state or condition Majjhima Nikāya I 45 (opposite adh°);
-mukha face upwards Sumaṅgalavilāsinī I 228; Puggalapaññatti 214;
-vasana upper garment Peta Vatthu Commentary 49;
-vāta higher than the wind, locative on the wind Jātaka II 11; or in passive (locative) on the upper (wind-)side Dhammapada II 17;
-visāla extended on top, i.e. of great width, very wide Jātaka III 207;
-vehāsa high in the air (°-), in °kuṭī a lofty or open air chamber, or a room in the upper story of the Vihāra Vinaya IV 46 (what the commentary means by the explanation majjhimassa purisassa asīsa-ghaṭṭā "not knocking against the head of a middle-(sized) man" is not quite clear);
-sacca higher truth Peta Vatthu Commentary 66 (so read for upari sacca).

:: Uparima (adjective) [upari + ma, superlative formation] uppermost, above, overhead Dīgha Nikāya III 189 (disā); Nettipakaraṇa 88. cf. upariṭṭhima.

:: Upariṭṭha (adjective) [superlative formation from upari in analogy to seṭṭha] — highest, topmost, most excellent Theragāthā 910. cf. upariṭṭhima.

:: Upariṭṭhima (adjective) [double-superlative formation after analogy of seṭṭha, pacchima and heṭṭhima: heṭṭhā] = upariṭṭha and uparima Dhammasaṅgani 1016, 1300, 1401; past participle 16, 17 (sañyojanāni = uddhaṁbhāgiya-sañyojanāni Puggalapaññatti 198).

:: Upariya (adverb) [from upari] above, on top, in compound heṭṭh° below and above Visuddhimagga 1.

:: Uparocati [upa + ruc] to please (intransitive) Jātaka VI 64.

:: Uparodati [upa + rud]
1. to lament Jātaka VI 551 (fut °rucchati)
2. to sing in a whining tone Jātaka V 304.

:: Uparodha [from upa + rudh] obstacle; breaking up, destruction, end Jātaka III 210, 252; Peta Vatthu IV 15; Milindapañha 245, 313.

:: Uparodhana (neuter) [from upa + rudh] breaking up, destruction Sutta-Nipāta 732, 761.

:: Uparodheti [Causative of uparundhati] to cause to break up; to hinder, stop; destroy Vinaya III 73.

:: Uparopa [upa + ropa, cf. upa 5] "little plant", sapling Vinaya II 154. See also uparopaka.

:: Uparopaka = uparopa, sapling Jātaka II 345; IV 359.

:: Uparuddha [past participle of uparujjhati] stopped, ceased Milindapañha 151 (°jīvita).

:: Uparujjhati [Sanskrit uparudhyate, passive of uparundhati] to be stopped, broken, anniḥlated, destroyed Dīgha Nikāya I 223; Theragāthā 145; Itivuttaka 106; Sutta-Nipāta 724, 1036, 1110; Cullaniddesa §159 (= nirujjhati vūpasammati atthaṅgacchati); Milindapañha 151; Saddhammopāyana 280. Past participle uparuddha.

:: Uparundhati [upa + rudh] to break up, hinder, stop, keep in check Majjhima Nikāya I 243; Jātaka I 358; Theragāthā 143, 1117; Sutta-Nipāta 118, 916 (potential uparundhe, but uparuddhe Mahāniddesa 346 = uparuddheyya, etc.); Milindapañha 151, 245, 313. — gerund uparundhiya Theragāthā 525; Sutta-Nipāta 751; preterit uparundhi Jātaka IV 133; Peta Vatthu Commentary 271. — passive uparujjhati (q.v.).

:: Uparūḷha [upa + rūḷha, past participle of ruh] grown again, recovered Jātaka IV 408 (cakkhu).

:: Upasagga [Sanskrit upasarga, of upa + sṛj]
1. Attack, trouble, danger Vinaya I 33; Aṅguttara Nikāya I 101; Therīgāthā 353; Dhammapada 139 (where spelled upassivega, cf. Dhammapada III 70); Milindapañha 418.
2. (technical term gramatical) prefix, preposition Jātaka II 67 (saṁ), 126 (Apa); III 121 (ni, pa); Sumaṅgalavilāsinī I 245 (adhi); Paramatthajotikā I 101 (sa° and an°); Peta Vatthu Commentary 88 (atthe nipāto a particle put in metri causā, explanation of handa); as 163, 405.

:: Upasama [Sanskrit upaśama, upa + śam] calm, quiet, appeasement, allaying, assuagement, tranquillizing Vinaya I 10 = Saṁyutta Nikāya IV 331 = V 421 (in frequent phrase upasamāya abhiññāya sambodhāya Nibbānāya saṁvattati; see Nibbāna III 7); Dīgha Nikāya I 50; III 130f., 136f., 229 (as one of the four objects of adhiṭṭhāna, viz. paññā° sacca° cāga° upasama°); Majjhima Nikāya I 67; III 246; Saṁyutta Nikāya I 30, 34 (sīlena), 46 citta-v-ūpasama), 48, 55; II 223, 277; III 86 (vūpasamo) Dīgha Nikāya II 157; Saṁyutta Nikāya I 158 (see vūpasama and saṅkhāra); (ariyaṁ maggaṁ dukkh°-gāminaṁ); IV 62, 331; V 65 (avūpasama), 179, 234 (°gāmin), 378f.; Aṅguttara Nikāya I 3 (avūpasama), 30, 42; II 14 (vitakk°); III 325f.; V 216, 238f.; Sutta-Nipāta 257, 724, 735, 737; Itivuttaka 18 (dukkh°) 83; Dhammapada 205; Mahāniddesa 351; Jātaka I 97; Paṭisambhidāmagga I 95; Milindapañha 170, 248; Visuddhimagga 197 (°ānussati); Saddhammopāyana 587. cf. vi° (vū°).

:: Upasamati [upa + śam in transative meaning for usual sammati in intransitive meaning] — to appease, calm, allay, assuage Sutta-Nipāta 919 (potential upasame = upasameyya nibbāpeyya Mahāniddesa 352); Theragāthā 50, — past participle upasanta q.v.).

:: Upasamāna (neuter) = upasama Theragāthā 421; Saddhammopāyana 335 (dukkh°).

:: Upasammati [Sanskrit upaśāmyati, upa + śam in intransitive function] — to grow calm, to cease, to be settled or composed, to be appeased Saṁyutta Nikāya I 62, 221; Dhammapada 100f.

:: Upasampadā (feminine) [from upa + saṁ + pad]
1. taking, acquiring; obtaining, taking upon oneself, undertaking Dīgha Nikāya II 49; Majjhima Nikāya I 93; Aṅguttara Nikāya III 65; Dhammapada 183 (cf. Dhammapada III 236); Nettipakaraṇa 44 (kusalassa).
2. (in special sense) taking up the bhikkhuship, higher ordination, admission to the privileges of recognized bhikkhus [cf. Buddhist Hybrid Sanskrit upasampad and °padā Divyāvadāna 21, 281 etc.] Vinaya I 12, 20, 95, 146 and passim; III 15; IV 52; Dīgha Nikāya I 176, 177, 202; Saṁyutta Nikāya I 161; Aṅguttara Nikāya IV 276f. and passim; Dhammapada II 61 (pabbajjā + u.); Peta Vatthu Commentary 54 (laddh° one who has received ordination), 179 (the same).

:: Upasampajjati [upa + sampajjati] to attain, enter on, acquire, take upon oneself usually in gerund upasampajja Majjhima Nikāya I 89; Saṁyutta Nikāya III 8; Aṅguttara Nikāya IV 13; V 69; Dhammasaṅgani 160 (see as 167); Sumaṅgalavilāsinī I 313; Paramatthajotikā II 158, — past participle upasampanna (q.v.).

:: Upasampanna [past participle of upasampajjati] obtained, got, received; in special sense of having attained the recognition of bhikkhuship, ordained [cf. Buddhist Hybrid Sanskrit upasampanna Divyāvadāna 281] Saṁyutta Nikāya I 161; Aṅguttara Nikāya V 70; Vinaya III 24; IV 52, 130; Milindapañha 13.

:: Upasampādeti [denominative from upasampadā
1. to attain to, obtain, produce as 167 (= nipphādeti).
2. to admit to bhikkhuship, to ordain Vinaya IV 130, 226, 317 (= vutṭhāpeti); gerundive °etabba Vinaya I 64f.; IV 48; Aṅguttara Nikāya V 72.

:: Upasamphassati [upa + sam + spṛś] to embrace Jātaka V 297.

:: Upasaṁharaṇa (neuter) [from upasaṁharati] drawing together, bringing up to, comparison Visuddhimagga 232f.; Jātaka V 186.

:: Upasaṁharati [upa + saṁ + hṛ]
1. to collect bring together, heap up, gather Milindapañha 132.
2. to dispose, arrange, concentrate, collective focus Vinaya IV 220 (kāyaṁ); Majjhima Nikāya I 436 (cittaṁ), 468 (cittaṁ tathattāya); Saṁyutta Nikāya V 213f. (the same); as 309 (cakkhuṁ).
3. to take hold of, take care of, provide, serve, look after Milindapañha 232.

:: Upasaṁhāra [from upa + saṁ + hṛ] taking hold of, taking up, possession, in devat° being seized or possessed by a god Milindapañha 298.

:: Upasaṁhita (adjective) [past participle of upa + saṁ + dhā] accompanied by, furnished or connected with (—°) Dīgha Nikāya I 152; Majjhima Nikāya I 37, 119 (chand°); Saṁyutta Nikāya II 220 (kṣal°); IV 60 (kām°), 79 (the same); Sutta-Nipāta 341 (rāg°), 1132 (giraṁ vaṇṇ° = vaṇṇena upetaṁ Cullaniddesa II); Theragāthā 970; Jātaka I 6; II 134, 172; V 361.

:: Upasaṁvasati [upa + saṁ + vas] to live with somebody, to associate with (accusative) Jātaka I 152.

:: Upasanta [past participle of upa + śam, cf. upasammati] calmed, composed, tranquil, at peace Majjhima Nikāya I 125; Saṁyutta Nikāya I 83, 162; Aṅguttara Nikāya III 394; Dhammapada 201, 378; Sutta-Nipāta 848, 919, 1087, 1099; Mahāniddesa 210, 352, 434; Cullaniddesa §161; Milindapañha 394; Dhammapada III 260; IV 114; Peta Vatthu Commentary 132 (= santa).

:: Upasaṇṭhapanā (feminine) [from upa + sanṭḥapeti] stopping, causing to cease, settling past participle 18 (see also an°).

:: Upasaṅkamana (neuter) [from upasaṅkamati] going near, approach Majjhima Nikāya II 176; Saṁyutta Nikāya V 67 = Itivuttaka 107; Peta Vatthu Commentary 232.

:: Upasaṅkamati [upa + saṁ + kram, cf. Buddhist Hybrid Sanskrit upasaṅkramati Avś. I 209]
1. to go up to (with accusative), to approach, come near; frequent in stock phrase "yena (Pokkharasādissa parivesanā) ten'upasaṅkami, upasaṅkamitvā paññatte āsane nisīdi°", e.g. Vinaya I 270; Dīgha Nikāya I 109; II 1, and passim. — preterit °saṅkami Peta Vatthu II 210; Paramatthajotikā II 130, 140; Paramatthajotikā I 116; Peta Vatthu Commentary 88; gerund °saṅkamitvā Paramatthajotikā II 140; Peta Vatthu Commentary 6, 12, 19, 20, 88; °saṅkamma Sutta-Nipāta 166, 418, 460, 980, 986; infinitive °saṅkamituṁ Peta Vatthu Commentary 79.
2. to attend on (as a physician), to treat Milindapañha 169, 233, 353; Sumaṅgalavilāsinī I 7.

:: Upasaṅkheyya (adjective) [garundive of upa + saṅkharoti] to be prepared, produced or contracted Sutta-Nipāta 849 (= °saṅkhātabba Paramatthajotikā II 549; cf. Mahāniddesa 213).

:: Upasavyāna (neuter?) [?] "a robe worn over the left shoulder" (Hardy, Index) Vimāna Vatthu 166 (varia lectio upavasavya).

:: Upasecana (neuter) [from upa + sic] sprinkling over, i.e. sauce Theragāthā 842; Jātaka II 422; III 144; IV 371 (maṁs°); VI 24. See also nandi° and maṁsa°.

:: Upaseniyā (feminine) [Sanskrit upa + either śayanika of śayana, or śayaniya of śī] — (a girl) who likes to be always near (her mother), a pet, darling, fondling Jātaka VI 64 (= mātaraṁ upagantvā sayanika commentary).

:: Upasevanā (feminine) [abstract from upasevati] serving, pursuing, following, service, honouring, pursuit Saṁyutta Nikāya III 53 = Mahāniddesa 25 = Cullaniddesa §570 (nand° pleasure-seeking); Itivuttaka 68 (bāl° and dhīr°); Sutta-Nipāta 249 (utu° observance of the seasons); Milindapañha 351.

:: Upasevati [upa + sev]
1. to practice, frequent, pursue Milindapañha 355.
2. to serve, honour, Sutta-Nipāta 318 (°amāna). Past participle upasevita (q.v.).

:: Upasevin (adjective) (—°) [from upasevati] pursuing, following, going after Aṅguttara Nikāya III 136 (vyatta°); Milindapañha 264 (rāj°); Dhammapada III 482 (para-dār°).

:: Upasevita [past participle of upasevati] visited, frequented Peta Vatthu Commentary 147 (for sevita).

:: Upasiṁsaka (adjective). [from upa + siṁsati = śaṁs, cf. āsiṁsaka] — striving after, longing or wishing for Milindapañha 393 (āhār°; Morris JPTS 1884 75 proposes reading upasiṅghaka).

:: Upasiṅghaka (adjective) [from upa + siṅgh] sniffing after Jātaka II 339; III 144; Milindapañha 393 (? see upasiṁsaka).

:: Upasiṅghati [upa + siṅgh]
1. to sniff at Saṁyutta Nikāya I 204 (padumaṁ); Jātaka I 455; II 339, 408; VI 336.
2. to sniff up Vinaya I 279. — causative °āyati to touch gently Paramatthajotikā I 136. Causative II °apeti to touch lightly, to stroke Jātaka IV 407.

:: Upasiṅghita [past participle of upasiṅghati] scented, smelled at (locative) Jātaka VI 543 (sisaṁhi, commentary for upaghāte).

:: Upasobhati [upa + śubh] to appear beautiful, to shine forth Theragāthā 1080. — causative °sobheti to make beautiful, embellish, adorn Vimāna Vatthu 526; Jātaka V 132; Peta Vatthu Commentary 153, — past participle upasobhita (q.v.).

:: Upasobhita [past participle of upasobheti] embellished, beautified, adorned Peta Vatthu Commentary 153, 187; Saddhammopāyana 593.

:: Upassati (feminine) [from upa + śru] listening to, attention Saṁyutta Nikāya II 75; IV 91; Jātaka V 100; Milindapañha 92.

:: Upassatika (adjective) [from upassati] one who listens, an eavesdropper Jātaka V 81.

:: Upassaveya [from upa + śri, cf. assaya and nissaya] abode, resting home, dwelling, asylum Saṁyutta Nikāya I 32, 33; Vimāna Vatthu 684; Milindapañha 160. Especially frequent as bhikkhuni° or bhikkhun° a nunnery Vinaya II 259; IV 265, 292; Saṁyutta Nikāya II 215; Jātaka I 147, 428; Milindapañha 124.

:: Upassāsa [upa + assāsa; upa + ā + śvas] breathing Jātaka I 160.

:: Upassivegga see upasagga.

:: Upassiveṭṭha [Sanskrit upasṛṣṭa, past participle of upa + sṛj] "thrown upon", overcome, visited, afflicted, ruined, oppressed Saṁyutta Nikāya IV 29; Aṅguttara Nikāya III 226 (udak°); Jātaka I 61; II 239.

:: Upasussati [upa + sussati] to dry up Majjhima Nikāya I 481; Sutta-Nipāta 433; Jātaka I 71.

:: Upatappati [upa + tappati1)] to be vexed or tormented Jātaka V 90; as 42.

:: Upatāpa [from upa + tap] vexation, trouble Visuddhimagga 166.

:: Upatāpana (neuter) [upa + tāpana] vexation, tormenting, torture Jātaka IV 13; Therīgāthā Commentary 243.

:: Upatāpeti [upa + tāpeti] to cause pain, to vex, torment, harass Jātaka II 178, 224; IV 11; as 42 (vibādhati + u.).

:: Upatāpika (adjective) [from upatāpa] causing pain, molesting Jātaka II 224.

:: Upatheyya [for upadheyya, see Trenckner, "Notes" 6216] — a cushion Jātaka VI 490, 513.

:: Upatiṭṭhati [upa + sthā, cf. upaṭṭhahati, °ṭṭhāti etc.] literally "to stand by", to look after, to worship Peta Vatthu III 118; Jātaka II 73 (ādiccaṁ = na massamāno tiṭṭhati commentary); Milindapañha 231 (gerund °tiṭṭhitvā); Jātaka V 173 (°tiṭṭhate). Past participle upaṭṭhita (q.v.).

:: Upatta [upa + akta, past participle of añj] smeared , spread over Majjhima Nikāya I 343; Jātaka I 399.

:: Upatthaddha [upa + thaddha, past participle of upatthambhati
1. stiff Vinaya III 37 (aṅgāni).
2. supported or held up by, resting on, founded on, relying on Theragāthā 1058, 1194; Therīgāthā 72 (yobbanena); Jātaka I 47 (V 267: mettābalena); V 121, 301; Kathāvatthu 251 (cakkhu dhamm° "when it is the medium of an idea"); Nettipakaraṇa 117; Milindapañha 110 (kāruññabal°).

:: Upatthambha [from upa + stambh]
1. A support, prop, stay Milindapañha 355, 415, 417; Saddhammopāyana 565.
2. relief, ease Vinaya III 112.
3. encouragement Jātaka V 270; Dhammapada I 279.

:: Upatthambhaka (adjective neuter) [from upatthambha) holding up, supporting, sustaining as 153.

:: Upatthambhana (neuter) = upatthambha Milindapañha 36; Jātaka I 447; Sumaṅgalavilāsinī I 124; Therīgāthā Commentary 258; Visuddhimagga 279.

:: Upatthambheti [upa + thambheti, causative of thambhati] to make firm, shore up, support, prop up Jātaka I 127 [present participle °ayamāna), 447; Sumaṅgalavilāsinī I 113; Dhammapada III 73 (°ayamāna present participle). Past participle upatthambhita.

:: Upatthambhita [past participle of upatthambheti] propped up, supported, sustained Jātaka I 107; Milindapañha 36; Sumaṅgalavilāsinī I 234; Peta Vatthu Commentary 117 (puñña-phal°), 148 (utu-āhārehi u.).

:: Upatthara [from upa + stṛ] a (floor) covering, carpet, rug Dīgha Nikāya I 103 (rath°); Jātaka II 126 (pabbat°); II 534.

:: Upaṭṭhahati and °ṭṭhāti [upa + ṣthā, cf. upatiṭṭhati]
1. (transitive) to stand near or at hand (with accusative), to wait on, attend on, serve, minister to care for, look after, nurse (in sickness) Vinaya I 50, 302; IV 326; Majjhima Nikāya III 25; Saṁyutta Nikāya I 167; Aṅguttara Nikāya III 94; V 72; Sutta-Nipāta 82 = 481 (imperative °ṭṭhahassu); Jātaka I 67 (present participle °ṭṭhahamāna), 262 (present participle °ṭṭhahanto); IV 131; V 396; Dīpavaṁsa II 16; Peta Vatthu Commentary 19, 20. — preterit upaṭṭhahi Peta Vatthu Commentary 14, 42, 82. — infinitive upaṭṭhātuṁ Aṅguttara Nikāya V 72; Peta Vatthu Commentary 20. — gerund upaṭṭhahitvā Peta Vatthu Commentary 76. — gerundive upaṭṭhātabba Vinaya I 302; Peta Vatthu Commentary 20, — past participle upaṭṭhita (q.v.).
2. (intransitive) to stand out or forth, to appear, to arise, occur, to be present Majjhima Nikāya I 104f.; Aṅguttara Nikāya IV 32; Jātaka IV 203 (mante anupaṭṭhahante since the spell did not occur to him); V 207; Milindapañha 64; Therīgāthā Commentary 258. Preterit upaṭṭhāsi Jātaka I 61; IV 3; Peta Vatthu Commentary 42. — causative I upaṭṭheti; causative II upaṭṭhapeti and °ṭṭhāpeti (q.v.). — passive upaṭṭhīyati Jātaka IV 131 (present participle °ṭṭhiyamāna), and upaṭṭhahīyati Aṅguttara Nikāya III 94 (present participle °ṭṭhahiyamāna).

:: Upaṭṭhapeti and °ṭṭhāpeti [causative II of upaṭṭhahati
1. to provide, procure, get ready, put forth, give Vinaya II 210; Dīgha Nikāya II 19; Majjhima Nikāya I 429; Jātaka I 266; IV 2; V 218; past participle 59, 68; Milindapañha 15, 257, 366 (pānīyaṁ paribhojanīyaṁ), 397; Sumaṅgalavilāsinī I 270; Saddhammopāyana 356.
2. to cause to be present Vinaya I 45; Saṁyutta Nikāya I 170; Peta Vatthu IV 170.
3. to cause to be waited on or to be nursed Aṅguttara Nikāya V 72 (gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā).
4. to keep (a servant) for hire Vinaya II 267.
5. to ordain Vinaya I 62, 83.

:: Upaṭṭhāka [from upa + sthā, cf. Buddhist Hybrid Sanskrit upasthāka Mahāvastu I 251, and upasthāyaka Divyāvadāna 426; Avadāna-śataka I 214; II 85, 112.] — a servitor, personal attendant, servant, "famulus". Ānanda was the last u. of Gotama Buddha (see Dīgha Nikāya I 206; Theragāthā 1041f.; Therīgāthā Commentary in Ps.B loc. cit.; Vinaya I 179 (sāgato u.), 194; II 186; III 66; IV 47; Dīgha Nikāya I 150 (Nāgita); Saṁyutta Nikāya III 113; Aṅguttara Nikāya I 121; III 31, 189; Jātaka I 15, 100 (a merchant's); II 416; past participle 28; Dhammapada II 93; Vimāna Vatthu 149; Peta Vatthu Commentary 211. — agg° main follower, chief attendant Dīgha Nikāya II 6; gilān° an attendant in sickness, nurse Vinaya I 303; Aṅguttara Nikāya I 26; saṅgh° one who looks after the community of Bhikkhus Vinaya I 216; Aṅguttara Nikāya I 26; III 39. — dupaṭṭhāka and supaṭṭhāka a bad (and good) attendant Vinaya I 302.

-kula a family entertaining (or ministerng to) a Thera or a bhikkhu, a family devoted to the service of (genitive) Vinaya I 83 (Sāriputtassa), 213; III 62, 66, 67; IV 283, 286; Vimāna Vatthu 120.

:: Upaṭṭhāna (neuter) [from upa + sthā]
1. Attendance, waiting on, looking after, service, care, ministerng Aṅguttara Nikāya I 151, 225; Sutta-Nipāta 138; Jātaka I 226, 237, 291; II 101; IV 138; VI 351. Paṭisambhidāmagga I 107; II 7f., 28, 230; Peta Vatthu Commentary 104, 145 (pacceka Buddhassa), 176; Vimāna Vatthu 75 (ther°); Saddhammopāyana 560.
2. worship, (divine) service Dīgha Nikāya III 188f. (°ṁ gacchati); Peta Vatthu Commentary 122. Buddh° attendance on a Buddha Peta Vatthu Commentary 93; Therīgāthā Commentary 18.
3. A state room Jātaka III 257.

-sambhāra means of catering, provisions Peta Vatthu Commentary 20;
-sālā hall for attendance, assembly room, chapel [cf. Buddhist Hybrid Sanskrit upasthāna-śālā Divyāvadāna 207] Vinaya I 49, 139; II 153, 208; III 70 (at Vesālī); IV 15, 42; Dīgha Nikāya II 119 (at Vesālī); Saṁyutta Nikāya II 280; V 321; Aṅguttara Nikāya II 51, 197; III 298; Dhammapada I 37, 38; III 413 [-sāra, attended by excellence; practiced with dilligence].

:: Upaṭṭhāpana (neuter) [from upa + sthā] attendance, service Vinaya IV 291.

:: Upaṭṭheti [causative of upaṭṭhahati] to make serve or attend; sakkaccaṁ u. (with accusative) to bestow respect (upon) Vinaya IV 275. future °essati Vinaya IV 291. to place, fix (parimukhaṁ satiṁ upaṭṭhapetvā) Vibhaṅga 244.

:: Upaṭṭhita [past participle of upaṭṭhahati or upatiṭṭhāti, cf. Buddhist Hybrid Sanskrit upasthita Divyāvadāna 281, 342]
1. furnished provided, served, got ready, honoured with Sutta-Nipāta 295 (°asmiṁ yaññasmiṁ); Jātaka V 173 (annena pānena); Peta Vatthu I 52 (= sajjita paṭiyatta Peta Vatthu Commentary 25); II 98 (= payirupāsita Peta Vatthu Commentary 116); Peta Vatthu Commentary 132.
2. come, come about, appeared , arrived; present, existing Sutta-Nipāta 130 (bhattakāle upaṭṭhite when mealtime has come), 898; Dhammapada 235; Milindapañha 274; Peta Vatthu Commentary 124 (dānakāle °e).
3. standing up (ready), keeping in readiness Majjhima Nikāya I 77; Aṅguttara Nikāya II 206; Sutta-Nipāta 708 (= ṭhito commentary); Peta Vatthu II 953 (ready for service, serving, waiting upon cf. Peta Vatthu Commentary 135.

-sati with ready attention, one whose attention is fixed, concentrated Vinaya I 63; Dīgha Nikāya III 252, 282; Saṁyutta Nikāya IV 186; Aṅguttara Nikāya III 251; past participle 25.

:: Upaṭṭita [upa + aṭṭita, from ard, see aṭṭita] pained, terrified; overcome, overwhelmed Jātaka VI 82 (visavegena).

:: Upavadati [upa + vad] to tell (secretly) against, to tell tales; to insult, blame Dīgha Nikāya I 90; Saṁyutta Nikāya III 125 (attā sīlato na u.); Aṅguttara Nikāya II 121 (the same); V 88; Jātaka II 196; Peta Vatthu Commentary 13.

:: Upavajja (adjective) [gerund of upavadati] blameworthy Saṁyutta Nikāya IV 59, 60; Aṅguttara Nikāya II 242. an° blameless, without fault Saṁyutta Nikāya IV 57 sq; Aṅguttara Nikāya IV 82; Milindapañha 391.

:: Upavajjatā (feminine) [abstract from upavajja] blameworthiness Saṁyutta Nikāya IV 59 (an°).

:: Upavana (neuter) [upa + vana, see upa 5] a kind of wood, miniature wood, park Jātaka IV 431; V 249; Milindapañha 1; Vimāna Vatthu 170 (= vana), 344; Therīgāthā Commentary 201; Peta Vatthu Commentary 102 (ārām°), 177 (mahā°).

:: Upavaṇṇeti [upa + vaṇṇeti] to describe fully Saddhammopāyana 487.

:: Upavasati [upa + vasati].
1. to dwell in or at Jātaka III 113; Sumaṅgalavilāsinī I 139.
2. to live (transitive); to observe, keep (a holy day); only in phrase uposathaṁ upavasati to observe the fast day Saṁyutta Nikāya I 208; Aṅguttara Nikāya I 142, 144, 205; Sutta-Nipāta 402 (gerund upavassa); Jātaka III 444; Paramatthajotikā II 199; Peta Vatthu Commentary 209, — past participle upavuttha (q.v.). See also uposatha.

:: Upavattati [upa + vṛt] to come to pass to take place Jātaka VI 58.

:: Upavāda [from upa + vad] insulting, railing; blaming, finding fault Mahāniddesa 386; Peta Vatthu Commentary 269; an° (adjective) not grumbling or abusing Dhammapada 185 (anūpa° metri causā).

:: Upavādaka (adjective) [from upavāda] blaming, finding fault, speaking evil of (genitive), generally in phrase ariyānaṁ u. insulting the noble Vinaya III 5; Aṅguttara Nikāya I 25; III 19; IV 178; V 68; Itivuttaka 58, 99. — an° Paṭisambhidāmagga I 115; past participle 60.

:: Upavādin (adjective [from upavāda] = upavādaka; in ariy° Saṁyutta Nikāya I 225; II 124; V 266; Peta Vatthu IV 339. an° Majjhima Nikāya I 360.

:: Upavāhana (neuter) [upa + vāhana] carrying away, washing away Sutta-Nipāta 391 (saṅghāṭi-raj-ūpa° = paṁsu-malādino saṅghāṭi-rajassa dhovanaṁ Paramatthajotikā II 375).

:: Upavāsa [from upa + vas, see upavasati] keeping a prescribed day, fasting, self-denial, abstaining from enjoyments [Same as uposatha; used extensively in Buddhist Hybrid Sanskrit in meaning of uposatha, e.g. At Avadāna-śataka I 338, 339; Divyāvadāna 398 in phrase aṣṭānga-sa manvāgataṁ upavāsaṁ upavasati] Aṅguttara Nikāya V 40 (? uncertain; vv.ll. upāsaka, ovāpavāssa, yopavāsa); Jātaka VI 508; Paramatthajotikā II 199 (in explanation of uposatha).

:: Upavāsita (adjective) [upa + vāsita] perfumed Peta Vatthu Commentary 164 (for gandha-samerita).

:: Upavāyati [upa + vāyati] to blow on or towards somebody Majjhima Nikāya I 424; Aṅguttara Nikāya IV 46; Theragāthā 544; Peta Vatthu III 66; Milindapañha 97.

:: Upavhyati [upa + ā + hū, cf. avhayati for *āhvayati] to invoke, call upon Dīgha Nikāya II 259; Saṁyutta Nikāya I 168.

:: Upavicāra [upa + vicāra; cf. Buddhist Hybrid Sanskrit upavicāra Divyāvadāna 19, translated on page 704 in Notes by "perplexed by doubts" (?)] — applying (one's mind) to, discrimination Dīgha Nikāya III 245 (domanass°); Majjhima Nikāya III 239; Saṁyutta Nikāya IV 232 (somanass° etc.); Aṅguttara Nikāya III 363f.; V 134; Paṭisambhidāmagga I 17; Dhammapada 8, 85, 284; Vibhaṅga 381.

:: Upavijaññā (feminine) (adjective) [gerundive formation of upa + vi + jan, cf. Sanskrit vijanya] — about to bring forth a child, nearing childbirth Majjhima Nikāya I 384; Therīgāthā 218; Udāna 13; Dāṭhāvaṁsa III 38; Therīgāthā Commentary 197.

:: Upavisati [upa + visati] to come near, to approach a person Jātaka IV 408; V 377; preterit upāvisi Sutta-Nipāta 415, 418 (āsajja upāvisi = samīpaṁ gantvā nisīdi Paramatthajotikā II 384).

:: Upavīna [upa + vīṇā] the neck of a lute Saṁyutta Nikāya IV 197; Milindapañha 53.

:: Upavīta [?] covered (?) at Vimāna Vatthu 8 in phrase "vettalatādīhi upavītaṁ āsanaṁ" should probably be read upanīta (vv.ll. uparivīta and upajita); or could it be past participle of upavīyati (woven with)?

:: Upavīyati [passive of upa + vā2 to weave] te be woven Jātaka VI 26.

:: Upavuttha [past participle of upavasati] celebrated, kept (of a fastday) Aṅguttara Nikāya I 211 (uposatha); Sutta-Nipāta 403 (uposatha). cf. uposatha.

:: Upaya [from upa + i, cf. upāya] approach, undertaking, taking up; clinging to, attachment, only as adjective (—°) in an° (anūpaya metri causā) not going near, aloof, unattached Saṁyutta Nikāya I 141, 181; II 284; Sutta-Nipāta 786, 787, 897 (cf. Paramatthajotikā II 558); and in rūpūpaya (vv.ll. rūpupaya and rūpupāya) "clinging to form" (etc.) Saṁyutta Nikāya III 53 = Mahāniddesa 25 = Cullaniddesa §570 (+ rupārammaṇa).

:: Upayācati [upa + yācati] to beg, entreat, pray to Jātaka VI 150 (divyaṁ).

:: Upayācitaka (neuter) [of adjective upa + yācita + ka; past participle of yācati] begging, asking, praying, propitiation Jātaka VI 150 (= devatānaṁ āyācana).

:: Upayāna (neuter) [from upa + yā, cf. Buddhist Hybrid Sanskrit upayāna Jātakamala 3163] nearing, approach, arrival Dīgha Nikāya I 10; Sumaṅgalavilāsinī I 94.

:: Upayānaka [from upayāna] a crab Jātaka VI 530.

:: Upayāti [upa + yāti of yā] to go to, to approach Saṁyutta Nikāya I 76; II 118 (also causative °yāpeti); Dīpavaṁsa VI 69; Saddhammopāyana 579.

:: Upayoga [from upa + yuj] connection, combination; employment, application Jātaka VI 432 (nagare upayogaṁ netvā for use in the town? varia lectio upabhogaṁ). Usually in compound °vacana as technical term gramatical meaning either combined or condensed expression, ellipsis Paramatthajotikā II 386; Paramatthajotikā I 236; Peta Vatthu Commentary 73, 135; or the accusative case, which is frequently substituted for the following cases: sāmi-vacana Paramatthajotikā II 127; Peta Vatthu Commentary 102; bhumma° Paramatthajotikā II 140; Paramatthajotikā I 116; karaṇa° Paramatthajotikā II 148; sampadāna° Jātaka V 214; Paramatthajotikā II 317; itthambhūta° Paramatthajotikā II 441; nissakka° Jātaka V 498.

:: Upayuñjati [upa + yuj] to combine, connect with; to use, apply; present participle medium upayujjamāna Vimāna Vatthu 245 (preferably be read as °bhuñjamāna, with reference to enjoying drink and food).

:: Upādā (adverb) [shortened gerund of upādiyati for the usual upādāya in specialised meaning] — literally "taking up", i.e. subsisting on something else, not original, secondary, derived (of rūpa form) Dhammasaṅgani 877, 960, 1210; Visuddhimagga 275, 444 (2 fourfold); as 215, 299, 333, cf. Buddhist Manual of Psychological Ethics. 117, note 1. — Usually (and this is the earlier use of upādā) as negative anupādā (for anupādāya) in meaning "not taking up any more (fuel, so as to keep the fire of rebirth alive)", not clinging to love of the world, or the kilesas q.v., having no more tendency to becoming; in phrases Aṅguttara Nikāya Parinibbānaṁ "unsupported emancipation" Majjhima Nikāya I 148; Saṁyutta Nikāya IV 48; V 29; Dhammapada I 286 etc.; Aṅguttara Nikāya vimokkho mental release Aṅguttara Nikāya V 64 (Mp: catuhi upādānehi agahetvā cittassa vimokkho; arahattass'etaṁ nāmaṁ); Vinaya V 164; Paṭisambhidāmagga II 45f.; Aṅguttara Nikāya vimutto Dīgha Nikāya I 17 (= kinci dhammaṁ anupādiyitvā vimutto Sumaṅgalavilāsinī I 109); cf. Majjhima Nikāya III 227 (paritassanā).

:: Upādāna (neuter) [from upa + ā + dā]
1. (literal that (material) substratum by means of which an active process is kept alive or going), fuel, supply, provision; adjective (—°) supported by, drawing one's existence from Saṁyutta Nikāya I 69; II 85 (aggikkhandho °assa pariyādānā by means of taking up fuel); V 284 (vāt°); Jātaka III 342 sa-upādāna (adjective) provided with fuel Saṁyutta Nikāya IV 399; anupādāna without fuel Dhammapada II 163.
2. (Applied) "drawing upon", grasping, holding on, grip, attachment; adjective (—°) finding one's support by or in, clinging to, taking up, nourished by. See on term Buddhist Manual of Psychological Ethics 299, note 1, and Compendium 171. They are classified as four upādānāni or four graspings viz. kām°, diṭṭh°, sīlabbat°, attavād° or the graspings arising from sense-desires, speculation, belief in rites, belief in the soul-theory Dīgha Nikāya II 58; III 230; Majjhima Nikāya I 51, 66; Saṁyutta Nikāya II 3; V 59; Dhammasaṅgani 1213; Paṭisambhidāmagga I 129; II 46, 47; Vibhaṅga 375; Nettipakaraṇa 48; Visuddhimagga 569. — For upādāna in various connections see the following passages: Dīgha Nikāya I 25; II 31, 33, 56; III 278; Majjhima Nikāya I 66, 136 (attavād°) 266; Saṁyutta Nikāya II 14, 17, 30, 85; III 10, 13f., 101, 135, 167, 191; IV 32, 87f., 102 (tannissitaṁ viññāṇaṁ tadupādānaṁ), 390, 400 (= taṇhā); Aṅguttara Nikāya IV 69; V 111 (upāy°); Sutta-Nipāta 170, 358, 546; Paṭisambhidāmagga I 51f., 193; II 45 sq, 113; Vibhaṅga 18, 30, 67, 79, 119, 132; Dhammasaṅgani 1059, 1136, 1213, 1536f.; Nettipakaraṇa 28f., 41f., 114f.; Dhammapada IV 194. — sa° full of attachment (to life) Majjhima Nikāya I 65; Vinaya III 111; Saṁyutta Nikāya IV 102; an- unattached, not showing attachment to existence Saṁyutta Nikāya IV 399; Vinaya III 111; Theragāthā 840; Milindapañha 32; Sumaṅgalavilāsinī I 98.

-kkhandha, usually as pañc'upādāna-kkhandhā the factors of the "fivefold clinging to existence" [cf. Buddhist Hybrid Sanskrit pañc'u°-skandhāh. Avadāna-śataka II 1681 and note] Dīgha Nikāya II 35, 301f.; III 223, 286; Majjhima Nikāya I 61, 144, 185; III 15, 30, 114, 295; Paṭisambhidāmagga II 109f.; Vibhaṅga 101; Visuddhimagga 505 (khandha-pañcaka). See for detail khandha II B 2;
-k-khaya extinction or disappearance of attachment Saṁyutta Nikāya II 54; Aṅguttara Nikāya III 376f.; Sutta-Nipāta 475, 743; Itivuttaka 75;
-nidāna the ground of upādāna; adjective founded on or caused by attachment Paṭisambhidāmagga II 111; Vibhaṅga 135 sq;
-nirodha destruction of "grasping" Vinaya I 1 (in formula of paṭicca-samuppāda); Saṁyutta Nikāya II 7; III 14; Aṅguttara Nikāya I 177;
-paccaya = °nidāna Saṁyutta Nikāya II 5; III 94; Sutta-Nipāta 507, 742.

:: Upādāniya (adjective) [from upādāna, for *upādānika < °aka] — belonging to or connected with upādāna, sensual, (inclined to) grasping; material (of rūpa), derived. See on term Buddhist Manual of Psychological Ethics. 186, note 1, 298. — Saṁyutta Nikāya II 84; III 47; IV 89, 108; Dhammasaṅgani 584, 1219, 1538; Vibhaṅga 12f., 30, 56, 119, 125, 319, 326.

:: Upādāya (adverb) [gerund of upādiyati]
1. (as preposition with accusative) literally "taking it up" (as such and such), i.e.
(a) out of, Anglo-Saxon for; in phrase anukampaṁ upādāya out of pity or mercy Dīgha Nikāya I 204; Peta Vatthu Commentary 61, 141, 164.
(b) compared with, alongside of, with reference to, according to Dīgha Nikāya I 205 (kālañ ca samayañ ca accusative to time and convenience); Dhammapada I 391; Vimāna Vatthu 65 (paṁsucuṇṇaṁ); Peta Vatthu Commentary 268 (manussalokaṁ). The same use of upādāya is found in BHS, e.g. At Divyāvadāna 25, 359, 413; Avadāna-śataka I 255.
2. (in same meaning and application as upādā, i.e. in negative form first and then in positive abstraction from the latter) as philosophical term "hanging on to", i.e. derived, secondary (with rūpa) Vibhaṅga 12, 67 etc.; Mahāniddesa 266. Usually as anupādāya "not clinging to", without any (further) clinging (to rebirth), emancipated, unconditioned, free [cf. Buddhist Hybrid Sanskrit paritt-anupādāya free from the world Divyāvadāna 655], frequent in phrase Aṅguttara Nikāya nibbuta completely emancipated Saṁyutta Nikāya II 279; Aṅguttara Nikāya I 162; IV 290; besides in following passive: Vinaya I 14 (a. cittaṁ vimuccati) 182 (the same); Saṁyutta Nikāya II 187f.; IV 20, 107; V 317; Dhammapada 89 = Saṁyutta Nikāya V 24 (ādānapaṭi-nisagge a. yeratā); Dhammapada 414; Sutta-Nipāta 363; Itivuttaka 94 (+ aparitassato).

:: Upādhi [from upa + ā + dhā
1. cushion Jātaka VI 253.
2. supplement, ornament (?), in °ratha "the chariot with the outfit", explained by commentary as the royal chariot with the golden slipper Jātaka VI 22.

:: Upādhiya [from upāhi] being furnished with a cushion Jātaka VI 252 (adjective).

:: Upādi° [the compound form of upādāna, derived from upādā in analogy to nouns in °a and °ā which change their a to i in compounds with kṛ and bhū; otherwise a noun formation from dā analogous to °dhi from dhā in upadhi] = upādāna, but in more concrete meaning of "stuff of life", substratum of being, khandha; only in combination with °sesa (adjective) having some fuel of life (= khandhas or substratum) left, i.e. still dependent (on existence), not free, materially determined Saṁyutta Nikāya V 129, 181; Aṅguttara Nikāya III 143; Itivuttaka 40; Visuddhimagga 509. More frequently negative an-upādi-sesa (Nibbāna, Nibbāna-dhātu or Parinibbāna, cf. similarly Buddhist Hybrid Sanskrit anupādi-vimutti Mahāvastu I 69) completely emancipated, free, without any (material) substratum Vinaya II 239 (Nibbāna-dhātu); Dīgha Nikāya III 135; Majjhima Nikāya I 148 (Parinibbāna); Aṅguttara Nikāya II 120; IV 75f., 202, 313; Jātaka I 28, 55; Sutta-Nipāta 876; Itivuttaka 39, 121 (Nibbāna-dhātu); Paṭisambhidāmagga I 101; Visuddhimagga 509; Dhammapada IV 108 (Nibbāna); Vimāna Vatthu 164, 165. Opposite saupādisesa Aṅguttara Nikāya IV 75f., 378f.; Sutta-Nipāta 354 (opposite nibbāyi); Visuddhimagga 509; Nettipakaraṇa 92. See further reference under Nibbāna and Parinibbāna.

:: Upādiṇṇa [for °ādinna with substitution of ṇṇ for nn owing to wrong derivation as past participle from ādiyati2 instead of ādiyati1] grasped at, laid hold of; or "the issue of grasping", i.e. material, derived, secondary (cf. upādā), see definition at Buddhist Manual of Psychological Ethics. 185, note 2, 299, note 1. — Dhammasaṅgani 585, 877, 1211, 1534; Vibhaṅga 2f., 326, 433; Visuddhimagga 349, 451; an° Vinaya III 113; Dhammasaṅgani 585, 991, 1212, 1535.

:: Upādiṇṇaka (adj,) = upādiṇṇa as 311, 315, 378; Visuddhimagga 398.

:: Upādiyati [upa + ā + dā, see ādiyati1] to take hold of, to grasp, cling to, show attachment (to the world), cf. upādāna Dīgha Nikāya II 292; Majjhima Nikāya I 56, 67; Saṁyutta Nikāya II 14; III 73, 94, 135; IV 168 (na kiñci loke u. = parinibāyati); Sutta-Nipāta 752, 1103, 1104; Mahāniddesa 444 (= ādeti); Cullaniddesa §164. present participle upādiyaṁ Saṁyutta Nikāya IV 24 = 65 (an°); — present participle medium upādiyamāna Saṁyutta Nikāya III 73; Paramatthajotikā II 409, and upādiyāna (°ādiyāno) Sutta-Nipāta 470; Dhammapada 20. gerund upādāya in literal meaning "taking up" Jātaka I 30; Milindapañha 184, 338, 341; for specialised meaning and use as preposition see separately as also upādā and upādiyitvā Vimāna Vatthu 209; Sumaṅgalavilāsinī I 109 (an°); Dhammapada IV 194 (an°), — past participle upādiṇṇa (q.v.).

:: Upāgacchati [upa + ā + gam] to come to, arrive at, reach, obtain, usually preterit upāgañchi Cariyāpiṭaka I 1010, plural upāgañchuṁ Sutta-Nipāta 1126; or upāgami Sutta-Nipāta 426, 685, plural upāgamuṁ Sutta-Nipāta 302, 1126. Besides in present imperative upāgaccha Peta Vatthu Commentary 64 (so read for upagaccha), — past participle upāgata.

:: Upāgata [past participle of upāgacchati] come to, having reached or attained Sutta-Nipāta 1016; Peta Vatthu Commentary 117 (yakkhattaṁ); Saddhammopāyana 280.

:: Upāhanā (feminine) [with metathesis for upānahā = Sanskrit upānah feminine or upānaha masculine; but cf. Buddhist Hybrid Sanskrit upānaha neuter Divyāvadāna 6] — a shoe, sandal Vinaya I 185; II 118, 207 (adjective sa-upāhana), 208; Saṁyutta Nikāya I 226; Jātaka IV 173, 223; Peta Vatthu II 49; Cullaniddesa §226; Paramatthajotikā I 45; Dhammapada I 381 (chatt-°ṁ as neuter? varia lectio °nā); Peta Vatthu Commentary 127, 186. upāhanaṁ (or upāhanā) ārohati to put on sandals Jātaka IV 16; VI 524; opposite omuñcati take off Vinaya II 207, 208; Jātaka III 415; IV 16. — Note: An older form upānad° (for upānadh = Sanskrit upānah) is seen by Kern in pānadūpama Jātaka II 223, which is read by him as upānadūpama varia lectio upāhan-upama). See Toevoegselen sub voce upānad.

:: Upāhata [upa + āhata] struck, afflicted, hurt Jātaka I 414.

:: Upālāpeti at Peta Vatthu Commentary 276 read upalāpeti (q.v.).

:: Upāraddha [past participle of upārambhati] blamed, reprimanded, reproved Aṅguttara Nikāya V 230.

:: Upāramati [upa + ā + ram] to cease, to desist Jātaka V 391, 498.

:: Upārambha [Sanskrit upārambha, upa + ālambhate]
1. reproof, reproach, censure Majjhima Nikāya I 134, 432; Saṁyutta Nikāya III 73; V 73; Aṅguttara Nikāya I 199; II 181; III 175; IV 25; Vibhaṅga 372.
2. (adjective) indisposed, hostile Theragāthā 360f.; Sumaṅgalavilāsinī I 21, 263.

:: Upārambhati [Sanskrit upālambhate, upa + ā + labh] to blame, reprimand, reproach Majjhima Nikāya I 432, 433, — past participle upāraddha (q.v.).

:: Upāsaka [from upa + ās, cf. upāsati] a devout or faithful layman, a lay devotee Vinaya I 4, 16 (tevāciko u.), 37, 139, 195f.; II 125; III 6, 92; IV 14, 109; Dīgha Nikāya I 85; II 105, 113; III 134, 148, 153, 168, 172f., 264; Majjhima Nikāya I 29, 467, 490; Saṁyutta Nikāya V 395, 410; Aṅguttara Nikāya I 56f.; II 132 (°parisā); III 206 (°caṇḍāla, °ratana); IV 220f. (kittāvatā hoti); Sutta-Nipāta 376, 384; Jātaka I 83; Peta Vatthu I 104; Vibhaṅga 248 (°sikkhā); Sumaṅgalavilāsinī I 234; Peta Vatthu Commentary 36, 38, 54, 61, 207. — feminine upāsikā Vinaya I 18, 141, 216; III 39; IV 21, 79; Dīgha Nikāya III 124, 148, 172, 264; Majjhima Nikāya I 29, 467, 491; Saṁyutta Nikāya II 235f.; Aṅguttara Nikāya I 88; II 132; V 287f.; Milindapañha 383; Peta Vatthu Commentary 151, 160.

:: Upāsakatta (neuter) [abstract from upāsaka] state of being a believing layman or a lay follower of the Buddha Vinaya I 37; Saṁyutta Nikāya IV,301; Vimāna Vatthu 8421.

:: Upāsana1 (neuter) [from upāsati] attendance, service, honour Saṁyutta Nikāya I 46 (samaṇ°); Therīgāthā 39; Milindapañha 115. cf. payir°.

:: Upāsana2 (neuter) [from upāsati]
1. Archery Jātaka VI 448; usually in phrase katūpāsana skilled in archery Majjhima Nikāya I 82; Saṁyutta Nikāya II 266; Aṅguttara Nikāya II 48; Jātaka IV 211; Mahāvaṁsa 24, 1. — Milindapañha 232 (°ṁ sikkhitvā).
2. practice Milindapañha 419.
3. in °sālā gymnasium, training ground Milindapañha 352.

:: Upāsati [upa + ās] literally "to sit close by", to go after, attend, follow, serve, honour, worship Dīgha Nikāya II 287; Aṅguttara Nikāya I 162; Jātaka V 339, 371 (= upagacchati commentary); Milindapañha 418 (lakkhe upāseti fix his attention on the target). — 3rd plural present medium upāsare Aṅguttara Nikāya I 162; Jātaka IV 417 (= upāyanti commentary). cf. payirupāsati. — past participle upāsita and upāsīna (q.v.). See also upāsaka, upāsana1.

:: Upāsikā see upāsaka; cf. payir°.

:: Upāsita [past participle of upāsati] honoured, served, attended Saṁyutta Nikāya 1133, cf. Cullaniddesa §165; Theragāthā 179.

:: Upāsīna [past participle of upāsati] sitting near or close to Jātaka V 336.

:: Upāta [according to Kern, Toevoegselen sub voce = Sanskrit upātta, past participle of upa + ā + dā "taken up"; after Morris JPTS 1884 75 = uppāta "flying up"] thrown up, cast up, raised (of dust) Theragāthā 675.

:: Upātidhāvati [upa + ā + dhāvati] to run on or in to Udāna 72.

:: Upātigacchati [upa + ati + gacchati] to "go out over", to surpass overcome, only in 3rd singular preterit upaccagā Sutta-Nipāta 333, 636, 641, 827; Theragāthā 181; Therīgāthā 4; Jātaka I 258; VI 182; and 3rd plural upaccaguṁ Saṁyutta Nikāya I 35; Aṅguttara Nikāya III 311; Jātaka III 201.

:: Upātipanna [past participle of upātipajjati, upa + ā + pad] fallen into, a prey to (with locative) Sutta-Nipāta 495 (= nipanna with gloss adhimutta Paramatthajotikā II 415).

:: Upātivatta [past participle of upātivattati] gone beyond, escaped from, free from (with accusative) Saṁyutta Nikāya I 143; Aṅguttara Nikāya II 15; Sutta-Nipāta 55, 474, 520, 907; Jātaka III 7, 360; Mahāniddesa 322 = Cullaniddesa §163. cf. Buddhist Hybrid Sanskrit upātivṛtta in same sense at Mahāvastu III 281.

:: Upātivattati [upa + ati + vattati] to go beyond, overstep Majjhima Nikāya I 327; Sutta-Nipāta 712 (varia lectio for upanivattati); Nettipakaraṇa 49. Past participle upātivatta (q.v.).

:: Upāvisi 3rd singular preterit of upavisati (q.v.).

:: Upāya [from upa + i, cf. upaya] approach; figurative way, means, expedient, stratagem Saṁyutta Nikāya III 53f., 58; Dīgha Nikāya III 220 (°kṣalla); Sutta-Nipāta 321 (°ññū); Jātaka I 256; Cullaniddesa §570 (for upaya); Peta Vatthu Commentary 20, 31, 39, 45, 104, 161; Saddhammopāyana 10, 12. 350, 385. — Cases adverbially; instrumental upāyena by artifice or means of a trick Peta Vatthu Commentary 93; yena kenaci u. Peta Vatthu Commentary 113. — ablative upāyaso by some means, somehow Jātaka III 443; V 401 (= upāyena commentary). Anupāya wrong means Jātaka I 256; Saddhammopāyana 405; without going near, without having a propensity for Saṁyutta Nikāya I 181; Majjhima Nikāya III 25.

-kusala clever in resource Jātaka I 98; Nettipakaraṇa 20; Paramatthajotikā II 274.

:: Upāyana (neuter) [from upa + i, cf. upāya] going to (in special sense), enterprise, offering, tribute, present Jātaka V 347; VI 327; Milindapañha 155, 171, 241; Saddhammopāyana 616, 619.

:: Upāyatta (neuter) [abstract from upāya] a means of (—°) Vimāna Vatthu 84 (paṭipajjan°).

:: Upāyāsa [upa + āyāsa, cf. Buddhist Hybrid Sanskrit upāyāsa Divyāvadāna 210, 314.] — (a kind of) trouble, turbulence, tribulation, unrest, disturbance, unsettled condition Majjhima Nikāya I 8, 144, 363; III 237; Aṅguttara Nikāya I 144, 177, 203 (sa°); II 123, 203; III 3, 97, 429; Sutta-Nipāta 542; Itivuttaka 89 = Aṅguttara Nikāya I 147 = Majjhima Nikāya I 460; Jātaka II 277 (°bahula); IV 22 (the same); past participle 30, 36; Vibhaṅga 247; Nettipakaraṇa 29; Milindapañha 69; Visuddhimagga 504 (definition); Sumaṅgalavilāsinī I 121. — anupāyāsa peacefullness, composure, serenity, sincerity Dīgha Nikāya III 159; Aṅguttara Nikāya III 429; Paṭisambhidāmagga I 11f.

:: Upekkhaka (adjective) [from upekkhā] disinterested, resigned, stoical Vinaya III 4; Dīgha Nikāya I 37, 183; III 113, 222, 245, 269, 281; Saṁyutta Nikāya V 295f., 318; Aṅguttara Nikāya III 169f., 279; V 30; Sutta-Nipāta 515, 855, 912; Itivuttaka 81; Mahāniddesa 241, 330; past participle 50, 59; Dhammasaṅgani 163; as 172.

:: Upekkhanā (feminine) [abstract from upa + īkṣ] is commentator's paraphrase for upekkhā (q.v.) Mahāniddesa 501 = Cullaniddesa §166; Vibhaṅga 230.

:: Upekkhati [upa + īkṣ] to look on, to be disinterested or indifferent Sutta-Nipāta 911; Mahāniddesa 328; Jātaka VI 294.

:: Upekkhavant (adjective) = upekkhaka Jātaka V 403.

:: Upekkhā and Upekhā (feminine) [from upa + īkṣ, cf. Buddhist Hybrid Sanskrit upekṣā Divyāvadāna 483; Jātakamala 211. On spelling upekhā for upekkhā see Müller P.Gram. 16] — "looking on", hedonic neutrality or indifference, zero point between joy and sorrow (Cpd. 66); disinterestedness, neutral feeling, equanimity. Sometimes equivalent to adukkha-m-asukha-vedanā "feeling which is neither pain nor pleasure". See detailed discussion of term at Compendium 229-232, and cf. Buddhist Manual of Psychological Ethics. 36, note 2. — Ten kinds of upekkhā are enumerated at as 172 (cf. Buddhist Manual of Psychological Ethics. 44, note 3; Hardy, Man. Buddhism 505). — Dīgha Nikāya I 38 (°sati-parisuddhi purity of mindfullness which comes of disinterestedness cf. Vinaya III 4; Dhammasaṅgani 165 and Buddhist Manual of Psychological Ethics46, note 2), 251; II 279 (twofold); III 50, 78, 106, 224f., 239, 245 (six °upavicāras), 252, 282; Majjhima Nikāya I 79, 364; III 219; Saṁyutta Nikāya IV 71, 114f., V 209f. (°indriya); Aṅguttara Nikāya I 42; 81 (°sukha), 256 (°nimitta); III 185, 291 (°ceto-vimutti); IV 47f., 70f., 300, 443; V 301, 360; Sutta-Nipāta 67, 73, 972, 1107, (°satisaṁsuddha); Mahāniddesa 501 = Cullaniddesa §166; Paṭisambhidāmagga I 8, 36, 60, 167, 177; past participle 59 (°sati); Nettipakaraṇa 25, 97 (°dhātu), 121f.; Vibhaṅga 12, 15 (°indriya), 54 (the same), 69, 85 (°dhātu), 228, 324, 326 (°sambojjhaṅga), 381 (°upavicāra); Dhammasaṅgani 150, 153, 165, 262, 556, 1001, 1278, 1582; Visuddhimagga 134 (°sambojjhaṅga, five conditions of), 148 (°ānubrūhanā), 160 (definition and tenfold), 317 (°bhāvanā), 319 (°brahma vihāra), 325 (°vihārin), 461; Paramatthajotikā II 128; Saddhammopāyana 461.

:: Upeta [past participle of upeti] furnished with, endowed with, possessed of Sutta-Nipāta 402, 463, 700, 722; Dhammapada 10, 280; Cullaniddesa sub voce, Theragāthā 789; Peta Vatthu I 76 (bal°); II 712 (phal°, varia lectio preferable °upaga), IV 112 (ariyaṁ aṭṭhaṅgavaraṁ upetan = aṭṭhahi aṅgehi upetaṁ yuttaṁ Peta Vatthu Commentary 243); Visuddhimagga 18 (+ sam°, upagata, samupagata etc); Peta Vatthu Commentary 7. — Note: The Buddhist Hybrid Sanskrit usually has samanvāgata for upeta (see aṭṭhaṅga).

:: Upeti [upa + i] to go to (with accusative), come to, approach, undergo, attain Dīgha Nikāya I 55 (paṭhavi-kāyaṁ anupeti does not go into an earthly body), 180; Majjhima Nikāya I 486 (na upeti, as answer: "does not meet the question"); Saṁyutta Nikāya III 93; Itivuttaka 89; Sutta-Nipāta 209, (na saṅkhaṁ "cannot be reckoned as") 749, 911, 1074; 728 (dukkhaṁ), 897; Mahāniddesa 63; Cullaniddesa §167; Dhammapada 151, 306, 342; Sutta-Nipāta 318; Jātaka IV 309 (maraṇaṁ upeti to die), 312 (the same), 463 (the same); V 212 (varia lectio opeti, q.v.); Theragāthā 17 (gabbhaṁ); Peta Vatthu II 334 (saggaṁ upehi ṭhānaṁ); IV 352 (saraṇaṁ Buddhaṁ dhammaṁ); Nettipakaraṇa 66; future upessaṁ Sutta-Nipāta 29; 2nd singular upehisi Dhammapada 238, 348. — gerund upecca Vimāna Vatthu 337; Saṁyutta Nikāya I 209 = Nettipakaraṇa 131; Vimāna Vatthu 146 (realising = upagantvā cetetvā vā); Peta Vatthu Commentary 103 (gloss for uppacca flying up); see also upiya and uppacca, — past participle upeta.

:: Upiya [gerund of upeti] undergoing, going into, metri causā as ūpiya (—°) and opiya, viz. hadayasmiṁ opiya Saṁyutta Nikāya I 199 = Theragāthā 119; senūpiya Jātaka V 96 (varia lectio senopiya; commentary sayanūpagata). In tadūpiya the 2nd part upiya represents an adjective upaka from upa (see ta I a), thus found at Milindapañha 9.

:: Uplāpeti [Sanskrit avaplāvayati, causative of ava + plu, with substitution of ud for ava; see also uppilavati] to immerse Majjhima Nikāya I 135 (vv.ll. upal° and opil°); Jātaka IV 162 (figurative put into the shade, overpower; varia lectio upal°). See also opilāpeti and ubbillāvita.

:: Upocita [past participle of upa + ava + ci] heaped up, abounding, comfortable Jātaka IV 471.

:: Uposatha [Vedic upavasatha, the eve of the Soma sacrifice, day of preparation]. — At the time of the rise of Buddhism the word had come to mean the day preceding four stages of the moon's waxing and waning, viz. 1st, 8th, 15th, 23d nights of the lunar month that is to say, a weekly sacred day, a Sabbath. These days were utilized by the pre-Buddhistic reforming communities for the expounding of their views, Vinaya I 101. The Buddhists adopted this practice and on the 15th day of the half-month held a chapter of the Order to expound their dhamma, ibid. 102. They also utilized one or other of these Up. days for the recitation of the Pāṭimokkha (pāṭimokkh'uddesa), ibid. On Up. days laymen take upon themselves the Up. vows, that is to say, the eight Sīlas, during the day. See Sīla. The day in the middle of the month is called cātudassiko or paṇṇarasiko according as the month is shorter or longer. The reckoning is not by the month (māsa), but by the half-month (pakkha), so the twenty-third day is simply aṭṭhamī, the same as the eighth day. There is an occasional Up. called sāmaggi-uposatho, "reconciliation-Up.", which is held when a quarrel among the fraternity has been made up, the general confession forming as it were a seal to the reconciliation (Vinaya V 123). — Vinaya I 111, 112, 175, 177; II 5, 32, 204, 276; III 164, 169; Dīgha Nikāya III 60, 61, 145, 147; Aṅguttara Nikāya I 205f. (3 uposathas: gopālaka°, nigaṇṭha°, ariya°), 208 (dhamm°), 211 (devatā°); IV 248 (aṭṭhaṅga-sa mannāgata), 258f. (the same), 276, 388 (navah'aṅgehi upavuttha); V 83; Sutta-Nipāta 153 (pannaraso u.); Vibhaṅga 422; Visuddhimagga 227 (°sutta = Aṅguttara Nikāya I 206f.); Saddhammopāyana 439; Sumaṅgalavilāsinī I 139; Paramatthajotikā II 199; Vimāna Vatthu 71, 109; Peta Vatthu Commentary 66, 201. — The hall or chapel in the monastery in which the Pāṭimokkha is recited is called uposathaggaṁ (Vinaya III 66), or °āgāraṁ (Vinaya I 107; Dhammapada II 49). The Up. service is called °kamma (Vinaya I 102; V 142; Jātaka I 232; III 342, 444; Dhammapada I 205). uposathaṁ karoti to hold the Up. service (Vinaya I 107, 175, 177; Jātaka I 425). Keeping the Sabbath (by laymen) is called uposathaṁ upavasati (Aṅguttara Nikāya I 142, 144, 205, 208; IV 248; see upavasati), or uposathavāsaṁ vasati (Jātaka V 177). The ceremony of a layman taking upon himself the eight sīlas is called uposathaṁ samādiyati (see sīlaṁ and samādiyati); uposatha-sīla observance of the Up. (Vimāna Vatthu 71). The Up. day or Sabbath is also called uposatha-divasa (Jātaka III 52).

:: Uposathika (adjective) [from uposatha]
1. belonging to the Uposatha in phrase anuposathikaṁ (adverb) on every Up., i.e. every fortnight Vinaya IV 315.
2. observing the Sabbath, fasting (cf. Buddhist Hybrid Sanskrit uposadhika Mahāvastu II 9); Vinaya I 58; IV 75, 78; Jātaka III 52; Visuddhimagga 66 (bhatta); Dhammapada I 205.

:: Uposathin (adjective) [from uposatha] = uposathika, fasting Mahāvaṁsa 17, 6.

:: Uppabbajati [ud + pabbajati] to leave the Order Dhammapada I 68; Peta Vatthu Commentary 55, — past participle °pabbajita. — causative uppabbājeti to turn out of the Order Jātaka IV 219; Dhammapada IV 195. — causative II uppabbajāpeti to induce some one to leave the Order Jātaka IV 304.

:: Uppabbajta [ud + pabbajita] one who has left the community of bhikkhus, an ex-bhikkhu Vimāna Vatthu 319; Dhammapada I 311.

:: Uppacca [gerund of uppatati] flying up Therīgāthā 248 (see under upacca)); Saṁyutta Nikāya I 209 (varia lectio upecca, commentary uppatitvā pi sakuṇo viya) = Peta Vatthu II 717 (= uppatitvā Peta Vatthu Commentary 103) = Dhammapada IV 21 (gloss uppatitvā) = Nettipakaraṇa 131 (upecca).

:: Uppaccati [ud + paccati, passive of pac] in present participle uppacciyamāna (so read for upapacciyamāna, as suggested by varia lectio uppajj°) "being boiled out", i.e. dried or shrivelled up (cf. uppakka 1) Jātaka IV 327. Not with Morris JPTS, 1887, 129 "being tormented", nor with Kern, Toevoegselen under upapacc° as present participle to pṛc (*upapṛcyamāna) "dicht opgesloten", a meaning foreign to this root.

:: Uppajjana (adjective-neuter) [from uppajjati] coming into existence; birth, rebirth Peta Vatthu Commentary 9 (°vasena), 33 (the same).

:: Uppajjanaka (adjective) [from uppajjana] (belonging to) coming into existence, i.e. arising suddenly or without apparent cause, in °bhaṇḍa a treasure trove Jātaka III 150.

:: Uppajjati [ud + pajjati of pad] to come out, to arise, to be produced, to be born or reborn, to come into existence Dīgha Nikāya I 180; Sutta-Nipāta 584; Peta Vatthu II 111 (= nibbattati Peta Vatthu Commentary 71); Peta Vatthu Commentary 8 (nibbattati + u.), 9, 20, 129 (= pātubhavati); Sumaṅgalavilāsinī I 165. passive uppajjiyati Vinaya I 50. — present participle uppajjanto Peta Vatthu Commentary 5, 21; future °pajjissati Peta Vatthu Commentary 5 (bhumma-devesu, corresponds with Niraye nibbattissati ibid.), 67 (Niraye); preterit uppajji Peta Vatthu Commentary 21, 50, 66; and udapādi (q.v.) Vinaya III 4; Jātaka I 81; gerund °pajjitvā Dīgha Nikāya II 157 = Saṁyutta Nikāya I 6, 158 = II 193 = Jātaka I 392 = Theragāthā 1159; and uppajja Jātaka IV 24. — causative uppādeti (q.v.). past participle uppanna (q.v.). See also upapajjati and upapanna.

:: Uppajjitar [agent noun from uppajjati] one who produces or is reborn in (with accusative) Dīgha Nikāya I 143 (saggaṁ etc.).

:: Uppakitaka indexed at Udāna III 2 wrongly for upakkitaka (q.v.).

:: Uppakka (adjective) [from ud + pac, cf. Sanskrit pakva and see also uppaccati]
1. "boiled out", scorched, seared, dried or shrivelled up; in phrase itthiṁ uppakkaṁ okiliniṁ okiriniṁ Vinaya III 107 = Saṁyutta Nikāya II 260; explained by Buddhaghosa Vinaya III 273 as "kharena agginā pakkosarīra".
2. "boiled up", swollen (of eyes through crying) Jātaka VI 10.

:: Uppala [Sanskrit utpala, uncertain etymology] the (blue) lotus; a water lily. The seven kinds of lotuses, mentioned at Jātaka V 37 are: nīla-ratta-set-uppala, ratta-seta-paduma, seta-kumuda, kalla-hāra. — Dīgha Nikāya I 75; II 19; Vinaya III 33 (°gandha); Jātaka II 443; Dhammapada 55; Vimāna Vatthu 322; 354; Peta Vatthu II 120; III 105; Dhammapada I 384 (nīl°); III 394 (the same); Therīgāthā Commentary 254, 255; Vimāna Vatthu 132, 161. What is meant by uppala-patta (lotus-leaf?) at Vinaya IV 261?

:: Uppalaka [uppala + ka] "lotus-like", name of a Hell (cf. Buddhist Hybrid Sanskrit utpala at Divyāvadāna 67 etc.) Aṅguttara Nikāya V 173. See also puṇḍarika.

:: Uppalin (adjective/noun) [from uppala] having lotuses rich in l., only in feminine uppalinī a lotus-pond Dīgha Nikāya I 75; II 38; Saṁyutta Nikāya I 138; Aṅguttara Nikāya III 26; Vimāna Vatthu 322; Sumaṅgalavilāsinī I 219.

:: Uppaḷāseti [ud + pra + las, cf. Sanskrit samullāsayati in same meaning] — to sound out or forth, to make sound Milindapañha 21 (dhamma-saṅkhaṁ). Reading at Dīgha Nikāya II 337 is upaḷāseti in same meaning.

:: Uppanna [past participle of uppajjati] born, reborn, arisen, produced, Dīgha Nikāya I 192 (lokaṁ u. born into the world); Vinaya III 4; Sutta-Nipāta 55 °ñāṇa; see Cullaniddesa §168), 998; Jātaka I 99; Peta Vatthu II 22 (pettivisayaṁ); Dhammasaṅgani 1035, 1416; Vibhaṅga 12, 17, 50, 319; 327; Dhammapada III 301; Peta Vatthu Commentary 21 (petesu), 33, 144, 155. — anuppanna not arisen Majjhima Nikāya II 11; not of good class Dīgha Nikāya I 97 (see Sumaṅgalavilāsinī I 267).

:: Uppaṇḍanā (feminine) [abstract from ut + paṇd of unknown etymology] ridiculing, mocking Milindapañha 357; Visuddhimagga 29; Puggalapaññatti 250 (°kathā).

:: Uppaṇḍeti [ut + paṇḍ, of uncertain origin] to ridicule, mock, to deride, make fun of Vinaya I 216, 272, 293; IV 278; Aṅguttara Nikāya III 91 = past participle 67 (ūhasati ullapati + u.); Jātaka V 288, 300; Dhammapada II 29; III 41; Peta Vatthu Commentary 175 (avamaññati + u.). Note: The Buddhist Hybrid Sanskrit utprāsayati at Divyāvadāna 17 represents the Pāḷi uppaṇḍeti and must somehow be a corruption of the latter (vv.ll. At Divyāvadāna 17 are utprāśayati, utprāṇayati and utprāśrayati).

:: Uppaṇḍuppaṇḍukajāta (adjective) [reduplicated intensive formation; ud + paṇḍu + ka + jāta; paṇḍu yellowish. The word is evidently a corruption of something else, perhaps upapaṇḍuka, upa in meaning of "somewhat like", cf. upanīla, upanibha etc. and reading at Peta Vatthu II 113 upakaṇḍakin. The latter may itself be a corruption, but is explained at Peta Vatthu Commentary 72 by upakaṇḍaka-jāta "shrivelled up all over, nothing but pieces (?)". The translation is thus doubtful; the Buddhist Hybrid Sanskrit is the Pāḷi form retranslated into utpāṇḍuka Divyāvadāna 334, 463, and translated "very pale"] — "having become very pale" (?), or "somewhat pale" (?), with dubbaṇṇa in Khp, a234, and in a stock phrase of three different settings, viz.
(1) kiso lūkho dubbaṇṇo upp° dha mani-santhata-gatto Vinaya I 276; III 19, 110; Majjhima Nikāya II 121; distorted to Buddhist Hybrid Sanskrit bhīto utp° kṛśāluko durbalako mlānako at Divyāvadāna 334.
(2) kiso upp°. Jātaka VI 71; Dhammapada IV 66.
(3) upp° dha manisanth° Jātaka I 346; II 92; V 95; Dhammapada I 367. Besides in a doubtful passage at Peta Vatthu II 112 (upakaṇḍakin, varia lectio uppaṇḍ°), explained at Peta Vatthu Commentary 72 upakaṇḍakajāta, vv.ll. uppaṇḍaka° and uppaṇḍupaṇḍuka°.

:: Uppatati [ud + patati] to fly or rise up into the air; to spring upwards, jump up; 3rdf. preterit udapatta [Sanskrit udapaptat] Jātaka III 484 (so read for °patto, and change si to pi); gerund uppatitvā Jātaka III 484; IV 213; Peta Vatthu Commentary 103, 215; and uppacca (q.v.), — past participle uppatita (q.v.).

:: Uppatha [Sanskrit utpatha, ud + patha] a wrong road or course Dīgha Nikāya I 10 (°ga mana, of planets); Saṁyutta Nikāya I 38, 43; Jātaka V 453; VI 235; Dhammapada III 356 (°cāra).

:: Uppatita [past participle of uppatati] jumped up, arisen, come about Sutta-Nipāta I (= uddhamukhaṁ patitaṁ gataṁ Paramatthajotikā II 4), 591; Dhammapada 222 (= uppanna Dhammapada III 301); Theragāthā 371.

:: Uppatti (feminine) [Vedic utpatti, ud + pad] coming forth, production, genesis, origin, rebirth, occasion Aṅguttara Nikāya II 133 (°paṭilābhikāni saṁyojanāni); Vibhaṅga 137 (°bhava), 411; cf. Compendium 262f. (khaṇa); Milindapañha 127 (°divasa); Vism, 571f. (°bhava, nine-fold: kāma° etc.); Paramatthajotikā II 46, 159, 241, 254, 312, 445; Peta Vatthu Commentary 144, 215. On uppatti deva see deva and upapatti. See also aṭṭhuppatti, dānuppatti.

:: Uppaṭipāṭiyā [ablative of uppaṭipāṭi, ud + paṭipāṭi] literally "out of reach", i.e. at a distance Jātaka I 89; or impossible Visuddhimagga 96 (ekapañho pi u. āgato nāhosi not one question was impossible to be understood). As technical term gramatical "with reference to the preceding", supra Visuddhimagga 272; Paramatthajotikā II 124, 128; as 135 (Text °paṭipāṭika).

:: Uppāda1 [Sanskrit utpāta, ud + pat] flying up, jump; a sudden and unusual event, portent, omen Dīgha Nikāya I 9 (varia lectio uppāta) = Visuddhimagga 30 (Text uppāta, varia lectio uppāda) Sutta-Nipāta 360; Jātaka I 374; VI 475; Milindapañha 178.

:: Uppāda2 [Sanskrit utpāda, ud + pad] coming into existence, appearance, birth Vinaya I 185; Dīgha Nikāya I 185; Saṁyutta Nikāya III 39 (+ vaya); IV 14; V 30; Aṅguttara Nikāya I 152 (+ vaya), 286, 296; II 248 (taṇh°); III 123 (citt° state of consciousness); IV 65 (the same); Dhammapada 182, 194; Jātaka I 59, 107 (sat°); Vibhaṅga 303 (citt°), 375 (taṇh°); Peta Vatthu Commentary 10; Therīgāthā Commentary 282. — anuppāda either "not coming into existence" Dīgha Nikāya III 270, Majjhima Nikāya I 60; Aṅguttara Nikāya I 286, 296; II 214, 249: III 84f.; Paṭisambhidāmagga I 59, 66; Dhammasaṅgani 1367; or "not ripe" Dīgha Nikāya I 12.

:: Uppādaka (adjective) (—°) [from uppāda2] producing, generating Peta Vatthu Commentary 13 (dukkh°). feminine °ikā Dhammapada IV 109 (jhān').

:: Uppādana (neuter) [from uppada2] making, generating, causing Peta Vatthu Commentary 71 (anubal° read for anubalappadāna?) 114.

:: Uppādetar [agent noun from uppādeti] one who produces, causes or brings into existence, creator, producer Majjhima Nikāya I 79; Saṁyutta Nikāya I 191; III 66; V 351; Milindapañha 217.

:: Uppādeti [causative of uppajjati, ud + pad]
1. to give rise to, to produce, put forth, show, evince, make Dīgha Nikāya I 135; Majjhima Nikāya I 162, 185; past participle 25; Peta Vatthu Commentary 4, 16, 19, 59; Saddhammopāyana 539. cittaṁ u. to give a (temporary) thought to (with locative) Jātaka I 81; Milindapañha 85; Dhammapada II 89; Peta Vatthu Commentary 3.
2. to get, obtain, find Jātaka IV 2; Milindapañha 140; Dhammapada I 90; Peta Vatthu Commentary 121.
3. in lohitaṁ u. to draw (blood) Milindapañha 214.

:: Uppādin (adjective) [from uppāda2] having an origin, arising bound to arise Dhammasaṅgani 1037, 1416; Vibhaṅga 17, 50, 74, 92 and passim; as 45.

:: Uppāṭaka [from ud + paṭ in meaning of "biting, stinging"] an insect, vermin Saṁyutta Nikāya I 170 (santhāro °ehi sañchanno "a siesta-couch covered by vermin swarm" translation page 215 and note).

:: Uppāṭana (neuter) [from ud + paṭ] pulling out, uprooting, destroying, skinning Jātaka I 454; II 283; VI 238; Milindapañha 166; Peta Vatthu Commentary 46 (kes°); Saddhammopāyana 140 (camm°). cf. sam°.

:: Uppāṭanaka (adjective) [from uppāṭana] pulling up, tearing out, uprooting Jātaka I 303 (°vāta); IV 333 (the same).

:: Uppāṭeti [Sanskrit utpāṭayati, causative of ud + paṭ to split, cf. also Buddhist Hybrid Sanskrit utpāṭayati nidhānaṇ to dig out a treasure Avadāna-śataka I 294] — to split, tear asunder; root out, remove, destroy Vinaya II 151 (chaviṁ to skin); Majjhima Nikāya II 110 (attānaṁ); Therīgāthā 396 (gerund uppāṭiyā = °pāṭetvā Therīgāthā Commentary 259); Jātaka I 281 (bījāni); IV 162, 382; VI 109 (= luñcati); Milindapañha 86; Dhammapada III 206. Causative uppāṭāpeti in past participle uppāṭāpita caused to be torn off Dhammapada III 208. See also upphāleti.

:: Upphāleti [causative of ud + phal] to cut, rip or split open Vinaya I 276 (udara-cchaviṁ upphāletvā; varia lectio uppāṭetvā, perhaps preferable).

:: Upphāsulika (adjective) [ud + phāsulikā for phāsukikā = phāsuka a rib] "with ribs out", i.e. with ribs showing, emaciated, thin, "skinny" Peta Vatthu II 11 (= uggata-phāsuka Peta Vatthu Commentary 68); IV 101 (mss. uppā°); Therīgāthā Commentary 133 (spelled uppā°).

:: Uppilavati (and Uplavati) [Sanskrit utplavati, ud + plu, cf. utplutya jumping up, rising Avadāna-śataka I 209]
1. to emerge (out of water), to rise, float Saṁyutta Nikāya IV 313 (uplava imperative); Milindapañha 80, 379; Vimāna Vatthu 47 (uplavitvā, varia lectio uppalavitvā); Sumaṅgalavilāsinī I 256 (varia lectio upari lavati).
2. to jump up, frisk about, to be elated or buoyant Jātaka II 97 (cf. Morris JPTS, 1887, 139); Milindapañha 370. — See also āpupaplavati, upleti and ubbillāvita etc.

:: Uppīḷa (adjective) [ud + pīḍ] oppressing or oppressed: an° free from oppression, not hurt or destroyed Dīgha Nikāya I 135 (opposite sa-uppīḷa; Text upapīḷa but varia lectio upp°); Jātaka III 443; V 378; Peta Vatthu Commentary 161.

:: Uppīḷeti [ud + pīḍ for ava + pīḍ, cf. uplāpeti = opilāpeti, and opīḷeti]
1. to press (down) on to, to hold (tight) to (with accusative), to cover up or close Majjhima Nikāya I 539 (piṭṭhi-pāṇiṁ hanukena); Jātaka I 483 (hatthena akkhīni); II 245 (hatthikumbhe mukhaṁ); V 293 (aggalaṁ); Therīgāthā Commentary 188.
2. to stamp Vimāna Vatthu 83 (paṭhaviṁ).

:: Uppīḷita [past participle of uppīḷeti] pressed Jātaka VI 3.

:: Upplavana at Dhammapada I 309 remains to be explained, Text faulty.

:: Uppoṭheti [ud + poṭheti] to beat Peta Vatthu Commentary 4.

:: Ura (masculine neuter) and Uro (neuter) [Sanskrit uras]
1. the breast, chest. — Cases after the neuter s.-declension are instrumental urasā Therīgāthā 7; Sutta-Nipāta 609; and locative urasi Sutta-Nipāta 255; Jātaka III 148; IV 118, also urasiṁ Jātaka III 386 (= urasmiṁ commentary). Other cases of neuter a-stem, e.g. instrumental urena Jātaka III 90; Peta Vatthu Commentary 75; locative ure Dīgha Nikāya I 135; Jātaka I 156, 433, 447; Peta Vatthu Commentary 62 (ure jāta; cf. orasa). — Vinaya II 105 (contrasted with piṭṭhi back); IV 129; Jātaka IV 3; V 159, 202; Cullaniddesa §659; Peta Vatthu IV 108; Dhammapada III 175; Sumaṅgalavilāsinī I 254; as 321; Peta Vatthu Commentary 62, 66. — uraṁ deti (with locative) to put oneself onto something with one's chest, figurative to apply oneself to Jātaka I 367, 401, 408; III 139, 455; IV 219; V 118, 278. 2. (Applied) the base of a carriage pole Vimāna Vatthu 6328 (= īsāmūla Vimāna Vatthu 269).

-ga going on the chest, creeping, i.e. a snake Saṁyutta Nikāya I 69; Sutta-Nipāta 1, 604; Jātaka I 7; IV 330; VI 208; Vimāna Vatthu 808; Peta Vatthu I 121 (= urena gacchati ti urago sappassiveetaṁ adhivacanaṁ Peta Vatthu Commentary 63); Peta Vatthu Commentary 61, 67;
-cakka an iron wheel (put on the chest), as an instrument of torture in Niraya Jātaka I 363, 414;
-cchada "breast cover", breast plate (for ornament) Vinaya II 10; Jātaka IV 3; V 215, 409; VI 480; Therīgāthā Commentary 253;
-ttāḷi beating one's breast (as a sign of mourning and sorrow) Majjhima Nikāya I 86, 136; Aṅguttara Nikāya II 188; III 54, 416; IV 293; Peta Vatthu Commentary 39;
-tthala the breast Aṅguttara Nikāya II 174.

:: Urabbha [Sanskrit urabhra, with ulā and uraṇa to be compared with Greek ἀρήν wether, cf. Homeric εἶρος wool; Latin vervex; Anglo-Saxon waru = English ware (original sheepskins) = German ware. Here also belongs Pāḷi urāṇī] — aram Dīgha Nikāya I 127; Aṅguttara Nikāya I 251f.; II 207; IV 41f.; Jātaka V 241; past participle 56; Sumaṅgalavilāsinī I 294; Dhammapada II 6. See also orabbhika.

:: Urāṇī (feminine) [or uraṇī?, feminine of uraṇa, see urabbha] a ewe Jātaka V 241 (= urāṇikā commentary); varia lectio uraṇī and uraṇikā.

:: Uru (adjective) [cf. Avesta ravah space; Greek εὐρύς wide; Latin rūs free or wide space, field; Indo-Germanic °ru, °uer wide, to which also Gothic rūms space = Anglo-Saxon rūm, English room, German raum] — wide, large; excellent, eminent Jātaka V 89; Milindapañha 354; Saddhammopāyana 345, 592. — plural urū sands, soil Jātaka V 303.

:: Urundā (feminine) [ura + undā?] freedom of the chest, free breathing, relief Dīgha Nikāya II 269 (varia lectio uruddhā perhaps preferable, for ura + uddharana lifting or raising the chest).

:: Urūhi See Ūru.

:: Urūḷhava (adjective) [doubtful, probably for urūḷhavant, with affix vant to a past participle formed with ud°. The word is taken by Kern, Toevoegselen sub voce as ud-ūḷha of vah (with d for r). The well accredited (and older) variant ubbuḷhavā is explained (see Kern, sub voce) as past participle of ud + bṛh2, cf. upabrūhana. Perhaps we have to consider this as the legitimate form and urūḷhava as its corruption. Morris, JPTS, 1887, 141 takes urūḷhavā as ud + rūḷha, past participle of ruh (with r for rr = dr), thus "overgrown"] — large, bulky, immense; great, big, strong. Only in one stock phrase "nāgo isādanto urūḷhavo" Vimāna Vatthu 209, 439; Jātaka VI 488; of which variant note ī. ubbuḷhavā Majjhima Nikāya I 414 = 450. The word is explained at Jātaka VI 488 by "ubbāhana-samattha"; at Vimāna Vatthu 104 (plural urūḷhavā) by "thāmajava-parakkamehi byūhanto (varia lectio brahmanto) mahantaṁ yuddha-kiccaṁ vahituṁ samatthā ti attho". The Buddhist Hybrid Sanskrit udviddha (Divyāvadāna 7) may possibly be a corruption of ubbūḷha.

:: Usabha1 [Vedic ṛṣabha; Avesta arśan male, Greek ἄρσην, ἄρρην masculine, to Indo-Germanic °eres and °res to wet, sprinkle (with semen), as also in Sanskrit rasa juice, rasā wet, liquid, Latin ros dew. A parallel root °ueres in Sanskrit vaṛṣa rain, Greek ἕρση dew; Sanskrit vṛṣan and vṛṣabha bull] — a bull; often figurative as symbol of manliness and strength (cf. nisabha) Dīgha Nikāya I 6 (°yuddha bull-fight), 9 (°lakkhaṇa signs on a b.), 127; Vinaya III 39 (puris° "bull of a man", a very strong man); Aṅguttara Nikāya I 188; II 207; IV 41f., 376; V 347, 350; Sutta-Nipāta 26f., 416, 646, 684; Dhammapada 422; Jātaka I 28 (V 203; °kkhandha broad-shouldered), 336; V 99 (bharatūsabha); VI 136; past participle 56; Visuddhimagga 153 (°camma, in simile); Dhammapada I 396; Paramatthajotikā II 226, 333; Paramatthajotikā I 144; Peta Vatthu Commentary 163; Vimāna Vatthu 85. — The compound forms of usabha are āsabha, isabha (in nisabha) and esabha (q.v.). The relations between usabha, vasabha and nisabha are discussed at Paramatthajotikā II 40.

:: Usabha2 (neuter) [= usabha1, in special application (?)] — a certain measure of length, consisting of twenty yaṭṭhis (see yaṭṭhi) or one-hundred-forty cubits Jātaka I 64 (eight), 70 (the same); II 91; IV 17 (one), 142 (eight); Dhammapada I 108 (°mattaṁ).

:: Usā (feminine) [doubtful] (a certain) food Jātaka VI 80.

:: Usīra (masculine and neuter) [Sanskrit uśīra] the fragrant root of Andropogon Muricatum (cf. bīraṇa) Vinaya I 201; II 130 (°mayā vijanī); Saṁyutta Nikāya II 88 (°nāḷi); Aṅguttara Nikāya II 199 (the same); Dhammapada 337; Jātaka V 39; Theragāthā 402 (°attho).

:: Usmā (feminine) [see usumā] heat Dīgha Nikāya II 335, 338; Majjhima Nikāya I 295; Saṁyutta Nikāya II III 143; IV 215, 294; V 212; Dhammasaṅgani 964; Sumaṅgalavilāsinī I 310. — In combination with °kata it appears as usmī°, e.g. At Majjhima Nikāya I 132, 258.

-gata heated, belonging to heat Dhammasaṅgani 964; as technical term one who mortifies or chastises himself, an ascetic Jātaka V 209 (= samaṇateja commentary; cf. Buddhist Hybrid Sanskrit uṣṇagata and uṣmagata Divyāvadāna 166, 240, 271, 469, and see Kern's mistakes at Toevoegselen sub voce).

:: Usmīkata at Majjhima Nikāya I 258. MA. ii. 104 "has he the least glimmering of knowledge, ñaṇusmā?"

:: Ussa (adjective) [derivation from ud = *ud-s(y)a, in analogy to oma from ava; but taken by Kern, Toevoegselen sub voce as an abbreviated ussada] — superior, higher (opposite oma inferior) Aṅguttara Nikāya III 359; Sutta-Nipāta 860 (= Mahāniddesa 251 with spelling ossa), 954.

:: Ussada [most likely to ud + syad; see ussanna]: this word is beset with difficulties, the phrase satt-ussada is applied in all kinds of meanings, evidently the result of an original application and meaning having become obliterated. satt° is taken as °sapta (seven) as well as *sattva (being), ussada as prominence, protuberance, fullness, arrogance. The meanings may be tabulated as follows:
1. prominence (cf. Sanskrit utsedha), used in characterization of the Nirayas, as "projecting, prominent hells", ussadaNirayā (but see also below 4) Jātaka I 174; IV 3, 422 (pallaṅkaṁ, varia lectio caturassaṁ, with four corners); V 266. — adjective prominent Therīgāthā Commentary 13 (tej-ussadehi ariya-magga-dhammehi, or as below 4?).
2. protuberance, bump, swelling Jātaka IV 188; also in phrase sattussada having seven protuberances, a qualification of the Mahāpurisa Dīgha Nikāya III 151 (viz. on both hands, feet, shoulders, and on his back).
3. rubbing in, anointing, ointment; adjective anointed with (—°), in candan° Jātaka III 139; IV 60; Therīgāthā 67; Vimāna Vatthu 537; Dhammapada I 28; Vimāna Vatthu 237.
4. a crowd adjective full of (—°) in phrase sattussada crowded with (human beings) Dīgha Nikāya I 87 (cf. Sumaṅgalavilāsinī I 245: aneka-satta-samākiṇṇa; but in same sense Buddhist Hybrid Sanskrit sapt-otsada Divyāvadāna 620, 621); Peta Vatthu IV 18 (of Niraya = full of beings, explained by sattehi ussanna uparūpari nicita Peta Vatthu Commentary 221.
5. qualification, characteristic, mark, attribute, in catussada "having the four qualifications (of a good village)" Jātaka IV 309 (viz. plenty of people, corn, wood and water commentary). The phrase is evidently shaped after Dīgha Nikāya I 87 (under 4). As "preponderant quality, characteristic" we find ussada used at Visuddhimagga 103 (cf. as 267) in combinations lobh°, dos°, moh°, alobh° etc. (quoted from the "Ussadakittana"), and similarly at Vimāna Vatthu 19 in Dhammapāla's definition of manussa (lobhādīhi alobhādīhi sahitassa manassa ussannatāya manussā), viz. sattā manussa-jātikā tesu lobhādayo alobhādayo ca ussadā.
6. (metaphysical) self-elevation, arrogance, conceit, haughtiness Vinaya I 3; Sutta-Nipāta 515, 624 (an° = taṇhā-ussada-abhāvena Paramatthajotikā II 467), 783 (explained by Mahāniddesa 72 under formula sattussada; i.e. showing seven bad qualities, viz. rāga, dosa, moha etc.), 855. — See also ussādana, ussādeti etc.

:: Ussadaka (adjective) [from ussada 4] over-full, overflowing Aṅguttara Nikāya III 231, 234 (°jāta, of a kettle, with vv.ll. ussuraka° and ussuka°).

:: Ussahati [ud + sah, cf. Buddhist Hybrid Sanskrit utsaha Jātakamala 215; utsahetavya Divyāvadāna 494; utsahana Divyāvadāna 490; ucchahate for utsahate Avadāna-śataka II 21] — to be able, to be fit for, to dare, venture Vinaya I 47, 83; II 208; III 17; Dīgha Nikāya I 135; Saṁyutta Nikāya IV 308, 310; Milindapañha 242; Vimāna Vatthu 100. — causative ussāheti (see past participle ussāhita).

:: Ussajjati [ud + sṛj, cf. Buddhist Hybrid Sanskrit protsṛjati Divyāvadāna 587] to dismiss, set free, take off, hurl Aṅguttara Nikāya IV 191.

:: Ussakkati1 [ud + sakkati, see sakkati] to creep out or up to, to rise Aṅguttara Nikāya III 241 sq; Milindapañha 260.

:: Ussakkati2 [by-form of ussukkati] to endeavour Visuddhimagga 437; Vimāna Vatthu 95 (causative II ussakkāpesi), 214.

:: Ussanna (adjective) [past participle of ud + syad, cf. abhisanna]
1. overflowing, heaped up, crowded; extensive, abundant, preponderant, excessive, full of (—°) Vinaya I 285 (cīvaraṁ u. overstocked; II 270 (āmisaṁ too abundant); III 286; Therīgāthā 444 (= upacita Therīgāthā Commentary 271); Jātaka I 48, 145 °kusala-mūla); Dhammapada I 26 (the same); (lobho etc.) as 267; Milindapañha 223 (the same); Jātaka I 336 (kāla, fulfilled); III 418; IV 140; Peta Vatthu III 51 (°puñña, cf. Peta Vatthu Commentary 197); Peta Vatthu Commentary 71 (°pabhā thick glow). cf. accussanna.
2. Anointed Vimāna Vatthu 237.
3. spread out, wide Dhammapada II 67 (mahā-paṭhavī u.), 72 (the same).

:: Ussannatā (feminine) [abstract from ussanna] accumulation, fullness, plenty Kathāvatthu 467 (where Points of Controversy page 275 gives ussadattā); Vimāna Vatthu 18, 19.

:: Ussaṅkha (adjective) [ud + saṅkha] with ankles midway (?) in °pāda the seventh of the characteristics of a Mahāpurisa Dīgha Nikāya II 17; III 143, 154; Sumaṅgalavilāsinī explains: the ankles are not over the heels, but midway in the length of the foot.

:: Ussaṅkin (adjective) [from ud + śaṅk] distrustful, fearful, anxious Vinaya II 192.

:: Ussaṅkita (adjective) [past participle of ud + śaṅk] = ussaṅkin Aṅguttara Nikāya III 128; Dhammapada III 485 (+ pari°; cf. ā°).

:: Ussarati [ud + sarati of sṛ] to run out, run away Jātaka I 434 (imperative ussaratha); V 437, — past participle ussaṭa (q.v.). — causative ussāreti1 (q.v.).

:: Ussaṭa [past participle of ud + sarati of sṛ, cf. saṭa for *sūta] run away Majjhima Nikāya II 65.

:: Ussava [Sanskrit utsava] feast, making merry, holiday Vinaya III 249; Jātaka I 475; II 13, 248; Vimāna Vatthu 7, 109 (°divasa).

:: Ussaya in °vādika Vinaya IV 224 is a variant of usuyya° "using envious language, quarrelsome". — Another ussaya [from ud + śri, cf. Sanskrit ucchrita, Pāḷi ussita and ussāpeti] meaning "accumulation" is found in compound samussaya only.

:: Ussayāpeti see udassaye.

:: Ussāda [from ussādeti] throwing up on Sumaṅgalavilāsinī I 122.

:: Ussādana (neuter) [to ussādeti, cf. ussādita]
1. overflowing, piling up, abundance Majjhima Nikāya III 230 (opposite apasādana).
2. (probably confused with ussāraṇa) tumult, uproar, confusion Aṅguttara Nikāya III 91, 92 (varia lectio ussāraṇa) = past participle 66 (= hatthi-assa-rathādīnaṁ c'eva balakāyassa ca uccāsadda-mahāsaddo Puggalapaññatti 249).

:: Ussādeti [denominative from ussada 1]
1. to dismiss Dīgha Nikāya III 128 [for ussāreti1]
2. to raise, cause to rise up on, haul up, pile up Majjhima Nikāya I 135; III 230; Aṅguttara Nikāya IV 198, 201; Milindapañha 187, 250. — passive ussādiyati (q.v.), — past participle ussādita (q.v.).

:: Ussādita [from ussādeti, Buddhist Hybrid Sanskrit ucchrāyita Divyāvadāna 76, 77, 466]. [See ussāpita and ussārita under ussāpeti and ussāreti. There exists in Pāḷi as well as in Buddhist Hybrid Sanskrit a confusion of different roots to express the notion of raising, rising, lifting and unfolding, viz. sṛ, syad, śri, sad, chad. (See ussada, ucchādana, ussādeti, ussāpeti, ussāreti)].

:: Ussādiyati [passive medium of ussādeti, cf. ussada 4] to be in abundance, to be over Vinaya II 167.

:: Ussāha [Sanskrit utsāha and utsaha, see ussahati] strength, power, energy; endeavour, good-will Majjhima Nikāya II 174; Saṁyutta Nikāya V 440; Aṅguttara Nikāya I 147; II 93, 195; III 75, 307; IV 320; V 93f.; Milindapañha 323, 329 (dhiti + u.) Visuddhimagga 330; Saddhammopāyana 49, 223, 535, 619; Paramatthajotikā II 50; Dhammapada III 394; Peta Vatthu Commentary 31, 106, 166; Vimāna Vatthu 32, 48. — In exegetical literature often combined with the quāsi-synonym ussoḷhi e.g. At Cullaniddesa sub voce; Dhammasaṅgani 13, 22, 289, 571.

:: Ussāhana (feminine) [from ussahati cf. Buddhist Hybrid Sanskrit utsahana Divyāvadāna 490] = ussāha Nettipakaraṇa 8.

:: Ussāhita [past participle of ussāheti, causative of ussahati] determined, incited, encouraged, urged Jātaka I 329; Vimāna Vatthu 109; Peta Vatthu Commentary 201. cf. sam°.

:: Ussāpana (neuter) [from ussāpeti] lifting up, raising, erecting, unfolding (of a flag or banner) Aṅguttara Nikāya IV 41; Cullaniddesa §503 (dhamma-dhajassa).

:: Ussāpeti [causative of ud + śri, cf. Buddhist Hybrid Sanskrit ucchrāpayati Avadāna-śataka I 384, 386, 387; II 2] — to lift up, erect, raise, exalt Vinaya II 195; Aṅguttara Nikāya IV 43; Jātaka II 219; IV 16; V 95 (chattaṁ); Peta Vatthu Commentary 75 (the same); Milindapañha 21; Dhammapada I 3; III 118 (kaṭṭhāni), — past participle ussāpita and ussita (q.v.). See also usseti.

:: Ussāpita [past participle of ussāpeti, cf. ussādita] lifted, raised, unfurled Milindapañha 328 (dhamma-dhaja); Jātaka II 219.

:: Ussāraṇa (neuter) [from ussāreti] procession, going or running about, tumult Dhammapada II 7 (so read for ossāraṇā). cf. ussādana.

:: Ussāreti1 [causative of ussarati] to cause to move back, to cause to go away or to recede Vinaya I 32, 46 (here a student, when folding up his master's robe, has to make the corners move back a hand's breadth each time. Then the crease or fold will change and not tend to wear through), 276; II 237 (here the reading ussādeti may be preferred); Jātaka I 419; IV 349; V 347. — causative II ussārāpeti Jātaka II 290.

:: Ussāreti2 [= ussādeti] to cause to raise aloft (of a flag), to lift Jātaka V 319 (= ussāpeti), — past participle ussārita.

:: Ussārita [past participle of ussāreti2] lifted out or up Visuddhimagga 63 (samuddavīcīhi thale ussārita; varia lectio ussādita).

:: Ussāsa see nirussāsa.

:: Ussāva1 [either = Sanskrit avaśyāya, or to ud + sru] hoarfrost, dew Dīgha Nikāya II 19; Jātaka IV 120; V 417; °bindu a dew drop Aṅguttara Nikāya IV 137; Peta Vatthu IV 15; Paramatthajotikā II 458; in comparisons: Visuddhimagga 231, 633.

:: Ussāva2 [from ud + sru] outflow, taint, stain (cf. āsava) Dhammapada IV 165 (taṇhā°; varia lectio ussada, to ussada 6).

:: Ussāvana (neuter) [= ussāpana] proclamation (of a building as legal store house); in °antika within the proclaimed limit Vinaya I 239.

:: Usseḷheti (?) Vinaya II 10 (for ussoḷh°?); cf. ussoḷhi-kāya.

:: Usseneti [denominative from ussena = ussayana, ud + śri (?)] to draw onto oneself, to be friendly Saṁyutta Nikāya III 89 (varia lectio ussi°); Aṅguttara Nikāya II 214f. (opposite paṭisseneti); Paṭisambhidāmagga II 167 (ussi°); Kathāvatthu I 93 (reading ussineti + visineti). See also paṭiseneti.

:: Usseti [ud + śri] to erect, raise, stand up Jātaka IV 302; preterit ussesi Jātaka VI 203. — causative ussāpeti; past participle ussita and ussāpita (q.v.).

:: Ussiñcana (neuter) [from ussiñcati] drying, baling out, raising water, exhausting Jātaka I 417.

:: Ussiñcati [ud + sic] to bale out, exhaust Jātaka I 450, II 70; IV 16; Milindapañha 261.

:: Ussita [Sanskrit ucchrita, past participle of ud + sri, see ussāpeti] erected, high Saṁyutta Nikāya V 228; Theragāthā 424 (pannaddhaja); Jātaka V 386; Vimāna Vatthu 8415; Vimāna Vatthu 339. cf. sam°.

:: Ussīsaka (neuter) [ud + sīsa + ka] the head of a bed, a pillow for the head Jātaka I 266; II 410, 443; IV 154; V 99; VI 32, 37, 56; Dhammapada I 184 (°passe, opposite pāda-passe).

:: Ussoḷhi (feminine) [a by-form of ussāha from ud + sah, past participle °soḍha dialectical] exertion Majjhima Nikāya I 103; Saṁyutta Nikāya II 132; V 440; Aṅguttara Nikāya II 93, 195; III 307; IV 320; V 93f. Often combined with ussāha (q.v.).

:: Ussoḷhikā (feminine) [adjective of ussoḷhi] belonging to exertion, only in instrumental as adverb ussoḷhi-kāya "in the way of exertion", i.e. ardently, keenly, eagerly Saṁyutta Nikāya I 170 (naccati).

:: Ussota (adjective) [ud + sota] neuter ussotaṁ as adverb "up-stream" Milindapañha 117.

:: Ussuka (adjective) [Sanskrit utsuka, also Buddhist Hybrid Sanskrit e.g. Jātakamala 3168]
1. endeavouring, zealous, eager, active Saṁyutta Nikāya I 15 (an° inactive); Aṅguttara Nikāya IV 266; Sutta-Nipāta 298.
2. greedy, longing for Dhammapada 199 (an°).

:: Ussukin (adjective) [from ussuka] greedy, longing; only negative an° past participle 23.

:: Ussukita (adjective) = ussukin; only negative an° free from greed Vimāna Vatthu 74.

:: Ussukka (neuter) [*utsukya from ussuka; cf. Buddhist Hybrid Sanskrit utsukya Divyāvadāna 601 and autsukya Avadāna-śataka I 85] — zeal, energy, endeavour, hard work, eagerness Vinaya I 50; Saṁyutta Nikāya IV 288, 291, 302; Cullaniddesa sub voce Nettipakaraṇa 29; Vimāna Vatthu 147; Peta Vatthu Commentary 5, 135; Visuddhimagga 90 (āpajjati); 644 (°ppahānaṁ). — cf. appossukka.

:: Ussukkatā (feminine) = ussukka Aṅguttara Nikāya V 195.

:: Ussukkati [denominative from ussukka] to endeavour Dīgha Nikāya I 230. Causative II ussukkāpeti to practice eagerly, to indulge in, to perform Vimāna Vatthu 95, 98, 243. See also ussakkati.

:: Ussussati [ud + sussati of śuṣ] to dry up (intransitive) Saṁyutta Nikāya I 126; III 149 (mahāsamuddo u.); Sutta-Nipāta 985; Jātaka VI 195.

:: Ussuta (adjective) [past participle of ud + sru, cf. avassuta] defiled, lustful (cf. āsava), only negative an° free from defilement Dhammapada 400.

:: Ussuyā , Ussuyaka, us-.

:: Ussūra (adjective) [ut + sūra] "sun-out", the sun being out; i.e. after sunrise or after noon, adverbially in °bhatta eating after mid-day, unpunctual meals Aṅguttara Nikāya III 260, and °seyyā sleep after sunrise, sleeping late Dīgha Nikāya III 184; Dhammapada II 227. Besides as locative adverb ussūre the sun having been up (for a long time), i.e. at evening Vinaya I 293; IV 77; Jātaka II 286, also in ati-ussūre too long after sunrise Vimāna Vatthu 65; Dhammapada III 305.

:: Usu (masculine and feminine) Sanskrit iṣu] an arrow Vinaya III 106 (°loma); Dīgha Nikāya I 9; Majjhima Nikāya I 86; III 133; Saṁyutta Nikāya I 127; Aṅguttara Nikāya II 117; III 162; Jātaka IV 416; VI 79, 248, 454; Milindapañha 331, 339; Paramatthajotikā II 466; Peta Vatthu Commentary 155.

-kāra an arrow-maker, fletcher Majjhima Nikāya II 105; Dhammapada 80, 145; Therīgāthā 9; Jātaka II 275; VI 66; Dhammapada I 288.

:: Usumā (feminine) [the diæretic form of Sanskrit uṣman, of which the direct equivalent is Pāḷi usmā (q.v.)] heat Jātaka I 31 (= uṇha III 55), 243; II 433; Visuddhimagga 172 (usuma-vaṭṭi-sadisa); Sumaṅgalavilāsinī I 186; Dhammapada I 225; II 20.

:: Usuyyaka (adjective) [from usuyyā] envious, jealous Vinaya II 190; Sutta-Nipāta 318, 325; Jātaka II 192 (varia lectio asuyy°); V 114. — Note: The long vowel form usūyaka occurs in compound abbhusūyaka (q.v.). Spelling ussuyikā occurs at Vimāna Vatthu 3321 (see Vimāna Vatthu 147).

:: Usuyyanā (feminine) and Usuyyitatta (neuter) are exegetical abstract formations of usuyyā (q.v.). Dhammasaṅgani 1121; past participle 19.

:: Usuyyati and Usūyati [Sanskrit asūyati; from usuyā envy] — to be jealous or envious, to envy (with accusative) Vinaya I 242; Jātaka III 27 (present participle anusuyyaṁ); Peta Vatthu II 320 (maṁ usūyasi = mayhaṁ issaṁ karosi Peta Vatthu Commentary 87).

:: Usuyyā and Usūyā (feminine) [Sanskrit asūyā] envy, jealousy, detraction Saṁyutta Nikāya I 127 (-ū-); Sutta-Nipāta 245 (-u-); Jātaka II 193 (-ū-); III 99 (-ū-; varia lectio ussuyyā); Milindapañha 402 (-ū-); Dhammasaṅgani 1121 (-u-); Vimāna Vatthu 71 (-u-); Paramatthajotikā II 332 (-u-).

:: Utrasati see Uttasati2

:: Utrasta [past participle of uttasati, also cf. uttasta] frightened, terrified, alarmed Vinaya II 184; Saṁyutta Nikāya I 53, 54 (an°); Sutta-Nipāta 986; Milindapañha 23; Dhammapada II 6 (°mānasa); Peta Vatthu Commentary 243 (°citta), 250 (°sabhāva).

:: Utrāsa [= uttāsa] terror Jātaka II 8 (citt°).

:: Utrāsin (adjective) [from Sanskrit uttrāsa = Pāḷi uttāsa] terrified, frightened, fearful, anxious Saṁyutta Nikāya I 99, 219. — Usually negative an° in phrase abhīru anutrāsin apalāyin without fear, steadfast and not running away Saṁyutta Nikāya I 99; Theragāthā 864; Cullaniddesa §13; Jātaka IV 296; V 4; Milindapañha 339. See also apalāyin.

:: Utta [past participle of vac, Sanskrit ukta; for which the usual form is vutta] only as dur° speaking badly or spoken of badly, i.e. of bad repute Aṅguttara Nikāya II 117, 143; III 163; Khuddakapāṭha VIII 2; Paramatthajotikā I 218.

:: Uttama (adjective) [superlative of ud°, to which comparative is uttara. See etymology under ud°] — "ut-most", highest, greatest, best Sutta-Nipāta 1054 (dhammaṁ uttamaṁ the highest ideal = Nibbāna, for which seṭṭhaṁ Sutta-Nipāta 1064; cf. Cullaniddesa §317); Dhammapada 56; Mahāniddesa 211; Cullaniddesa §502 (in paraphrase of mahā combined with pavara); Paramatthajotikā 124; Dhammapada I 430: Peta Vatthu Commentary 1, 50. — dum-uttama a splendid tree Vimāna Vatthu 393; nar° the best of men Sutta-Nipāta 1021 (= narāsabha of 996); pur° the most magnificent town Sutta-Nipāta 1012; puris° the noblest man Theragāthā 629, 1084; neuter uttamaṁ the highest ideal, i.e. Arahantship Jātaka I 96.

-aṅga the best or most important limb or part of the body, viz.
(a) the head Vinaya II 256 = Majjhima Nikāya I 32 = Aṅguttara Nikāya IV 278 (in phrase uttamaṅge sirasmiṁ); Jātaka II 163; also in compound °bhūta the hair of the head Therīgāthā 253 (= kāsa-kalāpa Therīgāthā Commentary 209, 210) and °ruha the same Jātaka I 138 = VI 96 (= kesā commentary);
(b) the eye Jātaka IV 403;
(c) the penis Jātaka V 197;
-attha the highest gain or good (i.e. Arahantship Paramatthajotikā II 332) Sutta-Nipāta 324; Dhammapada 386, 403; Dhammapada IV 142; Therīgāthā Commentary 160;
-adhama most contemptible Jātaka V 394, 437;
-guṇā (plural) loftiest virtues Jātaka I 96;
-purisa Itivuttaka 97 and °porisa the greatest man (= Mahāpurisa) Dhammapada 97 (see Dhammapada II 188);
-bhāva the highest condition, state or place Dhammapada II 188 (°ṁ patto = purisuttamo).

:: Uttamatā (feminine) [abstract from uttama] highest amount, climax, limit Sumaṅgalavilāsinī I 169 (for paramatā).

:: Uttanta [= utrasta, is reading correct?] frightened, faint Vinaya III 84. See uttasta and utrasta.

:: Uttaṇḍa ,
:: Ut(t)aṇḍa see uddaṇḍa.

:: Uttaṇḍula (adjective) [ud + taṇḍula] "grainy", i.e. having too many rice grains (of rice gruel), too thick or solid (opposite atikilinna too thin or liquid) Jātaka I 340; III 383 (the same); IV 44 (the same).

:: Uttapati to be ashamed, distressed Jātaka V 219, 224. Causative uttāpeti, past participle uttatta.

:: Uttara1 (adjective) comparative of ud°, q.v. for etymology; the superlative is uttama]
1. higher, high, superior, upper, only in compounds, Jātaka II 420 (musal° with the club on top of him? commentary not clear, perhaps to uttara2); see also below.
2. northern (with disā region or point of compass Dīgha Nikāya I 153; Majjhima Nikāya I 123; Saṁyutta Nikāya I 224; Peta Vatthu Commentary 75. uttarāmukha (for uttaraṁ-mukha) turning north, facing north Sutta-Nipāta 1010.
3. subsequent, following, second (—°) Jātaka I 63 (°āsāḷha-nakkhatta).
4. over, beyond (—°): aṭṭhutara-sata eight over a hundred, i.e. 108; Dhammapada I 388. — sa-uttara having something above or higher, having a superior i.e. inferior Dīgha Nikāya I 80 (citta), II 299; Majjhima Nikāya I 59; Saṁyutta Nikāya V 265; Vibhaṅga 324 (paññā); Dhammasaṅgani 1292, 1596; as 50. — anuttara without a superior, unrivalled, unparalleled Dīgha Nikāya I 40; Saṁyutta Nikāya I 124; II 278; III 84; Sutta-Nipāta 179. See also under anuttara.

-attharaṇa upper cover Jātaka VI 253;
-ābhimukha facing North Dīgha Nikāya II 15;
-āsaṅga an upper robe Vinaya I 289; II 126; Saṁyutta Nikāya I 81; IV 290; Aṅguttara Nikāya I 67, 145; II 146; Dhammapada I 218; Peta Vatthu Commentary 73; Vimāna Vatthu 33 = 51;
-itara something higher, superior Dīgha Nikāya I 45, 156, 174; Saṁyutta Nikāya I 81; Jātaka I 364; Dhammapada II 60; IV 4;
-oṭṭha the upper lip (opposite adhar°) Jātaka II 420; III 26; IV 184;
-chada a cover, coverlet, awning (sa° a carpet with awnings or canopy above it) Dīgha Nikāya I 7; Aṅguttara Nikāya I 181; III 50;
-chadana = °chada Dīgha Nikāya II 187; Dhammapada I 87;
-dvāra the northern gate Jātaka VI 364;
-dhamma the higher norm of the world (lok°), higher righteousness Dīgha Nikāya II 188 (paṭividdha-lokuttara-dhammatāya uttama-bhāvaṁ patta);
-pāsaka the (upper) lintel (of a door) Vinaya II 120 = 148;
-pubba north-eastern Jātaka VI 518;
-sse (varia lectio °suve) on the day after tomorrow Aṅguttara Nikāya I 240.

:: Uttara2 (adjective) [from uttarati] crossing over, to be crossed, in dur° difficult to cross or to get out of Saṁyutta Nikāya I 197 (not duruttamo); Milindapañha 158; and in compound °setu one who is going to cross a bridge Milindapañha 194 (cf. uttara-setu).

:: Uttaraṇa (neuter) [from uttarati] bringing or moving out, saving, delivery Theragāthā 418; Jātaka I 195. In Buddhist Hybrid Sanskrit uttaraṇa only in sense of crossing overcoming, e.g. Jātakamala 31 (°setu). cf. uttara.

:: Uttarati [ud + tarati1]
1. to come out of (water) Vinaya II 221 (opposite otarati); Jātaka I 108 (the same).
2. to go over, to flow over (of water), to boil over Milindapañha 117, 118, 132, 260, 277.
3. to cross over, to go beyond Majjhima Nikāya I 135; preterit udatāri Sutta-Nipāta 471 (oghaṁ).
4. to go over, to overspread Jātaka V 204 (gerund uttariyāna = avattharitvā commentary), — past participle uttiṇṇa (q.v.). — causative uttareti (q.v.).

:: Uttari (—°) and Uttariṁ (adverb) [compound form of uttara, cf. aṅgi-bhūta uttāni-karoti etc.] — out, over, beyond; additional, moreover, further, beside
1. uttariṁ: Dīgha Nikāya I 71; Majjhima Nikāya I 83; III 148; Saṁyutta Nikāya IV 15; Sutta-Nipāta 796 (uttariṁ kurute = uttariṁ karoti Cullaniddesa §102, i.e. to do more than anything, to do best, to esteem especially); Jātaka II 23; III 324; Milindapañha 10 (ito uttariṁ anything beyond this, any more) Dhammapada IV 109 (bhaveti to cultivate especially; see vuttari); Vimāna Vatthu 152. — uttariṁ appaṭivijjhanto not going further in comprehension, i.e. reaching the highest degree of comprehension, Visuddhimagga 314, referring to Paṭisambhidāmagga II 131, which is quoted at Milindapañha 198, as the last of the eleven blessings of mettā.
2. uttari° in following compounds

-karaṇīya an additional duty, higher obligation Saṁyutta Nikāya II 99; III 168; Aṅguttara Nikāya V 157 = 164; Itivuttaka 118;
-bhaṅga an extra portion, titbit, dainties, additional or after-meal bits Vinaya II 214; III 160; IV 259; Jātaka II 419; Dhammapada I 214 sa-utta ribhaṅga together with dainty bits Jātaka I 186, cf. 196 (yāgu);
-bhaṅgika serving as dainties Jātaka I 196;
-manussa beyond the power of men, superhuman, in compound °dhamma an order which is above man, extraordinary condition, transcendental norm, adjective of a transcendental character, miraculous, overwhelming Vinaya I 209; II 112; III 105; IV 24; Dīgha Nikāya I 211; III 3, 12, 18; Majjhima Nikāya I 68; II 200; Saṁyutta Nikāya IV 290, 300, 337; Aṅguttara Nikāya III 430; V 88; Dhammapada III 480;
-sāṭaka a further, i.e. upper or outer garment, cloak, mantle Jātaka II 246; Dhammapada IV 200; Peta Vatthu Commentary 48, 49 (= uttarīyaṁ).

:: Uttarika (adjective) [from uttara] transcending, superior, superhuman Nettipakaraṇa 50.

:: Uttariya (neuter) [abstract from uttara; uttara + ya = Sanskrit uttarya]
1. state of being higher. Cariyāpiṭaka III 3, 5; negative an° state of being unsurpassed (literal with nothing higher), preeminence; see anuttariya.
2. An answer, rejoinder Dhammapada I 44 (karaṇ°-karaṇa).

:: Uttarīya (neuter) [from uttara] an outer garment, cloak PvI 103 (= uparivasanaṁ uparihāraṁ uttarisāṭakaṁ Peta Vatthu Commentary 49); Dāṭhāvaṁsa III 30; Therīgāthā Commentary 253.

:: Uttasana (adjective-neuter) [from ud + tras, cf. uttāsana] frightening, fear Jātaka I 414 (varia lectio for uttasta).

:: Uttasati1 [identical in form with next] only in causative uttāseti to impale, q.v.

:: Uttasati2 [ut + tasati2]
1. to frighten Jātaka I 47 (V 267).
2. to be alarmed or terrified Vinaya I 74 (ubbijjati u. palāyati); III 145 (the same); Jātaka II 384; VI 79; present participle uttasaṁ Theragāthā 863; and uttasanto Peta Vatthu II 23. Causative uttāseti (q.v.). past participle uttasta and utrasta (q.v.). cf. also uttanta.

:: Uttasta [past participle of uttasati2; usual form utrasta (q.v.)] frightened, terrified, faint-hearted Jātaka I 414 (°bhikkhu; varia lectio uttasana°).

:: Uttatta [ud + tatta1, past participle of ud + tap, Sanskrit uttapta] heated; of metals: molten, refined; shining, splendid, pure Jātaka VI 574 (hemaṁ uttattaṁ agginā); Vimāna Vatthu 8417; Peta Vatthu III 32 (°rūpa, so read for uggata°, reading correct at Peta Vatthu Commentary 188 °siṅgī); Peta Vatthu Commentary 10 (°kanaka, Text uggatta°); Mahābodhivaṁsa 25 (the same).

:: Uttāna (adjective) [from ut + tan, see tanoti and tanta]
1. streched out (flat), lying on one's back, supine Vinaya I 271 (mañcake uttānaṁ nipajjāpetvā making her lie back on the couch); II 215; Jātaka I 205; Peta Vatthu IV 108 (opposite avakujja); Peta Vatthu Commentary 178 (the same), 265.
2. clear, manifest, open, evident [cf. Buddhist Hybrid Sanskrit uttāna in same sense at Avadāna-śataka II 106] Dīgha Nikāya I 116; Saṁyutta Nikāya II 28 (dhammo uttāno vivaṭo pakāsito); Jātaka II 168 (= pākaṭa); V 460; Peta Vatthu Commentary 66, 89, 140, 168. — anuttāna unclear, not explained Jātaka VI 247. — The compound form (°-) of uttāna in combination with kṛ and bhū is uttānī° (q.v.).
3. superficial, "flat", shallow Aṅguttara Nikāya I 70 (parisa); past participle 46.

-mukha "clear mouthed", speaking plainly, easily understood Dīgha Nikāya I 116 (see Sumaṅgalavilāsinī I 287); Dhammapada IV 8;
-seyyaka "lying on one's back", i.e. an infant Majjhima Nikāya I 432; Aṅguttara Nikāya III 6; Theragāthā 935; Milindapañha 40; Visuddhimagga 97 (°dāraka).

:: Uttānaka (adjective) [from uttāna]
1. (= uttāna1) lying on one's back Jātaka VI 38 (°ṁ pātetvā); Dhammapada I 184.
2. (= uttāna2) clear, open Dīgha Nikāya II 55; Majjhima Nikāya I 340 = Dhammapada I 173.

:: Uttānī (°-) [the compound form of uttāna in compounds with kṛ and bhū cf. Buddhist Hybrid Sanskrit uttānī-karoti Mahāvastu III 408; uttānī-kṛta Avadāna-śataka I 287; II 151] open, manifest etc., in °kamma (uttāni°) declaration, exposition, manifestation Saṁyutta Nikāya V 443; past participle 19; Vibhaṅga 259, 358; Nettipakaraṇa 5, 8, 9, 38. — °karaṇa the same Paramatthajotikā II 445. — °karoti to make clear or open, to declare, show up, confess (a sin) Vinaya I 103; Saṁyutta Nikāya II 25, 154; III 132, 139; IV 166; V 261; Aṅguttara Nikāya I 286; III 361f.

:: Uttāpeti [causative of uttapati] to heat, to cause pain, torment Jātaka VI 161.

:: Uttāra [from ud + tṛ as in uttarati] crossing passing over, °setu a bridge for crossing (a river) Saṁyutta Nikāya IV 174 = Majjhima Nikāya I 134; cf. uttara2.

:: Uttāreti [causative of uttarati] to make come out, to move or pull out Jātaka I 194; Paramatthajotikā II 349, — past participle uttārita (q.v.).

:: Uttārita [past participle of uttāreti] pulled out, brought or moved out Jātaka I 194.

:: Uttāritatta (neuter) [abstract from uttārita] the fact of having or being brought or moved out Jātaka I 195.

:: Uttāsa [Sanskrit uttrāsa, from ud + tras] terror, fear, fright Dīgha Nikāya III 148; Saṁyutta Nikāya V 386; Milindapañha 170; Peta Vatthu Commentary 180.

:: Uttāsana (neuter) [from uttāseti2] impalement Jātaka II 444; Paramatthajotikā II 61 (sūle).

:: Uttāsavant (adjective) [uttāsa + vant] showing fear or fright, fearful Saṁyutta Nikāya III 16f.

:: Uttāseti1 [caus of uttasati, ud + tras, of which taṁs in uttāseti2 is a variant] — to frighten, terrify Jātaka I 230, 385; II 117.

:: Uttāseti2 [cf. Sanskrit uttaṁsayati in meaning to adorn with a wreath; ud + taṁs to shake, a variation of tars to shake, tremble] — to impale Aṅguttara Nikāya I 48; Jātaka I 230, 326; II 443; III 34; IV 29, — past participle uttāsita (q.v.). cf. uttāsana.

:: Uttāsita [past participle of uttāseti2] impaled Peta Vatthu IV 16 (= āvuta āropita Vimāna Vatthu 220); Jātaka I 499; IV 29.

:: Uttiṇa (adjective) [ud + tiṇa] in uttiṇaṁ karoti to take the straw off, literally to make off-straw; to deprive of the roof Majjhima Nikāya II 53. cf. next.

:: Uttiṇṇa [past participle of uttarati] drawn out, pulled out, neuter outlet, passage Jātaka II 72 (paṇṇasālāya uttiṇṇāni karoti make entrances in the hut). Or should it be uttiṇa?

:: Uttiṭṭha [= ucchiṭṭha? cf. ucchepaka. By Pāḷi commentaries referred to uṭṭhahati "alms which one stands up for, or expects"] — left over, thrown out Vinaya I 44 (°patta); Theragāthā 1057 (°piṇḍa); Therīgāthā 349 (°piṇḍa = vivaṭadvāre ghare ghare patiṭṭhitvā labhanaka-piṇḍa Therīgāthā Commentary 242); Jātaka IV 380 (°piṇḍa; commentary similarly as at Thig-a; not to the point); 386 (°piṇḍa = ucchiṭṭhaka piṇḍa commentary); Milindapañha 213, 214.

:: Uttiṭṭhe see uṭṭhahati.

:: Utu (masculine and neuter) [Vedic ṛtu special or proper time, with adjective ṛta straight, right, rite, ṛti manner to Latin ars "art", Greek δαμαρ(τ), further Latin rītus (rite), Anglo-Saxon rīm number; of °ar to fit in, adjust etc. q.v. under appeti]
1. (literal)
(a) (good or proper) time, season: aruṇa-utu occasion or time of the sun(-rise) Dhammapada I 165; utuṁ gaṇhāti to watch for the right time (in horoscopic practice), to prognosticate ibid. sarīraṁ utuṁ gaṇhāpeti "to cause the body to take season", i.e. to refresh the body by coolness, sleep, washing etc. Jātaka III 527; Sumaṅgalavilāsinī I 252.
(b) yearly change, time of the year, season Visuddhimagga 128. There are usually three seasons mentioned, viz. the hot, rainy and wintry season or gimha, vassa and hemanta Aṅguttara Nikāya IV 138; Paramatthajotikā II 317. Six seasons (in connection with nakkhatta) at Jātaka V 330 and VI 524. Often utu is to be understood, as in hemantikena (scilicet utunā) in the wintry season Saṁyutta Nikāya V 51.
(c) the menses Paramatthajotikā II 317; Jātaka V 330 (utusinātāya read utusi nhātāya; utusi locative, as explained by commentary pupphe uppanne utumhi nahātāya).
2. (Applied in a philosophical sense: one of the five fold cosmic order, physical change, physical law of causation (opposite kamma), physical order: see as 272f.; Dialogues of the Buddha, II, 8, n.; Points of Controversy 207; cf. Mrs. Rhys Davids Buddhism, page 119f., Compendium 161, Buddhist Manual of Psychological Ethics introduction xxiii; and cf. compounds So in connection with kamma at Visuddhimagga 451, 614; Jātaka VI 105 (kamma-paccayena utunā samuṭṭhitā Vetaraṇī); perhaps also at Milindapañha 410 (megha ututo samuṭṭhahitvā).

-āhāra physical nutriment (cf. Buddhist Manual of Psychological Ethics. 174) Peta Vatthu Commentary 148;
-ūpasevanā seasonable activity, pursuit (of activities) according to the seasons, observance of the seasons Sutta-Nipāta 249 (= gimhe ātapa-ṭṭhāna-sevanā vasse rukkha-mūla-sevanā hemante jalappavesa-sevanā Paramatthajotikā II 291);
-kāla seasonable, favourable time (of the year) Vinaya I 299; II 173;
-ja produced by the seasons or by physical change Milindapañha 268 (kamma°, hetu°, utu°); Visuddhimagga 451;
-nibbatta coming to existence through physical causes Milindapañha 268;
-pamāṇa measure of the season, i.e. the exact season Vinaya I 95;
-pariṇāma change (adversity) of the season (as cause of disease) Saṁyutta Nikāya IV 230; Aṅguttara Nikāya II 87; III 131; V 110; Milindapañha 112, 304; Visuddhimagga 31;
-parissaya danger or risk of the seasons Aṅguttara Nikāya III 388;
-pubba festival on the eve of each of the (6) seasons Jātaka VI 524;
-vāra time of the season, °vārena °vārena according to the turn of the season Jātaka I 58;
-vikāra change of season Visuddhimagga 262;
-veramanī abstinence during the time of menstruaīion Sutta-Nipāta 291 (cf. Paramatthajotikā II 317);
-saṁvacchara the year or cycle of the seasons, plural °ā the seasons Dīgha Nikāya III 85 = Aṅguttara Nikāya II 75; Saṁyutta Nikāya V 442. The phrase utusaṁvaccharāni at Peta Vatthu II 955 is by Dhammapāla taken as a bahuvrīhi compound, viz. cycles of seasons and of years, i.e. vasanta-gimhādike bahū utū ca citta-saṁvaccharādi bahūni saṁvaccharāni ca Peta Vatthu Commentary 135. Similarly at Jātaka V 330 (with commentary);
-sappāya suitable to the season, seasonable Dhammapada 327;
-samaya time of the menses Paramatthajotikā II 317.

:: Utuka (—°) (adjective) [utu + ka] seasonable, only in compound sabbotuka belonging to all seasons, perennial Dīgha Nikāya II 179; Peta Vatthu IV 122 (= pupphupaga-rukkhādīhi sabbesu utūsu sukkhāvaha Peta Vatthu Commentary 275); Saddhammopāyana 248.

:: Utunī (feminine) [formed from utu like bhikkhunī from bhikkhu] a menstruating woman Vinaya III 18; IV 303; Saṁyutta Nikāya IV 239; Aṅguttara Nikāya III 221, 229; Milindapañha 127. an° Aṅguttara Nikāya III 221, 226.

:: Uṭṭepaka one who scares away (or catches?) crows (kāk°) Vinaya I 79 (vv.ll. uṭṭhe°, uḍḍe°, uḍe°). See remarks on uṭṭepeti.

[BD]: scarecrow

:: Uṭṭepeti in phrase kāke u. "to scare crows away" (or to catch them in snares?) at Vinaya I 79. Reading doubtful and should probably be read uḍḍepeti (? causative of uḍḍeti = oḍḍeti, or of uḍḍeti to make fly away). The vv.ll. given to this passage are uṭṭeceti, upaṭṭhāpeti, uḍḍoyeti. See also uṭṭepaka.

:: Uṭṭhahati and Uṭṭhāti [ud + sthā see tiṭṭhati] to rise, stand up, get up, to arise, to be produced, to rouse or exert oneself, to be active, present uṭṭhahati past participle 51. — potential uṭṭhaheyya Saṁyutta Nikāya I 217; as imperative uttiṭṭhe Dhammapada 168 (explained by uttiṭṭhitvā paresaṁ gharadvāre ṭhatvā Dhammapada III 165, cf. Vinaya Texts I 152). — imperative 2nd plural uṭṭhahatha Sutta-Nipāta 331; 2nd singular uṭṭhehi Peta Vatthu II 61; Jātaka IV 433. — present participle uṭṭhahanto Majjhima Nikāya I 86; Saṁyutta Nikāya I 217; Jātaka I 476. — preterit uṭṭhahi Jātaka I 117; Peta Vatthu Commentary 75. — gerund uṭṭhahitvā Peta Vatthu Commentary 4, 43, 55, 152, and uṭṭhāya Sutta-Nipāta 401. — infinitive uṭṭhātuṁ Jātaka I 187. Note: When uṭṭh° follows a word ending in a vowel, and without a pause in the sense, av is generally prefixed for euphony, e.g. gabbho vuṭṭhāsi an embryo was produced or arose Vinaya II 278; āsanā vuṭṭhāya arising from his seat, Visuddhimagga 126. See also under vuṭṭhahati, — past participle uṭṭhita; causative uṭṭhāpeti. — cf. pariyuṭṭhāti.

:: Uṭṭhahāna [present participle of uṭṭhahati] exerting oneself, rousing oneself; an° sluggish, lazy Dhammapada 280 (= ayāyāmanto Dhammapada III 409); cf. anuṭṭhahaṁ Saṁyutta Nikāya I 217.

:: Uṭṭhapana and Uṭṭhāpana (noun) [Sanskrit utthāpana] causing to rise; causing to come forth; letting rise.

:: Uṭṭhāhaka (adjective) [for uṭṭhāyaka after analogy of gāhaka etc.] = uṭṭhāyaka Jātaka V 448; feminine °ikā Aṅguttara Nikāya III 38 (varia lectio °āyikā); IV 266f.

:: Uṭṭhāna (neuter) [from ut + ṣṭhā]
1. rising rise, getting up, standing (opposite sayana and nisīdana lying or sitting down) Dīgha Nikāya II 134 (sīha-seyyaṁ kappesi uṭṭhāna-saññaṁ manasikaritvā); Dhammapada 280 (°kāla); Jātaka I 392 (an°-seyyā a bed from which one cannot get up); Visuddhimagga 73 (aruṇ-uṭṭhānavelā time of sunrise) Dhammapada I 17.
2. rise, origin, occasion or oppertunity for; as adjective (—°) producing Jātaka I 47 (kapp°); VI 459; Milindapañha 326 (dhaññ° khettaṁ atthi).
3. "rousing, exertion, energy, zeal, activity, manly vigour, industry, often synonymous with viriya Majjhima Nikāya I 86; Aṅguttara Nikāya I 94; II 135 (°phala); III 45 (°viriya), 311; IV 281 (°sampadā); Itivuttaka 66 (°adhigataṁ dhanaṁ earned by industry); Peta Vatthu IV 324; past participle 51 (°phala); Milindapañha 344, 416; Therīgāthā Commentary 267 (°viriya); Peta Vatthu Commentary 129 (+ viriya). — an° want of energy, sluggishness Aṅguttara Nikāya IV 195; Dhammapada 241. Note: The form vuṭṭhāna appears for uṭṭh° after a vowel under the same conditions as vuṭṭhahati for uṭṭhahati (q.v.) gabbha-vuṭṭhānaṁ Jātaka I 114. See also vuṭṭh°, and cf. pariy°.

:: Uṭṭhānaka (—°) (adjective) [from uṭṭhāna]
1. giving rise to yielding (revenue), producing Jātaka I 377, 420 (satasahass°); III 229 (the same); V 44 (the same). cf. uṭṭhāyika.
2. energetic Jātaka VI 246.

:: Uṭṭhānavant (adjective) [uṭṭhāna + vant] strenuous, active Dhammapada 24.

:: Uṭṭhāpana see Uṭṭhapana

:: Uṭṭhāpeti [causative II of utthahati]
1. to make rise, only in phrase aruṇaṁ (suriyaṁ) u. to let the sun rise, i.e. wait for sunrise or to go on till sunrise Jātaka I 318; VI 330; Visuddhimagga 71, 73 (aruṇaṁ).
2. to raise Jātaka VI 32 (paṭhaviṁ).
3. to fit up Jātaka VI 445 (nāvaṁ).
4. to exalt, praise Sumaṅgalavilāsinī I 256.
5. to turn a person out Dhammapada IV 69. — See also vuṭṭhāpeti sub voce vuṭṭhahati.

:: Uṭṭhātar [agent noun of ut + ṣṭhā, see uṭṭhahati] one who gets up or rouses himself, one who shows energy Saṁyutta Nikāya I 214; Aṅguttara Nikāya IV 285, 288, 322; Sutta-Nipāta 187; Jātaka VI 297. — an° one who is without energy Saṁyutta Nikāya I 217; Sutta-Nipāta 96.

:: Uṭṭhāyaka (adjective) [adjective formation from uṭṭhāya, gerund of uṭṭhahati] — "getting-up-ish", i.e. ready to get up, quick, alert, active, industrious; feminine °ikā Therīgāthā 413 (= uṭṭhāna-viriyasampannā Therīgāthā Commentary 267; varia lectio uṭṭhāhikā)

:: Uṭṭhāyika (adjective) [= uṭṭhānaka] yielding, producing Jātaka II 403 (satasahass°).

:: Uṭṭhāyin (adjective) [adjective formation from uṭṭhāya, cf. uṭṭhāyaka] getting up Dīgha Nikāya I 60 (pubb° + pacchā-nipātin rising early and lying down late).

:: Uṭṭhita [past participle of uṭṭhahati]
1. risen, got up Peta Vatthu II 941 (kāl°); Visuddhimagga 73.
2. Arisen, produced Jātaka I 36; Milindapañha 155.
3. striving, exerting oneself, active Jātaka II 61; Dhammapada 168; Milindapañha 213. °an° Saṁyutta Nikāya II 264; Paṭisambhidāmagga I 172. — cf. pariy°. Note: The form is vuṭṭhita when following upon a vowel; see vuṭṭhita and uṭṭhahati, e.g. paṭisallāṇā vuṭṭhito arisen from seclusion Dīgha Nikāya II 9; pāto vuṭṭhito risen early Peta Vatthu Commentary 128.

:: Uṭṭitvā at Vinaya II 131 is wrong reading (see page 318, varia lectio uḍḍhetvā), and should be read uḍḍitvā or uḍḍetvā (= oḍḍetva, see uḍḍeti), meaning "putting into a sling, tying or binding up".

:: Uviṭṭa [= viṭṭha, past participle of viś, with prefixed u] having entered, come in Dīgha Nikāya II 274 (varia lectio BK. upa°).

:: Uyyassu (imperative 3rd. singular) is varia lectio and commentary reading at Jātaka VI 145, 146 for dayassu, fly; probably for (i) yassu of yā to go.

:: Uyyāma [Sanskrit udyama, ud + yam; Pāḷi uyyāma with ā for a, as niyāma < niyama; cf. Buddhist Hybrid Sanskrit udyama Jātakamala 210] exertion, effort, endeavour Dhammasaṅgani 13, 22, 289, 571; as 146.

:: Uyyāna (neuter) [Sanskrit udyāna, from ud + yā] a park, pleasure grove, a (royal) garden Jātaka I 120, 149; II 104; IV 213; V 95; VI 333; Peta Vatthu Commentary 6, 74, 76; Vimāna Vatthu 7; Saddhammopāyana 7.

-kīḷā amusement in the park, sports Dhammapada I 220; IV 3;
-pāla overseer of parks, head gardener, park keeper Jātaka II 105, 191; IV 264
-bhūmi garden ground, pleasure ground Jātaka I 58; Vimāna Vatthu 6419; Peta Vatthu II 129; Sumaṅgalavilāsinī I 235.

:: Uyyānavant (adjective) [from uyyāna] full of pleasure gardens Peta Vatthu III 36.

:: Uyyāti [ud + yā] to go out, to go away Jātaka II 3, 4 (imperative uyyāhi); IV 101. — causative uyyāpeti to cause to go away, to bring or take out Saṁyutta Nikāya IV 312.

:: Uyyodhika (neuter) [from ud + yudh] a plan of combat, sham fight Vinaya IV 107; Dīgha Nikāya I 6; Aṅguttara Nikāya V 65; Sumaṅgalavilāsinī I 85.

:: Uyyoga [from ud + yuj] departure, approach of death Dhammapada 236 (cf. Dhammapada III 335).

:: Uyyojana (neuter) [from uyyojeti] inciting, instigation Aṅguttara Nikāya IV 233.

:: Uyyojeti [causative of uyyuñjati]
1. to instigate Vinaya IV 235; Jātaka III 265.
2. to dismiss, take leave of (accusative), send off, let go Vinaya I 179; Aṅguttara Nikāya III 75; Jātaka I 119 (bhikkhu-saṅghaṁ), 293; III 188; V 217; VI 72; Visuddhimagga 91; Dhammapada I 14, 15, 398; II 44; Vimāna Vatthu 179; Peta Vatthu Commentary 93, — past participle uyyojita (q.v.).

:: Uyyojita [past participle of uyyojeti] instigated Milindapañha 228; Peta Vatthu Commentary 105.

:: Uyyuñjati [ud + yuj] to go away, depart, leave one's house Dhammapada 91 (cf. Dhammapada II 170), — past participle uyyutta. — causative uyyojeti (q.v.).

:: Uyyuta (adjective) [ud + yuta] striving, busy (in a good or bad cause) Sutta-Nipāta 247, 248; Jātaka V 95.

:: Uyyutta [past participle of uyyuñjati] striving, active, zealous, energetic Jātaka I 232.

-----[ Ū ]----- ☝

:: Ūha see vy°, sam°.

:: Ūhacca1 (indeclinable) [gerund of ūharati, ud + hṛ (or ava + hṛ, cf. ohacca and oharati) for uddharati 1 and 2]
1. lifting up, raising or rising Jātaka III 206.
2. pulling out, taking away, removing Dīgha Nikāya II 254 (cf. Dhammapada II 181); Saṁyutta Nikāya I 27 (varia lectio for ohacca); Sutta-Nipāta 1119 (= uddharitvā uppāṭayitvā Cullaniddesa §171).

:: Ūhacca2 (indeclinable) [gerund of ūhanati2 = ūhadati] soiling by defecation, defecating Jātaka II 71 (= vaccaṁ katvā commentary).

:: Ūhadati [for ūhanati2 (?) or formed secondarily from ūhacca or ohacca?] to defecate Jātaka II 355; Dhammapada II 181 (so read with varia lectio for Text ūhadayati).

:: Ūhana (neuter) [from ūhanati?] reasoning, consideration, examination Milindapañha 32 ("comprehension" translation; as characteristic of manasikāra); Visuddhimagga 142 = as 114 ("prescinding" translation; as characteristic of vitakka).

:: Ūhanati1 [ud + han] to disturb, shake up, defile, soil Majjhima Nikāya I 243; Jātaka II 73. — passive preterit ūhani: see ūhaññati, — past participle ūhata2 (q.v.). cf. sam°.

:: Ūhanati2 [either ud + han or ava + han, cf. ohanati
1. to cut off, discharge, emit, defecate Vinaya I 78; III 227.
2. [probably for ūharati, cf. ūhacca1] — to lift up, to take away Majjhima Nikāya I 117 (opposite odahati). cf. ohana in bimb-ohana. Gerund ūhacca2 (q.v.).

:: Ūhaññati [passive of ūhanati1] to be soiled; to be disturbed preterit ūhaññi Vinaya I 48; Majjhima Nikāya I 116; preterit also ūhani Majjhima Nikāya I 243.

:: Ūharati [for uddharati] only in forms of gerund ūhacca1 and past participle ūhata1 (q.v.).

:: Ūhasana (neuter) [from ūhasati] laughing, mocking Milindapañha 127.

:: Ūhasati [either Udāna or ava + has, cf. avahasati] to laugh at, deride, mock Aṅguttara Nikāya III 91; Jātaka V 452 (+ pahasati); past participle 67 (= avahasati Puggalapaññatti 249).

:: Ūhata1 [past participle of ud + hṛ or dhṛ thus for uddhaṭa as well as uddhata]
1. lifted, risen, raised Vinaya III 70; Jātaka V 403.
2. taken out, pulled out, destroyed Therīgāthā 23 = Cullaniddesa §974; Theragāthā 514; Dhammapada 338 (= ucchinna Dhammapada IV 48).
3. soiled with excrement Vinaya II 222.

:: Ūhata2 [past participle of ūhanati1] disturbed Majjhima Nikāya I 116.

:: Ūhā (feminine) [etymology?] — as name of a river at Milindapañha 70. cf. Buddhist Hybrid Sanskrit ūhā in ūhāpoha Avadāna-śataka I 209, 235.

:: Ūkā (feminine) [Sanskrit yūkā, probably dialectical] a louse Jātaka I 453; II 324; III 393; V 298; Milindapañha 11; Visuddhimagga 445; as 307, 319; Dhammapada III 342; Vimāna Vatthu 86. Ūkā is also used as linear measure (cf. Sanskrit yūkālikāṣaṁ) Sammohavinodanī 343 (where seven likkhā are said to equal 1 ūkā).

:: Ūmika [feminine ūmi] wave Milindapañha 197 (°vaṅka waterfall, cataract).

:: Ūmī and ūmi (feminine) [Sanskrit ūrmi, from Indo-Germanic see l (see Nibbāna I 2); cf. Greek ἐλύω io wind, ἕλιξ wound; Latin volvo to roll; Anglo-Saxon wylm wave; Old High German wallan; also Sanskrit ulva, varutra, va laya, valli, vrṇoti. See details in Walde, Latin Wörterbuch under volvo] — a wave Majjhima Nikāya I 460 (°bhaya); Saṁyutta Nikāya IV 157; V 123 (°jāta); Aṅguttara Nikāya III 232f. (the same); Sutta-Nipāta 920; Jātaka II 216; III 262; IV 141; Milindapañha 260 (°jāta). — Note: a parallel form of ūmī is ummī.

:: Ūna (adjective) [Vedic ūna; cf. Avesta ūna, Greek εὖνις, Latin vāpus, Gothic wans, Anglo-Saxon won = English want] — wanting, deficient, less Majjhima Nikāya II 73; Jātaka V 330; Dhammapada I 77; Dhammapada IV 210. Mostly adverbially with numerals = one less, but one, minus (one or two); usually with eka (as ekūna one less, e.g. ekūna-aṭṭhasataṁ (deven-hundred-ninety-nine) Jātaka I 57; ekūna-pañcasate Paramatthajotikā I 91, ekūna-vīsati (nineteen) Visuddhimagga 287; also with eka in instrumental as eken'ūnesu pañcasu attabhāvasatesu (four-hundred-ninety-nine) Jātaka I 167; eken'ūnapañcasatāni (deficient by one) Vinaya II 285; Paramatthajotikā I 91; sometimes without eka, e.g. ūnapañcasatāni (499) Vinaya III 284; ūnavīsati (nineteen) Vinaya IV 130, 148. With "two" less: dvīhi ūnaṁ sahassaṁ (none-hundred-ninety-eight) Jātaka I 255. — anūna not deficient, complete Peta Vatthu Commentary 285 (= paripuṇṇa).

-udara (ūnudara, ūnūdara, ūnodara) an empty stomach, adjective of empty stomach; °udara Jātaka II 293; VI 295; °ūdara Jātaka VI 258; Milindapañha 406; Sutta-Nipāta 707; °odara Dhammapada I 170;
-bhāva depletion, deficiency Paramatthajotikā II 463 (varia lectio hānabhāva).

:: Ūnaka (adjective) [ūna + ka] deficient, wanting, lacking Vinaya III 81, 254; IV 263; Sutta-Nipāta 721; Milindapañha 310, 311, (°satta-vassika one who is not yet seven years old), 414; Dhammapada I 79.

:: Ūnatta (neuter) [abstract from ūna] depletion, deficiency Vinaya II 239; Jātaka V 450.

:: Ūpāya at Dhammapada II 93 stands for upāya.

:: Ūpiya see upiya and opiya.

:: Ūru [Vedic ūru; cf. Latin vārus bow-legged, of Indo-Germanic °—°ā, to which also Old High German wado = German wade calf of leg] — the thigh Sutta-Nipāta 610; Vinaya II 105 (in contrast with bāha); III 106; Jātaka I 277; II 275, 443; III 82; V 89, 155; Cullaniddesa §659 (so read for uru); Vimāna Vatthu 6413; Sumaṅgalavilāsinī I 135 = Vinaya II 190.

-aṭṭhi(ka) the thigh bone Majjhima Nikāya I 58; III 92; Jātaka I 428 (ūraṭṭhika); Paramatthajotikā I 49, 50 (ūraṭṭhi). °(k)khambha stiffening or rigidity of the thigh, paralysis of the leg (as symptom of fright) Majjhima Nikāya I 237; Jātaka V 23.

:: Ūsa [Sanskrit ūṣa] salty ground; saline substance, always combined with khāra Saṁyutta Nikāya III 131 (°gandha); Aṅguttara Nikāya I 209.

:: Ūsara (adjective) [Sanskrit ūṣara, from ūṣa] saline Saṁyutta Nikāya IV 315; Aṅguttara Nikāya IV 237; as 243. — neuter °ṁ a spot with saline soil Peta Vatthu Commentary 139 (gloss for ujjhaṅgala).

:: Ūtagītaṁ at Jātaka I 290 in phrase "jimaṁ ūtagītaṁ gāyanto" read "imaṁ jūtagītaṁ g."

-----[ V ]----- ☝

:: V -V- euphonic (sandhi-) consonant, historically justified after u (uv from older v), as in su-v-ānaya easy to bring (Saṁyutta Nikāya I 124); hence transferred to i, as in ti-v-aṅgika threefold (Dhammasaṅgani 161), and ti-v-aṅgula three inches wide (Visuddhimagga 152, 408); perhaps also in anu-v-icca (see anuvicca).

:: Va1 the syllable "va" Paramatthajotikā I 109 (with reference to ending °vā in Bhagavā, which Buddhaghosa explains as "va-kāraṁ dīghaṁ katvā," i.e. a lengthening of va); Paramatthajotikā II 76 (see below va3).

:: Va2 (indeclinable) [the enclitic, shortened form of iva after long vowels. Already to be found for iva in ṛgvedav metri causā-] like, like as, as if; only in poetry (as already pointed out by Trenckner, Milindapañha 422): Itivuttaka 84 (tālapakkaṁ va bandhanā), 90 (chavālātaṁ va nassati); Dhammapada 28; Sutta-Nipāta 38 (vaṁso visālo va: see commentary explanation under va3); Peta Vatthu I 81 (ummatta-rūpo va; = viya Peta Vatthu Commentary 39); I 116 (naḷo va chinno); Milindapañha 72 (chāyā va anapāyinī); Jātaka III 189 (kusamuddo va ghosavā); IV 139 (aggīva suriyo va); Dhammapada III 175.

:: Va3 (indeclinable) [for eva, after long vowels] even, just (so), only; for sure, certainly Dhammapada 136 (aggi-daḍḍho va tappati); Jātaka I 138, 149 (so pi suvaṇṇa-vaṇṇo va ahosi), 207; Paramatthajotikā II 76 (vakāro avadhāraṇattho eva-kāro vā ayaṁ, sandhi-vasen'ettha e-kāro naṭṭho: wrong at this passage Sutta-Nipāta 38 for va2 = iva!); Peta Vatthu Commentary 3 (eko va putto), 4 (ñātamattā va).

:: Va4 is (metrically) shortened form of vā, as found e.g. Dhammapada 195 (yadi va for yadi vā); or in correlation va ... va either ... or: Dhammapada 108 (yiṭṭhaṁ va hutaṁ va), 138 (ābādhaṁ va cittakkhepaṁ va pāpuṇe).

:: Vabbhācitaṁ is ἅπαξ λεγομέυου at Majjhima Nikāya I 172; read perhaps better as vambhayitaṁ: see page 545. Neumann M.S. transates only "thus spoken" (i.e. bhāsitam etaṁ).

:: Vaca (neuter) a kind of root Vinaya I 201 = IV 35. cf. vacattha.

:: Vacana (neuter) [from vac; Vedic vacana]
1. speaking, utterance, word, bidding Saṁyutta Nikāya II 18 (alaṁ vacanāya one says rightly); IV 195 (yathā bhūtaṁ); Aṅguttara Nikāya II 168; Sutta-Nipāta 417, 699, 932, 984, 997; Milindapañha 235; Peta Vatthu II 27; Paramatthajotikā II 343, 386. — mama vacanena in my name Peta Vatthu Commentary 53. — dubbacana a bad word Therīgāthā 418 (= dur-utta-vacana Therīgāthā Commentary 268). — vacanaṁ karoti to do one's bidding Jātaka I 222, 253.
2. (technical term in grammar) what is said with regard to its grammatical, syntactical or semantic relation, way of speech, term, expression, Anglo-Saxon āmantana° term of address Paramatthajotikā I 167; Paramatthajotikā II 435; paccatta° expression of seperate relation, i.e. the accusative case Paramatthajotikā II 303; piya° term of endearment Cullaniddesa §130; Paramatthajotikā II 536; puna° repetition Paramatthajotikā II 487; vattamāna° the present tense Paramatthajotikā II 16, 23; visesitabba° qualifying (predicative) expression Vimāna Vatthu 13; sampadāna° the dative relation Paramatthajotikā II 317. At Paramatthajotikā II 397 (combined with liṅga and other terms) it refers to the "number," i.e. singular and plural.

-attha word-analysis or meaning of words Visuddhimagga 364; Paramatthajotikā II 24;
-kara one who does one's bidding, obedient; a servant Vimāna Vatthu 165; 8421; Jātaka II 129; IV 41 (vacanaṁ-kara); V 98; Peta Vatthu Commentary 134;
-khama gentle in words Saṁyutta Nikāya II 282; Aṅguttara Nikāya IV 32;
-paṭivacana speech and counter-speech (i.e. reply) (BD: back-talk), conversation Dhammapada II 35; Peta Vatthu Commentary 83, 92, 117;
-patha way of saying, speech Majjhima Nikāya I 126 (five ways, by which a person is judged: kālena vā akālena vā, bhūtena and a°, saṇhena and pharusena, attha-saṁhitena and an°, mettacittā and dosantarā); Aṅguttara Nikāya II 117, 153; III 163; IV 277, cf. Dīgha Nikāya III 236; Vimāna Vatthu 6317 (= vacana Vimāna Vatthu 262); Paramatthajotikā II 159, 375;
-bheda variance in expression, different words, kind of speech Paramatthajotikā II 169, cf. vacana matte bhedo Paramatthajotikā II 471;
-vyattaya distinction or specification of expression Paramatthajotikā II 509;
-sampaṭiggaha "taking up together," summing up (what has been said), résumé Paramatthajotikā I 100;
-sesa the rest of the words Peta Vatthu Commentary 14, 18, 103.

:: Vacanīya (adjective) [gerundive formation from vacana] to be spoken to, or to be answered Dīgha Nikāya I 175; Sutta-Nipāta 140.

:: Vacasa (adjective) (—°) [the adjective form of vaco = vacas] having speech, speaking, in compound saddheyya° of credible speech, trustworthy Vinaya III 188.

:: Vacatā (feminine) [abstract from vaco] is found only in compound dubbacatā surliness Jātaka I 159.

:: Vacati *Vacati [vac] see vatti.

:: Vacattha (neuter) a kind of root Vinaya I 201 = IV 35.

:: Vacca (neuter) [cf. Buddhist Hybrid Sanskrit vaccaḥ Avadāna-śataka I 254] excrement, fæces Vinaya II 212; IV 229, 265; Visuddhimagga 250 (a baby's); Sammohavinodanī 232 (the same), 243; Peta Vatthu Commentary 268. — vaccaṁ osajjati, or karoti to ease oneself Jātaka I 3; Peta Vatthu Commentary 268.

-kuṭī (and kuṭi) a privy Vinaya II 221; Jātaka I 161; II 10; Visuddhimagga 235, 259, 261; Sammohavinodanī 242; Dhammapada II 55, 56; Peta Vatthu Commentary 266, 268;
-kūpa a cesspool Vinaya II 221; Jātaka V 231; Visuddhimagga 344f.; Dhammapada I 180;
-ghaṭa a pot for excrements, chamber utensil, commode Vinaya I 157 = II 216; Majjhima Nikāya I 207;
-doṇikā the same Vinaya II 221;
-magga "the way of fæces," excrementary canal, opening of the rectum Vinaya II 221; III 28f., 35; Jātaka I 502; IV 30;
-sodhaka a privy-cleaner, nightman Mahāvaṁsa 10, 91.

:: Vaccasin (adjective) [cf. Sanskrit varcasvin and Vedic varcin, having splendour, might or energy, from Vedic varcas] energetic, imposing Dīgha Nikāya I 114 (brahma°; Dialogues of the Buddha I 146 "fine in presence," cf. Sumaṅgalavilāsinī I 282). See also under brahma.
Note: The Pāḷi root vacc is given at Dhātum 59 in meaning of "ditti," i.e. splendour.

:: Vaccha1 [Vedic vatsa, literally "one year old, a yearling"; cf. Greek ἔτος year, Sanskrit vatsara the same, Latin vetus old, vitulus calf; Gothic wiϸrus a year old lamb = Old High German widar = English wether] a calf Dhammapada 284; Jātaka V 101; Visuddhimagga 163 (in simile), 269 (the same; kūṭa° a maimed calf); as 62 (with popular etymology "vadatī ti vaccho"); Vimāna Vatthu 100, 200 (taruṇa°). On vacchain similes see JPTS, 1907, 131.

-giddhinī longing for her calf Saṁyutta Nikāya IV 181;
-gopālaka a cow-herd Visuddhimagga 28;
-danta "calf-tooth," a kind of arrow or javelin Majjhima Nikāya I 429; Jātaka VI 448;
-pālaka cow-herd Vimāna Vatthu 512.

:: Vaccha2 [= rukkha, from vṛkṣa] a tree; only in mālā° an orna mental plant Vinaya II 12; III 179; Visuddhimagga 172; Dhammapada II 109.

:: Vacchaka [denominative from vaccha1] a (little) calf Jātaka III 444; V 93, 433; Milindapañha 282 (as go-vacchaka).

-pālaka a cow-herd Jātaka III 444;
-sālā cow-shed, cowpen Jātaka V 93; Milindapañha 282.

:: Vacchala (adjective) [cf. Sanskrit vatsala] affectionate, literally "loving her calf" Therīgāthā Commentary 148 (Apadāna verse 64).

:: Vacchara [cf. Classical Sanskrit vatsara] year Saddhammopāyana 239. See the usual saṁvacchara.

:: Vacchatara [from vaccha; the comparative suffix in meaning "sort of, -like." cf. Sanskrit vatsatara] aweaned calf, bullock Dīgha Nikāya I 127, 148; Saṁyutta Nikāya I 75; Aṅguttara Nikāya II 207; IV 41f.; Puggalapaññatti 56; Sumaṅgalavilāsinī I 294. — feminine vacchatarī Dīgha Nikāya I 127; Saṁyutta Nikāya I 75; Vinaya I 191; Puggalapaññatti 56.

:: Vacchati is future of vasati to dwell.

:: Vaccita [past participle of vacceti, denominative of vacca] wanting to ease oneself, oppressed with vacca Vinaya II 212, 221.

:: Vacī (—°) [the composition form of vaco] speech, words; rare by itself (and in this case re-established from compounds) and poetical, as at Sutta-Nipāta 472 (yassa vacī kharā; explained at Paramatthajotikā II 409 by "vācā"), 973 (cudito vacīhi = vācāhi Paramatthajotikā II 574). Otherwise in compounds, like:

-gutta controlled in speech Sutta-Nipāta 78;
-para one who excels in words (not in actions), i.e. a man of words Jātaka II 390;
-parama the same Dīgha Nikāya III 185;
-bheda "kind of words," what is like speech, i.e. talk or language Vinaya IV 2; Milindapañha 231 (meaning here: break of the vow of speech?); various saying, detailed speech, specification Paramatthajotikā I 13; Paramatthajotikā II 464, 466. See also vākya-bheda and vācaṁ bhindati;
-viññatti intimation by language Visuddhimagga 448; Milindapañha 370; Dhammasaṅgani 637;
-vipphāra dilating in talk Milindapañha 230, 370;
-samācāra good conduct in speech Majjhima Nikāya II 114; III 45; Dīgha Nikāya III 217. Often coupled (as triad) with kāya° and mano° (= in deed and in mind; where vācā is used when not compounded), e.g. in (vacī)
-kamma (+ kāya° and mano°) deed by word Majjhima Nikāya I 373, 417; III 207; Dīgha Nikāya III 191, 245; °duccarita misbehaviour in words (four of these, viz. musāvāda, pisuṇā vācā, pharusā vācā, samphappalāpa Aṅguttara Nikāya II 141 Dīgha Nikāya III 52, 96, 111, 214, 217; Mahāniddesa 386; Puggalapaññatti 60; Dhammapada I 23; III 417; °saṅkhāra antecedent or requisite for speech Majjhima Nikāya I 301; Aṅguttara Nikāya III 350; Saṁyutta Nikāya IV 293; Sammohavinodanī 167; Visuddhimagga 531; °sañcetanā intention by word Sammohavinodanī 144; °sucarita good conduct in speech Aṅguttara Nikāya II 141 (the 4: sacca-vācā, apisuṇā vācā, saṇhā vācā, mantā bhāsā).

:: Vaco and Vaca (neuter) [Vedic vacas, of vac] speech, words, saying; nominative and accusative vaco Sutta-Nipāta 54, 356, 988, 994, 1006, 1057, 1110, 1147; Jātaka I 188; Mahāniddesa 553 (= vacana byāpatha desanā anusandhi); Peta Vatthu I 1112. Instrumental vacasā Vinaya II 95 (dhammā bahussutā honti dhatā v. paricitā); III 189; Saṁyutta Nikāya I 12 (+ manasā); Sutta-Nipāta 365, 663, 890 (= vacanena Mahāniddesa 299); Visuddhimagga 241; Mahāvaṁsa 19, 42. — as adjective (—°) vaca in combination with du° as dubbaca having bad speech, using bad language, foul-mouthed Majjhima Nikāya I 95; Saṁyutta Nikāya II 204; Aṅguttara Nikāya II 147; III 178; V 152f.; Jātaka I 159; Puggalapaññatti 20; Saddhammopāyana 95, 197. Past participle suvaca of nice speech Majjhima Nikāya I 126; Aṅguttara Nikāya V 24f.; Peta Vatthu IV 133 (= subbaca Peta Vatthu Commentary 230). — cf. vacī and vācā.

:: Vada (adjective) (—°) [from vad] speaking, in compound vaggu° speaking pleasantly Sutta-Nipāta 955 (cf. Mahāniddesa 446; Paramatthajotikā II 571 = sundaravada); suddhiṁ° of clean speech Sutta-Nipāta 910.

:: Vadana (neuter) [from vad] speech, utterance Vimāna Vatthu 345 (+ kathana).

:: Vadaññu (adjective) [cf. Sanskrit vadāniya, which also in Pāḷi avadāniya] literally "(easily) spoken to," addressable, i.e. liberal, bountiful, kind Saṁyutta Nikāya I 43; Aṅguttara Nikāya II 59, 61f.; IV 271f., 285, 289, 322; Sutta-Nipāta 487; Peta Vatthu IV 133, 342, 1011, 154; Vimāna Vatthu 281.

:: Vadaññutā (feminine) [abstract from vadaññu] bounty, kindness, liberality; negative a° stinginess Aṅguttara Nikāya V 146, 148f.; Vibhaṅga 371.

:: Vadati [vad, Vedic vadati; Dhatupāṭha 134 vada = vacana] to speak, say, tell Aṅguttara Nikāya IV 79; Sutta-Nipāta 1037, 1077f.; Puggalapaññatti 42; Peta Vatthu Commentary 13, 16, 39; potential 1st singular vade (so read for vado?) Majjhima Nikāya I 258; 3rd singular vadeyya Peta Vatthu I 33; preterit 3rd plural vadiṁsu Peta Vatthu Commentary 4. — cf. abhi°, upa°, pa°, vi°. — Another form (not causative: see Geiger, Pāḷi Grammar §139.2) is vadeti Dīgha Nikāya I 36; Vinaya II 1; Sutta-Nipāta 825; Sutta-Nipāta 140 (kiṁ vadetha); Jātaka I 294; imperative vadehi Peta Vatthu Commentary 62; potential medium 1st plural vademase Dīgha Nikāya III 197; future vadessati Sutta-Nipāta 351; preterit vadesi Dhammapada III 174. — a specific Pāḷi formation is acausative vādiyati in active and medium sense (all forms only in Gāthā style), e.g. indicative vādiyati Sutta-Nipāta 824 = 892, 832; explained as vadati Paramatthajotikā II 541, 542, or katheti bhaṇati etc. (the typical Niddesa explanation of vadati: see Cullaniddesa §555) Mahāniddesa 161. In contracted (and shortened) form potential 2nd singular vajjesi (*vādiyesi) you might tell, i.e. please tell Peta Vatthu II 116 (= vadeyyāsi Peta Vatthu Commentary 149); III 67 (same explained on page 203). The other potential forms from the same base are the following: 1st singular vajjaṁ Therīgāthā 308; 2nd singular vajjāsi Therīgāthā 307; Jātaka III 272; VI 19; and vajja Therīgāthā 323; 3rd singular vajjā Sutta-Nipāta 971 (cf. Mahāniddesa 498); Jātaka VI 526 (= vadeyya commentary); 3rd plural vajjuṁ Sutta-Nipāta 859 (= vadeyyuṁ katheyyuṁ etc. Cullaniddesa §555); Jātaka V 221. — causative vādeti to make sound, to play (a musical instrument) Jātaka I 293; II 110, 254 (vādeyyāma we might play); Apadāna 31 (preterit vādesuṁ); Peta Vatthu Commentary 151 (vīṇaṁ vādento). — passive vajjati (*vādiyati) to be played or sounded Jātaka I 13 (vajjanti bheriyo); Apadāna 31 (present participle vajjamāna and preterit vajjiṁsu). Another form of present participle medium (or passive) is vadāna (being called, so-called) which is found in poetry only (contracted from vadamāna) at Vinaya I 36 = Jātaka I 83, — past participle udita2 and vādita (q.v.). — causative II vādāpeti to cause to be played Mahāvaṁsa 25, 74 (tūriyaṁ).

:: Vadāna see vadati.

:: Vadāniya [another form of vadaññu] see a°.

:: Vadāpana (neuter) [from vādāpeti, causative II of vadati] making somebody speak or something sound as 333 (we should better read vād°).

:: Vaddalikā (feminine) [cf. late Sanskrit vārdala and Buddhist Hybrid Sanskrit vardalikā Mahāvastu III 301; Divyāvadāna 500] rainy weather Vinaya I 3; Jātaka VI 52 (locative vaddalike); Dhammapada III 339; Sammohavinodanī 109.

:: Vaddha1 (adjective/noun) [past participle of vaḍḍhati; see also vaḍḍha, vuḍḍha and vuddha. The root given by Dhatupāṭha (166) for vṛdh is vadh in meaning "vuddhi"]
1. grown, old; an elder; venerable, respectable; one who has authority. At Jātaka I 219 three kinds of vaddha are distinguished: one by nature (jāti°), one by age (vayo°), one by virtue (guṇa°); Jātaka V 140 (= paññāya vuddha commentary). Usually combined with apacāyati to respect the aged, e.g. Jātaka I 219; and in compound vaddh-apacāyika respecting the elders or those in authority Jātaka IV 94; and °apacāyin the same Sutta-Nipāta 325 (= vaddhānaṁ apaciti-karaṇa Paramatthajotikā II 332); Dhammapada 109; Dhammapada II 239 (= buḍḍhatare guṇavuddhe apacāyamāna). cf. jeṭṭhapacāyin.
2. glad, joyful; in compound °bhūta gladdened, cheerful Jātaka V 6.

:: Vaddha2 (masculine and neuter) [cf. Vedic vardhra in meaning "tape"] a (leather) strap, thong Jātaka II 154 (vv.ll. baddha, bandhana, bandha, vaṭṭa). Occurs as aṁsa° shoulder strap at Apadāna 310, where editor prints baddha (= baddha2).

-maya consisting of a strap, made of leather Jātaka II 153.

:: Vaddhaka [vaddha + ka] in compound aṁsa° "shoulder strap" should be the uniform reading for a series of different spellings (°vaṭṭaka, °baddhaka, °bandhaka) at Vinaya I 204; II 114; IV 170. cf. Geiger, Zeitschrift fur Buddhismus IV 107.

:: Vaddhana (neuter) [from vṛdh; see the usual vaḍḍhana] increase, furthering Jātaka III 422 (kula°); Saddhammopāyana 247 (pīti°), 307 (the same).

:: Vaddhava (neuter) [from vaddha1 2] joy, pleasure Jātaka V 6 (but commentary = paṇḍita-bhāva).

:: Vaddhavya (neuter) [from vaddha1 1] (old) age Jātaka II 137 (= vuddhabhāva, mahallakatā commentary).

:: Vaddheti [from vardh to cut, cf. vaḍḍhaka and vaḍḍhakī] to cut off, is Kern's proposed reading (see Toevoegselen sub voce) at Jātaka VI 527 (siro vaddhayitvāna) for vajjheti (Text reading vajjhayitvāna).

:: Vaddhi in anta° at Jātaka I 260 is to be read as vaṭṭi.

:: Vadha [from vadh] striking, killing; slaughter, destruction, execution Dīgha Nikāya III 176; Aṅguttara Nikāya II 113; Puggalapaññatti 58; Jātaka II 347; Milindapañha 419 (°kata); Dhammapada I 69 (pāṇa° + pāṇa-ghāta), 80, 296; Dhammapada II 39; Sammohavinodanī 382. — vadhaṁ dadāti to flog Jātaka IV 382. — atta° self-destruction Saṁyutta Nikāya II 241; piti° parricide Sumaṅgalavilāsinī I 153; miga° hunting Jātaka I 149.

-bandhana flogging and binding (imprisoning). In this connection vadh is given as a separate root at Dhatupāṭha 172 and 384 in meaning "bandhana." See Aṅguttara Nikāya II 209; V 206; Sutta-Nipāta 242 (vadha-cheda-bandhana; v. is explained at Paramatthajotikā II 285 as "sattānaṁ daṇḍādīhi ākoṭanaṁ" i.e. beating) 623 (= poṭhana Paramatthajotikā II 467); Jātaka I 435; IV 11; Sammohavinodanī 97.

:: Vadhaka [from vadh] slaying, killing; murderous; a murderer Saṁyutta Nikāya III 112 (in simile); IV 173 (the same); Aṅguttara Nikāya IV 92 (the same); Therīgāthā 347; Dīgha Nikāya III 72 (°citta); Paramatthajotikā I 27; Vimāna Vatthu 72 (°cetanā murderous intention); Visuddhimagga 230, 231 (in simile); Saddhammopāyana 58. feminine vadhikā Jātaka V 425 (plural °āyo).

:: Vadhati [Vedic vadh; the root is given at Dhatupāṭha 169 in meaning of "hiṁsā"] to strike, punish; kill, slaughter, slay; imperative 2nd plural vadhetha Visuddhimagga 314; gerund vadhitvā Majjhima Nikāya I 159; Dīgha Nikāya I 98; Jātaka I 12; IV 67; Paramatthajotikā II 257 (hiṁsitvā + v.); future vadhissati Mahāvaṁsa 25, 62; preterit vadhi Jātaka I 18 (cf. ud-abbadhi); conditional 1st singular vadhissaṁ Milindapañha 221. — gerundive vajjha: see a°. — causative vadheti Jātaka I 168; Milindapañha 109. Past participle vadhita.

:: Vadhita [past participle of vadheti] smitten Theragāthā 783 = Majjhima Nikāya II 73 (not with Kern, Toevoegselen sub voce = vyathita).

:: Vadhukā (feminine) [from vadhū] a daughter-in-law, a young wife Aṅguttara Nikāya II 78; Dhammapada III 260.

:: Vadhū (feminine) [Vedic vadhū; to Lithuanian Vedics to lead into one's house] a daughter-in-law Vimāna Vatthu 123.

:: Vaḍḍha (neuter) [from vṛdh] wealth, riches Jātaka III 131 (vaḍḍhaṁ vaḍḍhataṁ, imperative). Or should we read vaṭṭa? Vaḍḍha is used as proper name at Paramatthajotikā I 119, perhaps in meaning "prosperous."

:: Vaḍḍhaka [from vaḍḍheti]
1. Augmenting, increasing i.e. looking after the welfare of somebody or something, one who superintends Jātaka I 2 (rāsi° the steward of an estate).
2. a maker of, in special sense (cīvara° robe-cutter, perhaps from vardh to cut: see vaddheti) a tailor Jātaka I 220.

:: Vaḍḍhakī [cf. Epic and Classical Sanskrit vardhaki and vardhakin; perhaps from vardh to cut: see vaddheti] a carpenter, builder, architect, mason. On their craft and guilds see Fick, Soziale Gliederung 181f.; Mrs. Rhys Davids Cambridge Hist. Ind. I 206. — The word is specially characteristic of the Jātakas and other popular (later) literature Jātaka I 32, 201, 247; II 170; VI 332f., 432; Apadāna 51; Dhammapada I 269; IV 207; Visuddhimagga 94; Peta Vatthu Commentary 141; Mahābodhivaṁsa 154. — iṭṭha° a stonemason Mahāvaṁsa 35, 102; nagara° the city architect Milindapañha 331, 345; brāhmaṇa° a brahmin carpenter Jātaka IV 207; mahā° chief carpenter, master builder Visuddhimagga 463. In metaphor taṇhā the artificer lust Dhammapada III 128.

-gāma a carpenter village Jātaka II 18, 405; IV 159.

:: Vaḍḍhamāna (neuter) at Dīpavaṁsa XI 33 is probably equivalent to vaḍḍhana (6) in special sense at Mahāvaṁsa 23, 33, and designates a (pair of) special (ly costly) garment(s). One might think of meaning vaḍḍheti [BHS vardhate] "to bid higher (at a sale)," as in Divyāvadāna 403; Avadāna-śataka I 36, and explain as "that which causes higher bidding," i.e. very precious. The passage is doubtful. It may simply mean "costly" (belonging to nandiyāvaṭṭaṁ); or is it to be read as vaṭṭamāna?

:: Vaḍḍhamānaka (adjective) [present participle of vaḍḍheti + ka] growing, increasing getting bigger; only in phrase vaḍḍhamānaka-cchāyāya (locative) with growing shade, as the shadows lengthened, when evening drew near Dhammapada I 96, 416; II 79; Mahāvaṁsa 19, 40.

:: Vaḍḍhana (neuter and adjective) [from vaḍḍheti; see also vaddhana]
1. increasing augmenting, fostering; increase, enlargement, prolongation Majjhima Nikāya I 518 (hāyana° decrease and increase); Jātaka III 422 (kula°, spelling -ddh-); Mahāvaṁsa 35, 73 (āyussa); as 406; Peta Vatthu Commentary 31; Milindapañha 320 (bala° strength increasing); Dhatupāṭha 109; Saddhammopāyana 361.
2. indulgence in, attachment; serving, practisingSutta-Nipāta1084 (takka°); Jātaka I 146 (kaṭasi°, q.v. and cf. vaḍḍheti 6); Visuddhimagga 111 (°āvaḍḍhana), 152, 320. Here belong the phrases raja° and loka°.
3. Arrangement Jātaka VI 11 (paṭhavi-vaḍḍhanaka-kamma the act of attending to, i.e. smoothing the ground).
4. serving for, enhancing, favouring Peta Vatthu III 36 (rati-nandi°).
5. potsherd [connected with vardh? See vaddheti] Jātaka III 226 (commentary kaṭhalika; uncertain).
6. a kind of garment, as puṇṇa° (full of costliness? but perhaps not connected with vaḍḍh° at all) Mahāvaṁsa 23, 33 and 37 (where commentary explains: anagghāni evaṁnāmikāni vattha-yugāni). cf. vaḍḍhamāna.

:: Vaḍḍhanaka (adjective) [from vaḍḍhana, cf. vaḍḍheti 4] serving, in feminine °ikā a serving (of food), a dish (bhatta°) Dhammapada 188 (so read for vaḍḍhinikā).

:: Vaḍḍhati [Vedic vardhati, vṛdh, cf. Avesta vərəđaiti to increase. To this root belongs Pāḷi uddha "high up" (= Greek ορθός straight). Defined at Dhatupāṭha 109 simply as "vaḍḍhane"] primary meaning "to increase" (transitive and intransitive); hence: to keep on, to prosper, to multiply, to grow Saṁyutta Nikāya I 15 (read vaḍḍh° for vaṭṭ°); II 206 (vaṇṇena); IV 73, 250; Aṅguttara Nikāya V 249 (paññāya); Sutta-Nipāta 329 (paññā ca sutañ ca); Jātaka III 131 (porāṇaṁ vaḍḍhaṁ vaḍḍhataṁ, imperative medium 3rd singular); V 66 (sadā so vaḍḍhate rājā sukka-pakkhe va candimā); Peta Vatthu I 12 (dātā puññena v.); Puggalapaññatti 71; Milindapañha 9; Mahāvaṁsa 7, 68 (putta-dhītāhi vaḍḍhitvā having numerous sons and daughters); 22, 73 (ubho vaḍḍhiṁsu dārakā, grew up); Paramatthajotikā II 319; Peta Vatthu Commentary 94. — present participle vaḍḍhamāna
1. thriving Paramatthajotikā I 119 (read as Vaḍḍh°, proper name);
2. increasing Jātaka I 199 (putta-dhītāhi); Mahāvaṁsa 23, 34 (°chāyāyaṁ as the shadows increased). — See also pari°.
— past participle vaḍḍha, vaddha, vuḍḍha, vuddha, buḍḍha.
— causative I vaḍḍheti, in many shades of meaning, all based upon the notion of progressive motion. Thus to be translated in any of the following senses: to increase, to make move on (cf. vv.ll. vaṭṭeti), to bring onto, to further; to take an interest in, to indulge in, practise; to be busy with, cause to prosper; to arrange; to make for; and in a general sense "to make" (cf. derivation vaḍḍhaka "maker," i.e. tailor; vaḍḍhaki the same, i.e. carpenter; vaḍḍhana, etc.). The latter development into "make" is late.
1. to increase, to raise Sutta-Nipāta 275 (rajaṁ); Sumaṅgalavilāsinī I 115; Mahāvaṁsa 29, 66 (maṅgalaṁ to raise the chant); Peta Vatthu Commentary 168 (+ brūheti).
2. to cultivate (vipassenaṁ insight) Jātaka I 117 (preterit °esi); Peta Vatthu Commentary 14.
3. to rear, to bring up Mahāvaṁsa 35, 103 (preterit vaḍḍhesi).
4. (with reference to food) to get ready, arrange, serve in (locative) Jātaka III 445 (pātiyā on the dish); IV 67 (karoṭiyaṁ), 391.
5. to exalt Jātaka I 338 (akulīne vaḍḍhessati).
6. to participate in, to practise, attend to, to serve (accusative) Saṁyutta Nikāya II 109 (taṇhaṁ); Aṅguttara Nikāya II 54 (kaṭasiṁ to serve the cemetery, i.e. to die again and again: see references. under kaṭasi); Visuddhimagga 111 (kasiṇaṁ), 152.
7. to make move on, to set into motion (for vaṭṭeti?), in tasaraṁ v. Paramatthajotikā II 265, 266.
8. to take up Mahāvaṁsa 26, 10 (kuntaṁ). — past participle vaḍḍhita. — causative II vaḍḍhāpeti:
(1) to cause to be enlarged Mahāvaṁsa 35, 119.
(2) to cause to be brought up or reared Jātaka I 455.
(3) to have attended to Vinaya II 134 (massuṁ).
(4) to cause to be made up (of food) Jātaka IV 68.

:: Vaḍḍhi (feminine) [from vṛdh, Vedic vṛddhi refreshment etc., which is differentiated in Pāḷi into vuddhi and vaḍḍhi]
1. increase, growth (cf. Compendium 251f.) Saṁyutta Nikāya IV 250 (ariya°); Jātaka II 426 (= phāti); Milindapañha 109 (guṇa°); as 327; Dhammapada III 335 (avaḍḍhi = parihāni).
2. welfare, good fortune, happiness Jātaka V 101; VI 330.
3. (as technical term) profit, interest (on money, especially loans) Therīgāthā 444 (= iṇa-vaḍḍhi Therīgāthā Commentary 271); Sumaṅgalavilāsinī I 212, 270; Sammohavinodanī 256 (in simile); Paramatthajotikā II 179 (°gahaṇa).

:: Vaḍḍhika (adjective) [from vaḍḍhi] leading to increase, augmenting, prosperous Milindapañha 351 (ekanta°, equal to aparihāniya).

:: Vaḍḍhita [past participle of vaḍḍheti]
1. increased, augmented; raised, enlarged; big Theragāthā 72 (su-su°); Sumaṅgalavilāsinī I 115; as 188, 364; Jātaka V 340 (°kāya).
2. grown up Dhammapada I 126.
3. brought up, reared Jātaka I 455.
4. served, indulged, supplied: see kaṭasi° (e.g. Saṁyutta Nikāya II 178).

:: Vagga1 [Vedic varga, from vṛj; cf. Latin volgus and vulgus (= English vulgar) crowd, people]
1. A company, section, group, party Vinaya I 58 (du°, ti°), 195 (dasa° a chapter of ten bhikkhus).
2. a section or chapter of a canonical book Dhammapada I 158 (eka-vagga-dvi-vagga-mattam pi); as 27.

-uposatha celebration (of the uposatha) in groups, "incomplete congregation" (translation Oldenberg) Dīpavaṁsa VII 36. More likely to vagga2!
-gata following a (sectarian) party (Buddhaghosa identifies this with the sixty-two diṭṭhigatikā Paramatthajotikā II 365) Saṁyutta Nikāya I 187; Sutta-Nipāta 371.
-bandha, in instrumental °ena group by group Mahāvaṁsa 32, 11;
-bandhana banded together, forming groups Dhammapada IV 93, 94;
-vaggain crowds, confused, heaped up Jātaka VI 224; Peta Vatthu Commentary 54;
-vādaka taking somebody's part Vinaya III 175;
-sārin conforming to a (heretic) party Sutta-Nipāta 371, 800, 912; Mahāniddesa 108, 329.

:: Vagga2 (adjective-neuter) [vi + agga, Sanskrit vyagra; opposed to samagga] dissociated, separated; incomplete; at difference, dissentious Vinaya I 111f., 129, 160; IV 53 (saṅgha); Aṅguttara Nikāya I 70 (parisā); II 240. — instrumental vaggena separately, secessionally, Vinaya I 161; IV 37, 126.

-ārāma fond of dissociation or causing separation Majjhima Nikāya I 286; Itivuttaka 11 (+ adhamma-ṭṭha; translation Seidenstücker not quite to the point: rejoicing in parties, i.e. vagga1) = Vinaya II 205;
-kamma (ecclesiastical) act of an incomplete chapter of bhikkhus Vinaya I 315f. (opposite samagga-kamma); -rata = °ārāma.

:: Vaggana see vaggati (reference of Vimāna Vatthu 649).

:: Vaggati [valg, to which belong Old-Icelandic valka to roll; Anglo-Saxon wealkan = English walk] to jump Vimāna Vatthu 649 (explained at Vimāna Vatthu 278 as "kadāci pade padaṁ" [better: padāpadaṁ?] nikkhipantā vagganena ga mane [read: vagga-ga manena] gacchanti); Jātaka II 335, 404; IV 81, 343; V 473.

:: Vaggatta (neuter) [abstract from vagga2] distraction, dissension, secession, sectarianism Vinaya I 316 (opposite samaggatta).

:: Vaggiya (—°) (adjective) [from vagga1] belonging to a group, forming a company, a party of (—°), e.g. pañcavaggiyā therā Jātaka I 57, 82; bhikkhū Majjhima Nikāya I 70; II 94; chabbaggiyā bhikkhū (the group of six bh.) Vinaya I 111f., 316f. and passim; sattarasa-vaggiyā bhikkhū (group of seventeen) Vinaya IV 112.

:: Vaggu (adjective) [cf. Vedic valgu, from valg; frequent in combination with vadati "to speak lovely words"] lovely, beautiful, pleasant, usually of sound (sara) Dīgha Nikāya II 20 (°ssara); Saṁyutta Nikāya I 180, 190; Sutta-Nipāta 350, 668; Vimāna Vatthu 53, 361, 364 (°rūpa), 5018 (girā), 636, 6410 (ghoso suvaggu), 6420, 672, 8417; Peta Vatthu I 113; II 121; III 34; Jātaka II 439; III 21; V 215; Saddhammopāyana 245. The following synonyms are frequently given in Vimāna Vatthu and Peta Vatthu Commentary as explanations of vaggu: abhirūpa, cāru, madhura, rucira, savanīya, siniddha, sundara, sobhaṇa.

-vada of lovely speech or enunciation Sutta-Nipāta 955 (= madhura-vada, pemaniya-vada, hadayaṅgama°, karavīkaruda-mañju-ssara Mahāniddesa 446).

:: Vagguli and °ī (masculine and feminine) [cf. Sanskrit valgulī, of valg to flutter] a bat Vinaya II 148; Milindapañha 364, 404; Visuddhimagga 663 (in simile); Dhammapada III 223.

-rukkha a tree on which bats live Visuddhimagga 74;
-vata "bat-practice," a certain practice of ascetics Jātaka I 493; III 235; IV 299.

:: Vaha (—°) [from vah]
1. bringing, carrying, leading Peta Vatthu I 58 (vāri° river = mahānadī Peta Vatthu Commentary 29); Saṁyutta Nikāya I 103; Peta Vatthu Commentary 13 (anattha°). Doubtful in hetu-vahe Peta Vatthu II 85, better with varia lectio °vaco, explained by sakāraṇa-vacana Peta Vatthu Commentary 109.
2. A current Jātaka IV 260 (Gaṅgā°); V 388 (mahā°). — cf. vāha.

:: Vahana (adjective neuter) [from vah]
1. carrying Vimāna Vatthu 316; Dhammapada III 472 (dhura°).
2. A current Jātaka IV 260.

:: Vahanaka (adjective) (—°) [vahana + ka] carrying, bearing Jātaka II 97 (dhura°).

:: Vahati [vah, Indo-Germanic ṷeĝh to drive, lead, cf. Sanskrit vahitra = Latin vehiculum = English vehicle; Greek ὄχος waggon, Avesta vazaiti to lead, Latin veho to drive etc.; Gothic ga-wigan = Old High German wegan = German bewegen; Gothic wēgs = German weg, English way; Old High German wagan = English waggon, etc. — Dhatupāṭha 333 and Dhātum 498: vaha pāpuṇane]
1. to carry, bear, transport Jātaka IV 260; Peta Vatthu Commentary 14 (= dhāreti); Milindapañha 415 (of iron: carry weight). — imperative vaha Vimāna Vatthu 8117; infinitive vahituṁ Peta Vatthu Commentary 122 (perhaps superfluous); gerundive vahitabba Mahāvaṁsa 23, 93.
2. to proceed, to do one's work Majjhima Nikāya I 444; Mahāvaṁsa 34, 4 guḷayantaṁ vahitvāna, old varia lectio for PTS editon Text reading guḷayantamhi katvāna.
3. to work, to be able, to have power Aṅguttara Nikāya I 282. — passive vuyhati (Sanskrit uhyate) to be carried (along) Vinaya I 106; Theragāthā 88; present participle vuyhamāna Saṁyutta Nikāya IV 179; Theragāthā 88; Jātaka IV 260; Peta Vatthu Commentary 153; passive also vahīyati Peta Vatthu Commentary 56 (= nīyati); present participle vahīyamāna Milindapañha 397, — past participle ūḷha (see soḍha), vuḷha and vūḷha (būḷha). — causative vāheti to cause to go, to carry, to drive away Vinaya II 237; Sutta-Nipāta 282; Jātaka VI 443. — present participle vāhiyamāna (in medium passive sense) Jātaka VI 125, — past participle vahita (for vāh°) Milindapañha 346. cf. ubbahati2.

:: Vaja [Vedic vraja: see vajati] a cattle-fold, cow pen Aṅguttara Nikāya III 393; Jātaka II 300; III 270, 379; Visuddhimagga 166, 279; Dhammapada I 126, 396. — giribbaja a (cattle or sheep) run on the mountain Jātaka III 479; as name of place at Sutta-Nipāta 408.

:: Vajalla see rajo-vajalla.

:: Vajati [Vedic vraj, cf. Vedic vraja (= Pāḷi vaja) and vṛjana enclosure = Avesta vərəzəna°, with which cf. Greek εἴργνυμι to enclose, εἱργμός, Latin vergo to turn; Gaelic fraigh hurdle; Anglo-Saxon wringan = English wring = German ringen, English wrinkle = German renken, and many others, see Walde, Latin Wörterbuch sub voce vergo. — Dhatupāṭha (59) defines vaj (together with aj) by "ga mana "] to go, proceed, get to (accusative), literally to turn to (cf. vṛj, vṛṇakti, past participle vṛkta, which latter coincides with vṛtta of vṛt in Pāḷi vatta: see vatta1 and cf. vajjeti to avoid, vajjita, vajjana etc.) Sutta-Nipāta 121, 381, 729 (jātimaraṇa-saṁsāraṁ), 1143; Jātaka III 401; IV 103 (Nirayaṁ); Peta Vatthu IV 172 (potential vajeyya); Cullaniddesa §423 (= gacchati kamati); Mahāvaṁsa 11, 35 (imperative vaja as varia lectio; Text reads bhaja). See compounds anubbajati, upabb°, pabb°, paribb°.

:: Vajira1 [cf. Vedic vajira, Indra's thunderbolt; Indo-Germanic seeg = Sanskrit vaj, cf. Latin vegeo to thrive, vigeo > vigour; Avesta vazra; Old-Icelandic vakr = Anglo-Saxon wacor = German wacker; also English wake etc. See also vājeti] a thunderbolt; usually with reference to Sakka's (= Indra's) weapon Dīgha Nikāya I 95 = Majjhima Nikāya I 231 (ayasa); Theragāthā 419; Jātaka I 134 (vajira-pūritā viya garukā kucchi "as if filled with Sakka's thunderbolt." Dutoit takes it in meaning vajira2 and translates "with diamonds"); Paramatthajotikā II 225 (°āvudha the weapon of Sakka).

-pāṇin having a thunderbolt in his hand (N. of a yakkha) Dīgha Nikāya I 95 = Majjhima Nikāya I 231.

:: Vajira2 (masculine and neuter) [cf. Sanskrit vajra = vajira1] a diamond Aṅguttara Nikāya I 124 (°ūpamacitta) = Puggalapaññatti 30; Dhammapada 161; Jātaka IV 234; Milindapañha 118, 267, 278; Mahāvaṁsa 30, 95; Paramatthajotikā I 110 (°saṅkhāta-kāya); Dhammapada I 387 (°panti row of diamonds), 392f.

:: Vajja1 (neuter) [gerund of vajjati, cf. Sanskrit varjya] that which should be avoided, a fault, sin Dīgha Nikāya II 38; Saṁyutta Nikāya I 221; Vinaya II 87 (thūla° a grave sin); Aṅguttara Nikāya I 47, 98; IV 140; Paṭisambhidāmagga I 122; Dhammapada 252; Sammohavinodanī 342 (synonymous with dosa and garahitabba); Paramatthajotikā I 23 (paṇṇatti° and pakati°), 24 (the same), 190 (loka°); Sumaṅgalavilāsinī I 181 (= a kusala-dhamma). Frequently in phrase: aṇumattesu vajjesu bhaya-dassāvin "seeing a source of fear even in the slightest sins" Dīgha Nikāya I 63; Saṁyutta Nikāya V 187 and passim. —°dassin finding fault Dhammapada 76 (explained in detail at Dhammapada II 107). — anavajja and sāvajja, the relation of which to vajja is doubtful, see avajja.

:: Vajja2 (adjective-neuter) [cf. Sanskrit vādya, gerund of vad]
1. "to be said," i.e. speaking Dīgha Nikāya I 53 (sacca° = sacca-vacana Sumaṅgalavilāsinī I 160). See also mosa-vajja.
2. "to be sounded," i.e. musical instrument Jātaka I 500 (°bheri).

:: Vajja3 vajjā, vajjuṁ: potential of vad, see vadati.

:: Vajjana (neuter) [from vajjati] avoidance, shunning Visuddhimagga 5 (opposite sevana); Dhammapada III 417.

:: Vajjanīya (adjective) [gerundive formation from vajjati1] to be avoided, to be shunned; improper Milindapañha 166 (i.e. bad or uneven parts of the wood), 224.

:: Vajjati1 [vṛj, Vedic vṛṇakti and varjati to turn; in etymology related to vajati. Dhatupāṭha 547: "vajjane"] to turn etc.; only as passive form vajjati [in form = Vedic vṛjyate] to be avoided, to be excluded from (ablative) Milindapañha 227; Paramatthajotikā I 160 (°itabba, in popular etymology of Vajjī). — causative vajjeti (*varjayati) to avoid, to abstain from, renounce Saddhammopāyana 10, 11, 200. cf. pari°, vi°.

:: Vajjati2 passive of vad, see vadati.

:: Vajjavant (adjective) [vajja1 + vant] sinful Saṁyutta Nikāya III 194.

:: Vajjha (adjective) [gerund of vadhati] to be killed, slaughtered or executed; object of execution; meriting death Vinaya IV 226; Sutta-Nipāta 580 (go vajjho viya); Jātaka II 402 (cora); VI 483 (= vajjhappatta cora commentary); Visuddhimagga 314; Paramatthajotikā I 27.
— avajjha not to be slain, scathless Sutta-Nipāta 288 (brāhmaṇa); Milindapañha 221 = Jātaka V 49; Milindapañha 257 (°kavaca invulnerable armour);

-ghāta a slaughterer, executioner Therīgāthā 242 (cf. Therīgāthā Commentary 204);
-cora a robber (i.e. criminal) waiting to be executed Peta Vatthu Commentary 153;
-paṭaha-bheri the execution drum Peta Vatthu Commentary 4;
-bhāvapatta condemned to death Jātaka I 439;
-sūkariyo (plural) sows which had no young, barren sows (read vañjha°!) Jātaka II 406.

:: Vajjhaka (adjective) (—°) = vajjha as 239.

:: Vajjhā (feminine) [cf. Sanskrit vadhyā] execution; only in compound (as vajjha°) °ppatta condemned to death, about to be executed Vinaya IV 226; Jātaka II 119, 264; VI 483.

:: Vajjheti [denominative from vajjha] to destroy, kill Jātaka VI 527 (siro vajjhayitvāna). Kern, Toevoegselen sub voce vaddh° proposes reading vaddhayitvāna (of a root vardh to cut), cutting off is perhaps better.

:: Vajuḷa [cf. Sanskrit vañjula. Given as vañjula at Abhidhānappadīpikā 553] name of several plants, a tree (the ratan: Abhidh-r-m 2, 46) Jātaka V 420. See also vaṅgati.

:: Vaka1 [Vedic vṛka, Indo-Germanic ṷḷqṷo = Latin lupus, Greek λύκος, Lithuanian vilkas, Gothic wulfs = English wolf etc.] wolf, only in poetry Sutta-Nipāta 201; Jātaka I 336; II 450; V 241, 302.

:: Vaka2 (indeclinable): a root vak is given at Dhatupāṭha 7 and Dhātum 8 in meaning "ādāne," i.e. grasping, together with a root kuk as synonym. It may refer to vaka1 wolf, whereas kuk would explain koka wolf. The notion of voraciousness is prevalent in the characterization of the wolf (see all passages of vaka1, e.g. Jātaka V 302).
[BD]: voraciousness: i.e. to wolf down one's food.

:: Vakka1 (adjective) [Vedic vakra; the usual Pāḷi form is vaṅka] crooked Jātaka I 216.

:: Vakka2 (neuter) [Vedic vṛkka] the kidney Sutta-Nipāta 195; Khuddakapāṭha III ; Milindapañha 26; as 140. In detail described as one of the thirty-two ākāras at Visuddhimagga 255, 356; Sammohavinodanī 60, 239, 356.

-pañcaka the series of five (constituents of the body) beginning with the kidney. These are vakka, hadaya, yakana, kilomaka, pihaka: Sammohavinodanī 249.

:: Vakkala [cf. Buddhist Hybrid Sanskrit valkala (e.g. Jātakamala 210): see vāka]
1. the bark of a tree Jātaka II 13 (°antara); III 522.
2. a bark garment (worn by ascetics): see vakkali.

:: Vakkalaka ("bark-like," or "tuft"?) is at Paramatthajotikā I 50 as the Visuddhimagga reading, where Paramatthajotikā I reads daṇḍa. The PTS editon of Visuddhimagga (page 255) reads wrongly cakkalaka.

:: Vakkali [in compounds for in] wearing a garment of bark, an ascetic, literally "barker" Jātaka II 274 (°sadda the sound of the bark-garment-wearer). See also proper name Vakkali; see DPPN.

:: Vakkalika (adjective) (—°) [from vakkala] in danta° peeling bark with one's teeth, designation of a certain kind of ascetics Sumaṅgalavilāsinī I 271.

:: Vakkaṅga [vakkaṁ + ga] a term for bird, poetically for sakuṇa Jātaka I 216 (tesaṁ ubhosu passesu pakkhā vaṅkā jātā ti vakkaṅgā commentary).

:: Vakkhati is future of vac: he will say, e.g. At Vinaya II 190; IV 238. See vatti.

:: Vakula [cf. Sanskrit vakula] a tree (Mimusops elengi) Jātaka V 420.

:: Valañja (—°) [see valañjeti]
1. track, line, trace, in pada° track, footprint Jātaka I 8; II 153 (varia lectio lañca and lañcha); IV 221 (valañcha Text), 383; Dhammapada II 38.
2. that which is spent or secreted, i.e. outflow, fæces, excrement, in sarīra° fæces Jātaka I 70, 80, 421 (°ṁ muñcati to ease oneself); III 486; Dhammapada II 55.
2. design, use; only negative avalañja useless, superfluous Vinaya IV 266; Vimāna Vatthu 46 (°ṁ akaṁsu rendered useless); Dhammapada IV 116.

:: Valañjana (neuter) [from valañjeti]
1. resorting, acting as behaviour Vimāna Vatthu 248.
2. giving off, evacuation, easing the body Jātaka I 161 (°vacca-kuṭi privy); Dhammapada III 270 (sarīra°).

:: Valañjanaka (adjective) (—°) [from valañjana] being marked off, being traced, belonging to, behaving, living (anto° in the inner precincts, bahi° outside the bounds) Jātaka I 382, 385, 398.

:: Valañjeti [customarily explained as ava + lañj (cf. Geiger Pāḷi Grmmar §66.1), the root lañj being given as a Sanskrit root in meaning "to fry," "to be strong," and a variety of others (see Monier Williams sub voce lañj). But the root and its derivations are only found in lexicographical and grammatical works, therefore it is doubtful whether it is genuine. lañja is given as "pada," i.e. track, place, foot, and also "tail." We are inclined to see in lañj a by-form of lañch, which is a variant of lakṣ "to mark" etc. (cf. lañcha, lañchaka, °ana, °ita). Thus the meaning would range from originally "trace," mark off, enclose, to: "being enclosed," assigned or belonging to, i.e. moving (in), frequenting etc., as given in commentarial explainations. There seems to be a Singalese word at the root of it, as it is certainly dialectical. — Dhātum (522) laconically defines valañj as "valañjane"]
1. to trace, track, travel (a road); practise, achieve, resort to Milindapañha 359; Vimāna Vatthu 58.
2. to use, use up, spend Jātaka I 102; III 342; VI 369, 382, 521. — present participle passive (a-)valañjiyamāna (not any longer) in use Jātaka I 111, — past participle valañjita.

:: Valañjita [past participle of valañjeti; cf. Buddhist Hybrid Sanskrit valañjita used, Mahāvastu III 276] traced, tracked, practised, travelled Jātaka III 542 (magga).

:: Valaya (masculine and neuter) [Epic Sanskrit valaya, from Indo-Germanic ṷel to turn; see Sanskrit roots vṛ to enclose, and val to turn, to which belong the following: varutra upper robe, ūrmi wave, fold, valita bent, vālayati to make roll, valli creeper, vaṭa rope, vāṇa cane. cf. also Latin volvo to roll, Greek ἐλύω to wind, ἔλιξ round, ἔλυτρον cover; Gothic walwjan to roll on, Old High German welzan and walzan = Anglo-Saxon wealtan (English waltz); Anglo-Saxon wylm wave, and many others, q.v. in Walde, Latin Wörterbuch sub voce volvo. — Dhatupāṭha (274) gives root val in meaning saṁvaraṇa, i.e. obstruct, cover. See further vuṇāti] a bracelet Vinaya II 106; Jātaka II 197 (dantakāre va layādīni karonte disvā); III 377; VI 64, 65; Sumaṅgalavilāsinī I 50; Dhammapada I 226 (danta° ivory bangle); Peta Vatthu Commentary 157 (saṅkha°); Mahāvaṁsa 11, 14 (°aṅguli-veṭhakā).

:: Valāhaka [valāha + ka; of dialectical origin; cf. Epic Sanskrit balāhaka]
1. a cloud, dark cloud, thundercloud Saṁyutta Nikāya I 212 = Therīgāthā 55; Aṅguttara Nikāya II 102; V 22; Theragāthā 760; Puggalapaññatti 42, 43; Vimāna Vatthu 681; Jātaka III 245; 270 (ghana°); Visuddhimagga 285 (°paṭala); Milindapañha 274; as 317; Vimāna Vatthu 12 (= abbhā).
2. Name of mythical horses Saṁyutta Nikāya III 145.

-kāyikā (devā) groups of cloud gods (viz. sīta°, uṇha°, abbha°, vāta°, vassa°) Saṁyutta Nikāya III 254.

:: Valāhassa [valāha + assa] cloud-horse Jātaka II 129 (the Valāhassa-jātaka, pages 127f.); cf. Buddhist Hybrid Sanskrit Bālāhāśva (-rājā) Divyāvadāna 120f. (see Divyāvadāna Index).

:: Valeti [cf. Sanskrit vāleti, causative of val to turn: see valaya]
1. to twist, turn, in gīvaṁ to wring (a fowl's neck) Jātaka I 436; III 178 (gīvaṁ valitvā: read °etvā).
2. to twist or wind round, to put (a garment) on, to dress Jātaka I 452 (sāṭake valetuṁ; varia lectio valañcetuṁ), — past participle valita.

:: Vali and Valī (feminine) [cf. Epic Sanskrit vali; fr val. Spelling occasionally with ḷ] a line, fold, wrinkle, a streak, row; Vinaya II 112 (read valiyo for valiṁ?); Therīgāthā 256; Jātaka IV 109; Saddhammopāyana 104. — muttā-vali a string of pearls Vimāna Vatthu 169. For vaṭṭanā-valī see vaṭṭanā. See also āvali.

:: Valika (adjective) [from vali] having folds Jātaka I 499.

:: Valin (adjective) [from vali] having wrinkles Majjhima Nikāya I 88 (accusative palitakesiṁ vilūnaṁ khalita-siraṁ valinaṁ) = III 180 (palitakesaṁ vilūnaṁ khalita-siraṁ valīnaṁ etc.) See valita for this passage. — In compound vali-mukha "wrinkled face," i.e. monkey Jātaka II 298.

:: Valita [past participle of val: see valeti] wrinkled Aṅguttara Nikāya I 138 (accusative khaṇḍadantaṁ palita-kesaṁ vilūnaṁ khalitaṁ siro-valitaṁ tilakāhata-gattaṁ: cf. valin with passage Majjhima Nikāya I 88 = III 180, one of the two evidehtly misread); Peta Vatthu Commentary 56, 153. In combination with taca contracted to valittaca (for valitattaca) "with wrinkled skin" Dhammapada II 190 (phalitakesa + v.); with abstract valittacatā the fact of having a wrinkled skin Majjhima Nikāya I 49 (pālicca +; cf. Papañcasūdanī I 215); Aṅguttara Nikāya II 196 (khaṇḍicca pālicca + v.).

:: Valiya at Majjhima Nikāya I 446 is not clear. It is combined with vaṇṇiya (q.v.). See also note on page 567; varia lectio pāṇiya; commentary silent.

:: Valīkaṁ [cf. Sanskrit vyalīkaṁ] read for valikaṁ at Therīgāthā 403, in meaning "wrong, fault"; Therīgāthā Commentary 266 explained as "vyālikaṁ dosaṁ." So Kern, Toevoegselen sub voce

:: Vallabha [cf. Epic and Classical Sanskrit vallabha and Buddhist Hybrid Sanskrit vallabhaka a sea monster Divyāvadāna 231] a favourite Jātaka IV 404; VI 38, 371; rāja° a king's favourite, an overseer Jātaka I 342; Mahāvaṁsa 37, 10; Sammohavinodanī 501. — feminine vallabhā (a) beloved (woman), a favourite Jātaka III 40; Vimāna Vatthu 92, 135, 181.

:: Vallabhatta (neuter) [abstract from vallabha] being a favourite Dāṭhāvaṁsa V 7.

:: Vallakī (feminine) cf. Epic Sanskrit vallakī, वल्लकी. Buddhist Hybrid Sanskrit vallikī Divyāvadāna 108; Mahāvastu I 227] the Indian lute Abhidhānappadīpikā 138.

:: Vallarī (feminine) [cf. Classical Sanskrit vallarī, Abhidh-r-m II 30] a branching footstalk, a compound pedicle Abhidhānappadīpikā 550. The word is found in Buddhist Hybrid Sanskrit in meaning of "musical instrument" at Divyāvadāna 315 and passim.

:: Vallibha [cf. late Sanskrit valibha wrinkled] the plant kumbhaṇḍa i.e. a kind of gourd Abhidhānappadīpikā 597 (no other reference?).

:: Vallikā (feminine) [cf. Sanskrit vālikā?]
1. An ornament for the ear Vinaya II 106 (cf. Buddhaghosa's explanation on page 316).
2. a jungle rope Vinaya II 122.

:: Vallī (feminine) [cf. Sanskrit vallī; for etymology see valaya]
1. A climbing plant, a creeper Vinaya III 144; Jātaka V 37; VI 536; Vimāna Vatthu 147, 335 (here as a root?). — santānaka° a long, spreading creeper Vimāna Vatthu 94, 162.
2. a reed or rush used as a string or rope for binding or tying (especially in building), bast (?) Majjhima Nikāya I 190 (Neumann, "Binse"); Jātaka III 52 (satta rohita-macche uddharitvā valliyā āvuṇitvā netvā etc.), 333 (in similar connection); Dhammapada III 118.
3. in kaṇṇa° the lobe of the ear Mahāvaṁsa 25, 94. — The compound form of vallī is valli°.

-koṭī the tips of a creeper Jātaka VI 548;
-pakka the fruit of a creeper Vimāna Vatthu 3330;
-phala = °pakka Jātaka IV 445;
-santāna spreadings or shoots of a creeper Paramatthajotikā I 48;
-hāraka carrying a (garland of) creeper Visuddhimagga 523 = Sammohavinodanī 131 (in comparison illustrating the paṭicca-samuppāda).

:: Vallura (neuter) [cf. Classical Sanskrit vallūra] dried flesh Saṁyutta Nikāya II 98; Jātaka II 245.

:: Vaḷa at Visuddhimagga 312 is to be read vāḷa (snake), in phrase vāḷehi upadduta "molested by snakes."

:: Vaḷabhā [= vaḷavā?] is not clear; it occurs only in the expression (is it found in the canon?) vaḷabhā-mukha a submarine fire or a Hell Abhidhānappadīpikā 889. The Epic Sanskrit form is vaḍavā-mukha (Abhidh-r-m I 70; III 1).

:: Vaḷabhī (feminine) [cf. late (dialectical) Sanskrit vaḍabhī] a roof; only in compound °ratha a large covered van (cf. yogga1) Majjhima Nikāya I 175 (sabba-setena vaḷabhī-rathena Sāvatthiyā niyyāti divā divaṁ); II 208 (the same), but vaḷavābhi-rathena); Jātaka VI 266 (vaḷabhiyo = bhaṇḍa-sakaṭiyo commentary). The expression reminds of vaḷavā-ratha.

:: Vaḷavā (feminine) [cf. Vedic vaḍavā] a mare, a common horse Dīgha Nikāya I 5; Puggalapaññatti 58; Mahāvaṁsa 10, 54; Jātaka I 180; VI 343; Dhammapada I 399; IV 4 (assatarā vaḷavāya gadrabhena jātā).

-ratha a carriage drawn by a mare Dīgha Nikāya I 89, 105, 106. The expression reminds of vaḷabhī-ratha.

:: Vaḷīmant (adjective) [from vali] having wrinkles Therīgāthā 269 (plural valīmatā).

:: Vaḷīna at Jātaka VI 90 is not clear (in phrase jaṭaṁ vaḷīnaṁ paṅkagataṁ). The commentary reads valinaṁ, paraphrased by ākulaṁ. Fausbøll suggests malinaṁ. Should we accept reading valinaṁ? It would then be accusative singular of valin (q.v.).

:: Vamana (neuter) [from vam] an emetic Dīgha Nikāya I 12; Aṅguttara Nikāya V 219; cf. JPTS, 1907, page 133, §452.

:: Vamanīya [gerund of vamati; cf. Sanskrit vāmanīya; ā often interchanges with a before 1 and m, like causative vameti and vāmeti] one who has to take an emetic Milindapañha 169.

:: Vamathu [from vam] vomiting; discharged food Peta Vatthu Commentary 173 (°bhatta; + ucchiṭṭha°).

:: Vamati [vam, Indo-Germanic ṷemo, cf. Latin vomo, vomitus = va mathu; Greek ἠμέω (English emetic); Old-Icelandic vaema sea sickness. — The definition at Dhatupāṭha 221 and Dhātum 315 is "uggiraṇa"] to vomit, eject, throw out, discharge Sutta-Nipāta 198 = Jātaka I 146; Jātaka V 255 (future vamissati); Peta Vatthu IV 354 (= uḍḍayati chaḍḍayati Peta Vatthu Commentary 256). — causative vameti Milindapañha 169, — past participle vanta.

:: Vambhanā (feminine) [abstract from vambheti] contempt, despite Vinaya IV 6; Majjhima Nikāya I 402 (attukkaṁsana: para-vambhana), Cullaniddesa §505; Visuddhimagga 29; Sammohavinodanī 484; Pañca-g 100. — spelled vamhanā at Jātaka I 454 (vamhana-vacana) and at as 396 (khuṁsana°).

:: Vambhanīya (adjective) [gerund of vambheti] to be despised, wretched, miserable Peta Vatthu Commentary 175, 176.

:: Vambhayita (neuter) [past participle of vambheti] being despised or reviled Majjhima Nikāya I 172; Sutta-Nipāta 905; Mahāniddesa 319 (= nindita, garahita, upavādita).

:: Vambheti and Vamheti [causative of vambh, a root of uncertain origin (connected with vam?). There is a form vambha given by Sanskrit lexicographers as a dialect word for vaṁśa. Could it be a contraction from vyambheti = vi + denominative from ambho 2, particle of contempt? — Dhatupāṭha (602) defines vambh as "garahāyaṁ"] to treat with contempt, despise, revile, scold; usually either combined with khuṁseti or opposed to ukkaṁseti, e.g. Vinaya II 18; IV 4; Majjhima Nikāya I 200 (= Sutta-Nipāta 132 avajānāti), 402f.; Dīgha Nikāya I 90; Aṅguttara Nikāya II 27f.; Theragāthā 621; Sumaṅgalavilāsinī I 256 (= hīḷeti); Dhammapada IV 38; Vimāna Vatthu 348, — past participle vambhayita. — vamheti is found at Jātaka I 191, 356; cf. vamhana.
Note: The spelling bh interchanges with that of h (vamheti), as ambho shows variation amho. Trenckner (introd. to Majjhima Nikāya 1. page 1) gives vambheti (as B mss reading) the preference over vamheti (as Sinhalese mss reading). Morris' note on vambheti in JPTS 1884 96 does not throw any light on its etymology.

:: Vambhin (adjective) (—°) [from vambh] despising treating with contempt, disparaging Majjhima Nikāya I 95 (para°, opposed to att'ukkaṁsaka). [BD]: floccinaucinihilipilification.

:: Vamha [for vambha: see vambheti] bragging, boasting, despising Jātaka I 319 (°vacana).

:: Vamma (neuter) [Vedic varman, from vṛ to cover, enclose] armour Jātaka II 22.

:: Vammeti [denominative from vamma] to dress in armour, to armour Jātaka I 180; II 94 (maṅgala-hatthiṁ), — past participle vammita.

:: Vammika (adjective) [from vamma] = vammin Vinaya I 342.

:: Vammita [past participle of vammeti, cf. Sanskrit varmita] armoured, clad in armour Jātaka I 179 (assa); II 315 (hatthi); III 8; V 301, 322; Sumaṅgalavilāsinī I 40.

:: Vammīka and Vammika (masculine and neuter) [cf. Vedic valmīka; Indo-Germanic °ṷorm(āi); cf. Avesta maoiris, Sanskrit vamrah, Greek μύρμηζ, Latin formica, Cymraeg (Welsh) mor; all of same origin and meaning] anthill:
(a) °īka: Majjhima Nikāya I 142f.; Jātaka III 85; IV 30 (°bila the ant's hole); V 163.
(b) °ika: Jātaka I 432; IV 30; Visuddhimagga 183 (described), 304 (°muddani), 446; Dhammapada II 51; III 208; IV 154.

:: Vaṁsa [Vedic vaṁśa reed, bamboo (ṛV)]
1. A bamboo Sutta-Nipāta 38 (vaṁso visālo va; vaṁso explained at Cullaniddesa §556 as "veḷugumba," at Paramatthajotikā II 76 as "veḷu"), ibid. (°kaḷīra); Jātaka VI 57; Visuddhimagga 255 (°kaḷīra); Paramatthajotikā I 50 (the same).
2. race, lineage, family Aṅguttara Nikāya II 27 (ariya° of noble family); Saṁyutta Nikāya V 168 (caṇḍāla°); Jātaka I 89, 139; IV 390 (caṇḍāla°); V 251 (uju°); Mahāvaṁsa 4, 5 (pitu-ghātaka-vaṁso a parricidal race).
3. tradition, hereditary custom, usage, reputation Milindapañha 148 (ācariya°), 190 (Tathāgatānaṁ); Paramatthajotikā I 12 (Buddha°); Dīpavaṁsa xvIII 3 (saddhamma°-kovidā therā). — vaṁsaṁ nāseti to break family tradition Jātaka V 383; vaṁsaṁ ucchindati the same Jātaka V 383; or upacchindati Jātaka IV 63; opposite patiṭṭhāpeti to establish the reputation Jātaka V 386.
4. dynasty Mahāvaṁsa 36, 61 (kassa v. ṭhassati).
5. A bamboo flute, fife Milindapañha 31; Vimāna Vatthu 210.
6. a certain game, at Dīgha Nikāya I 6 in enumeration of pastimes and tricks (caṇḍālavaṁsa-dhopana), a passage which shows an old corruption. Buddhaghosa at Sumaṅgalavilāsinī I 84 takes each word separately and explains vaṁsa as "veṇuṁ ussāpetvā kīḷanaṁ" (i.e. a game consisting in raising a bamboo; is it climbing a pole? cf. vaṁsa-ghatikā "a kind of game" Divyāvadāna 475), against Dialogues of the Buddha I 9 "acrobatic feats by Caṇḍālas." cf. Jātaka IV 390 in same passage. Franke (Dīgha translation) has "bamboo-tricks"; his conjecture as "vaṁsa-dha manaṁ," playing the bamboo pipe (cf. Milindapañha 31: "vaṁsadhamaka"), as oldest reading is to be pointed out. On vaṁsa in similes see JPTS, 1907, 134.

-āgata come down from father to son, hereditary Mahāvaṁsa 23, 85;
-ānupālaka guarding tradition Saddhammopāyana 474 (ariya°);
-ānurakkhaka preserving the lineage, carrying on the tradition Jātaka IV 444; Visuddhimagga 99 (+ paveṇi-pālaka); Dhammapada III 386;
-coraka name of a certain kind of reed (cf. coraka: plant used for perfume) Jātaka V 406 (commentary for veḷuka);
-ja belonging to a race Mahāvaṁsa 1, 1 (suddha°);
-ñña born of good family Aṅguttara Nikāya II 27;
-dhara upholding tradition Milindapañha 164;
-dharaṇa the same Milindapañha 226;
-nalaka bamboo reed Paramatthajotikā I 52, 59 (with note Sutta-Nipāta Index page 870: naḷaka);
-nāḷa the same Milindapañha 102;
-rāga the colour of bamboo, a term for the veḷuriya gem Jātaka IV 141;
-vaṇṇa the veḷuriya gem Abhidhānappadīpikā 491.

:: Vaṁsika (—°) (adjective) [from vaṁsa] descended from, belonging to a family (of) Saṁyutta Nikāya V 168 (caṇḍāla°).

:: Vana1 (neuter) [Vedic vana. — The Pāḷi (edifying) etymology clearly takes vana as belonging to van, and, dogmatically, equals it with vana2 as an allegorical expression ("jungle") to taṇhā (e.g. As 364 on Dhammasaṅgani 1059; Dhammapada III 424 on Dhammapada 283). — Dhatupāṭha (174) and Dhātum (254) define it "sambhattiyaṁ," i.e. as meaning companionship] the forest; wood; as a place of pleasure and sport ("wood"), as well as of danger and frightfullness ("jungle"), also as resort of ascetics, noted for its loneliness ("forest"). Of (fanciful) definitions of vana may be mentioned: Paramatthajotikā II 24 (vanute vanotī ti vanaṁ); Paramatthajotikā I 111 (vanayatī ti vanaṁ); as 364 (taṁ taṁ ārammaṇaṁ vanati bhajati allīyatī ti vanaṁ, yācati vā ti vanaṁ [i.e. vana2]. vanatho ti vyañjanena padaṁ vaḍḍhitaṁ ... balava-taṇhāy'etaṁ nāma); Dhammapada III 424 (mahantā rukkhā vanaṁ nāma, khuddakā tasmiṁ vane ṭhitattā vanathā nāma etc., with further distinguishing detail, concerning the allegorical meanings). — Dīgha Nikāya II 256 (bhikkhūṇaṁ samitiṁ vanaṁ); Aṅguttara Nikāya I 35, 37; Dhammapada 283 (also as vana2); Sutta-Nipāta 272, 562 (sīho nadatī vane), 1015 (the same), 684 (Isivhaya v.); Sutta-Nipāta pages 18 (Jetavana), 115 (Icchānaṅgala); Therīgāthā 147 (Añjanavana; a wood near Sāketa, with a vihāra); Jātaka V 37 (here meaning beds of lotuses); Milindapañha 219 (vanaṁ sodheti to clear a jungle); Dhammasaṅgani 1059 ("jungle" = taṇhā); Peta Vatthu II 65 (arañña°-gocara); Visuddhimagga 424 (Nandana°, etc.); Dhammapada IV 53 (taṇhā° the jungle of lust). Characterized as amba° mango grove Dīgha Nikāya II 126 and passim; ambāṭaka° plum grove Vinaya II 17; udumbara of figs Dhammapada I 284; tapo° forest of ascetics Therīgāthā Commentary 136; Dhammapada IV 53; nāga° elephant forest Majjhima Nikāya I 175; brahā wild forest Aṅguttara Nikāya I 152; III 44; Vimāna Vatthu 633; Jātaka V 215; mahā° great forest Therīgāthā 373 (rahitaṁ and bhiṁsanakaṁ). — vanataraṁ (with comparative suffix) thicker jungle, denser forest Milindapañha 269 (vanato vanataraṁ pavisāma). — On similes see JPTS, 1907, 133. cf. vi°.

-anta the border of the forest, the forest itself Sutta-Nipāta 708, 709; Peta Vatthu II 310 (= vana commentary);
-kammika one who works in the woods Jātaka IV 210 (°purisa); V 427, 429;
-gahana jungle thicket Visuddhimagga 647 (in simile);
-gumba a dense cluster of trees Vimāna Vatthu 817 (cf. Vimāna Vatthu 315);
-caraka a forester Paramatthajotikā II 51 (in simile);
-cetya a shrine in the wood Jātaka V 255;
-timira forest darkness; in metaphor °matt-akkhin at Jātaka IV 285 = V 284, which Kern (Toevoegselen sub voce) changes into °patt-akkhin, i.e. with eyes like the leaves of the forest darkness. Kern compares Sanskrit vanajapattrākṣī MBh I 171, 43, and vanaja-locanā Avadāna kalpalatā 3, 137. The commentary explainations are "vana-timira-puppha-samānakkhī," and "giri-kaṇṇika-samāna-nettā"; thus taking it as name of the plant Clitoria ternatea;
-dahaka (and °dahana) burning the forest (aggi) Paramatthajotikā I 21 (in simile);
-devatā forest deva Saṁyutta Nikāya IV 302;
-ppagumba a forest grove Sammohavinodanī 196;
-ppati (and vanaspati) [cf. Vedic vanaspati, Prākrit vaṇapphai] "lord of the forest," a forest tree; as vanappati only at Vinaya III 47; otherwise vanaspati, e.g. Saṁyutta Nikāya IV 302 (osadhī + tiṇa + v.; opposed to herbs, as in ṛgvedav); Aṅguttara Nikāya I 152; Jātaka I 329; IV 233 (tiṇa-latā-vanaspatiyo); Dhammapada I 3;
-pattha a forest jungle Dīgha Nikāya I 71; III 38, 49, 195; Majjhima Nikāya I 16, 104; Vinaya II 146; Aṅguttara Nikāya I 60; III 138 (arañña°); Puggalapaññatti 59, 68; Sumaṅgalavilāsinī I 210;
-pantha a jungle road Aṅguttara Nikāya I 241;
-bhaṅga gleanings of the wood, i.e. presents of wild fruit and flowers Aṅguttara Nikāya IV 197;
-mūla a wild root Dīgha Nikāya I 166 (+ phala); Aṅguttara Nikāya I 241 (the same); Milindapañha 278;
-rati delight in the forest Dhammapada II 100;
-vaṇṇanā praise of the jungle Dhammapada II 100;
-vāsin forest-dweller Paramatthajotikā II 56 (Mahā-tissatthera);
-saṇḍa jungle-thicket, dense jungle Dīgha Nikāya I 87, 117; Saṁyutta Nikāya III 109 (tibba v. avijjāya adhivacana); Aṅguttara Nikāya III 30; Jātaka I 82, 170; Dhammapada I 313; II 100.

:: Vana2 (neuter) [van; vanati and vanoti to desire = Avesta vanaiti Latin venus, Old High German wini friend (English winsome, attractive) wunsc = English wish, giwon = English wont; also "to win." The spelling sometimes is vaṇ: see vaṇi. — The definition at Dhatupāṭha 523 is "yācane" (i.e. from begging), at Dhātum 736 "yācāyaṁ"] lust, desire. In exegetical literature mixed up with vana1 (see definitions of vana1). — The word to the Pāḷi Buddhist forms a connection between vana and Nibbāna, which is felt as a quasi-derivation from Nibbāna = nis + vana: see Nibbāna and cf. Nibbāna II.B 1. — Saṁyutta Nikāya I 180 (so'haṁ vane Nibbānatho visallo); Sutta-Nipāta 1131 (Nibbāna); Dhammapada 334; Theragāthā 691 (vanā Nibbānaṁ āgataṁ). — a denominative from vana2 is vanāyati (like vanīyati from vaṇi).

:: Vanaka (-) (adjective) [from vana1] belonging to the forest, forestlike; adjective in compound ku° (kubbanaka, q.v.) brushwood Sutta-Nipāta 1134.

:: Vanatha [vana + tha; same in Buddhist Hybrid Sanskrit e.g. Mahāvastu I 204] underwood, brushwood, thicket. Does not occur in literally meaning, except in exegesis of Dhammapada 283 at Dhammapada III 424; q.v. under vana1. Another definition is given at Paramatthajotikā II 24: "taṇhā pariyuṭṭhāna-vasena vanaṁ tanotī ti vanatho, taṇhānusayass'etaṁ adhivacanaṁ." — The figurative meaning is "lust, desire," see e.g. Saṁyutta Nikāya I 186; Theragāthā 338; Dhammapada 344; Sutta-Nipāta 16 (°ja); Dhammasaṅgani 1059 (as epithet of taṇhā); Jātaka II 205 (vanathaṁ na kayirā); Nettipakaraṇa 81, 82. — Nibbānatha free from desire Saṁyutta Nikāya I 180; as 364.

:: Vanati , Vanute, Vanoti [van; Sanskrit vanoti and vanute. See also vana2, vaṇi, vaṇeti] to desire, love, wish, aim at, as for Paramatthajotikā II 24 (vanute and vanoti); as 364 (vanati, bhajati, allīyati). Causative vanayati Paramatthajotikā I 111.

:: Vanāyati [denominative from vana2, cp, vanāyati] to desire, wish, covet, to hanker after Majjhima Nikāya I 260; Saṁyutta Nikāya III 190. See also allīyati.

:: Vandaka (adjective) [from vand] disposed to veneration; feminine °ikā Therīgāthā 337.

:: Vandana (neuter) and Vandanā (feminine) [from vand, cf. Vedic vandana] salutation, respect, paying homage; veneration, adoration Aṅguttara Nikāya I 294 (ā); II 203 (+ pūjā); Jātaka I 88; Puggalapaññatti 19, 24; Mahāvaṁsa 15, 18; Milindapañha 377; Peta Vatthu Commentary I 53; Paramatthajotikā II 492; Therīgāthā Commentary 256; Saddhammopāyana 221, 540.

:: Vandati [vand, originally identical with vad; the definition at Dhatupāṭha (135 and 588) is "abhivādana and thuti"] to greet respectfully, salute, to pay homage, to honour, respect, to revere, venerate, adore Sutta-Nipāta 366, 547, 573, 1028; Peta Vatthu II 16; Mahāvaṁsa 15, 14 (+ pūjeti); Milindapañha 14; Paramatthajotikā II 191; Peta Vatthu Commentary 53 (sirasā with the head, a very respectful way of greeting), 67; Vimāna Vatthu 71. Imperative vanda Vimāna Vatthu 211 (= abhivādaya Vimāna Vatthu 105); plural vandantu Sutta-Nipāta 573; present participle vandamāna Sutta-Nipāta 598; preterit vandi Sutta-Nipāta 252; Jātaka I 88; Peta Vatthu Commentary 38, 61, 81, 141, 275; infinitive vandituṁ Peta Vatthu Commentary 77; gerundive vandiya (negative a°) Vinaya II 162. — causative II vandāpeti to cause somebody to pay homage Jātaka I 88; III 11, — past participle vandita.

:: Vandāpana (neuter) [from vandāpeti; causative of vandati] causing to do homage Jātaka I 67.

:: Vandita [past participle of vandati] saluted, revered, honoured, paid homage to; as neuter homage, respect, veneration Sutta-Nipāta 702 (akkuṭṭha + v.); Therīgāthā 388 (the same); Jātaka I 88.

:: Vanditar [agent noun from vandita] one who venerates or adores, a worshipper Jātaka VI 207 (vanditassa = vanditā bhaveyya commentary).

:: Vaneja [vane (locative of vana1) + ja] born in the woods Jātaka II 446.

:: Vanibbaka see vaṇibbaka.

:: Vanibbin see vaṇibbin.

:: Vanika = vanaka; only in compound nāga° one belonging to the elephant forest, i e. An elephant-hunter Majjhima Nikāya I 175; III 132.

:: Vanin (adjective/noun) [either from Sanskrit vani (= Pāḷi vaṇi) in meaning "begging," or poetical abbreviation of vaṇibbin] poor, begging; one who asks (for alms) or begs, a mendicant Jātaka VI 232 (= vanibbaka commentary).

:: Vanīyati [denominative from vani = Pāḷi vaṇi] to desire Jātaka VI 264 commentary: (pattheti), 270 (hadayaṁ vanīyati, varia lectio dhanīyati: cf. allīyati). — See also vanati and vaṇeti.

:: Vanta [past participle of vamati]
1. vomited, or one who has vomited Milindapañha 214; Peta Vatthu Commentary 80. As neuter vomit at Vinaya I 303.
2. (figurative) given up, thrown up, left behind, renounced Majjhima Nikāya I 37 (+ catta, mutta and pahīna). cf. Buddhist Hybrid Sanskrit vāntī-bhāva, synonymous with prahāna Avadāna-śataka II 188.

-āda refuse-feeder, crow Jātaka II 439;
-āsa one who has given up all wishes, an Arahant Dhammapada 97 (= sabbā āsā iminā vantā Dhammapada I 187);
-āsika eating what has been vomited, a certain class of petas Milindapañha 294;
-kasāva one who has left behind all fault Dhammapada 10 (= chaḍḍita° Dhammapada I 82);
-gamana at Visuddhimagga 210 = Sumaṅgalavilāsinī I 34 read either as v'antaga mana or c'anta°;
-mala stainless Dhammapada 261;
-lokāmisa renouncing worldly profit Dhammapada 378.

:: Vaṇa (neuter and masculine) [cf. Vedic vraṇa; Serbian rāna; Old-Bulgarian var~e, both "wound"] a wound, sore Vinaya I 205 (masculine), 218 (vaṇo rūḷho); III 36 (masculine; aṅgajāte), 117 (aṅgajāte); Saṁyutta Nikāya IV 177 (vaṇaṁ ālimpeti); Aṅguttara Nikāya V 347f., 350f.; 359; Cullaniddesa §540; Puggalapaññatti 212 (purāṇa-vaṇa-sadisa-citto); Dhammapada II 165 (°ṁ bandhati to bandage); Vimāna Vatthu 77; Peta Vatthu Commentary 80; Saddhammopāyana 395. On vaṇa in similes see JPTS, 1907, 132.

-ālepana putting ointment on a sore Paramatthajotikā II 58 (in simile);
-coḷaka a rag for dressing a wound Visuddhimagga 342; Sammohavinodanī 361;
-paṭikamma restoration or healing of a wound Dhammapada II 164;
-paṭicchādana dressing of a wound Dhammapada I 375;
-paṭṭa the same, bandage Paramatthajotikā II 100;
-bandhana the same Vinaya I 205;
-mukha the opening of a sore Aṅguttara Nikāya IV 386 (nava °āni); Vimāna Vatthu 77 (the same).

:: Vaṇeti [causative of van (see etymology under vana2), cf. vaṇi (vani). It may be derived directly from vṛ, vṛṇāti = Pāḷi vuṇāti, as shown by vaṇimhase. a denominative from vani is vanīyati] to wish, desire, ask, beg Jātaka V 27 (spelled vaṇṇeti; commentary explains as vāreti icchati); present medium 1st plural vaṇimhase (= Sanskrit vṛṇīmahe) Jātaka II 137 (= icchāma commentary). As vanayati at Paramatthajotikā I 111 (vanayatī ti vanaṁ).

:: Vaṇi (feminine) [from van to desire] wish, request Udāna 53; Jātaka IV 404 (= yācana commentary); cf. JPTS 1891, 18 See vana2 and cf. vaṇeti.

:: Vaṇibbaka [vaṇibba + ka. The form *vaṇibba, according to Geiger, Pāḷi Grammar §46.1, distorted from vaṇiya, thus "travelling merchant, wayfarer." Spelling wavers between vaṇibb° and vanibb°. The Buddhist Hybrid Sanskrit form is vanīpaka, e.g. At Avadāna-śataka I 248; II 37; Divyāvadāna 83; occurring also as vaṇīyaka at Divyāvadāna 83] a wayfarer, beggar, pauper Sutta-Nipāta 100 (ṇ); Jātaka IV 403, 406 (n); V 172 (= bhojaputta commentary; n); VI 232 (n); Sumaṅgalavilāsinī I 298 (ṇ); Peta Vatthu Commentary 78 (n), 112 (n); Vimāna Vatthu 5 (n). Often combined with similar terms in phrase kapaṇaddhika [iddhika] vaṇibbaka-yācakā indigents, tramps, wayfarers and beggars, e.g. Dīgha Nikāya I 137 (-ṇ-); Milindapañha 204 (-ṇ-); Dhammapada I 105 (-ṇ-). Other spurious forms are vaṇidīpaka Peta Vatthu Commentary 120; vanīpaka Cariyāpiṭaka I 49.

:: Vaṇibbin (adjective/noun) [from *vaṇibba] begging, a beggar, tramp Jātaka III 312; IV 410 (= yācanto commentary). Spelling at both places -n-. See also vanin.

:: Vaṇijjā (feminine) [Vedic vaṇijyā, from vaṇij° (vaṇik) merchant, cf. vāṇija and vaṇibbaka] trade, trading Majjhima Nikāya II 198; Sutta-Nipāta 404 (payojaye dhammikaṁ so vaṇijjaṁ); Aṅguttara Nikāya II 81f.; Peta Vatthu I 56 (no trade among the petas); Jātaka I 169; Peta Vatthu Commentary 47 (tela°); Saddhammopāyana 332, 390. — Five trades must not be carried on by lay followers of the Buddha, viz. sattha° trade in swords, satta° in living beings, maṁsa° in meat, majja° in intoxicants, visa° in poisons Aṅguttara Nikāya III 208, quoted at Sumaṅgalavilāsinī I 235 and Paramatthajotikā II 379.
[BD]: swords = weapons

:: Vaṇippattha [vaṇik + patha, in meaning patha 2] trading, trade Vinaya I 229 = Dīgha Nikāya II 87 = Udāna 88 (with reference to Pāṭaliputta).

:: Vaṇita [past participle of *vaṇeti, denominative from vaṇa] wounded, bruised Peta Vatthu II 24; Jātaka I 150; Saddhammopāyana 395.

:: Vaṇīyati see vanīyati.

:: Vaṇṇaka (neuter) [from vaṇṇa] paint, rouge Dīgha Nikāya II 142; Theragāthā 960; Dīpavaṁsa VI 70.

:: Vaṇṇanā (feminine) [from vaṇṇeti]
1. explanation, commentary, exposition Paramatthajotikā I 11, 145, 227; Paramatthajotikā II 65 (pada°); Peta Vatthu Commentary 2. — pāḷi° explanation of the text (as regards meaning of words), purely textual analysis (opposite vinicchayakathā) Sammohavinodanī 291.
2. praise Dhammapada II 100 (vana°).

:: Vaṇṇanīya (adjective) [gerundive formation from vaṇṇeti] to be described; a° indescribable Jātaka V 282.

:: Vaṇṇatā (feminine) [abstract from vaṇṇa] having colour, complexion Aṅguttara Nikāya I 246 (dubbaṇṇatā bad c.); Vimāna Vatthu 9.

:: Vaṇṇavant (adjective) [from vaṇṇa] beautiful Aṅguttara Nikāya IV 240 (cātummahārājikā devā dīghāyukā vaṇṇavanto; varia lectio °vantā); Puggalapaññatti 34; Peta Vatthu III 212 (= rūpasampanna Peta Vatthu Commentary 184); Dhammapada I 383.

:: Vaṇṇeti [denominative from vaṇṇa]
1. to describe, explain, comment on Jātaka I 2, 222; Paramatthajotikā I 168; Paramatthajotikā II 23, 160, 368.
2. to praise, applaud, extol Jātaka I 59, 84; Peta Vatthu Commentary 131 (+ pasaṁsati), — past participle vaṇṇita.

:: Vaṇṇin (—°) (adjective) [from vaṇṇa]
1. having colour Theragāthā 1190 (accharā nānattavaṇṇiyo "in divers hues").
2. belonging to a caste, in cātu° (suddhi) (purity of) the fourfold castes Majjhima Nikāya II 132.
3. having beauty Sutta-Nipāta 551 (uttama°).
4. having the appearance of Aṅguttara Nikāya II 106 = Puggalapaññatti 44 (āma°, pakka°); Jātaka V 322 (vijju°).

:: Vaṇṇita [past participle of vaṇṇeti]
1. explained, commented on Paramatthajotikā II 368.
2. praised, extolled Puggalapaññatti 69; Jātaka I 9; Milindapañha 278 (+ thuta and pasattha); Peta Vatthu Commentary 116 (= pasaṁsita), 241; Vimāna Vatthu 156 (= pasaṁsita).

:: Vaṇṭa (neuter) [Epic Sanskrit vṛnta] a stalk Saṁyutta Nikāya III 155 = Dīgha Nikāya I 73 (°chinna with its stalk cut); Jātaka I 70; Apadāna 62; Visuddhimagga 356 (in comparison); Paramatthajotikā II 296; Sammohavinodanī 60; Dhammapada II 42; IV 112; Vimāna Vatthu 44. avaṇṭa (of thana, the breast of a woman) not on a stalk (i.e. well-formed, plump) Jātaka V 155. So to be translated here, although vaṇṭa as medical term is given in Sanskrit-Wörterbuch with meaning "nipple." — See also tālavaṇṭa.

:: Vaṇṭaka (adj:) (—°) [vaṇṭa + ka] having a stalk; a° not fastened on stalks Jātaka V 203.

:: Vaṇṭati [dialect Sanskrit vaṇṭ] to partition, share; is given as root vaṇṭ at Dhatupāṭha 92, 561 and Dhātum 787 in meaning "vibhājana." — Another root vaṇṭ is found at Dhātum 108 with meaningless explanation "vaṇṭatthe."

:: Vaṇṭika (adjective) (—°) [vaṇṭa + ika] having a stalk; only in phrase ekato° and ubhato° having a stalk on one or on both sides (of a wreath) Vinaya II 10; III 180; Dhammapada I 419.

:: Vaṅga at Sumaṅgalavilāsinī I 223 is synonymous with kaṇa and means some kind of fault or flaw. It is probably a wrong spelling for vaṅka.

:: Vaṅka (adjective/noun) [cf. Vedic vaṅka and vakra bending; also Vedic vaṅku moving, fluttering, walking slant; vañcati to waver, walk crooked. cf. Latin con-vexus "convex," Anglo-Saxon woh "wrong," Gothic wāhs; Old High German waṅga cheek, and others. — Dhatupāṭha 5 gives "koṭilya" as meaning of vaṅk. Another Pāḷi form is vakka (q.v.). The Prākrit forms are both vakka and vaṅka: Pischel, Prākrit Grammar §74]. I. (adjective).
1. crooked, bent, curved Majjhima Nikāya I 31 (+ jimha); Saṁyutta Nikāya IV 118 (read v.-daṇḍā); Vinaya II 116 (suttā vaṅkā honti); Jātaka I 9 (of kāja); IV 362 (°daṇḍa), Peta Vatthu Commentary 51. With reference to a kind of vīṇā at Vimāna Vatthu 281.
2. (figurative) crooked, deceitful, dishonest Jātaka III 313 (of crows: kākānaṁ nāmaṁ commentary); VI 524; Peta Vatthu IV 134 (a°); Sutta-Nipāta 270 (probably to be read dhaṅka as Paramatthajotikā II 303, = kāka).
3. doubtful, deceitful, deceptive, i.e. haunted Vimāna Vatthu 843, cf. Vimāna Vatthu 334.
II. (masculine)
1. A bend, nook, curve (of ponds) Jātaka II 189; VI 333 (sahassa°).
2. A hook Jātaka V 269.
3. a fishhook Dīgha Nikāya II 266; Theragāthā 749; Jātaka VI 437.
— On vaṅka in similes see JPTS, 1907, 131.

-aṅgula a crooked finger Aṅguttara Nikāya III 6;
-ātivaṅkin having curves upon curves (in its horns), with very crooked antlers Jātaka I 160 (said of a deer);
-gata running in bends or crooked (of a river) Jātaka I 289;
-ghasta (a fish) having swallowed the hook Dīgha Nikāya II 266; Jātaka VI 113;
-chidda a crooked hole Sumaṅgalavilāsinī I 112;
-dāṭha having a bent fang (of a boar) Jātaka II 405.

:: Vaṅkaka (neuter) [from vaṅka] a sort of toy: Rhys Davids "toy plough" (Dialogues of the Buddha I 10); Kern "miniature fish-hook" (Toevoegselen sub voce). Rhys Davids derives it from Sanskrit vṛka (see Pāḷi vaka1). Buddhaghosa at Sumaṅgalavilāsinī I 86 takes it as "toy-plough." See Dīgha Nikāya I 6; Vinaya II 10 (varia lectio vaṅgaka and vaṅkata); III 180 (varia lectio caṅgaka); Aṅguttara Nikāya V 203 (Text vaṅka; varia lectio vaṅkaka); Milindapañha 229. At Therīgāthā Commentary 15 vaṅkaka is used in general meaning of "something crooked" (to explain Therīgāthā 11 khujja), which is specified at Theragāthā 43 as sickle, plough and spade.

:: Vaṅkatā (feminine) and Vaṅkatta (neuter) [abstract from vaṅka] crookedness a1 112 (-tt-); Dhammasaṅgani 1339; Sammohavinodanī 494.

:: Vaṅkeyya (adjective) [gerundive formation from vaṅka] "of a crooked kind," crooked-like; neuter twisting, crookedness, dishonesty Majjhima Nikāya I 340; Aṅguttara Nikāya IV 189; V 167.

:: Vañcana (neuter) [from vañc, cf. Epic Sanskrit vañcana] deception, delusion, cheating, fraud, illusion Dīgha Nikāya I 5; III 176; Aṅguttara Nikāya II 209; Sutta-Nipāta 242; Peta Vatthu III 95; Puggalapaññatti 19; Jātaka IV 435; as 363 (for māyā Dhammasaṅgani 1059); Sumaṅgalavilāsinī I 79; Dhammapada III 403; Peta Vatthu Commentary 193. — vañcana in literal meaning of vañcati 1 is found in avañcana not tottering Jātaka I 214.

:: Vañcanika (adjective) [from vañcana] deceiving; a cheat Dīgha Nikāya III 183; Theragāthā 940; Milindapañha 290.

:: Vañcaniya (adjective) [gerundive formation from vañcana, cf. Mahāvastu II 145: vañcanīya] deceiving, deluding Therīgāthā 490.

:: Vañcati [vañc: see etymology under vaṅka. — Dhatupāṭha distinguishes two roots vañc, viz. gamane (46) and palambhane (543), thus giving the literal and the figurative meanings]
1. to walk about Jātaka I 214 (infinitive °ituṁ = pādacāra-ga manena gantuṁ commentary).
2. Causative vañceti to cheat, deceive, delude, elude Dīgha Nikāya I 50; Sutta-Nipāta 100, 129, 356; Jātaka III 420 (preterit avañci = vañcesi commentary); VI 403 (°etu-kāma); Peta Vatthu III 42; Milindapañha 396; Mahāvaṁsa 25, 69 (tomaraṁ avañcayi). Past participle vañcita.

:: Vañcita [past participle of vañceti] deceived, cheated Jātaka I 287 (vañcitamhi = vañcitā amhi).

:: Vañjha (adjective) [cf. Epic and later Sanskrit bandhya] barren, sterile Dīgha Nikāya I 14, 56; Majjhima Nikāya I 271; Saṁyutta Nikāya II 29 (a°); IV 169; V 202 (a°); Peta Vatthu III 45 (a° = anipphala commentary); Jātaka II 406 (°sūkariyo: so read for vajjha°); Milindapañha 95; Visuddhimagga 508 (°bhāva); Dhammapada I 45 (°itthi); Sumaṅgalavilāsinī I 105; Peta Vatthu Commentary 31, 82; Vimāna Vatthu 149; Saddhammopāyana 345 (a°).

:: Vañjula see vajuḷa.

:: Vapakassati see vavakassati.

:: Vapana (neuter) [from vap] sowing Paramatthajotikā II 137; Dhammapada III 220 (°kassaka); Peta Vatthu Commentary 8.

:: Vapati1 [vap, Vedic vapate. Definition at Dhatupāṭha 192; bījanikkhepe] to sow Sutta-Nipāta page thirteen (kāsati + v.); Jātaka I 150 (nivāpaṁ va pitvā); Peta Vatthu Commentary 139. — passive vappate Saṁyutta Nikāya I 227 (yādisaṁ v. bījaṁ tādisaṁ harate phalaṁ), and vuppati [Vedic upyate] Theragāthā 530, — past participle vutta. — causative I vāpeti: see past participle vāpita1. — causative II vapāpeti to cause to be sown Vinaya III 131 (khettaṁ); Jātaka IV 276 (sāliṁ).

:: Vapati2 [vap, probably identical with vapati1] to shear, mow, to cut, shave: only in past participle of causative vāpita2 (q.v.).

:: Vapayāti [vi + apa + yā] to go away, to disappear, only at Vinaya. I 2 = Kathāvatthu 186 (kaṅkhā vapayanti sabbā; cf. the same passage Mahāvastu II 416 vyapananti, to be read as vyapayanti).

:: Vappa1 (masculine or neuter) [original gerundive from vap = Sanskrit vāpya] to be sown, sowing; or soil to be sown on, in paṁsu° sowing on light soil and kalala° on heavy soil Paramatthajotikā II 137.
Note: The definition of a root vapp at Dhātum 541 with "vāraṇe" refers to Pāḷi vappa bank of a river (Abh 1133) = Sanskrit vapra, which is not found in our texts.

-kamma the act or occupation of sowing Jātaka I 340 (+ kasi-kamma);
-kāla sowing time Sutta-Nipāta page 13; Saṁyutta Nikāya I 172 (= vapanakāla, bīja-nikkhepa-kāla Paramatthajotikā II 137);
-maṅgala ploughing festival Jātaka I 57; Dhammapada II 113; Paramatthajotikā II 141.

:: Vappa2 [cf. Epic. and Classical Sanskrit bāṣpa] a tear, tears Vinaya I 345 (vappaṁ puñchitvā wiping the tears).

:: Vara1 (adjective) [from vṛ to wish; Vedic vara] excellent, splendid, best, noble. As attribute it either precedes or follows the noun which it characterizes, e.g. °pañña of supreme wisdom Sutta-Nipāta 391, 1128 (= agga-pañña Cullaniddesa §557); °bhatta excellent food (opposite lāmaka°) Jātaka I 123; °lañcaka excellent gift (?) ( Trenckner, Milindapañha page 424): see under lañcaka. Dhamma° the best norm Sutta-Nipāta 233; nagara° the noble city Vimāna Vatthu 166 (= uttama°, Rājagahaṁ sandhāya vuttaṁ Vimāna Vatthu 82); ratana° the best of gems Sutta-Nipāta 683; rāja° famous king Vimāna Vatthu 321 (= Sakka Vimāna Vatthu 134); or inserted between noun and apposition (or predicate), e.g. ākiṇṇa-vara-lakkhaṇa full of the best marks Sutta-Nipāta 408; narī-vara-gaṇa a crowd of most lovely women Sutta-Nipāta 301; especially frequent in combination with predicate gata: "gone onto the best of," i.e. riding the most stately (horse or elephant), or walking on the royal (palace) etc., e.g. upari-pāsādavara-gata Peta Vatthu Commentary 105; sindha-piṭṭhi-vara-gata Jātaka I 179; hatthi-khandha vara-gata Peta Vatthu Commentary 75, 216, 279. — neuter varaṁ in compound or superlative function: better than (instrumental); the best, the most excellent thing Aṅguttara Nikāya IV 128 (katamaṁ nu kho varaṁ: yaṁ ... yaṁ); Dhammapada 178 (ādhipaccena Sotāpatti-phalaṁ v.), 322 (varaṁ assatarā dantā ... attadanto tato varaṁ).

-aṅgaṇā a noble or beautiful woman Mahāvaṁsa 33, 84;
-ādāyin acquiring the best Saṁyutta Nikāya IV 250; Aṅguttara Nikāya III 80;
-āroha
(1) state elephant Vimāna Vatthu 51 (= varo aggo seṭṭho āroho ti varāroho Vimāna Vatthu 35);
(2) (feminine) a noble lady Jātaka VI 562 (Maddī varārohā rājaputtī).

:: Vara2 (masculine and neuter) [from vṛ to wish] wish, boon, favour Milindapañha 110, 139. Usually in phrases ilke varaṁ dadāti to grant a wish or a boon Jātaka IV 10; Vimāna Vatthu 260; Peta Vatthu Commentary 20. varaṁ gaṇhāti to take a wish or a vow Jātaka V 382; varaṁ vuṇāti (varati) the same Jātaka III 493 (varaṁ varassu, imperative); Peta Vatthu II 940, 42; Milindapañha 227. °varaṁ yācati to as a favour Jātaka III 315 (varāni yācāmi).

:: Varaka1 [cf. Sanskrit varaka] the bean Phaseolus trilobus Jātaka II 75 (where equal to kalāya); Milindapañha 267; Dhammapada I 311.

:: Varaka2 (adjective) [from vṛ] wishing or asking (in marriage) Therīgāthā 406.

:: Varaṇa [cf. Sanskrit varaṇa rampart, causeway, wall] the tree Crataeva roxburghii Jātaka I 222, 317 (°rukkha), 319 = Dhammapada III 409 (°kaṭṭha-bhañja); Jātaka VI 535.

:: Varati *Varati [vṛ] and derived ("to choose" as well as "to obstruct") see vuṇāti.

:: Varatta (neuter) and Varattā (feminine) [cf. Vedic varatrā, given also in meaning "elephant's girth" at Abhidh-r-m II 66] a strap, thong, strip of leather Saṁyutta Nikāya I 63; Aṅguttara Nikāya II 33; Sutta-Nipāta 622; Dhammapada 398 (figurative for taṇhā); Jātaka II 153; V 45. As "harness" at Jātaka I 175; as straps on a ship's mast (to hold the sails) Milindapañha 378. — cf. vārattika.

-khaṇḍa strip of leather, a strap Majjhima Nikāya I 244 = II 193 = III 259 = Saṁyutta Nikāya IV 56 = Aṅguttara Nikāya III 380.

:: Varāha [Vedic varāha and varāhu, frequent in ṛgvedav] a boar, wild hog Dhammapada 325 = Theragāthā 17; Jātaka V 406 = VI 277; Milindapañha 364; Saddhammopāyana 378.

:: Varāka (adjective) [cf. Epic Sanskrit varāka] wretched, miserable Saṁyutta Nikāya I 231; Jātaka IV 285; Visuddhimagga 315; Vimāna Vatthu 101; Peta Vatthu Commentary 120 (synonym for kapaṇa), 175 (the same).

:: Vasa (masculine and neuter) [cf. Vedic vaśa; vaś to be eager, to desire] power, authority, control, influence Saṁyutta Nikāya I 43, 240 (kodho vo vasam āyātu: shall be in your power; vasa = āṇāpa vattana Kindred Sayings I 320); Majjhima Nikāya I 214 (bhikkhu cittaṁ vasaṁ vatteti, no ca cittassa vasena vattati: he brings the heart under his control, but is not under the influence of the heart); Sutta-Nipāta 297, 315, 578, 586, 968; Saddhammopāyana 264. — The instrumental vasena is used as an adverb in meaning "on account of, because" e.g. mahaggha-vasena mahāraha "costly on account of its great worth" Peta Vatthu Commentary 77; cf. Jātaka I 94; Peta Vatthu Commentary 36 (putta°); Mahāvaṁsa 33, 92 (paṭisanthāra°). — Frequently in phrase vase (locative) vattati to be in somebody's power Jātaka V 316 (te vase vattati), cf. Majjhima Nikāya I 214 (cittassa vasena vattati) and 231 (vatteti te tasmiṁ vaso have you power over that?); transative vase vatteti to get under control, to get into one's power Jātaka IV 415 (attano vase vattetvā); V 316 (rājāno attano v. v.); Dhammapada II 14 (rājānaṁ attano v. v.), cf. Majjhima Nikāya I 214 (vasan vatteti) and Peta Vatthu Commentary 89 (vasaṁ vattento).
Note: The compound form in connection with kṛ and bhū is vasī° (q.v.).

-ānuga being in somebody's power, dependent, subjected, obedient Sutta-Nipāta 332, 1095; Jātaka III 224 (= vasavattin commentary); Therīgāthā 375 (= kiṅkāra-paṭissāvin Therīgāthā Commentary 252); Saddhammopāyana 249;
-ānuvattin the same; f; °inī obedient, obliging (to one's husband) Vimāna Vatthu 313;
-uttama highest authority, greatest ideal Sutta-Nipāta 274;
-gata being in someone's power Jātaka V 453 (narīnaṁ); cf. vasī-kata;
-vattaka wielding power Saddhammopāyana 483 (°ika); a° having no free will Peta Vatthu Commentary 64;
-vattana wielding power, (having) authority Milindapañha 356;
-vattin
1. (active, i.e. vatteti) having highest power, domineering, autocrat, (all-)mighty; figurative having self mastery, controlling one's senses Dīgha Nikāya I 247; II 261; Aṅguttara Nikāya II 24; Itivuttaka 122; Therīgāthā 37; Peta Vatthu II 333; Milindapañha 253; Sumaṅgalavilāsinī I 111, 114, 121; Paramatthajotikā II 133 (°bhavana).
2. (passive; i.e. vattati) being in one's power, dependent, subject Jātaka III 224; V 316; Therīgāthā Commentary 226 (read vattino for °vattito!).

:: Vasabha [the Sanskritic-Pāḷi form (*vṛṣabha) of the proper Pāḷi usabha (q.v. for etymology). Only in later (commentary) style under Sanskrit influence] a bull Milindapañha 115 (rāja°); Paramatthajotikā II 40 (relation between usabha, vasabha and nisabha); Vimāna Vatthu 83 (the same).

:: Vasala [Vedic vṛṣala, diminutive of vṛṣan, literally "little man"] an outcaste; a low person, wretch; adjective vile, foul Vinaya II 221; Sutta-Nipāta 116-136; Jātaka IV 388; Paramatthajotikā II 183, — feminine vasalī outcaste, wretched woman Saṁyutta Nikāya I 160; Jātaka IV 121, 375; Dhammapada I 189; III 119; IV 162; Vimāna Vatthu 260.

-ādhama = -dhamma Sutta-Nipāta 135;
-dhamma vile conduct Jātaka II 180;
-vāda foul talk Udāna 28; Paramatthajotikā II 347;
-sutta the suttanta on outcasts Sutta-Nipāta 116f. (pages 21f.), commented on at Paramatthajotikā II 174f., 289.

:: Vasalaka [vasala + ka in more disparaging sense] = vasala Sutta-Nipāta page 21.

:: Vasana1 (neuter) [from vasati1] clothing, clothes Sutta-Nipāta 971; Therīgāthā 374; Dīgha Nikāya III 118 (odāta°), 124 (the same); Mahāniddesa 495 (the six cīvarāni); Peta Vatthu Commentary 49. — vasanāni clothing Mahāvaṁsa 22, 30. — vasana (—°) as adjective "clothed," e.g. odāta° wearing white robes Vinaya I 187; kāsāya° clad in yellow robes Mahāvaṁsa 18, 10; pilotika° in rags Jātaka IV 380; suci° in bright garments Sutta-Nipāta 679; Peta Vatthu I 108.

:: Vasana2 (neuter) [from vasati2] dwelling (-place), abode; usually in compounds like °gāma the village where (he) lived Jātaka II 153; °ṭṭhāna residence, dwelling place Peta Vatthu Commentary 12, 42, 92; Dhammapada I 323 and passim.

:: Vasanaka (adjective) (—°) [from vasana2] living (in) Jātaka II 435 (nibaddha°, i.e. of continuous abode).

:: Vasanta [Vedic vasanta; Indo-Germanic ṷēr, cf. Avesta varehar spring, Greek ἔαρ, Latin vēr, Old-Icelandic vār spring, Lithuanian vasarā summer] spring Jātaka I 86; V 206; Paramatthajotikā I 192 (bāla° = Citra); Sumaṅgalavilāsinī I 132 (°vana); Peta Vatthu Commentary 135.

:: Vasati1 [vas1; to Indo-Germanic ṷes, cf. Greek ἔννυμι to clothe, Sanskrit vasman cover, Gothic wasjan clothe, wasti dress; Latin vestis = English vest etc.; Dhatupāṭha 628 (and Dhātum 870): acchādane] to clothe. Past participle vuttha1. Causative vāseti: see ni°. See also vāsana1 and vāsana1.

:: Vasati2 [vas2; Indo-Germanic ṷes to stay, abide; cf. Avesta varəhaiti; Latin Vesta the goddess of the hearth = Greek ἡστία hearth; Gothic wisan to stay, remain, be (= Old High German wesan, English was, were); Old-Icelandic vist to stay, Old-Irish foss rest. — Dhātum 470: kanti-nivāsesu] to live, dwell, stay, abide; to spend time (especially with vassaṁ the rainy season); transative to keep, observe, live, practise Sutta-Nipāta 469f., 1088 (= saṁvasati āvasati parivasati Cullaniddesa §558); Peta Vatthu Commentary 3, 12, 78 (imperative vasatha). uposathaṁ vasaṁ (present participle) keeping the uposatha Jātaka VI 232; brahmacariyaṁ v. to live a chaste life Majjhima Nikāya I 515 (cf. same expression AitBr 5, 13; Śata pathabrāhmana 12, 2, 2; 13, 8. 22). — present participle vasanto Peta Vatthu Commentary 75, 76; present participle medium vasamāna Jātaka I 21, 236, 291; Peta Vatthu Commentary 117; potential vaseyya Majjhima Nikāya I 515; Peta Vatthu II 97 (ghare), and vase Milindapañha 372. — preterit vasi Sutta-Nipāta 977; Jātaka IV 317 (piya-saṁvāsaṁ); Peta Vatthu Commentary 111; Mahāvaṁsa 1, 13 (vasī vasi); 5, 229. — gerund vasitvā Jātaka I 278; IV 317; Peta Vatthu Commentary 13; gerundive vasitabba Sutta-Nipāta 678; Peta Vatthu Commentary 42; and vatthabba Mahāvaṁsa 3, 12; infinitive vatthuṁ Therīgāthā 414, and vasituṁ Peta Vatthu Commentary 12, 112. Future vasissati [= Sanskrit vasiṣyati] Mahāvaṁsa 14, 26; Peta Vatthu Commentary 12; and (older) vacchati [= Sanskrit vatsyati] Vinaya I 60; Therīgāthā 294; Jātaka IV 217; 1st singular vacchāmi Jātaka V 467 (na te v. santike); VI 523, 524, and vacchaṁ Therīgāthā 414. — passive vussati [Sanskrit uṣyate] Majjhima Nikāya I 147 (brahmacariyaṁ v.). — past participle vasita, vusita [= vi + uṣita], vuttha [perhaps = vi + uṣṭa], q.v. — causative I vāseti to cause to live, stay or dwell; to make live; to preserve (opposite nāseti at Saṁyutta Nikāya IV 248) Vinaya III 140; Saṁyutta Nikāya IV 248; Milindapañha 211; Peta Vatthu Commentary 160 (infinitive vāsetuṁ); see also vāseti2. — causative II vasāpeti (cf. adhivāsāpeti) to make live or spend, to cause to dwell, to detain Jātaka I 290; II 27; Peta Vatthu Commentary 20 (vassaṁ). — past participle vāsita. — See also adhi°, ā°, ni°, pari°.

:: Vasati3 (feminine) [from vas2, cf. Vedic vasati] a dwelling, abode, residence Jātaka VI 292 (rāja° = rāja-paricariyā commentary); Milindapañha 372 (rājavasatiṁ vase); Dāṭhāvaṁsa IV 27 (saka°).

:: Vasā1 (feminine) [Vedic vaśā; cf. vāśitā; Latin vacca cow] a cow (neither in calf nor giving suck) Sutta-Nipāta 26, 27; Paramatthajotikā II 49 (= adamita-vuddha-vacchakā).

:: Vasā2 (feminine) [cf. Vedic vasā] fat, tallow, grease Sutta-Nipāta 196; Khuddakapāṭha III ; Peta Vatthu II 23; Jātaka III 356; V 489; Peta Vatthu Commentary 80; Sammohavinodanī 67. In detail at Visuddhimagga 263, 361; Sammohavinodanī 246.

:: Vasi° is the shortened form of vasī° (= vasa) in combinations °ppatta one who has attained power, mastering: only in phrase ceto-vasippatta Aṅguttara Nikāya II 6; III 340; Milindapañha 82; cf. Buddhist Hybrid Sanskrit vaśiprāpta Divyāvadāna 210, 546; — and °ppatti mastership, mastery Visuddhimagga 190 (appanā + v.).

:: Vasika (adjective) (—°) [from vasa, cf. Sanskrit vaśika] being in the power of, subject to, as in kodha° a victim of anger Jātaka III 135; taṇhā under the influence of craving Jātaka IV 3; mātugāma° fond of women Jātaka III 277.

:: Vasima = vasin Itivuttaka 32 (accusative vasimaṁ; varia lectio vasīmaṁ).

:: Vasin (adjective) [from vasa] having power (over), mastering, especially one's senses; a master (over) Vinaya III 93; Dīgha Nikāya I 18 (= ciṇṇavasitattā vasī Sumaṅgalavilāsinī I 112); III 29; Sutta-Nipāta 372; Visuddhimagga 154 (fivefold); Mahāvaṁsa 1, 13 (vasī vasi); Dāṭhāvaṁsa I 16.

:: Vasita [past participle of vasati2] dwelled, lived, spent Mahāvaṁsa 20, 14.

:: Vasitar [agent noun from vasita] one who abides, stays or lives (in), a dweller; figurative one who has a (regular) habit Aṅguttara Nikāya II 107 = Puggalapaññatti 43, cf. Puggalapaññatti 225. — vasitā is given as "habit" at Compendium 58f., 207.

:: Vasī° is the composition form of vasa in combination with roots kṛ and bhū, e.g. °kata made dependent, brought into somebody's power, subject(ed) Therīgāthā 295 (= vasa vattino katvā, plural); Sutta-Nipāta 154; cf. Buddhist Hybrid Sanskrit vaśīkṛta Jātakamala 213. See also vasagata. — °katvā having overcome or subjected Sutta-Nipāta 561 (= attano vase vattetvā Paramatthajotikā II 455). Metri causā as vasiṁ karitvā at Sutta-Nipāta 444. — °bhāva state of having power, mastery Cullaniddesa §466 (balesu); Puggalapaññatti 14 (in same passage, but reading phalesu), explained at Puggalapaññatti 189 (with varia lectio balesu!) as "ciṇṇa-vasī-bhāva "; Kathāvatthu 608 (implies balesu); Milindapañha 170. cf. Buddhist Hybrid Sanskrit bala-vaśī-bhāva Mahāvastu III 379. See also ciṇṇa. — °bhūta having become a master (over), mastering Saṁyutta Nikāya I 132; Milindapañha 319; cf. Mahāvastu I 47 and 399 vaśībhūta. — The same change of vasa° to vasī° we find in combination vasippatta (vasī + ppatta), q.v. under vasi°.

:: Vassa (masculine and neuter) [cf. Vedic vaṛsa (neuter) rain. For etymology see vassati1]
1. rain, shower Jātaka IV 284; VI 486 (khaṇika sudden rain); Milindapañha 307; Mahāvaṁsa 21, 31; Dhammapada III 163 (pokkhara° portentous); Paramatthajotikā II 224 (mahā° deluge of rain); Peta Vatthu Commentary 55 (vāta° wind and rain). — figurative shower, downpour, fall Majjhima Nikāya I 130 = Vinaya II 25 (kahāpaṇa°); Dhammapada II 83 (kusuma°). — Especially the rainy season, lasting roughly from June to October (Āsāḷha-Kattika), often called "Lent," though the term does not strictly correspond. Usually in plural vassā (Aṅguttara Nikāya IV 138), also termed vassā-ratta "time of rains" (Jātaka IV 74; V 38). cf. Buddhist Hybrid Sanskrit varṣā, e.g.: Divyāvadāna 401, 509. — Keeping the rains (i.e. spending the rainy season) is expressed by vassaṁ vasati Vinaya III 10; Mahāvaṁsa 16, 8; or by vassa-vāsaṁ (vassāvāsaṁ) vasati (see below), vassaṁ upeti Saṁyutta Nikāya V 152, vassaṁ upagacchati Saṁyutta Nikāya V 152; Peta Vatthu Commentary 42. One who has kept the rains or finished the residence of the rains is avuttha-vassa Jātaka I 82; Mahāvaṁsa 17, 1; or vassaṁ vuttha Vinaya III 11; Saṁyutta Nikāya I 199; V 405; Peta Vatthu Commentary 43. cf. Buddhist Hybrid Sanskrit varṣ'oṣita Divyāvadāna 92, 489. — Vassa-residence is vassa-vāsa (see below). — vassaṁ vasāpeti (causative) to induce someone to spend the rainy season Peta Vatthu Commentary 20. — anto-vassaṁ during the rains; cf. antovass'eka-divasaṁ one day during the rains Mahāvaṁsa 18, 2; antara-vassaṁ the same Saṁyutta Nikāya IV 63.
2. (neuter) a year Aṅguttara Nikāya IV 252 (mānusakāni paññāsa vassāni); Sutta-Nipāta 289, 446, 1073. satta° (adjective) seven years old Mahāvaṁsa 5, 61; satta-aṭṭha° seven or eight years old Peta Vatthu Commentary 67. — See compound °sata.
3. semen virile, virility: see compounds °kamma and °vara.

-agga shelter from the rain, a shed (agga = agāra) Jātaka I 123; Dhammapada III 105 = Vimāna Vatthu 75;
-āvāsa vassa-residence Aṅguttara Nikāya III 67;
-āvāsika belonging to the spending of the rainy season, said of food (bhatta) given for that purpose Jātaka VI 71; Dhammapada I 129 (as one of the four kinds: salāka°, pakkhika°, navacanda°, vassāvāsika°), 298; IV 129 (°lābha a gift for the r. s.);
-upagamana entering on the vassa-residence Peta Vatthu Commentary 42;
-upanāyikā (feminine) the approach of the rainy season, commencement of vassa residence [BHS varṣopanāyikā Divyāvadāna 18, 489; Avadāna-śataka I 182, where it is an epithet of the full moon of Āsāḷha (Pāḷi Āsāḷha)]. Two such terms for taking up the residence: purimikā and pacchimikā Aṅguttara Nikāya I 51; i.e. the day after the full moon of Ā. or a month after that date. See upanāyika. — vassūpanāyika-divasa the first day of the rains Visuddhimagga 92; Dhammapada IV 118; °ūpanāyikaṁ khandhakaṁ the section of the Vinaya dealing with the entrance upon the rains (i.e. Vinaya I 137f.) Mahāvaṁsa 16, 9;
-odaka rainwater Visuddhimagga 260 = Sammohavinodanī 243;
-kamma causing virility Dīgha Nikāya I 12 (= vasso ti puriso, vosso ti paṇḍako iti; vossassa vassa-karaṇaṁ vassa-kammaṁ, vassassa vossa-karaṇaṁ vossa-kammaṁ Sumaṅgalavilāsinī I 97);
-kāla time for rain Jātaka IV 55;
-dasa (and °dasaka) a decade of years: see enumerated at Jātaka IV 397;
-pūgāni innumerable years Jātaka VI 532, cf. Sutta-Nipāta 1073;
-vara a eunuch Jātaka VI 502;
-valāhaka a rain cloud Aṅguttara Nikāya III 243 (°devā);
-vassana shedding of rain, raining Dhammapada II 83;
-vāsa vassa residence Saṁyutta Nikāya V 326; Peta Vatthu Commentary 20;
-vuṭṭhi rainfall Paramatthajotikā II 34, cf. 224;
-sata a century Sutta-Nipāta 589, 804; Aṅguttara Nikāya IV 138; Peta Vatthu II 115; Peta Vatthu Commentary 3, 60, 69;
-satika centenarian Milindapañha 301.

:: Vassana1 (neuter) [from vassati1] raining, shedding (water) Dhammapada II 83 (vassa°).

:: Vassana2 (neuter) [from vassati2] bleating; negative a° Jātaka IV 251.

:: Vassati1 [vṛṣ, vaṛsati, vṛṣate; Indo-Germanic ṷers to wet, cf. Vedic vṛṣa bull, varṣa rain, vṛṣabha (Pāḷi usabha), Avesta varšna virile, Latin verres boar; Greek ἄρρην virile, ἔρση dew; with which root is connected °eres to flow: Sanskrit arṣati, ṛṣabha bull, Latin ros dew = Sanskrit rasa essence etc. Dhātum 471 gives "secana" as definition] to rain (intransitive), figurative to shower, pour (down) Vinaya I 32 (mahāmegho vassi); Saṁyutta Nikāya III 141 (deve vassante); V 396 (the same); Sutta-Nipāta 30 (devassa vassato, genitive singular present participle); Peta Vatthu Commentary 6, 139, 287; Mahāvaṁsa 21, 33; Dhammapada II 83 (vassatu, imperative; vassi, preterit); 265 (devo vassanto nominative singular). — cf. kālena kālaṁ devo vṛṣyate Divyāvadāna 71. — causative II vassāpeti to cause to rain Jātaka V 201 (sakko devaṁ v. let the sky shed rain), — past participle vaṭṭa, vaṭṭha, vuṭṭha. Another past participle of the causative *vasseti is vassita.

:: Vassati2 [vāś to bellow, Vedic vāśyate; Dhātum 471: "saddane"] to utter a cry (of animals), to bellow, bark, to bleat, to crow etc. Saṁyutta Nikāya II 230; Jātaka I 436 (of a cock); II 37, 153, 307; III 127; VI 497 (present participle vassamāna = vāsamāna commentary), — past participle vassita2.

:: Vassāna [genitive plural formation from vassa, like gimhāna from gimha (q.v.). Kern, Toevoegselen sub voce sees in it a contraction of varṣāyaṇa. cf. Trenckner, Milindapañha page 428] (belonging, to) the rainy season Vinaya IV 286; Aṅguttara Nikāya IV 138; Jātaka II 445; V 177.

:: Vassāpanaka (adjective) [from vassāpeti; causative of vassati1] shedding, pouring out Jātaka I 253 (dhana°).

:: Vassika (adjective) [from vassa]
1. (cf. vassa1) for the rainy season Dīgha Nikāya II 21 (palace); cf. Avadāna-śataka I 269 vaṛsaka (the same).
2. (—°) of years, in gaṇa° for many years Sutta-Nipāta 279; Paramatthajotikā II 339; tero° more than one year (old): see under tero; satta° seven years old Peta Vatthu Commentary 53.

:: Vassikā (feminine) and Vassika (neuter) =vassikī, i.e. Jasminum Sambac; cf. Buddhist Hybrid Sanskrit varṣika Lalitavistara 366, 431; Divyāvadāna 628; Avadāna-śataka I 163.
(a) feminine (the plant) Dhammapada 377 (= sumanā Dhammapada IV 112); Milindapañha 251.
(b) neuter (the flower, said to be the most fragrant of all flowers) Aṅguttara Nikāya V 22; Saṁyutta Nikāya V 44; Dhammapada IV 112 (°puppha).

:: Vassikī (feminine) the great-flowered jasmine, Jasminum Sambac (cf. vassikā) Dhammapada 55 = Jātaka III 291 = Milindapañha 333; Milindapañha 181, 338; Dhammapada I 422.

:: Vassin (adjective/noun) [from vassati1] raining; in padesa° shedding local showers Itivuttaka 64.

:: Vassita1 [past participle of *vasseti, causative of vassati1] sprinkled with, wet with, endowed with, i.e. full of Jātaka IV 494 (balena vassita).

:: Vassita2 (neuter) [past participle of vassati2] a cry Jātaka I 432; IV 217, 225.

:: Vassitar [agent noun from vassita1] a shedder of rain Aṅguttara Nikāya II 102 = Puggalapaññatti 42.

:: Vasu (neuter) [Vedic vasu good, cf. Greek ἐύς good, Old-Irish fīu worthy, Gothic iusiza better] wealth; only in compounds °deva the god of wealth, i.e. Kṛṣṇa (Kaṇha) Milindapañha 191 (as °devā followers of K.); Jātaka V 326 (here in Text as ādicco vāsudevo pabhaṅkaro, explained in commentary as vasudevo vasujotano, i.e. an epithet of the sun); Visuddhimagga 233 (Vāsudevo baladevo); —°dharā (feminine) (as vasun-dharā) the bearer of wealth, i.e. the earth Saṁyutta Nikāya I 100; Aṅguttara Nikāya III 34; Jātaka V 425; Visuddhimagga 205, 366; Sumaṅgalavilāsinī I 61; -°dhā the same Jātaka I 25; Apadāna 53; Visuddhimagga 125.

:: Vasumant (adjective) [from vasu] having wealth, rich Jātaka VI 192.

:: Vata1 (indeclinable) [Vedic bata, post-Vedic vata] particle of exclamation: surely, certainly, indeed, alas! Vinaya III 39 (puris'usabho vatāyaṁ "for sure he is a human bull"); Therīgāthā 316 (abbhutaṁ vata vācaṁ bhāsasi); Sutta-Nipāta 178, 191, 358; Vimāna Vatthu 4713; Peta Vatthu I 85; Jātaka IV 355; Peta Vatthu Commentary 13, 61, 75, 121. Often combined with other emphatic particles, like aho vata Peta Vatthu II 945 (= sādhu vata Peta Vatthu Commentary 131); lābhā vata no it is surely a gain that Sutta-Nipāta 31; Dhammapada II 95; vata bho Jātaka I 81.

:: Vata2 (masculine and neuter) [cf. Vedic vrata vow. From vṛt, meaning later "milk" (see Macdonell and Keith, Vedic Index II 341)]
1. A religious duty, observance, rite, practice, custom Saṁyutta Nikāya I 143, 201; IV 180; Aṅguttara Nikāya IV 461 (sīla, vata, tapas, brahmacariya); V 18; Sutta-Nipāta 792, 898; Vimāna Vatthu 8424; Jātaka III 75; Vimāna Vatthu 9; Peta Vatthu Commentary 60. — subbata of good practice Vimāna Vatthu 346. cf. patibbata, sīlabbata.
2. manner of (behaving like) a certain animal (as a practice of ascetics), e.g. aja° like a goat Jātaka IV 318; go° like a cow Majjhima Nikāya I 387; Jātaka IV 318; vagguli° bat practice Jātaka I 493; III 235; IV 299; hatthi° elephant behaviour Mahāniddesa 92 (here as vatta; see under vatta1).

-pada an item of good practice, virtue (otherwise called guṇa at Milindapañha 90) Jātaka I 202 (where seven are enumerated, viz. devotion to one's mother and father, reverence towards elder people, speaking the truth, gentle speech, open speech, unselfishness); Milindapañha 90 (where eight are given in detail, differing from the above). See also vatta1 2;
-samādāna taking up a (good) practice, observance of a vow Jātaka I 157.

:: Vatavant (adjective) [vata2 + vant] observant of religious duties, devout Sutta-Nipāta 624 (= dhuta-vatena samannāgata Paramatthajotikā II 467); Dhammapada 400 (with same explaination at Dhammapada IV 165 as at Paramatthajotikā II 467).

:: Vati1 (feminine) [later Sanskrit vṛti, from vṛ] a fence Jātaka I 153; III 272; V 472; Visuddhimagga 186 (vatī, varia lectio vati); Paramatthajotikā II 98 (varia lectio for gutti), 148 (varia lectio for °vatikā).

:: Vati2 (feminine) [from vṛ, cf. Sanskrit vṛti] a choice, boon Dhammapada I 190 (pubbe Sāmā nāma vatiyā pana kāritattā Sāmāvatī nāma jātā).

:: Vatika (adjective) (—°) [vata2 + ika] having the habit (of), acting like Majjhima Nikāya I 387 (kukkura°).

:: Vatikā (feminine) [from vati1] a fence Paramatthajotikā II 148 (kaṇṭaka° and rukkha°).

:: Vatta1 (neuter) [original past participle of vattati]
1. that which is done, which goes on or is customary, i.e. duty, service, custom, function Vinaya II 31; Sutta-Nipāta 294, 393 (gahaṭṭha°); Visuddhimagga 188 (cetiyaṅgaṇa° etc.); Dhammapada I 92 (ācariya°); Sammohavinodanī 354 (gata-paccāgata°); Vimāna Vatthu 47 (gāma°).
2. (for vata2) observance, vow, virtue Dīgha Nikāya III 9 (the seven vattapadāni, different from those enumerated under vata-pada); Mahāniddesa 66 (sīlañ ca vattañ ca), 92 (hatthi° etc.: see vata2 2), 104 (°suddhi), 106 (the same), 188 (giving eight dhutaṅgas as vattas).

-paṭivatta all kinds of practices or duties Jātaka I 67; II 103; III 339; IV 298; Milindapañha 416 (sucarita°); Dhammapada I 13f.; II 277; IV 28;
-bbata the usual custom Dhammapada IV 44; Spk I 7; II 34;
-sampanna one who keeps all observances Sammohavinodanī 297 (where the following vattāni are enumerated: 82 khuddaka-vattāni; 14 mahā°, cetiyaṅgaṇa°, bodhiyaṅgaṇa°, pānīyamāḷa°, uposathāgāra°, āgantuka°, gamika°).

:: Vatta2 (neuter) [cf. Sanskrit vaktra and Pāḷi vattar] the mouth (literal "speaker") Pañca-g 55 (sūci-vatto mahodaro peto).

:: Vatta3 [vyatta, Sanskrit vyātta, of vi + ā + dā] opened wide Vinaya III 37; Jātaka V 268 (vatte mukhe).

:: Vatta4 at Jātaka V 443 is corrupt for vaṇṭha cripple.

:: Vattaka (adjective) [from vatta1] doing, exercising influencing; in vasa° having power, negative avasa° having no free will, involuntary Peta Vatthu Commentary 64.

:: Vattamāna (adjective-neuter) [present participle medium of vattati] being in existence, going on, happening at the time; neuter process, progress, (as °—) in progress Paramatthajotikā II 4 (°uppanna); Peta Vatthu Commentary 55. -°vacana the present tense Paramatthajotikā II 16, 23.

:: Vattamānaka (adjective) [from vattamāna] going on, being, existing; °bhave in the present existence or period Milindapañha 291.

:: Vattana (neuter) [from vattati] moving on, upkeep, existence, continuance Sutta-Nipāta 698 (cakka° continuance of royal power); Mahāvaṁsa 3, 38.

:: Vattanī (feminine) [cf. Sanskrit vartanī, from vṛt] a track, a road Jātaka I 196, 395, 429; III 200. — kaṇha° leaving a black trail, epithet of fire Jātaka III 140.

:: Vattar [agent noun of vatti, vac] one who speaks, a sayer, speaker Majjhima Nikāya I 470; Saṁyutta Nikāya I 63; II 182; VI 94, 198; Dīgha Nikāya I 139; Aṅguttara Nikāya IV 32; V 79f., 226f.; Theragāthā 334 (read ariya-vattā for °vatā); Jātaka I 134; Paramatthajotikā II 272; Peta Vatthu Commentary 15.

:: Vattati [Vedic vartate; vṛt. A differentiated Pāḷi form is vaṭṭati. — cf. Avesta varət to turn, Sanskrit vartana turning, vartulā = Latin vertellum = English whorl (German wirtel) and vertil; Greek ῥατάνη Gothic waírϸan = German werden (to become, English "turn"); Gothic °waírϸs = English °wards [warp]; Old-Bulgarian vrěteno spindle; and many others (e.g. Latin vertex, vortex), q.v. Walde, Latin Wörterbuch sub voce verto] to move, go on, proceed; to happen, take place, to be; to be in existence; to fare, to do Sutta-Nipāta 13 (parivesanā vattati distribution of food was in progress); Sutta-Nipāta 654 (kammanā vattati loko keeps up, goes on); Peta Vatthu II 944 (vatteyya); Milindapañha 338 (na ciraṁ vattate bhavo). — gerundive vattabba to be proceeded, or simply "to be" Vinaya II 8 (so read for vatth°): nissāya te v. "thou must remain under the superintendence of others" (Vinaya Texts, II 344). — Often equal to atthi or (plural) santi, i.e. is (are), e.g. Jātaka VI 504; Paramatthajotikā II 100 (bāḷhā vedanā vattanti); Peta Vatthu Commentary 40. — present participle medium vattamāna see seperate — past participle vatta. — causative vatteti to make go on, to keep up, practise, pursue Sutta-Nipāta 404 (etaṁ vattayaṁ pursuing this); frequent in phrases vasaṁ vatteti to exercise power, e.g. Peta Vatthu Commentary 89; and cakkaṁ vatteti to wield royal power, to govern (cf. expression cakka vattin and see pa vatteti) Sutta-Nipāta 554, 684 (vattessati), 693 (dhamma-cakkaṁ); Jātaka III 412. — gerundive vattitabba to be practised Vinaya II 32, — past participle vattita.

:: Vattha1 (neuter) [Vedic vastra, from vas, vaste to clothe; Indo-Germanic sees, enlargement of °eu (Latin ex-uo); cf. Latin vestis "vest(-ment)," Greek ἓννυμι to clothe, εἷμα dress; Gothic wasjan to clothe; wasti dress]
1. cloth; clothing, garment, raiment; also collectively: clothes; Majjhima Nikāya I 36f.; Aṅguttara Nikāya I 132, 209, 286; II 85, 241; III 27 (odātaṁ), 50 (kāsikaṁ), 386 (kāsāyaṁ); IV 60, 186, 210; V 61f. (ubhatobhāga-vimaṭṭhaṁ = Majjhima Nikāya II 13, reading vimaddha; with the expression cf. ubhato-bhāga-vimutta); Sutta-Nipāta 295, 304; Paramatthajotikā I 237 (°ṁ pariyodāyati, simile); Peta Vatthu Commentary 43, 50, 70; Saddhammopāyana 217. — alla° fresh, clean clothes Dhammapada IV 220; ahata° new clothes Jātaka I 50; Dāṭhāvaṁsa II 39; dibba° heavenly, i.e. exquisite dresses Peta Vatthu Commentary 23, 46, 53. — plural vatthāni garments, clothes Sutta-Nipāta 64, 287, 924; Puggalapaññatti 57 (kāsāyāni); Dhammapada I 219 (their uses, from a new dress down to a bit of rag).
2. hangings, tapestry Jātaka IV 304. — On vattha in similes see JPTS, 1907, 132.

-guyha "that which is concealed by a cloth," i.e. the sexual organ pudendum Dīgha Nikāya I 106; Sutta-Nipāta 1022; Sumaṅgalavilāsinī I 275 (= aṅgajātaṁ; Bhaga vato ti vāraṇass'eva kosohitaṁ vatthaguyhaṁ suvaṇṇavaṇṇaṁ paduma-gabbha-samānaṁ);
-yuga a pair of garments Jātaka IV 172; Dāṭhāvaṁsa I 34;
-lakkhaṇa fortune telling from clothes Paramatthajotikā II 362;
-sannidhi storing up of clothes Dīgha Nikāya I 6; Mahāniddesa 372; Sumaṅgalavilāsinī I 82;
-sutta the suttanta on clothes (i.e. with the parable of the clothes: vatth'-upama-sutta) Majjhima Nikāya I 36f., quoted at Visuddhimagga 377 and Paramatthajotikā II 119.

:: Vattha2 as past participle of vasati1 occurs only in compound nivattha. The two passages in Peta Vatthu Commentary where vattha is printed as past participle (vatthāni vattha) are to be read as vattha-nivattha (Peta Vatthu Commentary (= Paramatthadīpanī IV) 46, 62).

:: Vatthabba at Vinaya II 8 is to be spelled vattabba (see vattati).

:: Vatthi (masculine and feminine) [Vedic vasti in meaning 1; the other meanings later]
1. the bladder Vinaya III 117; Jātaka I 146; Sutta-Nipāta 195; Visuddhimagga 144 = as 117; Visuddhimagga 264, 345 (mutta°), 362; Sumaṅgalavilāsinī I 161; Sammohavinodanī 248.
2. the sexual organ, pudendum: see °kosa.
3. A clyster (°bag): see °kamma.

-kamma(ṁ karoti) to use a clyster Vinaya I 216;
-kosa foreskin, [was: a membranous sheath enveloping the sexual organ of a male] Sumaṅgalavilāsinī I 275 (°kosena paṭicchanna vatthaguyha: so read for °kesena); Vimāna Vatthu 252 (°mukha orifice of the sexual organ, pudendum of an elephant).

:: Vatthu1 (neuter) [Classical Sanskrit vastu, from vas1] literally "ground," hence
1. (literal) object, real thing, property, thing, substance (cf. vatthu2!) Aṅguttara Nikāya II 209 (khetta°, where khetta is literally sense, cf. No. 2). Here belongs the definition of kāma as twofold: vatthu-kāma and kilesa-kāma, or desire for realities, objective kāma, and desire as property of stained character, i.e. subjective kāma, e.g. Mahāniddesa 1; Paramatthajotikā II 99, 112; as 62. — On vatth° as general philosophical term cf. Buddhist Manual of Psychological Ethics 455, 679, 1229, also introduction page 86; Compendium 15, 31, 1741.
2. (Applied meaning) object, item Vinaya I 121 (antima-vatthuṁ ajjhāpannaka guilty of an extreme offence?); V 138 (the ten āghāta-vatthūni, as at Vibhaṅga 86); Dīgha Nikāya III 252 (seven niddesa°), 255 (eight kusīta°), 258 (eight dāna°); (eight dāna°); Saṁyutta Nikāya II 41, 56f.; Vibhaṅga 71 (cakkhu° etc.), 306f., 353; Nettipakaraṇa 114 (ten); Paramatthajotikā II 172; Dhammapada IV 2 (akkosa°); Peta Vatthu Commentary 8, 20 (dāna°), 26 (left out in the same passage Paramatthajotikā I 209), 29, 65 (alabbhaneyya°), 96 (the same), 119, 121 (iṭṭha°), 177, 220. cf. °bhūta.
3. occasion for, reason, ground Aṅguttara Nikāya II 158 (+ khetta [in figurative sense!], āyatana and adhikaraṇa); IV 334; Dīgha Nikāya I 13f. (aṭṭhādasahi vatthūhi etc.); Jātaka II 5 (a vatthumhi chandaṁ mākari do not set your heart on what is unreasonable); vatthunā (instrumental) because Peta Vatthu Commentary 118; vatthuto (ablative) on account of Peta Vatthu Commentary 241.
4. basis, foundation, seat, (objective) substratum, substance, element Jātaka I 146 (kāyo paridevānaṁ v.); Sammohavinodanī 404 (+ ārammaṇa). See most of the compounds.
5. subject matter, subject, story, account Paramatthajotikā II 4; Dhammapada II 66; Peta Vatthu Commentary 77, 92, 263, 269. cf. °gāthā and titles like Peta Vatthu, Vimāna Vatthu.

-kata made a foundation or basis of, practised thoroughly Jātaka II 61; V 14 and passim (+ bhāvita etc.). In phrase tāla vatthukata (= tāla avatthu kata) vatthu means foundation, basis, ground to feed and live on, thus "a palm deprived of its foundation": see references. under tāla;
-gāthā the stanzas of the story, the introductory (explanatory, essential to its understanding) stanzas, something like "prologue" Paramatthajotikā II 483, 575 (preceding Sutta-Nipāta 699 and 976);
-dasaka tenfold substance or material basis Sammohavinodanī 22;
-bhūta being an object, i.e. subject to Jātaka V 210;
-rūpa substance or substratum of matter, material form Visuddhimagga 561, 564; Sammohavinodanī 22, 172;
-visadakiriyā clearing of the foundation or fundamentals, purification of the elements Sammohavinodanī 283 = as 76 (°kiriyatā; translation Expositor 101 "cleansing of things or substance"); Visuddhimagga 128; Sammohavinodanī 276.

:: Vatthu2 [Vedic vāstu; from vas] site, ground, field, plot Vinaya III 50 (ārāma° and vihāra°), 90 (the same); Sutta-Nipāta 209, 473 (sakhetta°, cf. vatthu1 4), 769 (khetta + v.), 858 (the same); Theragāthā 957 (khetta + vatthu, cf. Psalms of the Brethren page 3371 and Vinaya Texts III 389f.); Milindapañha 279 (khetta° a plot of arable land); Sumaṅgalavilāsinī I 78 (contrasted with khetta, see khetta 1 and cf. vatthu1 1); Peta Vatthu Commentary 88 (gehassa the back yard of the house); haunted by fairies (parigaṇhanti) Dīgha Nikāya II 87.

-kamma "act concerning sites," i.e. preparing the ground for building Dīgha Nikāya I 12 (translation: fixing on lucky sites for dwellings), cf. Sumaṅgalavilāsinī I 98: akaṭa-vatthumhi gehapatiṭṭhāpanaṁ;
-devatā the gods protecting the grounds, field-gods, house-gods Peta Vatthu I 41 (= ghara-vatthuṁ adhivatthā devatā Peta Vatthu Commentary 17);
-parikiraṇa offerings over the site of a house ("consecrating sites" translation) Dīgha Nikāya I 12 (cf. Sumaṅgalavilāsinī I 98 = balikamma-karaṇaṁ);
-vijjā the science of (building°) sites, the art of determining a suitable (i.e. lucky) site for a house Dīgha Nikāya I 9 (see explaination at Sumaṅgalavilāsinī I 93); Saṁyutta Nikāya III 239; Mahāniddesa 372; Visuddhimagga 269 (in comparison); Paramatthajotikā I 237. See also Dialogues of the Buddha II 92 and Fick, Soziale Gliederung 152.

:: Vatthuka (adjective) (—°) [from vatthu1]
1. having a site or foundation or ground, in ucca° (high) and nīca° (low) Vinaya II 117, 120; Mahāvaṁsa 33, 87.
2. having its ground in, founded on, being of such and such a nature or composition Saṁyutta Nikāya IV 67 (vācā°); Paṭisambhidāmagga I 130 (micchā-diṭṭhi°, correct in Index JPTS 1908!); Vibhaṅga 319 (uppanna°; + ārammaṇa), 392 (micchā-diṭṭhi°); Sammohavinodanī 403 (uppanna° etc.).

:: Vatti *Vatti [Vedic vakti, vac] to speak, say, call; present not found (for which vadati); future 1st singular vakkhāmi Jātaka I 346; 3rd vakkhati Saṁyutta Nikāya I 142; Jātaka I 356; II 40; VI 352; Sammohavinodanī 51; 1st plural vakkhāma Saṁyutta Nikāya IV 72; Majjhima Nikāya III 207; Visuddhimagga 170, 446; 3rd vakkhanti Vinaya II 1; past participle vakkhamāna Peta Vatthu Commentary 18. — preterit 1st singular avacaṁ Jātaka III 280; Dhammapada III 194, and avocaṁ Therīgāthā 124; Vimāna Vatthu 797; Saṁyutta Nikāya I 10; Dhammapada III 285; 2nd avaca Therīgāthā 415, avoca Dhammapada 133, and avacāsi Vimāna Vatthu 357; 539; 3rd avaca Jātaka I 294; Peta Vatthu II 319; Peta Vatthu Commentary 65 (mā a.); avoca Therīgāthā 494; Saṁyutta Nikāya I 150; Sutta-Nipāta page 78; Jātaka II 160; Peta Vatthu Commentary 6, 31, 49, and avacāsi Jātaka VI 525; 1st plural avacumha and avocumha Majjhima Nikāya II 91; III 15; 2nd avacuttha Vinaya I 75 (mā a.); II 297; Jātaka II 48; Dhammapada I 73; IV 228, and avocuttha Jātaka I 176; Milindapañha 9; 3rd plural avacuṁ Jātaka V 260, and avocuṁ Majjhima Nikāya II 147. — infinitive vattuṁ Sutta-Nipāta 431; Jātaka VI 351; Visuddhimagga 522 = Sammohavinodanī 130 (vattukāma); Paramatthajotikā II 414; Sumaṅgalavilāsinī I 109; Dhammapada I 329; II 5. — gerund vatvā Paramatthajotikā II 398; Peta Vatthu Commentary 68, 73, and vatvāna Sutta-Nipāta page 78. gerundive vattabba Milindapañha 276 (kiṁ vattabbaṁ what is there to be said about it? i.e. it goes without saying); Paramatthajotikā II 123, 174, 178; Peta Vatthu Commentary 12, 27, 92. — present participle medium vuccamāna Vinaya I 60; III 221; Peta Vatthu Commentary 13. — passive vuccati Dīgha Nikāya I 168, 245; Dhammapada 63; Mahāvaṁsa 9, 9; 34, 81 (vuccate, varia lectio uccate); Jātaka I 129 (vuccare, 3rd plural); Peta Vatthu Commentary 24, 34, 63, 76; — past participle vutta (q.v.). — causative vāceti to make speak, i.e. to read out; to cause to read; also to teach, to instruct Sutta-Nipāta 1018, 1020; Jātaka I 452 (read); Peta Vatthu Commentary 97, — past participle vācita (q.v.). desiderative vavakkhati (see Geiger, Pāḷi Grammar §184 = Sanskrit vivakṣati) to wish to call Dīgha Nikāya II 256.

:: Vattika = vatika Mahāniddesa 89 (having the habit of horses, elephants etc.).

:: Vattin (adjective) (—°) [from vṛt] engaged in, having power over, making, doing; only in compounds cakka° and vasa° (q.v.).

:: Vattita (neuter) [from vatteti] that which goes on, round (of existence), revolution Milindapañha 226.

:: Vaṭa1 [cf. Epic Sanskrit vaṭa. a root vaṭ, not connected with this vaṭa is given at Dhātum 106 in meaning "veṭhana": see vaṭaṁsa] the Indian fig tree Jātaka I 259 (°rukkha); III 325; Mahāvaṁsa 6, 16; Dhammapada I 167 (°rukkha); Peta Vatthu Commentary 113.

:: Vaṭa2 at Puggalapaññatti 45, 46 (tuccho pi hito pūro pi vaṭo) read ti pihito pūro vivaṭo. See vivaṭa.

:: Vaṭaka [cf. Sanskrit vaṭaka, from vaṭa rope] a small ball or thickening, bulb, tuber; in muḷāla° the (edible) tuber of the lotus Jātaka VI 563 (commentary kaṇḍaka).

:: Vaṭaṁsa [for avaṭaṁsa: see Geiger, Pāḷi Grammar §66.1; cf. Sanskrit avaṭaṁsa with t; Prākrit vaaṁsa] a kind of head ornament, perhaps earring or garland worn round the forehead Mahāvaṁsa 11, 28 (commentary explains as "kaṇṇapilandhanaṁ vaṭaṁsakan ti vuttaṁ hoti"). Usually as vaṭaṁsaka Vinaya II 10; III 180; Theragāthā 523; Vimāna Vatthu 385 (explained as "ratanamayā kaṇṇikā" (plural) at Vimāna Vatthu 174); Jātaka VI 488; Vimāna Vatthu 178, 189, 209.
Note: The root vaṭ given as "veṭhana" at Dhātum 106 probably refers to vaṭaṁsa.

:: Vaṭākara [probably distorted by metathesis from Sanskrit vaṭārakā. French vaṭa rope. On etymology of the latter see Walde, Latin Wörterbuch sub voce volvo ] a rope, cable Jātaka III 478 (nāvā sa-vaṭākarā).

:: Vaṭhara (adjective) [cf. Buddhist Hybrid Sanskrit vaṭhara Mahāvastu II 65. a root vaṭh is given at Dhātum 133 in meaning "thūlattane bhave" i.e. bulkiness] bulky, gross Abhidhānappadīpikā 701.

:: Vaṭṭa1 (adjective-neuter) [past participle of vṛt, Sanskrit vṛtta in meaning of "round" as well as "happened, become" etc. The two meanings have become differentiated in Pāḷi: vaṭṭa is not found in meaning of "happened." All three Pāḷi meanings are specialized, just as the present vaṭṭati is specialized in meaning "behoves"]
1. round, circular; (neuter) circle Peta Vatthu Commentary 185 (āyata + v.); Paramatthajotikā I 50 (°nāli). See compound °aṅguli.
2. (figurative) "rolling on," the "round" of existences, cycle of rebirths, saṁsāra, evolution (= involution) (as forward or ascending circle of existences, without implying ateleological idea, in contrast to vivaṭṭa "rolling back" or devolution, i.e. a new (descending) cycle of existence in a new æon with inverted [vi-] motion, so to speak) Saṁyutta Nikāya III 63; IV 53 (pariyādiṇṇa°), cf. Majjhima Nikāya III 118; Theragāthā 417 (sabba°: "all constant rolling on" translation); Paramatthajotikā II 351 (= upādāna); as 238. — There are 3 vaṭṭas, (te-bhūmaka vaṭṭa, see also tivaṭṭa) embracing existence in the stages of kamma-vaṭṭa, kilesa° and vipāka°, or circle of deed, sin and result (found only in commentarial literature): Paramatthajotikā I 189; Paramatthajotikā II 510 (tebhūmaka°); Dhammapada I 289 (kilesa°); IV 69 (tebhūmaka°). See also Māra; and °dukkha, °vivaṭṭa below.
3. "what has been proffered," expenditure, alms (as technical term) Jātaka VI 333 (dāna° alms-gift); Dhammapada II 29 (pāka° cooked food as alms); Vimāna Vatthu 222 (the same); Mahāvaṁsa 32, 61 (alms-pension); 34, 64 (salāka-vaṭṭa-bhatta). — cf. vi°.

-aṅguli a rounded (i.e. well-formed) finger; adjective having round fingers Vimāna Vatthu 6413 (= anupubbato v., i.e. regularly formed, Vimāna Vatthu 280); Jātaka V 207, 215;
-aṅgulika same as last Jātaka V 204;
-ānugata accompanied by (or affected with) saṁsāra Jātaka I 91 (dhana);
-ūpaccheda destruction of the cycle of rebirths Aṅguttara Nikāya II 34 = Itivuttaka 88; Aṅguttara Nikāya III 35; Visuddhimagga 293;
-kathā discussion about saṁsāra Visuddhimagga 525; Sumaṅgalavilāsinī I 126; Sammohavinodanī 133;
-kāra a worker in brass. The meaning of vaṭṭa in this connection is not clear; the same vaṭṭa occurs in °loha ("round" metal?). Kern, Toevoegselen sub voce compares it with Sanskrit vardhra leather strap, taking vaṭṭa as a corruption of vaḍḍha, but the connection brass > leather seems far-fetched. It is only found at Milindapañha 331;
-dukkha the "ill" of rebirth (a commentary expression) Visuddhimagga 315; Dhammapada IV 149; Vimāna Vatthu 116;
-paṭighātaka(ṁ) (vivaṭṭaṁ) (a devolution) destroying evolution, i.e. salvation from saṁsāra Paramatthajotikā II 106;
-bhaya fear of saṁsāra Sammohavinodanī 256;
-mūla the root of saṁsāra Dhammapada III 278;
-vivaṭṭa
(1) evolving and devolving; going round and back again, i.e. all round (a formation after the manner of reduplicative compounds like cuṇṇa-vicuṇṇa in intensive-iterative meaning), °vasena in direct and inverse succession, all round, completely Jātaka I 75. cf. also vatta-paṭivatta.
(2) saṁsāra in ascending and descending lines, evolution ("involution") and devolution, or one round of rebirth {was: transmigration} and the other. It is dogmatically defined at Nettipakaraṇa 113 as "vaṭṭaṁ saṁsāro vivaṭṭaṁ Nibbānaṁ" (similarly, opposed to vaṭṭa at Sumaṅgalavilāsinī I 126) which is however not the general meaning, the vivaṭṭa not necessarily meaning a Nibbāna stage. See Paramatthajotikā II 106 (quoted above); Vimāna Vatthu 68. We have so far not found any passage where it might be interpreted in the comprehensive sense as meaning "the total round of existences," after the fashion of compounds like bhavābhava;
-loha "round metal" (?), one of the 3 kittima-lohāni mentioned at Sammohavinodanī 63 (kaṁsa°, vaṭṭa°, ārakūṭa); also at Milindapañha 267 (with kāḷa°, tamba° and kaṁsa°, where in the translation Rhys Davids does not give a definite explanation of the word).

:: Vaṭṭa2 ("rained"): see abhivaṭṭa and vaṭṭha (vuṭṭha); otherwise only at Dhammapada II 265.

:: Vaṭṭaka (neuter) [from vṛt, or Pāḷi vaṭṭa] a cart, in haṭṭha° handcart Vinaya II 276.

:: Vaṭṭakā (feminine) and Vaṭṭaka° [cf. Sanskrit vartakā and Vedic vartikā] the quail Majjhima Nikāya III 159f.; Jātaka I 172, 208 (vaṭṭaka-luddaka); III 312; Dhammapada III 175 (locative plural vaṭṭakesu). — The Vaṭṭaka-jātaka at Jātaka I 208f. (cf. Jātaka V 414).

:: Vaṭṭana (neuter) [from vṛt, vaṭṭati] turning round Dhatupāṭha 89 (in definition of vaṭṭati). cf. āvaṭṭana.

:: Vaṭṭanā (feminine) [from vṛt] in °valī is a line or chain of balls ("rounds," i.e. rings or spindles). Reading somewhat doubtful. It occurs at Majjhima Nikāya I 80, 81 (seyyathā v. evaṁ me piṭṭhi-kaṇṭako unnatāvanato hoti; Neumann M.S. "wie eine Kugelkette würde mein Rückgrat mit den hervor- und zurücktretenden Wirbeln") and at Jātaka V 69 (spelled "vaṭṭhanā-vali-saṅkāsā piṭṭhi te ninnat'unnatā," with commentary explanation "piṭṭhika-ṭṭhāne āvuṇitvā ṭhāpitā vaṭṭhanā-vali-sadisā"). The Jātaka translation by Dutoit gives "einer Reihe von Spinnwirteln dein Rücken gleicht im Auf und Nieder"; the English translation has "Thy back like spindles in a row, a long unequal curve doth show."

:: Vaṭṭani (feminine) [cf. Vedic vartani circumference of a wheel, course] a ring, round, globe, ball Therīgāthā 395 (vaṭṭani-r-iva; explained at Therīgāthā Commentary 259 as "lākhāya guḷikā viya," translation Ps.S. 154: "but a little ball").

:: Vaṭṭati [Vedic vṛt. The representative of vattati (= Sanskrit vartate) in specialized meaning. The regular meaning of *vartate (with vaṭṭana), viz. "turning round," is attached to vaṭṭati only in later Pāḷi and sometimes doubtful. It is found also in the causative vaṭṭeti. The definition of vaṭṭ (literal meaning) at Dhatupāṭha 89 is "vaṭṭana," and at Dhātum 107 "āvattana"]
1. to turn round, to move on: doubtful in "kattha vaṭṭaṁ na vaṭṭati" Saṁyutta Nikāya I 15; preferably with varia lectio as vaḍḍhati. — causative I vaṭṭeti to turn or twist Jātaka I 338 (rajjuṁ); to cause to move or go on (in weaving; tasaraṁ v. to speed the shuttle) Paramatthajotikā II 265, 266. Should we read vaḍḍheti? cf. āvaṭṭeti. — causative II vaṭṭāpeti to cause to turn Jātaka I 422.
2. to be right or fit or proper, to behove; it ought to (with infinitive); with instrumental of person who ought to do this or that, e.g. sīlācāra-sampannena bhavituṁ vaṭṭati Jātaka I 188; kataññunā bhavituṁ v. Jātaka I 122. — See e.g. Jātaka I 376; II 352, 406; Milindapañha 9; Visuddhimagga 184; Dhammapada II 38, 90, 168; Paramatthajotikā II 414 (vattuṁ to say); Vimāna Vatthu 63, 69, 75; Peta Vatthu Commentary 38 (dātuṁ). The noun to vaṭṭati is vatta (not vaṭṭa!).

:: Vaṭṭha [past participle of vassati, for the usual vuṭṭha] rained, in nava° newly rained upon Dhammapada I 19 (bhūmi).

:: Vaṭṭi (feminine) [represents both Epic Sanskrit varti and vṛtti, differentiated derivations from vṛt, combining the meanings of "turning, rolling" and "encircling, round"]
1. A wick Saṁyutta Nikāya II 86 = III 126 = IV 213; Jātaka I 243 (dīpa°); Dhammapada 393; Therīgāthā Commentary 72 (Apadāna verse 45: nominative plural vaṭṭīni); Mahāvaṁsa 32, 37; 34, 35.
2. enclosure, lining, film, skin Visuddhimagga 258 (anta° entrails), 262 (udara°); Jātaka I 260 (anta°, so read for °vaddhi).
3. edge, rim, brim, circumference Vinaya II 120 (aggala° of the door), 148 (the same); Saṁyutta Nikāya III 141 (patta° of avase or bowl); IV 168 (the same); Dhammapada II 124 (nemi°). Often as mukha-vaṭṭi outer rim, border, lining, e.g. cakkavāḷa° Jātaka I 64, 72; Dhammapada I 319; III 209; patt° Jātaka V 38; pāsāda° as 107.
4. strip, fringe Vinaya II 266 (dussa°); Jātaka V 73 (camma°); Mahāvaṁsa 11, 15.
5. A sheath, bag, pod Jātaka III 366 (tiṇa°); Mahāvaṁsa 26, 17 (marica° red pepper pod); Dhammapada IV 203 (reṇu°).
6. A lump, ball Dhammapada III 117 (pubba°, of matter).
7. rolling forth or along, a gush (of water), pour Jātaka I 109 (or to vṛṣ?).

:: Vaṭṭikā (feminine) [vaṭṭi + kā, cf. Classical Sanskrit vartikā]
1. A wick Mahāvaṁsa 30, 94.
2. A brim Mahāvaṁsa 18, 28.
3. A pod Mahāvaṁsa 26, 16 (marica°).

:: Vaṭṭin (—°) (adjective) in muṇḍa° porter (?) is not clear. It is a derivation from vaṭṭi in one or the other of its meanings. Found only at Vinaya II 137, where it is explained by Buddhaghosa as "veṭṭhin." It may belong to vaṭaṁsa or vaṭa (rope): cf. Dhātum 106 "veṭhana" for vaṭaṁsa.

:: Vaṭṭula (adjective) [from vṛt, cf. late Sanskrit vartula] circular Abhidhānappadīpikā 707.

:: Vaṭuma (neuter) [cf. Vedic vartman, from vṛt] a road, path Dīgha Nikāya II 8; Saṁyutta Nikāya IV 52 (chinna°); Jātaka III 412; Visuddhimagga 123 (sa° and a°). cf. ubbaṭuma and parivaṭuma.

:: Vavakassati [v + ava + kṛṣ, would correspond to Sanskrit vyavakṛṣyate, passive] to be drawn away, to be distracted or alienated (from); so is to be read at all passages, where it is either combined with avakassati or stands by itself. The readings are: Vinaya II 204 (apakāsanti avapakāsanti) = Aṅguttara Nikāya V 74 (avakassanti vavakassanti); Aṅguttara Nikāya III 145 (bhikkhu nālaṁ saṅghamhā'vapakāsituṁ: read vavakāsituṁ or °kassituṁ), 393 (vapakassat'eva Satthārā, vapakassati garuṭṭhāniyehi). See also apakāsati, avakassati, avapakāsati, — past participle vavakaṭṭha.

:: Vavakaṭṭha [past participle of vavakassati] drawn away, alienated; withdrawn, secluded Dhammapada II 103 (°kāya).

:: Vavakkhati see vatti.

:: Vavassagga [vi + ava + sṛj; Sanskrit vyavasarga] "letting go," i.e. starting on something, endeavouring, resolution Aṅguttara Nikāya I 36; Jātaka VI 188 (handā ti vavassaggatthe nipāto); Sumaṅgalavilāsinī I 237 (here handa is explained as vavasāyatthe nipato). Kern, Toevoegselen sub voce wrongly "consent"

:: Vavatthapeti and °ṭṭhāpeti [causative of vi + ava + sthā] to determine, fix, settle, define, designate, point out Jātaka IV 17 (disaṁ °tthapetvā getting his bearings); Vibhaṅga 193f.; Visuddhimagga 182; Paramatthajotikā II 67; Paramatthajotikā I 11, 42, 89; Vimāna Vatthu 220. — present participle passive vavatthāpiyamāna Dhammapada I 21, 35, — past participle vavatthita and vavatthāpita.

:: Vavatthāna (neuter) [from vi + ava + sthā; cf. late Sanskrit vyavasthāna which occurs in Epic Sanskrit in meaning "stay"] determination, resolution, arrangement, fixing, analysis Paṭisambhidāmagga I 53; Vinaya IV 289; Visuddhimagga 111, 236 (= nimitta), 347 (definition); Milindapañha 136; Paramatthajotikā I 23.

:: Vavatthāpita [past participle of vavatthāpeti] arranged, settled, established Milindapañha 345 (su°).

:: Vavattheti [unusual present (medium-passive) formation from vi + ava + sthā, formed perhaps after vavatthita] to be determined or analysed Paṭisambhidāmagga I 53, 76, 84.

:: Vavatthita [past participle of vi + ava + sthā, cf. vavatthapeti and late Sanskrit vyavasthita "determination"]
1. entered on, arranged, fixed, determined, settled Majjhima Nikāya III 25; as 36.
2. separated (opposite sambhinna) Vinaya II 67f.

:: Vaya1 and Vayo (neuter) [Vedic vayas vitality, age; to be distinguished from another vayas meaning "fowl." The latter is probably meant at Dhatupāṭha 232 (and Dhātum 332) with definition "gamane." The etymology of vayo (age) is connected with Sanskrit vīra = Latin vir, man, hero, vīs strength; Greek ἴϛ sinew, ἴϕιοϛ strong; Sanskrit vīḍayati to make fast, also veśati; whereas vayas (fowl) corresponds with Sanskrit vayasa (bird) and vih, to Greek αἰετόϛ eagle, οἰωνόϛ bird of prey, Latin avis bird] age, especially young age, prime, youth; meaning "old age" when characterized as such or contrasted to youth (the ordinary term for old age being jarā). Three "ages" or "periods of life" are usually distinguished, viz. paṭhama° youth, majjhima° middle age, pacchima° old age, e.g. At Jātaka I 79; Visuddhimagga 619; Dhammapada III 133. — vayo anuppatta one who has attained old age, old Dīgha Nikāya I 48 (= pacchima-vayaṁ anuppatta Sumaṅgalavilāsinī I 143); Sutta-Nipāta pages 50, 92. — cf. Dhammapada 260; Jātaka I 138 (vayo-harā kesā); Visuddhimagga 619 (the 3 vayas with subdivisions into dasakas or decades of life); Mahāvaṁsa 2, 26 (ekūnatiṁso vayasā 29 years of age); Peta Vatthu Commentary 5 (paṭhama-vaye when quite young), 36 (the same.; just grown up). In compounds vaya°.

-kalyāṇa charm of youth Dhammapada I 387;
-ppatta come of age, fit to marry (at 16) Vimāna Vatthu 120; Peta Vatthu Commentary 3, 112; Therīgāthā Commentary 266.

:: Vaya2 [Sanskrit vyaya, vi + i; occasionally as vyaya in Pāḷi as well]
1. loss, want, expense (opposite āya) Aṅguttara Nikāya IV 282 (bhogānaṁ); Sutta-Nipāta 739; Peta Vatthu Commentary 130. — avyayena safely Dīgha Nikāya I 72.
2. decay (opposite uppāda) Dīgha Nikāya II 157 = Jātaka I 392 (aniccā vata saṅkhārā uppāda-vaya-dhammino); Saṁyutta Nikāya IV 28; Aṅguttara Nikāya I 152, 299.

-karaṇa expense, expenditure Jātaka IV 355; Vinaya II 321 (Samantapāsādikā 1220 explaining veyyāsika or veyyāyika of Vinaya II 157).

:: Vayaṁ is the Sanskrit form of the nominative plural of personal pronoun ahaṁ, represented in Pāḷi by mayaṁ (q.v.). The form vayaṁ only in grammarians, mentioned also by Müller P.Gram. page 87 as occurring in Dhammapada (?). The enclitic form for accusative genitive and dative is no, found e.g. At Peta Vatthu I 53 (gloss for vo; commentary amhākaṁ); Jātaka II 153, 352; Dhammapada I 101; Peta Vatthu Commentary 20, 73.

:: Vayassa [cf. Sanskrit vayasya] a friend Jātaka II 31; III 140; V 157.

:: Vayha (neuter) and Vayhā (feminine) [gerundive formation from vah; cf. Sanskrit vahya (neuter)] a vehicle, portable bed, litter Vinaya IV 339 (enumerated under yāna together with ratha sakaṭa sandamānikā sivikā and pāṭaṅkī); Jātaka VI 500 (feminine), with sivikā and ratha.

:: Vā (indeclinable) [Vedic vā, Avesta vā, Greek ἤ, Latin °ve] particle of disjunction: "or"; always enclitic Khuddakapāṭha VIII (itthiyā purisassa vā; mātari pitari vā pi). Usually repeated vā ... vā (is it) so ... or, either ... or, e.g. Sutta-Nipāta 1024 (Brahmā vā Indo vā pi); Dhammapada 1 (bhāsati vā karoti vā); Peta Vatthu Commentary 74 (putto vā dhītā vā n'atthi?). — with negation in second place: whether — or not, or not, e.g. hoti vā no vā is there or is there not Dīgha Nikāya I 61; taṁ patthehi vā mā vā Vimāna Vatthu 226. — Combined with other emphatic particles: (na) vā pana not even Peta Vatthu II 69 (manussena a manussena vā pana); vā pi or even Sutta-Nipāta 382 (ye vā pi ca); Peta Vatthu II 614 (isayo vā pi ye santā etc.); iti vā Cullaniddesa §420; atha vā Dhammapada 83 (sukhena atha vā dukhena); uda ... vā Sutta-Nipāta 232 (kāyena vācā uda cetasā vā). — In verse vā is sometimes shortened to va, e.g. devo va Brahmā vā Sutta-Nipāta 1024: see va4.

:: Vābhi *Vābhi [from vā to weave] appears in Pāḷi as nābhi in uṇṇanābhi (q.v.).

:: Vācaka (adjective) [from vācā] reciting, speaking, expressing Paramatthajotikā II 164 (lekha°); sotthi° an utterer of blessings, a herald Milindapañha 359. — feminine °ikā speech Saddhammopāyana 55.

:: Vācanaka (neuter) [from vāceti] talk, recitation, disputation; invitation (?), in brāhmaṇa° Jātaka I 318 (karoti); III 171; IV 391 (karoti); regarded as a kind of festival. At Jātaka III 238 vācanaka is used by itself (two brahmins receiving it). It refers to the treating of brāhmaṇas (br. teachers) on special occasions (on behalf of their pupils: a sort of farewell-dinner?). — It is not quite certain how we have to interpret vācanaka. Under brāhmaṇa (compounds) we have translated it as "elocution show" (cf. our "speech day"). The English translation gives "brahmin feast"; Prof. Dutoit "Brahmanen-backwerk" (i.e. special cakes for br.). vācana may be a distortion of vājana, although the latter is never found as varia lectio It is at all events a singular expression. Sanskrit-Wörterbuch give vācanaka as ἅπαξ λεγομέυου in meaning of "sweetmeat," with the only reference Hārāvalī 152 (Calc. ed.), where it is explained as "praheḷaka" (see Pāḷi paheṇaka). On the subject see also Fick, Soziale Gliederung pages 137, 205.

:: Vācanā (feminine) [from vāceti] recitation, reading; °magga way of recitation, help for reading, division of text (into chapters or paragraphs) Tikapaṭṭhāna 239; Paramatthajotikā I 12, 14, 24.

:: Vācapeyya
(1) amiable speech (vācā + peyya = piya) Jātaka VI 575 (= piyavacana commentary).
(2) spelling for vājapeyya (q.v.).

:: Vācasika (adjective) [from vācā] connected with speech, verbal (contrasted with kāyika and cetasika) Vinaya IV 2; Puggalapaññatti 21; Milindapañha 91; Visuddhimagga 18; as 324. — as neuter noun at Milindapañha 352 in meaning "behaviour in speech."

:: Vācā (feminine) [vac, vakti and vivakti; cf. vacaḥ (Pāḷi vaco); Vedic vāk (vāc°) voice, word, vākya; Avesta vacah and vaxs word; Greek ἔπος word, ὄψ voice, Latin vox = voice, voco to call; Old High German gi-wahan to mention etc. The Pāḷi form vācā is a remodelling of the nominative vāc after the oblique cases, thus transforming it from the consonant declention to a vowel (°ā) declention Of the old inflexion we only find the instrumental vācā Sutta-Nipāta 130, 232. The compound forms are both vācā° and vacī°] word, saying, speech; also as adjective (—°) vaca speaking, of such a speech (e.g. duṭṭha° Peta Vatthu I 32, so to be read for dukkha°). — Dīgha Nikāya III 69f., 96f., 171f.; Saṁyutta Nikāya IV 132 (in triad kāyena vācāya manasā: see kāya III, and mano II 3); Sutta-Nipāta 232 (kāyena vācā uda cetasā vā), 397, 451f., 660, 973, 1061 (= vacana Cullaniddesa §560); Mahāniddesa 504; as 324 (vuccatī ti vācā). — In sequence vācā girā byappatha vacībheda vācasikā viññatti, as a definition of speech Vinaya IV 2, explained at as 324: see byappatha. — vācaṁ bhindati:
(1) to modify the speech or expression Paramatthajotikā II 216 (cf. vākya-bheda as 324).
(2) to use a word, so say something Vinaya I 157; Majjhima Nikāya I 207 (Neumann, M.S. "das Schweigen brechen"); Milindapañha 231 (i.e. to break silence° So Rhys Davids translation). cf. the English expression "to break the news." — vācā is mostly applied with some moral characterization, as the following, frequently found: atthasaṁhitā Aṅguttara Nikāya III 244; kalyāṇa° Aṅguttara Nikāya III 195, 261; IV 296; V 155; pisuṇā and pharusā Aṅguttara Nikāya I 128, 174, 268f.; III 433; IV 247f.; Sumaṅgalavilāsinī I 74, 75; Mahāniddesa 220, and passim; rakkhita° Saṁyutta Nikāya IV 112; vikiṇṇa° Saṁyutta Nikāya I 61, 204; Aṅguttara Nikāya I 70; III 199, 391f.; sacca° Aṅguttara Nikāya II 141, 228; saṇhā Aṅguttara Nikāya II 141, 228; III 244; IV 172; see also vacī-sucarita; sammā° Vibhaṅga 105, 106, 235; Sammohavinodanī 119; see also magga; hīnā etc. Saṁyutta Nikāya II 54.

-ānurakkhin guarding one's speech Dhammapada 281 (cf. vācāya saṁvara Dhammapada IV 86);
-ābhilāpa "speech jabbering," forbidden talk Sutta-Nipāta 49 (i.e. the thirty-two tiracchāna-kathā Cullaniddesa §561);
-uggata with well intoned speech Milindapañha 10;
-yata restrained in speech Sutta-Nipāta 850 (= yatta gutta rakkhita Mahāniddesa 221);
-vikkhepa confusion of speech, equivocation Dīgha Nikāya I 24f.; Sumaṅgalavilāsinī I 115.

:: Vācetar [agent noun from vāceti] one who teaches or instructs Dīgha Nikāya I 123.

:: Vāceti [causative of vac] to make speak or recite, to teach: see vatti, — past participle vācita.

:: Vāda [from vad: see vadati; Vedic vāda (not in ṛgvedav!), in meaning of "theory, disputation" only in Classical Sanskrit. The relation of roots vac: vad is like English speak: say; but vāda as technical term has developed quite distinctly the specified meaning of an emphatic or formulated speech = assertion or doctrine]
1. speaking, speech, talk, nearly always —°, e.g. iti° hearsay, general talk Majjhima Nikāya I 133; Saṁyutta Nikāya V 73; Aṅguttara Nikāya II 26; kumāraka° child-talk or childish talk, i.e. in the manner of talking to a child Saṁyutta Nikāya II 218f.; cori° deceitful talk Peta Vatthu Commentary 89 (so read with varia lectio for Text bheri°); dhammika° righteous speech Aṅguttara Nikāya V 230; musā° telling lies, false speech Aṅguttara Nikāya I 129; II 141; IV 401; Peta Vatthu Commentary 15. See under musā. — adjective (—°) speaking up for, proclaiming, advertising Dīgha Nikāya I 174 (sīla°, paññā° etc.); Sutta-Nipāta 913 (nivissa° dogmatist); Aṅguttara Nikāya I 287 (kamma°, kiriya°, viriya°). — vādaṁ bhindati to refute a speech, to make a view discrepant (cf. bhinna-vāda under 4!) Paramatthajotikā II 45 (Māra-vādaṁ bh.).
2. what is said, reputation, attribute, characteristic Sutta-Nipāta 859 (but Paramatthajotikā II 550 = nindā-vacana); Jātaka I 2 (jāti° genealogy, cf. Dīgha Nikāya I 137). See also compound °patha.
3. discussion, disputation, argument, controversy, dispute Sutta-Nipāta 390, 827 (also as adjective hīna°); Dhammapada III 390 = Vinaya IV 1; Mahāvaṁsa 4, 42 (sutvā ubhinnaṁ vādaṁ).
4. doctrine, theory put forth, creed, belief, school, sect Paramatthajotikā II 539f.; in compounds: ācariya° traditional teaching Milindapañha 148; also "heterodoxy" Mahābodhivaṁsa 96, cf. Dīpavaṁsa V 30; uccheda° anniḥlistic doctrine Mahāniddesa 282: see under uccheda; thera° the tradition of the Theras, i.e. the orthodox doctrine or word of Gotama Buddha Mahāvaṁsa 5, 2; 33, 97f.; Dīpavaṁsa V 10, 14 (theravādo aggavādo ti vuccati), 51 (17 heretical sects, one orthodox, altogether 18 schools); dhuta° (adjective) expounding punctiliousness Visuddhimagga 81 (= aññe dhutaṅgena ovadati anusāsati). See under dhuta; bhinna° heretical sect (literally discrepant talk or view) Dīpavaṁsa V 39, 51 (opposite abhinnaka vāda); sassata° an eternalist Paṭisambhidāmagga I 155.

-ānuvāda the translation of this phrase (used as adjective) at Saṁyutta Nikāya III 6 (see Kindred Sayings III 7) is "one who is of his way of thinking." All kinds of sectarian doctrines or doctrinal theses Dīgha Nikāya I 161; III 115; Saṁyutta Nikāya III 6; IV 51, 340, 381; V 7; Aṅguttara Nikāya III 4; Nettipakaraṇa 52;
-kāma desirous of disputation Sutta-Nipāta 825;
-khitta upset in disputation, thrown out of his belief Vinaya IV 1 = Dhammapada III 390;
-patha "way of speech," i.e. signs of recognition, attribute, definition Sutta-Nipāta 1076 (explained dogmatically at Cullaniddesa §563); Aṅguttara Nikāya II 9;
-sattha the science of disputation, true doctrine Paramatthajotikā II 540;
-sīla having the habit of, or used, to disputes Sutta-Nipāta 381.

:: Vādaka (adjective/noun) [from vāda] doctrinal, sectarian, heretical; vagga° (either vagga1 or vagga2) professing somebody's party, sectarian, schismatic Vinaya III 175 (anu-vattaka + v.); vādaka-sammuti doctrinal (sectarian) statement Aṅguttara Nikāya IV 347.

:: Vādana (neuter) [from vādeti] playing on a musical instrument, music Vimāna Vatthu 276.

:: Vādika1 (adjective) (—°) [from vāda] speaking, talking (of) Mahāvaṁsa 5, 60 (pāra° speaking of the farther shore, i.e. wishing him across the sea).

:: Vādika2 [?] a species of bird Jātaka VI 538 (varia lectio vāj°).

:: Vādin (adjective) (—°) [from vāda] speaking (of), saying, asserting, talking; professing holding a view or doctrine; arguing. Absolutely only at Aṅguttara Nikāya II 138 (cattāro vādī four kinds of disputants); Sutta-Nipāta 382 (ye vā pi c'aññe vādino professing their view). Otherwise —°, e.g. in agga° "teacher of things supreme" Theragāthā 1142; uccheda° professing the doctrine of annihilation Nettipakaraṇa 111 (see uccheda); kāla°, bhūta° attha° etc. speaking in time, the truth and good etc. Dīgha Nikāya I 4, 165; Aṅguttara Nikāya I 202; V 205, 265, 328; caṇḍāla° uttering the word caṇḍāla Mahāvaṁsa 5, 60; tathā° speaking thus, consistent or true speaker Dīgha Nikāya III 135; Sutta-Nipāta 430; Dhamma° professing the true doctrine Saṁyutta Nikāya III 138; in combination with vinaya-vādin as much as "orthodox" Vinaya III 175; mahā° a great doctrinaire or scholar Paramatthajotikā II 540; yatha° cf. tathā°; sacca° speaking the truth Aṅguttara Nikāya II 212; the Buddha so-called Therīgāthā 252f.; vaṇṇa° singing the praises (of) Vinaya II 197.

:: Vādita (neuter) [past participle of vādeti] (instrumental) music Dīgha Nikāya I 6; III 183; Aṅguttara Nikāya I 212; II 209; Dhammapada IV 75; Sumaṅgalavilāsinī I 77.

:: Vāditar [agent noun from vādeti] a speaker, one who professes or has a doctrine Dīgha Nikāya III 232; Aṅguttara Nikāya II 246; IV 307.

:: Vāgamā at Mahāvaṁsa 19, 28 (tadahe v. rājā) is to be read (tadah'ev')āgamā, i.e. came on the same day. The passage is corrupt: see translation page 130.

:: Vāgura and Vāgurā (feminine) [cf. Epic and Classical Sanskrit vāgurā; to Indo-Germanic seeg to weave, as in Latin velum sail, Anglo-Saxon wecca = English wick; Old High German waba = German wabe] a net; as °a Jātaka VI 170; Paramatthajotikā I 47 (sūkara°); Therīgāthā Commentary 78; as °ā Jātaka VI 582. Another Pāḷi form is vākarā.

:: Vāha (adjective/noun) [from vah]
1. carrying, leading; a leader, as in sattha° a caravan leader, merchant Jātaka I 271; Vimāna Vatthu 847; 8420; Vimāna Vatthu 337.
2. A cart, vehicle; also cartload Sutta-Nipāta page 126 (tila° = tila-sakaṭa Paramatthajotikā II 476); Jātaka IV 236 (saṭṭhi°sahassāni sixty-thousand cartloads); Milindapañha 80 (°sataṁ).

:: Vāhaka [from vāheti] that which carries (or causes to carry) away, i.e. a current, torrent, flow; only in combination with udaka° a flood of water Aṅguttara Nikāya I 178; Vinaya I 32; Milindapañha 176.

:: Vāhana [from vāheti]
1. (adjective) carrying, pulling, drawing Vinaya II 122 (udaka°-rajju);
Ja I 136 (kaṭṭha° gathering firewood); Peta Vatthu Commentary 127 (ratha-yuga°).
2. (neuter) conveyance, beast of burden, mount Vinaya I 277 (°āgāra stable, garage); Sutta-Nipāta 442 (Māra sa° with his elephant); Peta Vatthu II 926; Dhammapada I 192 (hatthi°, elephant mount; cf. page 196, where five vāhanāni, belonging to King Pajjota, are enumerated, viz. kaṇeru, dāsa, dve assā, hatthi). — bala° army and elephants, i.e. army in general, forces Jātaka I 262.

:: Vāhanaka = vāha 1; Vimāna Vatthu 337.

:: Vāhasā (indeclinable) [an instrumental of vāha, formed after the manner of balasā, thāmasā, used adverbially] owing to, by dint of, on account of, through Vinaya IV 158; Theragāthā 218, 1127; Milindapañha 379; Vimāna Vatthu 100.

:: Vāheti is causative of vahati (q.v.).

:: Vāhin (adjective/noun) [from vāha] carrying, conveying Jātaka VI 125 (haya° running by means of horses, i.e. drawn by horses); also as poetical expression for "horse" Jātaka VI 252 (= sindhava commentary). The reading vāhin at Mahāvaṁsa 22, 52 is given as varia lectio for Text vājin in PTS editon — feminine vāhinī, an army Jātaka III 77 (miga°; explained as "aneka-sahassa-saṅkhā migasenā"); VI 581.

:: Vāja [cf. Vedic vāja strength; Indo-Germanic seeg, cf. vājeti, vajra (Pāḷi vajira); Latin vegeo to be alert ["vegetation"], vigeo to be strong ["vigour"]; Avesta vazra; Old-Icelandic wakr = Anglo-Saxon wacor = German wacker; English wake, etc.]
1. strength, a strength-giving drink, Soma Paramatthajotikā II 322.
2. the feather of an arrow Jātaka IV 260; V 130.

:: Vājapeyya [cf. Vedic vājapeya; see Macdonell, Vedic Mythology Puggalapaññatti 131f., 155, quoting Weber, Vājapeya; Banerjea, Public Administration 92] the vājapeya sacrifice, a soma offering. Spelling often vāca° (mostly as varia lectio); see Saṁyutta Nikāya I 76; Aṅguttara Nikāya II 42; IV 151; Sutta-Nipāta 303; Itivuttaka 21; Milindapañha 219; Jātaka III 518. cf. peyya2.

:: Vājin (adjective/noun) [from vāja] possessed of strength or swiftness; a horse, stallion Dāṭhāvaṁsa I 31; V 35 (sita°), 53 (sasi-paṇḍara°); Vimāna Vatthu 278.

:: Vājita (adjective) [past participle of vājeti: see vāja] feathered (of an arrow) Majjhima Nikāya I 429.

:: Vāk (°—) [Vedic vāc, for which the usual Pāḷi form is vācā] speech, voice, talk; only in compound °karaṇa talk, speaking, conversation, as kālyāṇa-vāk-karaṇa good speech Aṅguttara Nikāya II 97; III 195, 261; IV 296f.; 328; V 155; abstract °ta Aṅguttara Nikāya I 38. cf. vākya.
[BD]: vocalization

:: Vāka (neuter) [late Sanskrit valka, cf. Pāḷi vakka] the bark of a tree Dīgha Nikāya I 167; Vinaya III 34; Jātaka I 304; II 141; Visuddhimagga 249 = Sammohavinodanī 232 (akka° and makaci°); Milindapañha 128. — avāka without bark Jātaka III 522.

-cīra (= cīvara) a bark garment worn by an ascetic Vinaya III 34; Aṅguttara Nikāya I 240, 295; Jātaka I 8, 304; V 132; Puggalapaññatti 55;
-maya made of bark Vinaya II 130.

:: Vākarā Vākurā = Vāgura; net, snare Majjhima Nikāya I 153 (daṇḍa°, dvandva); II 65. — as vākara at Jātaka III 541; as vākura at Theragāthā 774.

:: Vākya (neuter) [from vac: see vāk and vācā; Vedic vākya] saying, speech, sentence, usually found in poetry only, e.g. Dīgha Nikāya II 166 (suṇantu bhonto mama eka-vākyaṁ); Aṅguttara Nikāya II 34 (sutvā arahato vākyaṁ); III 40 (katvāna vākyaṁ asitassa tādino); Sutta-Nipāta 1102 (= vacana Cullaniddesa §559); Jātaka IV 5; V 78; Apadāna 25; Paramatthajotikā I 166 (°opādāna resumption of the sentence); as 324 (°bheda "significant sentence" translation).

:: Vāla1 [Vedic vāla; connected with Latin adūlāre (ad + ūlāre) to flatter (literal wag the tail, like a dog), cf. English adulation; Lithuanian valaī horse hair]
1. the hair of the tail, horse-hair, tail Vinaya II 195 = Jātaka V 335 (pahaṭṭha-kaṇṇavāla with bristling ears and tail, of an elephant); Jātaka V 274 (so read for phāla, cf. page 268, V 113); Peta Vatthu Commentary 285 (°koṭi, so read for bāla°); Saddhammopāyana 139. — pallaṅkassa vāle bhinditvā destroying the hair (-stuffing) of a couch Vinaya II 170 = Sumaṅgalavilāsinī I 88; cf. Vinaya IV 299: pallaṅko āharimehi vālehi kato. — On v. in similes see JPTS, 1907, 136.
2. a hair-sieve [also Vedic] Majjhima Nikāya I 229.

-agga the tip of a hair Aṅguttara Nikāya III 403; Milindapañha 250 (°vedha hitting the tip of a hair, of an archer); Sumaṅgalavilāsinī I 66;
-aṇḍupaka a certain material, head dress (?) Aṅguttara Nikāya I 209 (so read for vālanduka); Visuddhimagga 142; as 115 (reads leḍḍūpaka);
-kambala a blanket made of horse-tails Dīgha Nikāya I 167; Aṅguttara Nikāya I 240, 296; Puggalapaññatti 55;
-koṭi the tip of the hair Peta Vatthu Commentary 285;
-rajju a cord made of hair Saṁyutta Nikāya II 238; Aṅguttara Nikāya IV 129; Jātaka II 161;
-vījanī a fan made of a Yak's tail, a chowry Dīgha Nikāya I 7;
-vedhin (an archer) who can hit a hair Jātaka I 58 (akkhaṇa-vedhin + v.); Visuddhimagga 150; Mahāvaṁsa 23, 86 (sadda-vedhin vijju-vedhin + v.). The abstract °vedhā hitting a hair, at Visuddhimagga 150. — figurative an acute arguer, a hair-splitter; in standing phrase paṇḍitā nipuṇā kata-para-ppavādā vālavedhi-rūpā at Dīgha Nikāya I 26; Majjhima Nikāya I 176; II 122; see explanation at Sumaṅgalavilāsinī I 117.

:: Vāla2 (adjective) [cf. Sanskrit vyāla] malicious, troublesome, difficult Vinaya II 299 (adhikaraṇa).

:: Vāla3 (neuter) [= vāri, cf. late Sanskrit vāla] water; only in compound °ja a fish (cf. vārija).

:: Vāladhi [cf. Epic Sanskrit vāladhi] a tail (usually of a large animal) Theragāthā 695; Jātaka I 63, 149; VI 302; Peta Vatthu I 83; Mahāvaṁsa 10, 59; Vimāna Vatthu 252, Saddhammopāyana 621; Visuddhimagga 36 cf. Apadāna 61.

:: Vālatta (neuter) [abstract from vāla2] trouble, difficulty Vinaya II 86 (in same context as vāla2); Aṅguttara Nikāya I 54.

:: Vālatta

:: Vālikā (feminine) [a by-form of vālukā] sand (often sprinkled in connection with festivities to make the place look neat) Aṅguttara Nikāya I 253; Jātaka I 210; III 52, 407; VI 64; Visuddhimagga 420; Dhammapada I 3, 111; Vimāna Vatthu 160, 305; Peta Vatthu Commentary 189. — paritta° sand (on the head) as an a mulet Jātaka I 396, 399. — In compounds usually vālika°. cf. vālukā.

-puñja a heap of sand Jātaka VI 560.
-pulina sand bed or bank Jātaka II 366; III 389.
-vassa a shower of sand Paramatthajotikā II 224.

:: Vālin (adjective) [from vāla1] having a hairy tail Vimāna Vatthu 647, cf. Vimāna Vatthu 277.

:: Vālukantāra at Vimāna Vatthu 332 probably for vāluka-kantāra, i.e. sandy desert. See vaṇṇu.

:: Vālukā (feminine) [cf. Vedic and Epic Skanskrit vālukā] sand. In compounds usually vāluka°. — Saṁyutta Nikāya IV 376; Vimāna Vatthu 391; 441; Apadāna 23; Cullaniddesa page 72 (Gaṅgāya v.); Jātaka II 258; IV 16; Peta Vatthu II 121; Mahāvaṁsa 23, 86; Dhammapada III 243, 445; Vimāna Vatthu 31, 177; Saddhammopāyana 244. See also vālika.

:: Vāḷa1 [cf. late Sanskrit vyāḍa, see Geiger, Pāḷi Grammar §54.6]
1. A snake Visuddhimagga 312 (so read for vaḷa).
2. a beast of prey Aṅguttara Nikāya III 102 (amanussa); Jātaka I 295; III 345 (°macchā predaceous fishes); Milindapañha 23 (°vana forest of wild beasts).

-miga a beast of prey, predaceous animal, like tiger, leopard, etc. Jātaka VI 569; Dhammapada I 171 (°ṭṭhāna); III 348 (°rocanā); Visuddhimagga 180, 239.

:: Vāḷa2 [misspelled for vāda?] music (?) Pañca-g 83.

:: Vāḷattā [abstract from vāla2] trouble, difficulty Vinaya II 86 (in same context as vāla2.

:: Vāma (adjective) [Vedic vāma]
1. left, the left side (always opposed to dakkhiṇa) Jātaka IV 407 (°akkhi); Peta Vatthu IV 78; Milindapañha 295 (°gāhin left-handed); Peta Vatthu Commentary 178 (°passa left side). As "northern" at Jātaka V 416. vāmaṁ karoti to upset Jātaka IV 101. — instrumental vāmena on the left Sutta-Nipāta page 80. Ablative vāmato from or on the left Jātaka III 340; Peta Vatthu II 320 (as much as "reverse"; Peta Vatthu Commentary 87 = vilomato).
2. beautiful; only in compound vām-ūru having beautiful thighs Dīgha Nikāya II 266; Jātaka II 443. So read at both places for vāmuru.

:: Vāmana (adjective) [from vāma1, cf. German linkisch = uncouth] dwarfish; masculine dwarf Vinaya I 91; Sumaṅgalavilāsinī I 148.

:: Vāmanaka (adjective/noun) [from vāmana] dwarfish, crippled Jātaka II 226; IV 137; V 424, 427. — feminine °ikā name of certain elephants Majjhima Nikāya I 178.

:: Vāmmin (adjective) [from vamma; Vedic varmin] wearing armour, armoured Jātaka IV 353 (= keṭaka-phalaka-hattha commentary); V 259, 373; VI 25; Milindapañha 331.

:: Vāna1 (neuter) [from vā2: see vāyati1] sewing, stuffing (of a couch) Sumaṅgalavilāsinī I 86; Dhammapada I 234 (mañca°).
[BD]: upholstery

:: Vāna2 (neuter) [from vana, both in meaning 1 and 2 but literally meaning overshadowed by figurative] literally "jungle" (cf. vana1 etymology), figurative desire, lust (= taṇhā craving) as 409; Paramatthajotikā I 151, 152.

:: Vānara [from vana] monkey, literally "forester" Theragāthā 399 = Dhammapada 334; Theragāthā 454; Jātaka II 78 (Senaka), 199f. (Nandiya); III 429; IV 308; V 445; Milindapañha 201; Dhammapada II 22.

-inda monkey king Jātaka I 279; II 159.

:: Vānaya in combination suvānaya (Saṁyutta Nikāya I 124, 238) is to be separated su-v-ānaya (see ānaya).

:: Vāṇija [from vaṇij (vaṇik): see vaṇijjā; literally son of a merchant; Vedic vāṇija] a merchant, trader Vinaya III 6 (assa°); Sutta-Nipāta 614, 651, 1014; Jātaka V 156 (so read for va°); Peta Vatthu I 106; Dāṭhāvaṁsa I 58; Paramatthajotikā I 224; Paramatthajotikā II 251; Peta Vatthu Commentary 47, 48, 100, 191, 215, 271. On similes with v. see JPTS, 1907, 134.

:: Vāṇijaka = vāṇijā Saṁyutta Nikāya II 215 (sūci°); Jātaka III 540.

:: Vāṇijjā (feminine) [from vāṇija, cf. vaṇijjā] trade, trading Vinaya IV 6 (as one of the exalted professions); Peta Vatthu Commentary 111, 201, 273, 277.

:: Vāṇṇa [cf. Vedic varṇa, of vṛ: see vuṇāti. Customary definition as "vaṇṇane" at Dhatupāṭha 572] appearance etc. (literal "cover, coating"). There is a considerable fluctuation of meaning, especially between meanings 2, 3, 4. One may group as follows.
1. colour Sutta-Nipāta 447 (meda°); Saṁyutta Nikāya V 216 (chavi° of the skin); Aṅguttara Nikāya III 324 (saṅkha°); Theragāthā 13 (nīlabbha°); Vimāna Vatthu 4510 (danta° = ivory white); Peta Vatthu IV 39; Dhammapada II 3 (aruṇa°); Paramatthajotikā II 319 (chavi°); Vimāna Vatthu 2 (vicitta°); Peta Vatthu Commentary 215. Six colours are usually enumerated as vaṇṇā, viz. nīla pīta lohitaka odāta mañjeṭṭha pabhassara Paṭisambhidāmagga I 126; cf. the six colours under rūpa at Dhammasaṅgani 617 (where kāḷaka for pabbassara); Jātaka I 12 (chabbaṇṇa-buddha-rasmiyo). Groups of five see under pañca 3 (cf. Jātaka I 222). — dubbaṇṇa of bad colour, ugly Saṁyutta Nikāya I 94; Aṅguttara Nikāya V 61; Udāna 76; Sutta-Nipāta 426; Itivuttaka 99; Puggalapaññatti 33; Vimāna Vatthu 9; Peta Vatthu Commentary 32, 68. Opposite suvaṇṇa of beautiful colour, lovely Aṅguttara Nikāya V 61; Itivuttaka 99. Also as term for "gold." — as technical term in descriptions or analyses (perhaps better in meaning "appearance") in ablative vaṇṇato by colour, with saṇṭhānato and others: Visuddhimagga 184 ("kāḷa vā odāta vā maṅguracchavi vā"), 243 = Sammohavinodanī 225; Nettipakaraṇa 27.
2. Appearance Saṁyutta Nikāya I 115 (kassaka-vaṇṇaṁ abhinimminitvā); Jātaka I 84 (the same with māṇavaka°); Peta Vatthu II 110 (= chavi-vaṇṇa Peta Vatthu Commentary (= Paramatthadīpanī IV) 71); III 32 (kanakassa sannibha); Vimāna Vatthu 16; cf. °dhātu.
3. lustre, splendour (cf. next meaning) Dīgha Nikāya III 143 (suvaṇṇa°, or = 1); Peta Vatthu II 962 (na koci devo vaṇṇena sambuddhaṁ atirocati); III 91 (suriya°); Vimāna Vatthu 291 (= sarīr'obhāsa Vimāna Vatthu 122); Peta Vatthu Commentary 10 (suvaṇṇa°), 44.
4. beauty (cf. vaṇṇavant) Dīgha Nikāya II 220 (abhikkanta°); Majjhima Nikāya I 142 (the same); Dīgha Nikāya III 68 (āyu + v.); Peta Vatthu II 910 (= rūpa-sampatti Peta Vatthu Commentary 117). Sometimes combined with other ideals, as (in set of 5): āyu, sukha, yasa, v., sagga Aṅguttara Nikāya III 47; or āyu, yasa, v., sukha, ādhipacca Jātaka IV 275, or (4): āyu, v., sukha, bala Aṅguttara Nikāya III 63.
5. expression, look, specified as mukha°, e.g. Saṁyutta Nikāya III 2, 235; IV 275f.; Aṅguttara Nikāya V 342; Peta Vatthu III 91; Peta Vatthu Commentary 122.
6. colour of skin, appearance of body, complexion Majjhima Nikāya II 32 (parama), 84 (seṭṭha); Aṅguttara Nikāya III 33 (dibba); IV 396 (the same); Sutta-Nipāta 610 (doubtful, more likely because of its combination with sara to 8 below!), 686 (anoma°); Visuddhimagga 422 (evaṁ° = odato vā sāmo vā). cf. °pokkharatā. In special sense applied as distinguishing mark of race or species, thus also constituting a mark of class (caste) distinction and transla table as "(social) grade, rank, caste" (see on term Dialogues of the Buddha I 27, 99f.; cf. Vedic ārya varṇa and dāsa varṇa ṛgvedav II 12, 9; III 34, 9: see Zimmer, Altind. Leben 113 and in greater detail Macdonell and Keith, Vedic Index II 247f.). The customary enumeration is of four such grades, viz. khattiyā brāhmaṇā vessā suddā Vinaya II 239; Aṅguttara Nikāya IV 202; Majjhima Nikāya II 128, but cf. Dialogues of the Buddha I 99f. — See also Vinaya IV 243 (here applied as general term of "grade" to the alms bowls: tayo pattassa vaṇṇā, viz. ukkaṭṭha, majjhima, omaka; cf. 7 below); Dīgha Nikāya I 13, 91; Jātaka VI 334; Milindapañha 225 (khattiya°, brāhmaṇa°).
7. kind, sort Milindapañha 128 (nānā°), cf. Vinaya IV 243, as mentioned under 6.
8. timbre (i.e. appearance) of voice, contrasted to sara intonation, accent; may occasionally be taken as "vowel." See Aṅguttara Nikāya I 229 (+ sara); IV 307 (the same); Sutta-Nipāta 610 (the same, but may mean "colour of skin": see 6), 1132 (giraṁ vaṇṇ'upasaṁhitaṁ, better than meaning "comment"); Milindapañha 340 (+ sara).
9. constitution, likeness, property; adjective (—°) "like": aggi° like fire Peta Vatthu III 66 (= aggi-sadisa Peta Vatthu Commentary 203).
10. ("good impression") praise Dhammapada I 115 (magga°); usually combined and contrasted with avaṇṇa blame, e.g. Dīgha Nikāya I 1, 117, 174; Aṅguttara Nikāya I 89; II 3; III 264; IV 179, 345; Sumaṅgalavilāsinī I 37.
11. reason ("outward appearance") Saṁyutta Nikāya I 206 (= kāraṇa Kindred Sayings I 320); Vimāna Vatthu 846 (= kāraṇa Vimāna Vatthu 336); Peta Vatthu IV 16 (the same Peta Vatthu Commentary 220); IV 148.

-āroha (large) extent of beauty Sutta-Nipāta 420;
-kasiṇa the colour circle in the practice of meditation Sammohavinodanī 251;
-kāraka (avaṇṇe) one who makes something (unsightly) appear beautiful Jātaka V 270;
-da giving colour, i.e. beauty Sutta-Nipāta 297;
-dada giving beauty Aṅguttara Nikāya II 64;
-dasaka the ten (years) of complexion or beauty (the 3rd decade in the life of man) Visuddhimagga 619; Jātaka IV 497;
-dāsī "slave of beauty," courtezan, prostitute Jātaka I 156f., 385; II 367, 380; III 463; VI 300; Dhammapada I 395; IV 88;
-dhātu composition or condition of appearance, specific form, material form, natural beauty Saṁyutta Nikāya I 131; Peta Vatthu I 31; Peta Vatthu Commentary 137 (= chavivaṇṇa); as 15;
-patha see vaṇṇu°;
-pokkharatā beauty of complexion Dīgha Nikāya I 114, 115; Aṅguttara Nikāya I 38; II 203; Puggalapaññatti 66; Sammohavinodanī 486 (defined); Dhammapada III 389; Peta Vatthu Commentary 46;
-bhū place of praise Jātaka I 84 (for °bhūmi: see bhū2);
-bhūta being of a (natural) species Peta Vatthu Commentary 97;
-vādin saying praise, praising Dīgha Nikāya I 179, 206; Aṅguttara Nikāya II 27; V 164f.; Vinaya II 197;
-sampanna endowed with beauty Aṅguttara Nikāya I 244f., 288; II 250f.

:: Vāṇṇiya (neuter) [from vaṇṇeti] colouring; having or giving colour, complexion Majjhima Nikāya I 446 (in phrase assaṁ assa-damako vaṇṇiyañ ca valiyañ ca anuppavecchati, translated by Neumann M.S. as "läßt der Rossebändiger noch die letzte Strählung und Striegelung angedeihen"; still doubtful); Aṅguttara Nikāya III 54 (dubbaṇṇiyaṁ bad complexion); Itivuttaka 76 (dub° evil colour).

:: Vāṇṇu (feminine) [cf. late Sanskrit varṇu, name of a river (-district)] is given at Abhidhānappadīpikā 663 in meaning of "sand." Occurs only in compound vaṇṇupatha a sandy place, quicksand, swamp Jātaka I 109; Vimāna Vatthu 843 (= vālu-kantāra Vimāna Vatthu 334); Peta Vatthu IV 32 (= petena nimmitaṁ mudu-bhūmi-magga Peta Vatthu Commentary 250, so read for vaṇṇa patha); shortened to vaṇṇu at Vimāna Vatthu 8411 (where mss vaṇṇa).

:: Vāṅgati [cf. Sanskrit vaṅgati, to which belongs vañjula. Indo-Germanic °—°ag to bend; cf. Latin vagor to roam, vagus = vague; Old High German wankon to waver] to go, walk, waver; found only in Dhatupāṭha (No. 29) as root vaṅg in meaning "gamana." Perhaps confused with valg; see vaggati.

:: Vāpeti [causative from vap, representing vapati1 as well as vapati2] to cause to sow [cf. Divyāvadāna 213 vāpayituṁ] or to mow, — past participle vāpita.

:: Vāpi (feminine) [cf. Epic and Classical Sanskrit vāpī] a pond; °jala water from a pond Mahāvaṁsa 25, 66.

:: Vāpita1 [past participle of vāpeti] sown Jātaka I 6 (+ ropita, of dhañña).

:: Vāpita2 [past participle of vāpeti] mown as 238.

:: Vāra [from vṛ, in meaning "turn," cf. vuṇāti]
1. turn, occasion, time, opportunity Jātaka I 58 (utu-vārena utuvārena according to the turn of the seasons), 150; VI 294; Visuddhimagga 431 (santati° interval); Sumaṅgalavilāsinī I 36; Dhammapada I 47 (dve vāre twice); as 215; Vimāna Vatthu 47 (tatiya-vāraṁ for the 3rd and last time); Peta Vatthu Commentary 109, 135.
2. In pada° "track-occasion," i.e. foot-track, walk(ing), step Jātaka I 62, 213 (°vārena) by walking (here spelled pāda°), 506 (pādavāre pādavāre at every step).
3. In udaka° v. stands for vāraka (i.e. bucket), the phrase udakavāraṁ gacchati means "to go for water," to fetch water (in a bucket) Jātaka IV 492; Dhammapada I 49. Dutoit (Ja. translation IV 594) translates "Wunsch nach Wasser."
4. bhāṇa° "turn for recitation," i.e. a portion for recital, a chapter Paramatthajotikā II 194. See bhāṇa.

:: Vāraka [cf. Sanskrit vāra and vāraka] a pot, jar Vinaya II 122 (three kinds: loha°, dāru° and cammakhaṇḍa°); Jātaka I 349; II 70; III 52 (dadhi°); Milindapañha 260; as 377 (phānita°).

:: Vāraṇa1 (neuter) [from vṛ to obstruct] warding off, obstruction, resistance Sammohavinodanī 194, 195 (= nivāraṇa). — ātapa° sunshade Dāṭhāvaṁsa I 28; V 35.

:: Vāraṇa2 [cf. Vedic vāraṇa strong]
1. elephant Jātaka I 358; IV 137; V 50, 416; Sumaṅgalavilāsinī I 275; Dhammapada I 389 (°līḷhā elephant's grace); Vimāna Vatthu 36, 257.
2. the hatthiliṅga bird Theragāthā 1064.

:: Vāraṇa3 [for vāruṇī?] spirituous liquor Jātaka V 505.

:: Vāraṇika at Theragāthā 1129 read cāraṇika (a little play): see Psalms of the Brethren 419 note.

:: Vārattika (adjective) [from varatta] consisting of leather or a strap Jātaka III 185.

:: Vāreti [causative of vuṇāti, representing vṛ1 (to enclose, obstruct), as well as vṛ2 (to choose)]
1. to prevent, obstruct, hinder Peta Vatthu II 77 (vārayissaṁ I had the habit of obstructing; = nivāresiṁ Peta Vatthu Commentary 102); Vimāna Vatthu 68; Saddhammopāyana 364.
2. to as in marriage Therīgāthā Commentary 266; Peta Vatthu Commentary 55. — causative II vārāpeti to induce somebody to choose a wife Jātaka IV 289.
Note: vāriyamāna (kāḷakaṇṇi-salākā) at Jātaka IV 2 read cār° (cf. Peta Vatthu Commentary 272 vicāresuṁ the same), — past participle vārita.

:: Vāreyya (neuter) [gerund of vāreti] marriage, wedding Therīgāthā 464, 472, 479; Paramatthajotikā II 19.

:: Vāri (neuter) [Vedic vāri, cf. Avesta vār rain, vairi° sea; Latin ūrīna = urine; Anglo-Saxon waer sea; Old-Icelandic ūr spray, etc.] water Dīgha Nikāya II 266; Majjhima Nikāya III 300; Aṅguttara Nikāya III 26 (in lotus simile); Theragāthā 1273; Sutta-Nipāta 353, 591, 625, 811; Vimāna Vatthu 7910; Jātaka IV 19; Mahāniddesa 135, 203 (= udaka); Milindapañha 121; Peta Vatthu Commentary 77.

-gocara living or life (literal feeding) in water Sutta-Nipāta 605;
-ja "water-born," i.e.
(1) a lotus Sutta-Nipāta 845, cf. Mahāniddesa 203;
(2) a fish Dhammapada 34 (= maccha Dhammapada I 289); Jātaka V 464 (= Ānanda-maccha commentary), 507;
-da "water-giver," i.e. cloud Dāṭhāvaṁsa III 40;
-dhara water-holder, water jug Jātaka V 4;
-bindu a drop of water Sutta-Nipāta 392;
-vāha "water-carrier," i.e. cloud Aṅguttara Nikāya II 56; III 53; Saṁyutta Nikāya V 400; Jātaka VI 26, 543, 569; Khuddakapāṭha VII 8. -vārita, -yuta, -dhuta, -phuṭa (Jātaka in practice) Dīgha Nikāya I 57; Majjhima Nikāya I 377.

:: Vārita [past participle of vāreti, causative of vṛ1] obstructed, hindered Jātaka IV 264; restrained (sabbavāri) see vāri.

-vata (so read for cārita°) "having the habit of self-denial" (translation) Saṁyutta Nikāya I 28 (cf. Kindred Sayings I 39 and 320 with note and Buddhaghosa's explanation: "kilesānaṁ pana chinnattā vataṁ phala-samādhinā samāhitaṁ"), cf. bhāvanā-balena vāritattā dhammā etc. At Tikapaṭṭhāna 14.

:: Vāritta (neuter) [from vṛ, on the analogy of cāritta. The Buddhist Hybrid Sanskrit is vāritra: Mahāvyutpatti 84] avoidance, abstinence Theragāthā 591; Milindapañha 133 (cārittañ ca vārittañ ca); Visuddhimagga 11.

:: Vāruṇī (feminine) [cf. Sanskrit vāruṇī, with only reference in BR: Harivaṁśa 8432]
1. spirituous liquor Aṅguttara Nikāya III 213; Jātaka I 251 (°vāṇija spirit merchant), 268; VI 502.
2. An intoxicated woman; term for a female fortune-teller Jātaka VI 500 (vāruṇī'va pavedhati; commentary devatā-bhūta-paviṭṭhā yakkha-dāsī viya gahitā, i.e. possessed), 586 (vāruṇī'va pavedhentī; commentary yakkhāviṭṭhā ikkhaṇikā viya).

:: Vāsa1 [vas to clothe, see vasati1] clothing; adjective (—°) clothed in Jātaka VI 47 (hema-kappana-vāsase).

:: Vāsa2 [vas to dwell, see vasati2]
1. living, sojourn, life Sutta-Nipāta 191; Mahāvaṁsa 17, 2 (anātha-vāsaṁ vasati to lead a helpless life); Peta Vatthu Commentary 12 (saraagga-vāsaṁ live a life of concord); Paramatthajotikā II 59 (lokantarika°). cf. pari°, saṁ°.
2. home, house, habitation Sutta-Nipāta 40. vāsaṁ kappeti to live (at a place), to make one's home Jātaka I 242; Peta Vatthu Commentary 47, 100. vāsaṁ upagacchati to enter a habitation (for spending the rainy season) Peta Vatthu Commentary 32. In special sense "bed": see compound °ūpagata.
3. state, condition (—°), in ariya° holy state Aṅguttara Nikāya V 29f.; brahmacariya° chastity Peta Vatthu Commentary 61.
4. (adjective) (—°) staying, living, abiding, spending time Sutta-Nipāta 19 (ekaratti°), 414 (ettha°). vassa° spending the rains Peta Vatthu Commentary 20; vuttha° having spent the rains Jātaka I 183. cf. ante-vāsika-vāsa.

-attha home success, luck in the house, prosperity Aṅguttara Nikāya II 59, 61 sq.
-āgāra bedroom Jātaka III 317;
-ūpagata
(a) having entered one's hut or abode (for the rainy season) Sutta-Nipāta 415.
(b) gone to bed Peta Vatthu II 128; Peta Vatthu Commentary 280;
-ghara living room, bedroom Paramatthajotikā II 28 (= kuṭī);
-dhura ordinary duty (literally burden) or responsibility of living, or the elementary stages of saintliness Paramatthajotikā II 194, 195 (contrasted to pariyatta-dhura), 306 (ganthadhura).

:: Vāsa3 [cf. Classical Sanskrit vāsa, e.g. Mālatīm. 148, 4; from vā: see vāta] perfume Jātaka I 242; VI 42.

:: Vāsaka vāsika (adjective) (—°) [from vāsa2] living, dwelling; vāsaka: see saṁ°. vāsika: gāma° villager Mahāvaṁsa 28, 15; Bārāṇasi° living in Benares Jātaka III 49. See also ante°.

:: Vāsana1 (adjective-neuter) [= vasana1] clothing, clothed in (—°) Peta Vatthu Commentary 173.

:: Vāsana2 (adjective-neuter) [= vasana2] dwelling Dīpavaṁsa V 18.

:: Vāsanā (feminine) [from vasati2 = vāsa2, but by Rhys Davids, following the Pāḷi commentary connected with vāseti and vāsa3] that which remains in the mind, tendencies of the past, impression, usually as pubba° former impression (Sutta-Nipāta 1009; Milindapañha 10, 263). — cf. Nettipakaraṇa 4, 21, 48, 128, 133f., 153, 158f., 189f. — cf. Buddhist Hybrid Sanskrit vāsanā, e.g. Mahāvastu I 345.

:: Vāsara [cf. Vedic vāsara matutinal, vasaḥ early] day (opposite night), a day Dāṭhāvaṁsa I 55; V 66.

:: Vāsati [vāś, see vassati2] to cry (of animals) Jātaka VI 497.

:: Vāseti1 (q.v.).

:: Vāseti2 [denominative from vāsa perfume] to perfume, to clean or preserve by means of perfumes, to disinfect (?) Vinaya I 211 (here in the sense of "preserve, cure," probably as vāseti of vasati2); II 120; Jātaka IV 52 (aṭṭhīni, for the sake of preservation); V 33 (saso avāsesi sake sarīre, explained as "sake sarīre attano sarīraṁ dātuṁ avāsesi vāsāpesī ti attho, sarīrañ c'assa bhakkhatthāya adāsi." In this passage vāseti is by Kern, Toevoegselen sub voce taken as causative of vas to eat, thus "he made eat, feasted, entertained by or on his own body"), 321 (kusumehi vāsetvā: perfume). See also vasati2 (causative), — past participle vāsita. Causative II vāsāpeti Jātaka V 33.

:: Vāsi (feminine) [cf. Sanskrit vāśī]
1. A sharp knife, axe, hatchet, adze (often combined with pharasu) Jātaka I 32, 199; II 274; III 281; IV 344; Milindapañha 383; 413; Dhammapada I 178 (tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṁ chinditvā: cutting him up piecemeal with a sharp knife); Paramatthajotikā I 49. -°jaṭa handle of a mason's adze Vinaya IV 168; Saṁyutta Nikāya III 154; Aṅguttara Nikāya IV 127.
2. a razor Jātaka I 65; II 103; III 186, 377.

:: Vāsika see vāsaka.

:: Vāsin1 (adjective) (—°) [from vas1] clothed in, clad Sutta-Nipāta 456 (saṅghāṭi°), 487 (kāsāya°); Peta Vatthu III 16 (sāhunda°); Jātaka III 22 (nantaka°); IV 380 (rumma°); feminine vāsinī Vinaya III 139 (chanda°, paṭa° etc.) = Vimāna Vatthu 73.

:: Vāsin2 (adjective) (—°) [from vas2] liking, dwelling (in) Sutta-Nipāta 682 (Meru-muddha°), 754 (āruppa°); Peta Vatthu Commentary 1 (Mahāvihāra°), 22 (Aṅga-Magadha°), 47 (Sāvatthi°), 73 (Bārāṇasi°).

:: Vāsita [from vāseti2]
1. scented Jātaka I 65; II 235 (su°); III 299; V 89; Visuddhimagga 345.
2. [preferably from vāseti1 = vasati2] established, made to be or live, preserved Mahāvaṁsa 8, 2. So also in phrase vāsita-vāsana (adjective) or vāsana-vāsita one who is impressed with (or has retained) a former impression Sutta-Nipāta 1009 (pubba°, = vāsanāya vāsita-citta Paramatthajotikā II 583); Milindapañha 263 (the same); Visuddhimagga 185 (+ bhāvita-bhāvana). If taken as vāseti2, then to be translated as "scented, filled, permeated," but preferably as vāseti1. — cf. pari°.

:: Vāsitaka (adjective) [from vāsita] scented, perfumed Vinaya IV 341 (vāsitakena piññākena nhāyeyya: should bathe with perfumed soap). — feminine vāsitikā (scilicet mattikā) scented clay Vinaya II 280 (the same).

:: Vāsu see vā̆su

:: Vāta [Vedic vāta, of vā; cf. Sanskrit vāti and vāyati to blow, vāyu wind; Latin ventus, Gothic winds = wind; Old High German wājan to blow, Old-Irish feth air; Greek ἄημι to blow, ἀήτης wind, Lithuanian áudra storm etc.] wind. There exists a common distinction of winds into 2 groups: "internal" and "external" winds, or the ajjhattikā vāyo-dhātu (wind category), and the bāhirā. They are discussed at Vibhaṅga 84, quoted at Papañcasūdanī I 30, 31, and explained in detail at Sammohavinodanī 70f.; Visuddhimagga 350. The bāhirā also at Cullaniddesa §562, and in poetical form at Saṁyutta Nikāya IV 218. — The internal winds (see below 2) comprise the following: uddhaṅgamā vātā, adhogamā, kucchisayā, koṭṭhāsasayā, aṅgamangānusārino, satthakā, khurakā, uppalakā, assāso, passāso, i.e. all kinds of winds (air) or drawing pains (rheumatic?) in the body, from hiccup, stitch and stomach-ache up to breathing. Their complement are the external winds (see below 1), viz. puratthimā vātā, pacchimā, uttarā, dakkhiṇā (from the four quarters of the sky), sarajā arajā, sītā uṇhā, parittā adhimattā, kāḷā, verambha°, pakkha°, supaṇṇa°, tālavanta°, vidhūpana°. — These are characterized according to direction, dust, temperature, force, height and other causes (like fanning etc.).
1. wind (of the air) Saṁyutta Nikāya IV 218 (vātā ākāse vāyanti); Sutta-Nipāta 71, 348, 591 (vāto tūlaṁ va dhaṁsaye), 622, 1074; Jātaka I 72; Puggalapaññatti 32; Visuddhimagga 31. adhimatta v. Saṁyutta Nikāya IV 56; mahā° Saṁyutta Nikāya II 88; Aṅguttara Nikāya I 136, 205; II 199; IV 312; veramba° (winds blowing in high regions: upari ākāse Saṁyutta Nikāya II 231) Aṅguttara Nikāya I 137; Theragāthā 598; Jātaka VI 326.
2. "winds" of the body, i.e. pains caused by (bad) circulation, sometimes simply (uncontrolled) movements in the body, sometimes rheumatic pains, or sharp and dragging pains in various parts of the body Nettipakaraṇa 74. Also applied to certain humours, supposed to be caused by derangements of the "winds" of the body (cf. Greek θυμός; or English slang "get the wind up"), whereas normal "winds" condition normal health: Peta Vatthu II 61 (tassa vātā balīyanti: bad winds become strong, i.e. he is losing his senses, cf. Peta Vatthu Commentary 94: ummāda-vātā). — aṅga° pain in the limbs (or joints), rheumatism Vinaya I 205; udara° belly ache Jātaka I 393, 433; Dhammapada IV 129; kammaja° birth pains Visuddhimagga 500; kucchi° pains in the abdomen (stomach) Sammohavinodanī 5; piṭṭhi° pains in the back ibid.
3. (figurative) atmosphere, condition, state; or as past participle (of vāyati) scented (with), full of, pervaded (by), at Vinaya I 39 (vijana° pervaded by loneliness, having an atmosphere of loneliness; Kern. Toevoegselen sub voce vāta wrongly "troop, crowd." The same passage occurs at Dīgha Nikāya III 38, where Rhys Davids, Dialogues of the Buddha III 35, translates "where the breezes from the pastures blow"; with explanation vijana = vṛjana [see vajati], hardly justified. In same connection at Aṅguttara Nikāya IV 88); Milindapañha 19 (isi°-parivāta scented with an atmosphere of sages; Rhys Davids differently: "bringing down the breezes from the heights where the sages dwell"; forced). — On vāta in similes see JPTS, 1907, 135.

-ātapa (dvandva) wind and heat. In this phrase Buddhaghosa takes vāta as wind (above 1) at Visuddhimagga 31 (saraja and araja v.), but as (bodily) pain (above 2) at Sammohavinodanī 5. See Dīgha Nikāya III 353; Saṁyutta Nikāya II 88; III 54; V 379; Aṅguttara Nikāya I 204; II 117, 143, 199; III 394f., 404; V 15, 127; Sutta-Nipāta 52; Jātaka I 93; Milindapañha 259, 314, 416; Dhammapada III 112;
-ābādha "wind disease," internal pains (not rheumatism) Vinaya I 205; Milindapañha 134; Visuddhimagga 41;
-āyana air hole, window Mahāvaṁsa 5, 37; Dāṭhāvaṁsa V 57;
-āhata struck by the wind Visuddhimagga 63; Dhammapada III 328;
-erita moved by the wind (of trees) Saṁyutta Nikāya V 123; Aṅguttara Nikāya III 232; Vimāna Vatthu 175;
-kkhandha "wind bulk," mass of wind, region of the wind Jātaka VI 326;
-ghāta ("wind-struck") the tree Cassia (or Cathartocarpus) fistula, a synonym of uddāla(ka) Jātaka IV 298; Vimāna Vatthu 197; also as °ka at Jātaka V 199, 407; Vimāna Vatthu 43;
-java swiftness of the wind Jātaka VI 274;
-dhuta shaken by the wind, swaying in the w. Vimāna Vatthu 385, cf. Vimāna Vatthu 174;
-passa the wind side Dhammapada II 17;
-pāna lattice, window Vinaya I 209; II 148, 211; Aṅguttara Nikāya I 101, 137; IV 231; Jātaka II 325; V 214; VI 349 (read vātapān° for dvārapān°); Paramatthajotikā I 54; Dhammapada I 211, 370; Vimāna Vatthu 67; Peta Vatthu Commentary 4, 216, 279;
-bhakkha living on air Dhammapada II 57;
-maṇḍala a whirlwind, gust of wind, storm, tornado [cf. Buddhist Hybrid Sanskrit vāyu-maṇḍala at Avadāna-śataka I 256 with note] Jātaka I 72; Paramatthajotikā II 224;
-maṇḍalikā the same Vinaya II 113; IV 345; Jātaka IV 430;
-yoga direction of the wind Jātaka II 11;
-roga "wind disease," upset of the body, disturbance of the intestines, colic Paramatthajotikā II 69; Vimāna Vatthu 185;
-vassā (plural) wind and rain Peta Vatthu Commentary 55;
-vuṭṭhi the same Paramatthajotikā II 34;
-vega force of the wind Sutta-Nipāta 1074; Peta Vatthu Commentary 47;
-sakuṇa a certain kind of bird ("wind-bird") Mahāniddesa 87, where Paramatthajotikā I 118 reads bhāsa°.

:: Vātaka (adjective) (—°) [from vāta 2] belonging to or connected with the winds (of the body) in ahi-vātaka-roga a certain (intestinal) disease (literal "snake-pain"), pestilence, plague; dysentery (caused by a famine and attacking men and beasts alike) Dhammapada I 169, 187, 231; III 437.

:: Vāti see vāyati (in meaning "weave," as well as "blow").

:: Vātika (adjective) [from vāta 2, cf. Sanskrit vātakin Abhidh-r-m II 451] connected with the winds (humours) of the body, having bad circulation, suffering from internal trouble, rheumatic (?) Milindapañha 135, 298.

:: Vātiṅgaṇa [cf. Sanskrit vātiṅgaṇa] the eggplant, Solanum melongena Jātaka V 131; as 320.

:: Vāṭa [cf. Classical Sanskrit vāṭa; on etymology see Walde, Latin Wörterbuch sub voce vallus] enclosure, enclosed place Vinaya II 154. See also yañña°.

:: Vāṭaka (—°) [from vāṭa] enclosure, circle, ring; in gala° the throat circle, i.e. the bottom of the throat Visuddhimagga 258; as 316; Dhammapada I 394; caṇḍāla° circle of Caṇḍālas Jātaka VI 156; brāhmaṇa° of brahmins Dhammapada IV 177.

:: Vāvatteti [vi + ā + vṛt] to turn away (transitive), to do away with, remove Majjhima Nikāya I 12 (preterit vāvattayi saṁyojanaṁ, explained at Papañcasūdanī I 87 as "parivattayi, nimmūlaṁ akāsi") = 122 (with varia lectio vi°, see page 526); Aṅguttara Nikāya II 249 (varia lectio vi°).

:: Vāya [from vā, vāyati1] weaving Peta Vatthu Commentary 112 (tunna°). See tanta°.

:: Vāyamati [vi + ā + yam] to struggle, strive, endeavour; to exert oneself Saṁyutta Nikāya IV 308; V 398; Aṅguttara Nikāya IV 462f. (chandaṁ ja neti v. viriyaṁ ārabhati cittaṁ paggaṇhāti); Peta Vatthu IV 52; Vibhaṅga 208f.; Puggalapaññatti 51; Visuddhimagga 2; Dhammapada III 336; IV 137; Peta Vatthu Commentary 185.

:: Vāyana (neuter) [from vā, vāyati2] blowing Sammohavinodanī 71 (upari°vāta).

:: Vāyasa [cf. Vedic vāyasa a large bird, Epic Sanskrit vāyasa crow] a crow Dīgha Nikāya I 9 (°vijjā: see Sumaṅgalavilāsinī I 93); Saṁyutta Nikāya I 124; Sutta-Nipāta 447, 675; Jātaka I 500; II 440; Milindapañha 373; Dhammapada III 206; Vimāna Vatthu 27.

:: Vāyati1 [Vedic vayati, vā, cf. Sanskrit veman loom, vāṭikā band, Greek ἲτυς willow, Old High German wīda the same; Latin vieo to bind or plait] to weave, only in past participle vāyita. — passive viyyati Vinaya III 259. Past participle also vīta. — causative II vāyāpeti to cause to be woven Vinaya III 259 (= vināpeti); Vimāna Vatthu 181. — See also vināti.

:: Vāyati2 [Vedic vāti and vāyati. See etymology under vāta]
1. to blow (only as vāyati) Vinaya I 48; Dīgha Nikāya II 107 (mahāvātā vāyanti); Saṁyutta Nikāya IV 218 (vātā ākāse v.); Jātaka I 18; VI 530; Mahāvaṁsa 12, 12. — preterit vāyi Saṁyutta Nikāya IV 290; Jātaka I 51. cf. abhi°, upa°, pa°.
2. to breathe forth, to emit an odour, to stink Peta Vatthu I 61; Peta Vatthu Commentary 14; as vāti (2nd singular vāsi) at Jātaka II 11 (= vāyasi commentary), — past participle vāta only as noun "wind" (q.v.).

:: Vāyāma [from vi + ā + yam] striving, effort, exertion, endeavour Saṁyutta Nikāya II 168; IV 197; V 440; Aṅguttara Nikāya I 174 (chando + v.), 219; II 93; III 307; IV 320; V 93f.; Jātaka I 72; Vibhaṅga 123, 211, 235; Sammohavinodanī 91; Dhammapada IV 109; Peta Vatthu Commentary 259. On vāyāma as a constituent of the "path" (sammā°) see Magga 2.a. — vāyāmaṁ karoti to exert oneself Dhammapada IV 26; Peta Vatthu Commentary 259.

:: Vāyima (adjective) [from vā: vāyati1] weaving, woven; a° not woven Vinaya III 224 (of a rug or cover).

:: Vāyin (adjective) [from vāyati2] blowing (forth), emitting an odour, stinking Peta Vatthu Commentary 87.

:: Vāyita [past participle of vāyati1, cf. Divyāvadāna 276 vāyita] woven Majjhima Nikāya III 253 (sāma°), where Milindapañha 240 in the same passage reads sayaṁ°; Vinaya III 259. cf. vīta.

:: Vāyo (neuter) [for vāyu, in analogy to āpo and tejo, with which frequently enumerated] wind Dīgha Nikāya III 268 (°kasiṇa); Majjhima Nikāya I 1, 424 = Aṅguttara Nikāya IV 375; Aṅguttara Nikāya V 7, 318, 353f. (°saññā); Saṁyutta Nikāya III 207; Visuddhimagga 172 (°kasiṇa), 350 (definition). On vāyo as technical term for mobility, mobile principle (one of the four elements) see Compendium 3, 270; Buddhist Manual of Psychological Ethics 962.

-dhātu the wind element, wind as one of the four great elements, wind as a general principle (consisting of various kinds: see enumerated under vāta) Vibhaṅga 84; Visuddhimagga 363; Nettipakaraṇa 74; Sammohavinodanī 55; Vimāna Vatthu 15; Sumaṅgalavilāsinī I 194.

[BD]: motion, wave-form

:: Vāyu [Vedic vāya, from vā: vāyati2] wind Milindapañha 385; Peta Vatthu Commentary 156. See vāyo.

:: Ve° is the guṇa (increment) form of vi°, found in many secondary (mostly feminine and neuter abstract) derivations from words with vi°, e.g. vekalla, vecikicchin, veneyya, vepulla, vematta, vevicchā, veramaṇī, which Buddhaghosa explains simply as "vi-kārassa ve-kāraṁ katvā veramaṇī" Paramatthajotikā I 24. cf. veyy°.

:: Ve1 (indeclinable) [cf. Vedic vē, vai] particle of affirmation, emphasizing the preceding word: indeed, truly Vinaya I 3 (etaṁ ve sukhaṁ); Dhammapada 63 (sa ve bāḷo ti vuccati), 83 (sabbattha ve), 163 (yaṁ ve ... taṁ ve); Sutta-Nipāta 1050, 1075, 1082; Dhammapada III 155 (= yeva). See also have.

:: Ve2 may be enclitic form of tumhe, for the usual vo at Sutta-Nipāta 333 (= tumhākaṁ Paramatthajotikā II 339). See PTS editon ofSutta-Nipāta cf. varia lectio ve for vo at Sutta-Nipāta 560 (here as particle!).

:: Vebhaṅga [from vibhaṅga] futility, failure Jātaka IV 451 (opposite sampatti; explained as vipatti commentary).

:: Vebhaṅgika and °iya (adjective) see a°.

:: Vebhassi (feminine) = vibhassikatā, i.e. gossiping Vinaya IV 241.

:: Vebhavya and °ā (neuter and feminine) [from vibhāvin] thinking over, criticism Dhammasaṅgani 16; Paṭisambhidāmagga I 119; Puggalapaññatti 25; Nettipakaraṇa 76.

:: Vebhūtika and °ya (adjective-neuter) [from vibhūti 1] causing disaster or ruin; neuter calumnious speech, bad language Dīgha Nikāya III 106 (°ya); Sutta-Nipāta 158 (°ya); Vimāna Vatthu 8440 (°ka; explained as "sahitānaṁ vinābhāva-karaṇato vebhūtikaṁ," i.e. pisuṇaṁ Vimāna Vatthu 347).

:: Vecikicchin (adjective) [from vicikicchā] doubting, doubtful Aṅguttara Nikāya II 174 (kaṅkhin + v.); Saṁyutta Nikāya III 99 (the same); Majjhima Nikāya I 18; Sutta-Nipāta 510.

:: Vecitta (neuter) [from vi + citta2] confusion, disturbed state of mind Dhatupāṭha 460 (in definition of root muh).

:: Veda [from vid, or more specifically ved as Pāḷi root]
1. (cf. vediyati and vedanā) (joyful) feeling, religious feeling, enthusiasm, awe, emotion, excitement (something like saṁvega) Dīgha Nikāya II 210 (°paṭilābha + somanassa-paṭilābha); Majjhima Nikāya I 465 (uḷāra); Sutta-Nipāta 1027 (= pīti Paramatthajotikā II 585); Jātaka II 336; III 266. Attha-veda + dhamma-veda enthusiasm for the truth (for the letter and the spirit) of Buddha's teaching Majjhima Nikāya I 37; Aṅguttara Nikāya V 329f., 333, 349, 352; veda here interpreted as "somanassaṁ" at Papañcasūdanī I I 173. — See also compound °jāta.
2. (cf. vedeti and vijjā) (higher) knowledge (as "Buddhist" antithesis to the authority of the "Veda"), insight, revelation, wisdom: that which Buddhaghosa at Papañcasūdanī I I 173 defines with "ñāṇa," and illustrates with vedagū of Sutta-Nipāta 1059; or refers to at Sumaṅgalavilāsinī I 139 with definition "vidanti etenā ti vedo." Thus at Sutta-Nipāta 529 and 792 (= vedā vuccanti catūsu maggesu ñāṇaṁ paññā Mahāniddesa 93), cf. Paramatthajotikā II 403. — as adjective veda epithet of the Buddha "the knower" or the possessor of revelation, at Majjhima Nikāya I 386. See also vedagū.
3. the Veda(s), the brahmanic canon of authorized religious teaching (revelation) and practice; otherwise given as "gantha" i.e. "text" at Papañcasūdanī I I 173, and illustrated with "tiṇṇaṁ vedānaṁ pāragū." The latter formula is frequent in stock phrase describing the accomplishments of a brahmin, e.g. At Dīgha Nikāya I 88; Majjhima Nikāya II 133; Sutta-Nipāta 1019; Aṅguttara Nikāya I 163; Dhammapada III 361. In the older texts only the 3 Vedas (irubbeda = ṛV; Yaju° and Sāma°) are referred to, whereas later (in the commentaries) we find the four mentioned (Athabbana added), e.g. the three at Saṁyutta Nikāya IV 118; Jātaka I 168; II 47; III 537; Milindapañha 10; Visuddhimagga 384; the four at Sumaṅgalavilāsinī I 247; Milindapañha 178. — Unspecified (singular): Paramatthajotikā II 462. As adjective veda "knowing the Vedas" Paramatthajotikā II 463 (ti°), cf. tevijja. — The Vedas in this connection are not often mentioned, they are almost identical with the Mantras (see manta) and are often (in commentary) mentioned either jointly with manta or promiscuously, e.g. Peta Vatthu II 613 (the Vedas with the six aṅgas, i.e. vedāngas, called manta); Paramatthajotikā II 293 (manta-pāragū + veda-pāragū), 322, 448.

-antagu "one who has reached the end of knowledge," i.e. one who has obtained perfection in wisdom Vinaya I 3; Sutta-Nipāta 463;
-gū one who has attained to highest knowledge (said of the Buddha). Thus different from "tiṇṇaṁ vedānaṁ pāragū," which is brahmanic. The explanation of vedagū is "catūsu maggesu ñāṇaṁ" Cullaniddesa §612, and see above 2. — Saṁyutta Nikāya I 141, 168; IV 83, 206; Aṅguttara Nikāya II 6; IV 340; Sutta-Nipāta 322, 458, 529, 749, 846, 947, 1049, 1060; Mahāniddesa 93, 204, 299, 431. a peculiar meaning of vedagū is that of "soul" (literal attainer of wisdom) at Milindapañha 54 and 71;
-jāta thrilled, filled with enthusiasm, overcome with awe, excited Aṅguttara Nikāya II 63; Sutta-Nipāta 995, 1023; Kathāvatthu 554 = Vimāna Vatthu 3427 (= jāta-somanassa Vimāna Vatthu 156); Jātaka I 11; Milindapañha 297;
-pāragū one who excels in the knowledge of the Vedas, perfected in the Vedas Paramatthajotikā II 293; cf. above 3;
-bandhu one who is familiar with the Vedas Paramatthajotikā II 192.

:: Vedaka (adjective) [from veda 3] knowing or studying the Vedas Paramatthajotikā II 462 (brāhmaṇa).

:: Vedalla (neuter) [may be dialectical, obscure as to origin; Buddhaghosa refers it to Veda 1] — Name of one of the nine aṅgas (see nava) or divisions of the canon according to matter Aṅguttara Nikāya II 7, 103, 178; III 88, 107, 361f.; IV 113; Vinaya III 8; Puggalapaññatti 43; as 26; Sumaṅgalavilāsinī I 24; Peta Vatthu Commentary 22. The as comprises under this aṅga the 2 suttas so-called in Majjhima Nikāya (43, 44), the Sammādiṭṭhi, Sakkapañha, Saṅkhārābhājaniya, Mahāpuṇṇama etc. Suttas, as catechetical as 26 = Sumaṅgalavilāsinī I 24.
Note: The 2nd part of the word looks like a distortion from ariya (cf. ma halla > mahariya). Or might it be = vedaṅga?

:: Vedanaka (adjective) [from vedanā] having feeling, endowed with sensation Vibhaṅga 419 (a° + asaññaka).

:: Vedanā (feminine) [from ved°: see vedeti; cf. Epic Sanskrit vedanā] feeling, sensation (see on term, e.g. Compendium 14 Mrs. Rhys Davids Buddhist Manual of Psychological Ethics, ch. IV) Dīgha Nikāya I 45; II 58 (cf. Dialogues of the Buddha II 54), 66; III 58, 77, 221, 228, 238 (°upādāna); Saṁyutta Nikāya III 86f.; Aṅguttara Nikāya I 39, 122, 141; II 79, 198, 256; III 245f., 450; IV 301, 385; Khuddakapāṭha III (tisso v.); Sutta-Nipāta 435, 529, 739, 1111; Mahāniddesa 109; Cullaniddesa §551 (tisso v.); Paṭisambhidāmagga I 6, 50f., 145f., 153f.; II 109f., 181f.; Vibhaṅga 135f., 294, 401, 403f.; Dhammasaṅgani 3, 1348; Nettipakaraṇa 27, 65f.; 83, 123, 126; Tikapaṭṭhāna 246, 317f., 345f.; Visuddhimagga 460f.; Sumaṅgalavilāsinī I 125; Sammohavinodanī 13f., 39f., 80, 178, 193, 221 (°ānupassanā, in detail), 263f., 382 (various). — Three modes of feeling (usually understood whenever mention is made of "tisso vedanā"): sukhā (pleasant), dukkhā (painful) adukkha-m-asukhā (indifferent) Dīgha Nikāya III 275; Saṁyutta Nikāya II 53, 82; IV 207; Aṅguttara Nikāya III 400; Itivuttaka 46; Tikapaṭṭhāna 317f. — or: kusalā, akusalā, avyākatā Visuddhimagga 460. — Five vedanās: sukhaṁ, dukkhaṁ, somanassaṁ, domanassaṁ, upekkhā Visuddhimagga 461. Categories of 2 to 108 modes of vedanā, Saṁyutta Nikāya IV 223f. — vedanā is one of the five khandhas (see khandha II B). — On relation of old and new sensations (purāṇa° > nava°) see e.g. Aṅguttara Nikāya II 40; III 388; IV 167; Visuddhimagga 33; and see formula under yātrā. — In the paṭicca-samuppāda (q.v.) vedanā stands between phassa as condition and taṇhā as result; see e.g. Visuddhimagga 567f.
2. (in special application) painful sensation, suffering, pain (i.e. dukkhavedanā) Majjhima Nikāya I 59; Aṅguttara Nikāya I 153 (sārīrikā bodily pain); II 116 (the same); III 143 (the same); Peta Vatthu I 1015; Milindapañha 253 (kāyikā and cetasikā); Sammohavinodanī 101 (maraṇantikā v. Agonies of death). — vedanaṭṭa afflicted by pain Vinaya II 61; III 100; Jātaka I 293. — as adjective vedana suffering or to be suffered Peta Vatthu III 106 (= anubhūyamāna Peta Vatthu Commentary 214). — vedana at Jātaka III 349 is to be read as vetana.

:: Vedayita [past participle of vedeti] felt, experienced Saṁyutta Nikāya I 112; II 65; III 46; Aṅguttara Nikāya II 198; IV 415; Visuddhimagga 460.

:: Vedeha [= name of place Vedeha] literally from the Videha country; wise (see connection between Vedeha and ved, vedeti at Sumaṅgalavilāsinī I 139, resting on popular etymology) Saṁyutta Nikāya II 215f. (°muni, of Ānanda; explained as "vedeha-muni = paṇḍitamuni," cf. Kindred Sayings I 321; translation Kindred Sayings II 145 "the learned sage"); Mahāvaṁsa 3, 36 (same phrase; translation "the sage of the Videha country"); Apadāna 7 (the same).

:: Vedeti [Vedic vedayati; denominative or causative from vid to know or feel] "to sense," usually in denominative function (only one causative meaning: see preterit avedi); meaning twofold: either intellectually "to know" (cf. veda), or with reference to general feeling "to experience" (cf. vedanā). For the present tense two bases are to be distinguished, viz. ved°, used in both meanings; and vediy° (= °vedy°), a specific Pāḷi formation after the manner of the 4th (y) class of Sanskrit verbs, used only in meaning of "experience." Thus vedeti:
(a) to know (as = accusative, equal to "to call") Sutta-Nipāta 211f. (taṁ muniṁ vedayanti);
(b) to feel, to experience Saṁyutta Nikāya IV 68 (phuṭṭho vedeti, ceteti, sañjānāti); Majjhima Nikāya I 37; Peta Vatthu IV 150 (dukkhaṁ = anubhavati Peta Vatthu Commentary 241). — vediyati: to feel, to experience a sensation or feeling (usually with vedanaṁ or plural vedanā) Majjhima Nikāya I 59; II 70 (also potential vediyeyya); Saṁyutta Nikāya II 82; III 86f.; IV 207; Aṅguttara Nikāya I 141; II 198 (also present participle vediyamāna); Jātaka II 241; Milindapañha 253. — preterit avedi he knew, recognized Jātaka III 420 (= aññāsi commentary); he made known, i.e. informed Jātaka IV 35 (= jānāpesi commentary); vedi (recognized, knew) Sutta-Nipāta 643, 647, 1148 (= aññāsi aphusi paṭivijjhi Cullaniddesa §613); and vedayi Sutta-Nipāta 251 (= aññāsi Paramatthajotikā II 293). — Future vedissati (shall experience) Peta Vatthu I 1015 (dukkhaṁ vedanaṁ v.). — gerundive vediya (to be known) Sutta-Nipāta 474 (para° diṭṭhi held as view by others; explained as "ñāpetabba " Paramatthajotikā II 410); vedanīya:
(a) to be known, intelligible, comprehensible Dīgha Nikāya I 12; (dhammā nipuṇā ... paṇḍita-vedanīyā); II 36; Majjhima Nikāya I 487; II 220;
(b) to be experienced Saṁyutta Nikāya IV 114 (sukha° and dukkha°); Aṅguttara Nikāya I 249 (diṭṭhadhamma° (diṭṭhadhammo)); IV 382; Peta Vatthu II 117 (sukha°-kamma = sukha-vipāka Peta Vatthu Commentary 150); III 37 (kamma); IV 129 (of kamma-vipāka = anubhavana-yogga Peta Vatthu Commentary 228); Peta Vatthu Commentary 145 (kamma); and veditabba to be understood or known Dīgha Nikāya I 186; Peta Vatthu Commentary 71, 92, 104, — past participle vedita and vedayita.

:: Vedha [adjective/noun) [from vidh = vyadh, cf. vyādha]
1. piercing, pricking, hitting Aṅguttara Nikāya II 114f. (where it is said of a horse receiving pricks on various parts, viz. on its hair: loma°; its flesh: maṁsa°; its bone: aṭṭhi°). — avedha [to vyath!] not to be shaken or disturbed, imperturbable Sutta-Nipāta 322 (= akampana-sabhāva Paramatthajotikā II 331).
2. A wound Jātaka II 274f.
3. A flaw Milindapañha 119. — cf. ubbedha.

:: Vedhabba (neuter) [abstract from vidhavā, = Epic Sanskrit vaidhavya] widowhood Jātaka VI 508.

:: Vedhana (neuter) [from vidh to pierce] piercing Jātaka IV 29; Sumaṅgalavilāsinī I 221.

:: Vedhati [for *vethati = vyathati, of vyath] to tremble, quiver, quake, shake Saṁyutta Nikāya V 402; Theragāthā 651; Therīgāthā 237 (°amāna); Sutta-Nipāta 899, 902 (potential vedheyya); Mahāniddesa 312, 467; Jātaka II 191 (kampati + v.); Milindapañha 254 (+ calati); Vimāna Vatthu 76 (vedhamānena sarīrena); Dhammapada II 249 (passive vedhiyamāna trembling; varia lectio pa°). cf. vyadhati, ubbedhati and pavedhati.

:: Vedhavera [for Sanskrit vaidhaveya, from vidhavā] son of a widow; in two different passages of the Jātaka, both times characterized as sukka-cchavī vedhaverā "sons of widows, with white skins," and at both places misunderstood (or unintelligibly explained) by the Commentary, viz. Jātaka IV 184 (+ thulla-bāhū; commentary: vidhavā apatikā tehi vidhavā sarantī ti [ti]vidha-verā ca vedhaverā); VI 508 (commentary: vidhav'itthakā; varia lectio vidhavittikāmā purisā).

:: Vedhin (adjective) [from vidh = vyadh] piercing, shooting, hitting: see akkhaṇa°.

:: Vedhitā (feminine) [past participle of vedheti, causative of vijjhati] shooting, hitting Jātaka VI 448.

:: Vedi and Vedī (feminine) [Vedic vedi sacrificial bench] ledge, cornice, rail Mahāvaṁsa 32, 5; 35, 2; 36, 52 (pāsāṇa°); 36, 103; Vimāna Vatthu 8416 (= vedikā Vimāna Vatthu 346). — See on term Dialogues of the Buddha II 210; Mahāvaṁsa translation 220, 296. cf. vedikā and velli.

:: Vedikā (feminine) and Vediyā [from vedi] cornice, ledge, railing Dīgha Nikāya II 179; Vinaya II 120; Jātaka IV 229, 266; Vimāna Vatthu 786 (vediyā = vedikā Vimāna Vatthu 304); 8416 (= vedikā Vimāna Vatthu 340); Vimāna Vatthu 275.

:: Vedisa [from vidisā?] name of a tree Jātaka V 405; VI 550.

:: Vedita [past participle of vedeti] experienced, felt Saṁyutta Nikāya IV 205 (sukha and dukkha) = Sutta-Nipāta 738.

:: Vega [cf. Vedic vega, from vij to tremble] quick motion, impulse, force; speed, velocity Saṁyutta Nikāya IV 157; Aṅguttara Nikāya III 158 (sara°); Sutta-Nipāta 1074; Milindapañha 202, 258, 391; Peta Vatthu Commentary 11, 47 (vāta°), 62 (visa°), 67, 284 (kamma°); Saddhammopāyana 295. — instrumental vegena (adverb) quickly Dhammapada I 49; another form in same meaning is vegasā, after analogy of thāmasā, balasā etc., e.g. Jātaka III 6; V 117. — cf. saṁ°.

:: Vegha at Dīgha Nikāya II 100 (°missakena, translation Rhys Davids "with the help of thongs") = Saṁyutta Nikāya V 153 (Text reads vedha°), and Theragāthā 143 (°missena, translated "violence") may with Kern, Toevoegselen sub voce be taken as veggha = viggha (Sanskrit vighna), i.e. obstacle, hindrance; cf. uparundhati Theragāthā 143. It remains obscure and Kern's explanation problematic. cf. Dialogues of the Buddha II 107.

:: Vehāsa [contraction of vehāyasa] the air, sky, heaven; only in the two cases (both used as locative "in the air"): accusative vehāsaṁ Dīgha Nikāya III 27; Saṁyutta Nikāya V 283; Vinaya III 105; Vimāna Vatthu 78; and locative vehāse Vinaya I 320.

-kuṭī "air hut" i.e. airy room, "a hut in which a middle-sized man can stand without knocking his head against the ceiling" (explanation) Vinaya IV 46;
-gamana going through the air Visuddhimagga 382; Dhātum 586;
-ṭṭha standing in the air Dīgha Nikāya I 115; Sumaṅgalavilāsinī I 284;
-ṭṭhita the same Dīgha Nikāya I 95.

:: Vehāsaya [= vehāyasa with metathesis y > s] occurs only in accusative (= locative) vehāsayaṁ, equal to vihāyasaṁ at Jātaka IV 471.

:: Vehāyasa = vihāyasa, i.e. air, sky; only used in accusative vehāyasaṁ in function of a locative (cf. Vimāna Vatthu 182: vehāyasaṁ = vehāyasa-bhūte hatthi-piṭṭhe), combined with ṭhita (standing in the air) Vimāna Vatthu 41; Mahāvaṁsa I, 24; Peta Vatthu Commentary 14.

:: Vejja [from vid, Sanskrit vaidya, but to Pāḷi etymology feeling from vijjā] a physician, doctor, medical man, surgeon Jātaka I 455; III 142; Paramatthajotikā I 21; Paramatthajotikā II 274 (in simile); Vimāna Vatthu 185, 322; Dhammapada I 8; Peta Vatthu Commentary 36, 86; Saddhammopāyana 279, 351. — hatthi° elephant doctor Jātaka VI 490; Mahāvaṁsa 25, 34; visa° a physician who cures poison(ous bites) Jātaka I 310; IV 498;

-kamma medical practice or treatment Jātaka II 421; V 253; Visuddhimagga 384; Dhammapada III 257, 351; IV 172.

:: Vejjikā (feminine) [from vejja?] medicine (?) Vinaya III 185.

:: Vekalla (neuter) [from vikala] deficiency Jātaka V 400; Milindapañha 107; Dhammasaṅgani 223; Dhammapada II 26 (aṅga° deformity), 79; III 22; Vimāna Vatthu 193; Saddhammopāyana 5, 17. — as vekalya at Paramatthajotikā I 187 (where contrasted to sākalya). jaṇṇū avekallaṁ karoti to keep one's knees straight Milindapañha 418 (Kern, Toevoegselen sub voce translates "presses tightly together"). See also avekalla.

:: Vekallatā and Vekalyatā (feminine) [abstract from vekalla] deficiency Aṅguttara Nikāya III 441 (a°); Visuddhimagga 350 (indriya°); Jātaka I 45 (verse 254) (°lya°).

:: Vekantaka (Sammohavinodanī 63) is a kind of copper: see loha.

:: Vekaṇḍa [perhaps connected with vikaṇṇaka] a kind of arrow Majjhima Nikāya I 429.

:: Vekata (adjective) [= vikata] changed Vimāna Vatthu 10.

:: Vekaṭika (adjective) [from vikaṭa] one addicted to dirt, living on dirty food Dīgha Nikāya I 167; Milindapañha 259 (doubled).
[BD: some people also actually eat and enjoy eating some kinds of earth. Geophagia, the practice of eating dirt.]

:: Vekkhiya is poetical for avekkhiya (= avekkhitvā: see avekkhati) in appaṭivekkhiya not considering Jātaka IV 4. See the usual paccavekkhati.

:: Velā (feminine) [Vedic velā in meaning 1; Epic Sanskrit in meanings 2 and 3]
1. time, point of time (often equal to kāla) Puggalapaññatti 13 (uḍḍahana°); Jātaka IV 294; Milindapañha 87; Paramatthajotikā I 181; Puggalapaññatti 187; Paramatthajotikā II 111 (bhatta° meal-time); as 219; Peta Vatthu Commentary 61, 104, 109 (aruṇ'ugga mana°), 129, 155; Vimāna Vatthu 165 (paccūsa° in the early morning).
2. shore, sea shore Vinaya II 237 = Aṅguttara Nikāya IV 198; Jātaka I 212; Mahāvaṁsa 19, 30.
3. limit, boundary Aṅguttara Nikāya V 250 (between v. and agyāgāra); Theragāthā 762; Milindapañha 358; as 219; in speculative sense as "measure," restriction, control (of character, sīla-velā) at Dhammasaṅgani 299 ("not to trespass" translation), and in dogmatic exegesis of ativelaṁ at Mahāniddesa 504; cf. Cullaniddesa §462 and as 219.
4. heap, multitude (?) as 219 (in name of place Uruvelā which is however *Uruvilvā).

:: Velāmika (adjective) [velāma + ika, the word velāma probably a district word] "belonging to Velāma," at Dīgha Nikāya II 198 used as a clan-name (feminine Velāmikānī), with vv.ll. Vessinī and Vessāyinī (cf. Velāma proper name combined with Vessantara at Sammohavinodanī 414), and at Dīgha Nikāya II 333 classed with khujjā, vāmanikā and komārikā (translation "maidens"; Buddhaghosa: "very young and childish": see Dialogues of the Buddha II 359); varia lectio celāvikā. They are some sort of servants, especially in demand for a noble's retinue. See also proper name Velāma (the V.-sutta at Jātaka I 228f.).

:: Velāyati [denominative from velā] to destroy (?) as 219 (cf. Expositor II 297); explained by viddhaṁseti. More appropriate would be a meaning like "control," bound, restrict.

:: Vellāḷin (adjective) [Is it a corruption from *veyyāyin = *vyāyin?] flashing (of swords) Jātaka VI 449.

:: Velli [dialect?] is a word peculiar to the Jātaka. At one passage it is explained by the commentary as "vedi" (i.e. rail, cornice), where it is applied to the slender waist of a woman (cf. vilāka and vilaggita): Jātaka VI 456. At most of the other passages it is explained as "a heap of gold": thus at Jātaka V 506 (verse: velli-vilāka-majjhā; commentary: "ettha vellī ti rāsi vilākamajjhā ti vilagga-majjhā uttatta-ghana-suvaṇṇa-rāsi-ppabhā c'eva tanu-dīgha-majjhā ca"), and VI 269 (verse: kañcana-velli-viggaha; commentary: "suvaṇṇa-rāsi-sassirīka-sarīrā"). At V 398 in the same passage as VI 269 explained in commentary as "kañcana-rūpaka-sadisa-sarīrā"). The idea of "golden" is connected with it throughout.

:: Vellita (adjective) [past participle of vellati, vell to stagger, cf. paṭivellati] crooked, bent; (of hair:) curly Peta Vatthu Commentary 189. It is only used with reference to hair.

-agga with bending (or crooked) tip (of hair), i.e. curled Therīgāthā 252 (cf. Therīgāthā Commentary 209); Jātaka V 203 (= kuñcitagga commentary); VI 86 (sun-agga-vellita); Peta Vatthu Commentary 46, 142. — cf. kuñcita-kesa Jātaka I 89.

:: Veḷu [= veṇu, cf. Geiger, Pāḷi Grammar §43.3 and Prākrit veḷu: Pischel, Prākrit Grammar §243] a bamboo Aṅguttara Nikāya II 73; Vinaya IV 35; Jātaka IV 382 (daṇḍa°); V 71; Visuddhimagga 1, 17; Paramatthajotikā II 76 (= vaṁsa); Sammohavinodanī 334.

-agga (veḷagga) the top of a bamboo Vinaya II 110;
-gumba a bamboo thicket Paramatthajotikā II 49, 75;
-daṇḍa a bamboo stick Paramatthajotikā II 330;
-dāna a gift of bamboo Vibhaṅga 246; Milindapañha 369; Paramatthajotikā II 311; Paramatthajotikā I 236; Sammohavinodanī 333;
-nāḷi (°nalaka, °nāḷika) a stalk or shaft of bamboo Visuddhimagga 260; Paramatthajotikā I 52; Therīgāthā Commentary 212;
-pabba a stalk or section of the b. Jātaka I 245; Visuddhimagga 358 = Sammohavinodanī 63.

:: Veḷuka [from veḷu] a kind of tree Jātaka V 405 (= vaṁsa-coraka).

:: Veḷuriya (neuter) [cf. dialect Sanskrit vaiḍūrya] a precious stone, lapis lazuli; cf. the same word "beryl" (with metathesis r > l; not from the Sanskrit form), which the Greeks brought to Europe from India. — Dīgha Nikāya I 76; Vinaya II 112; Saṁyutta Nikāya I 64; Aṅguttara Nikāya I 215; IV 199, 203f.; Jātaka III 437; Peta Vatthu II 75; Mahāvaṁsa 11, 16; Dhammapada II 220. Often in descriptions of vimānas, e.g. Vimāna Vatthu 21; 121; 171; cf. Vimāna Vatthu 27, 60. — Probably through a word-play with veḷu (bamboo; popular etymology) it is said to have the colour of bamboo: see vaṁsa-rāga and vaṁsa-vaṇṇa. At Jātaka I 207 a peacock's neck is described as having the colour of the veḷuriya. At Milindapañha 267 (in inventory of "loka ") we have the following enumeration of precious stones: pavāḷa coral, lohitaṅka ruby, masāragalla cat's eye, veḷuriya lapis lazuli, vajira diamond. See also under ratana1.

:: Veḷuva [cf. Vedic vainava (made of cane)?] probably not to veḷu, but another spelling for beḷuva, in °laṭṭhikā Saṁyutta Nikāya III 91, as sometimes varia lectio veḷuva for beḷuva (q.v.).

:: Vema (neuter) [from vāyati2, cf. Sanskrit veman (neuter); Latin vimen] loom or shuttle Dhammapada III 175; Paramatthajotikā II 268.

:: Vemajjha (neuter) [from vi + majjha] middle, centre Jātaka IV 250; VI 485; Puggalapaññatti 16, 17; Visuddhimagga 182 (°bhāga central part); Vimāna Vatthu 241, 277. — locative vemajjhe:
(a) in the present, or central interval of saṁsāra Sutta-Nipāta 849 (cf. Mahāniddesa 213 and majjha 3 b);
(b) in two, asunder Visuddhimagga 178.

:: Vemaka (neuter) = vema Vinaya II 135.

:: Vematika (adjective) [from vimati] in doubt, uncertain, doubtful Vinaya I 126; II 65; IV 220, 259; Visuddhimagga 14 (°sīla). Past participle nibbematika.

:: Vematta (neuter) [from vi + matta1] difference, distinction Milindapañha 410; Visuddhimagga 195.

:: Vemattatā (feminine) [abstract formation from vematta] difference, distinction, discrepancy, disproportion(ateness) Majjhima Nikāya I 453, 494; Saṁyutta Nikāya II 21; III 101; V 200; Aṅguttara Nikāya III 410f.; Sutta-Nipāta page 102 (puggala°); Nettipakaraṇa 4, 72f., 107f.; Milindapañha 284, 285. The eight differences of the various Buddhas are given at Paramatthajotikā II 407f. as addhāna°, āyu°, kula°, pamāṇa°, nekkhamma°, padhāna°, bodhi°, raṁsi°.

:: Vemānika (adjective) [from vimāna1] having a fairy palace (see vimāna1 3) Jātaka V 2; Dhammapada III 192.

:: Vemātika (adjective) [vi + °mātika] having a different mother Jātaka IV 105 (°bhāginī); VI 134 (°bhātaro); Peta Vatthu Commentary 19.

:: Venateyya [from vinata] descended from Vinatā, epithet of agaruḷa Paṭisambhidāmagga II 196; Jātaka VI 260; Dāṭhāvaṁsa IV 45.

:: Venayika1 [from vi 3 + naya] anihilist. The Buddha was accused of being a v. Majjhima Nikāya I 22, Text page 140.

:: Venayika2 (adjective) [from vinaya] versed in the Vinaya Vinaya I 235; III 3 (cf. Samantapāsādikā I 135); Majjhima Nikāya I 140; Aṅguttara Nikāya IV 175, 182f.; V 190; Milindapañha 341.

:: Veneyya (adjective) [= vineyya, gerund of vineti; cf. Buddhist Hybrid Sanskrit vaineya Divyāvadāna 36, 202 and passim] to be instructed, accessible to instruction, tractable, ready to receive the teaching (of the Buddha). The term is late (Jātaka style and commentary) Jātaka I 182 (Buddha°), 504; Paramatthajotikā II 169, 510; Dhammapada I 26; Sammohavinodanī 79; Vimāna Vatthu 217; Therīgāthā Commentary 69 (Apadāna verse 10). cf. Buddha°.

:: Veneyyatta (neuter) [from veneyya] tractableness Nettipakaraṇa 99.

:: Veṇa [cf. Sanskrit vaiṇa, dialect]
1. a worker in bamboo Peta Vatthu Commentary 175.
2. A member of a low and despised class (cf. pukkāsa) Vinaya IV 6; Saṁyutta Nikāya I 93 (°kula); Aṅguttara Nikāya II 85 (the same); III 385; Puggalapaññatti 51; feminine veṇī Jātaka V 306 (= tacchikā commentary); Peta Vatthu III 113 (read veṇī for veṇiṁ).

:: Veṇi (feminine) [cf. Sanskrit veṇi] a braid of hair, plaited hair, hair twisted into a single braid Aṅguttara Nikāya III 295; Vinaya II 266 (dussa°); Therīgāthā 255; Vimāna Vatthu 384 (= kāsa-veṇi commentary). Figurative of a "string" of people Dīgha Nikāya I 239 (andha°). -°kata plaited, having the hair plaited Jātaka II 185; V 431.

:: Veṇu [cf. Vedic veṇu. Another Pāḷi form is veḷu (q.v.)] bamboo; occurs only in compounds, e.g. -°gumba thicket of bamboo Dhammapada I 177;
-°tinduka the tree Diospyros Jātaka V 405 (= timbaru commentary);

-°daṇḍaka jungle-rope Jātaka III 204
-°bali a tax to be paid in bamboo (by bamboo workers) Dhammapada I 177;
-°vana bamboo forest Jātaka V 38.

:: Vepakka (neuter) [from vipakka] ripening, ripeness, maturity. (adjective) yielding fruit, resulting in (—°) Aṅguttara Nikāya I 223 (kāmadhātu° kamma); III 416 (sammoha° dukkha); Sutta-Nipāta 537 (dukkha° kamma).

:: Vepulla (neuter) [from vipula] full development, abundance, plenty, fullness Dīgha Nikāya III 70, 221, 285; Saṁyutta Nikāya III 53; Aṅguttara Nikāya I 94 (āmisa°, dhamma°); III 8, 404; V 152f., 350f.; Milindapañha 33, 251; Visuddhimagga 212 (saddhā°, sati°, paññā°, puñña°), 619; Dhammapada I 262 (sati°); Sammohavinodanī 290. — Often in phrase vuḍḍhi virūḷhi vepulla (see vuḍḍhi), e.g. Vinaya I 60; Itivuttaka 113. cf. vetulla.

:: Vepullatā (feminine) [abstract formation from vepulla] = vepulla; Aṅguttara Nikāya II 144 (rāga°, dosa°, moha°); Apadāna 26, 39; Milindapañha 252. As vepullataṁ (neuter) at Aṅguttara Nikāya III 432.

:: Vepurisikā (feminine) [vi + purisa + aka] a woman resembling a man (sexually), a man-like woman, androgyn Vinaya II 271; III 129.

:: Vera (neuter) [cf. Sanskrit vaira, derived from vīra] hatred, revenge, hostile action, sin Aṅguttara Nikāya IV 247; Dhammapada 5; Jātaka IV 71; Dhammapada I 50.; Peta Vatthu Commentary 13. — avera absence of enmity, friendliness; (adjective) friendly, peaceable, kind Dīgha Nikāya I 167, 247 (sa° and a°), 251; Saṁyutta Nikāya IV 296; Aṅguttara Nikāya IV 246; Sutta-Nipāta 150. The pañca bhayāni verāni (or vera-bhayā) or pañca verā (Vibhaṅga 378) "the fivefold guilty dread" are the fears connected with sins against the five first commandments (sīlāni); see Saṁyutta Nikāya II 68; Aṅguttara Nikāya III 204f.; IV 405f.; V 182; Itivuttaka 57 = Sutta-Nipāta 167 (vera-bhayatīta).

:: Verajja (neuter) [from vi + rajja] a variety of kingdoms or provinces Saṁyutta Nikāya III 6 (nānā°-gata bhikkhu a bhikkhu who has travelled much).

:: Verajjaka (adjective) [from verajja] belonging to various kingdoms or provinces, coming from various countries (nānā°); living in a different country, foreign, alien Dīgha Nikāya I 113; Majjhima Nikāya II 165 (brāhmaṇā); Aṅguttara Nikāya III 263 (bhikkhū); Theragāthā 1037; Vimāna Vatthu 8412 (= videsa-vasika Vimāna Vatthu 338); Milindapañha 359.

:: Veraka = vera; a° Peta Vatthu IV 138. See also verika.

:: Veramaṇī (feminine) [from viramaṇa; cf. the odd form Buddhist Hybrid Sanskrit vīramaṇī, e.g. Jātakamala 213] abstaining from (—°), abstinence Aṅguttara Nikāya II 217, 253; V 252f., 304f.; Sutta-Nipāta 291; Puggalapaññatti 39, 43; Visuddhimagga 11; Paramatthajotikā I 24; Dhammapada I 235, 305.

:: Veramba (and °bha) (adjective) [etymology? Probably dialectical, i.e. regional] attribute of the wind (vāta or plural vātā), a wind blowing in high altitudes [cf. Buddhist Hybrid Sanskrit vairambhaka Divyāvadāna 90] Saṁyutta Nikāya II 231; Aṅguttara Nikāya I 137; Theragāthā 597; Jātaka III 255, 484; VI 326; Cullaniddesa §562; Sammohavinodanī 71.

:: Verika = vera i.e., inimical; enemy (cf. veraka) Jātaka V 229, 505; Visuddhimagga 48.

:: Verin (adjective) [from vera] bearing hostility, inimical, revengeful Jātaka III 177; Peta Vatthu IV 325 (= veravanto Peta Vatthu Commentary 252); Milindapañha 196; Visuddhimagga 296 (°puggala), 326 (°purisa, in simile), 512 (in simile); Sammohavinodanī 89. — Negative averin Dhammapada 197, 258.

:: Verocana [= virocana, fr virocati] the sun (literal "shining forth") Saṁyutta Nikāya I 51; Aṅguttara Nikāya II 50.

:: Vesa [cf. Sanskrit veṣa, from viṣ to be active] dress, apparel; (more frequently:) disguise, (assumed) appearance Jātaka I 146 (pakati° usual dress), 230 (āyuttaka°); III 418 (andha°); Milindapañha 12; Dhammapada II 4; Peta Vatthu Commentary 62, 93 (ummattaka°), 161 (tunnavāya°); Saddhammopāyana 384; purisa° (of women) Sumaṅgalavilāsinī I 147.

:: Vesama = visama Vimāna Vatthu 10.

:: Vesākha [cf. Vedic vaiśākha] name of a month (April-May) Mahāvaṁsa 1, 73; 29, 1.

:: Vesārajja (neuter) [abstract formation from visārada, i.e. *vaiśāradya] (the Buddha's or an Arahant's) perfect self-confidence (which is of four kinds), self-satisfaction, subject of confidence. The four are given in full at Majjhima Nikāya I 71f., viz. highest knowledge, khīṇāsava state, recognition of the obstacles, recognition and preaching of the way to salvation. See also Dīgha Nikāya I 110; Jātaka II 27; Aṅguttara Nikāya II 13; III 297f.; IV 83, 210, 213; Majjhima Nikāya I 380; Paṭisambhidāmagga II 194; Cullaniddesa §466 b; Dhammapada I 86; Sumaṅgalavilāsinī I 278; Paramatthajotikā I 104; Vimāna Vatthu 213; Saddhammopāyana 593.

:: Vesiyāna [= vessa, with °na as in gimhāna, vassāna etc.] a Vaiśya (Vessa) Jātaka VI 15, 21, 328, 490, 492. As vessāyana at Sutta-Nipāta 455 (where vesiyāna is required).

:: Vesī and Vesiyā (feminine) [the feminine of vessa] a woman of low caste, a harlot, prostitute.
(a) vesī: Vinaya III 138; Jātaka V 425; in compound vesi-dvāra a pleasure house Therīgāthā 73.
(b) vesiyā: Vinaya IV 278; Sutta-Nipāta 108; Vibhaṅga 247; in compound vesiyā-gocara asking alms from aprostitute's house Dhammapada III 275; as 151; Sammohavinodanī 339.

:: Vesma (neuter) [Vedic veśman, from viś to enter: see visati] a house Jātaka V 84. a trace of the n-stem in locative vesmani Jātaka V 60.

:: Vessa [cf. Vedic vaiśya, a dialect (local) word] a Vaiśya, i.e. a member of the third social (i.e. lower) grade (see vaṇṇa 6), a man of the people Dīgha Nikāya III 81, 95 (origin); Saṁyutta Nikāya I 102, 166; IV 219; V 51; Aṅguttara Nikāya I 162; II 194; III 214, 242; Vibhaṅga 394; Sumaṅgalavilāsinī I 254 (origin). — feminine vesī (q.v.); vessī (as a member of that caste) Dīgha Nikāya I 193; Aṅguttara Nikāya III 226, 229.

:: Vessikā (feminine) [from vessa] a Vaiśya woman Sutta-Nipāta 314.

:: Vetabba is gerund of *veti [vi] = vināti to weave (q.v.), thus "to be woven," or what is left to be woven Jātaka VI 26. infinitive vetuṁ Vinaya II 150.

:: Vetana (neuter) [cf. Epic and Classical Sanskrit vetana] wages, hire; payment, fee, remuneration; tip Jātaka I 194 (nivāsa° rent); Sutta-Nipāta 24; Vimāna Vatthu 141; Dhammapada I 25; Peta Vatthu Commentary 112. Most frequently combined with bhatta° (q.v.). As vedana at Jātaka III 349.

:: Vetaṇḍin (adjective) [from vitaṇḍā] full of sophistry, skilled in vitaṇḍā Milindapañha 90 (said of King Milinda).

:: Vetasa [Vedic vetasa] the ratan reed, Calamus rotang Jātaka V 167; Paramatthajotikā II 451.

:: Vetāla at Dīgha Nikāya I 6 (in the lists of forbidden crafts) refers to some magic article. The proper meaning of the word was already unknown when Buddhaghosa at Sumaṅgalavilāsinī I 84 explained it as "ghana-tāḷaṁ" (cymbal beating) with remark "mantena mata-sarīr'uṭṭhāpanan ti eke" (some take it to be raising the dead by magic charms). Rhys Davids At Dialogues of the Buddha I 8 translates "chanting of bards" (cf. vetālika). It is of dialectical origin.

:: Vetālika [dialect; cf. Epic and Classical Sanskrit vaitālika] a certain office or occupation at court connected with music or other entertainment, a bard. With other terms in list at Milindapañha 331, some of them obscure and regional. Also at Jātaka VI 277, where explained as "vetālā [read vettāya?] uṭṭhāpake," i.e. those whose duty it is [by vetāla or vetta] to make (people] rise. The explanation is obscure, the uṭṭhāpaka reminds of Buddhaghosa's uṭṭhāpana (under vetāla). Kern misunderstands the phrase by translating "chasing bards away."
[BD]: Court bailiff. "All rise!"

:: Veti [vi + eti, of i; Sanskrit vyeti] to go away, disappear, wane Saṁyutta Nikāya III 135; Aṅguttara Nikāya II 51; Jātaka III 154; as 329. cf. vyavayāti.

:: Vetta (neuter) [cf. Epic Sanskrit vetra] twig, rod; creeper; jungle rope (cf. veṇu-daṇḍa); cane (calamus). By itself only in standard list of punishments (tortures): vettehi tāḷeti to flog with canes, e.g. Aṅguttara Nikāya I 47; II 122; Milindapañha 196. Otherwise frequent in compounds:

-agga cane top, sprout of bamboo (cf. kaḷīra) Visuddhimagga 255 (where Paramatthajotikā I in the same passage reads °aṅkura); Sammohavinodanī 60, 239, 252;
-aṅkura a shoot of bamboo Paramatthajotikā I 52, 67;
-āsana cane chair Vimāna Vatthu 8;
-cāra (vettācāra) "stick-wandering" (?) Jātaka III 541 (+ saṅkupatha; commentary: vettehi sañcaritabba); Vimāna Vatthu 8411 (vettācāraṁ saṅkupathañ ca maggaṁ, explained as vettalatā bandhitvā ācaritabba magga Vimāna Vatthu 338); better as "jungle-path."
-patha "a jungle full of sticks" (translation Rhys Davids) Milindapañha 280 (+ saṅkupatha), jungle-path;
-bandhana binding with twigs (rope?), creeper-bands Saṁyutta Nikāya III 155; V 51 = Aṅguttara Nikāya IV 127;
-latā cane creeper Jātaka I 342; Vimāna Vatthu 8, 338;
-valli garland of creeper Dāṭhāvaṁsa III 40.

:: Vetulla and Vetulya [cf. Sanskrit vaitulya; also called vaipulya, from vipula. The Pāḷi form is not clear; it probably rests on dialect translation of a later term] a certain dissenting sect (see Mahāvaṁsa translation 259, note 2) in °vāda heretic doctrine Mahāvaṁsa 36, 41; Dīpavaṁsa XXII, 45; -°vādin an adherent of this doctrine.

:: Veṭha [from viṣṭ, veṣṭ] wrap, in sīsa° head-wrap, turban Majjhima Nikāya I 244; Saṁyutta Nikāya IV 56.

:: Veṭhaka (adjective) [from veṭheti] surrounding, enveloping Dīgha Nikāya I 105 ("furbelow" see Dialogues of the Buddha I 130); Mahāvaṁsa 11, 14 (va layaṅguli°).

:: Veṭhana (neuter) [from veṭheti, cf. Epic and Classical Sanskrit veṣṭhana]
1. surrounding, enveloping Jātaka VI 489.
2. A turban, head-dress Dīgha Nikāya I 126; Aṅguttara Nikāya I 145; III 380 (sīsa°); Jātaka V 187; Dhammapada IV 213; Peta Vatthu Commentary 161.
3. wrapping, clothing, wrap, shawl Jātaka VI 12. — cf. pali°.

:: Veṭheti [Vedic veṣṭate, viṣṭ or veṣṭ, to Latin virga, branch, literally twisting] to twist round, envelope, wrap, surround Jātaka I 5, 422; Milindapañha 282. — passive veṭhiyati: see vi°, — past participle veṭhita. — cf. pali°.

:: Veṭhita [past participle of veṭheti] enveloped, enclosed, surrounded, wrapped Saddhammopāyana 362. cf. ni°, pari°.

:: Vevacana (neuter) [from vivacana] attribute, epithet; synonym Nettipakaraṇa 1f., 24, 53f., 82, 106; Visuddhimagga 427; Paramatthajotikā II 24, 447. cf. adhivacana.

:: Vevaṇṇa (neuter) [from vivaṇṇa] discolouring Therīgāthā Commentary 85 (Apadāna verse 42).

:: Vevaṇṇiya (neuter) [abstract from vivaṇṇa]
1. state of having no caste, life of an outcast Aṅguttara Nikāya V 87 = 200. [Cp. Buddhist Hybrid Sanskrit vaivarṇika outcast Divyāvadāna 424].
2. discolouring, fading, waning Jātaka III 394.

:: Vevāhika [from vivāha] wedding-guest Jātaka II 420.

:: Veviccha (neuter) [abstract formation from vivicchā] "multifarious wants," greediness, selfishness, avarice Sutta-Nipāta 941 (= pañca macchariyāni Mahāniddesa 422, as at Cullaniddesa §614), 1033 (where Nettipakaraṇa 11 reads vivicchā); Puggalapaññatti 19, 23; Dhammasaṅgani 1059, 1122; Cullaniddesa sub voce taṇhā; as 366, 375.

:: Veyy° is a (purely phonetic) diæretic form of vy°, for which viy° and veyy° are used indiscriminately. There is as little difference between viy° and veyy° as between vi° and ve° in those cases where (double, as it were) abstract nouns are formed from words with ve° (vepullatā, vemattatā, etc.), which shows that ve° was simply felt as vi°. cf. the use of e for i (especially before y) in cases like alabbhaneyya > °iya; addhaneyya > °iya; pesuṇeyya > °iya, without any difference in meaning.

:: Veyyaggha (adjective) [from vyaggha] belonging to a tiger Dhammapada 295 (here simply = vyaggha. i.e. with a tiger as fifth; veyya° = vya° metri causā-; Buddhaghosa's explaination at Dhammapada III 455 is forced). — (m). A car covered with a tiger's skin Jātaka V 259, cf. 377.

:: Veyyagghin = veyyaggha (adjective) Jātaka IV 347.

:: Veyyañjanika [= vyañjanika] one who knows the signs, a fortune-teller, soothsayer Jātaka V 233, 235. — The Buddhist Hybrid Sanskrit equivalent is vaipañcanika (Mahāvastu I 207) etc.: see under vipañcita, which may have to be derived (as viyañcita = viyañjita) from vi + añj = vyañjana. See also Kern. Toevoegselen page 19.

:: Veyyatta = viyatta, i.e. accomplished, clever Jātaka V 258.

:: Veyyatti (feminine) [= viyatti] distinction, cleverness, accomplishment Jātaka V 258; VI 305.

:: Veyyattiya (neuter) [abstract form (°ya = °ka) from veyyatti = viyatti] distinction, lucidity; accomplishment Dīgha Nikāya III 38 (paññā° in wisdom); Majjhima Nikāya I 82, 175; II 209.

:: Veyyābādhika (adjective) [= vyābādhika] causing injury or oppression, oppressive, annoying (of pains) Majjhima Nikāya I 10; Aṅguttara Nikāya III 388; Visuddhimagga 35 (explained differently by Buddhaghosa as "vyābādhato uppannattā veyyābādhikā").

:: Veyyākaraṇa (masculine neuter) [= vyākaraṇa]
1. (neuter) answer, explanation, exposition Dīgha Nikāya I 46, 51, 105, 223; II 202; Aṅguttara Nikāya III 125; V 50f.; Sutta-Nipāta 352, 510, 1127; Puggalapaññatti 43, 50; Milindapañha 347; Sumaṅgalavilāsinī I 247.
2. (masculine) one who is expert in explanation or answer, a grammarian Dīgha Nikāya I 88; Aṅguttara Nikāya III 125; Sutta-Nipāta 595; Milindapañha 236; Paramatthajotikā II 447.

:: Veyyāvacca (neuter) [corresponds to (although doubtful in what relation) Sanskrit vaiyāpṛtya, abstract from vyāpṛta active, busy (to pṛ, pṛṇoti) = Pāḷi vyāvaṭa; it was later retranslated into Buddhist Hybrid Sanskrit as vaiyāvṛtya (as if vi + ā + vṛt); e.g. Divyāvadāna 54, 347; Mahāvastu I 298] service, attention, rendering a service; work, labour, commission, duty Vinaya I 23; Aṅguttara Nikāya III 41; Jātaka I 12 (kāya°); VI 154; Paramatthajotikā II 466; Vimāna Vatthu 94; Therīgāthā Commentary 253. -°kamma doing service, work Jātaka III 422; -°kara servant, agent, (feminine) housekeeper Jātaka III 327; Vimāna Vatthu 349; -°kārikā (feminine) the same Peta Vatthu Commentary 65. — cf. vyappatha.

:: Veyyāvaṭika (neuter) [doublet of veyyāvacca; °ka = °ya] service, waiting on, attention Sutta-Nipāta page 104 (kāya°); Jātaka IV 463; VI 154, 418, 503 (dāna°); Dhammapada I 27 (kāya°); III 19 (dāna°); Dīpavaṁsa VI 61.

:: Veyyāyika (neuter) [from vyaya] money to defray expenses, means Vinaya II 157.

-----[ Vi ]----- ☝

:: Vi (indeclinable) [prefix, resting on Indo-Germanic ṷi "two," as connotation of duality or separation (German "ent-zwei"), which is contained in viṇśati, numeral for "twenty" (see vīsati), cf. Sanskrit viṣu a part, Greek ἴδιος private (literal separate); also Sanskrit u-bhau both; and ṷidh, as in Latin dīvido = divide. A secondary (comparative) formation in Sanskrit vitara further, farther, Gothic wipra against, German wider]
I. 1. (a) inseparable prefix of separation and expansion, in original meaning of "asunder," semantically closely related to Latin dis° and German ver-. Often as base-prefix in various meanings (see below 1-4), also very frequent as modifying prefix (in combination with other primary prefixes like ā, ni, pa, paṭi, saṁ), where its prevailing character is one of emphasis.
(b) The native grammarians define vi either as "vividha" (i.e. our meaning 2): see Buddhaghosa at Paramatthajotikā II 136 (viharati = vividhaṁ hitaṁ harati); and Visuddhimagga 179 vividhaṁ khittaṁ = vikkhittaṁ; see also under viggaṇhati; or "prātilomya" (i.e. meaning 3): Nirukta (ed. Roth) I 3; or paraphrase it by su° or suṭṭhu (i.e. meaning 4): see under vimāna and vippasanna. The latter meaning also in Hemacandra's anek'ārtha-saṅgraha (ed. Calcommentary) 7, 15: "śṛṣṭhe'tīte nānārthe" (i.e. Nos. 4 and 2).
(c) vi° occurs also as distributive (repetitional) prefix in reduplication compounds (here closely resembling paṭi° and the negative a°), like cuṇṇa-vicuṇṇa piecemeal, chidda-vicchidda holes upon holes, vaṭṭa-vivaṭṭa, etc. — Contracted forms are vy° (= viy° before vowels) and vo° (= vi + ava); the guṇa and vriddhi form is ve°.
II. Meanings.
1. denoting expansion, spreading out; figurative variety or detail, to be translated by expressions with over or about (cf. Latin e-), as:

°kampati shake about,
°kāseti open out,
°kirati scatter about,
°kūjati sing out (= upa-nadati commentary),
°carati move about (= ā-hiṇḍati),
°churita sprinkled about,
°jāyati bring forth,
°tāna spread out,
°tthāra ex-tension, de-tail,
°dāleti break open,
°dhammati whirl about,
°dhāyaka providing,
°ppakirati strew all over,
°pphāra pervading,
°pphārika ef-fulgence,
°bhajati ex-plain,
°bhatta dis-tributed,
°bhāga division, distribution,
°ravati shout out,
°rūhana growing up,
°rocati shine out,
°ssajjati give out,
°ssaṭṭha sent out,
°ssara shouting out,
°ssuta far-fa medium

2. denoting disturbance, separation, mixing up (opposite saṁ°), as given with "away" or "down," or the prefixes de- and dis-, e.g.

°kasita burst asunder,
°kubbana change, i.e. miracle (meta-morphosis),
°kkaya sell ("ver-kaufen"),
°kkhambhati de-stroy,
°kkhāleti wash off (= ācameti),
°kkhepa de-rangement,
°gata dis-appeared (used as definition of vi° at Therīgāthā Commentary 80),
°galita dripping down,
°ggaha separation,
°cinati dis-criminate,
°jahati dis-miss,
°desa foreign country (cf. verajjaka),
°naṭṭha destroyed,
°nata bending down,
°nāsa de-struction,
°nicchaya dis-crimination,
°nodaka driving out,
°pāteti to be destroyed,
°ppalapati to talk confusedly,
°rājeti discard as rāga,
°rodha destruction,
°lumpati break up,
°vitta separated,
°vidha mixed,
°veka separation,
°vāha carrying away, i.e. wedding.

3. denoting the reverse of the simple verb, or loss, difference, opposite, reverse, as expressed by un° or dis-, e.g.

°asana mis-fortune,
°kaṭika unclean,
°kappa change round,
°kāra per-turbation, dis-tortion,
°kāla wrong time,
°tatha un-truth,
°dhūma smoke-less,
°patti corruption,
°parīta dubious,
°ppaṭipanna on the wrong track,
°bhava non-existence (or as 4 "more" bhava, i.e. wealth),
°mati doubt,
°mānana dis-respect,
°yoga separation,
°raja fault-less,
°rata abs-taining,
°rūpa un-sightly,
°vaṭa unveiled,
°vaṇṇeti defame,
°vāda dis-pute,
°sama uneven,
°ssandati overflow,
°ssarita for-gotten,
°siṭṭha distinguished,
°sesa difference, distinction.

4. in intensifying sense (developed from 1 and 2), mostly with terms expressing per se one or the other of shades of meanings given under 1-3; to be translated by "away," out, all over, "up," or similarly (completely), e.g.

°ākula quite confused,
°katta cut up,
°kopeti shake up,
°garahati scold intensely,
°chindati cut off,
°jita conquered altogether,
°jjotita resplendent,
°tarati come quite through,
°niyoga close connection,
°nivatteti turn off completely,
°pariṇāma change,
°ppamutta quite released,
°ppasanna quite purified,
°pphalita crumpled up,
°bandhana (close) fetter,
°ramati cease altogether,
°sahati have sufficient strength,
°sukkha dried up,
°suddha very bright,
°ssamati rest fully (German aus-ruhen),
°haññati to get slain.

:: Vibandha [vi + bandha] fetter Peta Vatthu Commentary 207.

:: Vibandhana (neuter) [vi + bandhana] = vibandha Therīgāthā Commentary 243.

:: Vibādhaka (adjective) [from vibādha] doing harm to (—°), injuring, preventing Dāṭhāvaṁsa II 88.

:: Vibādhati [vi + bādhati] to oppress, harm Milindapañha 135 (so read for °bhādati); as 42. — passive vibādhiyati to be oppressed Peta Vatthu Commentary 239.

:: Vibbedha [from vi + vyadh after analogy of ubbedha; not vi + bheda] circumference Jātaka I 212.

:: Vibbhamati [vi + bhamati] to wander about, to go astray, to forsake the Order Vinaya I 72; II 14; III 40 (may be taken in the sense of enjoying oneself or sporting, i.e. cohabiting, at this passage), IV 216; Jātaka I 117; III 462 (of a bhikkhu enticed by his former wife), 496, — past participle vibbhanta.

:: Vibbhanta [past participle of vibbhamati]
1. roaming, straying; strayed, confused Majjhima Nikāya I 171 (padhāna° giving up exertion), 247 (the same). Usually in phrase °citta with wandering (or confused) mind Saṁyutta Nikāya I 61 (see explanation of commentary at Kindred Sayings I 321), 204; III 93; V 269; Aṅguttara Nikāya I 70; II 30; III 391; Itivuttaka 90; Jātaka IV 459 (+ kupit'indriya); Milindapañha 324. — At Atthasālinī 260 we find the compound vibbhanti-bhāva [vibbhanta in compounds with bhu!] of citta, in meaning "wavering, roaming" (of mind): so read for vibhatti-bhāva.

:: Vibbhantaka (adjective) [vibbhanta + ka]
1. straying away from (—°), confused Visuddhimagga 187 (jhāna°), 429.
2. (a bhikkhu) who has forsaken the Order, apostate Vinaya II 60.

:: Vibhajana (neuter) and °ā (feminine) [from vibhajati] distinction, division, going into detail Nettipakaraṇa 5, 8f., 38 (+ vivaraṇā and uttāni-kammatā); Tikapaṭṭhāna 10; Paramatthajotikā II 445 (vivaraṇa, v., uttāni-karaṇa); as 343, 344. cf. vibhājana.

:: Vibhajati [vi + bhajati, i.e. bhaj1, as in bhājeti] (literal) to distribute, divide; (figurative) to distinguish, dissect, divide up, classify; to deal with something in detail, to go into details Majjhima Nikāya III 223; Saṁyutta Nikāya II 2, 255 (vibhājeti) = Majjhima Nikāya I 364 (reads virājeti); Saṁyutta Nikāya IV 93 (atthaṁ); V 261 (dhammaṁ vivarati vibhajati uttāni-karoti); Sutta-Nipāta 87; Puggalapaññatti 41; Vibhaṅga 259; Milindapañha 145; Paramatthajotikā II 237; Sumaṅgalavilāsinī I 104; Peta Vatthu Commentary 81, 111. gerund vibhajja (q.v.). — past participle vibhatta.

:: Vibhajja (adverb) [gerund of vibhajati] dividing, analysing, detailing; in detail (°—) Dīgha Nikāya III 229 (°vyākaraṇīya pañha "discriminating reply" translation); Aṅguttara Nikāya II 46 (°vacana analysis). — °vāda the Vibhajja doctrine, i.e. the Doctrine which analyses, or the "religion of logic or reason"; a term identical with Theravāda, the Doctrine of the Elders, i.e. the original teaching of the Buddhist church. —°vādin one who teaches the V. doctrine, epithet of the Buddha Mahāvaṁsa 5, 271; Tikapaṭṭhāna 366; Sammohavinodanī 130; cf. Points of Controversy introduction page 38.

:: Vibhaṅga [vi + bhaṅga, of bhaj1] distribution, division, distinction, classification Vinaya I 359; Sutta-Nipāta 600 (jāti° classification of species; explained as jāti-vitthāra at Paramatthajotikā II 464); Jātaka IV 361 (+ vicaya; commentary explains as vibhāga); Mahāvaṁsa 30, 87 (dhātu° distribution of relics); Paramatthajotikā II 422 (contrasted with uddesa). — Vibhaṅga is the title of the second book of the Abhidhamma Piṭaka. cf. Sutta-vibhaṅga.

:: Vibhassikata (neuter) [vi + bhassa + kata] gossip, literally "made into talk" Vinaya IV 241.

:: Vibhatta (adjective) [past participle of vibhajati]
1. (literal) divided, distributed; parted, partitioned, having divisions, portioned off Sutta-Nipāta 300; Peta Vatthu I 1013 (of Niraya); Jātaka V 266 (the same); Milindapañha 316 (a° samudda). — su° well divided, well planned, proportioned, regular Sutta-Nipāta 305; Peta Vatthu III 221; Milindapañha 330, 345; Visuddhimagga 108.
2. (figurative) detailed, explained, analysed Visuddhimagga 187; Paramatthajotikā II 288; Peta Vatthu Commentary 104.

:: Vibhattavant (adjective) [from vibhatta] full of details, giving all detail Visuddhimagga 212; Sumaṅgalavilāsinī I 34.

:: Vibhatti (feminine) [from vibhajati]
1. division, distinction, classification, detail, variety Jātaka VI 432 (of paintings); Nettipakaraṇa 1f., 105; Milindapañha 102, 381; Visuddhimagga 352 (contrasted with saṅkhepa); Peta Vatthu Commentary 199, 282 (rūpa° various forms, patterns).
2. (technical term in grammar) inflection of nouns and verbs, declensions, conjugation Paramatthajotikā II 397; Vimāna Vatthu 78, 199. -°lopa omission of inflection Vimāna Vatthu 174, 192; Peta Vatthu Commentary 147. Note: vibhattibhāva at as 260 is to be read as vibbhanti° (see under vibbhanta).

:: Vibhattika (adjective) [from vibhatti] having divisions; (figurative) detailed. Negative a° not giving details Vimāna Vatthu 164.

:: Vibhava [vi + bhava]
1. power, wealth, prosperity Sumaṅgalavilāsinī I 147; Jātaka I 56; V 285; Mahāvaṁsa 26, 6; Dhammapada I 6; II 9, 84; IV 7; Vimāna Vatthu 5, 302 (°sampanna rich); Peta Vatthu Commentary 122, 130, 176, 196. Great wealth is expressed by asīti-koṭi-vibhava, consisting in eighty koṭis, e.g. Dhammapada I 367; II 25. — bahu° very rich Jātaka I 145; mahā° the same Peta Vatthu Commentary 97, 107. — yathā vibhavaṁ according to one's means or power Peta Vatthu Commentary 54; vibhavānurūpaṁ the same Vimāna Vatthu 254.
2. non-existence, cessation of life, annihilation Dīgha Nikāya I 34; Sutta-Nipāta 514 (+ bhava), 867 (the same); Mahāniddesa 274, 282; Jātaka III 402 (°ṁ gata = vināsaṁ patta commentary); V 267 (the same); as 392; Sumaṅgalavilāsinī I 120; Sammohavinodanī 505 (= bhava-vigama). See also taṇhā B 1.

-taṇhā "craving for life to end" (Dialogues of the Buddha III 208), desire for non-existence Dīgha Nikāya III 216, 275; Vinaya I 10; Udāna 33; Itivuttaka 50; Sammohavinodanī 111;
-diṭṭhi the theory of non-becoming Dīgha Nikāya III 212; Aṅguttara Nikāya I 83; Mahāniddesa 245, 274.

:: Vibhavati [vi + bhavati] to cease to exist Saṁyutta Nikāya III 56 (future °issati); Sutta-Nipāta 873 (vibhoti); Mahāniddesa 279 (the same), — past participle 4

:: Vibhādati at Milindapañha 135 should be read as vibādhati.

:: Vibhāga [from vibhajati, cf. vibhaṅga and vibhajana] distribution, division; detailing, classification Jātaka IV 361; Visuddhimagga 494; Sammohavinodanī 83; Therīgāthā Commentary 100; Vimāna Vatthu 37; Peta Vatthu Commentary 122. — attha° detailing of meaning Visuddhimagga 569; dhātu° distribution of relics Vimāna Vatthu 297; Peta Vatthu Commentary 212; pada° division of words Paramatthajotikā II 269; Peta Vatthu Commentary 34. — cf. saṁ°.

:: Vibhājana (neuter) [vi + bhājana2] distribution, division Dhatupāṭha 92, 561; Dhātum 776, 787.

:: Vibhāsita [past participle causative of vi + bhāsati2] illuminated, made bright, shining forth Saddhammopāyana 591.

:: Vibhāta [past participle of vibhāti] shining, turned to light, bright; in phrase vibhātāyarattiyā when night had become light, i.e. at daybreak or dawn (Dhammapada IV 105; Peta Vatthu Commentary 13, 22). — (neuter) daybreak, dawn Dhammapada II 5 (°khaṇe).

:: Vibhāti [vi + bhāti] to shine forth, to be or become light (said of the night turning into day); present also vibhāyati Vinaya I 78; future vibhāyissati Dīgha Nikāya II 148; preterit vibhāyi Jātaka V 354, — past participle vibhāta.

:: Vibhāvana (neuter) and °ā (feminine) [from vibhāveti]
1. making clear, ascertainment, explanation, exposition Jātaka III 389; Vibhaṅga 342, 343 (ā); Paramatthajotikā II 13, 261f., 318; Sammohavinodanī 409 (ā); Therīgāthā Commentary 76 (ā), 230; Peta Vatthu Commentary 137, 140 (so read for vibhavanā in attha°).
2. Annihilation, disappearance, making non-existing (cf. vibhava 2) as 163 (vibhāvanā nāma antara-dhāpanā ti attho).

:: Vibhāvaniya (adjective) [from vibhāvana] pertaining to ascertainment, making clear, explaining Peta Vatthu Commentary 244 (paramattha°).

:: Vibhāveti [vi + bhāveti]
1. to understand clearly (literal "to produce intensively or well") Sutta-Nipāta 318 (gerund a-vibhāvayitvā).
2. to make clear, to explain Paramatthajotikā I 89; Paramatthajotikā II 406, 472; Peta Vatthu Commentary 1, 70, 92, 135.
3. to put out of existence, to anniḥlate [as causative of vibhava 2] as 163. Past participle vibhāvita.

:: Vibhāvin (adjective) [from vibhāveti] intelligent, wise Sutta-Nipāta 317; Jātaka VI 304; Cullaniddesa §259 (= medhāvin); Milindapañha 21, 276, 346; Saddhammopāyana 382.

:: Vibhāvita [past participle of vibhāveti] made non-existing, anniḥlated Cullaniddesa §584.

:: Vibhāyana (neuter) [from vibhāti] shining forth, brightening Vimāna Vatthu 148.

:: Vibhedaka [vi + bhedaka] one who disturbs friendship, a slanderer Jātaka III 260.

:: Vibhedeti [vi + bhedeti] to cause disruption, to slander Aṅguttara Nikāya V 345f.

:: Vibhedika (feminine) [from vi + bhid] the palmyra tree Jātaka VI 529.

:: Vibheti [vi + bhāyati] to be afraid, to stand in awe of Jātaka V 509 (= bhāyati commentary). Should we read bibheti?

:: Vibhinna (adjective) [vi + bhinna] scattered; divided, at variance Sutta-Nipāta 314 (= aññam-aññaṁ bhinna Paramatthajotikā II 324).

:: Vibhītaka (and °ṭaka) [cf. Sanskrit vibhīta and °ka] the plant Terminalia belerica; beleric myrobolan. Dice were made from its fruits, which are also used as medicine (intoxicant); its flowers smell vilely. — Vinaya I 201; Jātaka III 161; V 363; VI 529.

:: Vibhūsana (neuter) [vi + bhūsana] adornment Aṅguttara Nikāya I 212; II 40, 145, 209; Sutta-Nipāta 59 (cf. Cullaniddesa §585); Puggalapaññatti 21, 58; Jātaka I 8; Dhammasaṅgani 1348; Milindapañha 382.

:: Vibhūsā (feminine) [vi + bhūsā] ornament, decoration, distinction, pride Sutta-Nipāta 926; Mahāniddesa 380; Cullaniddesa §585; Milindapañha 224 (Rhys Davids translates "dexterity," hardly correct. Should we read "vibhūti"?).

:: Vibhūseti [vi + bhūseti] to adorn, embellish, beautify Therīgāthā 411; Mahāvaṁsa 19, 25; Dhammapada I 77, — past participle vibhūsita.

:: Vibhūsita [past participle of vibhūseti] adorned, decorated Mahāvaṁsa 25, 102; Visuddhimagga 10; Peta Vatthu Commentary 46, 157.

:: Vibhūta (adjective) [past participle of vibhavati, or vi + bhūta]
1. [cf. bhūta 1, and vibhava 2] destroyed, anniḥlated, being without Theragāthā 715; Sutta-Nipāta 871f., 1113 (= vibhāvita atikkanta vītivatta Cullaniddesa §584).
2. [cf. bhūta 3] false Sutta-Nipāta 664.
3. [cf. vibhāveti 2] clear, distinct Aṅguttara Nikāya V 325; Milindapañha 311; Abhidhammatthasaṅgaha 16 (a° unclear); Visuddhimagga 112 (and a°). —°ṁ karoti to explain Milindapañha 308.

:: Vibhūti (feminine) [from vi + bhavati]
1. [cf. vibhūta 2] destruction, ruin Theragāthā 1018 (°nandin = malign).
2. [cf. vibhava 1] splendour, majesty, glory Jātaka V 305; Peta Vatthu Commentary 133 (dāna°), 216 (rāja°).

:: Vicakka (adjective) [vi + cakka] without wheels Jātaka I 378 (sakaṭa). Doubtful in phrase asani°, where used as a noun, probably in different meaning altogether (= asani-pāta?): see Saṁyutta Nikāya II 229 (= "falling of a thunderbolt" Kindred Sayings II 155); Dīgha Nikāya III 44, 47.

:: Vicakkhaṇa (adjective-neuter) [vi + cakkhaṇa, of cakṣ to see, attentive, watchful, sensible, skilful; (neuter) application, attention, wit Saṁyutta Nikāya I 214 = Sutta-Nipāta 186 (appamatta +; translation Kindred Sayings I 277 "discerning wit"); Sutta-Nipāta 583; Jātaka IV 58; VI 286; Milindapañha 216; Visuddhimagga 43; Paramatthajotikā II 238; Saddhammopāyana 200, 293.

:: Vicakkhu (adjective) [vi + cakkhu] eyeless, blind, in phrase °kamma making blind or perplexed Saṁyutta Nikāya I 111, 118 ("darkening their intelligence" translation) [cf. Buddhist Hybrid Sanskrit vicakṣu-karma Mahāvastu III 416; Lalitavistara V 490].

:: Vicakkhuka (adjective) [vicakkhu + ka] not seeing, blinded, dulled in sight, half-blind Milindapañha 295 (Rhys Davids "squinting").

:: Vicaraṇa (adjective-neuter) [from vicarati] going about, circulating, moving, travelling Jātaka V 484 (°bhaṇḍa travelling merchandise).

:: Vicarati [vi + carati] to go or move about in (locative), to walk (a road = accusative), to wander Sutta-Nipāta 444 (raṭṭhā raṭṭhaṁ vicarissaṁ, future), 696 (dhamma-maggaṁ); Mahāniddesa 201, 263; Peta Vatthu III 73 (preterit vicari); Dhammapada I 66; Peta Vatthu Commentary 4, 22, 33, 69, 120, 185 (= āhiṇḍati); Saddhammopāyana 133. — In Sutta-Nipāta often with loke (in this world), e.g. Sutta-Nipāta 466, 501, 845, 846, 864. Causative vicāreti; past participle vicarita, vicārita and viciṇṇa. cf. anu°.

:: Vicarita [past participle of vicarati] occupied by (—°), haunted, frequented Vimāna Vatthu 163.

:: Vicaya [from vi + ci: see vicinati] search, investigation, examination Saṁyutta Nikāya III 96 (vicayaso, i.e. thoroughly); Puggalapaññatti 25; Milindapañha 340 (dhamma°); Nettipakaraṇa 1, 2, 10; as 147; Saddhammopāyana 466. For Dhamma° see sambojjhaṅga.

:: Vicāliya (adjective) [gerund of vi + cāleti] in negative a° not to be shaken, not wavering Saddhammopāyana 444.

:: Vicāra [vi + cāra] investigation, examination, consideration, deliberation. — Defined as "vicaraṇaṁ vicāro, anusañcaraṇan ti vuttaṁ hoti" Visuddhimagga 142 (see in definition under vitakka). — Hardly ever by itself (as at Theragāthā 1117 mano°), usually in close connection or direct combination with vitakka (q.v.).

:: Vicāraka (adjective) [from vicāreti]
1. looking after something; watching Jātaka I 364 (ghara°).
2. investigating; (noun) a judge Mahāvaṁsa 35, 18.

:: Vicāraṇā (feminine) and a° (neuter) [from vicāreti]
1. investigation, search, attention Sutta-Nipāta 1108, 1109 (feminine and neuter); Jātaka III 73 (°paññā).
2. Arranging, planning, looking after; scheme Jātaka I 220; II 404 (yuddha°); VI 333f.

:: Vicāreti [causative of vicarati]
1. to make go round, to pass a round, to distribute Peta Vatthu Commentary 272 (salākaṁ).
2. to think (over) Saṁyutta Nikāya V 156 (vitakketi + v.).
3. to investigate, examine, test Jātaka II 413; III 258; Vimāna Vatthu 336 (a° to omit examining).
4. to plan, consider, construct Jātaka II 404; VI 333.
5. to go about (some business), to look after, administer provide Jātaka II 287; III 378; Mahāvaṁsa 35, 19 (rajjaṁ); Peta Vatthu Commentary 93 (kammante), — past participle vicārita and viciṇṇa.

:: Vicārita [past participle of vicāreti] thought out, considered; thought Dīgha Nikāya I 37 (vitakkita + , like vitakka-vicāra, cf. Sumaṅgalavilāsinī I 122), 213 (the same); Paramatthajotikā II 385.

:: Vicchaḍḍeti [vi + chaḍḍeti] to throw out, to vomit; in late (Sanskritic) Pāḷi at Saddhammopāyana 121 (past participle vicchaḍḍita) and 136 (neuter vicchaḍḍana throwing out).

:: Vicchandanika (and °niya) (adjective) [vi + chanda + na + ika] fit to disinterest, "disengrossing " in °kathā sermon to rid of the desire for the body Vinaya III 271 (Samantapāsādikā II 393); and °sutta the suttanta having disillusionment for its subject (another name given by Buddhaghosa to the Vijaya Sutta Sutta-Nipāta 193-206) Paramatthajotikā II 241f. (°ya). cf. vicchindati.

:: Vicchādanā (feminine) [vi + chādanā] concealment Puggalapaññatti 19, 23.

:: Viccheda [vi + cheda] cutting off, destruction Jātaka IV 284 (santati°). a° uninterruptedness Vimāna Vatthu 16.

:: Vicchidda (adjective) [vi + chidda] only in (reduplicated) combination chidda° full of little holes, perforated all over Jātaka I 419.

:: Vicchiddaka [vi + chidda + ka] "having holes all over," referring to one of the asubha-kammaṭṭhānas, obtained by the contemplation of a corpse fissured from decay Aṅguttara Nikāya II 17 (°saññā); V 106, 310; Milindapañha 332; Visuddhimagga 110, 178, 194.

:: Vicchika [cf. Vedic vṛścika: Zimmer, Altind. Leben 98] a scorpion Dīgha Nikāya I 9 (°vijjā scorpion craft); Vinaya II 110; Aṅguttara Nikāya II 73; III 101, 306; IV 320; V 289f.; Jātaka II 146; Milindapañha 272, 394; Visuddhimagga 235; Sumaṅgalavilāsinī I 93.

:: Vicchinda [from vi + chind as in vicchindati] breaking off, cutting off Jātaka II 436, 438 (kāya°). Kern, Toevoegselen sub voce considers it as a corruption of vicchanda. See vicchandanika.

:: Vicchindati [vi + chindati] to cut off, to interrupt, to prevent Peta Vatthu Commentary 129 (°itu-kāma). The Buddhist Hybrid Sanskrit form is vicchandayati [= vi + denominative of chando] e.g. Divyāvadāna 10, 11, 383, 590, — past participle vicchinna.

:: Vicchinna [past participle of vicchindati] cut off, destroyed Saddhammopāyana 34, 117, 370, 585.

:: Vicchita in phrase balavicchita-kārin at Milindapañha 110 is to be read balav'icchita-kārin "a man strong to do what he likes," i.e. a man of influence.

:: Vicchurita [vi + churita] besprinkled, sprinkled about Vimāna Vatthu 4, 280 (= ullitta).

:: Viccuta [vi + cuta] fallen down Jātaka V 403 (explained as viyutta commentary); Dhammapada I 140.

:: Vicikicchati [vi + cikicchati] literally "dis-reflect," to be distracted in thought, i.e. to doubt, hesitate Dīgha Nikāya I 106; Saṁyutta Nikāya II 17, 50, 54; III 122, 135; Jātaka IV 272 (2nd singular vicikicchase); Paramatthajotikā II 451; Sumaṅgalavilāsinī I 275; — past participle vicikicchita.

:: Vicikicchā (feminine) [from vicikicchati] doubt, perplexity, uncertainty (one of the nīvaraṇas) Dīgha Nikāya I 246; III 49, 216, 234, 269; Saṁyutta Nikāya I 99; III 106f. (dhammesu v. doubt about the precepts); IV 350; Aṅguttara Nikāya III 292, 438; IV 68, 144f.; V 144; Sutta-Nipāta 343, 437, 540; Vimāna Vatthu 81 (= soḷasa-vatthuka-vicikicchā Vimāna Vatthu 317); Jātaka II 266; Puggalapaññatti 59; Vibhaṅga 168, 341, 364; Dhammasaṅgani 425; Nettipakaraṇa 11; Tikapaṭṭhāna 108, 122, 152f., 171, 255, 275; Dukapaṭṭhāna 170f., 265f., 289f.; Visuddhimagga 471 (= vigatā cikicchā ti v. etc.), 599f.; Sammohavinodanī 209; Vimāna Vatthu 156; Papañcasūdanī I 116; Saddhammopāyana 459. — as adjective (—°) vicikiccha, e.g. tiṇṇa° one who has overcome all doubt Dīgha Nikāya I 71, 110; Majjhima Nikāya I 18; Aṅguttara Nikāya II 211; III 92; 297f.; IV 186; 210. — See also Compendium 242; Buddhist Manual of Psychological Ethics 425 note 1; and cf. kathaṅkathā, kicchati, vecikicchin.

:: Vicikicchin see ve°.

:: Vicikicchita (neuter) [past participle of vicikicchati] doubt Peta Vatthu IV 137.

:: Vicinana (neuter) [from vicinati] discrimination Visuddhimagga 162.

:: Vicinati and Vicināti [vi + cināti]
1. to investigate, examine, discriminate Saṁyutta Nikāya I 34 (yoniso vicine dhammaṁ); Aṅguttara Nikāya IV 3f. (the same); Sutta-Nipāta 658, 933; Apadāna 42; Jātaka VI 373; Mahāniddesa 398; Nettipakaraṇa 10, 22 (gerundive vicetabba), 25f.; Milindapañha 298; Dīpavaṁsa IV 2; as 147; Peta Vatthu Commentary 140; Saddhammopāyana 344. — gerund viceyya discriminating; with discrimination Dīgha Nikāya II 21 (doubled: with careful discrimination); III 167 (°pekkhitar); Sutta-Nipāta 524f.; usually in phrase viceyya-dāna a gift given with discrimination Saṁyutta Nikāya I 21; Aṅguttara Nikāya IV 244; Jātaka IV 361; V 395; Peta Vatthu II 972; Dhammapada III 221; Mahāvaṁsa 5, 35.
2. to look for, to seek, to linger, to choose Peta Vatthu III 64 (preterit vicini = gavesi commentary); IV 142 (gerund viceyya = vicinitvā Peta Vatthu Commentary 240); Jātaka I 419. — See also pacinati.

:: Vicinteti [vi + cinteti] to think, consider Sutta-Nipāta 1023; Mahāvaṁsa 4, 28 (vicintiya, gerund); 17, 38.

:: Viciṇṇa [past participle of vicāreti] thought out; in negative a° not thought out; reading however doubtful, better to be taken as adhiciṇṇa, i.e. procedure, method Dīgha Nikāya I 8 = Majjhima Nikāya II 3 = Saṁyutta Nikāya III 12 (vi° as varia lectio). — Sumaṅgalavilāsinī I 91 reads āciṇṇa (cf. Majjhima Nikāya I 372).

:: Vicita [past participle of vi + ci to gather] in phrase °kāḷaka bhatta rice from which the black grains have been separated Dīgha Nikāya I 105; Majjhima Nikāya II 8; Sumaṅgalavilāsinī I 274; as vicita-bhattain same sense at Jātaka IV 371.

:: Vicitta and Vicitra (adjective) [vi + citta1] various, variegated, coloured, ornamented, etc. Jātaka I 18, 83; Peta Vatthu II 19; Vimāna Vatthu 6410 (citra); Milindapañha 338, 349; Vimāna Vatthu 2, 77; Saddhammopāyana 92, 245. — vicitra-kathika eloquent Milindapañha 196.

:: Vicuṇṇa [vi + cuṇṇa] crushed up, only in reduplicated-iterative formation cuṇṇa-vicuṇṇa crushed to bits, piecemeal Jātaka I 26; III 438 etc. See under cuṇṇa.

:: Vicuṇṇita [past participle of vi + cuṇṇeti] crushed up Jātaka I 203 (viddhasta + v.).

:: Vidaḍḍha [vi + daḍḍha] in reduplicated-iterative compound daḍḍhavidaḍḍha-gatta "with limbs all on fire" Milindapañha 303.

:: Vidahati [vi + dahati; dhā] to arrange, appoint, assign; to provide; to practise. — Present vidahati: see saṁ°; vidadhāti Jātaka VI 537; vidheti Jātaka V 107. potential vidahe Sutta-Nipāta 927 (= vidaheyya Mahāniddesa 382); preterit vidahi Jātaka V 347. Perfect 3rd plural vidadhu [Sanskrit vidadhuḥ] Jātaka VI 284. infinitive vidhātuṁ Vinaya I 303 (bhesajjaṁ); gerund vidhāya Mahāvaṁsa 26, 12 (ārakkhaṁ, posting a guard). — gerundive vidheyya in meaning "obedient," tractable Jātaka VI 291, — past participle vihita.

:: Vidalaka see pidalaka.

:: Vidaṁsaka (adverb) [from vidaṁseti] showing; danta° showing one's teeth (referring to laughter) Aṅguttara Nikāya I 261; Jātaka III 222.

:: Vidaṁseti [vi + daṁseti = dasseti] to make appear, to show Aṅguttara Nikāya I 261; Therīgāthā 74; Jātaka V 196; Milindapañha 39. cf. pa°.

:: Vidati *Vidati see vindati.

:: Vidatthi (feminine) [cf. Vedic vitasti; see Geiger, Pāḷi Grammar 38.3] a span (of twelve aṅgulas or finger-breadths) Vinaya III 149 (dīghaso dvādasa vidatthiyo sugata-vidatthiyā); IV 279; Jātaka I 337; III 318; Milindapañha 85; Visuddhimagga 65, 124, 171, 175, 408; Dhammapada III 172; IV 220; Sammohavinodanī 343 (dvādasaṅgulāni vidatthi; dve vidatthiyo ratanaṁ, etc.).

:: Vidālana (neuter) [from vidāleti] breaking open, bursting, splitting Milindapañha 1.

:: Vidāleti [vi + dāleti; see dalati] to break open, split, burst Theragāthā 184; Peta Vatthu Commentary 135, 185, — past participle vidālita.

:: Vidālita [past participle of vidāleti] split, broken, burst Jātaka I 493; Peta Vatthu Commentary 220.

:: Vidāraṇa (neuter) [from vidāreti] splitting, rending Dhatupāṭha 247 (in explanation of dar), 381 (in explanation of bhid).

:: Vidāreti [vi + dāreti: see under darī] to split, rend Jātaka I 340, — past participle vidārita.

:: Vidārita [past participle of vidāreti] split, rent Saddhammopāyana 381.

:: Viddasu (adjective) [another form of vidvā = Sanskrit vidvān: see under vindati] skilled, wise Majjhima Nikāya I 65 (genitive singular and nominative plural viddasuno), 310 (the same). Usually in negative form aviddasu foolish Vinaya II 296 = Aṅguttara Nikāya II 56 (plural aviddasū); Saṁyutta Nikāya V 1; Therīgāthā 164 (plural aviddasū); Sutta-Nipāta 762 (= bāla commentary); Dhammapada 268 = Cullaniddesa §514 (= aviññū Dhammapada III 395); Peta Vatthu Commentary 18.

:: Viddesa [from vi + disa] enmity, hatred Jātaka III 353; Therīgāthā Commentary 268.

:: Viddesanā (feminine) [abstract formation from viddesa, cf. disatā2] enmity Therīgāthā 446; Jātaka III 353.

:: Viddesin (adjective/noun) [vi + desin; see dessin] hating; an enemy Theragāthā 547.

:: Viddessati [vi + dessati] to hate Therīgāthā 418. — gerundive viddesanīya to be hated, hateful Saddhammopāyana 82.

:: Viddha1 [past participle of vijjhati] pierced, perforated; hit, struck, hurt Sutta-Nipāta 331; Mahāniddesa 414 (sallena); Milindapañha 251 (eaten through by worms); Saddhammopāyana 201 (kaṇṭakena).

:: Viddha2 (adjective) [cf. Sanskrit vīdhra clear sky] clear; only in phrase viddha vigata-valāhaka deva a clear sky without a cloud Vinaya I 3; Majjhima Nikāya I 317 = Saṁyutta Nikāya I 65 = III 156 = V 44 = Itivuttaka 20.

:: Viddhaṁsa [from vidhaṁsati] demolition, destruction Jātaka IV 58 (°kārin).

:: Viddhaṁsaka (adjective) [from viddhaṁsana] destroying as 165.

:: Viddhaṁsana (adjective-nuter) [from viddhaṁseti; cf. Buddhist Hybrid Sanskrit vidhvaṁsana Divyāvadāna 180] shattering, destruction (transitive and intransitive), undoing, making disappear; adjective destroying Saṁyutta Nikāya IV 83; Milindapañha 351 (kāsajja°); Jātaka I 322; V 267 (adjective); Visuddhimagga 85 (vikkhepa + v.); Vimāna Vatthu 58, 161 (adjective). — Often in phrase (denoting complete destruction): anicc-ucchādana-parimaddana-bhedana-viddhaṁsana-dhamma, e.g. Dīgha Nikāya I 76; Majjhima Nikāya I 500; Aṅguttara Nikāya IV 386; Jātaka I 146 [cf. Divyāvadāna 180: śatana-patana-vikiraṇa-vidhvaṁsana-dharmatā; see also under vikiraṇa].

:: Viddhaṁsanatā (feminine) [abstract formation from viddhaṁsana] quality of destruction, ability to destroy Visuddhimagga 8.

:: Viddhaṁsati [vi + dhaṁsati] to fall down, to be shattered, to be ruined Milindapañha 237; Peta Vatthu Commentary 125 (potential °eyya). — causative viddhaṁseti to shatter, to destroy Saṁyutta Nikāya III 190 (both transative and intransitive, the latter for °ati); Jātaka II 298; III 431; V 100; Sumaṅgalavilāsinī I 265; Mahāniddesa 5 (vikirati vidhameti viddhaṁseti: see also under vikirati), — past participle viddhasta and viddhaṁsita. Passive viddhaṁsīyati to drop or to be destroyed, to come to ruin Sumaṅgalavilāsinī I 18 = as 19 (suttena saṅgahitāni pupphāni na vikirīyanti na v.).

:: Viddhaṁsita [past participle of viddhaṁseti] shattered, destroyed Dhammapada III 129.

:: Viddhasta [past participle of viddhaṁsati] fallen to pieces, broken, destroyed Majjhima Nikāya I 227; Aṅguttara Nikāya II 50; Sutta-Nipāta 542; Jātaka I 203; V 69, 401; Vimāna Vatthu 6314 (= vinaṭṭha Vimāna Vatthu 265).

:: Viddhā poetic gerund of vijjhati Jātaka VI 77.

:: Videsa [vi + desa; cf. disā at Vinaya I 50] foreign country Milindapañha 326; Vimāna Vatthu 338.

:: Vidha1 (adjective (—°) [= vidhā] of a kind, consisting of, -fold, e.g. aneka° manifold Sumaṅgalavilāsinī I 103; tathā° of such-kind, such-like Sutta-Nipāta 772; ti° threefold Dīgha Nikāya I 134; Sutta-Nipāta 509; nānā° various Peta Vatthu Commentary 53, 96, 113; bahu° manifold Therīgāthā Commentary 197; etc.

:: Vidha2 [= vidha1 as noun] form, kind Theragāthā 428 (māna°). — There are several other meanings of vidha, which are, however, uncertain and rest on doubtful readings. Thus it occurs at Vinaya II 136 in meaning of "buckle" (varia lectio pīṭha; commentary silent); at Vinaya IV 168 in meaning "little box" (?); at Sumaṅgalavilāsinī I 269 as "carrying pole" (= kāca2, but text Dīgha Nikāya I 101 has "vividha").

:: Vidhamaka (adjective) [from vidhamati] one who throws away or does away with; destroying, clearing away Milindapañha 344 (kilesa-mala-duggandha°).

:: Vidhamana (neuter) [from vidhamati] destroying, scattering, dispersing Milindapañha 244 (Maccu-sena°).

:: Vidhamati and °eti [vi + dhmā in particular meaning of blowing i.e. driving asunder, cf. dhamati] (transitive) to destroy, ruin; do away with, scatter. — (intransitive) to drop off, fall away, to be scattered, to roll or whirl about. Both vidhamati and °eti are used indiscriminately, although the causative °eti occurs mostly in meaning of "destroy."
(1) vidhamati: Saṁyutta Nikāya III 190; Jātaka I 284 (in play of words with dhamati to blow; preterit vidhami = viddhaṁsesi commentary); VI 490 (vidhamaṁ te raṭṭhaṁ, is ruined); Milindapañha 91, 226 (Mārasenaṁ), 237, 337 (intransitive, with vikirati and viddhaṁsati).
(2) vidhameti: Mahāniddesa 5; Jātaka III 261 (poetic vidhamemasi [write °se!] = vidhamema, nāsema commentary); V 309; Milindapañha 39; Peta Vatthu Commentary 168, — past participle vidhamita.

:: Vidhamita [past participle of vidhamati] destroyed Cullaniddesa §576 a.

:: Vidhavā (feminine) [Vedic vidhavā widow, vidhu lonely, vidhura separaṭed, Avesta vidavā = Gothic widow = Old High German wituwa (German Witwe = English widow); Greek ἠίθεος unmarried; Latin vidua widow, etc., in all Indo-Germanic languages] a widow Saṁyutta Nikāya I 170; Aṅguttara Nikāya III 128; Jātaka VI 33; Milindapañha 288; Visuddhimagga 17; Peta Vatthu Commentary 65, 161; Sammohavinodanī 339.

:: Vidhā (feminine) [cf. Sanskrit vidhā]
1. mode, manner, sort, kind; proportion, form, variety Dīgha Nikāya III 103 (ādesana°); Therīgāthā 395 (cakkhu° "shape of an eye" translation); Sammohavinodanī 496 (in explanation of kathaṁ-vidha: "ākāra-saṇṭhānaṁ vidhā nāma"); Sumaṅgalavilāsinī I 222 (iddhi°), 294 (in explanation of tividha-yañña: "ettha vidhā vuccati ṭhapanā" i.e. performance, arrangement), 299 (similarly tisso vidhā = tīṇi ṭhapanāni; of yañña). — Used as (ablative) adverb vidhā in meaning "variously" at Peta Vatthu II 952 (commentary explanation = vidhātabba, not quite correctly; Peta Vatthu Commentary 135). Perhaps the phrase vidhāsa matikkanta is to be explained in this way, viz. "excelling in a variety of ways, higher than a variety (of things)" or perhaps better: "going beyond all distinctions" (i.e. of personality); free from prejudice [i.e. No. 2] Saṁyutta Nikāya II 253; III 80, 136, 170; Aṅguttara Nikāya IV 53.
2. (ethically) in special sense: adistinctive feature (of a person as different from others), a "mode" of pride or delusion, a "form" of conceit. As such specified as three kinds of conceit (tisso vidhā), viz. "seyyo'ham asmi," "sadiso'ham asmi," and "hīno'ham asmi" (i.e. I am better than somebody else, equal to, and worse than somebody else). See e.g. Dīgha Nikāya III 216; Saṁyutta Nikāya I 12; III 48, 80, 127; V 56, 98; Mahāniddesa 195; Vibhaṅga 367; Sutta-Nipāta 842; Sammohavinodanī 496 (māno va vidhā nāma). — The adjective form is vidha: see seperate.

:: Vidhāna (neuter) [from vi + dhā; Vedic vidhāna]
1. Arrangement, get up, performance, process Jātaka III 178 (attano vidhānena "in his robes of office"); Visuddhimagga 66f.; as 168 = Visuddhimagga 122 (bhāvanā°); Sammohavinodanī 69, 71 (manasikāra°); Therīgāthā Commentary 273 (the same).
2. ceremony, rite Jātaka VI 202 (yañña°); Milindapañha 3.
3. Assignment, disposition, provision Jātaka II 208 (vidhi-vidhāna-ññū; commentary explains v. As "koṭṭhāso vā saṁvidahanaṁ vā"); Peta Vatthu Commentary 30.
4. succession (as much as "supplement") Paramatthajotikā I 216; Paramatthajotikā II 23 (note 2). — cf. saṁvidahana and saṁvidhāna.

:: Vidhānavant (adjective) [vidhāna + vant] making dispositions, careful in providing, circumspect, considerable Jātaka VI 287.

:: Vidhātar [agent noun of vidahati] provider, disposer Jātaka V 221 (dhātā vidhātā, as of Viśvakarman: cf. Macdonell, Vedic Mythology page 118).

:: Vidhāvati [vi + dhāvati] to run about, roam, cover space (accusative), stray Saṁyutta Nikāya I 37; Sutta-Nipāta 411, 939; Mahāniddesa 414; Sumaṅgalavilāsinī I 39.

:: Vidhāyaka [from vi + dhā] providing Peta Vatthu Commentary 60.

:: Vidhi (feminine) [from vi + dhā, cf. Vedic vidhi]
1. form, way; rule, direction, disposition, method, motto Visuddhimagga 278 (manasikāra°, eightfold); Peta Vatthu Commentary 78 (dāna° = dāna), 126; Vimāna Vatthu 82. — instrumental vidhinā in due form Mahāvaṁsa 14, 52; Peta Vatthu Commentary 130; Saddhammopāyana 336.
2. luck, destiny Jātaka II 243 (°rahita unlucky).

:: Vidhunāti [vi + dhunāti]
1. to shake Saṁyutta Nikāya I 197; Milindapañha 399; Visuddhimagga 71.
2. to remove, to skin (an animal) Vinaya I 193.

:: Vidhura (adjective) [Vedic vidhura: see vidhavā]
1. destitute, lonely; miserable, wretched Jātaka V 399 (so read for vidura; according to Kern, Toevoegselen sub voce, but doubtful).
2. [vi + dhura] "burdenless," unequalled Sutta-Nipāta 996 (= vigata-dhura, appaṭima Paramatthajotikā II 583); Aṅguttara Nikāya I 116 (here in meaning "clever," perhaps = vidura; spelled vidhūra). cf. Personal name Vidhura Paramatthajotikā I 128; Paramatthajotikā II 201 (as Vidhūra at Jātaka IV 361).

:: Vidhutika [etymology?] a wreath Vinaya II 10; III 180.

:: Vidhūma and Vidhuma (adjective) [vi + dhūma] "without smoke," i.e. passionless, quiet, emancipated Saṁyutta Nikāya I 141 (K.S.: "no fume of vice is his"); Sutta-Nipāta 460 (= kodhadhūma-vigamena v. Paramatthajotikā II 405), 1048 (cf. Cullaniddesa §576 with long exegesis); Peta Vatthu IV 134 (= vigata-micchā-vitakkadhūma Peta Vatthu Commentary 230).

:: Vidhūpana (adjective-neuter) [from vidhūpeti] fanning, a fan Vinaya II 130; IV 263; Aṅguttara Nikāya II 130; Cullaniddesa §562; Vimāna Vatthu 3342 (= caturassa vījani) Vimāna Vatthu 147; Sammohavinodanī 71.

:: Vidhūpeti (°dhūpayati) [vi + dhūpayati]
1. to fumigate, perfume, diffuse Milindapañha 252.
2. to scatter, destroy Vinaya I 2 (vidhūpayaṁ Māra-senaṁ); Saṁyutta Nikāya I 14; III 90 = Aṅguttara Nikāya V 325; Saṁyutta Nikāya IV 210; Paṭisambhidāmagga II 167, — past participle vidhūpita.

:: Vidhūpita [past participle of vidhūpeti] scattered, destroyed Sutta-Nipāta 472 (= daḍḍha Paramatthajotikā II 409); Udāna 71 (so read for vidūpita).

:: Vidisā (feminine) [vi + disā] an intermediate point of the compass Saṁyutta Nikāya I 224; III 239; Sutta-Nipāta 1122; Jātaka I 20, 101; VI 6, 531.

:: Vidita [past participle of vindati] known, found (out) Dīgha Nikāya III 100; Saṁyutta Nikāya V 180; Sutta-Nipāta 436, 1052; Mahāvaṁsa 17, 4; Sumaṅgalavilāsinī I 135 (a°).

:: Viditatta (neuter) [abstract from vidita] the fact of having found or known, experience Jātaka II 53.

:: Vidomanassā (feminine) [vi + domanassa] absence of dejection Visuddhimagga 504 = Sammohavinodanī 105.

:: Vidugga (adjective/noun) [vi + dugga] hard to walk; troublesome, difficult, painful. — (masculine) difficult passage; difficulty, distress Dīgha Nikāya III 27; Aṅguttara Nikāya III 128; Jātaka III 269; IV 271.

:: Vidura (adjective) [from vid, cf. Sanskrit vidura] wise, clever Jātaka V 399 (= paṇḍita commentary). cf. vidhura 2.

:: Vidū (adjective) [Vedic vidu] clever, wise, knowing, skilled in (—°) Saṁyutta Nikāya I 62 (loka°); V 197; Vinaya II 241 (plural para-citta-viduno); Sutta-Nipāta 677 (vidūhi), 996; Jātaka V 222 (dhamma°); Vimāna Vatthu 3011 (= sappañña Vimāna Vatthu 127); Milindapañha 276; Mahāvaṁsa 15, 51 (ṭhānāṭhāṇa° knowing right and wrong sites). — In passive sense in dubbidū hard to know Jātaka V 446. — For vidū (vidu) "they knew" see vindati.

:: Vidūpita at Udāna 71 (vitakkā vidūpitā) is to be read as vidhūpita.

:: Vidūra (adjective) [vi + dūra] far, remote, distant Aṅguttara Nikāya II 50 (su°). Mostly negative a° not far, i.e. near Sutta-Nipāta 147; Peta Vatthu Commentary 14, 31, 78, 81.

:: Vidūsita (adjective) [vi + dūsita] corrupted, depraved Peta Vatthu Commentary 178 (°citta).

:: Vidvā see under vindati.

:: Vigacchati [vi + gacchati] to depart, disappear; to decrease Dīgha Nikāya I 138 (bhogakkhandha vigacchissati); Saddhammopāyana 523. Past participle vigata.

:: Vigaḷati [vi + galati] to drop Milindapañha 250, — past participle vigaḷita. cf. vinigaḷati.

:: Vigaḷita [past participle of vigaḷati] dropping, dripping (down) Peta Vatthu Commentary 56.

:: Vigama (—°) [from vi + gam] going away, disappearance, departing, departure Dāṭhāvaṁsa V 68 (sabbāsava°); as 166; Saddhammopāyana 388 (jighacchā°), 503 (sandeha°).

:: Vigarahati [vi + garahati] to scold (intensely), to abuse Vinaya II 161 (dhammiṁ kathaṁ); III 46; Saṁyutta Nikāya I 30 (ariyadhammaṁ); Milindapañha 227.

:: Vigata (°—) [past participle of vigacchati, in active (reflexive) and medium-passive function] gone away, disappeared , ceased; having lost or foregone (befor + gone = vi-gata), deprived of, being without; often to be translated simply as preposition "without." It nearly always occurs in compounds, where it precedes the noun. By itself rare, e.g. Sutta-Nipāta 483 (sārambhā yassa vigatā); Vimāna Vatthu 33 (padumā mā vigatā hotu). Otherwise as follows:

°āsa Puggalapaññatti 27;
°āsava Paramatthajotikā II 51;
°icchā Dhammapada 359;
°khila Sutta-Nipāta 19;
°cāpalla Dīgha Nikāya I 115; Sumaṅgalavilāsinī I 286;
°chavivaṇṇa Therīgāthā Commentary 80 (= vivaṇṇa);
°jīvita Peta Vatthu Commentary 40;
°paccaya Visuddhimagga 541; Tikapaṭṭhāna 7, 21, 59;
°paṭighāta Dhammapada IV 176;
°mada Mahāvaṁsa 34, 94;
°raja Sutta-Nipāta 517; Jātaka I 117;
°valita Peta Vatthu Commentary 153.

Cf. vīta° in similar application and meaning.

:: Vigayha see vigāhati.

:: Vigāhati [vi + gāhati] to plunge into, to enter Saṁyutta Nikāya I 180 (gerund vigāhiya); Jātaka V 381 (°gāhisuṁ, preterit); Mahāvaṁsa 19, 29 (here as °gāhetvā). The gerund is also vigayha at Sutta-Nipāta 2, 825; cf. Mahāniddesa 163 (= ogayha pa visitvā). At Vinaya II 106 we should prefer to read viggayha for vigayha.

:: Viggaha [from vi + gah: see gaṇhati 3]
1. dispute, quarrel Jātaka I 208 (ñātakānaṁ aññamaññaṁ viggaho); Milindapañha 90; often combined with kalaha, e.g. Vinaya II 88; Aṅguttara Nikāya IV 401; Mahāniddesa 302; Milindapañha 383.
2. taking up form (literal seizing on), "incorporation," form, body Dīgha Nikāya II 210 = 226 (sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati); Vinaya I 97 (manussa°); II 286 (the same); IV 215 (tiracchānagata-manussa°), 269 (the same); Jātaka V 398 = 405 (= sarīra commentary); VI 188 (rucira°); Dāṭhāvaṁsa I 42 (uju-somma°).
3. (grammatical technical term) resolution of words into their elements, analysis, separation of words Milindapañha 381; Vimāna Vatthu 226 (pada°); Paramatthajotikā II 168; Therīgāthā Commentary 202 (pada°).

:: Viggahita [past participle of viggaṇhati] taken hold of, seized; prejudiced against, seduced by (-), in phrase dhamm'uddhacca-viggahita-mānasa Aṅguttara Nikāya II 157; Paṭisambhidāmagga II 101. cf. Buddhist Hybrid Sanskrit vigrāhita, e.g. Avadāna-śataka I 83 = 308 (Ajātaśatru Devadatta°); Divyāvadāna 419, 557, 571; Jātakamala 143, 146.

:: Viggaṇhati [vi + gaṇhati]
1. to take hold of, to quarrel, to be in disharmony with; only in gerund viggayha disputing, quarrelling, fighting Vinaya II 106 (read gg for g! Buddhaghosa on page 315: rubbing against each other); Udāna 69; Sutta-Nipāta 844, 878; Mahāniddesa 285 (= uggahetvā parāmasitvā).
2. to stretch out, disperse, divide, spread; gerund viggayha Vimāna Vatthu 501 (hattha-pāde v.; explained as "vividhehi ākārehi gahetvā" Vimāna Vatthu 209).

:: Viggāhika (adjective) [from viggaha] of the nature of dispute or quarrel; only in compound °kathā quarrelsome speech, dispute Dīgha Nikāya I 8; Saṁyutta Nikāya V 419; Sutta-Nipāta 930; Sumaṅgalavilāsinī I 91.

:: Vighasa [from vi + ghasati] remains of food, broken meat, scraps Vinaya IV 265, 266; Jātaka II 288; III 113, 191, 311 (read °ghasa for metre); V 268 (the same); Saddhammopāyana 389.

-āda one who eats the remains of food Vinaya I 200 (panca°-satāni) Jātaka I 348; II 96; III 191; Dhammapada II 128. Also name of an animal Jātaka VI 538.

:: Vighaṭṭita [vi + ghaṭṭita] struck, knocked, beaten Jātaka V 203 (a°).

:: Vighāsa see vighasa

:: Vighāta [vi + ghata]
1. destruction, killing, slaughter Peta Vatthu Commentary 150 (vighātaṁ āpajjati = vihaññati). — as adjective slain, beaten Peta Vatthu IV 53 (= vighātavā vihata-bala).
2. distress, annoyance, upset of mind, trouble, vexation Dīgha Nikāya III 249; Majjhima Nikāya I 510; Aṅguttara Nikāya II 197f.; IV 161 (°pariḷāha); Sutta-Nipāta 814 (= ugghāta pīḷana ghaṭṭana upaddava Mahāniddesa 140 = 170); Therīgāthā 450 (bahu° full of annoyance). — sa° connected with, or bringing vexation, with opposite a° free of annoyance: Saṁyutta Nikāya III 8; V 97; Aṅguttara Nikāya I 202f.; III 3, 429; Therīgāthā 352; Therīgāthā Commentary 242.
3. opposition Majjhima Nikāya I 499.

-pakkhika having its part in adversity, associated with trouble Majjhima Nikāya I 115; Saṁyutta Nikāya V 97; as 382;
-bhūmi ground for vexation Sutta-Nipāta 830 (cf. Mahāniddesa 170 with explanation as above).

:: Vighātavant (adjective) [vighāta + vant] full of annoyance or vexation Saṁyutta Nikāya III 16f.; Aṅguttara Nikāya II 143 (= discontented); Theragāthā 899 (in same connection, negative); Peta Vatthu Commentary 260 (= distressed).

:: Vighāṭana (adjective) [from vighāṭeti] unfastening, breaking up, overthrowing Theragāthā 419.

:: Vighāṭita [past participle of vighāṭeti, denominative from vi + ghāṭa, cf. gantheti] overthrown, destroyed Saddhammopāyana 314.

:: Vihaga [viha, sky, + ga] a bird (literal going through the sky) Sumaṅgalavilāsinī I 46. —°pati lord of birds, agaruḷa Dāṭhāvaṁsa IV 33, 38, 55.

:: Vihanati [vi + hanati] to strike, kill, put an end to, remove Aṅguttara Nikāya III 248 (kaṅkhaṁ; varia lectio vitarati perhaps to be preferred); Sutta-Nipāta 673; potential 3rd singular vihane Sutta-Nipāta 975 (cf. Mahāniddesa 509); and vihāne Sutta-Nipāta 348 = Theragāthā 1268. — gerund vihacca: see abhi°. — passive vihaññati (q.v.), — past participle vihata.

:: Vihaṅga = vihaga, Jātaka V 416; Peta Vatthu Commentary 154, 157; Saddhammopāyana 241.

:: Vihaṅgama (adjective) [viha + gam] going through the air, flying; (masculine) a bird Aṅguttara Nikāya II 39; III 43; Sutta-Nipāta 221, 606; Theragāthā 1108; Jātaka I 216; III 255; Sumaṅgalavilāsinī I 125 = as 141.

:: Vihaññati [passive of vihanati] to be struck or slain; to be vexed or grieved, to get enraged, to be annoyed, suffer hardship; to be cast down Sutta-Nipāta 168f.; Peta Vatthu II 117 (= vighātaṁ āpajjati Peta Vatthu Commentary 150); IV 52 (with same explanation); Jātaka I 73, 359; II 442; V 330; Sumaṅgalavilāsinī I 289. — present participle vihaññamāna Sutta-Nipāta 1121 (with long and detailed exegesis at Cullaniddesa §604); Saṁyutta Nikāya I 28 (a°); Peta Vatthu Commentary 150. Past participle vihata Sumaṅgalavilāsinī I 231.

:: Viharaṇa (neuter) [from viharati] abiding, dwelling as 164, 168.

:: Viharati [vi + harati] to stay, abide, dwell, sojourn (in a certain place); in general: to be, to live; applied: to behave, lead a life (as such explained with "iriyati" at Visuddhimagga 16). Synonyms are given at Vibhaṅga 194 with iriyati, vattati, pāleti, yapeti, yāpeti, carati; cf. Sammohavinodanī 262. See e.g. Dīgha Nikāya I 251; Sutta-Nipāta 136, 301, 925; Puggalapaññatti 68; as 168; Sumaṅgalavilāsinī I 70, 132; Peta Vatthu Commentary 22, 67, 78. — Special forms: preterit 3rd singular vihāsi Sutta-Nipāta page 16; Peta Vatthu II 960; Mahāvaṁsa 5, 233; Peta Vatthu Commentary 54, 121; 3rd plural vihiṁsu Theragāthā 925, and vihaṁsu Aṅguttara Nikāya II 21; future viharissati Aṅguttara Nikāya III 70; vihessati Theragāthā 257; vihissati Therīgāthā 181; and vihāhisi Jātaka I 298 (doubtful reading!), where commentary explains as "vijahissati, parihāyissati"; with phrase sukhaṁ vihāhisi cf. dukkhaṁ viharati at Aṅguttara Nikāya I 95, and see also vihāhesi. — past participle not found.

:: Vihata1 [past participle of vihanati] struck, killed, destroyed, impaired Itivuttaka 100 (where Aṅguttara Nikāya I 164 reads vigata); Jātaka VI 171; Saddhammopāyana 313, 425.

:: Vihata2 (adjective) [cf. Sanskrit vihṛti] broad, wide Jātaka VI 171 (= puthula commentary).

:: Vihaviha [for vihaga] a sort of bird Theragāthā 49 (varia lectio cihaciha). The commentary explains by "parillaka."

:: Vihāhesi "he banished" at Jātaka IV 471 is 3rd singular preterit causative of vijahati (hā); explained in commentary by pabbājesi. — Another form vihāhisi see under viharati and cf. viheti2.

:: Vihāmi at Jātaka VI 78 (lohitaṁ) is poetical for vijahāmi; commentary explains as niṭṭhubhāmi, i.e. I spit out.

:: Vihāra [from viharati]
1. (as masculine and adjective) spending one's time (sojourning or walking about), staying in a place, living; place of living, stay, abode (in general) Vimāna Vatthu 50 (jala°); Peta Vatthu Commentary 22, 79; eka° living by oneself Saṁyutta Nikāya II 282f.; jaṅghā° wandering on foot Peta Vatthu Commentary 73; divā° passing the time of day Sutta-Nipāta 679; Peta Vatthu Commentary 142. See also below 3 a.
2. (Applied meaning) state of life, condition, mode of life (in this meaning almost identical with that of vāsa2), e.g. ariya° best condition Saṁyutta Nikāya V 326; Paramatthajotikā II 136; dibba° supreme condition (of heart) Milindapañha 225; brahma° divine state Saṁyutta Nikāya V 326; Paramatthajotikā II 136; Visuddhimagga 295f. (ch. IX.); phāsu° comfort Aṅguttara Nikāya III 119, 132; sukha° happiness Saṁyutta Nikāya III 8; V 326; Aṅguttara Nikāya I 43; II 23; III 131f.; IV 111f., 230f.; V 10f. See further Dīgha Nikāya I 145, 196; III 220 (dibba, brahma, ariya), 250 (cha satata°), 281; Saṁyutta Nikāya II 273 (jhāna°); III 235 (the same); Aṅguttara Nikāya III 294 (°ṁ kappeti to live one's life); Paṭisambhidāmagga II 20; Nettipakaraṇa 119f.
3.(a) a habitation for a Buddhist mendicant, an abode in the forest (arañña°), or a hut; a dwelling, habitation, lodging (for a bhikkhu), a single room Vinaya II 207f.; Dīgha Nikāya II 7; Aṅguttara Nikāya III 51, 299 (yathāvihāraṁ each to his apartment); Sutta-Nipāta 220 (dūra° a remote shelter for a bhikkhu), 391; Visuddhimagga 118 (different kinds; may be taken as commentary).
(b) place for convention of the bhikkhus, meeting place; place for rest and recreation (in garden or park) Sumaṅgalavilāsinī I 133.
(c) (later) a larger building for housing bhikkhus, an organized monastery, a Vihāra Vinaya I 58; III 47; Saṁyutta Nikāya I 185 (°pāla the guard of the monastery); Jātaka I 126; Milindapañha 212; Visuddhimagga 292; Dhammapada I 19 (°cārikā visit to the monastery), 49 (°pokkharaṇī), 416; Mahāvaṁsa 19, 77; Peta Vatthu Commentary 12, 20, 54, 67, 141. 151; and passim. The modern province Behar bears its name from the vihāras.

:: Vihāraka = vihāra 3 (room, hut) Therīgāthā 94 (= vasanaka-ovaraka Therīgāthā Commentary 90).

:: Vihārika (adjective) = vihārin; in saddhi° co-resident Aṅguttara Nikāya III 70.

:: Vihārin (adjective) (—°) [from vihāra] dwelling, living; being in such and such a state or condition Dīgha Nikāya I 162 (appa-dukkha°), 251 (evaṁ°); Aṅguttara Nikāya I 24 (araṇa°), 26 (mettā); Itivuttaka 74 (appamāda°); Sutta-Nipāta 45 (sādhu°), 375; Peta Vatthu IV 133 (araṇa°); Peta Vatthu Commentary 77, 230 (mettā°); Vimāna Vatthu 71. — eka° living alone Saṁyutta Nikāya II 282f.; IV 35; opposite saddhi° together with another; a coresident, brother-bhikkhu Saṁyutta Nikāya II 204; IV 103; Aṅguttara Nikāya II 239.

:: Vihāya is gerund of vijahati (q.v.).

:: Vihāyasa [cf. Sanskrit viha and vihāyasa] the air, sky Peta Vatthu Commentary 14. Cases adverbially: °yasā through the air Mahāvaṁsa 12, 10, and °yasaṁ the same Jātaka IV 47. cf. vehāyasa and vehāsa.

:: Vihesaka (adjective) [from viheseti] annoying, vexing, troubling Vinaya IV 36; Dīpavaṁsa I 47. — feminine °ikā Vinaya IV 239, 241.

:: Vihesā (feminine) [for vihiṁsā] vexation, annoyance, injury; worry Majjhima Nikāya I 510; II 241f.; Saṁyutta Nikāya I 136; III 132; IV 73; V 357; Dīgha Nikāya III 240 (a°); Vinaya IV 143 (+ vilekhā); Aṅguttara Nikāya III 245, 291; Sutta-Nipāta 247, 275, 277; Vibhaṅga 369; Nettipakaraṇa 25; Milindapañha 295; Dhammapada I 55.

:: Viheseti [vi + hiṁs, or denominative from vihesā, cf. Geiger, Pāḷi Grammar §10.2] to harass, vex, annoy, insult Saṁyutta Nikāya IV 63; V 346; Aṅguttara Nikāya III 194; Vinaya IV 36f.; Udāna 44; Sutta-Nipāta 277; Peta Vatthu IV 147 (vihesaṁ, preterit); IV 149 (vihesayi, preterit).

:: Vihesikā (feminine) [probably for Sanskrit vibhīṣikā, from bhī, Epic Sanskrit bhīṣā, cf. bhīṣma = Pāḷi bhiṁsa (q.v.)] fright Jātaka III 147. (commentary says "an expression of fearfullness").

:: Viheti1 [for bibheti?] to be afraid (of) Jātaka V 154 (= bhāyati commentary). cf. vibheti.

:: Viheti2 [contracted passive of vijahāti = vihāyati, cf. vihāhesi] to be given up, to disappear, to go awav Jātaka IV 216. Kern, Toevoegselen sub voce wrongly = vi + eti.

:: Viheṭhaka (adjective) [from viheṭheti] harassing oppressing annoying Jātaka I 504; V 143; Saddhammopāyana 89. Negative a° see seperate

:: Viheṭhana (neuter) [from viheṭheti] harassing hurting; oppression Sammohavinodanī 74; Vimāna Vatthu 68; Peta Vatthu Commentary 232.

:: Viheṭhanaka (adjective) [from viheṭhana] oppressing hurting, doing harm Jātaka II 123.

:: Viheṭheti [vi + heṭheti, of hīḍ or heḷ to be hostile. Same in BHS, e.g. Mahāvastu III 360, Divyāvadāna 42, 145 etc.] to oppress, to bring into difficulties, to vex, annoy, plague, hurt Dīgha Nikāya I 116, 135; II 12; Sutta-Nipāta 35; Jātaka I 187; II 267; IV 375; Milindapañha 6, 14; Dhammapada 191; Vimāna Vatthu 69 (passive °iyamāna).

:: Vihiṁsanā (feminine) a commentary word for vihiṁsā Sammohavinodanī 75. a similar vihiṁsakā occurs at Peta Vatthu Commentary 123.

:: Vihiṁsati [vi + hiṁsati] to hurt, injure, harass, annoy Saṁyutta Nikāya I 165; Itivuttaka 86; Sutta-Nipāta 117, 451; Peta Vatthu Commentary 123, 198.

:: Vihiṁsā (feminine) (and adjective °a) [abstract from vi + hiṁs, to injure] hurting, injuring, cruelty, injury Dīgha Nikāya III 215; 226 (°vitakka); Saṁyutta Nikāya I 202; II 151 (°dhātu); Aṅguttara Nikāya III 448; Sutta-Nipāta 292; Mahāniddesa 207 (°saññā), 386, 501 (°vitakka); Vibhaṅga 86, 363 (°vitakka); Dhammasaṅgani 1348; Puggalapaññatti 25; Nettipakaraṇa 97; Milindapañha 337, 367, 390; as 403; Sammohavinodanī 74 (°dhātu), 118 (°vitakka); Saddhammopāyana 510. — Negative avihiṁsā see seperate — See also vihesā.

:: Vihita (adjective) [past participle of vidahati] arranged, prepared , disposed, appointed; furnished, equipped Jātaka VI 201 (loka); Milindapañha 345 (nagara); Dīgha Nikāya I 45, Saṁyutta Nikāya III 46; Puggalapaññatti 55 (aneka°); Mahāvaṁsa 10, 93; Peta Vatthu Commentary 51 (suṭṭhu°). añña° engaged upon something else Vinaya IV 269.

:: Vihitaka (adjective) = vihita; Dīgha Nikāya III 28f. (kathaṁ v. aggaññaṁ how was the beginning of things appointed?); — añña° engaged upon something else Jātaka IV 389 (or does it belong to āhāra in sense of "prepared by somebody else"?).

:: Vihitatā (feminine) [abstract from vihita] in añña° being engaged upon something else Dhammapada I 181.

:: Vihīna (adjective) [past participle of vijahati] left, given up, abandoned Saddhammopāyana 579.

:: Vijahana (neuter) [from vijahati] abandoning, relinquishing Sumaṅgalavilāsinī I 197.

:: Vijahati [vi + jahati] to abandon, forsake, leave; to give up, dismiss Peta Vatthu III 615 (sarīraṁ); Vimāna Vatthu 119; potential vijaheyya Peta Vatthu IV 110; future vijahissati Saṁyutta Nikāya II 220; Peta Vatthu II 67 (jīvitaṁ). — gerund vihāya Mahāvaṁsa 12, 55; and vijahitvā Vinaya IV 269; Jātaka I 117; III 361 (iddhānubhāvena attabhāvaṁ). — gerundive vihātabba Aṅguttara Nikāya III 307f.; Milindapañha 371. — passive vihīyati Jātaka VI 499 (eko v. = kilamissati commentary), — past participle vijahita and vihīna.

:: Vijahita [past participle of vijahati] left, given up, relinquished; only in negative a° Jātaka I 71, 76, 94, 178.

:: Vijambhanā (feminine) [vi + jambhanā] arousing activity, energy Jātaka VI 457.

:: Vijambhati [vi + jambhati] to rouse oneself, to display activity, often applied to the awakening of a lion Saṁyutta Nikāya III 84; Aṅguttara Nikāya II 33; Jātaka I 12, 493; V 215 (°amāna, present participle, getting roused), 433, 487; VI 173; Visuddhimagga 311.

:: Vijambhikā (feminine) [from vijambhati] yawning (before rising i.e. drowsiness, laziness, in stereotype combination with arati and tandī Saṁyutta Nikāya I 7 (translation "the lanquid frame"); Aṅguttara Nikāya I 3; Vibhaṅga 352; Visuddhimagga 33. As vijambhitā at Saṁyutta Nikāya V 64; Jātaka I 506 (here in meaning "activity, alertness," but sarcastically as sīha°); Sammohavinodanī 272 (= kāya-vināmanā).

:: Vijana (adjective) [vi + jana] deserted of people, lonely Saṁyutta Nikāya I 180; Therīgāthā Commentary 252. -°vāta: see vāta.

:: Vijaṭana (neuter) [from vijaṭeti] disentangling Milindapañha 11.

:: Vijaṭeti [vi + causative of jaṭ: see jaṭita]
1. to disentangle, to comb out; figurative to unravel, explain Vinaya II 150 (bimbohanaṁ kātuṁ tūlāni v.); Milindapañha 3; Visuddhimagga 1, 2.
2. to plunder Jātaka III 523, — past participle vijaṭita.

:: Vijaṭita [past participle of vijaṭeti] disentangled Saṁyutta Nikāya I 165.

:: Vijaya [from vi + ji] victory; conquering, mastering; triumph over (—°) Dīgha Nikāya I 46; Aṅguttara Nikāya IV 272 (idha-loka°); Paramatthajotikā II 241f. (°sutta, another name for the Kāya-vicchandanika-sutta).

:: Vijayati and Vijinati [vi + jayati] to conquer, master, triumph over Sumaṅgalavilāsinī I 250 (vijeti); future vijessati Jātaka IV 102. gerund vijeyya Sutta-Nipāta 524, 1002; and vijetvā Jātaka III 523, — past participle vijita. cf. abhi°.

:: Vijāna (adjective-neuter) [from vijānāti] understanding; as adjective (—°) in compounds du° (dubbijāna) hard to understand Saṁyutta Nikāya I 60; Jātaka IV 217; and su° easy to perceive Sutta-Nipāta 92; Jātaka IV 217.

:: Vijānana (neuter) [the diæretic form of Sanskrit vijñāna: cf. jānana = ñāṇa] recognition, knowing, knowledge, discrimination Visṁ 452; as 141.

:: Vijānāti [vi + jñā] to have discriminative (dis- = vi°) knowledge, to recognize, apprehend, ascertain, to become aware of, to understand, notice, perceive, distinguish, learn, know Sutta-Nipāta 93f., 763; Dhammapada 64, 65; Mahāniddesa 442. See also viññāṇa 2a. — imperative 2nd singular vijāna Sutta-Nipāta 1091 (= ājāna Cullaniddesa §565 b); Peta Vatthu IV 55 (= vijānāhi Peta Vatthu Commentary 260); present participle vijānanto Sutta-Nipāta 656, 953; Peta Vatthu IV 188; Peta Vatthu Commentary 41; and vijānaṁ negative a° ignorant Dhammapada 38, 60; Itivuttaka 103. Potential 1st singular (poetic) vijaññaṁ Jātaka III 360 (= vijāneyyaṁ commentary); Sutta-Nipāta 1065, 1090, 1097 (= jāneyyaṁ Cullaniddesa §565 a); and vijāniyaṁ Vimāna Vatthu 415 (paṭivijjhiṁ commentary); 3rd singular vijañña Sutta-Nipāta 253, 316, 967 (cf. Mahāniddesa 489). — gerund vijāniya Mahāvaṁsa 8, 16; viññāya Sutta-Nipāta 232; and viññitvā Vinaya IV 264. — preterit (3rd plural) vijāniṁsu Mahāvaṁsa 10, 18. — passive viññāyati Peta Vatthu Commentary 197; future viññissati Theragāthā 703. — infinitive viññātuṁ Saṁyutta Nikāya III 134. — gerundive viññātabba (to be understood) Sammohavinodanī 46; and viññeyya (q.v.), — past participle viññāta. — causative II viññāpeti (q.v.).

:: Vijātā (feminine) [past participle of vijāyati] (a woman) having borne Jātaka II 140; Peta Vatthu II 23 (= pasūtā Peta Vatthu Commentary 80).

-kāla time of birth Jātaka II 140;
-ghara birth-chamber Milindapañha 301.

:: Vijāti in °loha a kind of copper Sammohavinodanī 63.

:: Vijāyana (neuter) [from vijāyati] bringing forth, birth, delivery Aṅguttara Nikāya I 78; Jātaka III 342; VI 333; Visuddhimagga 500; Sammohavinodanī 97.

:: Vijāyati [vi + jāyati] to bring forth, to bear, to give birth to Saddhammopāyana 133; preterit vijāyi Vimāna Vatthu 220; Peta Vatthu Commentary 82 (puttaṁ); gerund vijāyitvā Mahāvaṁsa 5, 43 (puttaṁ); and vijāyitvāna Peta Vatthu I 63, — past participle vijāta. — causative II vijāyāpeti to cause to bring forth Jātaka VI 340.

:: Vijāyin (adjective/noun) [from vijāyati] in feminine °inī able to bear a child, fertile Jātaka IV 77 (opposite vañjhā); Dhammapada I 46 (the same).

:: Vijigucchati [vi + j.] to loathe Sutta-Nipāta 41 (°amāna = aṭṭiyamāna harāyamāna Cullaniddesa §566), 253, 958 (°ato = aṭṭiyato harāyato Mahāniddesa 466), 963; Mahāniddesa 479.

:: Vijina [doubtful] distress (?), in stock phrase at Aṅguttara Nikāya V 156, 158, 160, 162 (varia lectio at all passages vicina).

:: Vijita [past participle of vijayati]
1. conquered, subdued, gained, won Sutta-Nipāta 46; Paramatthajotikā II 352; Sumaṅgalavilāsinī I 160; Peta Vatthu Commentary 75, 76, 161. cf. nijjita.
2. (neuter) conquered land, realm, territory, kingdom Jātaka I 262; Vimāna Vatthu 8120 (= desa Vimāna Vatthu 316); Dhammapada I 386.

-aṅga at Peta Vatthu III 117 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 176) read vījit°;
-indriya one who has conquered his senses Sutta-Nipāta 250;
-saṅgāma by whom the battle has been won, victorious Dīgha Nikāya II 39; Itivuttaka 76; Cullaniddesa §542; Puggalapaññatti 68.

:: Vijitāvin (adjective) [vijita + āvin; see Geiger, Pāḷi Grammar 198.3] victorious Dīgha Nikāya I 88 (caturanta + v.); II 146; Saṁyutta Nikāya III 83; Sutta-Nipāta 552, 646; Sumaṅgalavilāsinī I 249; Dhammapada IV 232; Paramatthajotikā II 162.

:: Vijīyati at Jātaka III 374 is to be read as vījiyati (passive of vījati).

:: Vijja (adjective) (—°) [= vijjā] having vijjā, possessed of wisdom; in vatthu°, tiracchāna°, nakkhatta° etc. (referring to the lower arts condemned as heretic: vijjā commentary) Saṁyutta Nikāya III 239. te° possessed of threefold wisdom: see vijjā b.

:: Vijjantarikā (feminine) is not clear; according to Kern, Toevoegselen sub voce = vīthi + antarikā [a very bold assumption: vīthy° contracted to vijj°!], i.e. space in between two streets or midstreet Majjhima Nikāya I 448; Aṅguttara Nikāya I 124. Neumann (M.S. II 182) translates "Rinnstein" (i.e. gutter). Under antarikā we have given the translation "interval of lightning," thus taking it as vijju + antarikā. Quoted Sumaṅgalavilāsinī I 34.

:: Vijjati , vijjamāna etc.: see vindati.

:: Vijjaṭipatti (feminine) [? doubtful spelling] adultery Peta Vatthu Commentary 151.

:: Vijjā (feminine) [cf. Vedic vidyā knowledge: etymology see under vindati] one of the dogmatic terms of Buddhist teaching, varying in meaning in different sections of the canon. It is not always the positive to avijjā (which has quite a well-defined meaning from its first appearance in Buddhist psychological ethics), but has been taken into the terminology of Buddhism from brahmanic and popular philosophy. The opposite of avijjā is usually ñāṇa (but cf. Saṁyutta Nikāya III 162f., 171; V 429). Although certain vijjās pertain to the recognition of the "truth" and the destruction of avijjā, yet they are only secondary factors in achieving "vimutti" (cf. abhiññā, ñāṇa-dassana and paññā). That vijjā at Majjhima Nikāya I 22 is contrasted with avijjā is to be explained as a word-play in a stereotype phrase. — a different side of "knowledge" again is given by "bodhi."
(a) Vijjā is a general, popular term for lore in the old sense, science, study, especially study as a practice of some art (something like the secret science of the medicine man: cf. vejja!); hence applied in special, "dogmatic" sense as "secret science," revelation (put into a sort of magic formula), higher knowledge (of the learned man), knowledge which may be applied and used as an art (cf. magister artium!), practical knowledge; but also mystereous knowledge: "charm."
(b) vijjā, having a varying content in its connotation, is applied to a series of different achievements. a rather old tabulation of the stages leading by degrees to the attainment of the highest knowledge is given in the Sāmañña-phala-sutta (Dīgha Nikāya I 63-86), repeated in nearly every Suttanta of Dīgha Nikāya 1. It is composed of the 3 sampadās, viz. sīla°, citta° and paññā-. Under the first group belong sīla(-kkhandha), indriya-saṁvara, sati-sampajañña, santuṭṭhi; the second is composed
(1) of the overcoming of the nīvaraṇas,
(2) of the four jhānas;
(3) the third consists of eight items, viz.
(1) ñāṇa-dassana,
(2) manomaya-kāya,
(3) iddhi,
(4) dibba-sota,
(5) ceto-pariyañāṇa,
(6) pubbe-nivāsānussatiñāṇa,
(7) cutūpapatti-ñāṇa,
(8) āsavānaṁ khaya-ñāṇa.
Other terms used are: for the 2nd sampadā: caraṇa (D. I 100), and for the 3rd: vijjā (ibid). The discussion at Dīgha Nikāya I 100 is represented as contradicting the (brahmaṇic) opinion of Ambaṭṭha, who thought that "vijjā nāma tayo Vedā, caraṇaṁ pañca sīlāni" (Sumaṅgalavilāsinī I 267f.). — In the enumeration of 3 vijjās at Majjhima Nikāya I 22f. only Nos. 6-8 of the 3rd sampadā (said to have been attained by the Buddha in the 3 night watches) with the verbs anussarati (No. 6), pajānāti (7), abhijānāti (8), each signifying a higher stage of ("saving") knowledge, yet all called "vijjā." Quoted at Visuddhimagga 202, where all eight stages are given as "aṭṭha vijjā," and caraṇa with fifteen qualities (sīla-saṁvara, indriyesu guttadvāra etc.). The same 3 vijjās (No. 6, 7, 8) are given at Dīgha Nikāya III 220, 275, and poetically at Aṅguttara Nikāya II 165 as the characteristics of a proper (ariya, Buddhist) monk (or brāhmaṇa): "etāhi tīhi vijjāhi tevijjo hoti brāhmaṇo," opposing the three-Veda-knowledge of the brahmins. — Tevijja (adjective) in same meaning at Saṁyutta Nikāya I 146 (where it refers to Nos. 3, 5, 8 of above enumeration), 192, 194. In brahmanic sense at Sutta-Nipāta 594 (= tiveda Paramatthajotikā II 463). Both meanings compared and contrasted at Aṅguttara Nikāya I 163 (aññathā brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hoti "different in the brahmanic and different in the Buddhist sense"). — Tisso vijjā (without specification, but referring to above 6, 7, 8) further at Vinaya II 183; Sutta-Nipāta 656; Paṭisambhidāmagga I 34; II 56; Peta Vatthu IV 134; Milindapañha 359 (+ chaḷabhiññā); Dhammapada IV 30 (the same). It is doubtful whether the definition of ñāṇa as "tisso vijjā" at Vinaya III 91 is genuine. On vijjā-caraṇa see also Dīgha Nikāya III 97, 98, 237; Saṁyutta Nikāya I 153, 166; II 284; V 197; Aṅguttara Nikāya II 163; IV 238; V 327; Sutta-Nipāta 163, 289, 442. — On vijjā in the doctrinal application see: Dīgha Nikāya III 156, 214, 274; Saṁyutta Nikāya II 7f. (cakkhu, ñāṇa, paññā, vijjā, āloka); III 47; 163; 171; IV 31, 49f. Aṅguttara Nikāya I 83; II 247; Sutta-Nipāta 334 (simply meaning "wisdom," craft, care, but Buddhaghosa Paramatthajotikā II 339 takes it as "āsavānaṁ-khaya-ñāṇa"), 1026 (opposed to avijjā); Puggalapaññatti 14, 57; Vibhaṅga 324; Nettipakaraṇa 76, 191.
(c) popular meanings and usage of vijjā: science, craft, art, charm, spell Dīgha Nikāya I 213 (Gandhārī nāma v., also mentioned at Jātaka IV 498 as practised by physicians), 214 (Maṇika n. v.); Jātaka III 504 (Cintāmaṇi v.); IV 323 (vatthu°: see under vatthu), 498 (ghora°); V 458 (aṅga° palmistry); Milindapañha 200; Dhammapada I 259 (bhūmicala n. v. "earthquake" charm), 265 (dhanu-agamanīyaṁ Ambaṭṭha n. v.); Paramatthajotikā I 237 (vatthu°, khetta°, aṅga°); and see the list of forbidden crafts at Dīgha Nikāya I 9 (aṅga°, vatthu°, khetta° etc.; cf. Dialogues of the Buddha I 18, 19).

-gata having attained wisdom Sutta-Nipāta 730 (opposite avijjā; the playful explanation at Paramatthajotikā II 505 is "ye Arahatta-magga-vijjāya kilese vijjhitvā gatā khīṇāsava-sattā");
-caraṇa (-sampanna) (endowed with) special craft (wisdom) and virtue: see above, b;
-ṭṭhāna branch of study; there are eighteen vijja-ṭṭhānāni or "arts and sciences," subjects of study, referred to at Jātaka I 259;
-dhara a knower of charms, a sorcerer Jātaka III 303, 529; IV 496; V 94; Milindapañha 153, 200, 267;
-bhāgiyā (dhammā) (states) conducive to wisdom (6 kinds of saññā) Aṅguttara Nikāya III 334; cf. Dīgha Nikāya III 243; Saṁyutta Nikāya V 395; Aṅguttara Nikāya IV 52f.
-mayā (iddhi) (potency) accomplished by art or knowledge (Expositor I 122) Visuddhimagga 383; see iddhi;
-vimutti wisdom (higher knowledge) as salvation Saṁyutta Nikāya V 28, 335f.; Paṭisambhidāmagga II 243 (in detail).

:: Vijjhana (neuter) [from vijjhati] piercing or getting pierced Sumaṅgalavilāsinī I 75; II 87 (kaṇṇa°-maṅgala, ear-piercing ceremony); Peta Vatthu Commentary 107.

:: Vijjhati [vyadh] to pierce, perforate; to shoot with an arrow; to strike, hit, split; future °issati Jātaka IV 272; infinitive °ituṁ ibid.; gerund °itvā Vinaya II 150; Jātaka I 201 (boring through timber); Paramatthajotikā II 505 (kilese); Peta Vatthu Commentary 155; and viddhā Jātaka VI 77. — passive vijjhati: gerund °itvā having been hit Jātaka III 323; present participle vijjhamāna Peta Vatthu Commentary 107; gerundive viddheyya Jātaka VI 77, — past participle viddha. — causative vijjheti Jātaka I 45 (sūlehi vijjhayanto); and vedheti to cause to be pierced Jātaka VI 453 (future vedhayissati), — past participle vedhita.

:: Vijjhāpeti [vi + jhāpeti] to extinguish Vinaya I 31; II 219, 221; Jātaka IV 292; Milindapañha 42.

:: Vijjhāyati [vi + jhāyati2] to be extinguished, to go out (of fire) Vinaya I 31 (imperative °āyatu and future °āyissati); Dhammapada I 21 (akkhīni dīpa-sikhā viya vijjhāyiṁsu).

:: Vijjotalati [Frequently of vijjotati? Or = vijjotayati = vijjoteti?] to flicker Vinaya II 131; Majjhima Nikāya I 86.

:: Vijjotati [vi + jotati] to shine (forth) Peta Vatthu Commentary 56; causative °eti to illumine Peta Vatthu Commentary 10, — past participle vijjotita.

:: Vijjotita [past participle of vijjotati] resplendent Peta Vatthu Commentary 154.

:: Vijju and Vijjutā (feminine) [cf. Vedic vidyut; from vi + dyut: see juti] lightning.
(a) vijju: Saṁyutta Nikāya I 100 (°māli); Aṅguttara Nikāya I 124 (°ūpamacitta); Jātaka V 322 (°vaṇṇin); Puggalapaññatti 30; Milindapañha 22 (°jāla); Vimāna Vatthu 12; Saddhammopāyana 244, 598.
(b) vijjutā: Theragāthā 1167; Jātaka II 217. — On similes with v. see JPTS, 1907, 136. — cf. vijjullatā.

:: Vijjullatā (feminine) [vijju(t) + latā] a flash or streak of lightning, forked lightning Saṁyutta Nikāya I 106; Jātaka I 103, 279, 501.

:: Vikaca (adjective) blossoming Sumaṅgalavilāsinī I 40.

:: Vikala (adjective) [Sanskrit vikala] defective, in want of, deprived, (being) without Therīgāthā 391; Peta Vatthu IV 14; Jātaka IV 278; VI 232; Milindapañha 106, 307 (udakena); Sumaṅgalavilāsinī I 222; Peta Vatthu Commentary 4 (hattha°). cf. vekalla.

:: Vikalaka (adjective) [vikala + ka] being short of, wanting Vinaya I 285.

:: Vikampati [vi + kamp] to shake; figurative to be unsettled, to waver, to be in doubt Saṁyutta Nikāya IV 71 (cittaṁ na vikampate); Theragāthā 1076 (vidhāsu na v.; translated Psalms of the Brethren page 366: "who is not exercised about himself in this way or in that"); Mahāniddesa 195 (tīsu vidhāsu, as at Theragāthā 1076; as comment on Sutta-Nipāta 843); Jātaka VI 488. — present participle medium vikampamāna, only negative a° not hesitating, settled, well balanced, resolved Sutta-Nipāta 842; Jātaka IV 310; V 495 (commentary anolīyamāna); VI 175 (commentary nirāsaṅka), — past participle vikampita.

:: Vikampin (adjective) [from vikampati] shaking; only negative a° not shaking, steadfast, steady, settled Sutta-Nipāta 952; Vimāna Vatthu 5022.

:: Vikanta = vikatta; cut open, cut into pieces Jātaka II 420.

:: Vikantana (neuter) [from vikantati] knife Majjhima Nikāya I 244. cf. vikattana.

:: Vikantati [vi + kantati2] to cut Jātaka V 368 (= chindati commentary). Past participle vikatta and vikanta.

:: Vikaṇṇa (adjective) [vi + kaṇṇa] having deranged or bent corners, frayed Vinaya I 297; II 116.

:: Vikaṇṇaka [from vikaṇṇa] a kind of arrow (barbed?) Jātaka II 227, 228.

:: Vikappa [vi + kappa]
1. thinking over, considering, thought, intention Mahāniddesa 97, 351.
2. doubtfullness, indecision, alternative, applied to the particle vā Paramatthajotikā II 202, 266; Paramatthajotikā I 166; Sumaṅgalavilāsinī I 51; Peta Vatthu Commentary 18.

-attha° consideration or application of meaning, exposition, statement, sentence Jātaka III 521; Paramatthajotikā II 433, 591. — cf. nibbikappa.

:: Vikappana (neuter) and °ā (feminine) [from vikappeti]
1. Assignment, apportioning Vinaya IV 60 = 123 = 283. At Vinaya IV 122 two ways of assigning a gift are distinguished: sammukhāvikappanā and parammukhā°. All these passages refer to the cīvara.
2. Alternative, indecision, indefiniteness (= vikappa), as technical term in grammar applied to particles ca and vā, e.g. Paramatthajotikā II 179 ("ca"); Paramatthajotikā I 166 ("vā").

:: Vikappeti [vi + kappeti]
1. to distinguish, design, intend, to have intentions or preferences, to fix one's mind on (locative or accusative) Sutta-Nipāta 793 = 802 (= vikappaṁ āpajjati Mahāniddesa 97), 918 (the same Mahāniddesa 351).
2. to detail, describe, state Paramatthajotikā I 166; Paramatthajotikā II 43.
3. to assign, apportion, give Vinaya I 289 (cīvaraṁ); IV 121 (the same).
4. to arrange, put on, get ready Vinaya I 297.
5. to change, alter, shape, form Jātaka V 4 (ambapakkaṁ satthena v.; commentary not quite correctly = vicchindati), — past participle vikappita.

:: Vikappin (adjective) [from vikappa] having intentions upon (—°), designing Aṅguttara Nikāya III 136 (an-issara° intentional unruliness).

:: Vikappita [past participle of vikappeti] prepared , put in order, arranged, made; in combination su° well prepared , beautifully set Sutta-Nipāta 7; Vimāna Vatthu 188 (manohara + v.). — Buddhaghosa at Paramatthajotikā II 21 interprets °kappita as chinna "cut," saying it has that meaning from "kappita-kesa-massu" (with trimmed hair and beard), which he interprets according to the meaning (ad sensum), but not etymologically correctly. cf. vikappeti 5.

:: Vikappiya (adjective) [gerund of vikappeti] to be designed or intended Saddhammopāyana 358.

:: Vikaroti [vi + kṛ] to alter, change, disturb; preterit vyakāsi Jātaka II 166 (= vikāraṁ akāsi parivattayi commentary); so read for Text vyākāsi. — Imperative passive 3 singular vikiriyyatu "let him be disturbed" Jātaka III 368 (after Kern, Toevoegselen sub voce). One may take it to vikirati, q.v.), — past participle vikaṭa and vikata. See also vikubbati, etc.

:: Vikasita [past participle of vikāsati1] burst asunder, blossoming, opened (wide), expanded, usually applied to flowers Jātaka III 320 (= phālita commentary); IV 407; Vimāna Vatthu 40, 206 (of eyes); Paramatthajotikā II I 39; Sumaṅgalavilāsinī I 40.
[BD]: of flowers: blown

:: Vikata changed, altered Vinaya I 194 (gihi-vikata changed by the g.)

:: Vikati (feminine) [from vi + kṛ] "what is made of something," make, i.e.
1. sort, kind Jātaka I 59 (ābharaṇa° kind of ornament), 243 (maccha-maṁsa°); Milindapañha 403 (bhojana° all kinds of material things); Visuddhimagga 376 (bhājana° special bowl); Sammohavinodanī 230 (pilandhana°); Dhammapada II 10 (khajja°).
2. product, make; vessel: danta° "ivory make," i.e. vessels of ivory Majjhima Nikāya II 18; Dīgha Nikāya I 78; Jātaka I 320.
3. Arrangement, get up, assortment; form, shape Jātaka V 292 (mālā° garland arrangement).

-phala an assortment of fruit Jātaka V 417.

:: Vikatika (feminine) [from vikati] a woollen coverlet (embroidered with figures of lions, tigers etc.) Dīgha Nikāya I 7 (cf. Sumaṅgalavilāsinī I 87); Aṅguttara Nikāya I 181; Vinaya I 192; Therīgāthā Commentary 55 (Apadāna verse 10: tūlikā°).

:: Vikatta (adjective) [past participle of vi + kantati2] cut open Jātaka VI 111 (varia lectio °kanta).

:: Vikattana (neuter) [from vi + kantati2] cutter, knife Vinaya III 89 (tiṇha go°) Majjhima Nikāya I 449; Jātaka VI 441.

:: Vikatthana (neuter) [from vi + katth] boasting Paramatthajotikā II 549.

:: Vikatthati [vi + katthati] to boast, show off Saṁyutta Nikāya II 229; Jātaka I 454 (= vañcana-vacanaṁ vadati commentary), — past participle vikatthita.

:: Vikatthin (adjective) [from vi + katth] boasting; only negative a° not boasting, modest Aṅguttara Nikāya V 157; Sutta-Nipāta 850; Milindapañha 414.

:: Vikatthita (neuter) [from vikatthati] boasting Jātaka I 359.

:: Vikaṭa [vi + kata, of kṛ] changed, altered, distorted; disgusting, foul, filthy Pañca-g 63 (°ānana with filthy mouth). — neuter filth, dirt; four mahā-vikaṭāni applied against snake-bite, viz., gūtha, mutta, chārikā, mattikā Vinaya I 206. — cf. vekaṭika.

-bhojana filthy food Dīgha Nikāya I 167; Majjhima Nikāya I 79.

:: Vikāla [vi + kāla] "wrong time," i.e. not the proper time, which usually means "afternoon" or "evening," and therefore often "too late." — Vinaya IV 274 (= time from sunset to sunrise); Jātaka V 131 (ajja vikālo today it is too late); Vimāna Vatthu 230 (the same). — locative vikāle (opposite kāle) as adverb, meaning:
(1) at the wrong time Vinaya I 200; Sutta-Nipāta 386; Peta Vatthu Commentary 12.
(2) too late Vimāna Vatthu 848 (= akāle Vimāna Vatthu 337); Dhammapada I 356; IV 69.
(3) very late (at night) Jātaka V 458.

-bhojana taking a meal at the wrong time, i, e. in the afternoon Vinaya I 83; Dīgha Nikāya I 5; Aṅguttara Nikāya I 212; II 209; Sutta-Nipāta 400; Sumaṅgalavilāsinī I 77.

:: Vikāra [from vi + kṛ]
1. change, alteration, in mahā° great change Visuddhimagga 366, 367 (of two kinds: anupādiṇṇa and upādiṇṇa, or primary and secondary, i.e. the first caused by kappa-vuṭṭhāna, the second by dhātu-kkhobha); Paramatthajotikā I 107 (vaṇṇa°).
2. distortion, reversion, contortion, in various connections, as kucchi° stomach-ache Vinaya I 301; bhamuka° frowning Dhammapada IV 90; mukha° grimace, contortion of the face, Jātaka II 448; Peta Vatthu Commentary 123; hattha° hand-figuring, signs with the hand, gesture Vinaya I 157 (+ hattha-vilaṅghaka) = Majjhima Nikāya I 207 (reads vilaṅgaka); Vinaya V 163 (with other similar gestures); Jātaka IV 491; V 287; VI 400, 489. — Kern. Toevoegselen sub voce vikāra is hardly correct in translating hattha-vikārena at Vinaya I 157 by "eigenhändig," i.e. with his own hand. It has to be combined with hattha-vilaṅghakena.
3. perturbation, disturbance, inconvenience, deformity Vinaya I 271, 272 (°ṁ sallakkheti observe the uneasiness); Milindapañha 224 (tāvataka v. temporary inconvenience), 254 (°vipphāra disturbing influence); Paramatthajotikā II 189 (bhūta° natural blemish).
4. constitution, property, quality (cf. Compendium 157 2, 1681) Visuddhimagga 449 (rūpa° material quality); Vimāna Vatthu 10.
5. deception, fraud Peta Vatthu Commentary 211 (= nikati). — cf. nibbikāra.

:: Vikāsa [vi + kas: see vikāsati1] opening, expansion Jātaka VI 497 (vana° opening of the forest); Dhatupāṭha 265.

:: Vikāsati1 [vi + kas] to open (out), to expand, to blossom fully (of flowers), — past participle vikasita. Causative vikāseti to open Jātaka VI 364 (hatthaṁ).

:: Vikāsati2 [vi + kāś, cf. okāsa] to shine; causative vikāseti to illuminate Dāṭhāvaṁsa V 47 (mukhambuja-vanāni vikāsayanto).

:: Vikāseti see vikāsati.

:: Vikāsika [from vi + kṛṣ: see kāsati] a linen bandage (Kern: "pluksel") Vinaya I 206 (for wound-dressing). May be a derivative from kāsika, i.e. Benares cloth, the vi° denoting as much as "a kind of."

:: Vikāsin (adjective) (—°) [from vi + kāś: see vikāsati2] illumining, delighting Mahāvaṁsa 18, 68.

:: Vikāsitar [from vi + kṛṣ, kāsati] one who plucks or pulls, bender of a bow, archer Jātaka VI 201.

:: Vikesikā (adjective -feminine) [vi + kāsa + ika] with loose or dishevelled hair Vinaya I 15.

:: Vikhādana (neuter) [vi + khādana] biting, chewing Dhammasaṅgani 646, 740, 875; as 330.

:: Vikiṇṇa [past participle of vikirati] scattered about, strewn all over, loose Vinaya I 209 (undurehi okiṇṇa°; overrun); Jātaka V 82.

-kesa with dishevelled hair Jātaka I 47; Visuddhimagga 415;
-vāca (adjective) of loose talk Saṁyutta Nikāya I 61 (= asaññata-vacana Kindred Sayings I 320); Puggalapaññatti 35 (same explanation Puggalapaññatti 217): Jātaka V 77 (= patthaṭavacana commentary).

:: Vikiraṇa (neuter and adjective) [from vikirati]
1. scattering, dispersing being scattered or dispersed Dīgha Nikāya I 11 (cf. Sumaṅgalavilāsinī I 96). — Vibhaṅga 358 (Text reads vikī°; varia lectio vikāraṇa and vikkir°) = Puggalapaññatti 23 (which reads nikaraṇā; translated "guilefullness"). In this connection Sammohavinodanī 493 interprets vikiraṇa (or °ā) as "denial, abnegation" (pretext?), by saying "nāhaṁ eva karomī ti pāpānaṁ vikkhipanato vikiraṇā." — With reference to Arahantship (the dissolution of the body) at Dhammapada III 109 in formula bhedana-vikiraṇa-viddhaṁsanadhamma i.e. "of the nature of total destruction." cf. Buddhist Hybrid Sanskrit formula śatana-patana-vikiraṇa-vidhvaṁsana (-dharmatā) Avadāna-śataka I 96 (where S. Speyer in Index considers vikaraṇa the correct form) = Divyāvadāna 299 (reading cyavana-patana°) = Lalitavistara 242. See also Saṁyutta Nikāya III 190 (under vikirati).
2. (adjective) scattering, spending, squandering, feminine °ī Sn. 112.

:: Vikirati [vi + kirati] to scatter about, sprinkle, spread, mix up (transitive and intransitive) Majjhima Nikāya I 127; Saṁyutta Nikāya III 190 (in simile of playing children: paṁsvāgārakāni hatthehi ca pādehi ca vikiranti [mix up] vidha manti [fall about] viddhaṁsenti [tumble over] vikīḷanikaṁ karonti, describing the scrambling and crowding about. In quite a different interpretation applied to Arahantship: see under vikiraṇa, as also in the same chapter (Saṁyutta Nikāya III 190 §11f.) in phrase rūpaṁ vikirati vidha mati etc. where it is meant in transative sense of "destroy"; thus vi° in the same verb in meaning (vi° 1 and 2); Saṁyutta Nikāya IV 41 (kāyo vikiri [came to pieces] seyyathāpi bhusa-muṭṭhi); Jātaka I 226; Peta Vatthu II 38 (vikiri, varia lectio for okiri); Milindapañha 101, 237 (loka-dhātu vikireyya, would fall to pieces; combined with vidhameyya and viddhaṁseyya "drop and tumble," denoting total confusion and destruction. Similarly on page 250 = 337 "vāri pokkhara-patte vikirati vidha mati viddhaṁsati": the water scatters, drops and falls off; applied figuratively to bad qualities at same passage); Paramatthajotikā II 172. — passive vikiriyyati and vikirīyati may be taken either to vikirati or vikaroti (cf. kiriyati); as 19 (suttena saṅgahitāni pupphāni na vikirīyanti na viddhaṁsiyanti: get scattered and fall off); present participle vikirīyamāna Peta Vatthu Commentary 271 (with sprawling or confused limbs); imperative vikiriyyatu Jātaka III 368, — past participle vikiṇṇa.

:: Vikitteti [vi + kitteti] to slander Milindapañha 276 (opposite pakitteti).

:: Vikīḷanika (adjective and neuter) [from vi + kīḷana] playing about; in phrase vikīḷanikaṁ karoti (intransitive) to play all over or excitedly (literal to make play; vi° in meaning vi° 1) Saṁyutta Nikāya III 190; as transative to put out of play, to discard (vi° 3) ibid. (rūpaṁ etc. v. karoti).

:: Vikkama [from vi + kram]
1. walking about, stepping; in °malaka walking-enclosure, "περιπατεὶον", corridor Jātaka I 449.
2. strength, heroism Jātaka II 211, 398; III 386 (°porisa).

:: Vikkamati [vi + kamati] to have or show strength, to exert oneself Jātaka III 184 (= parakkamati); Milindapañha 400, — past participle vikkanta.

:: Vikkandati [vi + kandati] to cry out, lament, wail Jātaka VI 525.

:: Vikkanta [past participle of vi + kram] heroic Jātaka I 119; II 211; IV 271; Milindapañha 400 (°cārin, of a lion).

:: Vikkaya [vi + kaya] selling, sale Aṅguttara Nikāya II 209; Sutta-Nipāta 929 (kaya + v.); Jātaka I 121; II 200; IV 115 (majja°); Milindapañha 194 (°bhaṇḍa goods for sale, merchandise); Peta Vatthu Commentary 29, 113 (°bhaṇḍa).

:: Vikkayika and °kāyika (adjective/noun) [from vikiṇāti]
1. A salesman, vendor Dhammapada IV 50 (ā).
2. for sale Jātaka I 201 (ā); Dhammapada I 269 (a).

:: Vikkhalita (neuter) [vi + khalita2] stumbling, fault, faux pas Aṅguttara Nikāya I 199.

:: Vikkhambha [vi + khambha 1] diameter (literal support) Jātaka V 268, 271; Mahāvaṁsa 18, 27.

:: Vikkhambhana (neuter) [vi + khambha + na] withdrawal of support, stopping (the nīvaraṇas or any evil influences or corruptions: kilesa°), arresting, paralysing elimination, discarding Paṭisambhidāmagga II 179; Mahāniddesa 6; Cullaniddesa §§338, 606 b; Jātaka III 15 (kilesa° + metta-bhāvana-jhān'uppatti); IV 17; Visuddhimagga 320; Saddhammopāyana 455. — Usually in following compounds: °pahāna elimination (of character-blemishes) by discarding Jātaka II 230; Cullaniddesa §203; Visuddhimagga 5; as 352; Paramatthajotikā II 19; °vimutti emancipation by elimination Jātaka II 35; °viveka arrest by aloofness as 12, 164; Visuddhimagga 140, 141.

:: Vikkhambhanatā (feminine) [vikkhambhana + tā] state of having undone or discarded, removal, destruction, paralysis Nettipakaraṇa 15, 16.

:: Vikkhambhati [from vi + khambha 2] (intransitive) to become stiff (with fear), to be scared or frightened Apadāna 50.

:: Vikkhambheti [vi + khambheti] (transitive) to "unprop," unsettle, discard; to destroy, extirpate, paralyse (cf. khambha 2 and chambheti), give up, reject Sutta-Nipāta 969 (= abhibha vati etc. Mahāniddesa 492); Visuddhimagga 268; Jātaka I 303 (jhānabalena kilese v.); Milindapañha 34 (nīvaraṇe); Dhammapada IV 119 (pītiṁ vikkhambhetvā: here in meaning "set up, establish"? Or to produce such pīti as to be called pharaṇā pīti, thus vikkhambheti = pharati 2? Or as denominative from vikkhambha "diameter" = to establish etc.?); Vimāna Vatthu 156 (read °etvā.)— past participle vikkhambhita.

:: Vikkhambhika (adjective) [from vikkhambheti] leading to arrest (of passions), conducive to discarding (the blemishes of character) Visuddhimagga 114.

:: Vikkhambhita [past participle of vikkhambheti] arrested, stopped, paralysed, destroyed Paṭisambhidāmagga II 179; Tikapaṭṭhāna 155, 320f.; Dukapaṭṭhāna 10.

:: Vikkhambhiya (adjective) [gerund of vikkhambheti] in negative a° not to be obstructed or overcome Dīgha Nikāya III 146.

:: Vikkhaṇḍati [vi + khaṇḍati] to break (up), destroy, spoil Saddhammopāyana 450 (gerund °iya), — past participle vikkhaṇḍita.

:: Vikkhaṇḍita [past participle of vikkhaṇḍati] broken, ruined, spoilt Saddhammopāyana 436.

:: Vikkhāleti [vi + khāḷeti] to wash off, to wash one's face (mukhaṁ) rinse one's mouth Vinaya II 201; Saṁyutta Nikāya II 269; Jātaka I 266, 459; Peta Vatthu Commentary 75, 209, 241 (= ācameti), — past participle vikkhālita.

:: Vikkhālita [past participle of vikkhāleti] washed off, cleansed Vinaya II 201; Visuddhimagga 59.

:: Vikkhāyitaka (adjective-neuter) [vi + khāyati(= khādita) + ka] "pertaining to (or: of the nature of) being eaten up," i.e. a (mental) representation obtained by contemplation of a corpse gnawed by animals, one of the asubha-kammaṭṭhānas Visuddhimagga 110 = Milindapañha 332 (°saññā); Visuddhimagga 179, 194.

:: Vikkheḷikā (adjective-feminine) [vi + kheḷa + ikā] having saliva dropping from the mouth (of sleeping women), slobbering Vinaya I 15.
[BD]: Drooling. Slobbering is done when awake.

:: Vikkhepa [vi + khepa]
1. disturbance, derangement Jātaka VI 139.
2. perplexity, confusion Dīgha Nikāya I 59. — vācā° equivocation, senseless talk Dīgha Nikāya I 24.
3. in citta° and cetaso v. upset of mind, unbalanced mind, mental derangement: citta° Saṁyutta Nikāya I 126; Puggalapaññatti 69; cetaso Aṅguttara Nikāya III 448; Dhammasaṅgani 429; Vibhaṅga 373. — avikkhepa equanimity, balance Dīgha Nikāya III 213; Aṅguttara Nikāya I 83; Paṭisambhidāmagga I 94; Dhammasaṅgani 160, 430; Vibhaṅga 178f., 231f., 266f., 279f., 285f.

-paṭibāhana exclusion or warding off of confusion (of mind) or disturbance Visuddhimagga 244; Sammohavinodanī 227.

:: Vikkhepika (adjective) [from vikkhepa], in phrase amarā°: see under amarā; another suggestion as to explanation may be: khipa = eel-basket, thus vikhep-ika one who upsets the eel-basket, i.e. causes confusion.

:: Vikkhipana (neuter) [cf. Buddhist Hybrid Sanskrit vikṣepa refusal Avadāna-śataka I 94] refusal, denial Sammohavinodanī 493 (see vikiraṇa 1).

:: Vikkhipatti to be disturbed Jātaka I 400 (gocare, in ...); Milindapañha 337 (cittaṁ), — past participle vikkhitta.

:: Vikkhitta (adjective) [vi + khitta] — upset, perplexed, mentally upset, confused Saṁyutta Nikāya II 122 (°citta); V 157, 263f.; Aṅguttara Nikāya III 174 (°citta); V 147 (the same); Visuddhimagga 410 (= uddhaccānugata). — a° undisturbed, composed, collected Aṅguttara Nikāya V 149; Itivuttaka 94; Peta Vatthu Commentary 26.

:: Vikkhittaka (adjective) [vi + khitta + ka]
1. scattered all over, deranged, dismembered; of a dead body with respect to its limbs (as one of the asubha-kammaṭṭhānas: cf. vikkhāyika and vicchiddaka) Visuddhimagga 110 (°saññā) = Milindapañha 332; Visuddhimagga 179 (with definition vividhaṁ khittaṁ vikkhittaṁ; aññena hatthaṁ aññena pādaṁ aññena sīsan ti evaṁ tato tato khittassa chava-sarīrassa adhivacanaṁ), 194. — hata° killed and cut up Visuddhimagga 179.
2. citta° of unbalanced or deranged mind Milindapañha 308.

:: Vikkhīṇa [vi + khīṇa] totally destroyed, finished, gone Therīgāthā 22.

:: Vikkhīyati [vi + khīyati] to go to ruin, to be destroyed, to be lost Jātaka V 392 (future °īyissati), — past participle vikkhīṇa.

:: Vikkhobhita [past participle of vikkhobheti: see khobha] thoroughly shaken up or disturbed Milindapañha 377.

:: Vikkiṇāti [vi + kiṇāti] to sell Jātaka I 227, 377 (gerund vikkiṇitvā); Peta Vatthu Commentary 100 (the same), 191 (preterit vikkiṇi). — infinitive vikketuṁ Jātaka III 283. — gerundive vikkiṇiya = for sale Dhammapada I 390 (°bhaṇḍa merchandise).

:: Vikkīḷita (neuter) [vi + kīḷita] sporting, amusement, pastime Nettipakaraṇa 124 (in applied meaning).

:: Vikkuthita (adjective) [vi + kuthita] boiled, °duddha boiled milk Paramatthajotikā I 60 (Text reads vikkuthita-duṭṭha-vaṇṇa, but the appendix to Paramatthajotikā II Index page 870: vikkuṭṭhita-duddha°). The corresponding passage at Visuddhimagga 260 has duṭṭha-khīra-vaṇṇa, which seems faulty.

:: Vikopana (neuter) [from vi + kup] upsetting, injuring, doing harm Jātaka II 330 = IV 471; Milindapañha 185, 266; as 145.

:: Vikopeti [vi + kopeti]
1. to shake up Peta Vatthu Commentary 253.
2. to upset, spoil, to do harm Vinaya III 47; Milindapañha 276 (vikitteti + v.).
3. to destroy Jātaka VI 68 (padaṁ a track).

:: Vikopin (adjective) [vi + kup] shaking, disturbed; negative a° Jātaka VI 226.

:: Vikoṭṭita [vi + koṭṭita] beaten, cut, slain, killed Milindapañha 304 (koṭṭita + v.).

:: Vikubbana (neuter) and °ā (feminine) [from vikubbati] miraculous transformation, change; assuming a different form by supernatural power; miracle Theragāthā 1183; Paṭisambhidāmagga II 174, 210; Dīpavaṁsa VIII 6 (°esu kovida); Mahāvaṁsa 19, 19; Milindapañha 343; Visuddhimagga 309, 316f. More specific as iddhi-vikubbana (or °ā), i.e. by psychic powers, e.g. Dīgha Nikāya II 213; Visuddhimagga 373f.; or vikubbanā iddhi Visuddhimagga 378, 406; Vimāna Vatthu 58; as 91 (the various forms of iddhi). cf. Points of Controversy 50; Compendium 61. — The Buddhist Hybrid Sanskrit form is represented by the past participle of vikubbati, i.e. vikurvita, e.g. Avadāna-śataka I 258; Divyāvadāna 269 etc.

:: Vikubbati [vi + kubbati, medium of karoti] to change round, transform, do magic Jātaka III 114 (= parivatteti); Dīpavaṁsa I 40 (vikubbeyya); also in phrase iddhi-vikubbati to work transformation by magic (psychic) potency Kathāvatthu 55. — present participle feminine vikubbantī Vimāna Vatthu 112 (iddhiṁ working magic, = vikubban'iddhiyo vaḷañjentī Vimāna Vatthu 58), and vikubbamānā (iddhi°) Vimāna Vatthu 311, — past participle *vikubbita miracle: see vikubbana.

:: Vikuddha (adjective) [vi + kuddha] free from anger Jātaka V 308.

:: Vikujjhita [vi + past participle of kujjheti] made angry, angered, annoyed, vexed Majjhima Nikāya II 24 (so read for vikujjita).

:: Vikulāva(ka) (adjective) [vi + kulāva] having no nest, without a nest Saṁyutta Nikāya I 224 (ka); Jātaka I 203.

:: Vikuṇita (adjective) [vi + kuṇita] distorted, deformed Visuddhimagga 346 (°mukha); Peta Vatthu Commentary 123 (the same). cf. vikūṇa.

:: Vikūjati [vi + kūjati] to sing (like a bird), warble, chirp, coo Peta Vatthu Commentary 189 (= upanadati). — present participle medium vikūjamāna Vinaya IV 15; Jātaka V 12.

:: Vikūla (adjective) [vi + kūla] sloping down, low-lying Aṅguttara Nikāya I 35 (contrasted with ukkūla). We should expect ni° for vi°, as in Buddhist Hybrid Sanskrit (see ukkūla).

:: Vikūlaka (adjective) [from vikūla] contrary, disgusting Therīgāthā 467 (= paṭikūla Therīgāthā Commentary 284).

:: Vikūṇa [cf. vikuṇita and vikāra] distortion, grimace (mukha°) Paramatthajotikā II 30.

:: Vilagga (adjective) [vi + lagga]
1. stuck Vinaya I 138; Majjhima Nikāya I 393.
2. slender (of waist) Jātaka V 96 (see virāgita), 216 (see vilāka).

:: Vilaggita (adjective) [vi + laggita] stretched or bending (?), slender Jātaka IV 20 (see under vilāka).

:: Vilajjati [vi + lajjati] to be ashamed, to be bashful, to pretend bashfullness Jātaka V 433.

:: Vilakkhaṇa (adjective-neuter) [vi + lakkhaṇa] wrong or false characteristic; (adjective) uncharacteristic, i.e. inconsistent with characteristics, discrepant (opposite sa° in accordance with ch.) Milindapañha 405; Nettipakaraṇa 78; Sammohavinodanī 250f.

:: Vilamba (adjective) [vi + lamba] hanging down; only in reduplicated-iterative compound olamba-vilamba dropping or falling off all round Jātaka IV 380.

:: Vilambati [vi + lambati] to loiter, to tarry, literally "hang about" Jātaka I 413; Dhammapada I 81.
[BD]: USAmerican English: hang out; hang around; hang

:: Vilambin (adjective) [vi + lambin] hanging down, drooping Majjhima Nikāya I 306 (feminine °inī, of a creeper, i.e. growing tendrils all over).

:: Vilaṅga (neuter) [Sanskrit viḍaṅga] the plant Erycibe paniculata Vinaya I 201 (varia lectio viḷ°). — °thālikā at Mahāniddesa 154 read as bilaṅga° (q.v.).

:: Vilaṅghaka [from vilaṅgheti] in hattha° jerking of the hand beckoning (as a mode of making signs) Vinaya I 157 = Majjhima Nikāya I 207 (has g for gh, cf. page 547). — cf. hattha-vikāra.

:: Vilaṅghati [vi + laṅghati] to jump about, to leap (over) Saddhammopāyana 168.

:: Vilapati [vi + lapati]
1. to talk idly Jātaka I 496.
2. to lament, wail Theragāthā 705; Jātaka II 156; V 179; Milindapañha 275; Therīgāthā Commentary 148 (Apadāna verse 66).

:: Vilasati [vi + lasati] to play, dally, sport; to shine forth, to unfold splendour Jātaka V 38 (of a tree "stand herrlich da" Dutoit), 433 (of woman); VI 44 (of a tree, vilāsamāna Text), — past participle vilasita.

:: Vilasita (adjective) [past participle of vilasati] shining; gay, playful, coquettish Jātaka V 420.

:: Vilaya [vi + laya, cf. līyati] dissolution; °ṁ gacchati, as much as "to be digested," to be dissolved Milindapañha 67. Adjective dissolved, dispersed Dīpavaṁsa I 65.

:: Vilāka (adjective) [perhaps = vilagga (Geiger, Pāḷi Grammar §61.2), although difficult to connect in meaning] only in feminine °a: slender (of waist); the explanation with vilagga may refer to a comparison with a creeper (cf. vilambin and Jātaka V 215) as "hanging" ("climbing") i.e. slim, but seems forced. See also virāgita which is explained in the same way. The word is peculiar to the "Jātaka" style. — Jātaka IV 19 (= suṭṭhu-vilaggita-tanu-majjhā); V 155 (+ mudukā; commentary explains as saṅkhitta-majjhā), 215 (°majjhā = vilaggasarīrā commentary), 506 (velli-vilāka-majjhā = vilagga-majjhā, tanu-dīgha-majjhā commentary); Vimāna Vatthu 280 (°majjhā for sumajjhimā of Vimāna Vatthu 6413; Text reads vilāta°).

:: Vilāpa [vi + lāpa] idle talk Jātaka I 496; V 24. cf. saṁ°.

:: Vilāpanatā (feminine) = vilāpa Puggalapaññatti 21.

:: Vilāsa [from vilasati]
1. charm, grace, beauty Jātaka I 470; VI 43; Milindapañha 201; Therīgāthā Commentary 78; Peta Vatthu Commentary 3. — desanā° beauty of instruction Sumaṅgalavilāsinī I 67; Visuddhimagga 524, 541; Tikapaṭṭhāna 21.
2. dalliance, sporting, coquetry Jātaka III 408; V 436. vilāsa is often coupled with līlā (q.v.).

:: Vilāsavant (adjective) [from vilāsa] having splendour, grace or beauty Mahāvaṁsa 29, 25.

:: Vilāsin (adjective) [from vilāsa] shining forth, unfolding splendour, possessing charm or grace, charming Sumaṅgalavilāsinī I 40 (vyāmapabhā parikkhepa-vilāsinī splendour shining over a radius of a vyāma).

:: Vilekha [vi + lekha] perplexity, literally "scratching" Vinaya IV 143 (here as feminine °ā); Dhammasaṅgani 1256 (mano°); as 260. The more common word for "perplexity" is vikkhepa.

:: Vilepana (neuter) [vi + lepana] ointment, cosmetic, toilet perfume Aṅguttara Nikāya I 107, 212; II 209; Theragāthā 616 (sīlaṁ v. seṭṭhaṁ. cf. Jātaka III 290); Puggalapaññatti 51, 58; Peta Vatthu II 316; Sumaṅgalavilāsinī I 77, 88.

:: Vilikhati [vi + likhati]
1. to scrape, scratch Saṁyutta Nikāya I 124 (bhūmiṁ); IV 198; as 260 (figurative manaṁ v.; in explanation of vilekha).
2. to scratch open Vinaya II 175, — past participle vilikhita.

:: Vilikhita [past participle of vilikhati] scraped off Paramatthajotikā II 207.

:: Vilimpati [vi + limpati] to smear, anoint Aṅguttara Nikāya III 57; Jātaka I 265 (gerund °itvā); III 277 (present participle °anto): Peta Vatthu I 106 (gerund °itvāna); Peta Vatthu Commentary 62 (°itvā), — past participle vilitta. — causative II vilimpāpeti to cause to be anointed Jātaka I 50 (gandhehi), 254 (the same).

:: Vilitta [past participle of vilimpati] anointed Dīgha Nikāya I 104 (su-nahāta suvilitta kappita-kesa-massu); Jātaka III 91; IV 442.

:: Vilivili (-kriyā) see biḷibiḷikā.

:: Vilīna (adjective) [vi + līna, past participle of vilīyati]
1. clinging, sticking [cf. līyati 1] Vinaya I 209 (olīna° sticking all over).
2. matured ("digested"° cf. vilaya) Jātaka IV 72 (nava°gosappi freshly matured ghee); Milindapañha 301 (phalāni ripe fruit).
3. [cf. līyati 2] molten, i.e. refined, purified Jātaka IV 118 (tamba-loha° molten or liquid-hot copper); V 269 (tamba-loha°, the same; cf. commentary on page 274; vilīnaṁ tambālohaṁ viya pakkaṭṭhitaṁ lohitaṁ pāyenti); as 14 (°suvaṇṇa). — cf. uttattain same sense and the explanation of velli as "uttatta-ghana-suvaṇṇa-rāsi-ppabbā" at Jātaka V 506 commentary.

:: Vilīva and Viliva (adjective) [Kern, Toevoegselen sub voce compares Sanskrit bilma slip, chip. Phonetically viliva = Sanskrit bilva: see billa]
1. made of split bamboo Vinaya II 266 (i).
2. (-ī-) a chip of bamboo or any other reed, a slip of reed Majjhima Nikāya I 566 (Buddhaghosa on Majjhima Nikāya I 429); Visuddhimagga 310 (°maya).

:: Vilīvakāra [vilīva + kāra] a worker in bamboo, a basketmaker Vinaya III 82; Milindapañha 331; Sammohavinodanī 222 (°ka in simile); Peta Vatthu Commentary 175.

:: Vilīyana (neuter) [from vilīyati] melting, dissolution Saddhammopāyana 201.

:: Vilīyati [vi + līyati 2] to melt (intransitive), to be dissolved, to perish Jātaka IV 498; Visuddhimagga 420 (pabbata, spelling here with ḷ; Warren wrong "are hidden from view," i.e. nilīyati); as 336 (phānita-piṇḍa; translation not to the point: "reduced or pounded"); Saddhammopāyana 383; Pañca-g 21, — past participle vilīna. — cf. pa°.

:: Vilocana (neuter) [vi + locana] the eye Dāṭhāvaṁsa I 41; Therīgāthā Commentary 253.

:: Vilokana (neuter) [vi + lok (loc = roc), see loka and rocati] looking, reflection, investigation, prognostication; usually as five objects of reflection as to when and where and how one shall be reborn (pañca-mahā-°āni), consisting in kāla, desa, dīpa, kula, mātā (the latter as ja netti-āyu i.e. mother and her time of delivery at Jātaka I 48) or time (right or wrong), continent, sky (orientation), family (or clan) and one's (future) mother: Jātaka I 48, 49; Dhammapada I 84; as eight at Milindapañha 193, viz. kāla, dīpa, desa, kula, ja netti, āyu, māsa, nekkhamma (i.e. the five + period of gestation, month of his birthday, and his renunciation). Without special meaning at Sumaṅgalavilāsinī I 194 (ālokana + v.). cf. volokana.

:: Viloketar [agent noun from viloketi] one who looks or inspects Sumaṅgalavilāsinī I 194 (āloketar + v.).

:: Viloketi [vi + loketi, of lok, as in loka] to examine, study, inspect, scrutinize, reflect on Therīgāthā 282; Jātaka I 48, 49; Dhammapada I 84; Milindapañha 193; Mahāvaṁsa 22, 18, — past participle vilokita. cf. pa° and vo°.

:: Vilokita (neuter) [past participle of viloketi] a look Aṅguttara Nikāya II 104, 106f., 210; Puggalapaññatti 44, 45; Sumaṅgalavilāsinī I 193; Vimāna Vatthu 6 (ālokita + v.).

:: Viloḷana (neuter) [from vi + luḷ] and Viloṭana [from vi + luḍ; cf. Whitney, Sanskrit Roots, 1885, page 149, where themes and their forms are given by luṭh1 to roll, luṭh2 and luṇṭh to rob, luḍ to stir up (some forms of it having meaning of luṇṭh) = lul to be lively] shaking, stirring; only found in lexicographical literature as definition of several roots, viz. of gāh Dhatupāṭha 349; Dhātum 504; math and manth (see mathati) Dhatupāṭha 126; Dhātum 183. See also luḷati.

:: Viloḷeti [vi + loḷeti or loleti, cf. vilulita] to stir, to move about Jātaka I 26; Dīpavaṁsa VI 52.

:: Viloma (adjective) [vi + loma] against the grain (literal against the hair), discrepant, reversed, wrong, unnatural Vinaya II 115 (of cīvara: unsightly); Jātaka III 113; Dīpavaṁsa VII 55; Dhammapada I 379; Peta Vatthu Commentary 87.

:: Vilomana (neuter) [from viloma] discrepancy, disagreement, reverse as 253.

:: Vilomatā (feminine) [abstract from viloma] unseemliness, repugnance Paramatthajotikā II 106.

:: Vilometi [denominative from viloma] to dispute, disagree with, to find fault Nettipakaraṇa 22; Milindapañha 29, 295; as 253.

:: Vilopa [vi + lopa] plunder, pillage Majjhima Nikāya I 456 (maccha° fish haul); Jātaka I 7; III 8; VI 409; Dīpavaṁsa IX 7 (°kamma). vilopaṁ khādati to live by plunder Jātaka VI 131.

:: Vilopaka (adjective) [from vilopa] plundering, living by plundering Jātaka I 5; Milindapañha 122 (feminine °ikā).

:: Vilopiya (adjective) [gerundive formation from vilopa] to be plundered; negative a° Saddhammopāyana 311.

:: Vilugga (adjective) [vi + lugga] broken; only in reduplicated-iterative compound olugga-vilugga all broken up, tumbling to pieces Majjhima Nikāya I 80, 450.

:: Vilulita (adjective) [vi + luḷita; cf. Buddhist Hybrid Sanskrit vilulita Jātakamala 210] stirred, agitated, shaken, disturbed Dāṭhāvaṁsa IV 54 (bhaya°citta). cf. viloḷeti.

:: Vilumpaka (adjective) [from vi + lup] (active or passive) plundering or being plundered Jātaka I 370 (°cora); II 239 (passive).

:: Vilumpamāna(ka) [original present participle medium of vilumpati] plundering, robbing Jātaka V 254; Peta Vatthu Commentary 4 (°ka cora).

:: Vilumpana (neuter) [from vilumpati] plundering Dhammapada III 23.

:: Vilumpati [vi + lumpati] to plunder, rob, steal, ruin Saṁyutta Nikāya I 85 = Jātaka II 239; V 99; Milindapañha 193; Vimāna Vatthu 100; Dhammapada III 23. — passive viluppati Jātaka V 254 (gloss for °lump° of page 253), — past participle vilutta. — causative II vilumpāpeti to incite to plunder Milindapañha 193; Jātaka I 263.

:: Vilutta [past participle of vilumpati] plundered, stripped, robbed, ruined Saṁyutta Nikāya I 85 = Jātaka II 239; Jātaka V 99; VI 44; Milindapañha 303; Mahāvaṁsa 33, 71 (corehi).

:: Vilūna (adjective) [vi + lūna] cut off (always with reference to the hair) Majjhima Nikāya III 180 = Aṅguttara Nikāya I 138; Milindapañha 11; Peta Vatthu Commentary 47.

:: Viḷayhati [vi + dayhati] to burn (intransitive) Jātaka II 220.

:: Viḷāra at Aṅguttara Nikāya III 122 read as biḷāra (sasa-biḷārā rabbits and cats).

:: Vimada (adjective) [vi + mada] disintoxicated, without conceit Jātaka V 158 (taken as "unconscious" by commentary).

:: Vimaddana (neuter) [vi + maddana] crushing, destroying Vimāna Vatthu 232.

:: Vimajjana (neuter) [from vi + majjati2] making smooth, polishing Majjhima Nikāya I 385.

:: Vimala (adjective) [vi + mala] without stains, spotless, unstained, clean, pure Aṅguttara Nikāya IV 340; Sutta-Nipāta 378, 476, 519, 637, 1131 (cf. Cullaniddesa §586); Jātaka I 18; Milindapañha 324; Dhammapada IV 192.

:: Vimalayaka [cf. Sanskrit vimalaka] a certain precious stone of dark-blue colour Vimāna Vatthu 111.

:: Vimana (adjective) [vi + mano]
1. perplexed, consternated Milindapañha 23, 118; Peta Vatthu Commentary 274.
2. infatuated Therīgāthā 380.
3. distracted, distressed Theragāthā 1051; Jātaka VI 523.

:: Vimariyādikata (adjective) [vi + mariyādā + kata] literally made unrestricted, i.e. delivered, set free Saṁyutta Nikāya II 173; III 31 (vippamutto °ena cetasā viharati); VI 11; Aṅguttara Nikāya V 151f. — At Theragāthā 184 varia lectio for vipariyādi°.

:: Vimata (adjective) [from vi + man] perplexed, in doubt Jātaka V 340.

:: Vimati (feminine) [vi + mati] doubt, perplexity, consternation Dīgha Nikāya I 105; Saṁyutta Nikāya IV 327; Aṅguttara Nikāya II 79, 185; Apadāna 29; Dhammasaṅgani 425; Jātaka III 522; Milindapañha 119, 144, 339; Sumaṅgalavilāsinī I 274.

:: Vimaṭṭha (adjective) [vi + maṭṭha] smoothed, soft, smooth, polished Jātaka V 96 (°ābharaṇa), (commentary explains as "visāla"), 204, 400 (of ornaments). °ubhato-bhāga° polished or smooth on both sides Majjhima Nikāya I 385; Aṅguttara Nikāya V 61 = Majjhima Nikāya II 13 (has °maddha).

:: Vimāna1 (neuter) [in the Pāḷi meaning not Vedic. Found in meaning "palace-chariot" in the MBh and elsewhere in Epic Sanskrit] literally covering a certain space, measuring; the definitions given by Dhammapāla refer it to "without measure," i.e. immeasurable. Thus = vigata-māne appamāṇe mahanta vara-pāsāda Vimāna Vatthu 131; = visiṭṭhamānaṁ, pamāṇato mahantaṁ Vimāna Vatthu 160. — Applied meaning: heavenly (magic) palace, a kind of paradise, elysium.
1. General remarks:
(a) The notion of the vimāna is peculiar to the later, fantastic parts of the canon, based on popular superstition (Vimāna and Peta-vatthu, Apadāna, Jātaka and similar fairy tales). It shows distinct traces of foreign (Hellenic-Babylonian) influence and rests partly on tales of sea-faring merchants (cf. location of V. in mid-ocean). On the other hand it represents the old (Vedic) ratha as chariot of the gods, to be driven at will (cf. below 5, 7, 8). Thus at Vimāna Vatthu 16 (here as five-hundred chariots!), 36, 63, 64; Jātaka I 59 (deva-vimānasadisaratha).
(b) The vimānas are in remote parts of the world (cf. the island of the blessed), similar to the elysium in Homer's Odyssey, e.g. IV 563f.: σ'ἐς Ηλύσιον πεδίον καὶ πείρατα γαίης ἀθάνατοι πεμψουσιν etc. (translation G. Chapman: "the immortal ends of all the earth, the fields Elysian Fate to thee will give; where Rhada manthus rules, and where men live a never troubled life, where snow, nor show'rs, nor irksome winter spends his fruitless pow'rs, but from the ocean zephyr still resumes a constant breath, that all the fields perfume"). cf. Ehni, Yama page 206f.
(c) In popular religion the influence of this eschatological literature has been very great, so great in fact as to make the Vimāna and Peta-vatthus and the Jātaka stories, exemplifying the theory of retribution as appealing to an ordinary mind by vivid examples of mythology, greater favourites than any other canonical book. From this point of view we have to judge Mahāvaṁsa 14, 58: Petavatthuṁ Vimānañ ca sacca-saṁyuttaṁ eva ca desesi thero ...
2. The descriptions of the Vimānas are in the most exuberant terms. The palaces (kingdoms in miniature) are of gold, crystal or exquisite jewels, their pillars are studded with gems, their glittering roofs are peaked with seven-hundred pinnacled turrets (Vimāna Vatthu 244, 289; also as "innumerable" Vimāna Vatthu 188, or eighteen-thousand Apadāna 63). Surrounded are these towering (ucca) mansions by lovely, well-planned gardens, the paths of which are sprinkled with gold dust; they are full of wishing-trees, granting every desire. There is a variety of stately trees, bearing heavenly flowers and fruit, swaying gently in delicious breezes. Lotus ponds with cool waters invite to refreshing baths; a host of birds mix their songs with the strains of cymbals and lutes, played by heavenly musicians. Angelic maidens perform their dances, filling the atmosphere with a radiant light which shines from their bodies. Peace and happiness reign everywhere, the joys of such a vimāna cannot be expressed in words. This elysium lasts for æons (cira-ṭṭhitika Vimāna Vatthu 801, kappa-ṭṭhāyin Theragāthā 1190); in short it is the most heavenly paradise which can be imagined. — For a monograph of vimāna the Vimāna Vatthu and its commentary should in the first place be consulted.
3. The inhabitants of the Vimānas are usually happy persons (or yakkhas: see Stede, GPv 39-41), called devatā, who have attained to such an exalted state through their own merit (puñña see 4 below). — Departed souls who have gone through the peta stage are frequently such devas (at Vimāna Vatthu 172 called pubba-devatā). That these are liable to semi-punishment and semi-enjoyment is often emphasized, and is founded on the character of their respective kamma: Jātaka I 240 (vimāna-petiyo sattāhaṁ sukhaṁ anubhavanti, sattāhaṁ dukkhaṁ); Jātaka V 2 (vemānika-peta-bhavena-kammassa sarikkhako vipāko ahosi; i.e. by night pleasures; by day tortures); cf. Peta Vatthu II 12 (see Stede, GPv page 106), III 78; Peta Vatthu Commentary 204, 210, and Divyāvadāna page 9. Expressions for these "mixed" devatās who are partly blessed, partly cursed are e.g.: vimāna-peta Peta Vatthu Commentary 145, 148, 271, 275; feminine vimāna-petī Peta Vatthu Commentary 152, 160, 186, 190; vimāna-devatā Peta Vatthu Commentary 190; vemānika-peta Jātaka V 2; Peta Vatthu Commentary 244; Dhammapada III 192 (as powerful, by the side of nāgas and supaṇṇas). — In their appearance they are like beautiful human beings, dressed in yellowish (pīta, explained as "golden" robes, with gold and silver as complementary outfit in person and surroundings. Thus throughout the Vimāna-vatthu, especially Nos, 36 and 47 (pīta-vimāna). Their splendour is often likened to that of the moon or of the morning star.
4. Origin of Vimānas. a vimāna arises in the "other world" (paraloka) at the instant of somebody doing good (even during the lifetime of the doer) and waits for the entry of the owner: Dhammapada III 291f. In the description of the vimāna of the nāga-king (Jātaka VI 315 = Vimāna Vatthu 8422) it is said on this subject: a vimāna is obtained neither without a cause (adhicca), nor has it arisen in the change of the seasons, nor is it self-made (sayaṅkata), nor given by the gods, but "sakehi kammehi apāpakehi puññehi laddha" (i.e. won by one's own sinless and meritorious deeds). — Entering the Vimāna-paradise is, analogous to all semi-lethal passing over into enchanted conditions in fairy tales, compared with the awakening from sleep (as in a state of trance): sutta-ppabuddha Dhammapada III 7. Of the Vimāna itself it is said that it appears (pāturahosi), e.g. Vimāna Vatthu 188; Dhammapada I 131; or arises (uggañchi) Dhammapada III 291; Vimāna Vatthu 221.
5. Location of the Vimānas. The "vimāna" is an individual paradisiacal state. Therefore vimānas are not definitely located "Elysian Fields." They are anywhere (in this world as well as in the beyond), but certain places are more favourable for their establishment than others. Thus we may state that κατ'ἐξοχήν they are found in the neighbourhood of water. Thus either in the Ocean (majjhe sāgarasmiṁ Theragāthā 1190; samudda-majjhe Peta Vatthu Commentary 47), where access is possible only through adventures after shipwreck or similar causes (Jātaka IV 1f.; Peta Vatthu IV 11); or at one or the other of the great lakes of the Himavant (Peta Vatthu II 12). They are in out-of-the-way places ("end of the world"); they are also found in the wilderness: Vimāna Vatthu 84; Peta Vatthu IV 32. As tree vimānas with rukkha-devatā as inhabitants they occur e.g. At Jātaka III 310; V 502; Peta Vatthu I 9; II 9; Peta Vatthu Commentary 244. Very often they are phantasmagorical castles in the air. By special power of their inhabitants they may be transported to any place at will. This faculty of transference is combined with the ability of extremely swift motion (compared to the speed of thought: manojava). Thus a golden palanquin is suspended in mid-air above a palace at Vimāna Vatthu 6 (ākāsa-cārin, sīgha-java). They are said to be ākāsaṭṭhānāni Jātaka VI 117; Paramatthajotikā II 222, 370 (but the palace of the yakkha Āḷavaka is bhumma-ṭṭha, i.e. stands on the ground, and is described as fortified: Paramatthajotikā II 222). The place of a (flying) vimāna may be taken by various conveyances: a chair, an elephant, ship, bed, litter etc. Or the location of it in the other world is in the Cittalatāvana (Vimāna Vatthu 37), or the Pāricchattaka tree (Vimāna Vatthu 38), or in the Cātummahārājika-bhavana (Vimāna Vatthu 331). — Later on, when the theory of meritorious deities (or departed souls raised to special rank) as vemānikā devā was established, their abode was with their vimānas settled among the Tāvatiṁsa (e.g. Vimāna Vatthu 188, 217, 221, 244, 289; Dhammapada III 291), or in the Tusita heaven. Thus Tusita-pura interchanges with Tusita-vimāna at Dhammapada II 208. The latter occurs e.g. At Dhammapada III 173, 219.
6. The dimensions of the Vimānas are of course enormous, but harmonious (being "divine"), i.e. either of equal extent in all directions, or specially proportioned with significant numbers. Of these the following may be mentioned. The typical numbers of greatest frequency are twelve, sixteen, thirty, seven-hundred, in connection with yojana. The dimensions, with reference to which twelve and sixteen are used, are length, width, height, and girth, whereas seven-hundred applies usually to the height (Dhammapada III 291 e.g., where it is said to be "over seven-hundred"), and the number of turrets (see above 2). At Vimāna Vatthu 267 (satta-yojana-pamāṇo ratho) No. 7 is used for seven-hundred; No. 30 (extent) is found e.g. At Dhammapada III 7; Therīgāthā Commentary 55; No. twelve e.g. At Jātaka VI 116; Dhammapada III 291; Vimāna Vatthu 6, 217, 221, 244, 246, 291f.; No. 16 at Vimāna Vatthu 188, 289.
7. Vimānas of sun and moon. A peculiar (late?) idea is that sun and moon have their vimānas (cf. Vedic ratha = sun). There are only very few passages in the post-canonical books mentioning these. The idea that the celestial bodies are vimānas ("immense chariots in the shape of open hemispheres" Kirfel, Kosmographie der Inder page 282) is essentially Jainistic. See on Jain Vimānas in general Kirfel, op. cit. pages 7-9, 292-300. — In the Pāḷi commentary we find Paramatthajotikā II 187, 188 (canda-vimānaṁ bhinditvā = breaking up the moon's palace, i.e. the moon itself); and Dhammapada III 99 (candimasuriyā vimānāni gahetvā aṭṭhaṁsu).
8. Other terms for vimāna, and specifications. Various other expressions are used more frequently for vimāna in general. Among these are ratha (see above 1 a); nagara (Peta Vatthu II 125); pura (see above 5, as tusita°); pāsāda; either as dibba° (Dhammapada III 291), or vara° (Vimāna Vatthu 130), or vimāna° (Vimāna Vatthu 3110). — The vimānas are specified as deva-vimāna "heavenly palace," e.g. Jātaka I 59; Visuddhimagga 342; Vimāna Vatthu 173; or (in a still more superlative expression) brahma vimāna, i.e. best or most excellent magic palace, highest paradise, e.g. Dīgha Nikāya I 17 (here perhaps "palace of Brahmā"); III 28 ("abode of Brahmās" Rhys Davids); Itivuttaka 15; Visuddhimagga 108. The latter expression is abbreviated to brahma (neuter) "highest, best thing of all," "summum bonum," paradise, magic palace: Therīgāthā Commentary 47 (Apadāna verse 6) and 55 (Apadāna verse 8), at both places as sukataṁ, i.e. well made. — a rather odd expression for the paradisiacal state (in concrete form) is attabhāva (existence, cf. Greek βιοτή Homer Odyssey IV 365) instead of vimāna, e.g. Dhammapada I 131 (tigāvuta-ppamāṇa); III 7 (the same).
9. Various. Of innumerable passages in the books mentioned above (under 1) only the following may be given for reference: Jātaka III 310 398, 405; V 165, 171; VI 117f., 120f.; Apadāna 35, 55, 59; Dāṭhāvaṁsa IV 54 (acalaṁ v. antalikkhamhi nāvaṁ gativirahitaṁ ambhorāsi-majjhamhi disvā); and Vimāna Vatthu throughout. Of passages in the four older Nikāyas we have only Aṅguttara Nikāya II 33 (ye devā dīghāyukā uccesu vimānesu cira-ṭṭhitikā). At Saṁyutta Nikāya I 12 = 23 we should read "na ca mānaṁ" for "na vimānaṁ" (Kindred Sayings I 18).

:: Vimāna2 [vi + māna] disrespect, contempt Sutta-Nipāta 887 (°dassin showing contempt).

:: Vimānana (neuter) [vi + mānana] disrespect, contempt Dīgha Nikāya III 190 (a°); Milindapañha 377, 386.

:: Vimāneti [vi + māneti] to disrespect, to treat with contempt Vinaya II 260; Sutta-Nipāta 888; Mahāniddesa 297, — past participle vimānita.

:: Vimānita [past participle of vimāneti] treated with contempt Aṅguttara Nikāya III 158, 160.

:: Vimba is another spelling for bimba at Saṁyutta Nikāya V 217. cf. Buddhist Hybrid Sanskrit vimbaka (form of face) Divyāvadāna 172, 525.

:: Vimhaya [cf. Sanskrit vismaya, vi + smi] astonishment, surprise, disappointment Jātaka V 69 (in explanation of vyamhita); Mahāvaṁsa 5, 92; Paramatthajotikā II 42 (explaining "vata"), 256 (the same for "ve" = aho); Sumaṅgalavilāsinī I 43; Vimāna Vatthu 234, 329.

:: Vimhāpaka (adjective) [from vimhāpeti] deceiving, dismaying Paramatthajotikā II 549 (= kuhaka).

:: Vimhāpana (neuter) [from vimhāpeti] dismaying, deceivingQ disappointing Visuddhimagga 24 (in explanation of kuhana); Dhatupāṭha 633 (the same).

:: Vimhāpeti [causative of *vimhayati = vi + smi] to astonish, to cause dismay to, to deceive Mahāvaṁsa 17, 44; Sumaṅgalavilāsinī I 91 (in explanation of kuhaka).

:: Vimhita (adjective) [past participle of vi + smi, cf. mihita] astonished, discouraged, dismayed Jātaka VI 270 (su° very dismayed); Milindapañha 122; Mahāvaṁsa 6, 19; Dāṭhāvaṁsa II 80. See also vyamhita.

:: Vimocana (neuter) [vi + mocana]
1. letting loose, discharging Dhātum 216 (assu°).
2. release from, doing away with Mahāvaṁsa 35, 73 (antarāya°).

:: Vimoceti see vimuccati.

:: Vimohita [past participle of vi + moheti] deluded, bewildered Saddhammopāyana 363.

:: Vimokkha and Vimokha [from vi + muc, cf. mokkha1] deliverance, release, emancipation, dissociation from the things of the world, Arahantship Dīgha Nikāya II 70, 111); III 34, 35, 230, 288; Majjhima Nikāya I 196 (samaya° and asamaya°); Saṁyutta Nikāya I 159 (cetaso v.); II 53, 123; III 121; IV 33; Aṅguttara Nikāya II 87; IV 316; V 11; Vinaya V 164 (cittassa); Sutta-Nipāta 1071 (which Cullaniddesa §588 explains as "agga" etc., thus strangely taking it in meaning of mokkha2, perhaps as edifying etymology); Cullaniddesa §466 (in explanation of Bhagavā); Paṭisambhidāmagga I 22; II 35 (as 68!), 243; Puggalapaññatti 11f.; Vibhaṅga 342; Dhammasaṅgani 248; Nettipakaraṇa 90, 100, 119, 126; Visuddhimagga 13, 668f.; Milindapañha 159; Peta Vatthu Commentary 98; Saddhammopāyana 34, 264. The three vimokkhas are: suññato v., animitto v., appaṇihito v. Paṭisambhidāmagga II 35; Visuddhimagga 658. The eight vimokkhas or stages of emancipation, are: the condition of rūpī, arūpa-saññī, recognition of subha, realization of ākāsanañcāyatana, of viññāṇanañcāyatana, ākiñcaññāyatana, n'eva-saññā-na-saññāyatana, saññā-vedayita-nirodha Dīgha Nikāya III 262 (cf. Dialogues of the Buddha III 242), Aṅguttara Nikāya I 40; IV 306; Vibhaṅga 342; explained in detail at Paṭisambhidāmagga II 38-40. [cf. Buddhist Hybrid Sanskrit aṣṭau vimokṣāḥ, e.g. Avadāna-śataka II 69, 153.] — In sequence jhāna vimokkha samādhi samāpatti (magga phala) at Vinaya I 97, 104; III 91; IV 25; Aṅguttara Nikāya III 417, 419; V 34, 38; Vibhaṅga 342. — See also jhāna.

:: Vimuccati [vi + muccati, passive of muñcati] to be released, to be free (of passion), to be emancipated Majjhima Nikāya I 352; Saṁyutta Nikāya II 94, 124; III 46, 189; IV 86; V 218; Aṅguttara Nikāya IV 126f., 135, 179; Sutta-Nipāta 755; Puggalapaññatti 61, 68; Saddhammopāyana 613. — preterit 3rd plural vimucciṁsu Sutta-Nipāta 149, — past participle vimutta. See also (an)upādā and (an)upādāya. — causative vimoceti to cause to be released or emancipated, to set free Aṅguttara Nikāya II 196 (cittaṁ); Vinaya III 70 (the same). — gerundive vimocanīya Aṅguttara Nikāya II 196.

:: Vimukha (adjective) [vi + mukha] turning away from, averted, neglectful Mahāvaṁsa 22, 80; Peta Vatthu Commentary 3 (dhamma-saññā°), 269 (carita°).

:: Vimutta [past participle of vimuñcati] freed, released, intellectually emancipated Vinaya I 8; Aṅguttara Nikāya IV 75, 179, 340; V 29; Dīgha Nikāya III 97, 100, 133, 258; Saṁyutta Nikāya I 23, 35; III 13, 53, 137; Sutta-Nipāta 354, 475, 522, 877, 1071f., 1101, 1114; Mahāniddesa 283; Cullaniddesa §587; Peta Vatthu IV 132 (arahā + v.); Visuddhimagga 410. — Often as cittaṁ v. An emancipated heart, e.g. Dīgha Nikāya I 80; Aṅguttara Nikāya III 21; Saṁyutta Nikāya I 46, 141; III 90; IV 164; V 157 (here taken by Mrs. Rhys Davids at Saṁyutta Nikāya VI 93, Index, as "unregulated, distrait"); Sutta-Nipāta 975; Mahāniddesa 284; Vibhaṅga 197. ubhatobhāga° emancipated in both ways (see Dialogues of the Buddha II 70) Dīgha Nikāya II 71; III 105, 253; Saṁyutta Nikāya I 191; Aṅguttara Nikāya I 73; IV 10, 77, 453; V 23; Majjhima Nikāya I 439, 477f. — paññā°, emancipated by insight, freed by reason (see Dialogues of the Buddha II 68) Saṁyutta Nikāya I 191; II 123; Dīgha Nikāya II 70; III 105, 254; Majjhima Nikāya I 439, 477. — saddhā° freed by faith Aṅguttara Nikāya I 73; IV 10, 77; V 23; Paṭisambhidāmagga II 52; Majjhima Nikāya I 439, 477. — anupādā vimutta freed without any further clinging to the world Majjhima Nikāya I 486; Saṁyutta Nikāya II 18; III 59; IV 83 and passim.

-atta having an emancipated self Saṁyutta Nikāya III 46, 55, 58; Aṅguttara Nikāya IV 428;
-āyatana point or occasion of emancipation, of which there are five, viz. hearing the Dhamma taught by the Master, teaching it oneself, reciting it, pondering over it, understanding it Aṅguttara Nikāya III 21f.; Dīgha Nikāya III 241, 279; Paṭisambhidāmagga I 5.

:: Vimutti (feminine) [from vimuccati] release, deliverance, emancipation Dīgha Nikāya I 174; III 288; Saṁyutta Nikāya V 206f. (abhijānāti), 222 (ariya°), 266, 356; Aṅguttara Nikāya II 247, III 165 (yathābhūtaṁ pajānāti), 242, Sutta-Nipāta 54, 73, 725f.; Jātaka I 77, 78, 80; Paṭisambhidāmagga I 22; II 143f.; Mahāniddesa 21; Puggalapaññatti 27, 54f.; Vibhaṅga 86, 272f., 392 (micchā°) Nettipakaraṇa 29; Visuddhimagga 410; Saddhammopāyana 614. — ceto° (and paññā°) emancipation of heart (and reason) Dīgha Nikāya I 156; III 78, 108, 247f., 273; Saṁyutta Nikāya I 120; II 214; IV 119f.; V 118f., 289f.; Aṅguttara Nikāya I 123f., 220f.; 243; II 36, 87, 214; III 20, 131, 400; IV 83, 314f.; V 10f.; Vibhaṅga 344; Nettipakaraṇa 40, 43, 81f., 127. — sammā° right or true emancipation Aṅguttara Nikāya II 222f.; V 327; Paṭisambhidāmagga I 107; II 173. — See also Arahatta, upekkhā, khandha II A, dassana, phala, mettā.

-rasa the essence of emancipation Aṅguttara Nikāya I 36; IV 203; Peta Vatthu Commentary 287;
-sāra substance or essence of emancipation Aṅguttara Nikāya II 141, 243; IV 385.

:: Vinadati [vi + nadati] to cry or shout out, to scold Jātaka III 147 (kāmaṁ vinadantu let them shout!). cf. Buddhist Hybrid Sanskrit vinādita "reviled" Divyāvadāna 540.

:: Vinaddha [past participle of vinandhati] covered, bound, intertwined Vinaya I 194 (camma°, onaddha + v.); Jātaka V 416; VI 589 (kañcanalatā° bheri); Visuddhimagga I (= jaṭita saṁsibbita).

:: Vinaḷīkata (adjective) [vi + naḷa + kata, with naḷī for naḷa in combination with kṛ] literally "having the reed or stem removed," rendered useless, destroyed Majjhima Nikāya I 227; Aṅguttara Nikāya II 39; Sutta-Nipāta 542 (= ucchinna Paramatthajotikā II 435); Theragāthā 216; Jātaka VI 60 (viddhasta +, as at Sutta-Nipāta 542).

:: Vinandhana (neuter) [from vi + nandhati] tying, binding Vinaya II 116 (°rajju rope for binding).

:: Vinandhati [vi + nandhati] to close, encircle, cover Mahāvaṁsa 19, 48; Visuddhimagga 253 (present participle vinandhamāna: so read for vinaddh°), — past participle vinaddha.

:: Vinassati [vi + nassati] to be lost; to perish, to be destroyed Saṁyutta Nikāya IV 309; Majjhima Nikāya II 108 (imperative vinassa "away with you"); Jātaka III 351; V 468; Peta Vatthu III 45; Visuddhimagga 427, — past participle vinaṭṭha. Causative vināseti.

:: Vinata [past participle of vi + nam] bent, bending Peta Vatthu Commentary 154 (°sākhā).

:: Vinaṭṭha [past participle of vinassati] destroyed Vimāna Vatthu 265; Peta Vatthu Commentary 55.

:: Vinaya [from vi + nī, cf. vineti]
1. driving out, abolishing destruction, removal Vinaya I 3 (asmi-mānassa), 235 = III 3 (akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi); Saṁyutta Nikāya I 40; Sutta-Nipāta 921; Aṅguttara Nikāya I 91 (kodha°, upanāha°); II 34 (pipāsa°); IV 15 (icchā°); V 165 (the same); Paramatthajotikā II 12; Peta Vatthu Commentary 114 (atthassa mūlaṁ nikati°). Often in phrase rāga°, dosa°, moha°, e.g. Saṁyutta Nikāya IV 7f.; V 137f., 241; Aṅguttara Nikāya IV 175; Nettipakaraṇa 22.
2. rule (in logic), way of saying or judging, sense, terminology (cf. iminā nayena) Saṁyutta Nikāya IV 95 (ariyassa vinaye vuccati loko); Aṅguttara Nikāya I 163 (ariyassa vinaye tevijjo one called threefold wise in the nomenclature of the Buddhist); II 166 (ariyassa v.); Paramatthajotikā II 403.
3. norm of conduct, ethics, morality, good behaviour Sutta-Nipāta 916, 974; Jātaka IV 241 (= ācāra-vinaya commentary); Aṅguttara Nikāya II 112; III 353f. (ariya-vinaye saddhā yassa patiṭṭhitā etc. faith established in Buddhist ethics).
4. code of ethics, monastic discipline, rule, rules of morality or of canon law. In this sense applied to the large collection of rules which grew up in the monastic life and habits of the bhikkhus and which form the ecclesiastical introduction to the "Dhamma," the "doctrine," or theoretical, philosophical part of the Buddhist Canon. See under Dhamma commentary, and in detail Geiger, Pāḷi Dhamma pages 55-58. — Often combined with dhamma: dhammato vinayato ca on the ground of Dhamma and V. Vinaya I 337; cf. II 247. — dhammo ca vinayo ca Vinaya I 356; II 285, 302; or (as (dvandva) dhamma-vinaya (i.e. the teaching of the Buddha in its completeness) Dīgha Nikāya I 229; Vinaya II 237f.; Majjhima Nikāya I 284; II 181f.; Aṅguttara Nikāya I 283; III 297, 327; Saṁyutta Nikāya I 9; III 65; Udāna 53; Vimāna Vatthu 3. Often approaches the meaning of "Buddhist order," e.g. Vinaya I 69; Dīgha Nikāya I 176; Majjhima Nikāya I 68, 459, 480; III 127; Saṁyutta Nikāya II 120; Aṅguttara Nikāya I 185; II 123; V 122. — See further Vinaya II 96 (vinaye cheko hoti); Aṅguttara Nikāya II 168 (ayaṁ dhammo, ayaṁ v., idaṁ satthu-sāsanaṁ); Visuddhimagga 522; Sammohavinodanī 273; Paramatthajotikā I 106, 151; Paramatthajotikā II 4, 195, 310. — a-vinaya one who sins against the V. (like a-dhamma one who neglects the Dhamma) Vinaya II 295f.; III 174; Aṅguttara Nikāya I 18; V 73f. — The division of the books of the Vinaya is given at as 18. Its character (as shown by its name) is given in the following verse at as 19: "(vividha-visesa°) nayattā vinayanato c'eva kāya-vācānaṁ vinayy'attha-vidūhi ayaṁ vinayo Vinayo ti akkhāto," i.e. "Because it shows precepts and principles, and governs both deed and word, therefore men call this scripture Vinaya, for so is Vinaya interpreted" (Expositor I 23);

-aṭṭhakathā the (old) commentary on the Vinaya Visuddhimagga 72, 272; Sammohavinodanī 334; Paramatthajotikā I 97;
-ānuggaha taking up (i.e. following the rules) of the Vinaya Vinaya III 21; Aṅguttara Nikāya I 98, 100; V 70;
-kathā exposition of the Vinaya Vinaya IV 142;
-dhara one who knows or masters the Vinaya by heart, an expert in the Vinaya Vinaya I 169; II 299 (with dhamma-dhara and mātikā-dhara); Aṅguttara Nikāya I 25; II 147; III 78f., 179, 361; IV 140f.; V 10f.; Jātaka III 486; IV 219; Visuddhimagga 41, 72; Paramatthajotikā I 151; Dhammapada II 30 (with dhamma-kathika and dhuta-vāda) [cf. Buddhist Hybrid Sanskrit vinayadhara Divyāvadāna 21];
-piṭaka the Vinaya-piṭaka Paramatthajotikā I 1 2, 97; Sammohavinodanī 431;
-vatthu chapter of the V. Vinaya II 307;
-vādin one who professes the Vinaya (or "speaking in accordance with the rules of conduct"), a Vinaya-follower Dīgha Nikāya I 4 (here explained by Buddhaghosa as "saṁvara-vinaya-pahāna-vinaya sannissitaṁ katvā vadatī ti" v. Sumaṅgalavilāsinī I 76, thus taking it as vinaya 3) = Majjhima Nikāya III 49 = Puggalapaññatti 58 (translated here: "speaking according to self-control"); Dīgha Nikāya III 135, 175.

:: Vinayana (neuter) [from vi + nī]
1. removing, removal Milindapañha 318 (pipāsā°); Peta Vatthu Commentary 39 (soka°).
2. instruction, discipline, setting an example Jātaka V 457 (conversion); Milindapañha 220.

:: Vinayati see vineti.

:: Vinā (indeclinable) [Vedic vinā = vi-nā (i.e. "not so"), of pronoun base Indo-Germanic °no (cf. nānā "so and so"), as in Sanskrit ca-na, Latin ego-ne, po-ne behind, etc. See na1] without, used as preposition (or post-position) with (usually) instrumental, e.g. Vinaya II 132 (vinā daṇḍena without a support); Peta Vatthu Commentary 152 (purisehi vinā without men); or ablative, e.g. Sutta-Nipāta 589 (ñāti saṅghā vinā hoti is separated from his relatives; cf. Buddhist Hybrid Sanskrit vinābhavati Mahāvastu I 243); or accusative, e.g. Mahāvaṁsa 3, 10 (na sakkā hi taṁ vinā). In compound vinā-bhāva separation [cf. Buddhist Hybrid Sanskrit vinābhāva Mahāvastu II 141] Sutta-Nipāta 588, 805; Mahāniddesa 122; Jātaka III 95; IV 155; V 180; VI 482 (= viyoga commentary).

:: Vināma (masculine) and Vināmana (neuter) [from vināmeti] bending Milindapañha 352 (°na); Sammohavinodanī 272 (kāya-vināmanā, bending the body for the purpose of getting up; in explanation of vijambhikā); Dhatupāṭha 208.

:: Vināmeti [vi + nāmeti; causative of namati] to bend, twist Milindapañha 107, 118.

:: Vināsa [vi + nāsa, of naś] destruction, ruin, loss Dīgha Nikāya I 34 (+ uccheda and vibhava), 55; Peta Vatthu II 710; Visuddhimagga 427 (so read for vinasa); Sumaṅgalavilāsinī I 120; Peta Vatthu Commentary 102 (dhana°), 133.

:: Vināsaka (°ika) (adjective) [from vināsa] causing ruin; only negative a° not causing destruction Aṅguttara Nikāya III 38; IV 266, 270; Jātaka V 116.

:: Vināsana (adjective) [from vināsa], only negative a° imperishable Dīpavaṁsa IV 16.

:: Vināseti [causative of vinassati]
1. to cause destruction, to destroy, ruin, spoil Theragāthā 1027; Sutta-Nipāta 106; Peta Vatthu II 78; Sumaṅgalavilāsinī I 211; Peta Vatthu Commentary 3 (dhanaṁ), 116; Saddhammopāyana 59, 314, 546.
2. to drive out of the country, to expel, banish Jātaka IV 200.

:: Vināti [vi, by-form of vā to weave: see vāyati1] to weave Jātaka II 302; Dhammapada I 428 (tantaṁ); infinitive vetuṁ Vinaya II 150. passive viyyati. cf. upavīyati. — causative II vināpeti to order to be woven Vinaya III 259 (= vāyāpeti).

:: Vināyaka [from vi + nī]
1. a leader, guide, instructor Majjhima Nikāya II 94; Vimāna Vatthu 167 (= veneyya-satte vineti Vimāna Vatthu 83); Therīgāthā Commentary 69.
2. a judge Jātaka III 336.

:: Vindati [vid, both in meaning "to know" and "to find"; cf. Greek ϵϊδυν I saw, οίδα I know = Sanskrit veda "Veda," ϵϊδωλον "idol"; Vedic vindati to find, vetti to know, vidyā knowledge; Gothic witan to observe and know = German wissen; Gothic weis = English wise, etc., for which see Walde, Latin Wörterbuch sub voce video] the Vedic differentiations vetti "to know" and vindati "to find" are both in Pāḷi, but only in sporadic forms, some of which are archaic and therefore only found in poetry. Of vid are more frequent the passive vijjati and derivations from the causative ved°. The root vind occurs only in the present tense and its derivations.
A. vid to know, to ascertain: The old Vedic present vetti only at Theragāthā 497 (spelled veti). Another old preterit is vedi [Sanskrit avedīt] Dhammapada 419, 423; Jātaka III 420 (= aññāsi); IV 35 (here perhaps as preterit to causative vedeti: to cause to know or feel). Remnants of the old perfect tense 3rd plural [Sanskrit viduḥ] are vidū and viduṁ (appears as vidu in verse), e.g. At Theragāthā 497; Sutta-Nipāta 758; Peta Vatthu II 74 (= jānanti Peta Vatthu Commentary 102); Jātaka V 62 (= vijānanti commentary); Mahāvaṁsa 23, 78. The old participle of the same tense is vidvā [= Sanskrit vidvān; cf. Geiger Pāḷi Grmmar 100.2] in meaning "wise" Sutta-Nipāta 792, 897, 1056, 1060; explained as vijjāgato ñāṇī vibhāvī medhāvī at Mahāniddesa 93, 308; Cullaniddesa §575. opposite avidvā Sutta-Nipāta 535; Majjhima Nikāya I 311. — Younger forms are a reconstructed (grammatical) present vidati Sumaṅgalavilāsinī I 139; gerund viditvā Saṁyutta Nikāya V 193; Sutta-Nipāta 353, 365, 581, 1053, 1068 and past participle vidita (q.v.). — passive vijjati to be found, to be known, to exist; very frequent, e.g. Sutta-Nipāta 20 (plural vijjare), 21, 431, 611, 856, 1001, 1026; Theragāthā 132; Dīgha Nikāya I 18; Peta Vatthu I 56; II 318 (spelled vijjite!) II 914 (= atthi commentary); 3rd singular preterit vijjittha Sutta-Nipāta 1098 (mā v. = saṁvijjittha Cullaniddesa §568). Present participle vijjamāna existing Jātaka I 214; III 127; Peta Vatthu Commentary 25, 87, 103; Milindapañha 216 (genitive plural vijjamānataṁ). Causative vedeti; passive causative vediyati; gerundive vedanīya: see separately, with other derivations.
B. vind to find, possess, enjoy (cf. vitta1, vitta2, vitti) Sutta-Nipāta 187 (vindate dhanaṁ), 658; Theragāthā 551; Therīgāthā 79 (preterit vindiṁ); Jātaka VI 508 (vindate, medium = look for, try to find for oneself); Mhvs 1, 13 (present participle vindaṁ); Dhammapada III 128 (present participle vindanto), 410. Peta Vatthu Commentary 60, 77. — infinitive vindituṁ Milindapañha 122; Jātaka 18; gerund; vindiya Visuddhimagga 526 (as avindiya in explanation of avijjā). cf. nibbindati, — past participle vitta1 (for which adhigata in literal meaning).

:: Vindussara is varia lectio of bindu° (q.v.).

:: Vinetar [agent noun from vineti] teacher, instructor, guide Sutta-Nipāta 484; Paṭisambhidāmagga II 194 (netar, vinetar, a nunetar); Jātaka IV 320.

:: Vineti [vi + neti;cf. vinaya]
1. to remove, put away, give up. — present participle vinayaṁ Jātaka VI 499; potential 3rd singular vinayetha Sutta-Nipāta 361, and vineyya Sutta-Nipāta 590; imperative vinaya Sutta-Nipāta 1098, and vinayassu Sutta-Nipāta 559. — gerund vineyya Sutta-Nipāta 58 (but taken as potential at Cullaniddesa §577 b); Peta Vatthu II 334 (macchera-malaṁ); vinetvā Jātaka V 403 (chandaṁ); vinayitvā Vimāna Vatthu 156, and vinayitvāna Sutta-Nipāta 485 (bhakuṭiṁ).
2. to lead, guide, instruct, train, educate Aṅguttara Nikāya III 106 (infinitive vinetuṁ); Saṁyutta Nikāya IV 105 (potential vineyyaṁ and future vinessati); preterit vinesi Milindapañha 13 (Abhidhamme); gerund vinayitvāna Therīgāthā Commentary 69 (Apadāna verse 10); gerundive vinetabba Paramatthajotikā II 464, and vineyya Milindapañha 12; cf. veneyya, — past participle vinīta.

:: Vinibaddha (adjective) [vi + nibaddha] bound (to) Saṁyutta Nikāya I 20; III 9; Aṅguttara Nikāya III 311 (chanda-rāga°); IV 289 (the same); Mahāniddesa 30 (+ lagga etc.).

:: Vinibandha [vi + nibandha] bondage Saṁyutta Nikāya II 17; III 135, 186; Aṅguttara Nikāya I 66 (+ vinivesa); Sutta-Nipāta 16. — The five cetaso vinibandhā (bondages of the mind) are: kāmesu rāgo, kāye rāgo, rūpe rāgo, yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyya-sukhaṁ anuyogo, aññataraṁ deva-nikāyaṁ paṇidhāya brahmacariyaṁ; thus at Dīgha Nikāya III 238; Majjhima Nikāya I 103; Aṅguttara Nikāya III 249; IV 461, 463f.; V 17; Vibhaṅga 377.

:: Vinibbeṭhana see viniveṭhana.

:: Vinibbhoga1 (adjective) [vi + nibbhoga] lacking, deprived of (—°), deficient Therīgāthā Commentary 248 (viññāṇa°).

:: Vinibbhoga2 [from vinibbhujati 3] sifting out, distinction, discrimination Visuddhimagga 306 (dhātu°), 368 (the same); negative a° absence of discrimination, indistinction as 47; used as adjective in sense of "not to be distinguished," indistinct at Jātaka III 428 (°sadda).

:: Vinibbhujana (neuter) [from vinibbhujati] turning inside out Therīgāthā Commentary 284.

:: Vinibbhujati or Vinibbhuñjati [vi + ni + bhujati]
1. [to bhuj, to bend, as in bhuja1 and nibbhujati] to turn inside out Therīgāthā 471.
2. [to bhuj or bhuñj as in bhuñjati2 and paribhuñjati 2] to separate, cut off, remove Majjhima Nikāya I 233; Saṁyutta Nikāya III 141; IV 168 (spells wrongly -jj-).
3. [the same] to cleanse; figurative to sift out thoroughly, to distinguish, discriminate Majjhima Nikāya I 292; Jātaka V 121 (avinibbhujaṁ, present participle); Milindapañha 63 (doubled); Visuddhimagga 438 (spelling wrongly -jj-); as 311, — past participle vinibbhutta.

:: Vinibbhutta [past participle of vinibbhujati] separated, distinguished, discriminated Visuddhimagga 368.

:: Vinibhindati [vi + ni + bhid] to break (right) through Majjhima Nikāya I 233.

:: Viniccharati [vi + niccharati] to go out (in all directions) Jātaka IV 181.

:: Vinicchaya [vi + nicchaya; cf. Vedic viniścaya]
1. discrimination, distinction, thought, (firm) opinion; thorough knowledge of (—°) Aṅguttara Nikāya III 354 (pāpakamma°); Sutta-Nipāta 327 (dhamma°), 838 (= dvāsaṭṭhi diṭṭhi-vinicchayā Mahāniddesa 186), 867 (°ṁ kūrute; cf. Mahāniddesa 265); Jātaka III 205 (attha°); Peta Vatthu Commentary 1, 112, 210 (kūṭa°), 287.
2. decision; (as technical term in law:) investigation, trial, judgment (given by the king or his ministers) Dīgha Nikāya II 58 (with reference to lābha, explained as deciding what to do with one's gains) = III 289 = Aṅguttara Nikāya IV 400 = Vibhaṅga 390 (explained at Sammohavinodanī 512, where vinicchaya is said to be fourfold, viz. ñāṇa°, taṇhā°, diṭṭhi°, vitakka°); Jātaka II 2.
3. courthouse, hall of judgment Jātaka I 176; III 105; IV 122, 370; VI 333; Milindapañha 332 (vinaya°, i.e. having the Vinaya as the law court in the City of Righteousness).
4. (as technical term in logic and psychology:) (process of) judgment, detailed analysis, deliberation, consideration, ascertainment Jātaka V 60 (°ṁ vicāreti); Sammohavinodanī 46f. (according to attha, lakkhaṇa, etc.), 83f. (the same); Paramatthajotikā I 23, 75.

-kathā analytical discussion, exegesis, interpretation Visuddhimagga 16; Sammohavinodanī 291 (opposite pāḷi-vaṇṇanā);
-ññū clever in deciding or giving judgment Jātaka III 205; V 367 (a°);
-ṭṭhāna place of judgment, law court Jātaka V 229; Dhammapada III 141; IV 215;
-dhamma law practice Jātaka V 125; Dhammapada III 141;
-vīthi process of judgment (in logic): see Compendium 241;
-sālā the law court(s) Jātaka IV 120; Dhammapada III 380.

:: Vinicchin (adjective) [from vinicchināti] discerning Theragāthā 551.

:: Vinicchinana (neuter) [from vinicchināti] giving judgment Jātaka V 229.

:: Vinicchināti and Vinicchati [vi + nicchināti] to investigate, try; to judge, determine, decide Jātaka V 229; future vinicchissati Vinaya III 159; gerund vinicchinitvā Mahāniddesa 76; preterit vinicchini Jātaka II 2; infinitive vinicchituṁ Jātaka I 148; Dhammapada IV 215, — past participle vinicchita.

:: Vinicchita [past participle of vinicchināti] discerned, decided, distinguished, detailed Vinaya I 65 (su°); Jātaka V 65 (a°); Paramatthajotikā II 477; Saddhammopāyana 508.

:: Vinidhāya (indeclinable) [vi + nidhāya, gerund of vinidahati] literally "misplacing," i.e. asserting or representing wrongly, giving a false notion of (accusative) Vinaya II 205, explained at Vinaya IV 2; Paramatthajotikā II 204.

:: Vinigaḷati [vi + nigaḷati] to drop down Milindapañha 349.

:: Viniggaha [vi + niggaha] checking, restraint Paṭisambhidāmagga I 16; II 119.

:: Viniggata [vi + niggata] coming (out) from Jātaka VI 78; Sumaṅgalavilāsinī I 140; Dhammapada IV 46; Saddhammopāyana 23.

:: Viniggilati [vi + niggilati] to throw out, to emit Paramatthajotikā I 95.

:: Vinighātin (adjective) [from vi + nighāta] afraid of defeat, anxious about the outcome (of a disputation), in phrase vinighāti-hoti (for °ī-hoti) Sutta-Nipāta 826, cf. Mahāniddesa 164.

:: Vinijjita (adjective) [vi + nijjita] unvanquished Saddhammopāyana 318.

:: Vinimaya [from vi + nimināti] reciprocity, barter, exchange Jātaka II 369.

:: Vinimīleti [vi + nimīleti] to shut one's eyes Saddhammopāyana 189.

:: Vinimoceti [vi + nis + moceti, cf. nimmoka] to free (oneself) from, to get rid of Aṅguttara Nikāya III 92; Puggalapaññatti 68.

:: Vinimutta (Vinimmutta) [vi + nis + mutta]
1. released, free from Jātaka I 375 (mm); Saddhammopāyana 1, 4, 16, 225.
2. discharged (of an arrow) Dhammapada III 132 (mm).

:: Vinindati [vi + nindati] to censure, blame, reproach Jātaka II 346; VI 200.

:: Vinipāta [from vi + nipāteti] ruin, destruction; a place of suffering, state of punishment, synonymous with apāya and duggati (with which often combined, plus Niraya, e.g. Vinaya I 227; Dīgha Nikāya I 82, 162; Majjhima Nikāya I 73; Aṅguttara Nikāya III 211; Itivuttaka 58; Puggalapaññatti 60): Aṅguttara Nikāya V 169; Sutta-Nipāta 278; Jātaka III 32; Milindapañha 108; Visuddhimagga 427 (where explained as "vināsā nipatanti tattha dukkaṭakārino," together with duggati and Niraya). The sotāpanna is called "avinipāta-dhammo," i.e. not liable to be punished in Hell: see under sotāpanna, and cf. synonymous term khīna-Niraya Aṅguttara Nikāya III 211.

:: Vinipāteti [vi + nipāteti] to bring to ruin, to destroy, to frustrate Vinaya I 298; Jātaka VI 71; Vimāna Vatthu 208.

:: Vinipātika (adjective) [from vinipāta] destined to suffer in Hell, liable to punishment after death Dīgha Nikāya II 69; III 253; Majjhima Nikāya I 73, 390; Aṅguttara Nikāya I 123; II 232f.; IV 39, 401; Jātaka V 117, 119.

:: Vinivaṭṭeti and Vinivatteti [vi + nivatteti]
1. to turn over, to repeat Jātaka I 25 (-ṭṭ-), 153 (-ṭṭ-), 190 (-ṭṭ-).
2. to turn (somebody) away from, to distract Peta Vatthu I 88 (read °vattayi for °vattanti); II 619 (°vattayi; preterit); Jātaka III 290 (-ṭṭ-).
3. to roll over, to glide off Jātaka III 344 (-ṭṭ-); Dhammapada II 51 (-ṭṭ-).

:: Vinivesa [vi + nivesa] tie, bond, attachment Aṅguttara Nikāya I 66 (+ vinibandha).

:: Viniveṭhana and Vinibbeṭhana (neuter) [vi + nibbeṭhana] unwrapping, unravelling; figurative explaining, making clear, explanation, refutation Cullaniddesa §503 (diṭṭhi-saṅghātassa vinibbeṭhana; where the same passage at Mahāniddesa 343 reads vinivedhana, cf. nibbedha); Milindapañha 96; Vimāna Vatthu 297 (diṭṭhi-gaṇṭhiviniveṭhana).

:: Viniveṭheti [vi + nibbeṭheti]
1. to disentangle, to unwrap Vinaya I 3, 276 (anta-gaṇṭhiṁ, the intestines); Jātaka II 283 (sarīraṁ); V 47.
2. to disentangle oneself, to free oneself (from) Aṅguttara Nikāya III 92; Puggalapaññatti 68.

:: Vinividdha [past participle of vinivijjhati] pierced (all through), perforated Jātaka V 269; VI 105; Visuddhimagga 222.

:: Vinivijjha (adjective) [gerund of vinivijjhati] to be pierced; in dubbinivijjha difficult to pierce, hard to penetrate Jātaka V 46.

:: Vinivijjhana (neuter) [from vinivijjhati] piercing, perforating, penetrating as 253; Therīgāthā Commentary 197 (in explanation of bahuvidha).

:: Vinivijjhati [vi + ni + vijjhati] to pierce through and through Jātaka II 91; Milindapañha 339; as 253.

:: Viniviṭṭha = abhiniviṭṭha.

:: Viniyoga [vi + niyoga] possession, application, use as 151; Vimāna Vatthu 157; Peta Vatthu Commentary 171, 175.

:: Viniyujjati [vi + niyujjati] to be connected with, to ensue, accrue Peta Vatthu Commentary 29 (= upa kappati).

:: Vinīlaka (adjective) [vi + nīlaka] of abluish-black (purple) colour, discoloured Jātaka II 39 (of a cygnet, bastard of a swan and a crow, "resembling neither father nor mother," i.e. "black and white"). Usually applied to the colour of a corpse (purple, discoloured), the contemplation of which forms one of the ten asubha-saññās: Majjhima Nikāya I 88 (uddhumātaka + v.); Sutta-Nipāta 200 (the same). — Aṅguttara Nikāya I 42; II 17; Saṁyutta Nikāya V 129f.; Dhammasaṅgani 264; Nettipakaraṇa 27; Milindapañha 332; Visuddhimagga 110, 178, 193.

:: Vinīta [past participle of vineti] led, trained, educated Saṁyutta Nikāya V 261; Aṅguttara Nikāya IV 310 (viyatta + v.); Dhammapada II 66 (°vatthu); Peta Vatthu Commentary 38. — avinīta not trained Saṁyutta Nikāya IV 287; Vimāna Vatthu 297; Dhammasaṅgani 1003, 1217; suvinīta well trained Saṁyutta Nikāya IV 287; opposite dubbinīta badly trained Jātaka V 284, 287. — ratha-vinīta (neuter) a relay Majjhima Nikāya I 149.

:: Vinīvaraṇa (adjective) [vi + nīvaraṇa] unobstructed, unbiassed, unprejudiced Aṅguttara Nikāya II 71; Saddhammopāyana 458. Usually in phrase °citta of an unbiassed mind, combined with mudu-citta and udagga-citta: Vinaya I 16, 181; Dīgha Nikāya I 110, 148; Aṅguttara Nikāya IV 186. Same in BHS, e.g. Mahāvastu III 225; Divyāvadāna 616f.

:: Vinodaka (adjective) [from vinodeti, cf. nudaka and nūdaka] driving out, dispelling, allaying Peta Vatthu Commentary 114 (parissama°).

:: Vinodana (adjective-neuter) [from vinodeti] dispelling, removal Aṅguttara Nikāya III 387, 390; Sutta-Nipāta 1086 (chanda-rāga°, = pahāna etc. Cullaniddesa §578); Milindapañha 285; Sumaṅgalavilāsinī I 140 (niddā°); Dhammapada I 41 (tama°, adjective); Peta Vatthu Commentary 38 (soka°).

:: Vinodeti [causative of vi + nudati] to drive out, dispel, remove, put away Saṁyutta Nikāya IV 70, 76, 190; Aṅguttara Nikāya II 13, 117; Sutta-Nipāta 273, 956, (tamaṁ); 967; Mahāniddesa 454, 489; Jātaka I 183; II 63, 283 (sinehaṁ); Vimāna Vatthu 8426; Milindapañha 259 (imperative vinodehi, + apanehi, nicchārehi); Mahāvaṁsa 5, 245 (vimatiṁ); 31, 10 (kaṅkhaṁ); Dhammapada IV 145; Peta Vatthu Commentary 38 (sokaṁ).

:: Vinudati *Vinudati is only found in causative form vinodeti.

:: Viññatti (feminine) [from viññāpeti] intimation, giving to understand, information; begging or asking by intimation or hinting (a practice forbidden to the bhikkhu) Vinaya I 72 (°bahula, intent on ...); III 144f. (the same); IV 290; Jātaka III 72 (v. nāma na vaṭṭati, is improper); Vibhaṅga 13; Visuddhimagga 41 (threefold: nimitta°, obhāsa°, parikathā; as technical term, cf. Compendium 1201: medium of communication); Milindapañha 343, 370; Dhammapada II 21 (viññattiṁ katvā bhuñjituṁ na vaṭṭati); Peta Vatthu Commentary 146. — Two kinds of viññatti are generally distinguished, viz. kāya° and vacī°, or intimation by body (gesture) and by voice: Dhammasaṅgani 665, 718; Milindapañha 229f.; Visuddhimagga 448, 530, 531. cf. Compendium 22, 264.
[BD:] signifying

:: Viññāṇa (neuter) [from vi + jñā; cf. Vedic vijñāna cognition] (as special term in Buddhist metaphysics) a mental quality as a constituent of individuality, the bearer of (individual) life, life-force (as extending also over rebirths), principle of conscious life, general consciousness (as function of mind and matter), regenerative force, animation, mind as transmigrant, as transforming (according to individual kamma) one individual life (after death) into the next. (See also below, c and d). In this (fundamental) application it may be characterized as the sensory and perceptive activity commonly expressed by "mind" It is difficult to give any one word for viññāṇa, because there is much difference between the old Buddhist and our modern points of view, and there is a varying use of the term in the canon itself. In what may be a very old Sutta Saṁyutta Nikāya II 95 viññāṇa is given as a synonym of citta (q.v.) and mano (q.v.), in opposition to kāya used to mean body. This simpler unecclesiastical, unscholastic popular meaning is met with in other suttas. E.g. the body (kāya) is, when animated, called sa-viññāṇaka (q.v. and cf. viññāṇatta). Again, viññāṇa was supposed, at the body's death, to pass over into another body (Saṁyutta Nikāya I 122; III 124) and so find a support or platform (patiṭṭhā). It was also held to be an immutable, persistent substance, a view strongly condemned (Majjhima Nikāya I 258). Since, however, the persistence of viññāṇa from life to life is declared (Dīgha Nikāya II 68; Saṁyutta Nikāya III 54), we must judge that it is only the immutable persistence that is condemned.[BD: No. It is the identification of it as the self!] Viññāṇa was justly conceived more as "minding" than as "mind". Its form is participial. For later variants of the foregoing cf. Milindapañha 86; Peta Vatthu Commentary 63, 219.
Ecclesiastical scholastic dogmatic considers viññāṇa under the categories of
(a) khandha;
(b) dhātu;
(c) paṭicca-samuppāda;
(d) āhāra;
(e) kāya.
(a) viññāṇa as fifth of the five khandhas (q.v.) is never properly described or defined. It is an ultimate. But as a factor of animate existence it is said to be the discriminating (vijānāti) of e.g. tastes or sapid things (Saṁyutta Nikāya III 87), or, again, of pleasant or painful feeling (Majjhima Nikāya I 292). It is in no wise considered as a condition, or a climax of the other incorporeal khandhās. It is just one phase among others of mental life. In mediæval dogmatic it appears rather as the bare phenomenon of aroused attention, the other khandhās having been reduced to adjuncts or concomitants brought to pass by the arousing of viññāṇa (Cpd. 13), and as such classed under cetasikā, the older saṅkhāra-kkhandha.
(b) as dhātu, viññāṇa occurs only in the category of the four elements with space as a sixth element, and also where dhātu is substituted for khandha (Saṁyutta Nikāya III 10).
(c) In the chain of causation (paṭicca-samuppāda) viññāṇa is conditioned by the saṅkhāras and is itself a necessary condition of nāma-rūpa (individuality). See e.g. Saṁyutta Nikāya II 4, 6, 8, 12 etc.; Vinaya I 1; Visuddhimagga 545f. = Sammohavinodanī 150; Visuddhimagga 558f.; Sammohavinodanī 169f.; 192. — At Saṁyutta Nikāya II 4 = III 61 viññāṇa (in the paṭicca-samuppāda) is defined in a similar way to the definition under viññāṇa-ṭṭhiti (see c), viz. As a quality peculiar to (and underlying) each of the six senses: "katamaṁ viññāṇaṁ? cha-y-ime viññāṇa-kāyā (groups of viññāṇa), viz. cakkhu° sota° etc.," which means that viññāṇa is the apperceptional or energizing principle, so to speak the soul or life (substratum, animator, life potency) of the sensory side of individuality. It arises through the mutual relation of sense and sense-object (Majjhima Nikāya III 281, where also the six viññāṇa-kāyā). As such it forms a factor of rebirth, as it is grouped under upadhi (q.v.). Translations of Saṁyutta Nikāya II 4: Mrs. Rhys Davids (Kindred Sayings II 4) "consciousness"; Geiger (in Saṁyutta translation, ZB IV 62) "Erkennen."
(d) as one of the four āhāras (q.v.) viññāṇa is considered as the material, food or cause, through which comes rebirth (Saṁyutta Nikāya II 13; cf. Buddhist Manual of Psychological Ethics 62). As such it is likened to seed in the field of action (kamma) Aṅguttara Nikāya I 223, and as entering (a body) at rebirth the phrase viññāṇassa avakkanti is used (Dīgha Nikāya II 63; Saṁyutta Nikāya II 91). In this connection the expression paṭisandhi-viññāṇa first appears in Paṭisambhidāmagga I 52, and then in the commentaries (Sammohavinodanī 192; cf. Visuddhimagga 548, 659 paṭisandhicitta); in Visuddhimagga 554 = Sammohavinodanī 163, the viññāṇa, here said to be located in the heart, is made out, at bodily death, "to quit its former "support" and proceed (pavattati) to another by way of its mental object and other conditions." Another scholastic expression, both early and late, is abhisaṅkhāra-viññāṇa, or "endowment consciousness," viz. the individual transmigrant or transmitted function (viññāṇa) which supplies the next life with the accumulation of individual merit or demerit or indifference, as it is expressed at Cullaniddesa §569 a in definition of viññāṇa (on Sutta-Nipāta 1055: yaṁ kiñci sampajānāsi ... panujja viññāṇaṁ bhave no tiṭṭhe): puññābhisaṅkhāra-sahagata-viññāṇaṁ, apuññ' ..., ānejj' ... — Under the same heading at Cullaniddesa §569 b we find abhisaṅkhāra viññāṇa with reference to the Sotāpatti-stage, i.e. the beginning of salvation, where it is said that by the gradual disappearance of abhis.-viññāṇa there are still seven existences left before nāma-rūpa (individuality) entirely disappears. The climax of this development is "anupādi-sesa Nibbāna-dhatu," or the Nibbāna stage without a remainder (parinibbāna), which is characterized not by an abhisaṅkhāra-viññāṇa, but by the carimaka-viññāṇa, or the final vital spark, which is now going to be extinct. This passage is referred to at as 357, where the first half is quoted literally.
(e) as kāya i.e. group, viññāṇa is considered psycho-physically, as a factor in sense perception (Dīgha Nikāya III 243, Majjhima Nikāya III 281, etc.), namely, the contact between sense-organ and object (medium, μεταξύ was not taken into account) produces viññāṇa of sight, hearing etc. The three factors constitute the viññāṇa-kāya of the given sense. and the viññāṇa is thus bound to bodily process as a cat's-eye is threaded on a string (Dīgha Nikāya II 76). cf. above c.
Other applications of the term viññāṇa, both canonical and mediæval: on details as to attributes and functions, see Vinaya I 13 (as one of the khandhas in its quality of anattā, cf. Saṁyutta Nikāya IV 166f.); Dīgha Nikāya III 223 (as khandha); Saṁyutta Nikāya II 101f. (°assa avakkanti); III 53f. (°assa gati, āgati, cuti etc.); Aṅguttara Nikāya I 223f.; III 40; Sutta-Nipāta 734 (yaṁ kiñci dukkhaṁ sambhoti, sabbaṁ viññāṇa-paccayā), 1037 (nāma-rūpa destroyed in consequence of viññāṇa destruction), 1073 (cavetha viññāṇa [so read for bhavetha]; viññāṇa At this passage explained as "punappaṭisandhi-viññāṇa" at Cullaniddesa §569 c); 1110 (uparujjhati); Paṭisambhidāmagga I 53f., 153f.; II 102; Vibhaṅga 9f., 53f., 86; Nettipakaraṇa 15 (nāma-rūpa viññāṇa-sampayutta), 16 (viññāṇa-hetuka n.-r.), 17 (nirodha), 28, 79, 116 (as khandha); Visuddhimagga 529 (as simple, twofold, fourfold etc.), 545 = Sammohavinodanī 150f. (in detail as product of saṅkhāras and in thirty-two groups); Sammohavinodanī 172 (twofold: vipāka and avipāka); Dhammapada IV 100.

-ānañcāyatana infinitude (-sphere) of life-force or mind-matter Dīgha Nikāya I 35, 184, 223; III 224, 262, 265; Nettipakaraṇa 26, 39. It is the second of the āruppa-jhānas; see jhāna;
-āhāra consciousness (i.e. vital principle) sustenance: see above Dīgha Nikāya and cf. Dhammasaṅgani 70, 126; Nettipakaraṇa 114f.; Visuddhimagga 341;
-kāya: see above e;
-khandha life-force as one of the aggregates of physical life Dīgha Nikāya III 233; Tikapaṭṭhāna 61; as 141; Sammohavinodanī 21, 42;
-ṭṭhiti viññāṇa-duration, phase of mental life. The emphasis is on duration or continuation rather than place, which would be ṭṭhāna. There are
(a) 4 v.-durations with regard to their "storing" (abhisaṅkhāra) quality, viz. combinations of viññāṇa (as the governing, mind-principle) with each of the four other khandhas or aggregates of material life (rūpa, vedanā, saññā, saṅkhārā), viññāṇa animating or bringing them to consciousness in any kind of life-appearance; and
(b) seven viññāṇa-durations with regard to their "regenerating" (new-life combination or rebirth = paṭisandhi) quality, viz. the four planes of various beings (from men to devas), followed by the 3 super-dimensional stages (the ānañcāyatanas) of ākāsa-infinitude, viññāṇa-infinitude and ākiñ-cañña-infinitude
— passages in the canon:
(α) as 4: Dīgha Nikāya III 262f.; Saṁyutta Nikāya III 53f. ("standing for consciousness" and "platform," °patiṭṭhā Saṁyutta Nikāya III 54; Kindred Sayings III 45)
(β) the 7: Dīgha Nikāya II 68f.; III 253 (translated "station of consciousness"), 282; = Aṅguttara Nikāya IV 39. Both the 4 and the seven at Cullaniddesa §570. cf. under a slightly different view Saṁyutta Nikāya II 65 (yaṁ ceteti ... ārammaṇaṁ ... hoti viññāṇassa ṭhitiyā). — See also Paṭisambhidāmagga I 22, 122; Sutta-Nipāta 1114; Nettipakaraṇa 31, 83f.; Visuddhimagga 552; Sammohavinodanī 169; -dhātu mind-element, which is the 6th dhātu after the four great elements (the mahābhūtāni) and ākāsa-dhātu as fifth (this explained as "asamphuṭṭha-dhātu" at Sammohavinodanī 55, whereas viññāṇa-dhātu as "vijānana-dhātu") Dīgha Nikāya III 247; Vibhaṅga 85, 87; Sammohavinodanī 55; cf. Aṅguttara Nikāya I 176; Majjhima Nikāya III 31, 62, 240; Saṁyutta Nikāya II 248;
-vīthi the road of mind (figurative), a mediæval technical term for process in sense perception Paramatthajotikā I 102.

:: Viññāṇaka (adjective) [viññāṇa + ka] having life or consciousness or sense, endowed with vitality. Found in the four Nikāyas only in one standard passage in the same connection, viz. sa-viññāṇaka kāya "the body with its viññāṇa" (i.e. life-force or mind): Saṁyutta Nikāya II 253; III 80, 169; V 311; Aṅguttara Nikāya I 132; IV 53. Thus (sa°) should be read at all passages. — Later in contrast pair sa° and a°, i.e. with life and without, alive and lifeless, animate and inanimate, e.g. Jātaka I 466, 468; Dhammapada I 6; Peta Vatthu Commentary 130.

:: Viññāṇatta (neuter) [abstract formation from viññāṇa] the fact of being endowed with viññāṇa Saṁyutta Nikāya III 87; Peta Vatthu Commentary 63.

:: Viññāpaka (adjective) [fn. viññāpeti] clever in instruction, able to instruct Saṁyutta Nikāya V 162 = Milindapañha 373; Itivuttaka 107.

:: Viññāpana (adjective) [from viññāpeti] instructing, informing Aṅguttara Nikāya II 51, 97. — feminine viññāpanī instructive, making clear (of speech) Dīgha Nikāya I 114 (atthassa viññāpaniyā = viññāpanasa matthāya Sumaṅgalavilāsinī I 282); Aṅguttara Nikāya III 114; Dhammapada 408 (= attha° Dhammapada IV 182); Sutta-Nipāta 632.

:: Viññāpaya (adjective) [gerund of viññāpeti, = *viññāpya] accessible to instruction; only in compounds du° and su° indocile and docile Saṁyutta Nikāya I 138; Dīgha Nikāya II 38; Cullaniddesa §235 3 p3; Paṭisambhidāmagga I 121; II 195; Vibhaṅga 341.

:: Viññāpetar [agent noun of viññāpita] an instructor, teacher Dīgha Nikāya I 56; Aṅguttara Nikāya IV 196.

:: Viññāpeti [causative II of vijānāti] to address, inform, teach, instruct; to give to understand; to appeal to, to beg Vinaya I 54; IV 264; Dīgha Nikāya I 251; Jātaka III 72 (to intimate); Milindapañha 229; Vimāna Vatthu 72, 181, — past participle viññāpita.

:: Viññāpita [past participle of viññāpeti] instructed, informed; su° well taught Milindapañha 101.

:: Viññāta [past participle of vijānāti] apperceived, (re)cognized, understood, cogitated (Cpd. 37), learned Sutta-Nipāta 323 (°dhamma, one who has recognized or understood the Dhamma); Vimāna Vatthu 4418 (= viññāta-sāsana-dhamma Vimāna Vatthu 192); Jātaka I 2; Saddhammopāyana 429. — Often in sequence diṭṭha suta muta viññāta to denote the whole range of the cognitional and apperceptional faculties (see muta), e.g. Dīgha Nikāya III 232; Sutta-Nipāta 1086, 1122.

:: Viññātar [agent noun of viññāta] a perceiver, one who apperceives or takes to heart, a learner Dīgha Nikāya I 56; Aṅguttara Nikāya III 169; IV 196 (sotar, uggahetar, v.).

:: Viññāya and Viññāyati see vijānāti.

:: Viññeyya (adjective) [gerund of vijānāti] to be recognized or apperceived (of the sense objects: cakkhu-viññeyya rūpa, etc.) Dīgha Nikāya I 245; Majjhima Nikāya III 291; Aṅguttara Nikāya III 377; IV 404f., 415, 430; Mahāniddesa 24. — su° easily understood Vimāna Vatthu 258.

:: Viññupasaṭṭha [vi + ni + upassaṭṭha, past participle of sṛj (?)] unattacked, not deficient, unmolested, undisturbed: is Kern's (Toevoegselen sub voce) proposed reading for viññū-pasattha ("extolled by the wise") at Saṁyutta Nikāya II 70 (reads ṭṭh); V 343; Dīgha Nikāya II 80; III 245: all identical passages. We consider Kern's change unnecessary: anupasaṭṭha would have been the most natural expression if it had been meant in the sense suggested by Kern.

:: Viññutā and Viññūtā (feminine) [from viññu] discretion; in phrase viññutaṁ pāpuṇāti to reach the years of discretion or puberty Vinaya I 269; II 278; Jātaka I 231; III 437: Peta Vatthu Commentary 3.

:: Viññū (adjective) [cf. Sanskrit vijña] intelligent, learned, wise Dīgha Nikāya I 163; Saṁyutta Nikāya I 9; III 134; IV 41f., 93, 339; Aṅguttara Nikāya II 228; V 15; Itivuttaka 98; Sutta-Nipāta 39, 294, 313, 396, 403; Paṭisambhidāmagga II 19, 21; Milindapañha 21; Sumaṅgalavilāsinī I 18; Vimāna Vatthu 87; Peta Vatthu Commentary 130, 226; Saddhammopāyana 45. A° Dhammapada III 395.

:: Vipaccanaka (adjective) [from vipaccati, cf. paccana] bearing fruit, ripening (fully) Milindapañha 421 (notes); Peta Vatthu Commentary 190.

:: Vipaccanīka (adjective) [vi + paccanīka] hostile Majjhima Nikāya I 402; Aṅguttara Nikāya IV 95; Jātaka IV 108; Puggalapaññatti 20; Vibhaṅga 351, 359, 371; Sammohavinodanī 478; Peta Vatthu Commentary 87.

:: Vipaccatā (feminine) at Vinaya II 88 is perhaps a derivation from vi + vac, and not pac, thus representing a Sanskrit vivācyatā, meaning "challenging in disputation," quarrelsomeness, provocation. See also vipāceti. If from vi + pac, the meaning would be something like "heatedness, exasperation."

:: Vipaccati [vi + paccati]
1. to be cooked, i.e. to ripen Jātaka V 121; Peta Vatthu Commentary 104.
2. to bear fruit Dīgha Nikāya II 266; Saṁyutta Nikāya I 144; Majjhima Nikāya I 388; Nettipakaraṇa 37; Vimāna Vatthu 171.

:: Vipajjati [vi + pajjati] to go wrong, to fail, to perish (opposite sampajjati) Dhammapada III 357; Peta Vatthu Commentary 34, — past participle vipanna.

:: Vipakka (adjective) [vi + pakka] fully ripe Jātaka I 136.

:: Vipakkha (adjective) [vi + pakkha1 2] opposite, hostile; enemy; only in following compounds:

-sevaka siding in or consorting with the enemy, keeping bad company, a traitor Jātaka I 186; III 321; Dhammapada IV 95;
-sevin the same Jātaka I 487; II 98.

:: Vipakkhika (adjective) [vipakkha + ika]
1. [vi + pakkha1 1] without wings Jātaka I 429.
2. [vi + pakkha1 2] opposite, hostile Saddhammopāyana 71.

:: Vipakkhin (adjective) [vi + pakkhin] having no wings, without wings Jātaka V 255.

:: Vipalāvita [vi + palāvita, past participle of causative of plu] made to float, floating, thrown out (into water) Jātaka IV 259 (reads viplāvitaṁ) = I 326 (reads vipalāvitaṁ, with reading nipalāvitaṁ in commentary). The commentary at Jātaka IV 259 explains as "uttārita," so at Jātaka I 326 as "brought out of water," fished out = thale ṭha pita, evidently incorrect.

:: Vipallattha (adjective) [= Sanskrit viparyasta, past participle of vi + pari + as see vipallāsa] changed, reversed, upset, deranged, corrupt, perverted. Occurs in two forms: vipariyattha Jātaka V 372 (°cittaṁ: in poetry); and vipallattha Visuddhimagga 20 (°citta: translated "with corrupt thought"; Text spells vipallatta, varia lectio °attha); as 253 (°gāha); Peta Vatthu Commentary 212.

:: Vipallāsa [cf. Sanskrit viparyāsa, vi + pari + as (to throw). The diæretic Pāḷi form (founded on Sanskrit is vipariyāsa; another bastard form is vipariyesa (q.v.)] reversal, change (especially in a bad sense), inversion, perversion, derangement, corruption, distortion. — The form vipariyāsa occurs at Vinaya II 80 (citta-°kata, with deranged mind or wrong thoughts); Jātaka I 344 (where it is explained by vipallāsa). Otherwise vipallāsa, e.g. Sutta-Nipāta 299; Paṭisambhidāmagga II 80; Visuddhimagga 214 (attha°); Nettipakaraṇa 4, 27, 31, 85f., 115f.; Dhammapada II 228; Peta Vatthu Commentary 7, 70. — There are 3 kinds of vipallāsas, viz. saññā° perversion of perception, citta° of thought, diṭṭhi° of views; Aṅguttara Nikāya II 52; Nettipakaraṇa 85; Visuddhimagga 683. See the same under vipariyesa!
[BD]: citta°: as a thought is not perverted until it has become a view (diṭṭhi°) (or it would not be possible to think through a wrong view) this is more likely heart or emotion.

:: Vipallāsayati [denominative from vipallāsa] to be deceived (about), to distort, to have or give a wrong notion (of) Nettipakaraṇa 85.

:: Vipanna [past participle of vipajjati] gone wrong, having lost, failing in (—°), opposite sampanna: Aṅguttara Nikāya III 19 (rukkho sākhā-palāsa° a tree which has lost branches and leaves); Sutta-Nipāta 116 (°diṭṭhi one who has wrong views, heretic; explained as "vinaṭṭha-sammā-diṭṭhi" Paramatthajotikā II 177); Milindapañha 258 (su° thoroughly fallen). -sīla° gone wrong in morals, lacking morality Vinaya I 63 (+ ācāra°, diṭṭhi°); II 4 (the same); Jātaka III 138 (vipanna-sīla).

:: Vipannatta (neuter) [from vipanna] failure, misfortune as 367.

:: Vipaṇeti [vi + causative of paṇati] to sell, to trade (with) Jātaka IV 363 (= vikkiṇati commentary).

:: Vipañcanā and Vipañciyati: see under vipañcita.

:: Vipañcita [from vi + pañc, cf. papañcita] only in phrase °ññū either: knowing diffuseness or detail, or: of unillusioned understanding, clear-minded, unprejudiced, combined with ugghaṭita-ññū at Aṅguttara Nikāya II 135 = Puggalapaññatti 41 (translated by B.C. Law as "learning by exposition"; Puggalapaññatti 223 explains as "vitthāritaṁ atthaṁ jānāti," i.e. one who knows a matter explained in detail. The spelling at Aṅguttara Nikāya II 135 is vipacita°; at Puggalapaññatti 41 vipaccita° and at Puggalapaññatti vipaccita°, with varia lectio vipañcita°); Nettipakaraṇa 7f., 125; Paramatthajotikā II 163 (where ugghaṭita-ññū is applied to those who understand by condensed instruction, saṅkhepa-desanāya, and vipañcita-ññū to those who need a detailed one, vitthāradesanā; thus "learning by diffuseness"). — At Nettipakaraṇa 9 we have the various terms vipañcanā, vipañcayati and vipañciyati (denominative) used in the description of various ways of parsing and grammatical analysis. Here vipañcanā (resting clearly on Sanskrit papañca expansion) means "expanding" (by letters and vowels) and stands midway between ugghaṭanā and vitthāraṇā "condensing and detailing." The term vipañcayati (= vipañciyati) is used in the same way.
Note: The term is not sufficiently cleared up. It occurs in Buddhist Hybrid Sanskrit as vipañcika (e.g. Divyāvadāna 319, 391, 475, where it is applied to "brāhmaṇā naimittikā" and translated by Cowell as "soothsayer"), and vipañcanaka (Divyāvadāna 548?), with which cf. vipañcitājña at Lalitavistara 520. See remark on vejjañjanika.

:: Viparakkamma (indeclinable) [gerund of vi + parakkamati] endeavouring strongly, with all one's might Sutta-Nipāta 425

:: Viparāmosa and Viparāmāsa [vi + parāmāsa, the form °mosa probably a distortion of °māsa] highway robbery Dīgha Nikāya I 5 (explained as twofold at Sumaṅgalavilāsinī I 80, viz. hima° and gumba°, or hidden by the snow and a thicket; the popular etymology given here is "janaṁ musanti," i.e. they steal, or beguile people); III 176 (varia lectio °māsa); Aṅguttara Nikāya II 209; V 206; Saṁyutta Nikāya V 473; Puggalapaññatti 58.

:: Viparāvatta [past participle of vi + parā + vṛt] reversed, changed Dīgha Nikāya I 8; Majjhima Nikāya II 3; Saṁyutta Nikāya III 12; V 419; Sumaṅgalavilāsinī I 91.

:: Viparibhinna [vi + paribhinna] (entirely) broken up Majjhima Nikāya I 296; Saṁyutta Nikāya IV 294.

:: Vipariṇata [vi + pariṇata] changed, perverted Dhammasaṅgani 1038; Vibhaṅga 1, 3, 5f.; Milindapañha 50.

:: Vipariṇāma [vi + pariṇāma] change (for the worse), reverse, vicissitude Dīgha Nikāya III 216 (°dukkhatā); Majjhima Nikāya I 457 (also as "disappointment"); Saṁyutta Nikāya II 274; III 8; IV 7f., 67f.; Aṅguttara Nikāya II 177 (°dhamma subject to change); III 32; V 59f.; Vibhaṅga 379 (°dhamma); Visuddhimagga 499 (°dukkha), 629f.; Sammohavinodanī 93 (the same); Peta Vatthu Commentary 60.
— a° absence of change, steadfastness Dīgha Nikāya I 18; III 31, 33; Dhammapada I 121.

:: Vipariṇāmeti [denominative from vipariṇāma] to change, alter Dīgha Nikāya I 56 (Text °ṇamati; but Sumaṅgalavilāsinī I 167 °ṇāmeti: sic for °ṇāmati!) = Saṁyutta Nikāya III 211; Peta Vatthu Commentary 199.

:: Viparivatta [vi + parivatta] changing or turning round, upset Jātaka I 344 (lokassa °kāle).

:: Viparivattana (neuter) [from viparivattati] changing, change. reverse as 367.

:: Viparivattati [vi + parivattati] to turn round, to upset Jātaka IV 224 (nāvā °amānā capsizing); Milindapañha 117; Therīgāthā Commentary 255.

:: Vipariyattha in verse at Jātaka V 372 is the poetic form of vipallattha (so the commentary explanation).

:: Vipariyaya and Vipariyāya [vi + pariyaya] change, reversal Sumaṅgalavilāsinī I 148 (ā); Paramatthajotikā II 499; as 253 (ā); Saddhammopāyana 124, 333. cf. vipariyesa and vipallāsa.

:: Vipariyādikata (adjective) [vipariyāya + kata, with sound change y > d, viz. °āyi > °ādi] thrown out of its course, upset, destroyed Theragāthā 184 (cittaṁ; cf. similar phrase vipariyatthaṁ cittaṁ Jātaka V 372 — The varia lectio at Theragāthā passage is vimariyādi°).

:: Vipariyesa [a contamination form between °pariyaya and °pallāsa] reversal, contrariness, wrong state Kathāvatthu 306 (three reversals: saññā°, citta°, diṭṭhi°; or of perception, consciousness and views, cf. Points of Controversy 176); Vibhaṅga 376 (the same). — °gāha inverted grasp i.e. holding opposite views or "holding the contrary aim" (B.C. Law) Puggalapaññatti 22; as 253 (= vipallattha-gāha).

:: Viparīta (adjective) [past participle of vi + pari + i] reversed, changed; equivocal; wrong, upset Aṅguttara Nikāya III 114 (°dassana); IV 226 (the same); V 284; Therīgāthā 393; Jātaka I 334; Kathāvatthu 307; Milindapañha 285, 324; Nettipakaraṇa 85 (°gāha), 126 (°saññā); Peta Vatthu Commentary 244. — aviparīta unequivocal, certain, distinct, definite Aṅguttara Nikāya V 268 (°dassana); Milindapañha 214 (°vacana); Peta Vatthu Commentary 231 (= sacca and yāthāva).

:: Viparītatā (feminine) [abstract from viparīta] contra distinction Visuddhimagga 450 (tabbiparītatā).

:: Vipassaka (adjective) [from vipassati] qualified to win insight, contemplating, gifted with introspection Saṁyutta Nikāya II 232; Paṭisambhidāmagga I 167; Milindapañha 342, 369, 393; Sammohavinodanī 297.

:: Vipassanā (feminine) [from vi + passati; Buddhist Hybrid Sanskrit vipaśyanā, e.g. Divyāvadāna 44, 95, 264 etc.] inward vision, insight, intuition, introspection Dīgha Nikāya III 213, 273; Saṁyutta Nikāya IV 195, 360; V 52 (samatha + v.); Aṅguttara Nikāya I 61 (the same), 95; II 140, 157 (samatha + v.); IV 360; V 99, 131; Paṭisambhidāmagga I 28, 57f., 181; II 92f.; Puggalapaññatti 25; Jātaka I 106; Dhammasaṅgani 55, 1356; Nettipakaraṇa 7, 42f., 50, 82, 88f., 125f., 160, 191; Milindapañha 16; Visuddhimagga 2 (with jhāna etc.), 289 (+ samādhi), 628f. (the eighteen mahā°); Peta Vatthu Commentary 14 (samāhita-citta°), 167; Vimāna Vatthu 77; Saddhammopāyana 457, 466.

-aṅga constituent of intuition Paramatthajotikā II 8 (given as "nāmarūpa-pariccheda etc.");
-upekkhā indifference by introspection Visuddhimagga 162;
-kammaṭṭhāna exercise for intuition Dhammapada IV 46;
-ñāṇa ability or method of attaining insight Visuddhimagga 629; Dhammapada IV 30; cf. Compendium 65f., where ten such modes;
-dhura obligation of introspection Dhammapada I 8; IV 37f.

:: Vipassati [vi + passati] to see clearly; to have intuition, to obtain spiritual insight Dīgha Nikāya III 196 (ye nibbutā loke yathābhūtaṁ vipassisuṁ, preterit); Theragāthā 471; Therīgāthā 271 (vipassi for °passasi); Sutta-Nipāta 1115; Jātaka III 183 (pabbajitvā vipassitvā arahattaṁ pāpuṇiṁsu).

:: Vipassin (adjective) [from vipassati] gifted with insight, wise Aṅguttara Nikāya IV 244; Sutta-Nipāta 349; Itivuttaka 2 = 7.

:: Vipatati see vipāṭeti 2.

:: Vipatha [vi + patha] wrong way or course Vimāna Vatthu 5010 (= apatha Vimāna Vatthu 212).

:: Vipatti (feminine) [vi + patti2] wrong state, false manifestation, failure, misfortune (opposite sampatti) Vinaya I 171 (ācāra° failure of morality); Aṅguttara Nikāya I 270 (ājīva°); IV 26, 160 (atta°, para°); Paṭisambhidāmagga I 122; Jātaka VI 292; Nettipakaraṇa 126 (the 3 vipattiyo: sīla°, diṭṭhi°, ācāra°); Dhammapada I 16 (sīla°) Sumaṅgalavilāsinī I 235. Often in pair diṭṭhi° wrong view, heresy, and sīla° moral failure: Dīgha Nikāya II 213; Aṅguttara Nikāya I 95, 268, 270; Vinaya V 98; Vibhaṅga 361; Dhammasaṅgani 1361. — payoga° wrong application Peta Vatthu Commentary 117, 136 (opposite °sampatti).

:: Vipāceti [causative of vi + pac, or distorted from vivāceti?] to become annoyed, to get angry (literally to get heated): this meaning as translation of vi + pac, although not quite correct, as pac means to "ripen" and is not ordinarily used of heated conditions. Since the word is not sufficiently cleared up, we refrain from a detailed discussion concerning possible explanations. It may suffice to point out that it occurs only in Vinaya (and in one sporadic passage Saṁyutta Nikāya I 232) in standing combination ujjhāyati khīyati vipāceti, expressing annoyance or irritation about something; e.g. Vinaya I 191; II 85, 291; IV 64. The corresponding Buddhist Hybrid Sanskrit phrase is avadhyāyati dhriyati [to resist, dhṛ] vivācayati, e.g. Divyāvadāna 492. It is not quite clear which of the two versions is the older one. There may be underlying a misunderstood (dialect) phrase which was changed by popular analogy. The Buddhist Hybrid Sanskrit phrase seems a priori the more intelligible one; if we take vipāceti = vivāceti, we should translate it as "to speak disparagingly." Mrs. Rhys Davids at Kindred Sayings I 296 translates as "were vexed and fretted and consumed with indignation." — See remarks under khīyati and cf. vipaccatā.
[BD]: "ripe with indignation."

:: Vipāka [from vi + pac] fruit, fruition, product; always in pregnant meaning of "result, effect, consequence (of one's action)," either as good and meritorious (kusala) or bad and detrimental (a kusala). Hence "retribution" (kamma°), reward or punishment See on term e.g. Buddhist Manual of Psychological Ethics2 introduction xciii; Compendium 43. 249. — Dīgha Nikāya III 150, 160, 176f.; Saṁyutta Nikāya I 34, 57, 92 (kammassa); II 128 (compound vipākatara), 255 (the same); IV 186f., 348f.; Aṅguttara Nikāya I 48, 97 (sukha°, dukkha°), 134 (kamma°), 263; II 34 (agga), 80, 112; III 35, 172 (dānassa), 410f. (kāmānaṁ etc.), 436; IV 303 (kamma°); V 251; Sutta-Nipāta 653 (kamma°); Paṭisambhidāmagga II 79 (dukkha°); Peta Vatthu I 91; I 107 and passim; Puggalapaññatti 13, 21; Dhammasaṅgani 431, 497, 987; Vibhaṅga 16f., 73, 319, 326f., 334 (sukha°); Kathāvatthu 353f., 464 (kamma and vipāka); Nettipakaraṇa 99, 161, 180f.; Tikapaṭṭhāna 27 (fourfold), 44, 48, 50, 292 (a° and sa°), 328f. (°tika), 350f.; Dukapaṭṭhāna 17; Visuddhimagga 177, 454 (fourfold), 456 (°viññāṇa), 538 (°paccaya), 545f.; Sammohavinodanī 17, 150f. (kusala° and a kusala), 144, 177, 391; Peta Vatthu Commentary 50, 73, 77; Saddhammopāyana 12, 73, 197, 235.

:: Vipākatta (neuter) [abstract from vipāka] state of being ripe Peta Vatthu Commentary 52.

:: Vipāḷiyati see vipāṭeti 2.

:: Vipāṭeti [vi + pāṭeti]
1. to rip or tear open Vinaya II 115.
2. to be destroyed, to fall to pieces (cf. pāṭeti and passive pāṭiyati in sense of "destroy") Peta Vatthu IV 146 (saṅghāṭiyo vipātayanti Text; vv.ll. vināsayati and vidālayati; Peta Vatthu Commentary 240 explains as passive vipāḷiyati [= vipaṭiyati?] with varia lectio vidāliyati); Jātaka V 33 (reads: muddhā vipphaleyya sattadhā: perhaps the best reading), 493 (muddhā vipateyya [sic] sattadhā). See vipphalati.

:: Viphala (adjective) [vi + phala] fruitless, useless Saddhammopāyana 527.

:: Viphandati [vi + phandati; cf. Buddhist Hybrid Sanskrit vispandati Jātakamala 11 to twitch, writhe, struggle Vimāna Vatthu 5216 (-ph-) (5214 Hardy ed.); Jātaka IV 495 (-pph-) — past participle vipphandita.

:: Vipina (neuter) [cf. Sanskrit vipina, Abhidh-r-m 2, 55] wood, grove Dīgha Nikāya I 248 (doubtful; vv.ll. vijina, vivada, vivana); Apadāna 51 so. Aap-a reads vivana; commentary vivana and vipina); Dāṭhāvaṁsa IV 39; Peta Vatthu Commentary 81 (read vicitta!).

:: Vipiṭṭhi [vi + piṭṭhi] in phrase vipiṭṭhi-katvā(na) Sutta-Nipāta 67 and 362, to turn one's back on (accusative), to leave behind, to abandon; cf. piṭṭhito karoti. The explanation at Cullaniddesa §580 is pahāna etc.; at Paramatthajotikā II 119 piṭṭhito katvā.

:: Vippahāna (neuter) [vi + pahāna] leaving, abandoning, giving up Saṁyutta Nikāya I 39 = Sutta-Nipāta 1109; Sutta-Nipāta 1097; Jātaka VI 260; Milindapañha 181.

:: Vippahita (neuter) [vi + pahita2] sending out in all directions, message Jātaka III 386 (dūta°).

:: Vippahīna [past participle of vippajahati] given up, abandoned Saṁyutta Nikāya I 99; Aṅguttara Nikāya V 16, 29f.; Sutta-Nipāta 360, 362.

:: Vippajahati [vi + pajahati] to give up, to abandon Sutta-Nipāta 817 (infinitive °pahātave), 926 (potential °pajahe); gerund °pahāya Sutta-Nipāta 367, 499, 514; Jātaka I 87, — past participle vippahīna.

:: Vippakaroti [vi + pa + kṛ] to ill-treat, abuse Vinaya II 133. Past participle vippakata.

:: Vippakata [past participle of vippakaroti; vi + pakata]
1. imperfectly executed, left unfinished, interrupted Dīgha Nikāya I 2 (cf. Dhammapada I 49); Vinaya II 172, 243, 304; IV 279; Aṅguttara Nikāya II 196; Jātaka I 120.
2. done wrongly Jātaka V 214.

-methuna ("interrupted intercourse" Samantapāsādikā IV 804.

:: Vippakāra [vi + pakāra] change, mutation, alteration Jātaka VI 370; Dhammapada I 28; Vimāna Vatthu 46.

:: Vippakiṇṇa [past participle of vippakirati] strewn all over, beset with, sprinkled (with) Jātaka II 240; VI 42; Dhammapada I 140; Sumaṅgalavilāsinī I 40; Vimāna Vatthu 36.

:: Vippakiṇṇatā (feminine) [abstract from vippakiṇṇa] the fact of being beset or endowed (with) Visuddhimagga 8.

:: Vippakirati [vi + pakirati]
1. to strew all over Peta Vatthu Commentary 92.
2. to confound, destroy Jātaka II 398, — past participle vippakiṇṇa.

:: Vippakkamati [vi + pakkamati] to part company, to go away Vinaya IV 284.

:: Vippalambheti [vi + palambheti] to deceive, mock Sumaṅgalavilāsinī I 151; Therīgāthā Commentary 78.

:: Vippalapati [vi + palapati] to talk confusedly (as in one's sleep), to chatter, wail, lament Vinaya I 15; Saṁyutta Nikāya IV 303; Jātaka I 61; III 217; IV 167; Dhammapada II 100; Peta Vatthu Commentary 40, 93.

:: Vippalāpa [vi + palāpa] confused talk, wailing Paṭisambhidāmagga I 38; Peta Vatthu Commentary 18.

:: Vippalujjati [vi + palujjati] to be broken up, to be destroyed Mahāniddesa 5.

:: Vippamokkha [vi + pamokkha] release, deliverance Saṁyutta Nikāya I 154; Jātaka V 27.

:: Vippamutta [vi + pamutta] released, set free, saved Saṁyutta Nikāya I 4, 29, 50; III 31, 83; IV 11; Aṅguttara Nikāya I 10; II 34; Sutta-Nipāta 176, 218, 363, 472, 492, 501, 913; Jātaka I 84; Vimāna Vatthu 2044 = 2910; Mahāniddesa 331, 336.

:: Vippanaṭṭha [vi + past participle of panassati] strayed, lost, perished Vimāna Vatthu 849 = 8444 (= magga-sammūḷha Vimāna Vatthu 337); Jātaka IV 139; V 70; VI 525; Milindapañha 326.

:: Vippasanna (adjective) [vi + pasanna] (quite) purified, clear; happy, bright, pure, sinless Vinaya III 88 (°chavivaṇṇa); Saṁyutta Nikāya I 32 (cetas); III 2, 235; IV 118, 294; V 301; Aṅguttara Nikāya III 41, 236; Sutta-Nipāta 637; Dhammapada 82, 413 (= pasanna-citta Dhammapada IV 192); Peta Vatthu I 1010 (= suṭṭhu pasanna); II 935; Visuddhimagga 262 (where Paramatthajotikā I reads pasanna only); Dhammapada II 127; Sumaṅgalavilāsinī I 221.

:: Vippasādeti [causative of vippasīdati] to purify, cleanse Sutta-Nipāta 506.

:: Vippasīdati [vi + pasīdati] to become bright; figurative to be reconciled or pleased, to be satisfied or happy Dhammapada 82; Jātaka I 51; Peta Vatthu Commentary 122 (mukha-vaṇṇa). causative vippasādeti.

:: Vippasukkhati [vi + pa + sukkhati] to dry up entirely Jātaka V 106.

:: Vippataccheti [vi + pa + taccheti] to scratch open or apart Majjhima Nikāya I 506.

:: Vippaṭikkula (adjective) [vi + paṭikkūla] contrary, antagonistic Dhammasaṅgani 1325 = Puggalapaññatti 20.

:: Vippaṭipajjati [vi + paṭipajjati. cf. Buddhist Hybrid Sanskrit vipratipadyate Divyāvadāna 293] to go astray; figurative to err, fail; to commit sin Vinaya III 166; Saṁyutta Nikāya I 73; Jātaka I 438, — past participle vippaṭipanna. Causative vippaṭipādeti.

:: Vippaṭipanna [past participle of vippaṭipajjati] "on the wrong track," going or gone astray, committing sin Peta Vatthu IV 159 (°citta = adhammiyaṁ paṭipadaṁ paṭipanna Peta Vatthu Commentary 242).

:: Vippaṭipatti (feminine) [vi + paṭipatti] wrong way, error, sin Visuddhimagga 511.

:: Vippaṭipādeti [causative of vippaṭipajjati] to cause to commit sin (especially adultery) Vinaya III 40.

:: Vippaṭisāra [vi + paṭisāra] bad conscience, remorse, regret, repentance Vinaya II 250; Dīgha Nikāya I 138; Saṁyutta Nikāya III 120, 125; IV 46; Aṅguttara Nikāya III 166, 197, 353; IV 69; Jātaka IV 12; V 88; Puggalapaññatti 62; Dhammapada IV 42; Vimāna Vatthu 116; Peta Vatthu Commentary 14, 60, 105, 152.
— a° no regret, no remorse Aṅguttara Nikāya III 46.

:: Vippaṭisārin (adjective) [from vippaṭisāra; cf. Buddhist Hybrid Sanskrit vipratisārin Divyāvadāna 322, 638] remorseful, regretful, repentant Saṁyutta Nikāya III 125; IV 133, 320f., 359f.; Aṅguttara Nikāya III 165f.; IV 244, 390; Jātaka I 200; Milindapañha 10, 285; Tikapaṭṭhāna 321, 346.

:: Vippavadati [vi + pavadati] to dispute, disagree Jātaka IV 163; VI 267.

:: Vippavasati [vi + pavasati] to go from home, to be away from (ablative), to be absent Sutta-Nipāta 1138 (= apeti apagacchati vinā hoti Cullaniddesa §582); Jātaka IV 51, 439, — past participle vippavuttha.

:: Vippavāsa [vi + pavāsa] absence; in sati° absence of mind, neglect, absentmindedness, thoughtlessness Jātaka I 410; Paramatthajotikā II 339;
— a° thoughtfullness, mindfullness Vinaya V 216; Sutta-Nipāta 1142; Jātaka IV 92.

:: Vippaviddha [past participle of vippavijjhati, vi + pa + vyadh] pierced through and through Jātaka I 61.

:: Vippavuttha [past participle of vippavasati] absent; °sati neglectful Dhammapada I 239.

:: Vippayoga [vi + payoga] separation Sutta-Nipāta 41; Peta Vatthu Commentary 161 (piya°).

:: Vippayutta [vi + payutta] separated Saṁyutta Nikāya II 173 (visaṁyutta + v.); Sutta-Nipāta 914 (or °mutta). -°paccaya the relation of dissociation Tikapaṭṭhāna 6, 53f., 65; Visuddhimagga 539.
[BD]: disconnected; disassociated = dissociated.

:: Vipphala (or is it pipphala?) = phala at Jātaka VI 518.

:: Vipphalati [vi + phalati] (intransitive) to split open, to burst asunder: so read at Jātaka V 33, 493 (for vipatati); Peta Vatthu IV 146 (for vipāteti); see detail under vipāṭeti.

:: Vipphandati see viphandati

:: Vipphandita (neuter) [past participle of vipphandati] "writhing," twitching, struggle Majjhima Nikāya I 446; Saṁyutta Nikāya II 62; — (figurative) in diṭṭhi° combined with visūkāyita) "scuffling of opinion" (Mrs. Rhys Davids), sceptical agitation, worry and writhing (cf. Dialogues of the Buddha I 53) Majjhima Nikāya I 8, 486; Saṁyutta Nikāya I 123 (here without diṭṭhi°; the commentary explanation is "hatthirājavaṇṇa sappavaṇṇādidassanāni" Kindred Sayings I 320 (Spk 186)); Dhammasaṅgani 381; Puggalapaññatti 22.

:: Vipphāleti [vi + sphar: cf. phālita 1. It is not = vi + phāleti] to expand, to bend or draw the bow Jātaka VI 580.

:: Vipphālita (adjective) [vi + phālita 2] split open, cut to pieces Peta Vatthu Commentary 152 (su°; so read for vipphalita); Saddhammopāyana 188 (°aṅga).

:: Vipphāra [from vi + pharati 1 or 2] diffusion, pervasion, (adjective) pervading, spreading out Aṅguttara Nikāya I 171 (vitakka-vipphāra-sadda, cf. Points of Controversy 241), 206 (mahājutika mahā vipphāra); IV 252; Paṭisambhidāmagga I 112f.; II 174; Jātaka III 12 (mahā° + mahājutika); V 150 (the same); Milindapañha 230 and 270 (vacī° dilating in talk), 130, 346; Visuddhimagga 42; Sumaṅgalavilāsinī I 192; Vimāna Vatthu 103 (mahā° + mahājutika); Peta Vatthu Commentary 178 (karuṇā°).

:: Vipphāravant (adjective) [from vipphāra, cf. pharati 1 and vipphurati] possessing vibration as 115 = Visuddhimagga 142.

:: Vipphārika (adjective) [from vi + pharati2] spreading out (in effulgence) Vimāna Vatthu 5 (mahā°).

:: Vipphārita [past participle of causative vi + pharati] expanded Dāṭhāvaṁsa V 34 (°akkhi-yugala, both eyes wide open).

:: Vipphoṭita (adjective) [vi + phoṭita: see phoṭa, cf. Buddhist Hybrid Sanskrit visphoṭa open Divyāvadāna 603] burst open (of a boil) Theragāthā 306.

:: Vipphuraṇa (neuter) [vi + phuraṇa = pharaṇa] spreading out, effulgence, pervasion Vimāna Vatthu 277.

:: Vipphurati [vi + phurati: see pharati] to vibrate, tremble, quiver, fly asunder, diffuse Jātaka I 51; Paramatthajotikā II 225; Vimāna Vatthu 12 (vijjotamāna vipphurato).

:: Vippita at Jātaka VI 185 is to be read cipiṭa ("flat").

:: Vipubbaka (adjective) [from vi + pubba1] full of corruption or matter, festering (said of a dead body). The contemplation (saññā) of a festering corpse is one of the asubhakammaṭṭhānas. — Majjhima Nikāya I 58, 88; III 91; Aṅguttara Nikāya III 324. As °saññā: Aṅguttara Nikāya II 17; V 310; Dhammasaṅgani 264; Nettipakaraṇa 27; Milindapañha 102, 332; Visuddhimagga 110, 178, 193.
[BD]: The contemplation of a festering corpse is one of the asubhakammaṭṭhānas. The perception (saññā) of such, in the mind's eye is another thing.

:: Vipula (adjective) [cf. Sanskrit vipula] large, extensive, great, abundant. The word is poetical. — Dīgha Nikāya III 150; Aṅguttara Nikāya I 45 (°paññatā); Sutta-Nipāta 41, 675, 687, 978, 994; Theragāthā 588; Mahāniddesa 581 (= adhimatta); Vimāna Vatthu 676 (= mahanta Vimāna Vatthu 290); Apadāna 40; Peta Vatthu II 118; II 49; II 969 (= uḷāra Peta Vatthu Commentary 139); Milindapañha 164, 311, 404; Peta Vatthu Commentary 7, 76; Saddhammopāyana 271.

:: Viputta (adjective) [vi + putta] without a son, bereft of his son Jātaka V 106.

:: Viracita [vi + racita]
1. put together, composed, made Vimāna Vatthu 14, 183.
2. ornamented Therīgāthā Commentary 257; Vimāna Vatthu 188.

:: Viraddha [past participle of virajjhati] failed, missed, neglected Saṁyutta Nikāya V 23 (ariyo maggo v.), 179 (satipaṭṭhānā viraddhā 254, 294; Mahāniddesa 512; Jātaka I 174, 490; II 384; IV 71, 497; Nettipakaraṇa 132.

:: Viraddhi (feminine) (missing failure?) at Vinaya I 359 is uncertain reading. The vv.ll. are visuddhi, visandi and visandhi, with explanations "viddhaṭṭhāna" and "viraddhaṭṭhāna": see page 395.

:: Viraha (adjective) [vi + raho] empty, rid of, bar, without Peta Vatthu Commentary 137, 139 (sīla°).

:: Virahita (adjective) [vi + rahita] empty, exempt from, rid of, without Milindapañha 330 (dosa°); Peta Vatthu Commentary 139.

:: Viraja (adjective) [vi + rajo] free from defilement or passion, stainless, faultless Vinaya I 294 (āgamma maggaṁ virajaṁ); Sutta-Nipāta 139, 520, 636, 1105 (see exegesis at Cullaniddesa §590); Peta Vatthu III 36 (= vigata-raja, niddosa Peta Vatthu Commentary 189); Dhammapada IV 142, 187; Sumaṅgalavilāsinī I 237. Often in phrase virajaṁ vītamalaṁ dhamma-cakkhuṁ udapādi "there arose in him the stainless eye of the Arahant," e.g. Vinaya I 16; Saṁyutta Nikāya IV 47. °virajaṁ (+ asokaṁ) padaṁ "the stainless (+ painless) element" is another expression for Nibbāna, e.g. Saṁyutta Nikāya IV 210; Aṅguttara Nikāya IV 157, 160; Itivuttaka 37, 46; Vimāna Vatthu 169; similarly ṭhānaṁ (for padaṁ) Peta Vatthu II 333 (= sagga Peta Vatthu Commentary 89).

:: Virajjaka (adjective) [vi + rajja + ka] separated from one's kingdom, living in a foreign country Vimāna Vatthu 336.

:: Virajjana (neuter) [from virajjati; cf. rajjana] discolouring Jātaka III 148 (rajjana + v.).

:: Virajjati [vi + rajjati] to detach oneself, to free oneself of passion, to show lack of interest in (locative). Saṁyutta Nikāya II 94, 125 (nibbindaṁ [present participle] virajjati); III 46, 189; IV 2, 86; Aṅguttara Nikāya V 3; Sutta-Nipāta 739 = Saṁyutta Nikāya IV 205 (tattha); Theragāthā 247; Sutta-Nipāta 813 (na rajjati na virajjati), 853; Mahāniddesa 138, 237; Milindapañha 245; Saddhammopāyana 613, — past participle viratta. — causative virājeti to put away, to estrange (accusative) from (locative), to cleanse (oneself) of passion (locative), to purify, to discard as rāga Dīgha Nikāya II 51; Saṁyutta Nikāya I 16 = Sutta-Nipāta 171 (ettha chandaṁ v. = vinetvā viddhaṁsetvā Paramatthajotikā II 213); Saṁyutta Nikāya IV 17 = Kathāvatthu 178; Aṅguttara Nikāya II 196 (rajanīyesu dhammesu cittaṁ v.); Sutta-Nipāta 139, 203; Theragāthā 282; Peta Vatthu II 1319 (itthi-cittaṁ = viratta-citta Peta Vatthu Commentary 168); Therīgāthā Commentary 49; Dhammapada I 327 (itthi-bhāve chandaṁ v. to give up desire for femininity), — past participle virājita.

:: Virajjhati [vi + rādh; cf. Sanskrit virādhyati: see rādheti1] to fail, miss, lose Saṁyutta Nikāya IV 117; Jātaka I 17, 490 (preterit virajjhi); II 432 (the same); Peta Vatthu Commentary 59, — past participle viraddha. — causative virādheti (q.v.).

:: Virala and Viraḷa (adjective) [connected with Vedic ṛtē excluding, without, and nirṛti perishing; cf. also Greek ἔρημος lonely; Latin rarus = rare]
1. sparse, rare, thin Therīgāthā 254 (of hair, explained as vilūna-kāsa Therīgāthā Commentary 210, i.e. almost bald; spelling ḷ); as 238 (ḷ); Dhammapada I 122 (°cchanna thinly covered); Peta Vatthu Commentary 4 (in ratta-vaṇṇa-virala-mālā read better with varia lectio as ratta-kaṇavīra-mālā, cf. Jātaka III 59).

:: Viralita [past participle of denominative of virala = viraleti, cf. Sanskrit viralāyate to be rare] thin, sparse, rare Dāṭhāvaṁsa IV 24 (a°), with varia lectio viraḷita.

:: Viramaṇa (neuter) (—°) [from viramati] abstinence, abstaining from (—°) Mahāvaṁsa 14, 48 (uccā-seyyā°).

:: Viramati [vi + ramati] to stop, cease; to desist (ablative), abstain, refrain Sutta-Nipāta 400 (potential °meyya), 828 (potential °me), 925; Mahāniddesa 168, 376; Therīgāthā 397 (preterit viramāsi, cf. Geiger, Pāḷi Grammar §165.1); Peta Vatthu IV 355 (pāpadassanaṁ, accusative); Milindapañha 85; Peta Vatthu Commentary 204.

:: Virandha [vi + randha2] opening; defect, flaw Mahāniddesa 165.

:: Viraṇa (adjective neuter) [vi + raṇa] without fight or harm, peace Saddhammopāyana 579.

:: Virata [past participle of viramati] abstaining from (ablative) Sutta-Nipāta 59, 531, 704, 900, 1070; Mahāniddesa 314; Cullaniddesa §591; Vimāna Vatthu 72; Saddhammopāyana 338.

:: Virati (feminine) [vi + rati] abstinence Mahāvaṁsa 20, 58. The three viratis given at Sumaṅgalavilāsinī I 305 (= veramaṇī) are sampatta°, samādāna°, setughāta° (q.v.). cf. as 154 (tisso viratiyo), 218; Saddhammopāyana 215, 341 and Compendium 244, note 2.

:: Viratta [past participle of virajjati] dispassioned, free from passion, detached, unattached to, displeased with (locative) Saṁyutta Nikāya III 45 (rūpadhātuyā cittaṁ virattaṁ vimuttaṁ); Sutta-Nipāta 204 (chandarāga°), 235 (°citta āyatike bhavasmiṁ); Aṅguttara Nikāya V 3, 313; Jātaka V 233 (mayi); Saddhammopāyana 613.

:: Virava and Virāva [vi + rava and rāva; cf. Vedic virava] shouting out, roaring; crying (of animals) Jātaka I 25, 74 (ā), 203 (of elephants); V 9 (ā, of swans).

:: Viravati [vi + ravati]
1. to shout (out), to cry a loud; to utter a cry or sound (of animals) Jātaka II 350 (kikī sakuṇo viravi); V 206; Mahāvaṁsa 12, 49 (mahārāvaṁ viraviṁsu mahājanā); Peta Vatthu Commentary 154, 217, 245 (vissaraṁ), 279 (the same); Saddhammopāyana 179, 188, 291.
2. to rattle Jātaka I 51. — causative virāveti to sound Mahāvaṁsa 21, 15 (ghaṇṭaṁ to ring a bell).

:: Virādhanā (feminine) [from virādheti] failing, failure Dīgha Nikāya II 287; Aṅguttara Nikāya V 211f.

:: Virādheti [vi + rādheti1, or causative of virajjhati] to miss, omit, fail, transgress, sin Sutta-Nipāta 899; Theragāthā 37, 1113 virāye for virādhaya commentary, may be virāge, cf. Psalms of the Brethren 3752 and see virāgeti); Mahāniddesa 312; Jātaka I 113; Apadāna 47; Peta Vatthu Commentary 59. — cf. virageti, — past participle virādhita.

:: Virādhita [past participle of virādheti] failed, missed, lost Jātaka V 400; Peta Vatthu IV 13 (= pariccatta commentary).

:: Virāga [vi + rāga]
1. Absence of rāga, dispassionateness, indifference towards (ablative or locative) disgust, absence of desire, destruction of passions; waning, fading away, cleansing, purifying; emancipation, Arahantship. Dīgha Nikāya III 130f., 136f., 222, 243, 251, 290; Saṁyutta Nikāya I 136; III 19f., 59f., 163, 189; IV 33f., 47, 226, 365; V 226, 255, 361; Aṅguttara Nikāya I 100, 299; II 26; III 35, 85, 325f.; IV 146f., 423f.; V 112, 359; Theragāthā 599; Sutta-Nipāta 795; Paṭisambhidāmagga II 220f.; Mahāniddesa 100; Kathāvatthu 600 = Dhammapada 273 = Nettipakaraṇa 188 (virāgo seṭṭho dhammānaṁ); Dhammasaṅgani 163; Nettipakaraṇa 16, 29; Visuddhimagga 290 (khaya° and accanta°) 293. — Often nearly synonymous with Nibbāna, in the description of which it occurs frequently in following formula: taṇhakkhaya virāga nirodha Nibbāna, e.g. Saṁyutta Nikāya I 136; Vinaya I 5; Aṅguttara Nikāya II 118; Itivuttaka 88; — or combined with nibbidā virāga nirodha upasama ... Nibbāna, e.g. Majjhima Nikāya I 431; Saṁyutta Nikāya II 223; cf. Nibbāna II B1 and III 8. — In other connection (more objectively as "destruction"): aniccatā saṅkhārānaṁ etc., vipariṇāma virāga nirodha, e.g. Saṁyutta Nikāya III 43; (as "ceasing fading away":) khaya(-dhamma liable to), vaya°, virāga°, nirodha° Majjhima Nikāya I 500; Saṁyutta Nikāya II 26.
2. colouring, diversity or display of colour, dye, hue (= rāga 1) Jātaka I 89 (nānā°-samujjala blazing forth different colours); 395 (nānā° variously dyed); Peta Vatthu Commentary 50 (nānā°-vaṇṇa-samujjala).

:: Virāgatā (feminine) [abstract from rāga] disinterestedness, absence of lust Kathāvatthu 212 = Udāna 10.

:: Virāgeti [for virādheti, as in Buddhist Hybrid Sanskrit virāgayati (e.g. Divyāvadāna 131, 133) to displease, estrange, the figurative meaning of virāgeti like Buddhist Hybrid Sanskrit ārāgeti for Pāḷi ārādheti in literal and figurative meanings] to fail, miss; only at Majjhima Nikāya I 327 (puriso narakapapāte papatanto hatthehi ca pādehi ca paṭhaviṁ virāgeyya "would miss the earth"; differently Neumann: M.S. "Boden zu fassen suchte," i.e. tried to touch ground). — Perhaps also in virāgāya (either as gerund to virāgeti or as instrumental to virāgain sense of virādha(na)) Peta Vatthu I 117 (sukhaṁ virāgāya, with gloss virāgena, i.e. spurning one's good fortune; explained as virajjhitvā virādhetvā at Peta Vatthu Commentary 59). cf. virāye (= virāge?) at Theragāthā 1113 (see virādheti).

:: Virāgin (adjective) [from virāga 2, cf. rāgin]
1. discoloured, fading in colour Jātaka III 88 (figurative saddhā avirāginī), 148 (rāga° fading in the original dye, of citta).
2. changing, reversing Aṅguttara Nikāya III 416 (of dukkha: dandha° and khippa° of slow and quick change; varia lectio is viparāgi, which may represent avipariyāyi, i.e. changing).

:: Virāgita (adjective) [from vi + *rāgeti, denominative of rāga?] at Jātaka V 96 is not clear. It is said of beautiful women and explained by commentary as vilagga-sarīrā, tanumajjhā, i.e. "having slender waists." Could it be "excited with passion" or "exciting passion"? Or could it be an old misreading for virājita2? It may also be a distorted vilāka (q.v.) or vilaggita.

:: Virāguṇa in meaning "fading away, waning" in verse at Itivuttaka 69 (of viññāṇa) is doubtful reading. It corresponds to virāgadhamma of the prose part (virāgudh° varia lectio). The varia lectio is pabhaṅguṇa (which might be preferable, unless we regard it as an explanation of virāgin, if we should write it thus).

:: Virājati [vi + rājati] to shine Peta Vatthu Commentary 189 (= virocati).

:: Virājeti see virajjati.

:: Virājita1 [past participle of virājeti] cleansed, discarded as rāga, given up Saṁyutta Nikāya IV 158 (dosa); Jātaka III 404 (= pahīna commentary).

:: Virājita2 [past participle of causative of virājati] shining out, resplendent Jātaka II 33 (mora ... suratta-rāji-virājita here perhaps = streaked?). cf. virāgita.

:: Virāva see virava.

:: Virecana (neuter) [vi + recana, ric] purging, a purgative Vinaya I 206 (°ṁ pātuṁ to drink a p.), 279 (the same); Dīgha Nikāya I 12; Aṅguttara Nikāya V 218; Jātaka III 48 (sineha° an oily or softening purgative); Sumaṅgalavilāsinī I 98.

:: Virecaniya (adjective) [gerundive formation from virecana] (one who is) to be treated with a purgative Milindapañha 169.

:: Vireceti [vi + causative of riñcati] to purge Milindapañha 229, 335.

:: Vireka = virecana; Milindapañha 134 (cf. Vinaya I 279).

:: Viriccati [passive of vi + riñcati] to get purged Dīgha Nikāya II 128 (present participle viriccamāna), — past participle viritta. — cf. vireka.

:: Viritta [past participle of viriccati] purged Milindapañha 214.

:: Viriya (neuter) [from vīra; cf. Vedic vīrya and vīria] literally "state of a strong man," i.e. vigour, energy, effort, exertion. On term see also Buddhist Manual of Psychological Ethics 13; Compendium 242. — Dīgha Nikāya III 113, 120f., 255f.; Saṁyutta Nikāya II 132, 206f.; Sutta-Nipāta 79, 184, 353, 422, 531, 966, 1026 (chanda°); Mahāniddesa 476, 487; Cullaniddesa §394; Jātaka I 178 (viriyaṁ karoti, with locative); Puggalapaññatti 71; Vibhaṅga 10; Nettipakaraṇa 16, 28; Tikapaṭṭhāna 60, 63; Milindapañha 36; Visuddhimagga 160 (°upekkhā), 462; Paramatthajotikā I 96; Paramatthajotikā II 489; Dhammapada IV 231; Sumaṅgalavilāsinī I 63; as 120; Vimāna Vatthu 14; Peta Vatthu Commentary 98, 129; Saddhammopāyana 343, 517. accāraddha° too much exertion Majjhima Nikāya III 159; Aṅguttara Nikāya III 375; opposite atilīna° too little ibid; uṭṭhāna° initiative or rousing energy Saṁyutta Nikāya I 21, 217; Aṅguttara Nikāya III 76; IV 282; Therīgāthā Commentary 267; Peta Vatthu Commentary 129; nara° manly strength Jātaka IV 478, 487. — viriyaṁ āra(m)bhati to put forth energy, to make an effort Saṁyutta Nikāya II 28; IV 125; V 9, 244f.; Aṅguttara Nikāya I 39, 282, 296; II 15 = IV 462. — as adjective (—°) in alīna° alert, energetic Jātaka I 22; āraddha° full of energy, putting forth energy, strenuous Saṁyutta Nikāya I 53, 166, 198; II 29, 207f.; IV 224; V 225; Aṅguttara Nikāya I 4, 12; II 76, 228f.; III 65, 127; IV 85, 229, 291, 357; V 93, 95, 153, 335; Jātaka I 110; ossaṭṭha° one who has given up effort Jātaka I 110; hīna° lacking in energy Itivuttaka 34 (here as vīriya, in metre). — v. is one of the indriyas, the balas and the sambojjhaṅgas (q.v.).

-ārambha "putting forth of energy," application of exertion, will, energy, resolution Dīgha Nikāya III 252; Saṁyutta Nikāya II 202; IV 175; Aṅguttara Nikāya I 12; III 117; IV 15f., 280; V 123f.; Paṭisambhidāmagga I 103f.; Vibhaṅga 107, 194, 208; as 145, 146;
-indriya the faculty of energy Dīgha Nikāya III 239, 278; Saṁyutta Nikāya V 196f.; Dhammasaṅgani 13; Vibhaṅga 123; Nettipakaraṇa 7, 15, 19; Sammohavinodanī 276;
-bala the power of energy Dīgha Nikāya III 229, 253; Aṅguttara Nikāya IV 363; Jātaka I 109;
-saṁvara restraint by will Visuddhimagga 7; Paramatthajotikā II 8; as 351.

:: Viriyatā (feminine) [abstract from viriya] manliness, energy, strength Majjhima Nikāya I 19; Vimāna Vatthu 284.

:: Viriyavant (adjective) [viriya + vant] energetic Aṅguttara Nikāya I 236; Sutta-Nipāta 528, 531 (four-syllabic), 548 (three-syllabic); Visuddhimagga 3 (= ātāpin); Saddhammopāyana 475.

:: Virocati [vi + rocati] to shine (forth), to be brilliant Vinaya II 296 (tapati, bhāsati, v.); Sutta-Nipāta 378, 550; Itivuttaka 64 (virocare); Jātaka I 18, 89; IV 233; Peta Vatthu I 114; II 962; III 35 (= virājati Peta Vatthu Commentary 189); Dhammapada I 446; IV 143; as 14; Peta Vatthu Commentary 110 (°amāna = sobhamāna), 136f., 157. cf. verocana. Causative viroceti to illumine Milindapañha 336.

:: Virodha [vi + rodha1] obstruction, hindrance, opposition, enmity Saṁyutta Nikāya I 111; IV 71, 210; Sutta-Nipāta 362; Puggalapaññatti 18, 22; Kathāvatthu 485; Milindapañha 394; as 39. — avirodha absence of obstruction, gentleness Majjhima Nikāya II 105 = Theragāthā 875; Peta Vatthu III 73.

:: Virodhana (adjective neuter) [from virodheti] opposing obstruction, opposition, contradiction, only negative a° absence of opposition, Jātaka III 274, 320, 412; V 378.

:: Virodheti [causative of virundhati] to cause obstruction, to render hostile, to be in disharmony, to exasperate Saṁyutta Nikāya IV 379 = Aṅguttara Nikāya V 320 (which latter passage reads viggaṇhati instead); Saddhammopāyana 45, 496, — past participle virodhita.

:: Virodhita [past participle of virodheti] obstructed, rendered hostile Pañca-g 90 (or is it virādhita?).

:: Virosanā (feminine) [vi + rosanā] causing anger Vibhaṅga 86; Sammohavinodanī 75.

:: Viruddha [past participle of virundhati] hindered, obstructed, disturbed Saṁyutta Nikāya I 236; Sutta-Nipāta 248, 630; Mahāniddesa 239; Milindapañha 99, 310; Jātaka I 97. — Often negative a° unobstructed, free Saṁyutta Nikāya I 236; IV 71; Aṅguttara Nikāya III 276 (°ka); Dhammapada 406; Sutta-Nipāta 365, 704, 854; Sammohavinodanī 148 = Visuddhimagga 543.

-gabbha-karaṇa (using charms for) procuring abortion Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 96 (explained here as first trying to destroy the fœtus and afterwards giving medicine for its preservation). See also viruta.

:: Virujaka (vīṇā°) lute-player Jātaka VI 51 (= vīṇā-vādaka commentary). See rujaka.

:: Virujjhana (neuter) [from virujjhati] obstructing or being obstructed, obstruction, Jātaka VI 448.

:: Virujjhati [vi + rujjhati] to be obstructed Sutta-Nipāta 73 (avirujjhamāna unobstructed); Jātaka VI 12.

:: Virundhati *Virundhati [vi + rundhati] to obstruct etc. passive virujjhati (q.v.), — past participle viruddha. — causative virodheti. (q.v.).

:: Viruta (neuter) [vi + ruta] noise, sound (of animals), cry Sutta-Nipāta 927; explained as "virudaṁ [spelling with d, like ruda for ruta] vuccati miga-cakkaṁ; miga-cakka-pāthakā [i.e. experts in the ways of animals; knowers of auspices] migacakkaṁ ādisanti" at Mahāniddesa 382; and as "migādīnaṁ vassitaṁ" at Paramatthajotikā II 564. The passage is a little doubtful, when we compare the expression viruṭañ ca gabbhakaraṇaṁ at Sutta-Nipāta 927 with the passage viruddha-gabbhakaraṇaṁ at Dīgha Nikāya I 11 (cf. Sumaṅgalavilāsinī I 96), which seems more original.

:: Virūhanā (feminine) and °a (neuter) [vi + rūhanā] growing, growth Jātaka II 323 (feminine); Milindapañha 354; Visuddhimagga 220; Sumaṅgalavilāsinī I 161; Peta Vatthu Commentary 7.

:: Virūhati [vi + rūhati1] to grow, sprout Itivuttaka 113; Milindapañha 386; Sumaṅgalavilāsinī I 120. — cf. paṭi°. — past participle virūḷha. — Caus II virūhāpeti to make grow, to foster Milindapañha 386.

:: Virūḷha [past participle of virūhati] having grown, growing Saṁyutta Nikāya II 65 (viññāṇe virūḷhe āyatiṁ punnabbhavābhinibbatti hoti).

:: Virūḷhi (feminine) [vi + rūḷhi, of ruh] growth Majjhima Nikāya I 250; Saṁyutta Nikāya III 53; Aṅguttara Nikāya III 8, 404f.; V 152f., 161, 350f.; Itivuttaka 113; Milindapañha 33; Mahāvaṁsa 15, 42; Sammohavinodanī 196. — avirūḷhi-dhamma not liable to growth Sutta-Nipāta 235; Dhammapada I 245.

:: Virūpa (adjective) [vi + rūpa] deformed, unsightly, ugly Sutta-Nipāta 50; Jātaka I 47; IV 379; VI 31, 114; Peta Vatthu Commentary 24, 32, 47; Saddhammopāyana 85. At Sutta-Nipāta 50 virūpa is taken as "various" by Buddhaghosa (Paramatthajotikā II 99), and virūpa-rūpa explained as vividha-rūpa, i.e. diversity, variety. So also the Niddesa.

:: Visa (neuter) [cf. Vedic viṣa; Avesta viš poison, Greek ἰός, Latin vīrus, Old-Irish fī: all meaning "poison"] poison, virus, venom Majjhima Nikāya I 316 = Saṁyutta Nikāya II 110; Theragāthā 418; 768; Sutta-Nipāta 1 (sappa° snake venom); Aṅguttara Nikāya II 110; Jātaka I 271 (halāhala° deadly p.); III 201; IV 222; Puggalapaññatti 48; Milindapañha 302; Peta Vatthu Commentary 62, 256; Therīgāthā Commentary 489. — On visa in similes see JPTS, 1907, 137. cf. āsī°.

-uggāra vomiting of poison Paramatthajotikā II 176;
-kaṇṭaka a poisoned thorn or arrow, also name of a sort of sugar as 203;
-kumbha a vessel filled with p. Itivuttaka 86;
-pānaka a drink of p. Dhammapada II 15;
-pīta (an arrow) dipped into poison (literal which has drunk poison). At another place (see pīta1) we have suggested reading visappita (visa + appita), i.e. "poison-applied," which was based on reading at Visuddhimagga 303. See e.g. Jātaka V 36; Milindapañha 198; Visuddhimagga 303, 381; Dhammapada I 216;
-rukkha "poison tree," a certain tree Visuddhimagga 512; Sammohavinodanī 89; Sumaṅgalavilāsinī I 39;
-vaṇijjā trading with poison Aṅguttara Nikāya III 208;
-vijjā science of poison Sumaṅgalavilāsinī I 93;
-vejja a physician who cures poison(ous snake-bites) Jātaka I 310;
-salla a poisoned arrow Visuddhimagga 503.

:: Visabhāga (adjective) [vi + sabhāga] different, unusual, extraordinary, uncommon Milindapañha 78f.; Sumaṅgalavilāsinī I 212; Visuddhimagga 180 (purisassa itthisarīraṁ, itthiyā purisa-sarīraṁ visabhāgaṁ), 516; Dhammapada IV 52; Peta Vatthu Commentary 118. -°ārammaṇa pudendum muliebre female sexual organ Jātaka II 274 = III 498.

:: Visada (adjective) [cf. Sanskrit viśada]
1. clean, pure, white Dīgha Nikāya II 14; Milindapañha 93, 247; Dāṭhāvaṁsa V 28.
2. clear, manifest Milindapañha 93; as 321, 328 (a°); Sammohavinodanī 388f.

-kiriyā making clear: see under vatthu1.

-bhāva clearness Visuddhimagga 128; Tikapaṭṭhāna 59.

:: Visadatā (feminine) [abstract from visada] purity, clearness Visuddhimagga 134 (vatthu°).

:: Visaggatā see a°.

:: Visahati [vi + sahati] to be able, to dare, to venture Sutta-Nipāta 1069 (= ussahati sakkoti Cullaniddesa §600); Jātaka I 152. — present participle negative avisahanto unable Vimāna Vatthu 69, 112; and avisahamāna Jātaka I 91. — gerund visayha (q.v.).

:: Visajjana and Visajjeti: see viss°.

:: Visajjati [vi + sajjati, passive of sañj; the regular active would be visajati] to hang on, cling to, stick to, adhere (figurative); only in past participle visatta (q.v.). — The apparent gerund form visajja belongs to vissajjati.

:: Visakkiya [vi + sakkiya?] in °dūta is a special kind of messenger Vinaya III 74.

:: Visalla (adjective) [vi + salla] free from pain or grief Saṁyutta Nikāya I 180; Sutta-Nipāta 17, 86 = 367.

:: Visama (adjective) [vi + sama3]
1. uneven, unequal, disharmonious, contrary Aṅguttara Nikāya I 74; Peta Vatthu Commentary 47 (vāta), 131 (a° = sama of the "middle" path).
2. (morally) discrepant, lawless, wrong Aṅguttara Nikāya III 285; V 329; Sutta-Nipāta 57 (cf. Cullaniddesa §599); Milindapañha 250 (°diṭṭhi).
3. odd, peculiar, petty, disagreeable Aṅguttara Nikāya II 87; Milindapañha 112, 304, 357; Jātaka I 391 (nagaraka). As neuter an uneven or dangerous or inaccessible place, rough road; (figurative) unevenness, badness, misconduct, disagreeableness Aṅguttara Nikāya I 35 (pabbata°); Saṁyutta Nikāya IV 117; Vibhaṅga 368 (two sets of 3 visamāni: rāga, etc.); Milindapañha 136, 157, 277, 351; Jātaka V 70; Vimāna Vatthu 301. — visamena (instrumental) in a wrong way Peta Vatthu IV 141.

:: Visamāyati [denominative from visama] to be uneven Dīgha Nikāya II 269 (so read for visamā yanti).

:: Visaṁ is Pāḷi prefix corresponding to Sanskrit viṣu (or viśva° [see vi°] in meaning "diverging, on opposite sides,") a part, against; only in compound °vādeti and derivations, literally to speak wrong, i.e. to deceive.

:: Visaṁhata [vi + saṁhata2] removed, destroyed Theragāthā 89.

:: Visaṁsaṭṭha (adjective) [vi + saṁsaṭṭha] separated, unconnected with (instrumental) Majjhima Nikāya I 480; Sumaṅgalavilāsinī I 59.

:: Visaṁvāda [visaṁ + vāda] deceiving; negative a° Milindapañha 354.

:: Visaṁvādaka (adjective) [visaṁ + vādaka] deceiving, untrustworthy Visuddhimagga 496; feminine °ikā Jātaka V 401, 410.
— a° not deceiving Dīgha Nikāya III 170; Aṅguttara Nikāya IV 249; Majjhima Nikāya III 33; Puggalapaññatti 57.

:: Visaṁvādana (neuter) and °ā (feminine) and °atā (feminine) [from visaṁvādeti] deceiving, disappointing Aṅguttara Nikāya V 136 (°ā); Vinaya IV 2.
— a° honesty Dīgha Nikāya III 190 (°atā).

:: Visaṁvādayitar [agent noun from visaṁvādeti] one who deceives another Dīgha Nikāya III 171.

:: Visaṁvādeti [visaṁ + vādeti; cf. Buddhist Hybrid Sanskrit visaṁvādayati Avadāna-śataka I 262, after the Pāḷi] to deceive with words, to break one's word, to lie, deceive Vinaya III 143; IV 1; Nettipakaraṇa 91.
— Negative a° Jātaka V 124.

:: Visaṁyoga (and visaññoga) [vi + saṁyoga] disconnection, separation from (—°), dissociation Vinaya II 259 (-ññ-) = Aṅguttara Nikāya IV 280; Dīgha Nikāya III 230 (kāma-yoga°, bhava°, diṭṭhi°, avijjā°; cf. the four oghas), 276; Aṅguttara Nikāya II 11; III 156.

:: Visaṁyutta and Visaññutta (adjective) [vi + saṁyutta]
1. (literal) unharnessed, unyoked Theragāthā 1021 (half-figurative).
2. detached from the world Aṅguttara Nikāya I 262 = III 214; Saṁyutta Nikāya II 279 (-ññ-); Theragāthā 1022; Sutta-Nipāta 621, 626, 634; Dhammapada III 233 (sabba-yoga°); IV 141, 159, 185.

:: Visanna [past participle of visīdati] sunk into (locative), immersed Jātaka IV 399. The poetical form is vyasanna.

:: Visaṅka (adjective) [vi + saṅka; Sanskrit viśaṅka] fearless, secure; a° Saddhammopāyana 176.

:: Visaṅkhāra [vi + saṅkhāra] divestment of all material things Dhammapada 154 (= Nibbāna Dhammapada III 129). See saṅkhāra 3.

:: Visaṅkhita [vi + saṅkhata] destroyed, anniḥlated Dhammapada 154; Jātaka I 493 (= viddhaṁsita Dhammapada III 129).

:: Visaṅkita (adjective) [past participle of vi + śaṅk] suspicious, anxious Therīgāthā Commentary 134 (Apadāna verse 78).
— negative a° not perturbed, trusting, secure Saddhammopāyana 128.

:: Visañña (adjective) [vi + sañña = saññā]
1. having wrong perceptions Sutta-Nipāta 874.
2. unconscious Jātaka V 159. In composition with bhū as visaññī-bhūta at Jātaka I 67.

:: Visaññin (adjective) [vi + saññin] unconscious, one who has lost consciousness; also in meaning "of unsound mind" (= ummattaka Mahāniddesa 279) Aṅguttara Nikāya II 52 (khitta-citta + v.); Milindapañha 220; Saddhammopāyana 117.

:: Visappana in °rasa at Visuddhimagga 470 is not clear. Is it "spreading" [vi + sṛp], or misprint for visa-pāna?

:: Visara [vi + sara] a multitude Sumaṅgalavilāsinī I 40.

:: Visati [viś, cf. viś dwelling-place, veśa; Greek οῑκος house, οἰκέω to dwell; Latin vīcus, Gothic weihs = English °wick in Warwick, etc.] to enter, only in combination with prefixes, like upa°, pa°, pari°, saṁ°, abhisaṁ°, etc. See also vesma (house).

:: Visatta [past participle of visajjati] hanging on (figurative), sticking or clinging to, entangled in (locative) Aṅguttara Nikāya II 25; Sutta-Nipāta 38, 272; Cullaniddesa §597; Jātaka II 146; III 241.

:: Visattikā (feminine) [visatta + ikā, abstract formation] clinging to, adhering, attachment (to = locative), sinful bent, lust, desire. — It is almost invariably found as a synonym of taṇhā. Pāḷi commentators explain it with reference either to visaṭa (diffused), or to visa (poison). These are of course only exegetical edifying etymologies. cf. Buddhist Manual of Psychological Ethics 1059; Expositor II 468: Psalms of the Brethren 213 note 3, Kindred Sayings I 2, note 6, and the varied exegesis of the term in the Niddesas. Saṁyutta Nikāya I 1, 24, 35, 107, 110; Aṅguttara Nikāya II 211; IV 434; Sutta-Nipāta 333, 768, 857, 1053f.; Theragāthā 519; Mahāniddesa 8f., 247; Cullaniddesa §598; Dhammapada III 198; IV 43; as 364; Nettipakaraṇa 24; Dhammasaṅgani 1059.

:: Visaṭa and visata [past participle of vi + sṛ, Sanskrit visṛta] spread, diffused, wide, broad Dīgha Nikāya III 167 (ṭ); Sutta-Nipāta 1 (Text reads t, varia lectio has ṭ); Jātaka II 439; IV 499 (t); Milindapañha 221, 354 (ṭ; + vitthata), 357. cf. anu°.

:: Visaṭā and Visatā (feminine) [abbbreviated formation from vi + sañj, spelling -t- for -tt-: see visatta. The writing of mss concerning -t- in these words is very confused] "hanging on," clinging, attachment. The word seems to be a quasi-short form of visattikā. Thus at Sutta-Nipāta 715 (= taṇhā commentary; spelling -t-); Dhammasaṅgani 1059 (translation "diffusion," i.e. from vi + sṛ; spelling -ṭ-) = Cullaniddesa sub voce taṇhā (spelled with t).

:: Visaṭṭha see vissaṭṭha.

:: Visaṭṭhi (feminine) [for vissaṭṭhi, from vi + sṛj]
1. emission; in sukka° emission of semen Vinaya II 38; III 112; Kathāvatthu 163.
2. visaṭṭhi at Saṁyutta Nikāya III 133 and Aṅguttara Nikāya IV 52 (Text visaṭṭhi) probably stands for visatti in meaning "longing," clinging to (cf. Buddhist Hybrid Sanskrit viṣakti Avadāna-śataka II 191), or "love for" (locative).

:: Visavitā (feminine) at Dīgha Nikāya II 213 in phrase iddhi° is doubtful reading, varia lectio visevitā. Translation (Dialogues of the Buddha II 246); "proficiency." It is combined with iddhi-pa hutā and iddhi-vikubbanatā. Buddhaghosa's explanation is "visavanā" [from vi + sru?].

:: Visaya [cf. Sanskrit viśaya, from vi + śī]
1. locality, spot, region; world, realm, province, neighbourhood Sutta-Nipāta 977. Often in following combinations: petti° (or pitti°) and pettika
(a) the world of the manes or petas Majjhima Nikāya I 73; Saṁyutta Nikāya III 224; V 342, 356f.; Aṅguttara Nikāya I 37, 267; II 126f.; III 211, 339, 414f.; IV 405f.; V 182f.; Peta Vatthu II 22; II 79; Jātaka I 51; Peta Vatthu Commentary 25f., 59f., 214.
(b) the way of the fathers, native or proper beat or range Dīgha Nikāya III 58; Saṁyutta Nikāya V 146f.; Aṅguttara Nikāya III 67; Jātaka II 59. Yama° the realm of Yama or the Dead Peta Vatthu II 82 (= petaloka Peta Vatthu Commentary 107).
2. reach, sphere (of the senses), range, scope; object, characteristic, attribute (cf. Compendium 143 note 2) Saṁyutta Nikāya V 218 (gocara°); Nettipakaraṇa 23 (iddhi°); Milindapañha 186, 215, 316; Visuddhimagga 216 (visayī-bhūta), 570 = Sammohavinodanī 182 (mahā° and appa°); Paramatthajotikā I 17; Paramatthajotikā II 22, 154 (Buddha°), 228 (the same); Peta Vatthu Commentary 72, 89. °avisaya not forming an object, a wrong object, indefinable Aṅguttara Nikāya V 50; Jātaka V 117 (so read for °ara); Peta Vatthu Commentary 122, 197.
3. object of sense, sensual pleasure Paramatthajotikā II 100.

:: Visayha (adjective) [gerund of visahati] possible Peta Vatthu IV 112 (yathā °ṁ as far as possible);
— a° impossible Majjhima Nikāya I 207 = Vinaya I 157.

:: Visāda [from vi + sad] depression, dejection Dīgha Nikāya I 248; Sumaṅgalavilāsinī I 121; Saddhammopāyana 117. cf. visīdati.

:: Visāhaṭa (adjective) [visa + āhaṭa] only negative a° imperturbed, balanced Dhammasaṅgani 11, 15, 24 etc.

:: Visāhāra [visa + āhāra, or vi + saṁ + āhāra] distractedness, perturbation; negative a° balance Dhammasaṅgani 11, 15.

:: Visākha (adjective) [visākhā as adjective] having branches, forked; in ti° three-branched Saṁyutta Nikāya I 118 = Majjhima Nikāya I 109.

:: Visākhā (feminine) [vi + sākhā, Sanskrit viśākhā] name of a lunar mansion (nakkhatta) or month (see vesākha), usually as visākha° (-puṇṇamā), e.g. Paramatthajotikā II 391; Vimāna Vatthu 165.

:: Visāla (adjective) [cf. Sanskrit viśāla] wide, broad, extensive Sutta-Nipāta 38; Jātaka V 49, 215 (°pakhuma); Milindapañha 102, 311.

-akkhī (feminine) having large eyes Jātaka V 40; Vimāna Vatthu 371 (+ vipulalocanā; of a Petī).

:: Visālatā (feminine) [abstract from visāla] breadth, extensiveness Vimāna Vatthu 104.

:: Visāṇa (neuter) [cf. Sanskrit viṣāṇa]
1. the horn of an animal (as cow, ox, deer, rhinoceros) Vinaya I 191; Aṅguttara Nikāya II 207; IV 376; Sutta-Nipāta 35 (khagga°, q.v.), 309; Puggalapaññatti 56 (miga°); Apadāna 50 (usabha°); Jātaka I 505; Milindapañha 103.
2. (also as m.) the tusks of an elephant Jātaka III 184; V 41, 48.

-maya made of horn Vinaya II 115.

:: Visāra [from vi + sṛ] spreading, diffusion, scattering as 118.

:: Visārada (adjective) [cf. Buddhist Hybrid Sanskrit viśārada, e.g. Avadāna-śataka I 180. On etymology see sārada] self-possessed, confident; knowing how to conduct oneself, skilled, wise Dīgha Nikāya I 175; II 86; Saṁyutta Nikāya I 181; IV 246; V 261; Aṅguttara Nikāya II 8 (vyatta + v); III 183, 203; IV 310, 314f.; V 10f.; Majjhima Nikāya I 386; Apadāna 23; Jātaka III 342; V 41; Milindapañha 21; Saddhammopāyana 277. — avisārada diffident Milindapañha 20, 105.

:: Visāraka (adjective) [vi + sāraka, of sṛ] spreading, extending, expanding Vinaya III 97 (vattu° Text; vatthu° mss.).

:: Visāta (adjective) [from vi + śat, cf. sāṭeti] crushed to pieces, destroyed Majjhima Nikāya II 102 (°gabbha, with mūḷha-gabbha; varia lectio vighāta).

:: Visāṭita [past participle of vi + sāṭeti] cut in pieces, smashed, broken Jātaka II 163 (= bhinna commentary).

:: Viseneti to discard, dislike, get rid of (opposite usseneti) Saṁyutta Nikāya III 89; Paṭisambhidāmagga II 167. See usseneti.

:: Viseni° [vi + sena in combination with kṛ and bhū; cf. paṭisena] "without an enemy," in °katvā making armyless, i.e. disarming Sutta-Nipāta 833, 1078. Explained in the Niddesa as "keep away as enemies, conquering" Mahāniddesa 174 = Cullaniddesa §602 (where Mahāniddesa reads paṭisenikarā kilesā for visenikatvā kilesā); —°bhūta disarmed, not acting as an enemy Sutta-Nipāta 793 = 914, where Mahāniddesa 96 = 334 has the same explaination as for °katvā; Saṁyutta Nikāya I 141 (+ upasanta-citta; translation "by all the hosts of evil unassailed" Kindred Sayings I 178). Kern, Toevoegselen sub voce differently "not opposing for both expressions.

:: Visesa [from vi + śiś, cf. Epic Sanskrit viśeṣa]
1. (mark of) distinction, characteristic, discrimination Aṅguttara Nikāya I 267; Saṁyutta Nikāya IV 210; Jātaka II 9; Milindapañha 29; Vimāna Vatthu 58, 131; Peta Vatthu Commentary 50, 60.
2. elegance, splendour, excellence Jātaka V 151; Dhammapada I 399.
3. distinction, peculiar merit or advantage, eminence, excellence, extraordinary state Dīgha Nikāya I 233 (so for vivesa all through?); Aṅguttara Nikāya III 349 (opposite hāna); Jātaka I 435; Vimāna Vatthu 157 (puñña°); Peta Vatthu Commentary 71 (the same), 147 (sukha°).
4. difference, variety Paramatthajotikā II 477, 504; Vimāna Vatthu 2; Peta Vatthu Commentary 37, 81, 135 (plural = items). Ablative visesato, distinctively, altogether Peta Vatthu Commentary 1, 259.
5. specific idea (in meditation), attainment Jātaka VI 69: see and cf. Psalms of the Brethren 24, note 1; 110. — cf. paṭi°.

-ādhigama specific attainment Aṅguttara Nikāya IV 22; Majjhima Nikāya II 96; Nettipakaraṇa 92; Milindapañha 412; Dhammapada I 100. [cf. Buddhist Hybrid Sanskrit viśeṣadhigama Divyāvadāna 174];
-gāmin reaching distinction, gaining merit Aṅguttara Nikāya II 185; III 349f.; Saṁyutta Nikāya V 108;
-gū reaching a higher state or attainment Jātaka VI 573;
-paccaya ground for distinction Vimāna Vatthu 20;
-bhāgiya participating in, or leading to distinction or progress (spiritually) Dīgha Nikāya III 272f., 277, 282; Nettipakaraṇa 77; Visuddhimagga 11, 88 (abstract °bhāgiyatā).

:: Visesaka (masculine or neuter) [from visesa]
1. A (distinguishing) mark (on the forehead) Vinaya II 267 (with apaṅga).
2. leading to distinction Vimāna Vatthu 85.

:: Visesana (neuter) [from viseseti] distinguishing, distinction, qualification, attribute Vimāna Vatthu 1610; Jātaka III 11; VI 63; Paramatthajotikā II 181, 365, 399; Vimāna Vatthu 13. — instrumental avisesena (adverb) without distinction, at all events, anyhow Peta Vatthu Commentary 116.

:: Visesatā = visesa Saddhammopāyana 265.

:: Viseseti [causative of visissati] to make a distinction, to distinguish, define, specify Jātaka V 120, 451; Paramatthajotikā II 343; gerundive visesitabba (-vacana) qualifying (predicative) expression Vimāna Vatthu 13, — past participle visesita.

:: Visesikā (feminine) [from visesa] the Vaiśeṣika philosophy Milindapañha 3.

:: Visesin (adjective) [from visesa] possessing distinction, distinguished from, better than others Sutta-Nipāta 799, 842, 855, 905; Mahāniddesa 244.

:: Visesita [past participle of viseseti] distinguished, differentiated Mahāvaṁsa 11, 32; Paramatthajotikā I 18; Peta Vatthu Commentary 56.

:: Visesiya (adjective) [gerund of viseseti] distinguished Vimāna Vatthu 1610 (= visesaṁ patvā Vimāna Vatthu 85); varia lectio visesin (= visesavant commentary).

:: Visevita (neuter) [vi + sevita]
1. restlessness, trick, capers Majjhima Nikāya I 446 (of a horse; combined with visūkāyita).
2. disagreement Saṁyutta Nikāya I 123 (= viruddha-sevita Kindred Sayings I 320). Buddhaghosa at Kindred Sayings II 203 reads °sedhita. cf. visūkāyita.

:: Viseyyati [vi + seyyati, cf. Sanskrit śīryati, of śṛ to crush] to be broken, to fall to pieces Jātaka I 174, — past participle visiṇṇa.

:: Visibbeti [vi + sibbeti, sīv] to unsew, to undo the stitches Vinaya IV 280. — causative II visibbāpeti ibid. — Another visibbeti see under visīveti.

:: Visibbita (adjective) [past participle of vi + sibbeti, sīv to sew] entwined, entangled Milindapañha 102 (saṁsibbita° as reduplicated-iterative compound).

:: Visikhā (feminine) [cf. Sanskrit (lexicographical) viśikhā] a street, road Vinaya IV 312; Jātaka I 338; IV 310; V 16, 434.

-kathā gossip at street corners Dīgha Nikāya I 179; Majjhima Nikāya I 513; Dhammapada I 90.

:: Visineti see usseneti.

:: Visiṇṇa [past participle of viseyyati] broken, crushed, fallen to pieces Jātaka I 174.

:: Visissati [passive of vi + śiṣ] to differ, to be distinguished or eminent Nettipakaraṇa 188, — past participle visiṭṭha. — causative viseseti (q.v.).

:: Visiṭṭha (adjective) [past participle of visissati] distinguished, prominent, superior, eminent Dīgha Nikāya III 159; Vimāna Vatthu 324; Jātaka I 441; Milindapañha 203, 239; Dhammapada II 15; Vimāna Vatthu 1 (°māna = vimāna), 85, 261; Saddhammopāyana 260, 269, 332, 489. — comparative °tara Visuddhimagga 207 (= anuttara). — as visiṭṭhaka at Saddhammopāyana 334. — See also abhi°, paṭi°, and vissaṭṭha.

:: Visīdati [vi + sad; cf. visāda and past participle Buddhist Hybrid Sanskrit viṣaṇṇa Divyāvadāna 44]
1. to sink down Jātaka IV 223.
2. to falter, to be dejected or displeased Saṁyutta Nikāya I 7; Aṅguttara Nikāya III 158; Puggalapaññatti 65, — past participle visanna.

:: Visīvana (neuter) [from visīveti] warming oneself Jātaka I 326; V 202. As visibbana at Vinaya IV 115.

:: Visīveti [vi + sīveti, which corresponds to Sanskrit vi-śyāpayati (lexicographical!), causative of śyā, śyāyati to coagulate; literally to dissolve, thaw. The v stands for p; śyā is contracted to sī] to warm oneself Milindapañha 47; Jātaka II 68; Dhammapada I 225, 261; II 89. As visibbeti (in analogy to visibbeti to sew) at Vinaya IV 115. — causative II visīvāpeti Jātaka II 69.

:: Visīyati [vi + sīyati; cf. Sanskrit śīyate, passive of śyā to coagulate] to be dissolved; 3rd plural imperative medium visīyaruṁ Theragāthā 312 (cf. Geiger, Pāḷi Grammar §126).

:: Visodha [from vi + śudh] cleaning, cleansing in compound dubbisodha hard to clean Sutta-Nipāta 279.

:: Visodhana (neuter) [from visodheti] cleansing purifying, emending Paṭisambhidāmagga II 21, 23; Peta Vatthu Commentary 130.

:: Visodheti [causative of visujjhati] to clean, cleanse, purify, sanctify Kathāvatthu 551; Peta Vatthu IV 325; Dhammapada III 158; Saddhammopāyana 321.

:: Visoka (adjective) [vi + soka] freed from grief Dhammapada 90; Dhammapada II 166.

:: Visoseti [causative of vissussati] to cause to dry up, to make wither, to destroy Aṅguttara Nikāya I 204; Sutta-Nipāta 949 = 1099; Mahāniddesa 434 (= sukkhāpeti); Cullaniddesa §603 (the same).

:: Vissa1 (adjective) [Vedic viśva, to vi°] all, every, entire; only in proper name Vissakamma. The word is antiquated in Pāḷi (for it sabba); a few cases in poetry are doubtful. Thus at Dhammapada 266 (dhamma), where Dhammapada III 393 explains as "visama, vissagandha"; and at Itivuttaka 32 (vissantaraṁ "among all beings"? varia lectio vessantaraṁ).

:: Vissa2 (neuter) [cf. Sanskrit visra] a smell like raw flesh, as °gandha at Dhammasaṅgani 625; as 319; Paramatthajotikā II 286; Dhammapada III 393.

:: Vissagga [vi + sagga, vi + sṛj, cf. Sanskrit visarga] dispensing serving, donation, giving out, holding (a meal), only in phrases bhatta° the function of a meal Vinaya II 153; IV 263; Peta Vatthu III 29 (so read for vissatta); Milindapañha 9; Paramatthajotikā II 19, 140; and dāna° bestowing a gift Peta Vatthu II 927 (= pariccāga-ṭṭhāne dānagge Peta Vatthu Commentary 124).

:: Vissajjaka [from vissajjati]
1. giving out, distributing Vinaya II 177
2. one who answers (a question) Milindapañha 295.

:: Vissajjana (neuter) and °ā (feminine) [from vissajjeti]
1. giving out, bestowing Mahāniddesa 262 (dhana°).
2. sending off, discharging Jātaka I 239 (nāvā° putting off to sea).
3. Answer, reply Visuddhimagga 6, 84; often in combination pucchā° question and answer, e.g. Mahāvaṁsa 4, 54; Peta Vatthu Commentary 2.

:: Vissajjanaka (adjective) (—°) [from vissajjana]
1. giving out, bestowing Peta Vatthu Commentary 121.
2. Answering Jātaka I 166 (pañha°).

:: Vissajjati *Vissajjati [vi + sajjati, of sṛj. The -ss- after analogy of ussajjati and nissajjati, cf. ossajjati for osajjati].
A. The present vissajjati is not in use. The only forms of the simple verb system are the following: gerund vissajja, usually written visajja, in meaning "setting free," giving up, leaving behind Sutta-Nipāta 522, 794, 912, 1060; Mahāniddesa 98; Cullaniddesa §596. — gerundive vissajjaniya [perhaps better to vissajjeti1] to be answered, answerable; neuter a reply Nettipakaraṇa 161, 175f., 191; and vissajjiya to be given away: see under a°. past participle vissaṭṭha.
B. Very frequent is the causative vissajjeti (also occasionally as visajj°) in various meanings, based on the idea of sending forth or away, viz. to emit, discharge Jātaka I 164 (uccāra-passāvaṁ). — to send Mahāvaṁsa 8, 3 (lekaṁ visajjayi). — to dismiss Peta Vatthu Commentary 81 (there). — to let loose Peta Vatthu Commentary 74 (rathaṁ). — to spend, give away, bestow, hand over Puggalapaññatti 26 (visajj°); Mahāniddesa 262 (dhanaṁ); Milindapañha 41 (dhaññaṁ); Peta Vatthu Commentary 111, 119. — to get rid of Jātaka I 134 (muddikaṁ). — to answer (questions), to reply, retort Sutta-Nipāta 1005 (°essati, future); Vimāna Vatthu 71; Peta Vatthu Commentary 15, 59, 87, — past participle vissajjita. — causative II vissajjāpeti (in meanings of vissajjeti) Jātaka IV 2 (hatthaṁ = to push away); Milindapañha 143; Mahāvaṁsa 6, 43.

:: Vissajjāpetar [agent noun from vissajjāpeti] one who replies or causes to reply Dhammapada IV 199. cf. vissajjetar.

:: Vissajjetar [agent noun from vissajjeti] one who answers (a question) Aṅguttara Nikāya I 103 (pañhaṁ). cf. vissajjāpetar.

:: Vissajjita [past participle of vissajjeti]
1. spent, given away Sutta-Nipāta 982
2. let loose, sent off, discharged Mahāvaṁsa 23, 88.

:: Vissaka [of viś] dwelling: see paṭi-.

:: Vissamana (neuter) [from vissamati] resting, reposing Jātaka III 435.

:: Vissamati [vi + samati, of śram] to rest, repose; to recover from fatigue Jātaka I 485; II 70; 128, 133; III 208; IV 93, 293; V 73; Peta Vatthu Commentary 43, 151. — causative vissameti to give a rest, to make repose Jātaka III 36.

:: Vissametar [agent noun from vissameti] one who provides a rest, giver of repose, remover of fatigue Jātaka VI 526.

:: Vissandaka (adjective) [from vissandati] overflowing Peta Vatthu Commentary 119.

:: Vissandati [vi + sandati, of syand] to flow out, to stream overflow Jātaka I 51; V 274; Peta Vatthu Commentary 34 (preterit °sandi = pagghari), 51 (present participle °amāna), 80 (gerund °itvā), 119 = (°anto paggharanto), 123 (for paggharati; Text °eti).

:: Vissara [from vi + sarati, of svar]
1. outcry, shout, cry of distress, scream Vinaya I 87; II 152, 207; IV 316; Peta Vatthu Commentary 22, 245 (s), 279, 284 (°ṁ karoti); Saddhammopāyana 188.
2. distress Vinaya IV 212, 229.

:: Vissarati [vi + sarati, of smṛ] to forget Vinaya I 207; IV 261; Mahāvaṁsa 26, 16, — past participle vissarita.

:: Vissarita [opposite of vissarati] forgotten Peta Vatthu Commentary 202.

:: Vissasati and Vissāseti [vi + sasati, of śvas] to confide in, to put one's trust in (locative or genitive), to be friendly with Saṁyutta Nikāya I 79 (vissase); Jātaka I 461 (vissāsayitvā); III 148 = 525 (vissāsaye); IV 56; VI 292, — past participle vissattha.

:: Vissattha [past participle of vissasati] trusting or trusted; confident; being confided in or demanding confidence, intimate, friendly Aṅguttara Nikāya III 114; Vinaya I 87 (so read for ṭṭh); IV 21; Jātaka II 305; III 343; Milindapañha 109 (bahu° enjoying great confidence); Paramatthajotikā II 188 (°bhāva state of confidence); Saddhammopāyana 168, 593. — vissaṭṭhena (instrumental) in confidence Vinaya II 99. — cf. abhi°.

:: Vissaṭṭha [past participle of vissajjati]
1. let loose; sent (out); released, dismissed; thrown; given out Mahāvaṁsa 10, 68; Jātaka I 370; III 373; Peta Vatthu Commentary 46, 64, 123, 174.
2. (of the voice.) distinct, well enunciated Dīgha Nikāya I 114 (= apalibuddha, i.e. unobstructed; sandiddha-vilambitādi-dosa-rahita Sumaṅgalavilāsinī I 282); II 211; Aṅguttara Nikāya II 51; III 114; Saṁyutta Nikāya I 189; Jātaka VI 16 (here as vissattha-vacana).
3. vissaṭṭha at Jātaka IV 219 in phrase °indriya means something like "strong," distinguished. The varia lectio visatta° suggests a probable visaṭa°; it may on the other hand be a corruption of visiṭṭha°.

:: Vissaṭṭhi see visaṭṭhi.

:: Vissavati [vi + savati, of sru] to flow, ooze Theragāthā 453 = Sutta-Nipāta 205 (varia lectio vissasati).

:: Vissāsa [vi + sāsa, of śvas] trust, confidence, intimacy, mutual agreement Vinaya I 296; 308, Aṅguttara Nikāya II 78; Jātaka I 189, 487; Milindapañha 126; Visuddhimagga 190; Vimāna Vatthu 66; Peta Vatthu Commentary 13, 265.

-dubbissāsa difficult to be trusted Jātaka IV 462.

:: Vissāsaka (and °ika) (adjective) [vissāsa] intimate, confidential; trustworthy Aṅguttara Nikāya I 26; Milindapañha 146; Sumaṅgalavilāsinī I 289.

:: Vissāsaniya (adjective) [gerund of vissāseti] to be trusted, trustworthy Peta Vatthu Commentary 9; Saddhammopāyana 306, 441; negative a° Jātaka III 474; cf. dubbissāsaniya hard to trust Jātaka IV 462.

:: Vissāsin (adjective) [from vissāsa] intimate, confidential Aṅguttara Nikāya III 136 (asanthava° intimate, although not acquainted).

:: Vissota (adjective) [vi + sota, of sru] flowed away, wasted Milindapañha 294.

:: Vissussati [vi + śuṣ] to dry up, to wither Saṁyutta Nikāya I 126 (in combination ussussati vissussati, with -ss- from uss°). Spelling here visuss°, but ss at Saṁyutta Nikāya III 149. — causative visoseti (q.v.).

:: Vissuta (adjective) [vi + suta, of śru] widely famed, renowned, famous Sutta-Nipāta 137, 597, 998, 1009; Peta Vatthu II 74; Mahāvaṁsa 5, 19; Peta Vatthu Commentary 107 (= dūra-ghuṭṭha).

:: Visuddha (adjective) [past participle of visujjhati] clean, pure, bright; in applied meaning: purified, stainless, sanctified Vinaya I 105; Dīgha Nikāya III 52 (cakkhu); Saṁyutta Nikāya II 122 (the same); IV 47 (sīla); Aṅguttara Nikāya IV 304 (su°); Sutta-Nipāta 67, 517, 687; Cullaniddesa §601; Puggalapaññatti 60; Peta Vatthu Commentary 1 (su°); Saddhammopāyana 269, 383.

:: Visuddhatta (neuter) [abstract from visuddha] purity, purification Aṅguttara Nikāya II 239.

:: Visuddhi (feminine) [vi + suddhi] brightness, splendour, excellency; (ethically) purity, holiness, sanctification; virtue, rectitude Vinaya I 105 (visuddho paramāya visuddhiyā); Dīgha Nikāya I 53; III 214 (diṭṭhi°, sīla°), 288; Majjhima Nikāya I 147; Saṁyutta Nikāya III 69; Aṅguttara Nikāya I 95 (sīla° and diṭṭhi°); II 80 (catasso dakkhiṇā°), 195; III 315; V 64 (paramattha°); Sutta-Nipāta 813, 824, 840, 892; Dhammapada 16 (kamma°); Paṭisambhidāmagga I 21 (sīla°, citta°, diṭṭhi°); II 85 (the same); Mahāniddesa 138, 162; Visuddhimagga 2; Paramatthajotikā II 188 (°divasa), Peta Vatthu Commentary 13 (°cittatā); Saddhammopāyana 447. a class of divine beings (dogmatically the highest in the stages of development, viz. gods by sanctification) is called visuddhi-devā Cullaniddesa §307; Jātaka I 139; Vimāna Vatthu 18. See under deva.

:: Visujjhati [vi + sujjhati] to be cleaned, to be cleansed, to be pure Vinaya II 137; Jātaka I 75; III 472, — past participle visuddha. Causative visodheti (q.v.).

:: Visukkha (adjective) [vi + sukkha] dried out or up Peta Vatthu Commentary 58.

:: Visukkhita (adjective) [vi + sukkhita] dried up Milindapañha 303.

:: Visuṁ (indeclinable) [cf. Sanskrit viṣu, a derivation from vi°] separately, individually; separate, a part Dhammapada II 26 (mātā-pitaro visuṁ honti). Usually repeated (distributively) visuṁ visuṁ each on his own, one by one, separately, e.g. Visuddhimagga 250; Mahāvaṁsa 6, 44; Paramatthajotikā II 583; Vimāna Vatthu 38; Peta Vatthu Commentary 214. °visukaraṇa separation Therīgāthā Commentary 257.

:: Visūcikā (feminine) [cf. Sanskrit visūcikā] cholera Milindapañha 153, 167.

:: Visūka (neuter) [perhaps to sūc, sūcayati] restless motion, wriggling, twisting, twitching (better than "show," although connection with sūc would give meaning "indication, show"), almost synonymous with vipphandita. Usually in compound diṭṭhi° scuffling or wriggling of opinion, wrong views, heresy Majjhima Nikāya I 8, 486; Sutta-Nipāta 55 (cf. Cullaniddesa §301); Peta Vatthu IV 137.

-dassana visiting shows (as fairs) Dīgha Nikāya I 5 (cf. Sumaṅgalavilāsinī I 77: "visūkaṁ paṭani-bhūtaṁ dassanaṁ," reading not clear); Aṅguttara Nikāya I 212; II 209; Puggalapaññatti 58.

:: Visūkāyita (neuter) [past participle of visūkāyati, denominative from visūka]
1. restlessness, impatience Majjhima Nikāya I 446.
2. disorder, twisting, distortion (of views); usually in phrase diṭṭhi° with °visevita and °vipphandita e.g. Majjhima Nikāya I 234; Saṁyutta Nikāya I 123 (Buddhaghosa's explaination at Kindred Sayings I 321 is "vinivijjhanaṭṭhena vilomanaṭṭhena"); II 62 (in same combination; Buddhaghosa at Kindred Sayings II 203: "sabbaṁ micchā-diṭṭhi-vevacanaṁ"); Dhammasaṅgani 381 ("disorder of opinion" translation); Cullaniddesa §271III; Vibhaṅga 145; as 253. cf. varia lectio Saṁyutta Nikāya I 12317 (Kindred Sayings I 155 "disorders"; note page 321).

:: Vitaccheti [vi + taccheti]
1. tear, pluck, pick to pieces; in simile Majjhima Nikāya I 364 (+ virājeti) = Saṁyutta Nikāya II 255 (reads vibhajeti for virājeti) = Vinaya III 105 (the same).
2. to smoothe: see past participle vitacchita.

:: Vitacchika at Saṁyutta Nikāya II 99 = IV 188 read vītaccika (q.v.).

:: Vitacchikā (feminine) [cf. Sanskrit (medical) vicarcikā] scabies Cullaniddesa §304 1 (as roga).

:: Vitacchita [past participle of vitaccheti] planed, smoothed; su° well carded (of acīvara) Vinaya III 259.

:: Vitakka [vi + takka] reflection, thought, thinking; "initial application" (Cpd. 282). — Defined as "vitakkanaṁ vitakko, ūhanan ti vuttaṁ hoti" at Visuddhimagga 142 (with simile on page 143, comparing vitakka with vicāra: kumbhakārassa daṇḍa-ppahārena cakkaṁ bhamayitvā, bhājanaṁ karontassa uppīḷana-hattho viya vitakko (like the hand holding the wheel tight), ito c'ito sañcaraṇahattho viya vicāro: giving vitakka the characteristic of fixity and steadiness, vicāra that of movement and display). — Dīgha Nikāya II 277 ("pre-occupation" translation: see note Dialogues of the Buddha II 311); III 104, 222, 287 (eight Mahāpurisa°); Majjhima Nikāya I 114 (dvidhā-kato v.), 377; Saṁyutta Nikāya I 39, 126, 186, 203; II 153; IV 69, 216; Aṅguttara Nikāya II 36; III 87 (dhamma°); IV 229 (Mahāpurisa°), 353 (°upaccheda); Sutta-Nipāta 7, 270f., 970, 1109; Jātaka I 407 (Buddha°, Saṅgha°, Nibbāna°); Mahāniddesa 386, 493, 501 (nine); Cullaniddesa sub voce takka; Paṭisambhidāmagga I 36, 136, 178; Peta Vatthu III 58; Puggalapaññatti 59, 68; Vibhaṅga 86, 104 (rūpa°, sadda° etc.), 228 (sa°), 362 (a kusala°); Dhammasaṅgani 7, 160, 1268; Tikapaṭṭhāna 61, 333, 353; Visuddhimagga 291 (°upaccheda); Milindapañha 82, 309; as 142; Dhammapada IV 68; Sammohavinodanī 490; Peta Vatthu Commentary 226, 230. — kāma°, vihiṁsā°, vyāpāda° (sensual, malign, cruel thought): Dīgha Nikāya III 226; Saṁyutta Nikāya II 151f.; III 93; Aṅguttara Nikāya I 148, 274f.; II 16, 117, 252; III 390, 428. Opposite nekkhamma°, avyāpāda°, avihiṁsā° Aṅguttara Nikāya I 275; II 76; III 429. — vitakka is often combined with vicāra or "initial and sustained application" Mrs. Rhys Davids; Compendium 282; "reflection and investigation" Rhys Davids; to denote the whole of the mental process of thinking (viz. fixing one's attention and reasoning out, or as Compendium 17 explains it "vitakka is the directing of concomitant properties towards the object; vicāra is the continued exercise of the mind on that object." See also above definition at Visuddhimagga 142). Both are properties of the first jhāna (called sa-vitakka sa-vicāra) but are discarded in the second jhāna (called a°). See e.g. Dīgha Nikāya I 37; Saṁyutta Nikāya IV 360f.; Aṅguttara Nikāya IV 300; Vinaya III 4; Visuddhimagga 85; and formula of jhāna. The same of pīti and samādhi at Vibhaṅga 228, of paññā at Vibhaṅga 323. The same combination (vitakka + vicāra) at following passages: Dīgha Nikāya III 219 (of samādhi which is either sa°, or a°, or avitakka vicāra-matta); Saṁyutta Nikāya IV 193; V 111; Aṅguttara Nikāya IV 409f., 450; Nettipakaraṇa 16; Milindapañha 60, 62; Visuddhimagga 453. cf. rūpa° (sadda° etc.) vitakka + rūpa (sadda° etc.) vicāra Aṅguttara Nikāya IV 147; V 360; Vibhaṅga 103. — On term (also with vicāra) see further: Compendium 40, 56, 98, 238f., 282 (on difference between v. and manasikāra); Expositor I 188 n; Points of Controversy 2381. — cf. pa°, pari°.
Note: Looking at the combination vitakka + vicāra in earlier and later works one comes to the conclusion that they were once used to denote one and the same thing: just thought, thinking, only in an emphatic way (as they are also semantically synonymous), and that one has to take them as one expression, like jānāti passati, without being able to state their difference. With the advance in the Saṅgha of intensive study of terminology they became distinguished mutually. Vitakka became the inception of mind, or attending, and was no longer applied, as in the Suttas, to thinking in general. The explanations of commentators are mostly of an edifying nature and based more on popular etymology than on natural psychological grounds.
[BD]: Note: V+V used to denote one and the same thing only in an emphatic way. Similar to the exact repetiton of certen terms for extra emphasis used here and there in the suttas.

:: Vitakkana (neuter) = vitakka Visuddhimagga 142.

:: Vitakketi [denominative from vitakka] to reflect, reason, consider Saṁyutta Nikāya I 197, 202; IV 169; V 156; Aṅguttara Nikāya II 36; Milindapañha 311, — past participle vitakkita.

:: Vitakkita [past participle of vitakketi] reflected, reasoned, argued Sumaṅgalavilāsinī I 121. cf. pari°.

:: Vitanoti (*vitanati) [vi + tanoti] to stretch out, spread out; poetic gerund vita nitvāna Jātaka VI 453. — passive vitaniyyati ibid, — past participle vitata. cf. vitāna.

:: Vitaṇḍā (feminine) [cf. Epic Sanskrit vitaṇḍā, e.g. MBh 2, 1310; 7, 3022] tricky disputation, frivolous or captious discussion; in compounds vitaṇḍa°: °vāda sophistry Paramatthajotikā II 447; Sumaṅgalavilāsinī I 247; °vādin a sophist, arguer as 3 (so read for vidaḍḍha); Sammohavinodanī 9, 51, 319, 459. See lokāyata.

:: Vitaraṇa (neuter) [from vitarati] overcoming, getting through Majjhima Nikāya I 147 (kaṅkhā°); Milindapañha 233 (the same), 351; Saddhammopāyana 569.

:: Vitarati [vi + tarati]
1. to go through, come through, overcome Sutta-Nipāta 495, 779 (gerund °eyya, taken as potential at Mahāniddesa 57: oghaṁ samatikkameyya), 941, 1052; Peta Vatthu III 24 (vitaritvā = vitiṇṇo hutvā Peta Vatthu Commentary 181, q.v. for detail).
2. to perform Jātaka II 14 (bubhukkhito no vitarāsi bhottuṁ; varia lectio visahāmi), — past participle vitiṇṇa.

:: Vitata [past participle of vitanoti] stretched, extended, diffused Saṁyutta Nikāya I 207; Sutta-Nipāta 272, 669 (varia lectio vitthata); Jātaka I 356 (tanta° where the strings were stretched); Milindapañha 102, 307; Mahāvaṁsa 17, 31 (vallīhi v.) — neuter vitata a drum (with leather on both sides) Vimāna Vatthu 37.

:: Vitatha (adjective) [vi + tatha; cf. Epic and Classical Sanskrit vitatha] untrue; neuter untruth Dīgha Nikāya II 73 (na hi Tathāgatā vitathaṁ bhaṇanti); Sutta-Nipāta 9f.; Vimāna Vatthu 5315 (= atatha, musā ti attho Vimāna Vatthu 240); Jātaka V 112; VI 207; Paṭisambhidāmagga 104; Sumaṅgalavilāsinī I 62. — avitatha true Saṁyutta Nikāya II 26; V 430; Paṭisambhidāmagga II 104; Milindapañha 184; Saddhammopāyana 530; Sumaṅgalavilāsinī I 65.

:: Vitāna (masculine and neuter) [from vi + tan] spread-out, canopy, awning Vinaya IV 279; Jātaka I 40, 62, 83; Dhammapada II 42; Paramatthajotikā II 447; Vimāna Vatthu 32, 173; Peta Vatthu Commentary 154. See also cela°.

:: Vitiṇṇa [past participle of vitarati]
1. overcome or having overcome, gone through, conquered Dhammapada 141 (°kaṅkha); Sutta-Nipāta 514 (the same), 746; Peta Vatthu Commentary 181.
2. given up, rejected, abandoned Dhammapada 176 (°paraloka); Jātaka IV 447 (= pariccatta commentary).

:: Vitta1 [original past participle of vindati = Avesta vista, Greek ἄιστος, Latin vīsus; literally one who has found, acquired or recognized; but already in Vedic meaning (as neuter) "acquired possessions"] property, wealth, possessions, luxuries Saṁyutta Nikāya I 42; Sutta-Nipāta 181f., 302; Jātaka V 350, 445; VI 308; Peta Vatthu II 81 (= vittiyā upakaraṇa-bhūtaṁ vittaṁ Peta Vatthu Commentary 106). — Often in phrase °ūpakaraṇa possessions and means, i.e. wealth, e.g. Dīgha Nikāya I 134; Saṁyutta Nikāya I 71; IV 324; Puggalapaññatti 52; Dhammapada I 295; Peta Vatthu Commentary 3, 71. Vittaṁ is probably the right reading Saṁyutta Nikāya I 126 (15) for cittaṁ cf. page 123 (3); Kindred Sayings I 153, note 3.

:: Vitta2 (adjective) [identical with vitta1] gladdened, joyful, happy Jātaka III 413 (= tuṭṭha); IV 103; Vimāna Vatthu 414 (= tuṭṭha commentary); 4414 (the same), 495 (the same).

:: Vitta3 [past participle of vic to sift, cf. Sanskrit vikta] see vi°.

:: Vittaka (adjective) [from vitta1] possessing riches, becoming rich by (—°) Jātaka I 339 (lañca°); IV 267 (miga°), VI 256 (jūta°).

:: Vittakatā (feminine) [vittaka + tā] in suta° "the fact of getting rich through learning" as an explanation of the name Sutasoma Jātaka V 457 (for auspiciousness). Dutoit translates quite differently: "weil er am Keltern des Somatrankes seine Freude hatte," hardly correct.

:: Vittha (neuter) [vi + sthā°] a bowl, in surā° for drinking spirits Jātaka V 427; Dhammapada III 66.

:: Vitthaka (neuter) [from vittha] a small bowl, as receptacle (āvesana°) for needles, scissors and thimbles Vinaya II 117.

:: Vitthambhana (neuter) [from vi + thambhati] making firm, strengthening, supporting Visuddhimagga 351 (cf. as 335).

:: Vitthambheti [vi + thambheti] to make firm, strengthen as 335.

:: Vitthata1 [past participle of vi + stṛ]
1. extended, spread out, wide Majjhima Nikāya I 178; Vinaya I 297; Jātaka V 319; Milindapañha 311; Paramatthajotikā II 214; Peta Vatthu Commentary 68 (doubtful!).
2. wide, spacious (of a robe) Vinaya III 259.
3. flat Paramatthajotikā II 301.

:: Vitthata2 [past participle of vitthāyati (?). a difficult form!] perplexed, confused, hesitating Milindapañha 36 (bhīta + v.). Müller P.Gram. 102 considers it as past participle of vi + tras to tremble, together with vitthāyati and vitthāyi.

:: Vitthāra [fr, vi + stṛ]
1. expansion, breadth; instrumental vitthārena in breadth Milindapañha 17; same ablative vitthārato Jātaka I 49.
2. extension, detail; often in commentary style, introducing a detailed explanation of the subject in question, either with simple statement "vitthāro" (i.e. here the following detail; opposite saṅkhepa), e.g. Sumaṅgalavilāsinī I 65, 229; Paramatthajotikā II 325 [cf. same in Buddhist Hybrid Sanskrit "vistaraḥ," e.g. Divyāvadāna 428], or with compounds °kathā Paramatthajotikā II 464; Peta Vatthu Commentary 19; °desanā Paramatthajotikā II 163; °vacana Paramatthajotikā II 416. Thus in general often in instrumental or ablative as adverb "in detail," in extenso (opposite saṅkhittena in short): vitthārena Dīgha Nikāya III 241; Saṁyutta Nikāya IV 93; Aṅguttara Nikāya II 77, 177, 189; III 177; Puggalapaññatti 41; Peta Vatthu Commentary 53, 113; vitthārato Visuddhimagga 351, 479; Peta Vatthu Commentary 71, 77, 81. cf. similarly Buddhist Hybrid Sanskrit vistareṇa kāryaṁ Divyāvadāna 377.

:: Vitthāratā (feminine) [from vitthāra] explicitness, detail Nettipakaraṇa 2. As vitthāraṇā at Nettipakaraṇa 9.

:: Vitthāreti [from vitthāra]
1. to spread out Aṅguttara Nikāya III 187.
2. to expand, detail, give in full Visuddhimagga 351; Paramatthajotikā II 94, 117, 127, 274 and passim, — past participle vitthārita; gerund vithāretabba.

:: Vitthārika (adjective) [vitthāra + ika]
1. wide-spread Milindapañha 272.
2. widely famed, renowned Sutta-Nipāta 693; Jātaka IV 262. See also bahujañña.

:: Vitthārita [past participle of vitthāreti] detailed, told in full Visuddhimagga 351; Mahāvaṁsa 1, 2 (ati° with too much detail; opposite saṅkhitta).

:: Vitthāriyati [denominative from vitthāra] to expand, to go into detail Nettipakaraṇa 9.

:: Vitthāyati [vi + styā: see under thīna] to be embarrassed or confused (literal to become quite stiff), to be at a loss, to hesitate Vinaya I 94 = II 272; preterit vitthāsi (vitthāyi?) ibid [the latter taken as preterit of tras by Geiger, Pāḷi Grammar §166], — past participle vitthata2 and vitthāyita.

:: Vitthāyitatta (neuter) [abstract from vitthāyita, past participle of vitthāyati] perplexity, hesitation Dīgha Nikāya I 249.

:: Vitthiṇṇa [vi + thiṇṇa] "spread out," wide, large, extensive, roomy Jātaka II 159 (so read for vittiṇṇa); Milindapañha 102, 283, 311, 382; as 307; Paramatthajotikā II 76; Vimāna Vatthu 88; Saddhammopāyana 391, 617. cf. pari°.

:: Vitti (feminine) [cf. Sanskrit vitti, from vid] prosperity, happiness, joy, felicity Aṅguttara Nikāya III 78; Jātaka IV 103; VI 117; Kathāvatthu 484; Theragāthā 609; Dhammasaṅgani 9 (cf. as 143); Peta Vatthu Commentary 106.

:: Vitudati [vi + tudati] to strike, prick, nudge, knock, push, attack Dīgha Nikāya I 105; Saṁyutta Nikāya IV 225; Aṅguttara Nikāya III 366; Sutta-Nipāta 675; Udāna 67; Jātaka II 163, 185. — passive vitujjati Visuddhimagga 505; Sammohavinodanī 104, 108, — past participle vitunna.

:: Vitunna [past participle of vitudati] struck, pricked, pushed Jātaka III 380.

:: Vitureyyati at Jātaka V 47 is not clear. The varia lectio is vitariyati; the commentary explains by tuleti tīreti, i.e. contemplates, examines. Kern, Toevoegselen sub voce discusses it in detail and proposes writing vituriyata (3rd singular preterit medium), and explains as "get over" [cf. Vedic tūryati overcome, from tur or tvar = Pāḷi tarati2]. Dutoit translates "überstieg."

:: Viṭabhī (feminine) [= Sanskrit viṭapin] the fork of a tree Majjhima Nikāya I 306; Jātaka II 107; III 203.

:: Viṭapa [cf. Epic Sanskrit viṭapa] the fork of a tree, a branch Jātaka I 169, 215, 222; III 28; VI 177 (nigrodha°).

:: Viṭapin [viṭapa + in] a tree, literally "having branches" Jātaka VI 178.

:: Viva seti [causative of vi + vas to shine] literally to make [it] get light; rattiṁ v. to spend the night (till it gets light) Sutta-Nipāta 1142; Cullaniddesa §594 (= atināmeti) — vivasati is Kern's proposed reading for vijahati (rattiṁ) at Theragāthā 451. He founds his conjecture on a varia lectio vivasate and the commentary explanation "atināmeti khepeti." Mrs. Rhys Davids translates "waste" (i.e. vijahati).

:: Vivadana (neuter) [from vivadati] causing separation, making discord Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 96.

:: Vivadati [vi + vadati]
1. to dispute, quarrel Sutta-Nipāta 842, 884; Jātaka I 209; Milindapañha 47.
2. (intransitive) to be quarrelled with Saṁyutta Nikāya III 138.

:: Vivadha (carrying yoke) see khārī-vidha and vividha2.

:: Vivajjeti [vi + vajjeti] to avoid, abandon, forsake Saṁyutta Nikāya I 43; Aṅguttara Nikāya V 17; Sutta-Nipāta 53 (= parivajj° abhivajj° Cullaniddesa §592), 399 (°jjaya), 407 (preterit °jjayi); Vimāna Vatthu 8438 (°jjayātha = parivajjetha Vimāna Vatthu 346); Jātaka I 473; III 263, 481 (°jjayi); V 233 (potential °jjaye); Milindapañha 129; Saddhammopāyana 210, 353, 395, — past participle vivajjita. — passive vivajjati Jātaka I 27.

:: Vivajjita [past participle of vivajjeti]
1. abandoning, abstaining from Vimāna Vatthu 75 (°kiliṭṭha-kamma).
2. Avoided Therīgāthā 459.
3. distant from (ablative) Milindapañha 131.

:: Vivana (neuter) [vi + vana] wilderness, barren land Saṁyutta Nikāya I 100; Vimāna Vatthu 776 (= arañña Vimāna Vatthu 302); Jātaka II 191, 317.

:: Vivaṇṇa (adjective) [vi + vaṇṇa] discoloured, pale, wan Sutta-Nipāta 585; Therīgāthā 79; Jātaka II 418.

:: Vivaṇṇaka (neuter) [from vivaṇṇeti] dispraise, reviling Vinaya IV 143.

:: Vivaṇṇeti [vi + vaṇṇeti] to dispraise, defame Peta Vatthu III 106 (thūpa-pūjaṁ); Peta Vatthu Commentary 212.

:: Vivara (neuter) [from vi + vṛ]
1. opening (literal dis-covering), pore, cleft, leak, fissure Dhammapada 127 (pabbatānaṁ; cf. Divyāvadāna 532; Milindapañha 150; Peta Vatthu Commentary 104); Visuddhimagga 192, 262; Jātaka IV 16; V 87; Dhammapada IV 46 (mukha°); Paramatthajotikā II 355; Peta Vatthu Commentary 152, 283.
2. interval, interstice Dīgha Nikāya I 56 (quoted at Peta Vatthu IV 327); Visuddhimagga 185.
3. fault, flaw, defect Aṅguttara Nikāya III 186f.; Jātaka V 376.

:: Vivaraṇa (neuter) [from vivarati]
1. uncovering, unveiling, making open, revelation, in loka° laying open the worlds, unveiling of the Universe; referred to as a great miracle at Visuddhimagga 392; Milindapañha 350; Dāṭhāvaṁsa II 120; Jātaka IV 266.
2. opening, unfolding, making accessible, purifying (figurative), in ceto° Aṅguttara Nikāya III 117, 121; IV 352; V 67.
3. explanation, making clear (cf. vibhajana) Nettipakaraṇa 8 (as feminine); Paramatthajotikā II 445.

:: Vivarati [vi + varati vṛ; see vuṇāti]
1. to uncover, to open Vinaya II 219 (windows, opposite thaketi); Dīgha Nikāya I 85 (paṭicchannaṁ v.); Jātaka I 63 (dvāraṁ), 69; IV 133 (nagaraṁ); Dhammapada I 328 (vātapānaṁ); Sumaṅgalavilāsinī I 228; Peta Vatthu Commentary 74 (mukhaṁ); Vimāna Vatthu 157, 284.
2. (figurative) to open, make clear, reveal Saṁyutta Nikāya IV 166; V 261; Paramatthajotikā I 12 (+ vibhajati etc.), — past participle vivaṭa.

:: Vivasana (neuter) [vi + vas (uṣ) to shine, cf. vibhāti] (gradually) getting light; turning into dawn (said of the night), only in phrase ratyā vivasane at the end of night, combined in stock phrase with suriy'ugga manaṁ pati "towards sunrise" (evidently an old phrase) at Theragāthā 517; Jātaka IV 241; V 381, 461; VI 491; Peta Vatthu III 82. Also at Sutta-Nipāta 710.

:: Vivasati [vi + vasati2] to live away from home, to be separated, to be distant Jātaka IV 217. — cf. vippavasati.

:: Vivatta-cchada (adjective) having the cover removed, with the veil lifted; one who draws away the veil (cf. vivaraṇa) or reveals (the Universe etc.); or one who is freed of all (mental and spiritual) coverings (thus Buddhaghosa), epithet of the Buddha. — Spelling sometimes chadda° (see chada). — Dīgha Nikāya I 89; II 16; III 142 (dd; sammā-sambuddha loke vivatta-chadda; translation "rolling back the veil from the world"), 177 (dd); Aṅguttara Nikāya II 44 (varia lectio dd); Sutta-Nipāta 372 (explained as "vivaṭa-rāga-dosa-moha-chadana Paramatthajotikā II 365), 378, 1003 (ed. Sutta-Nipāta prefers dd as Text reading); Cullaniddesa §593 (with allegorical interpretation); Jātaka I 51; III 349; IV 271 (dd); Dhammapada I 201 (varia lectio dd); III 195; Sumaṅgalavilāsinī I 250. — It occurs either as vivatta° or vivaṭa°. In the first case (vivatta°) the explanation presents difficulties, as it is neither the opposite of vatta ("duty"), nor the same as vivaṭṭa ("moving back" intransitive), nor a direct past participle of vivattati (like Sanskrit vivṛtta) in which meaning it would come nearer to "stopped, reverted, ceased." Vivattati has not been found in Pāḷi. The only plausible explanation would be taking it as an absolute past participle formation from vṛt in causative sense (vatteti), thus "moved back, stopped, discarded" [cf. Buddhist Hybrid Sanskrit vivartayati to cast off a garment, Divyāvadāna 39). In the second case (vivaṭa°) it is past participle of vivarati [vi + vṛ: see vuṇāti], in meaning "uncovered, lifted, off," referring to the covering (chada) as uncovered instead of the uncovered object. See vivaṭa. It is difficult to decide between the two meanings. On the principle of the "lectio difficilior" vivatta would have the preference, whereas from a natural and simple point of view vivaṭa seems more intelligible and more fitting. It is evidently an old phrase.
Note: °vivatta-kkhandha at Saṁyutta Nikāya I 121 is a curious expression ("with his shoulders twisted round"?). Is it an old misreading for pattakkhandha? cf. however, Spk. I 184, quoted Kindred Sayings I 151, note 5, explaining it as a dying monk's effort to gain an orthodox posture.

:: Vivattati at Puggalapaññatti 32 is to be read as vivaṭṭati.

:: Vivaṭa [vi + vaṭa, past participle of vṛ: see vuṇāti] uncovered, open (literal and figurative), laid bare, unveiled Sutta-Nipāta 19 (literal), 374 (figurative = anāvaṭa Paramatthajotikā II 366), 763, 793 (= open-minded); Mahāniddesa 96; Puggalapaññatti 45, 46 (read vivaṭa for pi vaṭa; opposite pihita); Visuddhimagga 185 (opposite pihita); Jātaka V 434; Dhammapada III 79; Vimāna Vatthu 27; Peta Vatthu Commentary 283 (mukha unveiled). — vivaṭena cetasā "with mind awake and clear" Dīgha Nikāya III 223; Aṅguttara Nikāya IV 86; Saṁyutta Nikāya V 263; cf. cetovivaraṇa. -vivaṭa is frequent varia lectio for vivatta (°cchada), e.g. At Aṅguttara Nikāya II 44; Sutta-Nipāta 372; Dhammapada III 195; Paramatthajotikā II 265 (in explanation of term); sometimes the only reading in this phrase (q.v.), e.g. At Cullaniddesa §593. — instrumental vivaṭena as adverb "openly" Vinaya II 99; IV 21.

-cakkhu open-minded, clear-sighted Sutta-Nipāta 921; Mahāniddesa 354;
-dvāra (having) an open door, an open house Jātaka V 293 (aḍḍha° half open); Dhammapada II 74
-nakkhatta a yearly festival, "Public Day," called after the fashion of the people going uncovered (Appaṭicchannena sarīrena) and bare-footed to the river Dhammapada I 388.

:: Vivaṭaka (adjective) [vivaṭa + ka] open (i.e. not secret) Vinaya II 99.

:: Vivaṭṭa (masculine and neuter) [vi + vaṭṭa1]
1. "rolling back," with reference to the development of the world (or the æons, kappa) used to denote adevolving cycle ("devolution"), whereas vaṭṭa alone or saṁvaṭṭa denote the involving cycle (both either with or without kappa). Thus as "periods" of the world they practically mean the same thing and may both be interpreted in the sense of a new beginning. As reduplicated-iterative compounds they express only the idea of constant change. We sometimes find vivaṭṭa in the sense of "renewal" and saṁvaṭṭa in the sense of "destruction," where we should expect the opposite meaning for each. See also vaṭṭa and saṁvaṭṭa. Dogmatically vivaṭṭa is used as "absence of vaṭṭa," i.e. Nibbāna or salvation from saṁsāra (see vaṭṭa and cf. citta-vivaṭṭa, ceto°, ñāṇa°, vimokkha° at Paṭisambhidāmagga I 108 and II 70). — Figurative in kamma° "the rolling back of k.," i.e. devolution or course of kamma at Saṁyutta Nikāya I 85. — Absolute and combined with saṁvaṭṭa (i.e. devolution combined with evolution) e.g. At Dīgha Nikāya I 14, 16f.; III 109; Aṅguttara Nikāya II 142 (where read vivaṭṭe for vivaṭṭo); Puggalapaññatti 60; Visuddhimagga 419 (here as masculine vivaṭṭo, compared with saṁvaṭṭo), 420 (°ṭṭhāyin). In compound °kappa (i.e. descending æon) at Dīgha Nikāya III 51; Puggalapaññatti 60; Itivuttaka 15.
2. (neuter) part of a bhikkhu's dress (rolling up of the binding?), combined with anu-vivaṭṭa at Vinaya I 287.

:: Vivaṭṭana (neuter) and °ā (feminine) [from vivaṭṭati] turning away, moving on, moving back Paṭisambhidāmagga I 66; II 98; Visuddhimagga 278 (feminine; explained as "magga").

:: Vivaṭṭati [vi + vaṭṭati]
1. to move back, to go back, to revolve, to begin again (of a new world-cycle), contrasted with saṁvaṭṭati to move in an ascending line (cf. vivaṭṭa) Dīgha Nikāya I 17; III 84, 109; Visuddhimagga 327.
2. to be distracted or diverted from (ablative), to turn away; to turn over, to be upset Nettipakaraṇa 131; Puggalapaññatti 32 (so read for vivattati); Paṭisambhidāmagga II 98 (present participle), — past participle vivaṭṭa.

:: Vivaṭṭeti [vi + vaṭṭeti] to turn down or away (perhaps in dogmatic sense to turn away from saṁsāra), to divert, destroy: only in phrase vivaṭṭayi saṁyojanaṁ (in standard setting with acchecchi taṇhaṁ), where the usual varia lectio is vāvattayi (see vāvatteti). Thus at Majjhima Nikāya I 12, 122; Saṁyutta Nikāya I 127; IV 105, 205, 207, 399; Aṅguttara Nikāya I 134; III 246, 444f.; IV 8f.; Itivuttaka 47 (Text vivattayi).

:: Vivāda [from vi + vad] dispute, quarrel, contention Dīgha Nikāya I 236; III 246; Aṅguttara Nikāya IV 401; Sutta-Nipāta 596, 863, 877, 912; Mahāniddesa 103, 167, 173, 260, 307; Puggalapaññatti 19, 22; Udāna 67; Jātaka I 165; Milindapañha 413; Vimāna Vatthu 131. There are six vivāda-mūlāni (roots of contention), viz. kodha, makkha, issā, sāṭheyya, pāpicchatā, sandiṭṭhi-parāmāsa or anger, selfishness, envy, fraudulence, evil intention, worldliness: Dīgha Nikāya III 246; Aṅguttara Nikāya III 334f.; Vibhaṅga 380; referred to at Paṭisambhidāmagga I 130. There is another list of ten at Aṅguttara Nikāya V 78 consisting in wrong representations regarding Dhamma and vinaya.

:: Vivādaka [from vivāda] a quarreller Jātaka I 209.

:: Vivādiyati (vivādeti) [denominative from vivāda] to quarrel Sutta-Nipāta 832 (= kalahaṁ karoti Mahāniddesa 173), 879, 895. Potential 3rd singular vivādiyetha (= kolahaṁ kareyya Mahāniddesa 307), and vivādayetha Sutta-Nipāta 830 (the same explanation Mahāniddesa 170).

:: Vivāha [from vi + vah] "carrying or sending away," i.e. marriage, wedding Dīgha Nikāya I 99; Sutta-Nipāta page 105; Peta Vatthu Commentary 144; Paramatthajotikā II 448 (where distinction āvāha = kaññā-gahaṇaṁ, vivāha = kaññā-dānaṁ). — as neuter at Vinaya III 135. cf. āvāha and vevāhika.

:: Vivāhana (neuter) [from vi + vah] giving in marriage or getting a husband for a girl (cf. āvāhana) Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 96. cf. Vinaya III 135.

:: Viveceti [causative of viviccati] to cause separation, to separate, to keep back, dissuade Vinaya I 64; Dīgha Nikāya I 226; Saṁyutta Nikāya III 110; Majjhima Nikāya I 256; Peta Vatthu III 107 (= pa ribāheti Peta Vatthu Commentary 214); Milindapañha 339; as 311; Nettipakaraṇa 113, 164 (°iyamāna).

:: Vivecitatta (neuter) [abstract from vivecita, past participle of viveceti] discrimination, specification as 388.

:: Viveka [from vi + vic] detachment, loneliness, separation, seclusion; "singleness" (of heart), discrimination (of thought) Dīgha Nikāya I 37, 182; III 222, 226, 283 = Saṁyutta Nikāya IV 191 (°ninna citta); Saṁyutta Nikāya I 2, 194; IV 365f.; V 6, 240f.; Aṅguttara Nikāya I 53; III 329; IV 224; Vinaya IV 241; Sutta-Nipāta 474, 772, 822, 851, 915, 1065; Mahāniddesa 158, 222; Jātaka I 79; III 31; Dhammasaṅgani 160; Puggalapaññatti 59, 68; Nettipakaraṇa 16, 50; as 164, 166; Therīgāthā Commentary 64; Peta Vatthu Commentary 43; Saddhammopāyana 471. — viveka is given as fivefold at Paṭisambhidāmagga II 220f. and Sammohavinodanī 316, cf. Kindred Sayings I 321 (Spk I 158 on Saṁyutta Nikāya III 2, 8), viz. tadaṅga°, vikkhambhana°, samuccheda° paṭippassaddhi°, nissaraṇa°; as threefold at Visuddhimagga 140, viz. kāya°, citta°, vikkhambhana°, i.e. physically, mentally, ethically; which division amounts to the same as that given at Mahāniddesa 26 with kāya°, citta°, upadhi°, the latter equivalent to "Nibbāna." cf. on term Dialogues of the Buddha I 84. See also jhāna. cf. pa°.

:: Vivekattā = vivittatā Sammohavinodanī 316.

:: Vivesa [?] distinction Dīgha Nikāya I 229, 233. We should read visesa, as printed on page 233.

:: Viveṭhiyati [vi + veṭhīyati] to get entangled Vinaya II 117.

:: Vivicca (indeclinable) [gerund of viviccati] separating oneself from (instrumental), aloof from Dīgha Nikāya I 37; Aṅguttara Nikāya III 25; Jātaka VI 388; Dhammasaṅgani 160; Puggalapaññatti 68; Visuddhimagga 139, 140 (explained in detail). — Doubtful reading at Peta Vatthu I 119 (for viricca?). — as viviccaṁ (and a°) at Jātaka V 434 in meaning "secretly" (= raho paṭicchannaṁ commentary).

:: Viviccati [vi + vic] to separate oneself, to depart from, to be alone, to separate (intransitive) Vinaya IV 241; gerund viviccitvā as 165, and vivicca (see seperate), — past participle vivitta. — cf. viveceti.

:: Vivicchati [desiderative of vindati] to desire, long for, want Nettipakaraṇa 11.

:: Vivicchā (feminine) [desiderative of vid, cf. Sanskrit vivitsā] manifold desire, greediness, avarice as 375; Nettipakaraṇa 11 (where explaination "vivicchā nāma vuccati vicikicchā"). See also veviccha.

:: Vividha1 (adjective) [vi + vidha1] divers, manifold, mixed; full of, gay with (—°) Dīgha Nikāya II 354; Peta Vatthu II 49; Vimāna Vatthu 359; Milindapañha 319; Mahāvaṁsa 25, 30; Paramatthajotikā II 136 (in explanation of vi°: "viharati = vividhaṁ hitaṁ harati").

:: Vividha2 [for Sanskrit vivadha; vi + vah] carrying-yoke Dīgha Nikāya I 101; Saṁyutta Nikāya I 78 (as varia lectio khāri-vividhaṁ, see khāri); Jātaka III 116 (parikkhāraṁ vividhaṁ ādāya, where varia lectio reads khāriṁ vividhaṁ).

:: Vivitta (adjective) [past participle of viviccati; vi + vitta3] separated, secluded, aloof, solitary, separate, alone Dīgha Nikāya I 71; Saṁyutta Nikāya I 110; Aṅguttara Nikāya II 210; III 92; IV 436; V 207, 270; Sutta-Nipāta 221, 338, 810, 845; Mahāniddesa 201; Kathāvatthu 605; Milindapañha 205; Sumaṅgalavilāsinī I 208; as 166; Dhammapada III 238; IV 157 (so read for vivivitta!); Sammohavinodanī 365; Peta Vatthu Commentary 28, 141, 283. cf. pa°.

:: Vivittaka (adjective) [vivitta + ka] solitary Jātaka IV 242 (°āvāsa).

:: Vivittatā (feminine) [abstract from vivitta] seclusion (= viveka) Sammohavinodanī 316, cf. Kindred Sayings I 321 (Spk I 158).

:: Vivitti (feminine) [from viviccati] separation as 166. — cf. viveka.

:: Viya (indeclinable) [another form of iva, via *via (so some Prākrits: Pischel Prākrit Grammar, §143, 336) > viya. Pischel, Prākrit Grammar §§336, 337 derives it from viva = v'iva]
1. particle of comparison: like, as stands for iva (usually in verse after ā: Sutta-Nipāta 420 (jātimā v.); Peta Vatthu I 85 (vārinā v.); or o Sutta-Nipāta 580 (vajjho v.), 818 (kapaṇo v.); or ṁ: Sutta-Nipāta 381 (vajantaṁ v.), 689 (nekkhaṁ v.).
2. dubitative particle: na viya maññe I suppose not Majjhima Nikāya II 121. cf. byā.

:: Viya° the diæretic form (for sake of metre) of vya° [= vi + a°], which see generally. cf. the identical veyya°.

:: Viyatta (adjective) [cf. Sanskrit vyakta, vi + past participle of añj]
1. determined, of settled opinion, learned, accomplished; only in stock phrase sāvakā viyattā vinītā visāradā (which Rhys Davids translates "true hearers, wise and well-trained, ready etc." Dialogues of the Buddha II 114) at Dīgha Nikāya II 104 = Aṅguttara Nikāya IV 310 = Saṁyutta Nikāya V 260 = Udāna 63. The Buddhist Hybrid Sanskrit (at Divyāvadāna 202) has śrāvakāḥ (for bhikkhū!) paṇḍitā bhaviṣyanti vyaktā vinītā viśāradāh.
2. separated, split, dissenting, heretic Sutta-Nipāta 800 (= vavatthita bhinna dvejjhāpanna etc. Cullaniddesa §108; = bhinna Paramatthajotikā II 530). cf. the two meanings of vavatthita (= *vyakta), which quasi-correspond to viyatta 1 and 2. At this passage the varia lectio (all Sinhalese mss of the commentary) viyutta is perhaps to be perferred to viyatta.
Note: It is to be noted that viyattain 1 does not occur in poetry, but seems to have spelling viy° because of the following vinīta and visārada. cf. vyatta and veyyatta.

:: Viyatti (feminine) [cf. Sanskrit vyakti] distinctness Dhatupāṭha 366 and Dhātum 593 (in definition of brū). cf. veyyatti.

:: Viyācikkhati in verse at Sutta-Nipāta 1090 for vyācikkhati, i.e. vi + ācikkhati, to tell, relate, explain; past participle vyākhyāta.

:: Viyākāra [vi + ākāra] preparation, display, distinction, splendour, majesty Sutta-Nipāta 299 (= sampatti Paramatthajotikā II 319).

:: Viyāpanna [vi + āpanna, past participle of vi + āpajjati cf. vyāpajjati] gone down, lost, destroyed Sutta-Nipāta 314 (in verse; gloss viyāvatta. The former explained as "naṭṭha," the latter as "viparivattitvā aññathā-bhūta" at Paramatthajotikā II 324).

:: Viyārambha [vi + ārambha] striving, endeavour, undertaking Sutta-Nipāta 953 (explained as the 3 abhisaṅkhāras, viz. puñña°, apuñña° and āneñja° at Mahāniddesa 442).

:: Viyāvatta see viyāpanna

:: Viyāyata [vi + āyata] stretched out or across Jātaka III 373 (in verse).

:: Viyoga [vi + yoga 2] separation Jātaka VI 482; Mahāvaṁsa 19, 16 (Mahābodhi°); Peta Vatthu Commentary 160, 161 (pati° from her husband); Saddhammopāyana 77, 164.

:: Viyūhana (neuter) [from viyūhati] removing, removal Visuddhimagga 302 (paṁsu°).

:: Viyūhati [vi + ūh, a differentiated form of vah] to take away, carry off, remove Vinaya III 48 (paṁsuṁ vyūhati); Jātaka I 177, 199 (paṁsuṁ), 238, 331 (kaddamaṁ dvidhā viyūhitvā); III 52 (vālikaṁ); IV 265 (paṁsuṁ); VI 448 (vālukaṁ); as 315; Dhammapada II 38; III 207 (paṁsuṁ). Past participle viyūḷha. cf. saṁyūhati.

:: Viyūḷha [apparently vi + ūḷha, past participle of viyūhati, but mixed in meaning with vi + ūha (of vah) = vyūha]
1. massed, heaped; thick, dense (of fighting) Majjhima Nikāya I 86 = Cullaniddesa §199 5 (ubhato viyūḷhaṁ saṅgāmaṁ massed battle on both sides); Aṅguttara Nikāya III 94, 99 (saṅgāma, cf. Saṁyutta Nikāya IV 308); Jātaka VI 275 (balaggāni viyūḷhāni; commentary = pabbūḷha-vasena ṭhitāni where pabbūḷha evidently in meaning "sambādha."
2. put in array, prepared, imminent Jātaka II 336 (maraṇe viyūḷhe = paccupaṭṭhite commentary). cf. saṁyūḷha.

:: Viyyati [passive of vāyati1 or vināti. The Vedic is ūyate] to be woven Vinaya III 259, — past participle vīta2.

:: Vīci (masculine and feminine) [cf. late Sanskrit vīci wave; Vedic vīci only in meaning "deceit"; perhaps connected with Latin vicis, Anglo-Saxon wīce = English week, literally "change," cf. tide]
1. a wave Jātaka I 509; Milindapañha 117 (jala°), 319 (°puppha wave-flower, figurative); Visuddhimagga 63 (samudda°); Dāṭhāvaṁsa IV 46; as 116 = Visuddhimagga 143.
2. interval, period of time (cf. "tide" = time interval) Jātaka V 271 (°antara, in Avīci definition as "uninterrupted state of suffering"). In contrast pair avīci (adjective) uninterrupted, without an interval, and savīci with periods, in definition of jarā at Sammohavinodanī 99 and as 328, where avīci means "not changing quickly," and savīci "changing quickly." Also in definition of sadā (continuously) as "avīci-santati" at Cullaniddesa §631. cf. avīci.

:: Vīhi [cf. Vedic vrīhi] rice, paddy Vinaya IV 264 (as one of the seven kinds of āmaka-dhañña); Jātaka I 429; III 356; Milindapañha 102, 267; Visuddhimagga 383 (°tumba); Dhammapada I 125; III 374 (°piṭaka).

:: Vījana (neuter) [from vīj, cf. Classical Sanskrit vījana] a fan, fanning; in vījana-vāta a fanning wind, a breeze Paramatthajotikā II 174.

:: Vījanī (feminine) [from vījana, of vīj] a fan Vimāna Vatthu 472 (Text bījanī, varia lectio vīj°); Jātaka I 46; Visuddhimagga 310; Dhammapada IV 39; Vimāna Vatthu 147; Peta Vatthu Commentary 176; Paramatthajotikā I 95. There are 3 kinds of fans mentioned at Vinaya II 130, viz. vākamaya°, usīra°, mora-piñcha°, or fans made of bark, of a root (?), and of a peacock's tail.

:: Vījati [vīj] to fan Jātaka I 165; Paramatthajotikā II 487; Vimāna Vatthu 6 (Text bījati). Causative vījeti Dhammapada IV 213; Mahāvaṁsa 5, 161. — passive vījiyati: present participle vījiyamāna getting fanned Jātaka III 374 (so read for vijīy°); Peta Vatthu Commentary 176 (so for vijjamāna!), — past participle vījita.

:: Vījita [past participle of vījati] fanned Peta Vatthu III 117 (°aṅga).

:: Vīmaṁsaka (adjective) [from vīmaṁsā] testing, investigating, examining Saṁyutta Nikāya III 6f.; Sutta-Nipāta 827; Mahāniddesa 166; Jātaka I 369.

:: Vīmaṁsana (neuter) and °ā (feminine) [from vīmaṁsati] trying, testing; finding out, experiment Vinaya III 79; Jātaka III 55; Mahāvaṁsa 22, 78; Peta Vatthu Commentary 153.

:: Vīmaṁsati (and °eti) [Vedic mīmāṁsate, desiderative of man. The Pāḷi form arose through dissimilation m. > v, cf. Geiger, Pāḷi Grammar 46.4] "to try to think," to consider, examine, find out, investigate, test, trace, think over Sutta-Nipāta 215 (°amāna), 405; Jātaka I 128, 147, 200; VI 334; Milindapañha 143; Peta Vatthu Commentary 145, 215, 272; Saddhammopāyana 91. — gerund °itvā Jātaka VI 368; Mahāvaṁsa 5, 36; Peta Vatthu Commentary 155; infinitive °ituṁ Mahāvaṁsa 37, 234; Peta Vatthu Commentary 30, 155, 283 (sippaṁ). — causative II, vīmaṁsāpeti to cause to investigate Jātaka V 110. — cf. pari°.

:: Vīmaṁsā (feminine) [from vīmaṁsati] consideration, examination, test, investigation, the fourth of the Iddhipādas, q.v.; Dīgha Nikāya III 77 (°samādhi), 222; Saṁyutta Nikāya V 280; Aṅguttara Nikāya I 39, 297; III 37, 346; V 24, 90, 338; Paṭisambhidāmagga I 19; II 123; Kathāvatthu 508; Dhammasaṅgani 269; Vibhaṅga 219 (°samādhi), 222, 227; Tikapaṭṭhāna 2; Nettipakaraṇa 16 (°samādhi), 42; Sumaṅgalavilāsinī I 106; Paramatthajotikā II 349 (vīmaṁsa-kāra = saṅkheyya-kāra). — cf. pari°.

:: Vīmaṁsin = vīmaṁsaka Sutta-Nipāta 877; Mahāniddesa 283; Sumaṅgalavilāsinī I 106.

:: Vīṇati *Vīṇati (?), doubtful: see apa° and pa°. Kern Toevoegselen sub voce wrong in treating it as averb "to see".

:: Vīṇā (feminine) [cf. Vedic vīṇā] the Indian lute, mandoline Saṁyutta Nikāya I 122 = Sutta-Nipāta 449 (kacchā bhassati "let the lyre slide down from hollow of his arm" Kindred Sayings I 153); Theragāthā 467; Saṁyutta Nikāya IV 196 (six parts); Aṅguttara Nikāya III 375; Jātaka III 91; V 196, 281 (named Kokanada "wolf's howl"); VI 465 = 580; Vimāna Vatthu 6419; 8110; Milindapañha 53 (all its various parts); Vimāna Vatthu 138, 161, 210; Peta Vatthu Commentary 151. — vīṇaṁ vādeti to play the lute Mahāvaṁsa 31, 82; Therīgāthā Commentary 203.

-daṇḍaka the neck of a lute Jātaka II 225;
-doṇikā the sounding board of a lute (cf. doṇī1 4) Visuddhimagga 251; Sammohavinodanī 234; Paramatthajotikā I 45.

:: Vīra [Vedic vīra; cf. Avesta vīra, Latin vir, virtus "virtue"; Gotu. wair, Old High German, Anglo Saxon wer; to vayas strength etc.; cf. viriya] manly, mighty, heroic; a hero Saṁyutta Nikāya I 137; Sutta-Nipāta 44, 165 (not dhīra), 642, 1096, 1102; Theragāthā 736 (nara° hero); Cullaniddesa §609; Dhammapada IV 225. — mahā° a hero Saṁyutta Nikāya I 110, 193; III 83 (of the Arahant); — vīra is often an epithet of the Buddha;

-aṅgarūpa built like a hero, heroic, divine Dīgha Nikāya I 89; II 16; III 59, 142, 145; Saṁyutta Nikāya I 89; Sutta-Nipāta page 106; explained as "devaputta-sadisa-kāya" at Sumaṅgalavilāsinī I 250 and Paramatthajotikā II 450. The Buddhist Hybrid Sanskrit equivalent is var-aṅga-rūpin (distorted from vīr°), e.g. Mahāvastu I 49; II 158; III 197.

:: Vīsati and Vīsaṁ (indeclinable) [both for Vedic viṁśati; cf. Avesta vīsaiti, Greek εἴκοσι, Latin viginti, Old-Irish fiche, etc.; from Indo-Germanic ṋi + komt (decad), thus "two decads." cf.vi- ] number twenty. — Both forms are used indiscriminately.
(1) vīsati, e.g. Vinaya II 271 (°vassa, as minimum age of ordination); Sutta-Nipāta 457 (catu-vīsatakkharaṁ); Jātaka I 89 (°sahassa bhikkhū); III 360; Sammohavinodanī 191f.; Dhammapada I 4 (ekūna°, 19); II 9, 54; III 62 (°sahassa bhikkhū, as followers); as vīsatiṁ at Dhammapada II 61 (vassa-sahassāni).
(2) vīsaṁ; e.g. Sutta-Nipāta 1019 (°vassa-sata); Itivuttaka 99 (jātiyo); Jātaka I 395 (°yojana-sata); V 36 (°ratana-sata); Dhammapada I 8; II 91 (°yojana-sataṁ).

:: Vīta1 (adjective) [vi + ita, past participle of i] deprived of, free from, (being) without. In meaning and use cf. vigata°. Very frequent as first part of a compound, as e.g. the following:

-accika without a flame, i.e. glowing, aglow (of cinders), usually combined with °dhūma "without smoke" Majjhima Nikāya I 365; Saṁyutta Nikāya II 99 (so read for vītacchika) = IV 188 = Majjhima Nikāya I 74; Dīgha Nikāya II 134; Jātaka I 15, 153; III 447; V 135; Dhammapada II 68; Visuddhimagga 301;
-iccha free from desire Jātaka II 258;
-gedha without greed Sutta-Nipāta 210, 860, 1100; Mahāniddesa 250; Cullaniddesa §606;
-taṇha without craving Sutta-Nipāta 83, 741, 849, 1041, 1060; Mahāniddesa 211; Cullaniddesa §607;
-tapo without heat Jātaka II 450.
-(d)dara fearless Theragāthā 525; Dhammapada 385;
-dosa without anger Sutta-Nipāta 12;
-macchara without envy, unselfish Sutta-Nipāta 954; Mahāniddesa 444; Jātaka V 398; Peta Vatthu III 115;
-mada not conceited Samantapāsādikā 328, cf. Aṅguttara Nikāya II 120;
-mala stainless (cf. vimala) Saṁyutta Nikāya IV 47, 107; Sumaṅgalavilāsinī I 237; Milindapañha 16;
-moha without bewilderment Sutta-Nipāta 13.
-raṁsi rayless (?) Sutta-Nipāta 1016 (said of the sun; the expression is not clear. One manuscript of Cullaniddesa at this passage reads pīta°, i.e. with yellow, i.e. golden, rays; which is to be preferred). cf. note in Index to Paramatthajotikā II: I have to remark that the reading vīta° seems to be well established. It occurs very frequently in the Apadāna. Should we take it in meaning of "excessive"? and are we confronted with an attribute of osadhi, the morning star, which points to Babylonian influence (star of the East)? as it occurs in the Vatthugāthās of the Pārāyanavagga, this does not seem improbable;
-rāga passionless Sutta-Nipāta 11, 507, 1071; Puggalapaññatti 32; Peta Vatthu II 47; Milindapañha 76, and frequently elsewhere;
-lobha without greed Sutta-Nipāta 10, 469, 494;
-vaṇṇa colourless Sutta-Nipāta 1120;
-salla without a sting Saṁyutta Nikāya IV 64;
-sārada not fresh, not unexperienced, i.e. wise Itivuttaka 123.

:: Vīta2 [past participle of vāyati1, or vināti] woven Vinaya III 259 (su°).

:: Vītaṁsa [from vi + tan, according to BR. The word is found in late Sanskrit (lexicographical) as vītaṁsa. Sanskrit-Wörterbuch compare Sanskrit avaṭaṁsa (garland: see Pāḷi vaṭaṁsa) and uttaṁsa. The etymology is not clear] a bird-snare (BR.: "jedes zum Fangen von Wild & Vögeln dienende Gerṷt"), a decoy bird Theragāthā 139. Kern, Toevoegselen sub voce "vogelstrik."

:: Vīthi (feminine) [cf. Epic Sanskrit vīthi, to Indo-Germanic ṷeịā° to aim at, as in Latin via way, Sanskrit veti to pursue; Latin venor to hunt; Greek εἴστο he went]
1. street, way, road, path, track Aṅguttara Nikāya V 347, 350f.; Vimāna Vatthu 836; Jātaka I 158 (garden path); V 350 (dve vīthiyo gahetvā tiṭṭhati, of a house); VI 276 (v. and raccha); Dhammapada I 14; Vimāna Vatthu 31; Peta Vatthu Commentary 54. -antaravīthiyaṁ (locative) in the middle of the road Jātaka I 373; Peta Vatthu Commentary 96. -°sabhāga share of road Jātaka I 422; -°siṅghāṭaka crossroad Dhammapada IV 4. — Of the path of the stars and heavenly bodies Jātaka I 23; Vimāna Vatthu 326. — Various streets (roads, paths) are named either after the professions carried on in them, e.g. dantakāra° street of ivory-workers Jātaka I 320; pesakāra° weaver street Dhammapada I 424; bhatakāra° soldier street Dhammapada I 233; — or after the main kind of traffic frequenting these, e.g. nāga° elephant road Vimāna Vatthu 316; miga° animal road Jātaka I 372; — or after special occasions (like distinguished people passing by this or that road), e.g. Buddha° the road of the Buddha Dhammapada II 80; rāja° King street Therīgāthā Commentary 52; Mahāvaṁsa 20, 38.
2. (technical term in psychology) course, process (of judgment, sense perception or cognition, cf. Compendium 25, 124, 241 (vinicchaya°), 266. — Visuddhimagga 187 (kammaṭṭhāna°); Paramatthajotikā I 102 (viññāṇa°). -°citta process of cognition (literal processed cognition) Visuddhimagga 22; as 269.

:: Vīthika (adjective) (—°) [from vīthi] having (as) a road Milindapañha 322 (satipaṭṭhāna°, in the city of Righteousness).

:: Vīti° is the contracted prepositional combination vi + ati, representing an emphatic ati, e.g. in the following:

-(k)kama
(1) going beyond, transgression, sin Vinaya III 112; IV 290; Jātaka I 412; IV 376; Puggalapaññatti 21; Milindapañha 380; Visuddhimagga 11, 17; Dhammapada IV 3.
(2) going on, course (of time) Peta Vatthu Commentary 137 (°ena by and by; varia lectio anukkamena);
-kiṇṇa sprinkled, speckled, gay with Jātaka V 188;
-nāmeti to make pass (time), to spend the time, to live, pass wait Jātaka III 63, 381; Dhammapada II 57; Vimāna Vatthu 158; Peta Vatthu Commentary 12, 21, 47, 76;
-patati to fly past, to flit by, to fly up and down Sutta-Nipāta 688; Aṅguttara Nikāya V 88 = Milindapañha 392;
-missa mingled, mixed (with) Majjhima Nikāya I 318; Dīgha Nikāya III 96; Jātaka VI 151;
-vatta having passed or overcome, gone through; passed, spent Saṁyutta Nikāya I 14, 145; III 225; IV 52; Aṅguttara Nikāya II 44; Sutta-Nipāta 6, 395, 796; Jātaka I 374; Therīgāthā Commentary 170; Peta Vatthu Commentary 21, 55, 83;
-sāreti [from vi + ati + sṛ; not with Childers from smṛ; cf. Buddhist Hybrid Sanskrit vyatisārayati] to make pass (between), to exchange (greeting), to address, converse (kathaṁ), greet. Often in phrase sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāreti [for which Buddhist Hybrid Sanskrit sammodanīṁ saṇrañjanīṁ vividhāṁ kathāṁ vyatisārayati, e.g. Avadāna-śataka II 140] Dīgha Nikāya I 52, 90, 118, 152; Sutta-Nipāta 419; cf. Milindapañha 19; Jātaka IV 98 (shortened to sārāṇīyaṁ vītisārimha; explained with sārayimha); V 264;
-haraṇa passing (mutually), carrying in between Jātaka VI 355 (bhojanānaṁ);
-harati to associate with (at a meal) Saṁyutta Nikāya I 162.
-hāra, in pada° "taking over or exchange of steps," astride Saṁyutta Nikāya I 211; Aṅguttara Nikāya IV 429; Jātaka VI 354. Same in BHS, e.g. Mahāvastu I 35; III 162.

:: Vīvadāta (adjective) [vi + avadāta, the metri causā form of vodāta] clean, pure Sutta-Nipāta 784, 881.

:: Vīyati [passive of vināti] see viyyati.

:: Vo° is commonly regarded as the prefix combination vi + ava° (i.e. vi + o°), but in many cases it simply represents ava° (= o°) with v as euphonic ("vorschlag"), as in vonata (= onata), voloketi, vokkanti, vokiṇṇa, voropeti, vosāpeti, vosāna, vossagga. In a few cases it corresponds to vi + ud°, as in vokkamati, vocchijjati, voyoga.

:: Vo1 (indeclinable) a particle of emphasis, perhaps = eva, or = vo2 (as dative of interest). The commentaries explain it as "nipāta," i.e. particle. Thus at Sutta-Nipāta 560, 760.

:: Vo2 [cf. Vedic vaḥ, Avesta vō, Latin vos, Greek ὔμμε] is enclitic form of tumhe (see under tuvaṁ), i.e. to you, of you; but it is generally interpreted by the commentary as "nipāta," i.e. particle (of emphasis or exclamation; i.e. vo1). Thus e.g. At Peta Vatthu I 53 (cf. Peta Vatthu Commentary 26).

:: Vobhindati [vi + ava + bhindati] to split; present participle °anto (figurative) hair-splitting Dīgha Nikāya I 162; Majjhima Nikāya I 176; preterit vobhindi (literal) to break, split (one's head, sīsaṁ) Majjhima Nikāya I 336.

:: Vocarita [past participle of vi + ocarati] penetrated (into consciousness), investigated, apperceived Majjhima Nikāya I 478; Aṅguttara Nikāya IV 363 (= manodvāre samudācāra-ppatta Manorathapūraṇi IV 168).

:: Vocchādanā (feminine) [from vi + ava + chad] covering up (entirely) Sammohavinodanī 493.

:: Vocchijjati [vi + ud + chijjati, passive of chid] to be cut off Saṁyutta Nikāya III 53 (so read), — past participle negative abbocchinna: see abbhocchinna. (= *avyucch°).

:: Vodaka (adjective) [vi + odaka = udaka] free from water Vinaya II 113.

:: Vodapeti [causative of vodāyati] to cleanse, purify Dhammapada II 162.

:: Vodāna (neuter) [from vi + ava + dā4 to clean, cf. Buddhist Hybrid Sanskrit vyavadāna Divyāvadāna 616; Avadāna-śataka II 188]
1. cleansing getting bright (of sun and moon) Dīgha Nikāya I 10 (= visuddhatā Sumaṅgalavilāsinī I 95).
2. purity (from the kilesas, or stains of sin), purification, sanctification Majjhima Nikāya I 115 (opposite saṅkilesa); Saṁyutta Nikāya III 151 (citta°, adjective; opposite citta-saṅkilesa); Aṅguttara Nikāya III 418f.; V 34; Paṭisambhidāmagga I 166; Vibhaṅga 343; Nettipakaraṇa 96, 100, 125f.; Visuddhimagga 51f., 89; Sammohavinodanī 401; Dhammapada III 405.

:: Vodāniya (adjective) [gerundive formation from vodāna] apt to purify, purifying Dīgha Nikāya I 195; III 57. opposite saṅkilesika.

:: Vodāpana (neuter) [from vodapeti] cleansing purification Dhammapada III 237 (= pariyodapana).

:: Vodāsa [?] only at Dīgha Nikāya III 43 in phrase °ṁ āpajjati in meaning of "making a distinction," being particular (about food: bhojanesu), having a dainty appetite; explained by "dve bhāge karoti" Buddhaghosa It seems to stand for vokāra, unless we take it to be a misspelling for vodāya "cutting off," from vi + ava + dā, thus "separating the food" (?). Suggestive also is the likeness with vosānaṁ āpajjati.

:: Vodāta (adjective) [vi + odāta, cf. vīvadāta] clean, pure Majjhima Nikāya I 319.

:: Vodāya at Jātaka IV 184 appears to be a misreading for codāya (gerund from codeti) in meaning iṇaṁ codeti to undertake a loan, to lend money at interest (= vaḍḍhiyā inaṁ payojetvā commentary), to demand payment for a loan. The varia lectio at all places is codāya (= codetvā). See codeti.

:: Vodāyati [vi + ava + dā4 to clean] to become clean or clear, to be purified or cleansed Aṅguttara Nikāya V 169 (figurative saddhammassa), 317 (the same; explained by commentary as "vodānaṁ gacchati"); Jātaka II 418 (of a precious stone).

:: Vodiṭṭha [past participle of vi + ava + diś, cf. odissa and the Buddhist Hybrid Sanskrit vyapadeśa pretext Divyāvadāna 435] defined, fully understood, recognized Majjhima Nikāya I 478; Aṅguttara Nikāya IV 363 (= suṭṭhu diṭṭha commentary).

:: Voharati [vi + oharati]
1. to express, define, decide Majjhima Nikāya I 499; Dīgha Nikāya I 202; Milindapañha 218.
2. to decide, govern over (a kingdom), give justice, administrate Jātaka IV 134 (Bārāṇasiṁ maṁsa-sur-odakaṁ, i.e. provide with; double accusative), 192 (infinitive vohātuṁ = voharituṁ commentary). — passive vohariyati to be called Paramatthajotikā II 26; Peta Vatthu Commentary 94; Therīgāthā Commentary 24.

:: Vohāra [vi + avahāra]
1. trade, business Majjhima Nikāya II 360; Sutta-Nipāta 614 (°ṁ upajīvati); Jātaka I 495; II 133, 202; V 471; Peta Vatthu Commentary 111, 278.
2. current appellation, common use (of language), popular logic, common way of defining, usage, designation, term, cognomen; (adjective) (—°) so called Paramatthajotikā II 383, 466, 483 (laddha° so-called); Sumaṅgalavilāsinī I 70; Peta Vatthu Commentary 56, 231 (laddha° padesa, with the name) Vimāna Vatthu 8, 72 (pāṇo ti vohārato satto), 108 (loka nirūḷhāya samaññāya v.). — ariya-vohāra proper (i.e. Buddhist) mode of speech (opposite anariya° unbuddhist or vulgar, common speech) Dīgha Nikāya III 232; Aṅguttara Nikāya II 246; IV 307; Vinaya IV 2; Vibhaṅga 376, 387. lokiya-vohāra common definition, general way of speech Paramatthajotikā II 382. On term see also Buddhist Manual of Psychological Ethics 1306.
3. lawsuit, law, lawful obligation; juridical practice, jurisprudence (cf. vohārika) Sutta-Nipāta 246 (°kūṭa fraudulent lawyer); Jātaka II 423 (°ṁ sādheti to claim a debt by way of law, or a lawful debt); VI 229; Dhammapada III 12 (°ūpajīvin a lawyer); Paramatthajotikā II 289.
4. Name of a sea-monster which gets hold of ships Jātaka V 259.

:: Vohārika [from vohāra] "decider," one connected with a law-suit or with the law, magistrate, a higher official (mahāmatta) in the law-courts, a judge or justice. At Vinaya I 74 two classes of mahāmattā (minister) are given: senānāyakā those of defence, and vohārikā of justice; cf. Vinaya II 158; III 45 (purāṇa-vohāriko mahāmatto); IV 223.

:: Vokāra [v(i) + okāra; cf. vikāra]
1. difference Sutta-Nipāta 611.
2. constituent of being (i.e. the khandhas), usually as eka°-, catu°- and pañca°-bhava, e.g. Kathāvatthu 261; Vibhaṅga 137; Tikapaṭṭhāna 32, 36f.; Visuddhimagga 572; Paramatthajotikā I 245; Paramatthajotikā II 19, 158. In this meaning vokāra is peculiar to the Abhidhamma and is almost synonymous with vikāra 4, and in the Yamaka with khandha, e.g. pañca v., catu v. etc.
3. worthless thing, trifle Saṁyutta Nikāya II 29.
4. inconvenience, disadvantage (cf. vikāra 3) Peta Vatthu Commentary 12 (line 1 read: anekākāra-vokāraṁ).

:: Vokiṇṇa (adjective) [v(i) + okiṇṇa] covered with, drenched (with); mixed up, full of (instrumental) Majjhima Nikāya I 390; Saṁyutta Nikāya II 29; Aṅguttara Nikāya I 123, 148; II 232; Jātaka I 110; as 69. — cf. abbokiṇṇa.

:: Vokiṇṇaka (adjective) [vokiṇṇa + ka] mixed up Milindapañha 300 (kapi-niddā-pareto vokiṇṇakaṁ jaggati a person with light sleep, so-called "monkey-doze," lies confusedly awake, i.e. is half asleep, half awake). Rhys Davids not quite to the point: "a man still guards his scattered thoughts."

:: Vokkamana (neuter) [from vokkamati] turning aside, deviation from (ablative) Majjhima Nikāya I 14; Aṅguttara Nikāya I 243.

:: Vokkamati [vi + ukkamati] to turn aside, deviate from (ablative); mostly in gerund vokkamma Vinaya II 213; Dīgha Nikāya I 230; Majjhima Nikāya III 117; Saṁyutta Nikāya IV 117; Sutta-Nipāta 946; Jātaka I 23; Visuddhimagga 18, — past participle vokkanta.

:: Vokkanta [past participle of vokkamati] deviated from (ablative) Itivuttaka 36.

:: Vokkanti (feminine) [v(i) + akkanti] descent (into the womb), conception Theragāthā 790.

:: Vokkha (adjective) [? doubtful reading] is at Jātaka III 21 given as synonym of vaggu (q.v.).

:: Volokana (neuter) [v(i) + olokana, but cf. Buddhist Hybrid Sanskrit vyavalokana "inspection" Divyāvadāna 435] looking at, examination Jātaka IV 237 (varia lectio vi°).

:: Voloketi [v(i) + oloketi; in meaning equal to viloketi and oloketi] to examine, study, scrutinize Majjhima Nikāya I 213 (with genitive); Vinaya I 6 (lokaṁ); Kathāvatthu 591; Dhammapada I 319 (lokaṁ); II 96 (varia lectio oloketi).

:: Vomādapeti at Sumaṅgalavilāsinī I 300 is to be read as vodāpeti (cleanse, purify); varia lectio vodāpeti; varia lectio cāmā[dā]peti, i.e. to cause to be rinsed, cleanse.

:: Vomissa(ka) (adjective) [v(i) + omissa(ka)] miscellaneous, various Visuddhimagga 87 (°katā), 88 (°ka), 104 (°carita).

:: Vonata (adjective) [v(i) + onata] bent down Theragāthā 662.

:: Vopeti at Sumaṅgalavilāsinī I 277 (avopetvā) is to be read with varia lectio as copeti, i.e. shake, move, disturb, violate (a rule).

:: Voropana (neuter) [abstract from voropeti] depriving (jīvita° of life) Jātaka I 99.

:: Voropeti [= oropeti] to deprive of (ablative), to take away; only in phrase jīvitā voropeti [which shows that v- is purely euphonic] to deprive of life, to kill Dīgha Nikāya I 85; Jātaka IV 454; Sumaṅgalavilāsinī I 236; Dhammapada IV 68; Peta Vatthu Commentary 67, 105, 274.

:: Vosāna (neuter) [v(i) + osāna]
1. (relative) achievement, perfection (in this world), accomplishment Majjhima Nikāya II 211 (diṭṭha-dhammābhiññā-vosāna-pārami-ppatta); Dhammapada 423 (cf. Dhammapada IV 233); Theragāthā 784 (°ṁ adhigacchati to reach perfection).
2. stopping, ceasing in phrase °ṁ āpajjati (almost equal to pamāda) to come to an end (with), to stop, to become careless, to flag Majjhima Nikāya I 193; Jātaka III 5; Peta Vatthu Commentary 29; antarā °ṁ āpajjati to produce half-way achievement, to stop half-way Aṅguttara Nikāya V 157, 164; Itivuttaka 85. Kern, Toevoegselen sub voce quite wrong "to arrive at a conclusion, to be convinced."

:: Vosāpeti [v(i) + osāpeti] to make end, to bring to an end or a finish Paramatthajotikā II 46 (desanaṁ).

:: Vosāraṇiya (adjective neuter) [from v(i) + osāraṇā] belonging to reinstatement Aṅguttara Nikāya I 99.

:: Vosāṭitaka (neuter) [wrong spelling for *vossaṭṭhika = v(i) + ossaṭṭha + ika] (food) put down (on cemeteries etc.) for (the spirits of) the departed Vinaya IV 89.

:: Vosita [vi + osita, past participle of ava + sā. See also vusita and vyosita] one who has attained (relative) achievement, perfected, accomplished, mastering, in phrase abhiññā° one who masters special knowledge Saṁyutta Nikāya I 167; Dhammapada 423; Itivuttaka 47 = 61 = 81; Aṅguttara Nikāya I 165; cf. Dhammapada IV 233: "niṭṭhānaṁ patto vusita-vosānaṁ vā patto etc."

:: Vossa (-kamma) (neuter) making impotent (see under vassakamma) Dīgha Nikāya I 12; Sumaṅgalavilāsinī I 97.

:: Vossagga [= ossagga; ava + sṛj] relinquishing, relaxation; handing over, donation, gift (see on term as ethical Buddhaghosa at Kindred Sayings I 321) Dīgha Nikāya III 190 (issariya° handing over of authority), 226; Saṁyutta Nikāya IV 365f.; V 63f., 351 (°rata fond of giving); Aṅguttara Nikāya II 66 (the same); III 53 (the same); Paṭisambhidāmagga I 109; II 24, 117; Jātaka VI 213 (kamma°); Nettipakaraṇa 16; Vibhaṅga 229, 350; Visuddhimagga 224; Sammohavinodanī 317.

-sati-vossagga relaxation of attention, inattention, indifference Dhammapada I 228; III 163, 482; IV 43;
-pariṇāmi, maturity of surrender Saṁyutta Nikāya I 88.

:: Vossajjati [= ossaj(j)ati] to give up, relinquish; to hand over, resign Sutta-Nipāta 751 (gerund vossajja; Paramatthajotikā II 508 reads oss°); Jātaka V 124 (issariyaṁ vossajjanto; cf. Dīgha Nikāya III 190).

:: Votthapana and Voṭṭhapana (neuter) [= vavatth°] establishing, synthesis, determination, a momentary stage in the unit called percept (cf. Compendium 29), always with °kicca (or °kiriyā) "accomplishing the function of determination" Visuddhimagga 21; as 401; Sumaṅgalavilāsinī I 194 (varia lectio voṭṭhabb°); Tikapaṭṭhāna 276 (°kiriyā).

:: Votthāpeti [= vavatthāpeti] to establish, put up, arrange Jātaka VI 583.

:: Voyoga [vi + uyyogain sense of uyyutta?] effort (?), application Paramatthajotikā I 243. Reading doubtful.

:: Vuccati [passive of vac] to be called Dīgha Nikāya I 168, 245; Sutta-Nipāta 436, 759, 848, 861, 946; Mahāniddesa 431; Cullaniddesa sub voce katheti; Paramatthajotikā II 204; Dhammapada II 35. See also vatti. — past participle vutta.

:: Vuddha and Vuddhi: see vuḍḍha and vuḍḍhi.

:: Vuḍḍha and Vuddha [past participle of vaḍḍhati] old (figurative venerable)
1. vuḍḍha Peta Vatthu II 114; Mahāvaṁsa 13, 2.
2. vuddha Majjhima Nikāya II 168; Jātaka V 140; Sutta-Nipāta page 108 (+ mahallaka); Sumaṅgalavilāsinī I 283.

:: Vuḍḍhaka (adjective) [vuḍḍha + ka] old; feminine °ikā old woman Therīgāthā 16.

:: Vuḍḍhi and Vuddhi (feminine) [a by-form of vaḍḍhi] increase, growth, furtherance, prosperity.
1. vuḍḍhi Peta Vatthu Commentary 22. Often in phrase vuḍḍhi virūḷhi vepulla (all three almost tautological) Milindapañha 51; Visuddhimagga 129.
2. vuddhi Majjhima Nikāya I 117 (+ virūḷhi etc.); Saṁyutta Nikāya II 205f.; III 53; V 94, 97; Aṅguttara Nikāya III 76 (opposite parihāni), 404 (+ virūḷhi), 434 (kosalesu dhammesu); V 123f.; Itivuttaka 108; Jātaka V 37 (°ppatta grown up); Visuddhimagga 271, 439 (so read for buddhi); Dhammapada II 82, 87; Saddhammopāyana 537.

:: Vuḷha and Vūḷha [past participle of vahati, passive vuyhati; but may be vi + ūḷha] carried away.
1. vuḷha: Vinaya I 32, 109.
2. vūḷha: Aṅguttara Nikāya III 69; Jātaka I 193; Dhammapada II 265 (udakena). See also būḷha.

:: Vuṇāti *Vuṇāti [we are giving this base as such only from analogy with the Sanskrit form vṛṇāti (vṛṇoti); from the point of view of Pāḷi grammar we must consider a present tense varati as legitimate (cf. saṁ°). There are no forms from the base vuṇāti found in the present tense; the causative vāreti points directly to varati]. The two meanings of the root vṛ as existing in Sanskrit are also found in Pāḷi, but only peculiar to the causative vāreti (the form preterit avari as given by Childers should be read avāriṁsu Mahāvaṁsa 36, 78). The present tense varati is only found in meaning "to wish" (except in preposition compounds like saṁvarati to restrain). — Definitions of vṛ: Dhatupāṭha 255 var = varaṇa-sambhattisu; 274 val = saṁvaraṇe (see valaya); 606 var = āvaraṇ'icchāsu.
1. to hinder, obstruct; to conceal, protect (on meanings "hinder" and "conceal" cf. rundhati); Indo-Germanic °ṷer and °ṷel, cf. Greek ἔλυτρον, Sanskrit varutra, Latin volvo, aperio etc. See vivarati. The past participle *vuta only in combination with prefixes, like pari°, saṁ°. It also appears as °vaṭa in vivaṭa.
2. to wish, desire; Indo-Germanic °ṷel, cf. Sanskrit varaṇa, varīyān "better," Greek ἔλδουαι to long for, Latin volo to intend, Gothic wiljan to "will," wilja = English will. — Present varati (cf. vaṇeti): imperative varassu Jātaka III 493 (varaṁ take a wish; potential vare Peta Vatthu II 940 (= vareyyāsi commentary); present participle varamāna Peta Vatthu II 940 (= patthayamāna Peta Vatthu Commentary 128), — past participle does not occur.

:: Vuṇhi° (and instrumental vuṇhinā) at Pañca-g 13, 15, 19, 35 must be meant for v-uṇha° (and v-uṇhena), i.e. heat (see uṇha).

:: Vuppati is passive of vapati.

:: Vusita [Kern, Toevoegselen sub voce vasati takes it as vi + uṣita (of vas2), against which speaks meaning of vivasati "to live from home." Geiger, Pāḷi Grammar §66.1 and 195 explained it as uṣita with prothetic v, as by-form of vuttha. Best fitting in meaning is assumption of vusita being a variant of vosita, with change of o to u in analogy to vuttha; thus = vi + osita "fulfilled, come to an end or to perfection"; cf. pariyosita. Geiger's explanation is supported by phrase brahmacariyaṁ vasati] fulfilled, accomplished; (or:) lived, spent (= vuttha); only in phrase vusitaṁ brahmacariyaṁ (translation Dialogues of the Buddha I 93; "the higher life has been fulfilled") Dīgha Nikāya I 84 (cf. Dhammapada I 225 = vutthaṁ parivutthaṁ); Itivuttaka 115 (ed. vūsita°); Sutta-Nipāta 463, 493; Puggalapaññatti 61. — Also at Dīgha Nikāya I 90 negative a°, with reference to avusitavā, where Rhys Davids (Dialogues of the Buddha I 112) translates "ill-bred" and "rude," hardly just. See also Arahant II A.

:: Vusitatta (neuter) [abstract from vusita] state of perfection Dīgha Nikāya I 90 (vusitavā-mānin kiṁ aññatra avusitattā = he is proud of his perfection rather from imperfection).

:: Vusitavant (adjective) [vusita + vant] one who has reached perfection (in chaste living), epithet of the Arahant Dīgha Nikāya II 223 (translation "who has lived 'the life'"): Majjhima Nikāya I 4; Saṁyutta Nikāya III 61; Aṅguttara Nikāya V 16; Sutta-Nipāta 514; Mahāniddesa 611; Milindapañha 104. On Dīgha Nikāya I 90 see vusita (end). See also Arahant II commentary.

:: Vusīmant (adjective) [difficult to explain; perhaps for vasīmant (see vasīvasa) in sense of vasa vattin] = vusitavant Aṅguttara Nikāya IV 340; Sutta-Nipāta 1115 (cf. Cullaniddesa §611 = vuṭṭhavā ciṇṇa-caraṇo etc., thus "perfected," cf. ciṇṇava sin in same meaning).

:: Vussati is passive of vasati2 (q.v.).

:: Vutta1 [past participle of vatti, vac; cf. utta] said Sumaṅgalavilāsinī I 17 (°ṁ hoti that is to say); Dhammapada II 21, 75, 80; Paramatthajotikā II 174.

-vādin one who speaks what is said (correctly), telling the truth Majjhima Nikāya I 369; Saṁyutta Nikāya II 33; III 6.

:: Vutta2 [past participle of vapati1] sown Saṁyutta Nikāya I 134 (khetta); Jātaka I 340; III 12; VI 14; Milindapañha 375 (khetta); Peta Vatthu Commentary 7, 137, 139.

:: Vutta3 [past participle of vapati2] shaven Majjhima Nikāya II 168 (°siro). cf. nivutta2.

:: Vutta-velā at Jātaka IV 45 (tena vutta-velāyaṁ and ittarāya vutta-velāya) is by Kern, Toevoegselen sub voce vutta2 fancifully and wrongly taken as °vyuṣṭa (= vi + uṣṭa, past participle of vas to shine), i.e. dawned; it is however simply vutta1 = at the time said by him (or her).

:: Vuttaka (neuter) [vutta1 + ka. The Pāḷi connection seems to be vac, although formally it may be derived from vṛt "to happen" etc. (cf. vuttin and vattin, both from vṛt, and vutti). The Buddhist Hybrid Sanskrit equivalent is vṛttaka "tale" (literal happening), e.g. Divyāvadāna 439] what has been said, saying; only in title of a canonical book "Iti-vuttakaṁ" ("logia "): see under iti.

:: Vuttamāna at Saṁyutta Nikāya I 129 read as vattamāna.

:: Vuttari of Dhammapada 370 is pañca-v-uttari(ṁ), cf. Dhammapada IV 109.

:: Vuttha1 *Vuttha [past participle of vasati1] clothed: not found. More usual nivattha.

:: Vuttha2 [past participle of vasati2] having dwelt, lived or spent (time), only in connection with vassa (rainy season) or vāsa (the same: see vāsa2). See e.g. Dhammapada I 7; Peta Vatthu Commentary 32, 43; Jātaka I 183 (°vāsa). With reference to vassa "year" at Jātaka IV 317. — At Dhammapada I 327 vuttha stands most likely for vuddha (arisen, grown), as also in abstract vutthattaṁ at Dhammapada I 330. — See also parivuttha, pavuttha and vusita.

:: Vutthaka (adjective) (—°) [vuttha2 + ka] dwelt, lived, only in pubba° where he had lived before Mahāvaṁsa 1, 53 (so for °vuttaka).

:: Vutti (feminine) [from vṛt, cf. vattati; Sanskrit vṛtti] mode of being or acting, conduct, practice, usage, livelihood, habit Saṁyutta Nikāya I 100 (ariya°; cf. ariya-vāsa); Sutta-Nipāta 81 = Milindapañha 228 (= jīvitavutti Paramatthajotikā II 152); Sutta-Nipāta 68, 220, 326, 676; Jātaka VI 224 (= jīvita-vutti commentary); Peta Vatthu II 914 (= jīvita Peta Vatthu Commentary 120); IV 121 (= jīvikā Peta Vatthu Commentary 229); Milindapañha 224, 253; Vimāna Vatthu 23.

:: Vuttika (adjective) (—°) [vutti + ka] living, behaving, acting Aṅguttara Nikāya III 383 (kaṇḍaka°); Peta Vatthu Commentary 120 (dukkha°); sabhāga° living in mutual courtesy or properly, always combined with sappatissa, e.g. Vinaya I 187; II 162; Aṅguttara Nikāya III 14f.

:: Vuttin (adjective) [cf. Sanskrit vṛttin] = vuttika; in sabhāga° Vinaya I 45; Jātaka I 219. cf. vattin.

:: Vuttitā (feminine) (—°) [abstract formation from vutti] condition Visuddhimagga 310 (āyatta°).

:: Vuṭṭha [past participle of vassati1] (water) shed, rained Peta Vatthu I 56; Peta Vatthu Commentary 29. See also vaṭṭa and vaṭṭha.

:: Vuṭṭhahati and vuṭṭhāti [the sandhi form of uṭṭhahati (q.v.), with euphonic v, which however appears in Buddhist Hybrid Sanskrit as vyut° (i.e. vi + ud°); vyuttisṭhate "to come back from sea" Divyāvadāna 35, and frequent in Avś, e.g. I 242]
1. to rise, arise; to be produced Vinaya II 278 (gabbha).
2. to rise out of (ablative), to emerge from, to come back Saṁyutta Nikāya IV 294; Visuddhimagga 661 (vuṭṭhāti), — past participle vuṭṭhita. — causative vuṭṭhāpeti
(1) to ordain, rehabilitate Vinaya IV 226, 317f. (= upasampādeti).
(2) to rouse out of (ablative), to turn away from Aṅguttara Nikāya III 115.

:: Vuṭṭhavant = vusitavant, Cullaniddesa §§179, 284, 611.

:: Vuṭṭhāna (neuter) [the sandhi form of uṭṭhāna]
1. rise, origin Jātaka I 114 (gabbha°).
2. ordination, rehabilitation (in the Order) Vinaya IV 320; Milindapañha 344.
3. (cf. uṭṭhāna 3) rousing rising out, emerging, emergence; applied as a religious term to revival from jhāna-abstraction (cf. Compendium 67, 215 note 4; Buddhist Manual of Psychological Ethics, §1332) Majjhima Nikāya I 302; Saṁyutta Nikāya III 270; IV 294; Aṅguttara Nikāya III 311, 418, 427f.; Visuddhimagga 661 (in detail), 681f. (the same); Dhammasaṅgani 1332; Nettipakaraṇa 100; Tikapaṭṭhāna 272, 346. -°gāminī (°vipassanā-ñāṇa) "insight of discernment leading to uprising (Cpd. 67) Visuddhimagga 661, 681f.

:: Vuṭṭhānatā (feminine) [from vuṭṭhāna] rehabilitation; in āpatti° forgiveness of an offence Vinaya II 250.

:: Vuṭṭhānima [?] is an expression for a certain punishment (pain) in Hell Majjhima Nikāya I 337 (vuṭṭhānimaṁ nāma vedanaṁ vediyamāna).

:: Vuṭṭhi (feminine) [from vṛṣ, see vassati1 and cf. Vedic vṛṣṭi] rain Saṁyutta Nikāya I 172 = Sutta-Nipāta 77 (figurative = saddhā bījaṁ tapo vuṭṭhi); Aṅguttara Nikāya III 370, 378 (vāta°); Itivuttaka 83; Dhammapada 14; Jātaka VI 587 (°dhārā); Apadāna 38 (figurative), 52 (amata°); Milindapañha 416; Visuddhimagga 37, 234 (salila°); Mahāvaṁsa 1, 24; Paramatthajotikā II 34, 224; Peta Vatthu Commentary 139 (°dhārā shower of rain). — dubbuṭṭhi lack of rain, drought (opposite suvuṭṭhi) Jātaka II 367 = VI 487; Visuddhimagga 512.

:: Vuṭṭhikā (feminine) = vuṭṭhi; only in compound dubbuṭṭhikā time of drought, lack of rain Dīgha Nikāya I 11; Sumaṅgalavilāsinī I 95; Itivuttaka 64f. (as avuṭṭhika-sama resembling a drought); Dhammapada I 52.

:: Vuṭṭhimant (adjective) [from vuṭṭhi, cf. Vedic vṛṣṭimant in same meaning] containing rain, full of rain; the rainy sky Therīgāthā 487 (= deva, i.e. rain-god or sky Therīgāthā Commentary 287). Kern, Toevoegselen sub voce wrongly = *vyuśṭi°, i.e. from vi + uṣ (vas) to shine, "luisterijk," i.e. lustrous, resplendent.

:: Vuṭṭhita [past participle of vuṭṭhahati; cf. uṭṭhita] risen (out of), aroused, having come back from (ablative) Dīgha Nikāya II 9 (paṭisallāṇā); Sutta-Nipāta 59; Saṁyutta Nikāya IV 294.

:: Vuvahyamāna at Aṅguttara Nikāya IV 170 read with commentary at opuniyamāna "sifting" (from opunāti): see remark at Aṅguttara Nikāya IV 476.

:: Vuyhamānaka (adjective) [vuyhemāna with disparaging suffix °ka] one who is getting drowned, "drownedling" Jātaka III 507.

:: Vuyhati to be carried away: passive of vahati, q.v.; Milindapañha 69; Visuddhimagga 603 (vuyhare). — present participle vuyhamāna:
1. being drawn Majjhima Nikāya I 225 (of a calf following its mother's voice).
2. being carried away (by the current of a river), in danger of drowning Sutta-Nipāta 319. Past participle vuḷha and vūḷha.

:: Vūḷha see vuḷha.

:: Vūpakaṭṭha [doubtful, whether vi + upakaṭṭha (since the latter is only used of time), or = vavakaṭṭha, with which it is identical in meaning. cf. also Buddhist Hybrid Sanskrit vyapakṛṣṭa Avadāna-śataka I 233; II 194; of which it might be a re-translation] alienated, withdrawn, drawn away (from), secluded: often in phrase eko vūpakaṭṭho appamatto ātāpī etc. (see Arahant II B.), e.g. Dīgha Nikāya III 76; Saṁyutta Nikāya I 117; II 21, 244; III 35, 73f.; IV 72; Aṅguttara Nikāya IV 299. cf. also Aṅguttara Nikāya IV 435 (gaṇasmā v.).

:: Vūpakāsa [formed from vūpakāseti] estrangement, alienation, separation, seclusion; always as twofold: kāya° and citta° (of body and of mind), e.g. Dīgha Nikāya III 285 (Dialogues of the Buddha III 260 not correctly "serenity"); Saṁyutta Nikāya V 67; Aṅguttara Nikāya IV 152.

:: Vūpakāseti [causative of vavakassati] to draw away, alienate, distract, exclude Vinaya IV 326; Aṅguttara Nikāya V 72f. — causative II vūpakāsāpeti to cause to distract or draw away Vinaya I 49; IV 326, — past participle vūpakaṭṭha.

:: Vūparati [vi + uparati] = uparati cessation as 403.

:: Vūpasama [from vi + upa + śam; cf. Buddhist Hybrid Sanskrit vyupaśama Divyāvadāna 578]
1. Allaying, relief, suppression, mastery, cessation, calmness Saṁyutta Nikāya III 32; IV 217; V 65 (cetaso); Dīgha Nikāya II 157 (saṅkhārā); Aṅguttara Nikāya I 4 (the same); II 162 (papañca°); V 72; Puggalapaññatti 69; Jātaka I 392; as 403.
2. quenching (of thirst) Peta Vatthu Commentary 104.

:: Vūpasamana (neuter) [from vi + upa + śam; cf. Buddhist Hybrid Sanskrit vyupaśa mana Avadāna-śataka II 114] allayment, cessation Jātaka I 393; Milindapañha 320; Peta Vatthu Commentary 37, 98.

:: Vūpasammati [vi + upasammati]
1. to be assuaged or quieted Saṁyutta Nikāya IV 215.
2. to be suppressed or removed Jātaka III 334.
3. to be subdued or extinguished, to go out (of light) Apadāna 35, — past participle vūpasanta. — causative vūpasāmeti to appease, allay, quiet, suppress, relieve Saṁyutta Nikāya V 50: Paramatthajotikā II 132 (reṇuṁ); Peta Vatthu Commentary 20, 38 (sokaṁ), 200.

:: Vūpasanta [past participle of vūpasammati] appeased, allayed, calmed Saṁyutta Nikāya IV 217, 294; Aṅguttara Nikāya I 4 (°citta); III 205; Sutta-Nipāta 82; Puggalapaññatti 61 (°citta); Peta Vatthu Commentary 113.

:: Vy° is the semi-vowel (i.e. half-consonantal) form of vi° before following a and ā (vya°, vyā), very rarely ū and o. The prefix vi° is very unstable, and a variety of forms are also attached to vy°, which, after the manner of all consonant-combinations in Pāḷi, may apart from its regular form vy° appear either as contracted to vv° (written v°), like vagga (for vyagga), vaya (for vyaya), vosita (= vyosita), °vvūha (= vyūha, appearing as °bhūha), or diæretic as viy° (in poetry) or veyy° (popular), e.g. viyañjana, viyārambha, viyāyata; or veyvañjanika, veyyākaraṇa, veyyāyika. It further appears as by° (like byaggha, byañjana, byappatha, byamha, byāpanna, byābādha etc.). In a few cases vya° represents (a diæretic) vi°, as in vyamhita and vyasanna; and vyā° = vi° in vyārosa.

:: Vyadhati [in poetry for the usual vedhati of vyath, cf. Gothic wipon] to tremble, shake, waver; to be frightened Vinaya II 202 (so for vyādhati); Jātaka III 398 (vyadhase; commentary vyadhasi = kampasi). — causative vyadheti (and vyādheti) to frighten, confuse Jātaka IV 166 (= vyādheti bādheti commentary). — Future vyādhayissati Saṁyutta Nikāya I 120 = Theragāthā 46 (by°). Under byādheti we had given a different derivation (viz. Causative from vyādhi).

:: Vyagga (adjective) [vi + agga, of which the contracted form is vagga2] distracted, confused, bewildered; negative a° Saṁyutta Nikāya I 96 (°mānasa); V 66, 107.

:: Vyaggha [cf. Vedic vyāghra] a tiger Dīgha Nikāya III 25; Aṅguttara Nikāya III 101; Sutta-Nipāta 416 (°usabha); Apadāna 68 (°rājā); Jātaka I 357; III 192 (Subāhu); V 14 (giri-sānuja). — feminine viyagghinī (biy°) Milindapañha 67. See also byaggha.

:: Vyagghīnasa [?] a hawk Saṁyutta Nikāya I 148 (as °nisa); Jātaka VI 538. Another word for "hawk" is sakuṇagghi.

:: Vyakkhissaṁ at Sutta-Nipāta 600 is future of vyācikkhati (see viyā°).

:: Vyamha (neuter) [etymology?] palace; a celestial mansion, a vimāna, abode for fairies etc. Jātaka V 454; VI 119, 251 (= pura and rāja-nivesa commentary); Vimāna Vatthu 351 (= bhavana Vimāna Vatthu 160). cf. byamha.

:: Vyamhita (adjective) [metri causā for vimhita] astounded, shocked, awed; dismayed, frightened Jātaka V 69 (= bhīta commentary); VI 243, 314.

:: Vyanta (adjective neuter) [vi + anta] removed, remote; neuter end, finish; only as vyanti° in combination with kṛ and bhū. The spelling is often byanti°.
1. vyanti-karoti to abolish, remove, get rid of, destroy Majjhima Nikāya I 115 (byant'eva akāsiṁ), 453 (by°); Dīgha Nikāya I 71 (°kareyya); Saṁyutta Nikāya IV 76, 190; Aṅguttara Nikāya IV 195; Sumaṅgalavilāsinī I 125, 212. — Future vyantikāhiti Milindapañha 391 (by°); Dhammapada IV 69, — past participle vyantikata Theragāthā 526.
2. vyanti-bhavati to cease, stop; to come to an end, to be destroyed Kathāvatthu 597 (by°); or °hoti Aṅguttara Nikāya I 141; III 74; Paṭisambhidāmagga I 171 (by°); Milindapañha 67 (by°), vyanti-bhāva destruction, annihilation Majjhima Nikāya I 93; Aṅguttara Nikāya V 292, 297f.; Peta Vatthu IV 173; Kathāvatthu 544 (by°). vyanti-bhuta come to an end Jātaka V 4.

:: Vyañjana (neuter) [from vi + añj, cf. añjati2 and abbhañjati]
1. (accompanying) attribute, distinctive mark, sign, characteristic (cf. anu°) Sutta-Nipāta 549, 1017; Theragāthā 819 (metri causā: viyañjana); Jātaka V 86 (viyañjanena under the pretext); Dhammasaṅgani 1306. gihi° characteristic of a layman Sutta-Nipāta 44 (cf. Paramatthajotikā II 91); Milindapañha 11; purisa° male sexual organ membrum virile Vinaya II 269.
2. letter (of a word) as opposed to attha (meaning, sense, spirit), e.g. Dīgha Nikāya III 127; Saṁyutta Nikāya IV 281, 296; V 430; Aṅguttara Nikāya II 139 (Cf. savyañjana); or pada (word), e.g. Majjhima Nikāya I 213; Aṅguttara Nikāya I 59; II 147, 168, 182; III 178f.; Vinaya II 316; Nettipakaraṇa 4; Paramatthajotikā II 177. — vyañjanato according to the letter Milindapañha 18 (opposite atthato).
3. condiment, curry Vinaya II 214; Aṅguttara Nikāya III 49 (odano anekasūpo anekavyañjano); Peta Vatthu II 115 (bhatta° rice with curry); Peta Vatthu Commentary 50. — cf. byañjana.

:: Vyañjanaka (adjective) [from vyañjana] see ubhato° and veyyañjanika.

:: Vyañjayati [vi + añjati, or añjeti] to characterise, denote, express, indicate Paramatthajotikā II 91; Nettipakaraṇa 209 (commentary).

:: Vyapagacchati [vi + apagacchati] to depart, to be dispelled Jātaka II 407 (gerund °gamma), — past participle °gata.

:: Vyapagata [past participle of vyapagacchati] departed Jātaka I 17; Milindapañha 133, 225.

:: Vyapahaññati [vi + apa + haññati] to be removed or destroyed Jātaka VI 565.

:: Vyapanudati [vi + apanudati] to drive away, expel; gerund °nujja Sutta-Nipāta 66. Preterit vyapānudi Therīgāthā 318.

:: Vyappanā (feminine) [vi + appanā] application (of mind), focussing (of attention) Dhammasaṅgani 7.

:: Vyappatha (neuter) [perhaps a distortion of *vyāpṛta, for which the usual Pāḷi (derination) veyyāvacca (q.v.) in meaning "duty"]
1. duty, occupation, activity Sutta-Nipāta 158 (khīṇa° of the Arahant: having no more duties, cf. vyappathi).
2. way of speaking, speech, utterance Sutta-Nipāta 163, 164 (contrasted to citta and kamma; cf. kāya, vācā, mano in same use), explained at Paramatthajotikā II 206 by vacīkamma; and in definition of "speech" at Vinaya IV 2 (see under byappatha); as 324 (explained as vākya-bheda).

:: Vyappathi (feminine) [cf. Sanskrit vyāpṛti] activity, occupation, duty (?) Sutta-Nipāta 961. See remarks on byappatha.

:: Vyasana (neuter) [from vi + as] misfortune, misery, ruin, destruction, loss Dīgha Nikāya I 248; Saṁyutta Nikāya III 137 (anaya°); IV 159; Aṅguttara Nikāya I 33; V 156f., 317 (several); Sutta-Nipāta 694 (°gata ruined); Peta Vatthu I 64 (= dukkha Peta Vatthu Commentary 33); III 56 (= anattha Peta Vatthu Commentary 199); Vibhaṅga 99f., 137; Sammohavinodanī 102 (several); Peta Vatthu Commentary 4, 103, 112; Saddhammopāyana 499. — The five vyasanas are: ñāti°, bhoga°, roga°, sīla°, diṭṭhi° or misfortune concerning one's relations, wealth, health, character, views. Thus at Dīgha Nikāya III 235; Aṅguttara Nikāya III 147; Vinaya IV 277.

:: Vyasanin (adjective) [from vyasana] having misfortune, unlucky, faring ill Jātaka V 259.

:: Vyasanna [metri causā (diæretic) for visanna] sunk into (locative), immersed Jātaka IV 399; V 16 (here doubtful; not, as commentary, vyasanāpanna; gloss visanna; vv.ll. in commentary: vyaccanna, viphanna, visatta).

:: Vyathana (neuter) [from vyath] shaking, wavering Dhatupāṭha 465 (as definition of tud).

:: Vyatireka [vi + atireka] what is left over, addition, surplus Peta Vatthu Commentary 18 (of "ca"), 228 (°to).

:: Vyatta (adjective) [cf. viyatta, veyyatta and byatta]
1. experienced, accomplished, learned, wise, prudent, clever Saṁyutta Nikāya IV 174 (paṇḍita + v.), 375; Aṅguttara Nikāya III 117, 258; Jātaka VI 368; Vimāna Vatthu 131 (paṇḍita + v.); Peta Vatthu Commentary 39 (the same).
— a° unskilled, foolish (+ bāla) Saṁyutta Nikāya IV 380; Aṅguttara Nikāya III 258; Jātaka I 98.
2. evident, manifest Peta Vatthu Commentary 266 (°pākaṭa-bhāva).

:: Vyattatā (feminine) [abstract from vyatta] experience, learning, cleverness Milindapañha 349 (as by°); Dhammapada II 38 (avyattatā foolishness).

:: Vyattaya [vi + ati + aya] opposition, reversal; in purisa° change of person (grammatical) Paramatthajotikā II 545; vacana° reversal of number (i.e. singular and plural) Sumaṅgalavilāsinī I 141; Paramatthajotikā II 509.

:: Vyavasāna (neuter) [somewhat doubtful. It has to be compared with vavassagga, although it should be derived from sā (cf. past participle vyavasita; or śri?), thus mixture of ṣrj and sā. cf. a similar difficulty of sā under osāpeti] decision, resolution; only used to explain particle handa (exhortation) at Paramatthajotikā II 200, 491 (varia lectio vyavasāya: cf. vavasāya at Sumaṅgalavilāsinī I 237), for which otherwise vavassagga.

:: Vyavasita (adjective) [past participle of vi + ava + sā (or śri?), cf. vyavasāna] decided, resolute Paramatthajotikā II 200.

:: Vyavayāti [vi + ava(= apa) + i, cf. apeti and veti] to go away, disappear Jātaka V 82.

:: Vyaya [vi + aya, of i; the assimilation form is vaya2] expense, loss, decay Saṁyutta Nikāya IV 68, 140; Milindapañha 393 (as abbaya). avyayena (instrumental) safely Dīgha Nikāya I 72. cf. veyyāyika and vyāyika.

:: Vyābādha and Byābādha [from vi + ā + bādh, but semantically connected with vi + ā + pad, as in vyāpāda and vyāpajjha] oppression, injury, harm, hurting; usually in phrases atta° and para° (disturbing the peace of others and of oneself) Majjhima Nikāya I 89; Saṁyutta Nikāya IV 339; Aṅguttara Nikāya I 114, 157, 216; II 179. — Also at Saṁyutta Nikāya IV 159 (pāṇinaṁ vyābādhāya, with varia lectio vadhāya). See also byābādha. The corresponding adjectives are (a)vyāpajjha and veyyābādhika (q.v.).

:: Vyābādheti and Bya° [causative of vi + ā + badh or distortion from vyāpadeti, with which identical in meaning] to do harm, hurt, injure Vinaya II 77-78; Saṁyutta Nikāya IV 351f.; Sumaṅgalavilāsinī I 167. The Buddhist Hybrid Sanskrit is vyābādhayate (e.g. Divyāvadāna 105).

:: Vyābāheti [vi + ā + bah: see bahati3] literally "to make an outsider," to keep or to be kept out or away Vinaya II 140 (°bāhiṁsu in passive sense; so that they may not be kept away). Oldenberg (on page 320) suggests reading vyābādhiṁsu, which may be better, viz. "may not be offended" (?). The form is difficult to explain.

:: Vyābhaṅgī (feminine) [see byā°]
1. a carrying pole (or flail?) Theragāthā 623; combined with asita (see asita4 "sickle and pole" Majjhima Nikāya II 180; Aṅguttara Nikāya III 5.
2. A flail Saṁyutta Nikāya IV 201.

:: Vyādha [from vyadh: see vedha and vijjhati] a huntsman, deer-hunter Mahāvaṁsa 10, 89 (read either vyādha-deva god of the hunt; or vyādhi° demon of maladies); 10, 95.

:: Vyādheti see vyadhati, — past participle vyādhita.

:: Vyādhi1 [see byādhi] sickness, ma lady, illness, disease Aṅguttara Nikāya I 139 (as devadūta), 146, 155f.; III 66; Paṭisambhidāmagga I 59f.; II 147; Jātaka VI 224; Visuddhimagga 236. Often in sequence jāti jarā vyādhi maraṇa, e.g. Aṅguttara Nikāya II 172; III 74f.; Visuddhimagga 232.

:: Vyādhi2 (camel) see oṭṭhi-.

:: Vyādhita [past participle of vyādheti]
1. Affected with an illness, ill Jātaka V 497; Milindapañha 168. See byādhita.
2. shaken, feminine °ā as abstract, shakiness, trembling Sammohavinodanī 479.

:: Vyādhiyaka (neuter) [from vyādheti] shaking up Vibhaṅga 352; Sammohavinodanī 479 (uppannavyādhitā; i.e. kāya-pphandana).

:: Vyādinna [for vyādiṇṇa, vi + ādiṇṇa?] at Aṅguttara Nikāya III 64 (soto vikkhitto visato + v.) is doubtful in reading and meaning ("split"?). It must mean something like "interrupted, diverted." The vv.ll. are vicchinna and jiṇṇa.

:: Vyāharati [vi + āharati] to utter, talk, speak Vinaya II 214; Jātaka II 177; IV 225 (puṭṭho vyāhāsi, perhaps with varia lectio as vyākāsi). See also avyāharati. — cf. paṭi°.

:: Vyākaraṇa (neuter) [from vyākaroti; see also veyyākaraṇa]
1. Answer (pañha°), explanation, exposition Aṅguttara Nikāya I 197; II 46; III 119; Paramatthajotikā II 63, 99; Paramatthajotikā I 75, 76.
2. grammar (as one of the six aṅgas) Paramatthajotikā II 447; Peta Vatthu Commentary 97.
3. prediction Jātaka I 34, 44; Dhammapada IV 120.

:: Vyākaroti [vi + ā + kṛ]
1. to explain, answer (in combination with puṭṭha, asked) Dīgha Nikāya I 25, 58, 175, 200; Sutta-Nipāta 510, 513f., 1102, 1116; Milindapañha 318 (byākareyya); Vimāna Vatthu 71. Future °karissati Dīgha Nikāya I 236; Sutta-Nipāta 993; Peta Vatthu Commentary 281. For vyākarissati we have vyakkhissati (of viyācikkhati) at Sutta-Nipāta 600. — preterit singular vyākāsi Sutta-Nipāta 541, 1116, 1127; Peta Vatthu Commentary 212; plural vyākaṁsu Sutta-Nipāta 1084; Peta Vatthu II 135. — gerundive vyākātabba Dīgha Nikāya I 94, 118.
2. to prophesy, predict [cf. Buddhist Hybrid Sanskrit vyākaroti in same sense Divyāvadāna 65, 131] Jātaka I 140; Peta Vatthu III 55 (preterit °ākari); Mahāvaṁsa 6, 2 (preterit °ākaruṁ); Dhammapada IV 120 (°ākāsi); Peta Vatthu Commentary 196, 199 (°ākāsi), — past participle vyākata.

:: Vyākata [past participle of vyākaroti]
1. Answered, explained, declared, decided Majjhima Nikāya I 431 (by°); Aṅguttara Nikāya I 119; Saṁyutta Nikāya II 51, 223; IV 59, 194; V 177; Sutta-Nipāta 1023. — avyākata unexplained, undecided, not declared, indeterminate Majjhima Nikāya I 431 (by°); Dīgha Nikāya I 187, 189; Saṁyutta Nikāya II 222; IV 375f., 384f., 391f.; Paṭisambhidāmagga II 108f.; Dhammasaṅgani 431, 576.
2. predicted Jātaka I 26.
3. settled, determined Jātaka III 529 (asinā v. brought to a decision by the sword).

:: Vyākatatta (neuter) [abstract from vyākata] explanation, definiteness Peta Vatthu Commentary 27.

:: Vyākattar [agent noun of vyākaroti; cf. Buddhist Hybrid Sanskrit vyākartṛ Divyāvadāna 620] expounder Aṅguttara Nikāya III 81.

:: Vyākāra see viy°.

:: Vyākhyāta [past participle of v(i)yācikkhati] told, announced, set forth, enumerated Sutta-Nipāta 1,000.

:: Vyākula (adjective) [vi + ākula] perplexed Jātaka I 301; Peta Vatthu Commentary 160; Vimāna Vatthu 30; Saddhammopāyana 403.

:: Vyālika (neuter) [for vi + alika] fault Therīgāthā Commentary 266.

:: Vyāma see byāma and additional reference Dīgha Nikāya II 18 = Visuddhimagga 136 (catu°pamāṇa).

:: Vyāpajjanā (feminine) [from vyāpajjati] injuring, doing harm, ill will Puggalapaññatti 18; Dhammasaṅgani 418 ("getting upset" Buddhist Manual of Psychological Ethics).

:: Vyāpajjati [vi + āpajjati] (instrumental) to go wrong, to fail, disagree; to be troubled; also (transitive) to do harm, to injure Saṁyutta Nikāya III 119; IV 184 = Cullaniddesa §40 (by°); Aṅguttara Nikāya III 101 (bhattaṁ me vyāpajjeyya disagrees with me, makes me ill); Sutta-Nipāta 1065 (ākāso avyāpajjamāno not troubled, not getting upset); Cullaniddesa §74 (by°), — past participle vyāpanna. — causative vyāpādeti.

:: Vyāpajjha (adjective-neuter) [perhaps gerund of vyāpajjati; but see also avyāpajjha] to be troubled or troubling, doing harm, injuring; only negative avyāpajjha (and abyābajjha) (adjective) not hurting, peaceful, friendly; (neuter) kindness of heart Vinaya I 183; Majjhima Nikāya I 90 (abyābajjhaṁ vedanaṁ vedeti), 526; Dīgha Nikāya I 167, 247, 251; Saṁyutta Nikāya IV 296, 371; Aṅguttara Nikāya I 98; II 231f.; III 285, 329f., 376f. cf. byāpajjha and vyābādha etc.

:: Vyāpaka (adjective) [from vyāpeti] filling or summing up, combining, completing Peta Vatthu Commentary 71 (in explanation of "ye keci": anavasesa° niddesa).

:: Vyāpanna (adjective) [past participle of vyāpajjati] spoilt, disagreeing, gone wrong; corrupt; only with citta, i.e. a corrupted heart, or a malevolent intention; adjective malevolent Dīgha Nikāya I 139; III 82; Aṅguttara Nikāya I 262, 299; opposite avyāpanna (q.v.). See also byāpanna and viyāpanna.

:: Vyāpatti (feminine) [from vyāpajjati] injury, harm; doing harm, malevolence Aṅguttara Nikāya V 292f.; Puggalapaññatti 18; Jātaka IV 137; Dhammasaṅgani 418 ("disordered temper" Buddhist Manual of Psychological Ethics)

:: Vyāpāda [from vyāpajjati. See also byāpāda] making bad, doing harm: desire to injure, malevolence, ill-will Dīgha Nikāya I 71, 246; III 70f., 226, 234; Saṁyutta Nikāya I 99; II 151; IV 343; Aṅguttara Nikāya I 194, 280; II 14, 210; III 92, 231, 245; IV 437; Vibhaṅga 86, 363f., 391; Puggalapaññatti 17f.; Dhammasaṅgani 1137; Visuddhimagga 7; Sumaṅgalavilāsinī I 211; Sammohavinodanī 74, 118, 369. °anusaya Majjhima Nikāya I 433. °dosa Majjhima Nikāya III 3. °dhātu Majjhima Nikāya III 62. °nīvaraṇa Majjhima Nikāya II 203. See under each affix. — cf. avyāpāda.

:: Vyāpādeti [causative of vyāpajjati] to spoil Milindapañha 92.

:: Vyāpāra [vi + ā + pṛ] occupation, business, service, work Jātaka I 341; V 60; Visuddhimagga 595. cf. veyyāvacca, vyappatha (by°), vyāvaṭa.

:: Vyāpāritar one occupied with Majjhima Nikāya III 126.

:: Vyāpeti [vi + causative of āp] to make full, pervade, fill, comprise as 307; Vimāna Vatthu 17; Therīgāthā Commentary 287; Peta Vatthu Commentary 52 (= pharati), 71 (in explanation of "ye keci").

:: Vyāpin (adjective) [from vi + āp] pervading, diffused as 311.

:: Vyārambha see viy°.

:: Vyārosa [vi + ā + rosa, cf. virosanā] anger Majjhima Nikāya III 78; Saṁyutta Nikāya III 73.

:: Vyāruddha (adjective) [past participle of vi + ā + rundh] opposed, hostile Therīgāthā 344; Sutta-Nipāta 936. See byāruddha.

:: Vyāsa [from vi + ās to sit] separation, division; always contrasted with samāsa, e.g. Visuddhimagga 82 (vyāsato separately, distributively; opposite samāsato); Paramatthajotikā I 187.

:: Vyāsatta see byāsatta.

:: Vyāseka [from vi + ā + sic] mixed; only negative a° unmixed, untarnished, undefiled Dīgha Nikāya I 70; Sumaṅgalavilāsinī I 183; Puggalapaññatti 59; Theragāthā 926.

:: Vyāsiñcati [vi + āsiñcati] to defile, corrupt, tarnish Saṁyutta Nikāya IV 78 (cittaṁ), — past participle vyāsitta ibid.

:: Vyāvaṭa (adjective) [= Sanskrit vyāpṛta, cf. vyāpāra, byappatha and veyyāvacca] doing service, active, busy; eager, keen, intent on (locative), busy with Aṅguttara Nikāya IV 195 (mayi = worrying about me); Jātaka III 315 (su°); IV 371 (kiccākiccesu v. = uyyatta commentary); V 395 (= ussukka); VI 229 (= kāya-veyyāvacca-dānādi-kamma-karaṇena vyāvaṭa commentary). — dassana° keen on a sight, eager to see Jātaka I 89; Vimāna Vatthu 213 (preferred to Text reading!); — dāna° serving in connection with a gift, busy with giving, a "commissioner of gifts," i.e. a superintendent installed by a higher (rich) person (e.g. a king or seṭṭhi) to look after the distribution of all kinds of gifts in connection with a mahādāna. Rhys Davids at Dialogues of the Buddha II 372 (following Childers) has quite misunderstood the term in referring it to avyāvaṭa in meaning of "hindered," and by translating it as "hindered at the largesse" or "objecting to the largesse." At none of the passages quoted by him has it that meaning. See e.g. Dīgha Nikāya II 354; Jātaka III 129; Peta Vatthu II 950 (dāne v. = ussukkaṁ āpanna Peta Vatthu Commentary 135); Peta Vatthu Commentary 112 (dāne), 124 (the same); Sumaṅgalavilāsinī I 297 (byā). avyāvaṭa not busy, not bothering about (locative), unconcerned with, not worrying Dīgha Nikāya II 141 (Tathāgatassa sarīre; translation not to the point "hinder not yourselves"); Vinaya III 136. See also separately.
Note: vyāvaṭa (and a°) only occur in the meaning given above, and not in the sense of "covered, obstructed" [wrongly from vṛ] as given by Childers.

:: Vyāviddha (adjective) [vi + āviddha] whirling about, flitting (here and there), moving about, pell-mell Jātaka VI 530.

:: Vyāyata [vi + āyata] stretched; only negative a° senseless, confused (should it be vyāyatta?) Jātaka I 496 (= avyatta commentary). See also viyāyata.

:: Vyāyāma = vāyāma as 146.

:: Vyāyika (adjective) [from vyaya] belonging to decay; only negative a° not decaying, imperishable Aṅguttara Nikāya II 51; Jātaka V 508.

:: Vyosita (adjective) [= vosita] perfected; — negative a° not perfected, imperfect Theragāthā 784 (aby°).

:: Vyūha [from vi + vah; see byūha]
1. heap, mass; massing or array, grouping of troops Saṁyutta Nikāya V 369 (sambādha° a dense crowd, or massed with troops (?); in phrase iddha phīta etc., as given under bāhujañña); Jātaka II 406 (battle array: paduma°, cakka°, sakaṭa°).
2. a side street (?), in sandhibbūha Jātaka VI 276. See also byūha.

:: Vyūhati at Vimāna Vatthu 104 is not clear (see byūhati). It looks more like a present tense to viyūḷha in sense "to be bulky," than a denominative from vyūha as "stand in array." For the regular verb vi + vah see viyūhati. cf. paṭi° and saṁyūhati.

-----[ Y ]----- ☝

:: Y -Y combination consonant (sandhi), inserted (euphonically) between 2 vowels for the avoidance of hiatus. It has arisen purely phonetically from i as a sort of "gliding" or semi-vowel within a word, where the syllable division was in regular speech more openly felt than in the written language, e.g. pari-y-āpanna (Pāḷi) corresponds to Sanskrit pary-āpanna, similarly pari-y-osāna = Sanskrit paryosāna. Thus inserted after a before i or e: cha-y-imā disā Dīgha Nikāya III 188; ta-y-idaṁ Sutta-Nipāta 1077; Peta Vatthu I 33; tava-y-idaṁ Sutta-Nipāta 352; na-y-idaṁ Saṁyutta Nikāya II 278; mama-y-idaṁ Sutta-Nipāta 806; na-y-idha Sutta-Nipāta 790; mā-y-idha Vinaya I 54; yassa-y-etādisī pajā Dīgha Nikāya II 267 (varia lectio ss for Text yassa-s-etādisī); satiyā-y-etaṁ adhivacanaṁ Majjhima Nikāya II 260; na-y-imassa Peta Vatthu IV 12. — After i before a: pāvisi-y-assamaṁ Jātaka V 405; khaṇi-y-asmani Jātaka III 433; yā-y-aññaṁ Jātaka I 429 (where commentary explains: ya-kāro paṭisandhi-karo). — cf. yeva for eva.
Note: At Jātaka VI 106 ya-y-ime jane is to be taken as ye ime jane; the spelling ay for e being found elsewhere as well. cf. the following ta-y-ime jane.

:: Ya° [pronoun relative base; Vedic yaḥ = Greek ὅς who; cf. Gothic jabai if, °ei relative particle an amplification of the denominative pronoun base °i°, °ei° (cf. ayaṁ). See on detail Brugmann, "Die indogerm. Pronomina" in Ber. Dsächs. Ges., XXII.6, 40f.]
I. Forms. (See inflection also at Geiger, Pāḷi Grammar §110.) The declention is similar to that of ta°; among the more rarely found forms we only mention the following: singular nominative masculine yo with by-form (in hiatus) yv-, as yvāyaṁ = yo ayaṁ Majjhima Nikāya I 258; yvāssa = yo assa Majjhima Nikāya I 137. Notice the lengthening of the subsequent vowel. An unusual ya is to be found at Jātaka V 424 (Fausbøll remarks "for yassā"?; perhaps to be combined with preceding pañcapatikā; commentary on page 427 explains ya-kāro nipāta matto) — ablative yasmā in adverbial use; yamhā Dhammapada 392. — locative yamhi Dhammapada 261, 372, 393. — feminine locative yassaṁ Aṅguttara Nikāya III 151 (see below). See further adverbial use of cases (below II 5). — At Peta Vatthu II 11 yāhi is doubtful (perhaps imperative = yajahi, of yajati; commentary leaves it unexplained).
Special mention must be made of the neuter nominitive accusative singular, where both yaṁ and yad are found. The (Vedic) form yad (Vedic yat) has been felt more like ya + expletive (sandhi-) d, and is principally found in adverbial use and certain archaic phrases, whereas yaṁ represents the usual (Pāḷi) form (like tad and taṁ). See more under II. — a Māgadhized form is ye (after se = taṁ), found at Dīgha Nikāya II 278 (see Geiger, Pāḷi Grammar 105.2 and 110.2. cf. Trenckner, "Notes" 75.). The expression ye-bhuyyena may belong under this category, if we explain it as yad + bhuyyena (bhuyyena equivalent to bhiyyoso). It would then correspond to seyyathā (= sad + yathā, cf. sayathā, sace, taṁyathā). See references under yebhuyyena. — The expression yevāpanaka is an adjective formation from the phrase ye-vā-pana (= yaṁ vā pana "whatever else there is"), i.e. belonging to something of the same kind, i.e. corresponding, reciprocal, as far as concerned, respective. (See sub voce) — In adverbial use it often corresponds to English Anglo-Saxon see e.g. yad-icchakaṁ, yad-idaṁ (under II 2 b; II 4 b).
II. Meaning: "which," in correspondence to a following demonstrative pronoun (ta°); whichever (generalizing); neuter what, whatever. In immediate combination with the demonstrative pronoun it is qualifying and specifying the person, thing or subject in discussion or question (see below 4).
1. Regular use as correlation pronoun, when ya° (+ noun) is followed by ta° (+ noun). Sometimes (in poetry) the reverse is the case, e.g. At Itivuttaka 84 where ta° (m. sa) is elliptically omitted: atthaṁ na jānāti yaṁ lobho sahate naraṁ "he does not know good, whom greed overcomes." — Otherwise regular, e.g.: yassa jātarūparajataṁ kappati pañca pi tassa kāmaguṇā kappanti Saṁyutta Nikāya IV 326. In a generalizing sense (cf. below II 3): yo vā so vā "der erste beste," some or other, whoever, any Jātaka IV 38; V 362; yaṁ vā taṁ vā karotu let her do whatever she likes Vimāna Vatthu 208; yasmiṁ vā tasmiṁ vā on every occasion Saṁyutta Nikāya I 160 na yo vā so vā yakkho not this or that yakkha i.e. not any (ordinary) kind of yakkha (but Inda) Sumaṅgalavilāsinī I 264. — The same use (ordinary correlative) applies to the neuter forms yaṁ and yad in correlation to taṁ and tad. (See seperate under II 2.)
2. Use of neuter forms.
(a) neuter yaṁ (a) as pronoun: Saṁyutta Nikāya III 44 (yaṁ dukkhaṁ ... tad anattā); Itivuttaka 78 (yañ c'aññaṁ whatever else); Sammohavinodanī 54 (yaṁ labbhati yañ ca na labbhati taṁ sabbaṁ pucchitvā). See also under 3 a (yaṁ kiñci, yaṁ yaṁ).
(b) as adjective adverb: yaṁmukha facing what, turned where (?) Jātaka V 475 (but commentary reads and explains sammukha!); yaṁ-vipāka having what or which kind of fruit Dīgha Nikāya II 209. yaṁ vā ... yaṁ vā whether ... or Saṁyutta Nikāya II 179; yaṁ na ... na tv'eva neither ... nor Saṁyutta Nikāya II 179-180. — yaṁ with potential: "so that," that (corresponds to Latin ut consecutivum) Saṁyutta Nikāya III 41 (yaṁ rūpe anatt'a-nupassive vihareyya). Jātaka V 339 (n'esa dhammo yaṁ taṁ jahe that I should leave you). — In the function of other conjunctions e.g. As temporal = when, since, after: Jātaka IV 319 (yaṁ maṁ suruci-m-ānayi that, or since, S. married me). As conditional or causal = if, even if, because: Vinaya I 276 (yaṁ te sakkā ... arogaṁ kātuṁ, taṁ karohi if it is possible ... do it; or may be taken in sense of "in whatever way you can do it, do"); Jātaka III 206 = IV 4 (yaṁ me sirasmiṁ ūhacca cakkaṁ bhamati matthake = because; commentary: yena pāpena).
(c) as adverb deictive "so," in combination with various other (emphatic) particles as e.g. yaṁ nūna used in an exhortative sense "well, now"; or "rather, let me"; or "so now," always in phrase yaṁ nūn'a-haṁ "now then let me" (do this or that) very frequent, either with following potential, e.g. "y. na a-haṁ araññaṁ paviseyyaṁ" Dhammapada II 91. "y. na a-. katakammaṁ puccheyyaṁ" Vimāna Vatthu 132; dasseyyaṁ Vimāna Vatthu 138; pabbajjeyyaṁ Majjhima Nikāya II 55; āneyyaṁ Dhammapada I 46, vihareyyaṁ ibid. 56; etc. cf. Jātaka I 14, 150, 255; III 393; Dhammapada I 91; Peta Vatthu Commentary 5 (avassayo bhaveyyaṁ). — Similarly yañ hi "well then, now then" (with potential) Saṁyutta Nikāya II 210, 221 (taṁ vadeyya). cf. yagghe. yañ ca and yañ ce [Sanskrit yac ca, or cet, ca here = ce see ca and cf. sace = sa + ce] (rather) than that: yañ ca Therīgāthā 80; Jātaka I 210; yañce (with potential) Saṁyutta Nikāya I 176; Itivuttaka 43; Theragāthā 666. saṅgāme me mataṁ seyyo yañ ce jīve parājito (than that I live vanquished) Sutta-Nipāta 440 (cf. the intricate explained at Paramatthajotikā II 390); similarly Jātaka IV 495: me maraṇaṁ seyyo yañ ce jīve tayā vinā. — (d) neuter yad:
(a) as pronoun in regular relative use e.g. Saṁyutta Nikāya III 44 (yad aniccaṁ taṁ dukkhaṁ); Itivuttaka 59 (yad eva diṭṭhaṁ tad evāhaṁ vadāmi).
(b) as adverb, e.g. yad-agge (locative) from what on, i.e. from which time, since what time Dīgha Nikāya I 152 (= mūladivasato paṭṭhāya yaṁ divasaṁ aggaṁ patvā Sumaṅgalavilāsinī I 311); Vimāna Vatthu 8433 (= yato paṭṭhāya Vimāna Vatthu 344). Also as yad-aggena (instrumental) Vinaya II 257 (y. Mahāpajāpati-Gotamiyā aṭṭha garudhammā paṭiggahitā tad eva sā upasampannā); Sammohavinodanī 387. — yad atthaṁ for what, why Therīgāthā 163. yad-atthiya as much as necessary, as required, sufficient, proper Theragāthā 12; 1274 ("which, for the goal desirous, he led" translation; refers to Brahma-cariyaṁ). The same verse occurs at Sutta-Nipāta 354. The latter passage is mentioned above under atthiya with meaning "on account of what" (cf. kim-atthiyaṁ Saṁyutta Nikāya III 189). The Sutta-Nipāta passage is not explained in Paramatthajotikā II. — yad-icchakaṁ whatever is pleasant, i.e. according to liking, as he pleases Aṅguttara Nikāya III 28; Puggalapaññatti 11, 12; Jātaka I 141 (y. bhutta eaten heartily); Visuddhimagga 154 (+ yavadicchaka); Vimāna Vatthu 341. cf. yen'icchakaṁ below II 5. — yad-icchita see under yathā-icchita! — yadidaṁ: see below II 4 b.
3. Generalizing (or distributive) use of ya: There are two modes of generalization, viz.
(a) by repeating ya°: yassa yass'eva sālassa mūle tiṭṭhasi, so so muñcati pupphāni; "at the foot of whichever tree you stand, he (in all cases concerned) sheds flowers" Vimāna Vatthu 393; yaṁ yaṁ hi manaso piyaṁ "whatever is pleasant to the senses" Peta Vatthu II 118; yaṁ yaṁ passati taṁ taṁ pucchati "whomsoever he sees, him he asks" Jātaka III 155; yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁ yeva vijite viharati" in whichever region he lives, he lives in his own realm" Aṅguttara Nikāya III 151; yo yo yaṁ yaṁ icchati tassa tassa adāsi "whatever anybody wished he gave to him" Peta Vatthu Commentary 113; yaṁ yaṁ padesaṁ bhajati tattha tatth'eva assa lābhasakkāro nibbattati "whichever region he visits, there (in each) will he have success" Dhammapada II 82.
(b) by combination with ko-ci (cf. the identical Latin qui-cun-que): yassa kassaci rāgo pahīno ayaṁ vuccati ... "the lust of whosoever is abandoned he is called so and so" Itivuttaka 56. yāni kānicivatthūni ... sabbāni tāni ... Itivuttaka 19; ye keci ārabbha "with reference to whosoever" Peta Vatthu Commentary 17; yaṁ kiñci whatever Peta Vatthu I 41.
4. Dependent and elliptic use of ya (with pronoun demonstrative). This represents a sort of deictic (emphatic) use, with reference to what is coming next or what forms the necessary compliment to what is just being said. Thus it introduces a general truth or definition, as we would say "just this, namely, i.e.," or German "so wie, und zwar."
(a) The usual combinations are those of ya + sa (neuter taṁ) and of ya + ayaṁ (neuter idaṁ), but such with amu (neuter aduṁ) also occur: yaṁ aduṁ khettaṁ aggaṁ evam eva mayhaṁ bhikkhu-bhikkhuniyo "as there is one field which is the best, thus to me the bhikkhus and bhikkhunīs" Saṁyutta Nikāya IV 315. cf. the following: ya + sa e.g. At Majjhima Nikāya I 366 (yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippam eva oroheyya "just that man, who climbed up the tree first, if he does not come down very quickly"); Jātaka II 159 (yena tena upāyena with every possible means); Peta Vatthu I 91 (yā tā [so read for yā ca!] "just she over there; who as such, i.e. such as she is"); cf. also the following: yā sā sīmā ... taṁ sīmaṁ Vinaya I 109; ye te dhammā ādikalyāṇā etc. ... sātthaṁ brahmacariyaṁ abhivadanti tathā-rūpā'ssa dhammā honti ... Majjhima Nikāya III 11; yāni etāni yānāni (just) these Dhammapada IV 6. — ya + ayaṁ e.g. At Majjhima Nikāya I 258 (yvāyaṁ vado vedeyyo tatra tatra ... vipākaṁ paṭisaṁvedeti); Itivuttaka 35 = 93 (nibbāpenti mohaggiṁ paññāya yā'yaṁ nibbedha-gāminī: "as it is also penetrating, which as such, or in this quality, or as we know, is penetrating"); Vinaya IV 134 (ye'me antarāyikā dhammā vuttā ... te paṭisevato nālaṁ antarāyāya "just those which, or whichever"). Theragāthā 124 (paṅko ti hi naṁ avedayuṁ yāyaṁ vandanapūjanā; here = yā ayaṁ); Dhammapada 56 (appamatto ayaṁ gandho ya-yaṁ tagara-candanī; here = yo ayaṁ); Majjhima Nikāya II 220 (yaṁ idaṁ kammaṁ ... taṁ).
(b) neuter yadidaṁ literally "as that," which is this (i.e. the following), may be translated by "viz.," that is, "i.e." in other words, so to speak, just this, "I mean"; e.g. kāmānaṁ etaṁ nissaraṇaṁ yad idaṁ nekkhammaṁ "there is an escape from the lusts, viz. lustlessness"; or: "this is the abandoning of lusts, in other words lustlessness" Itivuttaka 61; dve dānāni āmisa° dhamm°, etad aggaṁ imesaṁ yad idaṁ dhamma° "this is the best of them, I mean dh-d." Itivuttaka 98 = 100; supaṭipanno sāvaka-saṅgho, y. i. cattāri purisa-yugāni etc. Majjhima Nikāya I 37. Instead of yadidaṁ we also find yāvañ c'idaṁ. See also examples given under yāvatā.
5. Cases used adverbially: Either locally or modally; with regards to the local adverbs it is to be remarked that their connotation is fluctuating, inasmuch as direction and place (where) are not always distinguished (cf. English where both meanings = where and where-to), but must be guessed from the context.
(a) instrumental yena:
(local) where (i.e. at which place) Dīgha Nikāya I 71 (yena yena wherever), 220 (yattha yena yahiṁ = whence, where, whither; not with translation Dialogues of the Buddha I 281: where, why, whence!), 238 (the same); yena ... tena where (he was)... there (he went) Dīgha Nikāya I 88, 106, 112 and passim; cf. Dīgha Nikāya II 85 (yena āvasathāgāraṁ ten'upasaṅkami); Aṅguttara Nikāya II 33 (yena vā tena vā here and there or "hither and thither").
(modal) Dhammapada 326 (yen'icchakaṁ II 2 b); Peta Vatthu I 112 (kiṁ akattha pāpaṁ yena pivātha lohitaṁ: so that). — locative yahiṁ where (or whither) Vimāna Vatthu 8429 (yahiṁ yahiṁ gacchati tahiṁ tahiṁ modati); and yasmiṁ: yasmiṁ vā tasmiṁ vā on every occasion Saṁyutta Nikāya I 160.
ablative yasmā (only modal) because Aṅguttara Nikāya I 260; Itivuttaka 37 (corresponds to tasmā). On yasmā-t-iha see Geiger, Pāḷi Grammar 73.5.

:: Ya-kāra [ya + kāra]
1. the letter (or sound) y: Jātaka I 430 (pada-sandhikara); III 433 (vyañjana-sandhi-vasena gahita).
2. the letter (or syllable) ya: Jātaka V 427 (nipāta-matta). It is referred to at Vinaya IV 7 as an ending implying ridiculing or insult, together with the ending °bha. The commentary means words like dāsiya, gumbiya, bālya etc. where -ya either denotes descendency or property, or stands for -ka as diminutive (i.e. (disparaging) ending. The same applies to °bha. Here at Vinaya IV 7 this way of calling a person by means of adding -ya or -bha to his name (cf. English -y in kid > kiddy etc.) is grouped with a series of other terms of insult (hīnā akkosā).

:: Yabhati [one passage in Atharva Veda; cf. Greek οἴϕω "futuo," Latin ibex (see Walde, Latin Wörterbuch sub voce)] to cohabit, futuere, only given as root yabh with definition "methune" at Dhatupāṭha 215 and Dhātum 308.

:: Yad , Yad-idaṁ etc., see ya° 4b.

:: Yadā (adverb) [Vedic yadā; old instrumental of ya°] when Sutta-Nipāta 200 (y. ca so mato seti), 681, 696 (here as yada, explained as yadā), 923; Dhammapada 28, 69, 277f., 325, 384, 390; Itivuttaka 77 (y. devo devakāyā cavati); Peta Vatthu Commentary 54, 67. cf. kadā and tadā.

:: Yadi (indeclinable) [adverb formation, original locative, from ya°; cf. Vedic yadi]
1. As conjunction: if; constructed either with present indicative, Anglo-Saxon Sutta-Nipāta 189; "yadi bodhiṁ pattuṁ icchasi" Jātaka I 24 (verse 167); "yadi dāyako dānaṁ deti ... etaṁ bījaṁ hoti" Peta Vatthu Commentary 8; or potential; or with a participle, Anglo-Saxon "yadi evaṁ sante" that being so, if this is so Dīgha Nikāya I 61; "gahito yadi sīho te" if the lion is caught by you Mahāvaṁsa 6, 27. — With other particles, e.g. yādi āsana mattaṁ pi even if only a seat Vimāna Vatthu 39; yadi ... atha kasmā if ... how then Milindapañha 4. yadi evaṁ ... (tu) even if ... yet (but) Peta Vatthu Commentary 63 (y. e. pitā na rodati, mātu nāma hadayaṁ mudukaṁ). — yadi va "or" (cf. Vedic yadi vā "or be it that") Dhammapada 195 (= yadi vā athavā Dhammapada III 252). So yadi vā at Jātaka I 18 (verse 97: latā vā yadi vā rukkhā etc. Sutta-Nipāta 119 (gāme vā yadi varaññe).
2. As a strong particle of exhortation: yadi evaṁ if so, in that case, let it be that, all right, now then Peta Vatthu Commentary 54 (y. e. yaṁ mayhaṁ desitaṁ ekassa bhikkhuno dehi), 217 (y. e. yāvadatthaṁ gaṇhāhi: take as much as you like).

:: Yagghe (indeclinable) [similar in formation and meaning to tagghe (q.v.). It is yaṁ (yad) + gha, the latter in a Māgadhized form ghe, whereas taggha (= tad + gha) only occurs as such] hortative particle, used in addressing a (superior) person in the vocative, followed by potential of jānāti, either 2nd jāneyyāsi, or 3rd singular jāneyya; to be translated somewhat like: look here, don't you know; surely, you ought to know; now then; similarly to particle yaṁ nu, yaṁ nūna and yaṁ hi. The particle is found in the language of the Nikāyas only, thus indicating part of the oldest and original dialect. E.g.: y. bhante jāneyyāsi Vinaya I 237; yagghe deva jāneyyāsi yo te puriso dāso ... so ... pabbajito do you know, O king Dīgha Nikāya I 60 (translation: "if it please your majesty, do you know ... ."; Sumaṅgalavilāsinī I 169 explains as "codanatthe nipāto"); y. ayye jāneyyāsi Majjhima Nikāya II 62; mahārāja j. Majjhima Nikāya II 71; the same Saṁyutta Nikāya I 101; y. bhavaṁ jāneyya Saṁyutta Nikāya I 180. — The passage Majjhima Nikāya II 157 is somewhat doubtful where we find y. with the indicative and in various forms (see varia lectio) of yagghi and taggha: "jānanti pana bhonto yagghe ...", with reply "na jānāma yagghe ..." Perhaps the reading taggha would be preferable.

:: Yahiṁ (adverb) [after kuhiṁ] where, wherever Mahāvaṁsa 15, 209 (corresponds to yattha in verse 210).

:: Yajana (neuter) [late formation from yaj, yajati, for the earlier yañña] the act of sacrificing Jātaka III 518; VI 133; Cariyāpiṭaka I 7, 2; Visuddhimagga 224; Peta Vatthu Commentary 135.

:: Yajanaka (adjective) [from yajana] one who sacrifices Jātaka VI 133.

:: Yajati [yaj, cf. Vedic yajati, yajus, Yajur-veda. To Atharvaveda-saṁhita yazaitē to sacrifice, Greek ἅζομαι to revere, worship. On etymology cf. also Walde, Latin Wörterbuch sub voce aestimo. — Dhatupāṭha (62) defines root by "deva-pūjā, saṅgati-karaṇa, dānesu," i.e. "said of deva-worship, of assembling, and of gifts." Similarly Dhātum 79] to sacrifice, to make an offering (yaññaṁ); to give alms or gifts — In the Pāḷi literature it refers (with yañña, sacrifice) either (when critical) to the brahmanic rites of sacrificing to the gods according to the rules initiated in the Vedas and Vedic literature; or (when dogmatical) to the giving of alms to the bhikkhu. In the latter sense it implies liberal donation of all the necessities of a bhikkhu (see enumerated under yañña). The latter use is by far the more frequent — The construction is with the accusative of the deity honoured and the instrumental of the gift. — Present yajati Dīgha Nikāya I 139; Aṅguttara Nikāya I 168; II 43, 44; Sutta-Nipāta 505, 509; Sumaṅgalavilāsinī I 160. — present participle yajanto Dīgha Nikāya I 52; Majjhima Nikāya I 404; Milindapañha 21; genitive plural yajataṁ Sutta-Nipāta 569 (= Vinaya I 246, where reading is jayataṁ). — present participle medium yajamāna Dīgha Nikāya I 138 (mahayaññaṁ); Sutta-Nipāta 506; Saṁyutta Nikāya I 233; Jātaka VI 502, 505. — imperative 3rd singular yajatu Sumaṅgalavilāsinī I 297; medium yajataṁ Dīgha Nikāya I 138 (= detu bhavaṁ Sumaṅgalavilāsinī I 300). 2nd singular yajāhi Jātaka III 519; Peta Vatthu Commentary 280, and perhaps at Peta Vatthu II 16 (for Text yāhi). 2nd medium yajassu Sutta-Nipāta 302, 506; Jātaka V 488 (yaññaṁ), 490 (the same) — potential 1st singular yajeyyaṁ Dīgha Nikāya I 134; 3rd plural yajeyyuṁ Jātaka VI 211, 215; 3rd singular medium yajetha Dhammapada 106 (māse māse sahassena yo y. = dānaṁ dadeyya Dhammapada II 231), 108; Itivuttaka 98; Aṅguttara Nikāya II 43; Sutta-Nipāta 463. — Future 2nd singular yajissasi Jātaka III 515; 1st singular yajissāmi Jātaka VI 527 (pantha-sakuṇaṁ tuyhaṁ maṁsena); 3rd plural yajissanti Jātaka IV 184; 1st plural yajissāma Jātaka VI 132. Preterit 1st singular yajiṁ Theragāthā 341; 3rd singular ayajī̌ Itivuttaka 102; yaji Milindapañha 219, 221. — infinitive yajituṁ Milindapañha 220; yiṭṭhuṁ Dīgha Nikāya I 138 (yiṭṭhu-kāma wishing to sacrifice), and yaṭṭhuṁ in °kāma Dīgha Nikāya II 244; Sutta-Nipāta 461. — gerund yajitvā Dīgha Nikāya I 143; Aṅguttara Nikāya II 44; Sutta-Nipāta 509; Jātaka VI 137 (puttehi), 202; Peta Vatthu II 956 (datvā + , i.e. spending liberally; cf. Peta Vatthu Commentary 136); yajitvāna Sutta-Nipāta 303, 979. — gerundive yajitabba Jātaka VI 133 (sabba catukkena), — past participle yajita and yiṭṭha. — causative I yājeti; causative II yajāpeti (q.v.).

:: Yajāpeti [causative II of yajati] to cause a sacrifice to be held Aṅguttara Nikāya I 168 (yajati + y.).

:: Yajita [past participle of yajati] sacrificed Milindapañha 219; Jātaka IV 19.

:: Yajubbeda [from Vedic yajus the sacrificial formula, + veda] the Yajurveda, the 2nd of the Vedas, dealing with sacrifice Milindapañha 178; Sumaṅgalavilāsinī I 247; Paramatthajotikā II 447. As yajuveda at Dīpavaṁsa V 62, where the 3 Vedas are enumerated as iruveda, yaju° and sāma°.

:: Yaka-peḷa [see peḷa] the lump of the liver Sutta-Nipāta 195 (= yakana-piṇḍa Paramatthajotikā II 247) = Jātaka I 146. Dines Andersen PG suggests: "Could y.-p. possibly be an old error for sakapeḷa, cf. Sanskrit śaka-piṇḍa and śakṛt-piṇḍa?" cf. paṭala (reference Visuddhimagga 257).

:: Yakana (neuter) [from genitive yaknaḥ or secondary stem yakan- of Vedic yakṛt; cf. Avesta yākars; Greek par, Latin jecur. In formation cf. Pāḷi chakana from Vedic śakṛṭ] the liver Khuddakapāṭha III ; Majjhima Nikāya I 57, 421; Dīgha Nikāya II 293; Aṅguttara Nikāya V 109; Milindapañha 26; Visuddhimagga 257, 356; Sammohavinodanī 60, 240. The old n-stem is to be seen in compound yaka-peḷa (q.v.).

:: Yakkha [Vedic yakṣa, quick ray of light, but also "ghost"; from yakṣ to move quickly; perhaps: swift creatures, changing their abode quickly and at will. — The customary (popular) etymology of Pāḷi commentators is y. as quasi-gerund of yaj, to sacrifice, thus: a being to whom a sacrifice (of expiation or propitiation) is given. See e.g. Vimāna Vatthu 224: yajanti tattha baliṁ upaharantī ti yakkhā; or Vimāna Vatthu 333: pūjanīya-bhavato yakkho ti vuccati. — The term yakṣa as attendants of Kubera occurs already in the Upaniśads.]
1. Name of certain non-human beings, as spirits, ogres, dryads, ghosts, spooks. Their usual epithet and category of being is amanussa, i.e. not a human being (but not a sublime god either); a being half deified and of great power as regards influencing people (partly helping, partly hurting). They range in appearance immediately above the petas; many "successful" or happy petas are in fact yakkhas (see also below). They correspond to our "genii" or fairies of the fairy-tales and show all their qualities. In many respects they correspond to the Vedic Piśācas, though different in many others, and of different origin. Historically they are remnants of an ancient demonology and of considerable folkloristic interest, as in them old animistic beliefs are incorporated and as they represent creatures of the wilds and forests, some of them based on ethnological features. See on term e.g. Dialogues of the Buddha III 188; on their history and identity Stede, GPv chapter V; pages 39-44. — They are sometimes called devatā: Saṁyutta Nikāya I 205; or devaputtā: Peta Vatthu Commentary 113, 139. a female yakkha is called yakkhinī (q.v.).
2. Their usual capacity is one of kindness to men (cf. German Rübezahl). They are also interested in the spiritual welfare of those humans with whom they come into contact, and are something like "tutelary genii" or even "angels" (i.e. messengers from another world) who will save prospective sinners from doing evil (cf. Peta Vatthu IV 1). They also act as guides in the "inferno": Peta Vatthu IV 11, cf. IV 3. A somewhat dangerous "Mentor" is represented at Dīgha Nikāya I 95, where the y. Vajirapāṇī threatens to slay Ambaṭṭha with an iron hammer, if he does not answer the Bhagavā. He is represented as hovering in the air; Buddhaghosa (Sumaṅgalavilāsinī I 264) says on this: na yo vā so vā yakkho, Sakko deva rājā ti veditabbo: it is to be understood not as this or that y., but as Sakka the king of devas. — Whole cities stand under the protection of, or are inhabited by yakkhas; Dīgha Nikāya II 147 (ākiṇṇa-yakkha full of y.; thus āḷaka mandā may here mean all kinds of supra-mundane beings), cf. Laṅkā (Ceylon) as inhabited by y.: Mahāvaṁsa 7, 33. — Often, however, they are cruel and dangerous. The female yakkhas seem on the whole more fearful and evil natured than the male (see under yakkhinī). They eat flesh and blood: Jātaka IV 549; devour even men: Dīgha Nikāya II 346; Jātaka II 15-17, or corpses: Jātaka I 265; mentioned under the five ādīnavā (dangers) at Aṅguttara Nikāya III 256. a yakkha wants to kill Sāriputta: Udāna 4.
3. Various classes of y. Are enumerated at Dīgha Nikāya II 256, 257; in aprogressive order they rank between manussa and gandhabba at Aṅguttara Nikāya II 38; they are mentioned with devas, rakkhasas, dānavas, gandhabbas, kinnaras and mahoragas at Jātaka V 420. According to Vimāna Vatthu 333 Sakka, the four great kings (lokapālā), the followers of Vessavaṇa (alias Yama, the yakkhas proper) and men (see below 7) go by the name of yakkha. — Sakka, the king of the devas, is often named yakkha: Jātaka IV 4; Sumaṅgalavilāsinī I 264. Some are spirits of trees (rukkha-devatā): Jātaka III 309 345; Peta Vatthu I 9; II 9; Peta Vatthu Commentary 5; are also called bhumma-devā (earthly deities) Peta Vatthu Commentary 45, 55. Their cult seems to originate primarily from the woods (thus in trees: Peta Vatthu II 9; IV 3), and secondarily from the legends of sea-faring merchants (cf. the story of the flying Dutchman). To the latter origin point the original descriptions of a vimāna or fairy-palace, which is due to a sort of mirage. These are usually found in or at the sea, or in the neighbourhood of silent lakes, where the sense of hauntedness has given rise to the fear of demons or supernatural witchcraft. cf. the entrances to a vimāna by means of adried-up river bed (Peta Vatthu I 9; II 12) and the many descriptions of the Vimānas in the Lake-districts of the Himavant in Vimāna Vatthu (See Stede, GPv pages 104f.)
4. Their names too give us a clue as to their origin and function. These are taken from
(a) their bodily appearance, which possesses many of the attributes of petas, e.g. Khara "Rough-skin" or "Shaggy" Sutta-Nipāta page 48 (= khara-samphassaṁ cammaṁ Paramatthajotikā II 302), also as Khara-loma "Rough-hair" Visuddhimagga 208;
Khara-dāṭhika "Rough-tooth" Jātaka I 31. Citta "Speckled" Mahāvaṁsa 9, 22; 10, 4; also as Citta-rājā Jātaka II 372; Mahāvaṁsa 10, 84. Silesa-loma "Sticky-hair" Jātaka I 273. Sūci-loma "Needle hair" Sutta-Nipāta 47, 48; Saṁyutta Nikāya I 207; Visuddhimagga 208; Paramatthajotikā II 302.
(b) places of inhabitance, attributes of their realm, animals and plants, e.g. ajakalāpaka "Goat-bundle" Udāna 1. Āḷavaka "Forest-dweller" Jātaka IV 180; VI 329; Mahāvaṁsa 30, 84: Visuddhimagga 208. Uppala "Lotus" Dhammapada IV 209. Kakudha "K. tree" (Terminalia arjuna) Saṁyutta Nikāya I 54. Kumbhīra "Crocodile" Jātaka VI 272. Gumbiya either "One of a troop" (soldier of Yama) or "Thicket-er" (from gumba thicket) Jātaka III 200, 201. Disāmukha "Sky-facer" Dhammapada IV 209. Vamakoḷī "Yama-chignon" Dhammapada IV 208. Vajira "Thunderbolt" Dhammapada IV 209; alias Vajira-pāṇī Dīgha Nikāya I 95, or Vajira-bāhu Dhammapada IV 209. Sātāgira "Pleasant-mount" Dīgha Nikāya II 256; Sutta-Nipāta 153; Jātaka IV 314; VI 440. Serīsaka "Acacia-dweller" Vimāna Vatthu 341 (the messenger of Vessavaṇa).
(c) qualities of character, e.g. adhamma "Unrighteous" Milindapañha 202 (formerly Devadatta). Kaṭattha "Well-wisher" Dhammapada IV 209. Dhamma "Righteous" Milindapañha 202 (= Bodhisatta). Puṇṇaka "Full(-moon?)" Jātaka VI 255f. (a leader of soldiers, nephew of Vessavaṇa). Māra the "Tempter" Sutta-Nipāta 449; Saṁyutta Nikāya I 122; Majjhima Nikāya I 338. Sakaṭa "Waggon-load" (of riches) Dhammapada IV 209
(d) embodiments of former persons, e.g. Janavasabha "Lord of men" Dīgha Nikāya II 205. Dīgha Majjhima Nikāya I 210. Naradeva Jātaka VI 383, 387. Paṇḍaka "Eunuch" Mahāvaṁsa 12, 21. Sīvaka Saṁyutta Nikāya I 241 = Vinaya II 156. Serī "Self-willed" Saṁyutta Nikāya I 57. — cf. the similar names of yakkhinīs.
5. They stand in a close relationship to and under the authority of Vessavaṇa (Kuvera), one of the four lokapālas. They are often the direct servants (messengers) of Yama himself, the Lord of the Underworld (and the Peta-realm especially). cf. Dīgha Nikāya II 257; III 194f.; Jātaka IV 492 (yakkhinī fetches water for Vessavaṇa); VI 255f. (Puṇṇaka, the nephew of V); Vimāna Vatthu 341 (Serīsaka, his messenger). In relation to Yama: dve yakkhā Ya massa dūtā Vimāna Vatthu 522; cf. Personal name Yamakoḷī Dhammapada IV 208. — In harmony with tradition they share the role of their master Kuvera as lord of riches (cf. Peta Vatthu II 922) and are the keepers (and liberal spenders) of underground riches, hidden treasures etc., with which they delight men: see e.g. the frame story to Peta Vatthu II 11 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 145), and to IV 12 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 274). They enjoy every kind of splendour and enjoyment, hence their attribute kāma-kāmin Peta Vatthu I 33. Hence they possess supernatural powers, can transfer themselves to any place with their palaces and work miracles; a frequent attribute of theirs is mah'iddhika (Peta Vatthu II 910; Jātaka VI 118). Their appearance is splendid, as a result of former merit: cf. Peta Vatthu I 2; I 9; II 11; IV 317. At the same time they are possessed of odd qualities (as result of former demerit); they are shy, and afraid of palmyra leaf and iron: Jātaka IV 492; their eyes are red and do not wink: Jātaka V 34; VI 336, 337. — Their abode is their self-created palace (Vimāna), which is anywhere in the air, or in trees etc. (see under vimāna). Sometimes we find a communion of yakkhas grouped in a town, e.g. Āḷaka mandā Dīgha Nikāya II 147; Sirīsa-vatthu (in Ceylon) Mahāvaṁsa 7, 32.
6. Their essential human character is evident also from their attitude towards the "Dhamma." In this respect many of them are "fallen angels" and take up the word of the Buddha, thus being converted and able to rise to a higher sphere of existence in saṁsāra. cf. Dīgha Nikāya III 194, 195; Jātaka II 17; Vimāna Vatthu 333; Peta Vatthu II 810 (where "yakkha" is explained by Dhammapāla as "petattabhāvato mutto yakkho ahaṁ jāto devabhāvaṁ pattosmi" Peta Vatthu Commentary 110); Paramatthajotikā II 301 (both Sūciloma and Khara converted). — See in general also the following passages: Sutta-Nipāta 153, 179, 273, 449; Saṁyutta Nikāya I 206-15; Aṅguttara Nikāya I 160; Visuddhimagga 366 (in simile); Milindapañha 23.
7. Exceptionally the term "yakkha" is used as a philosophical term denoting the "individual soul" [cf. similar Vedic meaning "das lebendige Ding" (BR) at several Aṅguttara Nikāya V passages]; hence probably the old phrase: ettāvatā yakkhassa suddhi (purification of heart) Sutta-Nipāta 478, quoted Vimāna Vatthu 333 (ettāvataggaṁ na vadanti h'eke yakkhassa sudhiṁ idha paṇḍitāse). Sutta-Nipāta 875 (cf. Mahāniddesa 282: yakkha = satta, nara, puggala, manussa).

-ānubhāva the potency of a yakkha Jātaka I 240;
-āviṭṭha possessed by a y. Jātaka VI 586;
-iddhi (yakkh°) magic power of a y. Peta Vatthu Commentary 117, 241;
-gaṇa the multitude of ys. Jātaka VI 287;
-gaha = following Dhammapada III 362;
-gāha "yakkha-grip," being seized by a y. Saṁyutta Nikāya I 208; Peta Vatthu Commentary 144;
-ṭṭhāna the dwelling-place of a y;
-dāsī "a female temple slave," or perhaps "possessed by a demon" (?) Jātaka VI 501 (varia lectio devatā-paviṭṭhā cf. page 586: yakkhāviṭṭhā.)
-nagara city of ys. Jātaka II 127 (= Sirīsavatthu); cf. pisāca-nagara;
-pura the same Mahāvaṁsa 7.32;
-bhavana the realm or abode of the y. Mahāniddesa 448;
-bhūta a yakkha-being, a ghost Peta Vatthu III 52 (= pisāca-bhūta vā yakkha-bh. vā Peta Vatthu Commentary 198); IV 135;
-mahiddhi = °iddhi; Peta Vatthu IV 154;
-yoni the y.-world, realm of the y. Paramatthajotikā II 301;
-samāgama meeting of the y. Peta Vatthu Commentary 55 (where also devaputtā join);
-sūkara a y. in the form of a pig Sammohavinodanī 494;
-senā army of ys. Dīgha Nikāya III 194; Paramatthajotikā II 209;
-senāpati chief-commander of the yakkha-army Jātaka IV 478; Paramatthajotikā II 197.

:: Yakkhatta (neuter) [from yakkha] condition of a higher demon or yakkha Dīgha Nikāya II 57; Aṅguttara Nikāya II 39; Peta Vatthu Commentary 117.

:: Yakkhinī (feminine) [from yakkha, perhaps corresponding directly to Vedic yakṣiṇī, feminine of yakṣin; adjective persecuting, taking vengeance, applied to Varuṇa at ṛgvedav VII 884] a female yakkha, a vampire. Their character is usually fierce and full of spite and vengeance, addicted to man and beast murder (cf. yakkha 2). They are very much like petīs in habits. With their names cf. those of the yakkhas, as enumerated under yakkha 4. — Vinaya III 37; IV 20 (where sexual intercourse with y. is forbidden to the bhikkhus); Saṁyutta Nikāya I 209 (Piyaṅkara-mātā); Jātaka I 240 (as a goat), 395f.; II 127; III 511; V 21 (eating a baby), 209 (eaten by a y.); VI 336 (desirous of eating a child); Visuddhimagga 121 (singing), 382 (four: Piyaṅkara-mātā, Uttaramātā, Phussa-mittā, Dhammaguttā), 665 (in simile); Mahāvaṁsa 7.11 (Kuvaṇṇā, i.e. bad-coloured); 10, 53 (Cetiyā); 12, 21 (Hāritā "Charming" or from harita "green" (?)); Dhammapada I 47; II 35, 36 (a y. in the form of a cow, eating four people in successive births).
Note: a by-form of yakkhinī is yakkhī.

-bhāva the state of being a yakkhinī Jātaka I 240; II 128 (yakkhini°).

:: Yakkhī (feminine) [direct formation from yakkha, like petī from peta; form older than yakkhinī (?)] = yakkhinī Saṁyutta Nikāya I 11; Vinaya III 121; IV 20; Jātaka IV 492; Mahāvaṁsa 7, 26.

:: Yam see Yo.

:: Yama1 [from yam] restraint Peta Vatthu Commentary 98 (+ niyama).

:: Yama2 [Vedic Yama] the ruler of the kingdom of the dead. See details in Dictionary of Pāḷi Proper Names. In compounds often in general sense of "death" or "manes," or "petā"; e.g.

-dūta Death's messenger Saddhammopāyana 287; cf. Ya massa dūtā Vimāna Vatthu 522 (see Vimāna Vatthu 224), or deva-dūta Aṅguttara Nikāya I 138 (see under dūta), alias Niraya-pāla Aṅguttara Nikāya I 138 and passim.
-purisa
(a) = °dūta Dhammapada 235 (cf. Dhammapada III 335); Vimāna Vatthu 223; (b) °purisā Yama-people, i.e. petas Peta Vatthu IV 36 (cf. Peta Vatthu Commentary 251);
-loka the Yama world or world of the petas Dhammapada 44, 45; Peta Vatthu Commentary 107 and frequent;
-visaya = °loka Peta Vatthu II 82 and passim;
-sādana Y.'s kingdom, or the realm of the dead Jātaka VI 267, 304; VI 457, 505.

:: Yama3 (masculine neuter) [Vedic yama = Yama2; from yam in meaning "to combine," cf. Avesta yə̄ma twin, Middle Irish emuin the same] (neuter) a pair, (masculine) a twin Abhidhānappadīpikā 628. See derivation yamaka.

:: Yamaka [from yama3]
1. (adjective) double, twin; only in following combinations: °pāṭihāriya (and °hīra) the miracle of the double appearances, a miracle performed by the Buddha in Sāvatthī to refute the heretical teachers (cf. Vinaya III 332, Sa manta-pāsādika; and in detail Sumaṅgalavilāsinī I 57). It consisted in the appearance of phenomena of opposite character in pairs, as e.g. streaming forth of fire and water. (cf. G.C.C. 120). The miracle was repeatedly performed by the Buddha and is often referred to, e.g. At Paṭisambhidāmagga I 125 (°hīra); Jātaka I 77, 88, 193; Milindapañha 106 (°hīraṁ), 349 (°hāriyaṁ); Mahāvaṁsa 17, 44, 50; 30, 82; 31, 99; Dāṭhāvaṁsa I 50 (°hīraṁ); Dhammapada III 213 (the same); Paramatthajotikā II 36; Visuddhimagga 390; Peta Vatthu Commentary 137.

-sālā the pair of Sal willows in between which the Buddha passed away Vimāna Vatthu 165; Peta Vatthu Commentary 212.

2. (adjective or m.) a twin, twin child Mahāvaṁsa 6, 9 (yamake duve puttaṁ ca dhītaraṁ janesi), 37 (soḷasakkhattuṁ yamake duve duve putte janayi); Dhammapada I 353 (same, with vijāyi).
3. (neuter) a pair, couple, name of one of the Abhidhamma canonical books, also called Yama kappakaraṇa; Tikapaṭṭhāna 8. — The Yamaka-sutta refers to the conversion of the bhikkhu Yamaka and is given at Saṁyutta Nikāya III 109f.; mentioned at Visuddhimagga 479 and Sammohavinodanī 32. The phrase yamakato sammasana at Visuddhimagga 626 may mean "in pairs" (like kalāpato "in a bundle" ibid), or may refer to the Yamaka-sutta with its discussion of anicca, dukkha, anatta.

:: Yamala [from yama3] a pair Abhidhānappadīpikā 628. — yamalī occurs in Buddhist Hybrid Sanskrit only as a kind of dress, at Divyāvadāna 276; Avadāna-śataka I 265.

:: Yamataṁ at Saṁyutta Nikāya I 14 (sa vītivatto yamataṁ sumedho) we should read (with Mrs. Rhys Davids's emendation Kindred Sayings I page 320) as yaṁmataṁ (Commentary: maññanaṁ; translated "he rich in wisdom hath escaped beyond conceits and deemings of the errant mind").

:: Yamati [yam, given in meaning "uparame" i.e. cessation, quieting at Dhatupāṭha 226 and Dhātum 322, at the latter with additional "nāse." On etymology see Walde, Latin Wörterbuch sub voce redimio and emo: cf. yanta] to restrain, suppress, to become tranquil; only in stanza Dhammapada 6 = Theragāthā 275 = Jātaka III 488 as 1st plural medium yamāmase in imperative sense: "pare ca na vijānanti mayaṁ ettha yamāmase," which is explained both at Dhammapada I 65, Thag-a II 114, and Jātaka III 489 in connection with yama2 viz. "yamāmase: uparamāma nassāma satataṁ samitaṁ maccu-santikaṁ gacchāmā ti na jānanti," i.e. let us go continually into the presence of death. A little further at Dhammapada I 66 the explanation of it is "bhaṇḍādīnaṁ vuddhiyā vāyamāmā ti na vijānanti." The meaning is "to control oneself," cf. saṁyamāmase Saṁyutta Nikāya I 209. Leop. v. Schroeder however translates "Und mancher Mann bedenket nicht: wir alle müssen sterben hier" (Worte der Wahrheit, page 2.). — yameyyātha at Saṁyutta Nikāya I 217 is wrongly separated from the preceding vā, which ought to be read as vāyameyyātha (so Kindred Sayings I 281).

:: Yaṁ see Ya.

:: Yannūna see ya° II 2 c.

:: Yanta (neuter) [Vedic yantra, a kind of agent noun formation from yam to hold by means of a string or bridle, etc. Indo-Germanic °em and °i°em, as in Latin emo to take and read -imio.] A means for holding, contrivance, artifice, instrument, machine, mechanism; figurative instrumentality (as perhaps in kamma° at Theragāthā passages). — Referring to the machinery (outfit) of a ship (as oars, helm, etc.) Jātaka IV 163 (sabbayantūpapanna = piyārittā etc. commentary); Milindapañha 379. To mechanism in general (mechanical force) Jātaka V 333 (°vegena = with the swiftness of machinery). To a sugar-mill Milindapañha 166; usually as ucchu-yanta Jātaka I 25, 339 (°yante gaṇṭhikā), cf. ucchūnaṁ yanta Dhammapada IV 199. — tela-yanta (-cakka) (the wheel of) an oil mill Jātaka I 25; — dāru-yanta a wooden machine (i.e. a mechanical man with hands and feet moved by pulling of strings) Sumaṅgalavilāsinī I 197; Visuddhimagga 595 (quoted as simile); — kamma-yanta the machinery of kamma Theragāthā 419 (i.e. its instrumentality, not, as translation "car"; cf. Psalms of the Brethren 217: "it breaks in pieces k.'s living car," evidently influenced by commentary explanation "attabhāva-yanta"), 574 (similarly: see discussed under yantita).
Note: yantāni at Cullaniddesa §529 (on Sutta-Nipāta 48 saṅghaṭṭa-yantāni) is explained as "dhuvarāni." The spelling and meaning of the latter is not clear. It must refer to bracelets. cf. Paramatthajotikā II 96 va layāni;
-ākaḍḍhana pulling the machine Visuddhimagga 258 = Sammohavinodanī 241;
-cakkha-yaṭṭhi the stick of the wheel of a (sugar°) mill Sammohavinodanī 60;
-nāḷi a mechanical tube Dhammapada III 215;
-pāsāṇa a aerolite (?) Jātaka III 258 (read °pāsāṇo);
-phalakāni the boards of a machine Visuddhimagga 258;
-yutta combined by machinery Jātaka VI 432;
-sutta the string of a machine (or mill). Visuddhimagga 258 (as °ka) = Sammohavinodanī 241;
-hatthi a mechanical (automatic) elephant Dhammapada I 192 (of King Caṇḍa-pajjota; cf. the horse of Troy).

:: Yantaka (neuter) [from yanta] a bolt Vinaya II 148 (vihārā aguttā honti ... anujānāmi yantakaṁ sūcikan ti), cf. Vinaya Texts III 162; Sumaṅgalavilāsinī I 200 (kuñcikā + y.); Dhammapada I 220 (yantakaṁ deti to put the bolt to, to lock up).

:: Yanteti [denominative from yanta. Dhātum 809 gives a root yant in meaning of "saṅkocane," i.e. contraction] to set into motion, to make go, impel, hurl Jātaka I 418 (sakkharaṁ aṅguliyā yantetvā); past participle yantita.

:: Yanti is 3rd plural present of yā: see yāti.
Note: At Dīgha Nikāya II 269 we should combine yanti with preceding visamā and sambādhā, thus forming denominative verbs: visamāyanti "become uneven" and sambādhāyanti "become oppressed or tight." The translation Dialogues of the Buddha II 305 gives just the opposite by reading incorrectly.

:: Yantita [past participle of yanteti] made to go, set into motion, impelled Theragāthā 574: evāyaṁvattati kāyo kamma-yantena yantito "impelled by the machinery of Karma"; translation Psalms of the Brethren 261 not quite to the point "carried about on Karma's car." Kern, Toevoegselen s., v. quite out of place with "fettered, held, restrained," in analogy to his translation of yanta the same locative with "fetter." He may have been misled by Dhātum definition of yant as "saṅkocana" (see yanteti).

:: Yañña [Vedic yajña, from yaj: see yajati. The metri causā reading in the Veda is sometimes yajana, which we are inclined to look upon as not being the source of the Pāḷi yajana]
1. a brahmanic sacrifice.
2. almsgiving, charity, a gift to the Saṅgha or a bhikkhu. The brahmanic ritual of Vedic times has been given a changed and deeper meaning. Buddhism has discarded the outward and cruel form and has widened its sphere by changing its participant, its object as well as the means and ways of "offering," so that the yañña now consists entirely in a worthy application of a worthy gift to a worthy applicant. Thus the direct and as it were self-understood definition of yañña is at Cullaniddesa §523 given with "yañño vuccati deyyadhammo," and as this the fourteen constituents of the latter are enumerated; consisting of the four paccayas and of anna, pāna, vattha, yāna, mālā, gandhā, vilepana, seyya, āvasatha, padīpeyya. cf. Mahāniddesa 373. — The term parikkhāra, which refers to the requisites of the bhikkhu as well (see Sumaṅgalavilāsinī I 204-207), is also used in the meaning of "accessory instrument" concerning the brahmanic sacrifice: see Dīgha Nikāya I 129f., 137f. They are there given as sixteen parikkhāras, as follows: (4) cattāro anumati-pakkhā viz. the four groups khattiyas, minister, brahmans and householders, as colleagues by consent; (8) aṭṭh'aṅgāni of a king-sacrificer; (4) cattār'aṅgāni of a purohita. The term mahāyañña refers to the brahmanic ritual (so at Majjhima Nikāya II 204; as 145, cf. Expositor 193); its equivalent in Buddhist literature is mahādāna, for which yañña is also used at Peta Vatthu II 950 (cf. Peta Vatthu Commentary 134). The Jātakas are full of passages referring to the ineffectiveness and cruelty of the brahmanic sacrifice, e.g. Jātaka III 518f.; VI 211f., and cf. Fick, Soziale Gliederung, page 146f. One special kind of sacrifice is the sabba-catukkayañña or the sacrifice of tetrads, where four of each kind of gifts, as elephants, horses, bulls, and even men were offered: Jātaka I 335; III 44, 45; Peta Vatthu Commentary 280. The number four here has the meaning of evenness, completeness, or harmony, as we find it frequent, in the notion of the square with reference to Vimānas and lotus ponds (in J., Vimāna Vatthu and Peta Vatthu etc.); often also implying awfullness and magic, as attached e.g. to crossroads. cf. the epithet of Niraya (Hell) "catu-dvāra" (especially at Peta Vatthu I 10). See compounds of catur. — It may also refer to the four quarters of the sky, as belonging to the four Guardians of the World (lokapālā) who were specially worth offering to, as their influence was demonic (cf. Peta Vatthu I 4).
The prevailing meaning of yañña in the Suttapiṭaka is that of "gift, oblation to the bhikkhu, almsgiving. cf. Sutta-Nipāta 295, 461, 484, 1043. At Vimāna Vatthu 3426 the epithets "su-dinna, su-huta, su-yiṭṭha" are attributed to dāna. — The 3 constituents which occur under dāna and deyyadhamma as the gift, the giver and the recipient of the gift (i.e. the Saṅgha: cf. opening stanza Peta Vatthu I 11) are similarly enumerated under yañña (or yañña patha) as "ye yaññaṁ (viz. cīvaraṁ etc.) esanti" those who wish for a gift, "ye yaññaṁ abhisaṅkharonti" those who get it ready, and "ye yaññaṁ denti" those who give it, at Cullaniddesa §70 (under appamatta). Similarly we find the threefold division of "yañña" (= cīvara etc.), "yaññayājaka" (= khattiyā, brāhmaṇā etc., including all eight classes of men: see Cullaniddesa page 129 sub voce khattiya, quoted under janab) and "dakkhiṇeyya" (the recipient of the gift, viz. samaṇa-brāhmaṇā, kapaṇ'addhikā, vanibbakā, yācakā) at Cullaniddesa §449 b (under puthū). — cf. the following (mixed) passages: Dīgha Nikāya I 97, 128-144 (brahmanic criticized); II 353, 354 (profitable and unprofitable, criticized); Majjhima Nikāya I 82 (brahm.); Saṁyutta Nikāya I 76, 160; II 42f., 63, 207; III 337; IV 41; Aṅguttara Nikāya I 166; II 43 (nirārambhaṁ yaññaṁ upasaṅka manti Arahanto, cf. as 145); Sutta-Nipāta 308 (brahm.), 568 (aggihutta-mukhā yaññā: the sacrifices to Agni are the best; brahm.); Theragāthā 341; Jātaka I 83, 343; III 517 (°ṁ yajati; brahm.); IV 66; V 491, 492; VI 200 (yañña-kāraka-brāhmaṇa), 211f.; Sumaṅgalavilāsinī I 267; Dhammapada II 6.

-āgāra a hall for sacrifices Puggalapaññatti 56 (= yañña-sālā Puggalapaññatti 233);
-āvāṭa the sacrificial pit Dīgha Nikāya I 142, 148; Jātaka I 335; III 45, 517; VI 215 (where reading yaññavāṭa, cf. yaññavāṭaka at Cariyāpiṭaka I 7, 2). It has been suggested by Kern, Toev, sub voce, and it seems more to the sense, to read yañña-vāṭa for yanñāvāṭa, i.e. enclosed place for sacrifice. Thus at all passages for °āvāṭa;
-kāla a suitable (or the proper) time for sacrifice Dīgha Nikāya I 137; Sutta-Nipāta 458, 482; Sumaṅgalavilāsinī I 297;
-upanīta one who has been brought to the sacrifice Saṁyutta Nikāya I 168 (translation Kindred Sayings 211 not quite to the point: "the oblation is brought". Reading is uncertain; v.l; °opanīta which may be read as opavīta "wearing the sacrificial cord": see following);
-opavīta (?) [see upavīta] in phrase yaññ'opavīta-kaṇṭhā "having the (sacrificial, i.e.) alms-cord wound round their necks" Paramatthajotikā II 92 (varia lectio yaññ-opacita-kammā). cf. yañña-suttaka;
-patha [cf. patha 2] (way of) sacrificing, sacrifice Sutta-Nipāta 1045; Cullaniddesa §524 (yañño y'eva vuccati yañña-patho); Jātaka VI 212, 215;
-vaṇṇa praise of sacrifice Jātaka VI 200;
-vidhāna the arrangement or celebration of a sacrifice Jātaka VI 202;
-sampadā success of the sacrifice Dīgha Nikāya I 128f. (in its threefold mode), 134, 143, 144; Sutta-Nipāta 505, 509;
-sāmin lord or giver of a sacrifice Dīgha Nikāya I 143;
-suttaka "sacrificial string," i.e. alms-cord (the sign of a mendicant) Dhammapada II 59. cf. above: °opavīta.

:: Yaññatā (feminine) [abstract from yañña] "sacrificiality," the function or ceremony of a sacrifice Jātaka VI 202 (= yañña-vidhāna commentary).

:: Yapana see yāpana.

:: Yapeti see yāpeti.

:: Yasassimant (adjective) [double adjective ending; yasas + vin + mant] splendid, glorious, full of splendour Jātaka V 63 (pāvako yasassimā = teja-sampattiyā yassassinīhi accīhi yutto commentary).

:: Yasassin (adjective) [Vedic yaśasvin] glorious, famous, renowned, having all endowments or comforts of life (as explained at Cullaniddesa §530: yasappatta, sakkata, lābhī etc.) Dīgha Nikāya I 48 (ñāta + y.); Aṅguttara Nikāya II 34; Sutta-Nipāta 179, 298, 343, 1117; Peta Vatthu I 41; III 117; III 35; III 108; Vimāna Vatthu 159 (= kittimant parivāravant Vimāna Vatthu 73); Sumaṅgalavilāsinī I 143; Peta Vatthu Commentary 10; Saddhammopāyana 420. — feminine yasassinī shining, resplendent Jātaka V 64.

:: Yasavant (adjective) [cf. Vedic yaśasvat] famous, having renown Aṅguttara Nikāya II 64 (dīghāyu + y.).

:: Yaso and Yasa (neuter) [Vedic yaśaḥ (neuter). The word follows the a° declension, but preserves and favours the instrumental yasasā after the s° declention (like mano, ceto etc,), e.g. At Jātaka I 134. — In the nominative and accusative singular both forms yaso and yasa(ṁ) occur; in compounds the form yasa° is the usual; yaso as masculine is found at Sutta-Nipāta 438] glory, fame, repute, success, high position. On term as used with reference to the brahmin see Fick, Soziale Gliederung pages 128, 129. The prevailing idea of Dhammapāla is that yaso consists of a great retinue, and company of servants, followers etc. This idea is already to be found at Dīgha Nikāya I 118 = 126 where y. is founded on parisā (cf. Sumaṅgalavilāsinī I 143 on Dīgha Nikāya I 48; Sumaṅgalavilāsinī I 298: yasasā ti āṇāṭhapana-samatthatāya). See e.g. Vimāna Vatthu 122 (yaso = parivāra); Peta Vatthu Commentary 137 (yasasā = mahati parivāra-sampattiyā); cf. Jātaka I 134 (rājā mahantena yasena uppanaṁ gacchati). — Dīgha Nikāya I 137 (as quality of a king); III 260, 286; Jātaka IV 275f. (dibba y. As one of the ten qualities of greatness, viz. divine duration of life, complexion, happiness, fame, power, and the five sense-objects rūpa, sadda, gandha, rasa, phoṭṭhabba. The same ten are found at Peta Vatthu II 958, 59); Aṅguttara Nikāya I 15; II 32, 66, 188; III 31, 47f.; IV 95, 195f.; Dhammapada 24, 303 (+ bhoga); Theragāthā 554; Mahāniddesa 147; Peta Vatthu III 35 (= dev'iddhi Peta Vatthu Commentary 189); Vimāna Vatthu 291; Jātaka I 134; VI 468; Milindapañha 291 (bhoga + y.); Visuddhimagga 393; Saddhammopāyana 306, 518. — yasaṁ deti to give credit Jātaka I 180. mahā-yaso great fame Jātaka I 46 (verse 266), cf. yas-agga the highest (of) fame Jātaka I 51, where coupled with lābh-agga the greatest gain. The latter combination is stereotype in the Niddesa (see e.g. Cullaniddesa §55), where the four worldly ideals are given in sequence lābha, yaso, pasaṁsā, sukha. — With kitti we find yaso at Sutta-Nipāta 817 (see definition and exegesis at Mahāniddesa 147). — Opposite ayasa Dīgha Nikāya III 260, 286; Aṅguttara Nikāya II 188; IV 157f.
-dāyika giving (or a giver of) repute Jātaka VI 285;
-mada pride of fame Sammohavinodanī 467;
-mahatta greatness of fame Visuddhimagga 233;
-lābha the gain of fame Jātaka III 516 (+ dhanalābha).

:: Yata [past participle of yam] held, checked, controlled, restrained, careful Saṁyutta Nikāya II 15, 50; Sutta-Nipāta 78, 220, 1079 (= yatta, paṭiyatta, gutta etc. Cullaniddesa §525); Jātaka VI 294 (commentary appamatta; Kern, Toevoegselen sub voce proposes reading yatta for yata Visuddhimagga 201 (?). Especially in two phrases: yat-atta (yata + attan) self-controlled, one whose heart is kept down Dīgha Nikāya I 57 (cf. Dialogues of the Buddha I 75); Sutta-Nipāta 216, 490, 723; Sumaṅgalavilāsinī I 168. — yata-cārin living in self-restraint, living or behaving carefully Sutta-Nipāta 971 (= yatta paṭiyatta gutta etc. Mahāniddesa 498); Milindapañha 300 (+ samāhita-citta, where Kern, Toevoegselen sub voce proposes to read yatta-cārin for yata°). A similar passage at Theragāthā 981 reads yathā-cārin (q.v. for further explanation). cf. saṁyata and see also yatta.

:: Yatana (neuter) [from yat, cf. Epic Sanskrit yatna] endeavour, undertaking Jātaka V 346 (commentary explains samosaraṇa-ṭṭhāna ?); Dhatupāṭha 121 (in explanation of yatati1).

:: Yatati1 [yat, given by Dhatupāṭha 121 in meaning "yatana," by Dhātum 175 as "paṭiyatana"] to exert oneself, strive, endeavour, to be cautious or careful; present participle yataṁ Itivuttaka 120 (care, tiṭṭhe, acche etc.; Seidenstücker translates "gezügelt," thus taking it in meaning of yata), — past participle yatta.

:: Yatati2 [unidentified, perhaps as explanation of yati?] is given in meaning of "lead out" (?) at Dhatupāṭha 580 ("niyyātane") and Dhātum 813 (the same).

:: Yathā (adverb) [from ya°; Vedic yathā; cf. kathā, tathā] Anglo-Saxon like, in relation to, after (the manner of). — as preposition (with accusative): according (to some condition, norm or rule): yathā kāmaṁ (already Vedic) according to his desire, after his liking Peta Vatthu Commentary 113, 136; y. kālaṁ in time, timely Peta Vatthu Commentary 78; matiṁ to his own mind or intention Peta Vatthu IV 167; ruciṁ to his satisfaction, amply, satisfactorily Peta Vatthu Commentary 88, 126, 242; vibhavaṁ according to their wealth, i.e. plentifully Peta Vatthu Commentary 53; sukhaṁ as they liked or pleased Peta Vatthu Commentary 133. Sometimes with locative: yathā padese "according to place," in the right place Jātaka III 391. Or instrumental: y. sattiyā as much as you can Dhammapada I 92; y. manena from his heart, sincerely, voluntarily Dhammapada I 42. — Also with gerund yathā haritvā according to his taking (or reward: see under compound °bhata) Itivuttaka 14 (y. h. nikkhipeyya, which Seidenstücker, not doing justice to context, translates "so wie man etwas nimmt und dann wegwirft"). With following adjective expressing something like "as it were" and often untranslateable (see compounds) — as conjunction: "as if," or "so that": yathā mata like dead Dhammapada 21; yathā na "in order that not": Visuddhimagga 31 (y. sarīre ābādhaṁ na uppādeti, evaṁ tassa vinodanatthaṁ); Dhammapada I 311 (y. assa patitaṭthānaṁ na passāmi, tathā naṁ chaḍḍessāmi: so that I shall not see ..., thus shall I throw him). — as adverb just, Anglo-Saxon so, even; in combination with other particles: yathā kathaṁ pana how so then, how is it then that Saṁyutta Nikāya II 283 (cf. yathā tathaṁ under compounds); yathā kiṁ viya somewhat like this Milindapañha 91; yathā pana like as Dhammapada I 158; yatha-r-iva (for yathā-iva) just as Dīgha Nikāya I 90; yathā pi ... evaṁ just as ... so Dhammapada 51-52. °yatha-y-idaṁ (for yathā-idaṁ) positive: "as just this," "so that," "e.g.," "like," "i.e."; after negation "but" Itivuttaka 8, 9 (na aññaṁ ... yathayidaṁ); Sutta-Nipāta 1092 (tvañ ca me dīpam akkhāhi, yathayidaṁ nāparaṁ siyā "so that there be no further ill"; cf. Paramatthajotikā II 597). See also the enlarged forms seyyathā and seyyathīdaṁ. — In correlation with tathā: the same ... Anglo-Saxon like ... Anglo-Saxon as ... so; Peta Vatthu I 123 (yath'āgato tathā-gato as he has come so has he gone). Often elliptically in direct juxta position: yathā tathā in whatever way, in such and such a manner; so and so, according to the occasion; also "correctly, truly, in reality" Sutta-Nipāta 504 (tvaṁ h'ettha jānāsi y. t. idaṁ); Peta Vatthu Commentary 199 (y. t. vyākāsi). See yathātathaṁ under compounds. About phrase yathā taṁ see yathātaṁ. — For further references. on the use of yathā see indexes to Saṁyutta (Saṁyutta Nikāya VI 81 sub voce yathābhūtaṁ); Aṅguttara (Aṅguttara Nikāya VI 91 ibid); Sutta-Nipāta (index page 751); and Dhammapada.

-ānudhammaṁ according to the rules (leading to enlightenment) Sutta-Nipāta 963, cf. Mahāniddesa 481;
-ānurūpa suitable, proper Mahāvaṁsa 28, 42;
-ānusiṭṭhaṁ in accordance with what has been taught Dhammapada I 158;
-ābhirantaṁ (adverb neuter of present participle) to (their) heart's content, as much (or as long) as one likes Vinaya III 145; Sutta-Nipāta 53; Dhammapada I 385; Vimāna Vatthu 181;
-āraddha [= ālabdha] as much as was to be had, sufficient Vinaya III 160;
-ārahaṁ (neuter adverb) as is fit or proper, seeming, fitful, appropriately, duly (cf. Compendium 1111, 1182) Saṁyutta Nikāya I 226; Sutta-Nipāta 403; Peta Vatthu II 923; Peta Vatthu Commentary 78, 132 (yathā codanaṁ varia lectio), 287; Vimāna Vatthu 139. So to be read at all Peta Vatthu and Peta Vatthu Commentary passages for Text yathā rahaṁ. Very frequent in Mahāvaṁsa e.g. 3, 27; 5, 148; 7, 70; 14, 54; 20, 8; 22, 58;
-ālaṅkata dressed as he was, in full (state) dress Dhammapada III 79;
-āvajjaṁ "as if to be blamed," i.e. (imitating) whatever is faulty, mimicry of deformities (as a forbidden pastime) Dīgha Nikāya I 7 (= kāṇakuṇi-khañjādīnaṁ yaṁ yaṁ vajjaṁ taṁ taṁ payojetvā dassana-kīḷā Sumaṅgalavilāsinī I 86); Vinaya II 10;
-icchitaṁ according to one's wish, as he liked, after his heart's content Jātaka I 27 (verse 188) = Buddhavaṁsa II 179; is preferably to be read as yad-icchitaṁ at all Peta Vatthu Commentary passages, e.g. Peta Vatthu Commentary 3 (°ṁ dento), 110 (°ṭhāna whichever place I like), 265 (where Text has yat°). The editor of Mahāvaṁsa however reads yath° throughout; e.g. 7, 22; 22, 50;
-odhi as far as the limit, final, utmost Majjhima Nikāya I 37; Jātaka III 302;
-odhika to (its or their) full extent, altogether, only in phrase yathodhikāni kāmāni Sutta-Nipāta 60 (cf. Cullaniddesa §526); Jātaka III 381 (commentary not quite to the point with explanation "attano odhivasena ṭhitāni," giving variant yatodhikāni, with explanation "yato uparato odhi etesan ti yatodhikāni uparata-koṭṭhāsāni"); IV 487 (with better commentary explanation: "yena yena odhinā thitāni tena tena ṭhitān'eva jahissāmi, na kiñce avasissāmī ti attho"); V 392 (commentary: "yathāṭhita-koṭṭhasāni");
-kamma(ṁ) according to one's karma or action Jātaka I 57, 109; IV 1. Frequent in phrase yathā-kamm-ūpage satte (pajānāti) "(he recognises) the beings passing away (or undergoing future retribution) according to their deeds" Dīgha Nikāya I 82; Majjhima Nikāya I 482; II 21; III 178; Saṁyutta Nikāya II 122; Aṅguttara Nikāya IV 141, 178, 422; V 35; Sutta-Nipāta 587; Itivuttaka 99; and yathā-kamm-ūpaga-ñāṇa "the knowledge of specific retribution" Visuddhimagga 433f.; Tikapaṭṭhāna 321; Sammohavinodanī 373f. (°catuttha);
-kāmaṁ according to wish, at random (see above); °-karaṇiya to be done or dealt with ad lib., i.e. a victim, prey Saṁyutta Nikāya II 226; IV 91, 159; Itivuttaka 56;
-kārin as he does Itivuttaka 122 (corresponds to tathāvādin);
-kālaṁ according to time, in one time Mahāvaṁsa 5, 180;
-kkamaṁ accusative to order, in one order or succession Mahāvaṁsa 4, 54; Saddhammopāyana 269;
-cārin virtuous (for the usual yatacārin as indicated by commentary explanation yata kāyādīhi sanyati: see Ps.B., page 342!) Theragāthā 981 (translation "Whoso according to his powers is virtuous");
-ṭhita so-being, such and such, as they are, as they were Jātaka V 392; Vimāna Vatthu 256;
-tathaṁ according to truth, true and real (corresponding to yathā tathā adverb: see above) Itivuttaka 122 (here as nominative singular: as he is in one respect, so in the other, i.e. perfect); Sutta-Nipāta 1127 (= yathā ācikkhitabbaṁ tathā ācikkhi Cullaniddesa §527); Theragāthā 708 (diṭṭhe dhamme yathātathe: is reading correct? perhaps better as yathātathā, cf. translation Psalms of the Brethren 292: "the truths are seen e'en as they really are"); Dīpavaṁsa III 2 (so read for yathā-kathaṁ; varia lectio has °tathaṁ); V 64 (pañhaṁ byākarohi yathātathaṁ);
-dhamma (used as adjective and adverb °ṁ) "one according to the law," i.e. as the rule prescribes; neuter according to the rule put down. See Vinaya Texts I 203; Geiger, Pāḷi Dhamma, page 19, 67. Vinaya I 135 (yo uddiseyya, yathā-dhammo kāretabbo), 168 (yo pavāreyya, y.-dhammo kāretabbo), 191 (yo māreyya y.-dh. k.); II 67 (ubho pi yathādhammaṁ kārāpetabbā), 132 (yo ajjhohareyya, y.-dhammo kāretabbo); IV 126 (yo jānaṁ (i.e. knowing) yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭeyya, pācittiyan ti i.e. a dispute settled in proper form; with explanation: y.-dhammaṁ nāma dhammena vinayena satthu sāsanena kataṁ), 144 (na tassa ... mutti atthi yañ ca tattha āpattiṁ āpanno tañ ca yathādhammo kāretabbo, uttari c'assa moho āropetabbo). cf. the following passages; as adjective: Vinaya I 205; II 132, 142, 263; Majjhima Nikāya III 10; Milindapañha 195; as adverb: with paṭikaroti (to atone, make amends) Vinaya I 173, 315; II 126; IV 19; Dīgha Nikāya I 85; III 55; Majjhima Nikāya III 247; Saṁyutta Nikāya II 128, 205; Aṅguttara Nikāya I 103, 238; II 146; IV 377; cf. yathādhammaṁ paṭigaṇhāti Saṁyutta Nikāya I 239; Aṅguttara Nikāya I 59, 103. At Saṁyutta Nikāya III 171 yathādhammaṁ is used in the sense of "according to the truth, or reality," where yathā-bhūtaṁ takes its place; similarly at Theragāthā 188;
-dhota as if it were washed (so to speak), clean, unsoiled Dhammapada I 196; cf. Mahāvastu I 301 yathā-dhauta;
-pasādhanaṁ according to a clear state of mind, to one's gratification Dhammapada 249 (= attano pasādānurūpaṁ Dhammapada III 359);
-puggalaṁ according to the individual, individually Peta Vatthu III 51 (read yathāpu°);
-pūrita as full as could be, quite full Jātaka I 101;
-phāsuka comfortable, pleasant Dhammapada I 8;
-balaṁ according to one's power or means Dhammapada I 107 (varia lectio °satti); Saddhammopāyana 97; Mahāvaṁsa 5, 180;
-buḍḍha see ºvuḍḍha;
-bhataṁ is an unexplained ἅπαξ λεγομένον, difficult of analysis because occurring in only one stereotypical phrase, viz. yathā bhataṁ nikkhitto evam Niraye (and sagge) at Majjhima Nikāya I 71; Saṁyutta Nikāya IV 325 (where Text has yathāhatam, varia lectio bhataṁ); Aṅguttara Nikāya I 8, 105, 292, 297; II 71, 83; Itivuttaka 12, 14, 26. We have analyzed it elsewhere as y. bhataṁ ("according to his upbringing"), but we should rather deviate from this explination because the Pāḷi usage in this case would prefer the nominative instead of the (adverb) accusative neuter. It remains doubtful whether we should separate yatha or yathābhataṁ. Suggestions of a translation are the following: (1) "as soon as brought or taken" (see above, ābhata); (2) "as one has brought" (merit or demerit); thus taking ābhataṁ as irregular gerund of ā + bhar, translation suggested by the reading āharitvā (yathāharitvā) in the complementary stanzas at Itivuttaka 12 and 14; (3) "according to merit or reward", after Kern's suggestion, Toevoegselen s.v. to read yathā bhaṭaṁ, the difficulty being that bhaṭa is nowhere found as varia lectio of bhata in this phrase; nor that bhaṭa occurs in the meaning of "reward". — There is a strong likelihood of (ā)bhata resembling āhata (āhaṭa?) in meaning "as brought", on account of, cf. in context and reading at Saṁyutta Nikāya IV 325; still the phrase remains not sufficiently cleared up. — Seidenstücker's translation has been referred to above (under haritvā) as unbefitting. — The suspicion of yathābhatam being a veiled (corrupted) yathābhūtaṁ has presented itself to us before (see above, ābhata). The meaning may suggest something like the latter, in as far as "in truth", "surely" is not far off the point. Anyhow, we shall have to settle on a meaning like "according to merit", without being able to elucidate the phrase in all its details. — There is another yathābhataṁ in passage ... ussavo hoti, yathābhataṁ lasuṇaṁ parikkhayaṁ agamāsi "the garlic diminished as soon as it was brought" Vinaya IV 258. Here ābhata stands in relation to harāpeti (to have it fetched and brought) and is clearly past participle of ābharati;
-bhucca as is the case, i.e. as one might expect, evident, real, in conformity with the truth Dīgha Nikāya I 12; II 222; Milindapañha 183, 351; Therīgāthā 159 (= yathābhūtaṁ Therīgāthā Commentary 142); Peta Vatthu Commentary 30, 31 (ºguṇā);
-bhutta see bhutta;
-bhūta(ṁ) in reality, in truth, really, definitely, absolutely; as ought to be, truthfully, in its real essence. Very frequent in various combinations which see collected and classified as regards Saṁyutta Nikāya and Aṅguttara Nikāya in index vols to these texts. E.g. Saṁyutta Nikāya IV 195 (vacanaṁ, epithet of Nibbāna); V 440 (abhisamaya);Sutta-Nipāta194, 202, 653; Dhammapada 203; Peta Vatthu Commentary 215 (guṇa). yathābhūtam pajānāti he knows as an absolute truth or in reality Dīgha Nikāya I 83, 162; Saṁyutta Nikāya IV 188; V 304 and passim; yathābhūtam jānāti passati Paṭisambhidāmagga II 62. Similarly with noun: yathābhūta-ñāṇa absolute knowledge Saṁyutta Nikāya V 144; Paṭisambhidāmagga II 63 = Visuddhimagga 605 (+ sammādassana); Visuddhimagga 438, 629, 695; Sammohavinodanī 459 (= maggañāṇa); also as ºñāṇa-dassana in same meaning: Aṅguttara Nikāya III 19, 200; IV 99, 336; V 2f., 311f.; Paṭisambhidāmagga I 33, 43f.; II 11f.; Nettipakaraṇa 29;
-mano according to (his) mind Sutta-Nipāta 829; Mahāniddesa 170 (explained as nominative = yathācitto, yathāsaṅkappo, yathāviññāṇo);
-ruciṁ according to pleasure or liking Mahāvaṁsa 4, 43 (ruci Text; ruciṁ varia lectio; thus generally in Mahāvaṁsa); 5, 230 (°ruci); 22, 58 (°ruci);
-vādin as speaking, as he speaks (followed by tathā-kārin so doing) Dīgha Nikāya II 224, 229; Sutta-Nipāta 357; Itivuttaka 122;
-vidhi(ṁ) duly, fitly Mahāvaṁsa 10, 79;
-vihita as appointed or arranged Mahāvaṁsa 10, 93;
-vuḍḍhaṁ according to seniority Vinaya II 221; Mahābodhivaṁsa 90 (Text reads °buḍḍhaṁ);
-vutta(ṁ) as is said, i.e. as mentioned, aforesaid, of this kind Mahāvaṁsa 34, 57; Peta Vatthu Commentary 45, 116 (°o puggalo);
-saka(ṁ) each his own, according to his (or her) own, respective(ly) Visuddhimagga 525; Paramatthajotikā II 8, 9; Vimāna Vatthu 7; Mahāvaṁsa 5, 230 (here simply "their own");
-sata saintly (?), mindful Theragāthā 981 (cf. yathā cārin and Psalms of the Brethren page 342);
-satti(ṁ) according to one's power Saṁyutta Nikāya IV 348 (+ yathābalaṁ); Dhammapada I 107 (varia lectio for °balaṁ); Saddhammopāyana 97;
-satthaṁ according to the precepts, as law ordains Majjhima Nikāya III 10 (perhaps an error for yathāsaddha?);
-saddhaṁ accusative to faith, as is one's faith Dhammapada 249;
-santhatika accepting whatever seat is offered Dīgha Nikāya I 167; Aṅguttara Nikāya III 220; Puggalapaññatti 69; Theragāthā 855 -°aṅga one of the thirteen dhutaṅgas Milindapañha 342, 359; Visuddhimagga 61, 78;
-sukhaṁ according to ease, at ease, at will Theragāthā 77; Dhammapada 326.

:: Yathātaṁ (adverb) [yathā + taṁ] as it is, Anglo-Saxon as if Vinaya III 5; Saṁyutta Nikāya I 124; Majjhima Nikāya I 253. The spelling in our books is yathā taṁ (in two words).

:: Yathāva (adjective) [derivation from yathā, as yathā + vant, after analogy of yāvant, but following the a-declention, cf. Epic Sanskrit yathāvat] having the character of being in accordance with (the truth or the occasion), real, true, just Itivuttaka 44 (santaṁ paṇītaṁ yathāvaṁ, neuter); Theragāthā 188, 422 (°āloka-dassana seeing the real light); Milindapañha 171 (°lakkhaṇa true characteristics); Visuddhimagga 588 (as yāthāvasarasa), 639 (the same). — ablative yathāvato (also found as yāthāvato, probably more correctly, being felt as a derivation from yathā) according to fitness, duly, truly, sufficiently Peta Vatthu Commentary 60 (so read for yathāvato), 128 (all mss yāthāvato!); Therīgāthā Commentary 256 (yā°; the explanation given by Morris, JPTS 1889, 208 is not correct).

:: Yathāvaka (adjective) [from yathāva] being according to reality or sufficiency, essential, true, real, sufficient Theragāthā 347; Sammohavinodanī 409 (°vatthu, referring to the "māna"-division of the Khuddaka-vatthu Vibhaṅga 353f., cf. Cullaniddesa §505). Should we read yāthāvaka°?

:: Yati [from yat, cf. Vedic yati leader, guide] a Buddhist monk Mahāvaṁsa 5, 37 (racchāgataṁ yatiṁ); 25, 4; 30, 26 (mattikā-dāyakaṁ yatiṁ); 32, 33 (khīṇāsavassa yatino); Dāṭhāvaṁsa IV 33 (yatī); Visuddhimagga 79 (vikampeti Mārassa hadayaṁ yatī); Peta Vatthu Commentary 287 (instrumental muni-vara-yatinā).

:: Yato (adverb) [the ablative case of ya°, used as conjunction, cf. Vedic yataḥ wherefrom, by which, out of which]
1. (local) from where Dīgha Nikāya I 240 (uggacchanti candima-suriyā; opposite yattha where).
2. (temporal) whence, since, when, from which time Vimāna Vatthu 344 (yato paṭṭhāya).
3. (modal) from which, out of what cause, because, in as far as Dīgha Nikāya I 36f. (yato ... ettāvatā because ... therefore); Sutta-Nipāta page 113 (the same) Dhammapada 374, 390 (doubled = from whichever source). — Frequently in two combinations: yatvādhi-karaṇaṁ (yato + adhikaraṇaṁ) because (literal by reason of which; cf. kim-ādhikaraṇaṁ, see adhik.) Dīgha Nikāya I 70; Dīgha Nikāya I 113; Majjhima Nikāya I 269; Dhammasaṅgani 1346; cf. similarly Buddhist Hybrid Sanskrit yato adhikaraṇaṁ Mahāvastu III 52; and yato-nidānaṁ on account of which, from which (or what) reason, because Majjhima Nikāya I 109; Sutta-Nipāta 273, 869; Peta Vatthu IV 161 (cf. Peta Vatthu Commentary 242).
Note: yaticchita at Peta Vatthu Commentary 265 is to be read yadicchita.

:: Yatra (adverb) [the (older?) reconstituted Sanskrit form of Pāḷi yattha, cf. Vedic yatra in which, where. The Pāḷi form is younger than the Vedic, as the Pāḷi meaning is doubtful for the Vedic period. It is merely a differentiation of forms to mark a special meaning in the sense of a causal conjunction, whereas yattha is adverb (of place or time) only] in which, where, since; only in phrase yatra hi nāma (in emphatic exclamations) with future; "as indeed, inasmuch Anglo-Saxon that" Saṁyutta Nikāya II 255 (ñāṇabhūtāvata sāvakā y. h. n. savako ñassati etc.); Jātaka I 59 (dhir-atthuvata bho jātiyā y. h. n. jātassa jarā paññāyissati "woe to birth that old age is to be noticed in that which is born!"); Milindapañha 13 (acchariyaṁvata bho ... y. h. n. me upajjhāyo ceto-parivitakkaṁ jānissati).

:: Yatta [past participle of yatati1] strenuous, making an effort, watchful Cullaniddesa §525 (+ paṭiyatta, in exegesis of yata); Jātaka IV 222 (+ paṭiyatta); VI 294 (Kern's reading for yata; vv.ll. saṁyata and sata, thus warranting yata); Milindapañha 373 (°payatta), 378 (the same = in keen effort).
Note: Kern, Toevoegselen sub voce would like to equal yatta = Sanskrit yatna effort.

:: Yattaka (adjective) [from yāvant, a late formation; cf. Trenckner, "Notes", 80] however much, whatever, as many (in correlation with ta° or tattaka) Jātaka V 74 (= yāvant); Visuddhimagga 184 (yattakaṁ ṭhānaṁ gaṇhāti ... tattakaṁ ...), 293 (yattakā = yāvatā); Sumaṅgalavilāsinī I 118 (yattaka ... tattaka as long as); Dhammapada II 50 (°ṁ kālaṁ as long), 128; Sammohavinodanī 73 (yattakaṁ ṭhānaṁ ... tattakaṁ), 391 (yattakāni kusala-cittāni ... tesaṁ sabbesaṁ); Vimāna Vatthu 175 (yattakāni ... tāni as many ... so many, i.e. whatever), 285 (yattakā āhuneyyā nāma ... tesu sabbesu ...). — Instrumental yattakena as adverb "because, on account of" Dhammapada III 383, 393.

:: Yattha (adverb) [the regular Pāḷi form of Vedic yatra. See also Pāḷi yatra] relative adverb of place "where," at which spot; occasionally "at which time," when; with verbs of motion = "whereto." — Dīgha Nikāya I 240 (whither); Sutta-Nipāta 79, 170 (here closely resembling yatra in meaning = "so that"), 191, 313, 445, 995, 1037; Dhammapada 87, 127 (yattha ṭhita, cf. Peta Vatthu Commentary 104) 150, 171, 193, Peta Vatthu Commentary 27. — yattha vā tattha vā wherever (or whenever) Dhammapada IV 162; similarly yattha yattha wherever (he likes) Aṅguttara Nikāya II 64. yattha kāmaṁ (cf. yathākāmaṁ in same meaning) where to one's liking, i.e. wherever Dhammapada 35 (= yattha katthaci or yattha yattha icchati Dhammapada I 295, 299), 326. Similarly we find yatth-icchakaṁ, almost identical (originally variant?) with yadicchakaṁ and yāvadicchakaṁ at Visuddhimagga 154.

:: Yaṭṭhi (feminine) [cf. Vedic yaṣṭi. Another Pāḷi form is laṭṭhi]
1. A staff, stick, pole Majjhima Nikāya III 133 (tomara° goad); Saṁyutta Nikāya I 115 (pācana° driving stick, goad); Milindapañha 2; Dhammapada III 140 (kattara° a mendicant's staff); Peta Vatthu Commentary 241; Sammohavinodanī 241 (yantacakka°); Mahāvaṁsa 11, 10 (veḷu° a bamboo pole).
2. A stem, stalk (of a plant), cane in ucchu° sugar-stick, sugar-cane Dhammapada III 315 (= ucchu-khaṇḍika at Vimāna Vatthu 3326); IV 199.
3. a measure of length (= seven ratanas) Sammohavinodanī 343.

-koṭi the end of the stick or staff Dhammapada I 5;
-madhukā ("cane-sweetness") liquorice Mahāvaṁsa 32, 46;
-luddaka "stick-hunter" at Jātaka IV 392 means a hunter with a lasso.

:: Yava [Vedic yava, corn; see Zimmer, Altind. Leben 239. cf. Greek ζεά spelled; Lithuanian javaī corn; Old-Irish eorna barley] corn (in general), barley (in particular) Vinaya IV 264; Saṁyutta Nikāya IV 220; Aṅguttara Nikāya IV 169.

-karaṇa the preparation of corn Aṅguttara Nikāya IV 169;
-kalāpī (or °inī) a sheaf of barley Saṁyutta Nikāya IV 201;
-kāraṇḍava chaff of corn (or barley) Aṅguttara Nikāya IV 169;
-kummāsa barley-gruel Vimāna Vatthu 62;
-khetta cornfield Vinaya IV 47, 266; Vimāna Vatthu 294;
-dūsin spoiling the corn Aṅguttara Nikāya IV 169;
-majjhaka lying in the midst of a cornfield, in pācīna° of the cornfield on the East side (+ dakkhiṇa° South; pacchima° West; uttara° North); names of four market-places near Mithilā Jātaka VI 330;
-sūka the awn or beard of corn (barley) Aṅguttara Nikāya I 8; Saṁyutta Nikāya V 10, 48.

:: Yavaka (neuter) [yava + collective ending °ka] in compound sāli° (whatever there is of) rice and corn (i.e. rice- and corn-fields commentary) Jātaka IV 172. cf. yāvaka.

:: Yavasa (neuter) [from yava; Vedic yavasa] grass, hay, fodder Jātaka I 338.

:: Yāca (neuter) [from yāc] anything asked for, donation, alms, begging Jātaka III 353; V 233, 234.

-yoga (y. + *yogga; perhaps yāja° the original. The variant yājayoga is old and well established: cf. Visuddhimagga 224) accessible to begging, one ready to comply with another's request, devoted to liberality, open-handed. Frequently in stereotype phrase mutta-cāga payata-pāṇī vossaggarata yāca-yoga dāna-saṁvibhāga-rata to denote great love of liberality, e.g. At Aṅguttara Nikāya I 226; II 66; III 313. See also Aṅguttara Nikāya III 53, 313 = Visuddhimagga 223, 224 (where explained as follows: yaṁ yaṁ pare yācanti tassa tassa dānato yācanayogo ti attho; yājayogo ti pi pāṭho; yājana-saṅkhātena yājena yutto ti attho); Aṅguttara Nikāya IV 6, 266f., 271, 284; V 331, 336; Sutta-Nipāta 87 (cf. explanation Paramatthajotikā II 414: "yācituṁ yutto, yo hi yācake disvā bhakuṭiṁ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti" etc.); Sutta-Nipāta 487, 488, 489, 509; Jātaka III 307 (explained in commentary as "yaṁ yaṁ āgantukā yācanti tassa tassa yutto anucchaviko bhavitvā, sabbaṁ tehi yācita-yācitaṁ dadamāno ti attho"); IV 274 ("yācitabba-yuttaka" commentary); VI 98 (= yācana-yuttaka or yañña-yuttaka; "ubhayathāpi dāyakass'ev'etaṁ nāma" commentary); Milindapañha 215, 225. — The form yājayoga at Sutta-Nipāta 1046 (explained at Cullaniddesa §531 as "yāje yutta"); and mentioned at Visuddhimagga 224 (see above). On different meaning of yācayoga see Kern, Toevoegselen sub voce with unidentified reference cf. also Mahāvyutpatti 140, 4.

:: Yācaka (adjective/noun) [from yāca, cf. Epic and later Sanskrit yācaka] requesting, one who begs, a recipient of alms, a beggar Jātaka III 353; Peta Vatthu II 938; Peta Vatthu Commentary 78, 102 (= yācanaka); Saddhammopāyana 324, 331. Frequently in combination with similar terms of wayfaring people in phrase ṇa-brāhmaṇa-kapaṇ'-iddhika-vaṇibbaka-yācakā e.g. At Dīgha Nikāya I 137; Itivuttaka 64. See single terms. — yācaka at Sutta-Nipāta 618 (as Fick, Soziale Gliederung page 144 quotes yācaka) is to be read yājaka.

:: Yācana (dt.) [from yāc] begging, asking, entreaty Jātaka III 353; Paramatthajotikā II 161 (inghā ti yācanatthe nipāto) 551 (the same); Peta Vatthu Commentary 113 (= sādhuka).

-jīvāna living by begging Jātaka III 353.

:: Yācanaka [cf. Buddhist Hybrid Sanskrit yācanaka Divyāvadāna 470, 585] = yācaka Aṅguttara Nikāya III 136 (ati°); Peta Vatthu II 76; 916; 946; Jātaka III 49; Sumaṅgalavilāsinī I 298.

:: Yācanā (feminine) = yācana; Jātaka III 354 = Milindapañha 230; Jātaka V 233, 404.

:: Yācati [Vedic yācati; yāc, with which cf. Latin jocus (dialect juca "prayer"); Old High German jehan to confess, etc.: see Walde, Latin Wörterbuch sub voce jocus. — Dhatupāṭha (38) only explains yāca = yācane] to beg, Anglo-Saxon for, entreat Vinaya IV 129 (pabbajjaṁ); Sutta-Nipāta 566, 980, 983; Jātaka III 49, 353; V 233, 404. — preterit 3rd plural yāciṁsu Peta Vatthu Commentary 13, 20, 42; ayācisuṁ Mahāvaṁsa 33, 76 (varia lectio ayācayuṁ). — infinitive yācituṁ Peta Vatthu Commentary 29, 120. — gerund yāciya Sutta-Nipāta 295; yācitvā Majjhima Nikāya I 365; yācitvāna Mahāvaṁsa 17, 58. Past participle yācita.

:: Yācita [past participle of yācati] begged, entreated, asked (for) Aṅguttara Nikāya III 33; Dhammapada 224; Jātaka III 307; Peta Vatthu Commentary 39. — cf. yācitaka.

:: Yācitaka (adjective) [yācita + diminutive (disparaging) ending °ka] asked, begged, borrowed Majjhima Nikāya I 365 (°ṁ bhogaṁ); Jātaka IV 358 = VI 127 (°ṁ yānaṁ and °ṁ dhanaṁ, alluding to Majjhima Nikāya I 365f.), with explanation Jātaka IV 358: "yaṁ parena dinnattā labbhati taṁ yācita-sadisam eva hoti." — (neuter) anything borrowed, borrowed goods: yācitakūpamā kāmā (in appassādā kāmā passage) "the pleasures of the senses are like borrowed goods" Vinaya II 25 = Majjhima Nikāya I 130 = Aṅguttara Nikāya III 97 = Therīgāthā 490 = Cullaniddesa §71 (correct yācitan'); explained in detail at Majjhima Nikāya I 365. — See also Dhammapada I 403 (ye y. gahetvā na paṭidenti); Therīgāthā Commentary 288 (kāmā = yācitaka-bhaṇḍasadisā tāvakālikaṭṭhena).

:: Yādicchakaṁ at Vimāna Vatthu 341 read as yadicchakaṁ (see ya°).

:: Yādisa (adjective) [Vedic yādṛś and yādṛsa, yad + dṛśa] which like, what like, whichever, how much; in negative sentence: any, whatever little. — Peta Vatthu II 119 (= yāva mahanto Peta Vatthu Commentary 77). — Often combined with kīdisa in meaning "any one, this or that, whoever," e.g. Vimāna Vatthu 5014 (= yo vā so vā pacura-jano ti attho Vimāna Vatthu 213). As adjective: yādisi (sic = Sanskrit yādṛśī) °kīdisā jīvikā (no livelihood, whatever little) Jātaka VI 584 (verse 728; Trenckner, Milindapañha page 423, gives. verse 732), explained by commentary as "yā vā sā vā, lāmakā ti attho"; yādisaṁ kīdisaṁ dānaṁ a gift of whatever kind Milindapañha 278. So also with tādisa: yādisā vā tādisā vā (viz. kāmā) of whichever kind Aṅguttara Nikāya III 5.

:: Yādisaka = yādisa; in correlation (generalising sense) yādisaka-tādisaka whatsoever ... such, any whatsoever Aṅguttara Nikāya IV 308; Saṁyutta Nikāya V 96.

:: Yāga [from yaj, Sanskrit yāga, cf. yañña and yaja]
1. A (brahmanic) sacrifice, known otherwise as mahāyāga (or plural °yāgā), and consisting of the four: assamedha, purisamedha, sammāpāsa, vāja-peyya. Thus mentioned at Saṁyutta Nikāya I 76 and Sutta-Nipāta 303.
2. In Buddhistic sense: gift, alms-giving, charity; expense or expenditure of giving (almost synonymous with cāga) Aṅguttara Nikāya I 91 (here given in line with dāna and cāga, with distinction of āmisa° and dhamma°, i.e. the material sacrifice, as under 1, and the spiritual sacrifice or help); with the same contrast of ā° and dh.° at Dīgha Nikāya III 155; Itivuttaka 98, 102; Jātaka V 57, 65; Dhammapada I 27. — Jātaka IV 66 (sahassena yāgaṁ yajanto); Milindapañha 21 (dhamma°); Vimāna Vatthu 155; Peta Vatthu Commentary 135 (mahā°-saññita yañña), 136 (mahā°). — suyiṭṭha yāga sampadā "well-given is the perfection of charity" Therīgāthā Commentary 40 (Apadāna verse 7) = 230 (the same).

-piṇḍa the sacrificial oblation consisting in a ball of meat or flour (cf. piṇḍa-pitṛ-yajña) Jātaka VI 522 (with varia lectio yāgu°).

:: Yāgin (adjective) (—°) [from yāga] sacrificing, giving, spending Saṁyutta Nikāya I 19 = Jātaka IV 66 (sahassa° giving the worth of a thousand pieces).

:: Yāgu (feminine) [cf. Vedic yavāgū; on form see Geiger, Pāḷi Grammar §27.4] rice-gruel, rice-milk (to drink). See Vinaya Texts II 89. Vinaya I 46 = II 223 (sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā; yāguṁ pītassa udakaṁ datvā ...), 51 (the same), 61 (the same), 84, 210 (Bhagavato udara-vāt-ābādho tekaṭulāya yāguyā dhuva-yāguṁ dātuṁ; i.e. a constant supply of rice-gruel), 339 (na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma); IV 311; Aṅguttara Nikāya III 250 (ānisaṁsā: five good qualities: it is good for hunger, for thirst, allays wind, cleans the bladder, helps to digest any undigested food); Jātaka I 186; II 128 (for drink); Peta Vatthu Commentary 12, 23, 274. — Often combined (and eaten) with cakes (khajjaka) and other soft food (bhojja), e.g. yāgukhajjaka Jātaka I 270; III 20; Dhammapada IV 20; Mahāvaṁsa 14, 55 (°khajja-bhojja); 36, 100 (+ khajja-bhojja).

-pāna a drink of rice-milk Vinaya I 84;
-piṇḍa see yāga°;
-bhājaka one who distributes the rice-gruel Vinaya II 176 (pañcah'aṅgehi samannāgataṁ; together with cīvara-bhājaka, phala-bhājaka and khajja-bhājaka); IV 38 (yāgu°, phala°, khajja°), 155 (the same); Aṅguttara Nikāya III 275.

:: Yāja [from yaj; cf.yāja and yājeti] sacrificing, giving alms, liberality (felt as synonymous with cāga, thus influenced by tyaj, cf. Sanskrit tyājana): see yācayoga; — Cullaniddesa §531 (yāje yutta); Visuddhimagga 224.

:: Yājaka (adjective) [from yaj in its causative form yājeti] sacrificing, one who sacrifices, a priest Sutta-Nipāta 312, 313 (= yanna-yājino janā Paramatthajotikā II 324), 618 (of apurohita; varia lectio yācaka).

:: Yājana (neuter) = yāja; Visuddhimagga 224: see yācayoga.

:: Yājetar [agent noun to yājeti] one who superintends a sacrifice or causes it to be performed Dīgha Nikāya I 143.

:: Yājeti [causative I of yajati] to cause to sacrifice, to make a priest give an offering (to the gods or otherwise) Jātaka VI 211, 215; present participle yājento Majjhima Nikāya I 404; potential 2nd singular yājeyya Jātaka III 515; 3rd plural yājeyyuṁ Jātaka VI 215 (aññaṁ brāhmaṇaṁ); also yājayeyyuṁ Jātaka VI 211. — gerund yājetvā Dīgha Nikāya I 143.

:: Yājin (adjective) [from yāja] sacrificing Paramatthajotikā II 324 (yañña°).

:: Yāma [from yam in both meanings of yamati and yama3]
1. restraint, only as compound cātu-yāma fourfold restraint Dīgha Nikāya I 57; III 48; Saṁyutta Nikāya I 66; Majjhima Nikāya I 377; Visuddhimagga 416. cf. Dialogues of the Buddha I 751.
2. a watch of the night. There are 3 watches, given as paṭhama, majjhima and pacchima (first, middle and last) Mahāniddesa 377f.; or purima, m. and pacchima Cullaniddesa §631 (under sadā). — Aṅguttara Nikāya I 114; IV 168; Dhammapada 157 (one of the 3; interpreted as the 3 vayas at Dhammapada III 138); Jātaka I 243 (tīsu yāmesu ekasmiṁ yāme); Mahāvaṁsa 21, 33; Peta Vatthu Commentary 217, 280.
3. (usually plural Yāmā devā) one who belongs to Yama or the ruler of the Underworld; a subject of Yama; the realm of Yama; — plural inhabitants of Yamaloka Aṅguttara Nikāya I 210 (yāmā devā); Paramatthajotikā II 244 (°bhavana the abode of the Y.); Paramatthajotikā I 166 (Yāmato yāva Akaniṭṭhaṁ from the Underworld to the highest heaven); Visuddhimagga 225 (Yāmā); Sammohavinodanī 519 (Yāmā); Vimāna Vatthu 246 (the same); Therīgāthā Commentary 169 (Y. devā).

-kālika of a restricted time, for a (relatively) short period (literal) only for one watch of the night, but longer than yāva-kālika temporary. It is one of the three regulation-terms for specified food, viz. y.-k., sattāhakālika and yāvajīvika, or short period, of a week's duration, and life-long food Vinaya IV 83, 86, 176, 311; to which is added yāva-kālika, temporary at Vinaya I 251 (where mutual relations of the four are discussed);
-gaṇḍika(ṁ) koṭṭeti to beat the block of restraint (?), i.e. exercise self-control (?) (or does it belong to yāma 3?) Paramatthajotikā I 233.

:: Yāna (neuter) [from yā, as in yāti. cf. Vedic yāna and Latin Janus]
1. going, proceeding Jātaka VI 415 (+ ayāna, opposed to ṭhāna).
2. means of motion, carriage, vehicle. Different kinds of carriages are enumerated at Mahāniddesa 145 (on Sutta-Nipāta 816) with hatthi° (elephant°), go° (cow), aja° (goat), meṇḍaka° (ram), oṭṭha° (camel?), khara° (donkey°). cf. Milindapañha 276. — yāna is one of the requisites (carriage or other means of locomotion) of the bhikkhu and as such included in the deyya-dhamma or fourteen gifts (see yañña and deyya-dh.). Thus mentioned with anna pānavattha etc. At Saṁyutta Nikāya I 94; Aṅguttara Nikāya II 85; Puggalapaññatti 51. — cf. the definition and application of the term yāna as given below under yāna-sannidhi. — See e.g. the following passages: Vinaya I 191 (bhikkhū yānena yāyanti ... na bhikkhave yānena yāyitabbaṁ; yo yāyeyya etc.: here a "carriage" is expressly forbidden to the bhikkhu!), 231 (Ambapālī ... bhadrāni-bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhirūhitvā ...), 242 (same phrase with Meṇḍaka gahapati); Dīgha Nikāya I 7, 89, 106; Majjhima Nikāya I 366 (yānaṁ poroseyyaṁ pavara-maṇi-kuṇḍalaṁ, where vv.ll. on page 561 read voropeyya and oropeyya, which Neumann (unwarrantedly) adopts in his translation: M.S.2 1921, II 666; the commentary accepts reading poroseyya with explanation "puris-anucchavikaṁ yānaṁ"); Dhammapada 323 (= hatthiyānādīni Dhammapada IV 6); Jātaka III 525f.; V 59; VI 223 (= ratha); Kathāvatthu 599 (Erāvaṇo hatthināgo sahassa-yuttaṁ dibbaṁ yānaṁ; translated as "the wondrous elephant E., the thousand-wise yoked celestial mount" Points of Controversy 347 (literal vehicle) Peta Vatthu III 228 (= ratha or vayha etc. Peta Vatthu Commentary 186); Peta Vatthu Commentary 113. — iddhi-yāna carriage of magic power Milindapañha 276; deva° godly carriage Milindapañha 276; applied to the Eightfold Aryan Path at Sutta-Nipāta 139 (= devalokaṁ yāpetuṁ samatthatā ... aṭṭha-samāpatti-yānaṁ Paramatthajotikā II 184). Similarly of the Path: maggaṭṭhaṅgika-yāna (-yāyinī) Therīgāthā 389 (= Aṭṭhaṅgika-Magga-saṅkhāta ariya-yāna Therīgāthā Commentary 257); and brahma-yāna dhamma-yāna "the very best and excellent carriage" as epithet of Magga Saṁyutta Nikāya V 5, cf. Jātaka IV 100. cf. the later terms mahā and hīna-yāna. See also yānikata.

-ugghata shaking or jolting of the carriage Vinaya II 276; Dhammapada III 283;
-gata having ascended the carriage Dīgha Nikāya I 126;
-puṭosā (°puṭoḷī) provision bag on a carriage (provision for the journey?) Visuddhimagga 328 (so read for paṭṭoli);
-bhūmi carriage-ground, i.e. the road as far as accessible to a carriage Dīgha Nikāya I 89; Sutta-Nipāta 418;
-sannidhi storing up of carriages or means of locomotion Dīgha Nikāya I 6 (with explanation at Sumaṅgalavilāsinī I 82 as follows: yānaṁ nāma vayhaṁ ratho sakaṭaṁ sandamānikā pātaṅkī ti. Na pan'etaṁ pabbajitassa yānaṁ, upāhanā yānaṁ pana); Sutta-Nipāta 924 (= anna-pāna-vattha-yāna-sannidhi Mahāniddesa 372);
-sukha pleasures of riding and driving Kathāvatthu 209; cf. Points of Controversy 127.

:: Yānaka (neuter) [from yāna] a (small) cart, carriage, waggon, vehicle Jātaka III 49 (°ṁ pūretvā, or a hunter's cart); IV 45; Dhammapada I 325 (sukha°), 391 (pakati°, an ordinary waggon). —°ṁ pājeti to drive a cart Jātaka II 112, 143; III 51.

-upatthambha(na) waggon-prop Paramatthajotikā I 44 (°ni varia lectio, see appendix to index Pj.); Sammohavinodanī 234 (°nika; illustrating the shape of the teeth).

:: Yānika and Yāniya (adjective) (—°) [from yāna]
1. (literal) leading to, conducive to, as °yāniya in deva° magga Dīgha Nikāya I 215, and Brahma° magga the way leading to the Brahmā world Dīgha Nikāya I 220.
2. (in applied meaning, cf. yānikata) °yānika one who has become used to, whose habit it is ..., in vipassanā° and samatha° at Visuddhimagga 588.

:: Yānikata [yāna + kata, with i for a in combination with kṛ, perhaps also in analogy with bahulī-kata] made a habit of, indulged in, acquired, mastered (cf. explanation Paṭisambhidāmagga I 172: "yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto etc."). The expression is to be compared with yatānuyāgin and yātrā, similarly to which it is used only in one stock phrase. It comes very near yātrā in meaning "that which keeps one going," i.e. an acquired and thoroughly mastered habit, an "altera natura." It is not quite to the point when Dialogues of the Buddha II 110 (following Childers?) translate as "to use as a vehicle." — Occurring with identical phraseology, viz. bahulīkata yāni-katavatthu-kata anuṭṭhita paricita susamāraddha in application to the four iddhipādā at Dīgha Nikāya II 103; Aṅguttara Nikāya IV 309; Saṁyutta Nikāya V 260; Milindapañha 140; to mettā at Majjhima Nikāya III 97; Saṁyutta Nikāya I 116; II 264; IV 200; V 259; Aṅguttara Nikāya V 342; Jātaka II 61; Milindapañha 198. Explained at Paṭisambhidāmagga I 172, cf. II 122, 130.

:: Yānin (adjective) [from yāna] one who drives in a carriage Jātaka III 525 = IV 223 (where read yānī va for yān iva). At the latter passage the commentary somewhat obscurely explains as "sappi-tela-yānena gacchanto viya"; at III 526 the explanation is simply "yānena gacchanto viya."

:: Yāpana and Yapana (neuter) [from yāpeti. cf. Epic and Classical Sanskrit yāpana] keeping going, sustenance, feeding, nourishment, existence, living. Especially in one standing combination respecting the feeding and keeping of the body "kāyassa ṭhitiyā yāpanāya etc." (for the maintenance of the body) in yātrā passage: see yātrā 2; in which it is explained at Visuddhimagga 32 by "pavattiyā avicchedatthaṁ, cira-kāla-ṭṭhitatthaṁ" i.e. for the preservation of life. — Further at Jātaka I 66 (alam me ettakaṁ yāpanāya); V 387 (thokaṁ mama yāpana-mattaṁ eva); Dhammapada IV 210 (yāpana-mattaṁ dhanaṁ); Peta Vatthu Commentary 28. — Used more frequenly together with shortened form yapana; in standard phrase vutti pālana yapana yāpana cāra (cf. yapeti) at Visuddhimagga 145; as 149, 167. Or similarly as feminine with spelling yapanā and yāpanā: yapanā yāpanā iriyanā vattanā pālanā at Dhammasaṅgani 19, 82, 295, 380, 441, 716. At as 404 yāpanā is used as synonym of yātrā.

:: Yāpanīya (adjective) [gerundive formation from yāpeti] fit or sufficient for supporting one's life Vinaya I 59, 212, 253. — cf. Buddhist Hybrid Sanskrit yāpanīyatara a more healthy state Divyāvadāna 110.

:: Yāpeti (and yapeti) [causative of yāti]
1. (literal)
(a) in causative intensive as well as intransitive sense; in the latter also with short a as yapeti and then combined with yāpeti, in stock phrase defining carati "to go," "to be" (or viharati) with synonyms iriyati vattati pāleti yapeti yāpeti at Cullaniddesa §237; Vibhaṅga 252; as 167. Besides singly (yapeti) at as 149.
(b) to cause to go, to make someone go (to), to bring to, lead to (accusative) Jātaka VI 458 (sasenāvāhanaṁ yāpesi); Paramatthajotikā II 184 (devalokaṁ yāpetuṁ samattha fit to bring one to the d-world).
(c) to get on, move, to be active Dhammapada I 10 (sarīre yāpente); IV 17 (iriyāpathena).
2. (figurative) to keep going (both transative and intransitive), to keep up, especially to keep oneself going or alive, to live by (instrumental) [cf. Buddhist Hybrid Sanskrit yāpayati Divyāvadāna 93, 150, 196, 292, 293, 471, 488, Avadāna-śataka I 209] Dīgha Nikāya I 166 (ekissā dattiyā on only one alms); Puggalapaññatti 56; Jātaka II 204; III 67; IV 125; VI 532 (uñchena); Peta Vatthu I 57 (ito dinnena yāpenti petā); I 117; III 28 (tava dinnena yāpessanti kurūrino); Peta Vatthu Commentary 27, 29 (= attabhāvaṁ yāpeti = upajīvati).

:: Yāpya (adjective) [shortened gerundive formation for yāpanīya. Sanskrit yāpya in slightly different meaning]
1. (literal) fit for movement or locomotion: in °yāna sedan chair, palanquin Abhidhānappadīpikā 373.
2. (figurative) concerning the preservation of life, vital, in °rogin one who suffers from a vital disease, literally a disease concerning the upkeep of the body Visuddhimagga 33 (translation Path of Purity 39: "patient of long-suffering," from a different point of view, viz. of time only, like Buddhaghosa).

:: Yāta [past participle of yāti] going, gone, proceeded; habit, custom; only in compound yātānuyāyin going on according to what (or as it) has gone, i.e. following old habits Jātaka VI 309, 310; explained by commentary as "pubba-kārinā yātassa puggalassa anuyāyī, paṭhamaṁ karonto yāti nāma pacchā karonto anuyāyati." The usual Sanskrit phrase is gat-ānugatika. cf. yātrā, yānikata.

:: Yāthāva (adjective) [see yathāva. It is a combination of a guṇa-derivation from yathā and an adjective-derivation of °vant] sufficient (literal "just as much"; i.e. such as it is), sufficiently founded, logical, consistent, exact, definite, true Cullaniddesa §275 (where tatha is explained by taccha, bhūta, yāthāva, aviparīta); as 248 (where micchā-diṭṭhi is explained as incorrect or illogical view. — yāthāvato (ablative) exactly, truly, consistently Sumaṅgalavilāsinī I 65; Therīgāthā Commentary 256; Vimāna Vatthu 232. See also yathāvato. — The nearest synonyms of yāthāva are aviparīta (i.e. definite) and yathābhūtaṁ. See also yathāva and yathāvaka.

-nāma having the name of exactitude Peta Vatthu Commentary 231 (+ aviparīta-nāma);
-māna pride of sufficiency or consistency Sammohavinodanī 487f. (and a°);
-lakkhaṇa possessing the characteristic of definiteness or logic Milindapañha 171; Nettipakaraṇa 27 (where avijjā is called "sabba-dhamma-yāthāva-asampaṭivedha-lakkhaṇā");
-vacana exact, logical or true speech Milindapañha 214 (taccha-vacana, yāthāva-vacana, aviparīta-vacana);
-sarasa logical and with its essential (sa + rasa) properties Visuddhimagga 588, 639.

:: Yāti [Vedic yāti, or yā, which represents Indo-Germanic °iā, an amplified °e as in eti (q.v.). cf. Latin janua door and the proper name Janus (= January); Lithuanian joti to ride, Middle Irish āth ford. — Dhatupāṭha 368 explains yā more in applied meaning as "papuṇane," cf. Dhātum 596: pāpuṇe] to go, go on, to proceed, to go away; — present 1st yāmi Peta Vatthu II 83 (= gacchāmi Peta Vatthu Commentary 107), Mahāvaṁsa 10, 3; 2nd yāsi Jātaka I 291; Mahāvaṁsa 10, 2 (kuhiṁ yāsi?); 3rd yāti Sutta-Nipāta 720 (tuṇhī y. mahodadhi); Dhammapada 29, 179, 294, 295; Jātaka VI 311; Mahāvaṁsa 5, 47; Dhammapada I 18; 1st plural yāma Mahāvaṁsa 6, 12 (kiṁ na y., varia lectio kiṁ nu y.); 2nd yātha = imperative; 3rd yanti Sutta-Nipāta 179, 578, 714; Dhammapada 126, 175, 225 (see also note sub voce yanti); Peta Vatthu II 916 (= gacchanti Peta Vatthu Commentary 120). — imperative 2nd singular yāhi Peta Vatthu II 16 (read yajāhi?); Mahāvaṁsa 13, 15; 3rd singular yātu Mahāvaṁsa 29, 17; 2nd plural yātha Mahāvaṁsa 14, 29; Dhammapada I 93. present participle yanto Mahāvaṁsa 36, 60 (pacchā y. walking behind) genitive yantassa Mahāvaṁsa 22, 57 (assavegena y.). — infinitive yātave Sutta-Nipāta 834. — Another formation from yā is yāyati (see Geiger, Pāḷi Grammar §138), in an intensive meaning of "to drive, to move on quickly or by special means," e.g. in phrase yānena yāyati to drive in a carriage Vinaya I 191 (potential yāyeyya); II 276; Sutta-Nipāta 654 (present participle: rathassāṇī va yāyato) 418 (gerund: yānabhūmiṁ yāyitvā yānā oruyha); Jātaka VI 125. As "march" at Jātaka VI 449. In special meaning "to drive," i.e. "to be driven or affected by" in explanation of the ending of present participle medium kāmayamāne Sutta-Nipāta 767 (or kāma-yāna) at Mahāniddesa 4, viz. "taṇhāya yāyati niyyati vuyhati saṁhariyati." cf. yāna as ending, — past participle yāta. causative yapeti and yāpeti (q.v.). See also anupari°, ā°, upa°, uy°, pa° (preterit pāyāsi) paccuy°, pari°; and anuyāyati.

:: Yātrā (feminine) [from yā, Classical Sanskrit yātrā, an agent noun formation like nettī, meaning something like "vehicle," that which keeps going]
1. travel, going on, proceeding, good habit (like yāta; cf. yātrā = anuvṛtti Abhidh-r-m 5, 33) Saṁyutta Nikāya I 16 = 33 = 63 (translation Kindred Sayings, perhaps wrongly, "egress": it is more a question of going on through life!). Perhaps to be classed under following meaning as well.
2. going on, livelihood, support of life, maintenance in stock phrase occurring at many places of the canon, viz. "purāṇaṁ vedanaṁ paṭihaṅkhāmi, navañ ca vedanaṁ na uppādessāmi, yātrā ca me bhavissati etc." where as 404 explains yātrā by yāpanā, as may be inferred also from context. Thus at Majjhima Nikāya I 10 (where Neumann, M.S. translates: "ein Fortkommen haben," i.e. progress), 355; Saṁyutta Nikāya IV 104; Aṅguttara Nikāya II 40; III 388; Mahāniddesa 496; Cullaniddesa §540 (correct devanaṁ into vedanaṁ!); Puggalapaññatti 25; Dhammasaṅgani 1348; Milindapañha 367: all passages identical. The whole passage is explained in detail at Visuddhimagga 31f. where yātrā is given with "cira-kāla-ga mana-saṅkhātā yātrā," Buddhaghosa thus taking it as "keeping going," or "continued subsistence" (longevity translation). — In one other passage yātrā is conjectured for sātrā, viz. At Paramatthajotikā II 322 in reading y.-yāga for sātrā yāga, where meaning y. might be taken as "customary." The editor compares Sanskrit yātsattra, a certain ceremony.

:: Yāva (adverb) [Vedic yāvat as neuter of yāvant used as adverb in meanings 1 and 2. The final t is lost in Pāḷi, but restored as d in certain combinations: see below 2. — cf. tāva and kīva].
1. (as preposition) up to (a point), as far Anglo-Saxon how far, so far that (cf. tāva I), both temporal and local, used either with absolute form of noun or adjective (base), or nominative, or ablative or accusative.
(a) absolute: y. sahassa up to a thousand. Peta Vatthu Commentary 21; y. sattama up to the seventh Dīgha Nikāya I 238.
(b) nominative: y. deva-bhava-sampatti up to the attainment of a deva existence Peta Vatthu Commentary 167; y. satta divasā up to seven days, as long as seven days Peta Vatthu Commentary 31.
(c) with ablative: y. brahmalokā up to the highest heaven Aṅguttara Nikāya III 17; y. mekhalā down to her girdle Peta Vatthu Commentary 46; yāva āyu-pariyosānā up to the end of life Peta Vatthu Commentary 200; y. ajjadivasā till the present day Mahāvaṁsa 32, 23; y. kappāvasānā up to the end of the world Visuddhimagga 688 (where Paramatthajotikā II 5 in same passage reads accusative °āvasānaṁ); y. kāla-p-pavedanā Jātaka I 118 + Dhammapada I 248; y. mukhasmā up to the brim Milindapañha 238; yāva bhummāvalambare hang down to the ground Peta Vatthu II 102.
(d) with accusative y. Bodhimaṇḍaṁ as far as the Bodhimaṇḍa Mahāvaṁsa 30, 88; y. tatiyakaṁ for the 3rd time (i.e. the last time; ascending scale!) Dīgha Nikāya I 95; y. tatiyaṁ the same Vinaya IV 236 sa manubhāsitabba); Sutta-Nipāta 1116; Jātaka IV 126. — Frequently in phrase yāva jīvaṁ (see under compounds). Sattamāsaṁ cha pañca cattāro tivatvā yāva temāsaṁ yāciṁsu "after having said seven, six, five, four months they begged down to three months" Peta Vatthu Commentary 20. — With starting point, local: pādatalato ... yāvakesaggaṁ from the sole of the foot to the tip of the hair ("from tip to toe") Dhammapada I 70; (in modal sense:) paṭhavī-kasiṇato paṭṭhāya yāva odāta-kasiṇaṁ "from the one to the other" Visuddhimagga 374. Similarly in correlation yāva ... tāva (see tāva 1.) as far ... so far, until ... so long: y. rājā āgacchati tāva ubho ramissāma Jātaka IV 190; heṭṭhā pi yāva Avīci upari yāva Akaniṭṭha-bhavanaṁ, tāva addasa Visuddhimagga 392; yāva naṁ ānemi tāva idh'eva tiṭṭha Dhammapada III 194.
2. (as adverb) how, how much, to which or what extent, as great or as much (as) (cf. tāva II 2), usually in combination yāva mahā (mahantaṁ), e.g. yāva mahantaṁ how big Peta Vatthu Commentary 77 (= yādisaṁ of Peta Vatthu II 119); Vimāna Vatthu 325 = Dhammapada I 29 (yāva mahantaṁ). Also in other combinations, like yāva dukkhā Nirayā how (or Anglo-Saxon many painful Hells Sutta-Nipāta 678; yāva dukkhā tiracchānayoni Majjhima Nikāya III 169; yāva pāpo ayaṁ Devadatto alakkhiko ... "how very wicked is this D." Vinaya II 196 Further in combination with attha(ṁ), and eva, in which cases the final d is restored, or may be regarded as euphonic. Thus yāvad-atthaṁ as far as need be, as much as you like (with imperative) Peta Vatthu IV 57 (khādassu y.); Sammohavinodanī 504 (= yattakaṁ icchati tattakaṁ); Jātaka V 338; Peta Vatthu Commentary 217 (gaṇhāhi). cf. Vinaya III 37 (yāvadatthaṁ katvā "pleasing herself"). — as adjective sufficient, plenty Majjhima Nikāya I 12 (paripuṇṇa ... suhita y.); Peta Vatthu Commentary 24 (= pahūta). yāvad-eva [cf. the similar tāva-d-eva] "as much as it is (in extent)" i.e. with limitation as far as is necessary, up to (i.e. not further or more than), ever so much, as much as you like, at least; (then:) as far Anglo-Saxon in short, altogether, indeed. — The same idea as our definition is conveyed by Buddhaghosa's at Paramatthajotikā II 503 (on Sutta-Nipāta page 140) "paricchedāvadhāraṇa-vacanaṁ," and at Dhammapada II 73 "avadhiparicchedana": giving a limitation, or saying up to the limit. Saṁyutta Nikāya II 276; Sutta-Nipāta page 140; Dhammapada 72; and in stock phrase "n'eva davāya ... yāvad eva imassa kāyassa ṭhitiyā ..." ("in short"); see passages under yātrā. The explanation of yāvad eva in this phrase as given at as 403 runs: "āhārāharaṇe pa yojanassa pariccheda-niyamadassanaṁ," of which the translation Expositor II 512 is "so as to suffice signifies the limit of the result of taking food." Neumann's translation (M.S.) at Majjhima Nikāya I 10 is "but only."
Note: In the stock phrase of the Buddha's refusal to die until his teaching has been fully proclaimed (Mahā-PariNibbāna Sutta) "among gods and men" Dīgha Nikāya II 106 (= 114, 219; III 122; Aṅguttara Nikāya IV 311) "yāva-deva-manussehi suppakāsitaṁ" (translation Dialogues of the Buddha II 113: "until, in a word, it shall have been well proclaimed among men") we are inclined to consider the reading yāva deva° as original and better than yāvad-eva, although Rhys Davids (Dialogues of the Buddha II 236) is in favour of the latter being the original. cf. Kindred Sayings II 75 note. The phrase seems to require yāva only as continuation of the preceding yāvas; moreover the spirit of the message is for the whole of the worlds cf. Buddhist Hybrid Sanskrit yāvad-deva manuṣyebhaḥ Divyāvadāna 201. It is not a restriction or special definition of meaning at this passage. But may it not be taken as asumming up = "in short"? It is left doubtful. If it is = yāva, then we should expect yāva na, as in the preceding sentence, if it is yāvad eva the meaning "not more than made known by men" seems out of place; in this case the meaning "at least" is preferable. A similar case of insertion of a euphonic consonant m. (or is it the a- stem neuter in °ṁ instead of °t as in yāvat?) we find in the phrase yāvam pi at Jātaka V 508 (with potential tiṭṭheyya; see below 3; commentary explains by yattakaṁ kālaṁ). — The form yāvade (for yāvad eva) also occurs (like tāvade for tāvad eva) at Majjhima Nikāya II 207. — For yad-idaṁ we find yāvañ c'idaṁ at Aṅguttara Nikāya III 34; Majjhima Nikāya III 169. — The latter form (yāvaṁ, as above Jātaka V 508) is better to be grouped directly under yāvant, where more and similar cases are given.
3. (as conjunction) so long ... whilst, until (cf. tāva II 3, 4; III); either with future or potential or prohibitive. E.g. Saṁyutta Nikāya I 202 (ahu pure dhammapadesu chando y. virāgena samāgamimha; translation "until I met with that pure thing and holy"); Jātaka VI 266 (y. āmantaye); Peta Vatthu Commentary 4 (tāva ayyo āgametu yāva ayaṁ puriso ... pānīyaṁ pivissati or: "you shall wait please, until he shall drink"). Negative yāva ... na not until, unless, as long as not Dīgha Nikāya II 106 (na paribbāyissāmi ... yāva ... na bhavissati); Saṁyutta Nikāya I 47 (y. na gādhaṁ labhati); Dhammapada 69 (yattakaṁ kālaṁ na ... Dhammapada II 50).

-kālika (cf. tāva II 1) "as far as the time or occasion goes," occasional, temporary, at Vinaya I 251 in following context (cf. yāmakālika): "kappati ... yāvakālikena, yāmakālikaṁ na kappati, kappati yāvakālikena sattāhakālikaṁ na k." etc. with following "yāvajīvikaṁ and the same with kappati yāma-kālikena, sattāha-kālikena na k.; kappati satt°, yāvajīvikaṁ, na k." The reply of the Buddha is: "yāvakālikena yāmakālikaṁ tadahu paṭiggahitaṁ kāle kappati vikāle na kappati" (same with sattāhakālikaṁ and yāvajīvikaṁ); followed by "yāmakālikena ... sattāhakālikaṁ and yāvajīvikaṁ; sattāhakālikena ... jāvajīvikaṁ."
-jivaṁ (adverb) for the length of one's life, life-long, all one's life, for (a) life (-time) Vinaya I 80; II 197; III 23; Itivuttaka 78; Dhammapada 64, 284; Visuddhimagga 94; Dhammapada I 45; Peta Vatthu Commentary 76, 110 (= satataṁ). cf. Buddhist Hybrid Sanskrit yāvajīva-sukhya Avadāna-śataka II 37;
-tajjanī (°vinīta) led only as long as kept under a threat Aṅguttara Nikāya I 285 (one of the 3 parisās; so read with varia lectio for Text yāvatajjhā°);
-tatiyaka "as much as 3 times," name of the last four monks' Saṅghādisesa offences, because before the punishment is inflicted warning must have been given 3 times: see passage of Vinaya III 186 under yāva t-ihaṁ;
-tihaṁ (read as yāvat-ihaṁ, the latter = aha2 day) as many days as ...; in the following passage: uddiṭṭhā ... terasa saṅghādisesā dhammā, nava paṭham-āpattikā cattāro yāvatatiyakā, yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā yāvatihaṁ jānaṁ paṭicchādeti tāvatihaṁ tena bhikkhunā akāmā parivatthabbaṁ (for as many days as he knowingly conceals his sin, for so many days ...), parivuttha-parivāsena bhikkhunā uttariṁ chārattaṁ bhikkhumānattāya paṭipajjitabbaṁ. Vinaya III 186.

:: Yāvaka [= yavaka] a dish prepared of barley Jātaka VI 373 (= yavataṇḍula-bhatta commentary).

:: Yāvant (pronoun relative) [cf. Sanskrit yāvant; same formation as demonstrative pronoun tāvant, of which the Pāḷi uses the adverb neuter tāva(t) form more frequently than the adjective tāvant. The only case so far ascertained where tāvant occurs as adjective is Jātaka V 72 (see below)]
1. yāvant as adjective: as many (as) Dhammapada 337 (yāvant'ettha samāgatā as many as are assembled here); Jātaka V 72 (yāvanto uda-bindūni ... tāvanto gaṇḍū jāyetha; commentary on page 74 explains by yattakāni; yāvatā plural as many as Peta Vatthu II 116; yāvanto Peta Vatthu II 716 (= yāvatakā Peta Vatthu Commentary 103); Jātaka V 370 (dethavatthāni ... yavanto eva icchati as many as he wants).
2. yāvat (neuter) used adverbially. The examples and meanings given here are really to be combined with those given under yāva 2 (yāvad°). It is hardly possible to distinguish clearly between the 2 categories; the t may well have been reduced to d or been replaced by another sandhi consonant. However, the specific Pāḷi use of yāva (like tāva) justifies a separate treatment of yāva in that form only. — yāvat occurs only in combination with ca (where we may assume either a peculiar neuter form yāvaṁ: see yāva 2; or an assimilation of t to ñ before c. — The form yāva mahantaṁ may originally have been ayāvaṁ m.) as yāvañ ca "and that," "i.e.," how much, however much, so great Saṁyutta Nikāya I 149 (passive yāvañ ca te idaṁ aparaddhaṁ: see how great a mistake you have made in this); Itivuttaka 91, 92 (passa yāvañ ca ārakā and santike: see how far and near). yāvañ c'idaṁ stands for yad-idaṁ (see ya° 4) in peculiar use of restriction at Majjhima Nikāya III 169; Saṁyutta Nikāya II 178; Aṅguttara Nikāya III 34.
3. The neuter form yāvat further occurs in following compounds: °āyukaṁ (better as yāvat° than yāvatā°) as long as life lasts, for a lifetime Mahāvaṁsa 3, 41; Vimāna Vatthu 196 (as adjective °āyukā dibba-sampatti); Peta Vatthu Commentary 66, 73, 133; °icchakaṁ as much as is desired, according to one's wishes Puggalapaññatti 12, 25; Visuddhimagga 154 (here spelled yāvad-icchakaṁ); °ihaṁ see under yāva (compounds) — instrumental yavatā: see seperate.

:: Yāvataka (adjective) [from yāva, as tāvataka from tāva] as much ... as many ... as far ... whatever; usually in correlation with tāvataka e.g. Vinaya I 83 (yāvataka ... t.); Dīgha Nikāya II 18 (y. kāyo t. vyāmo); Cullaniddesa §235 3 Majjhima Nikāya (y°ṁ ñeyyaṁ t°ṁ ñāṇaṁ); or similarly Majjhima Nikāya I 397 (y. kathā-sallāpo ... sabbaṁ taṁ ...); Peta Vatthu Commentary 103 (yāvatakā = yāvanto). Feminine yāvatikā: yāvatikā gati tāvatikaṁ gantvā Aṅguttara Nikāya I 112; y. nāgassa bhūmi as far as there was ground for the elephant Dīgha Nikāya I 50; similarly: y. yānassa bhikkhu as far as the carriage-road Dīgha Nikāya I 89, 106, 108; y. ñāṇassa bhikkhu Nettipakaraṇa 25.

:: Yāvatā (indeclinable) [ablative of yāvant in adverb use cf. tāvatā) as far ... like ... in comparison with, regarding, because Dhammapada 258 (na tena paṇḍito hoti y. bahu bhāsati = yattakena kāraṇena Dhammapada III 383), 259, 266 (similarly, commentary = yattakena); Sutta-Nipāta 759 (yāvatatthī ti vuccati; explained at Paramatthajotikā II 509 as "yāvatā ete cha ārammaṇā 'atthī' ti vuccanti, vacana-vyattayo veditabbo"); yāvatā ariyaṁ paramaṁ sīlaṁ, nahaṁ tattha attano sama-samaṁ samanupassāmi kuto bhiyyo "compared with this sīla I do not see anyone quite equal to myself, much less greater." Dīgha Nikāya I 74 yāvatā ariyaṁ āyatanaṁ yavatā vanippatho idaṁ agga-nagaraṁ bhavissati Pātaliputtaṁ puṭa-bhedanaṁ Vinaya I 229 = Udāna 88 = Dīgha Nikāya II 87 (concerning a most splendid site, and a condition for trade, this Pāṭ. will be the greatest town; translation Dialogues of the Buddha as far as Aryan people resort, as far as merchants travel ...). yāvatā sattāvāsā yāvatā bhavaggaṁ ete aggā ete saṭṭhā [read seṭṭhā] lokasmiṁ yad idam Arahanto "as far as the abodes of beings, as far as heaven, these are the highest, these are the best, I mean the Arahants." Saṁyutta Nikāya III 84. yāvatā dhammā saṅkhatā vā asaṅkhatā vā virāgo ... aggam akkhāyati, yad-idaṁ mada-nimmadano ... Aṅguttara Nikāya II 34 = Itivuttaka 88; "of all the things definite or indefinite: passionlessness deserves the highest praise, I mean the disintoxication of pride etc." The explanation at Visuddhimagga 293 takes yāvatā (grammatically incorrectly) as noun plural = yattakā. — yāvatā jagato gati as far as (like as the course of the world Itivuttaka 120.

:: Yāvetadohi at Majjhima Nikāya II 47 is an obscure expression. The reading is established; otherwise one might think of a corrupted yāv(a) etad ahosī(pi) or yāva-d-ev'-ahosi "was it really so?" or: "did you really have that thought?" Neumann, M.S.2 1921; II 381, translates "gar so sehr drṷngt es dich" (are you in such a hurry?), and proposes reading (on page 686, note) yāv'etado hi pi, leaving us wondering what etado might be. — Could it be a distorted yāyetar (agent noun of yāyeti, causative yā)?

:: Yāyati see yāti.

:: Yāyin (adjective) (—°) [from yā, see yāti] going, going onto; in yāna-yāyinī (feminine) Therīgāthā 389 (maggaṭṭhaṅgika° having ascended the carriage of the Eightfold Path; explained by "ariya-yāyena Nibbāna-puraṁ yāyinī upagatā" Therīgāthā Commentary 257).

:: Yebhuyya (adjective) [ye = yad in Māgadhī form; thus yad bhūya = yad bhiyya "what is more or most(ly)"] abundant, numerous, most. Not found as adjective by itself, except in phrase yebhuyya-vasena mostly, as a rule Therīgāthā Commentary 51 and Peta Vatthu Commentary 136, which is identical with the usual instrumental yebhuyyena occurring as adverb "as according to most," i.e.
1. Almost all, altogether, practically (as in our phrase "practically dead"), mostly Dīgha Nikāya I 105 (addasā dvattiṁsa lakkhanāṇi y. ṭhapetvā dve: all except two) = 109; Vinaya III 29f.; Jātaka I 246 (gāmako y. andha-bāla-manussehi yeva ussanno the village was peopled by mostly foolish folk); V 335 (y. asīti-mahātherā, altogether).
2. As it happens (or happened), usually, occasionally, as a rule, ordinarily Dīgha Nikāya I 17 (saṁvaṭṭamāne loke y. [as a rule] sattā Ābhassara-saṁvaṭṭanikā honti; explained by half allegorical, half popular etymology at Sumaṅgalavilāsinī I 110 as follows: "ye upari Brahma-lokesu vā Āruppesu vā nibbattanti, tadavasese sandhāya vuttaṁ"); Dīgha Nikāya II 139: yebhuyyena dasasu loka-dhātusu devatā sannipatitā (as a rule); Sutta-Nipāta page 107 (= bahukāni Paramatthajotikā II 451); Milindapañha 6 (y. Himavantam eva gacchanti: usually); Sumaṅgalavilāsinī I 280 (ordinarily); Vimāna Vatthu 234 (occasionally), 246 (pihita-dvāram eva hoti: usually); Peta Vatthu Commentary 2 (Satthari tattha tattha viharante y. tāya tāya atth'uppattiyā), 46 (tassā kesa-sobhaṁ disvā taruṇa-janā y. tattha paṭibaddha-cittā adesuṁ invariably). — na yebhuyyena not as a rule, usually not (at all): napi y. ruditena kāci attha-siddhi Peta Vatthu Commentary 63.

:: Yebhuyyasikā (feminine) [formation from yebhuyya like tassapāpiyya-sikā. Originally adjective, with kiriyā to be understood] literally "according to the majority," i.e. a vote of majority of the Chapter; name of one of the adhikaraṇa-samathas, or means of settling a dispute. — Vinaya. II 84 (anujānāmi bhikkhu adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ), 93 (vivādādhikaraṇaṁ dvīhi samathehi sammati: sammukhā-vinayena ca yebhuyyasikāya ca). As one of the seven methods of settling a dispute mentioned at Vinaya IV 207 = 351 (the seven are: sammukhā-vinaya, sati-vinaya, amūḷha-vinaya, paṭiññā, yebhuyyasikā, tassa-pāpiyyasikā, tīṇa vatthāraka). Explained in detail at Majjhima Nikāya II 247: if the bhikkhus cannot settle a dispute in their abode, they have to go to a place where there are more bhs., in order to come to a vote by majority. cf. Dīgha Nikāya III 254 (the seven enumerated); Aṅguttara Nikāya I 99; IV 144.

:: Yena see Ya.

:: Yeva (indeclinable) [= eva with accrudescent y from sandhi. On form and relation between eva and yeva cf. Geiger, Pāḷi Grammar §66.1. See also eva 2. — The same form in Prākrit: Pischel, Prākrit Grammar §336] emphatic particle, meaning "even, just, also"; occurring most frequently (for eva) after palatal sounds, as ṁ: Sutta-Nipāta 580 (pekkhataṁ yeva), 822 (vivekaṁ); Dhammapada II 20 (saddhiṁ); Peta Vatthu Commentary 3 (tasmiṁ), 4 (imasmiṁ), 13 (tumhākaṁ); — further after o: Peta Vatthu Commentary 39 (Apanīto yeva); — after ā: Sutta-Nipāta 1004 (manasā yeva); — after i: Saṁyutta Nikāya II 206 (vuddhi yeva); Peta Vatthu Commentary 11 (ahosi); — after e: Jātaka I 82 (vihāre yeva; pubbaṇhe y.); Sammohavinodanī 135 (na kevalaṁ ete yeva, aññe pi "not only these, but also others"). cf. Mahāvaṁsa 22, 56; Vimāna Vatthu 222; Peta Vatthu Commentary 47.

:: Yevāpana(ka) (adjective) [not connected with yeva, but an adjective formation from phrase ye vā pana; ye here standing (as Māgadhism) for yaṁ: cf. yebhuyya] corresponding, reciprocal, respective, in corresponding proportion, as far as concerned; literally "whatever else." The expression is peculiar to exegetical (logical) literature on the Abhidhamma. See e.g. As 152 (yevāpanā, plural and °kā); Visuddhimagga 468, 271f.; Sammohavinodanī 63, 70f.; cf. Buddhist Manual of Psychological Ethics 4, note 1, and introduction lxxiv, note 2.
Note: The expression occurring as phrase shows ye as nominative plural, e.g. Dhammasaṅgani 1, 58, 151-161 and passim: ye vā pana tasmiṁ samaye aññe pi dhammā; but cf. in §1: yaṁ yaṁ vā panārabbha, in same sense.

:: Yidha in mā yidha at Vinaya I 54 is to be read mā-y-idha, the y being an euphonic consonant (see y.).

:: Yiṭṭha [past participle of yajati with a petrified sandhi y.; Vedic iṣṭa] medium: having sacrificed Dīgha Nikāya I 138 (mahā-yaññaṁ y. rājā). — passive: sacrificed, (neuter) sacrifice Dīgha Nikāya I 55 (dinna, y. huta); explained at Sumaṅgalavilāsinī I 165 by "mahāyāga" Vibhaṅga 328, (the same); Jātaka I 83 (y. + huta); IV 19 (= yajita commentary); V 49; VI 527. — duyyiṭṭha not properly sacrificed, a{499} sacrifice not according to rites Jātaka VI 522. In specific Buddhistic sense "given, offered as alms, spent as liberal gift" Vinaya I 36; Jātaka I 168 = Aṅguttara Nikāya II 44; Majjhima Nikāya I 82. Dhammapada 108 (yaṁ kiñci yiṭṭhaṁ va hutaṁ va; Dhammapada II 234 = yebhuyyena maṅgalakiriya-divasesu dinna-dānaṁ). — suyiṭṭha well given or spent Aṅguttara Nikāya II 44; Therīgāthā Commentary 40; Vimāna Vatthu 3426 (in both senses; Vimāna Vatthu 155 explains "mahā-yāga-vasena yiṭṭhaṁ").

:: Yo see Ya.

:: Yobbana (noun-feminine) [cf. late Vedic and Epic Skanskrit yauvana, from yuvan] youth Dīgha Nikāya I 115; Aṅguttara Nikāya I 68; III 5, 66, 103; Dhammapada 155, 156; Sutta-Nipāta 98, 110, 218; Peta Vatthu I 76; Dhammapada III 409; Peta Vatthu Commentary 3.

-mada pride of youth Dīgha Nikāya III 220; Aṅguttara Nikāya I 146; III 72; Sammohavinodanī 466.

:: Yodha [cf. Vedic yodha; from yudh] a warrior, soldier, fighter, champion Vinaya I 73 (yodhā yuddhābhinandino ... pabbajjaṁ yāciṁsu); Jātaka I 180; Milindapañha 293.

-ājīva one who lives by battle or war, a soldier Saṁyutta Nikāya IV 308 = Aṅguttara Nikāya III 94; Aṅguttara Nikāya I 284; II 170, 202; III 89f. (five kinds); Sutta-Nipāta 617, 652; Puggalapaññatti 65, 69;
-hatthin a war elephant Dhammapada I 168.

:: Yodheti [causative of yujjhati] to attack, to fight against (accusative) Dhammapada 40 (yodhetha = pahareyya Dhammapada I 317); Jātaka V 183.

:: Yodhi = yodhikā Jātaka V 420.

:: Yodhikā (feminine) [varia lectio of yūthikā (q.v.)] a special kind of jasmine Vimāna Vatthu 354; Jātaka IV 440 (yoth°), 442; V 422; Vimāna Vatthu 162 (as thalaja and a tree).

:: Yodhin [= yodha] a warrior; camma° a warrior in cuirass, a certain army grade Dīgha Nikāya I 51; Aṅguttara Nikāya IV 107.

:: Yoga [Vedic yoga, see etymology under yuga and yuñjati. Usually m.; plural neuter yogāni occurs at Dīgha Nikāya II 274 in meaning "bonds"] literally "yoking, or being yoked," i.e. connection, bond, means; figurative application, endeavour, device.
1. yoke, yoking (rare?) Jātaka VI 206 (meant here the yoke of the churning-sticks; cf. Jātaka VI 209).
2. connection with (—°), application to; (natural) relation (i.e. body, living connection), association; also conjunction (of stars). mānusaka yoga the relation to the world of men (the human body), opposite dibba yoga: Saṁyutta Nikāya I 35 = 60; Sutta-Nipāta 641; Dhammapada 417; explained at Dhammapada IV 225 as "kāya." — Association with: Dīgha Nikāya III 176; application: Visuddhimagga 520 (+ uppāda). yogato (ablative) from being connected with, by association with Peta Vatthu Commentary 40 (bālya°), 98 (sammappadhāna°). — pubba° connection with a former body, one's former action or life history Jātaka V 476; VI 480; Milindapañha 2. See pubbe1. — aḍḍhayoga a "half-connected" building, i.e. a half-roofed monastery Vinaya I 239; Visuddhimagga 34. — nakkhatta° a conjunction of planets, peculiar constellation (in astrology) Jātaka I 82, 253 (dhana-vassāpanaka suitable for a shower of wealth); III 98; Dhammapada I 174; as 232 (in simile).
3. (figurative) bond, tie; attachment (to the world and its lusts), or what yokes to rebirth (Cpd. 1712). There are four yogas, which are identical with the four oghas viz. kāma°, bhava°, diṭṭhi°, avijjā°, or the bonds of craving, existence, false views, and ignorance; enumerated in detail at Aṅguttara Nikāya II 10; Dīgha Nikāya III 230, 276; Jātaka I 374; cf. Paṭisambhidāmagga I 129 (catūhi yogehi yutto lokāsannivāso catu-yoga-yojito); Sammohavinodanī 35. Mentioned or referred to at Saṁyutta Nikāya V 59; Dhammasaṅgani 1059 (ogha +, in definition of taṇhā), cp, Buddhist Manual of Psychological Ethics 285; Nettipakaraṇa 31 (with ogha), 114 (the same); as sabba° (or sabbe) yogā at Therīgāthā 4; 76; Saṁyutta Nikāya I 213; Dhammapada III 233; severally at Itivuttaka 95 (bhava-yoga-yutta āgāmī hoti, + kāma°); ogha + yoga: Puggalapaññatti 21 (avijjā°); Visuddhimagga 211, 684; cf. also Dīgha Nikāya II 274 (pāpima-yogāni the ties of The Evil One); Itivuttaka 80 (yogā pamocenti bahujanaṁ).
4. Application, endeavour, undertaking, effort Dhammapada III 233, 234 (= samma-p-padhāna). yogaṁ karoti to make an effort, to strive after (dative) Saṁyutta Nikāya II 131; Aṅguttara Nikāya II 93 (āsavānaṁ khayāya y. karaṇīya); Milindapañha 35. yogaṁ āpajjati to show (earnest) endeavour, to be active Saṁyutta Nikāya III 11f.; Vibhaṅga 356 (attanā). — dhamma° one who is devoted to the Dhamma Aṅguttara Nikāya III 355; yutta° (bent on, i.e.) earnest in endeavour Jātaka I 65; yāca° given to making offerings: see yāca.
5. pondering (over), concentration, devotion Majjhima Nikāya I 472; Dhammapada 209 (= yoniso manasikāra Dhammapada III 275), 282 (same explanation at Dhammapada III 421); Milindapañha 3; Vibhaṅga 324 (yoga-vihitesu kamm' and sippāyatanesu; Sammohavinodanī 410 explains: y. vuccati paññā; — perhaps better to above 4?).
6. (magic) power, influence, device, scheme Jātaka VI 212 (yoga-yogena practice of spells etc. = tāya tāya yuttiyā commentary); Peta Vatthu Commentary 117 (combined with manta, a scribed to devas).
7. means, instrument, remedy Jātaka I 380 (va mana° an emetic); VI 74 (ekaṁ yogaṁ datvā; but we better read bhesajjaṁ tassa datvā for vatvā, and ekaṁ yogaṁ vatvā for datvā; taking yoga in meaning of "charm, incantation"); Milindapañha 109 (yena yogena sattānaṁ guṇa-vaḍḍhi ... tena hitaṁ upadahati).

-ātiga one who has conquered the yoke, i.e. bond of the body or rebirth Itivuttaka 61 (muni), 81 (the same);
-ātigāmin = °ātiga; Aṅguttara Nikāya II 12 (same as sabba-yoga-visaṁyutta);
-āvacara "one at home in endeavour," or in spiritual (especially jhāna-) exercises; one who practises "yoga "; an earnest student. The term is peculiar to the Abhidhamma literature. — Jātaka I 303, 394, 400; III 241 (saṁsārasāgaraṁ taranto y.); Paṭisambhidāmagga II 26; Kv-a 32; Milindapañha 33f., 43, 366, 378f.; Visuddhimagga 245 (as hunter) 246 (as begging bhikkhu), 375 (iddhi -study), 587, 637, 666, 708; Dhammapada II 12 (padhānaṁ padahanto y.); III 241 (°bhikkhu); as 187 (ādhikammika), 246 (°kulayutta); Sammohavinodanī 115, 220, 228 (as bhikkhu on alms-round), 229 (as hunter), 258, 331; Paramatthajotikā I 74; Paramatthajotikā II 20, 374;
-k-khema [already Vedic yoga-kṣema exertion and rest, acquisition and possession] rest from work or exertion, or figurative in scholastic interpretation "peace from bondage," i.e. perfect peace or "uttermost safety" (Kindred Sayings II 132); a frequent epithet of Nibbāna [same in BHS: yogakṣema, e.g. Divyāvadāna 98, 123, 303, 498] Majjhima Nikāya I 117 (°kāma), 349, 357, (anuttara); Saṁyutta Nikāya I 173 (°adhivāhana); II 195 (anuttara), 226; III 112 (°kāma, negative); IV 125; V 130f.; Aṅguttara Nikāya I 50 (anuttara); II 40, 52 (a°), 87, 247; III 21, 294f., 353; Dīgha Nikāya III 123, 125, 164 (°kāma); Vinaya II 205 = Itivuttaka 11 (°ato dhaṁsati, whereas Vinaya °ā padhaṁsati); Itivuttaka 9, 27 (abhabbo °ssa adhigamāya); Therīgāthā 6; Sutta-Nipāta 79 (°adhivāhana), 425; Dhammapada 23 (anuttara, cf. Dhammapada I 231); Paṭisambhidāmagga I 39; II 81; Vibhaṅga 247 (kulāni y-kh-kāmāni, which Sammohavinodanī 341 explains: catūhi yogehi khemaṁ nibbhayaṁ icchanti); Therīgāthā Commentary 13;
-k-khemin finding one's rest, peace, or salvation; emancipated, free, an Arahant Saṁyutta Nikāya III 13 (accanta°); IV 85; Aṅguttara Nikāya II 12; IV 310 (patta°); V 326 (accanta°); Dhammapada III 233, 234 (= sabba-yoga-visaṁyutta); negative a° not finding one's salvation Aṅguttara Nikāya II 52 (in verse) = Paṭisambhidāmagga II 80; Itivuttaka 50;
-ññu knowing the (right) means Milindapañha 169f.
-bahula strong in exertion Aṅguttara Nikāya III 432;
-yutta (Mārassa) one who is tied in the bonds (of Māra) Aṅguttara Nikāya II 52 (so read for °gutta; the verse also at Paṭisambhidāmagga II 80, 81, and Itivuttaka 50);
-vibhāga dividing (division) of the relation (in grammar: to yoga 2) Paramatthajotikā II 266.

:: Yoganīya (adjective) [from yoga; gerundive formation] of the nature of trying, acting as a bond, fetter-ish Dhammasaṅgani 584; as 49 (cf. Buddhist Manual of Psychological Ethics 277). The spelling is also yoganiya, cf. oghaniya.

:: Yogga1 (neuter) [Vedic yogya; a gerundive formation from yogain meaning of yoga 1] "what may be yoked," i.e.
1. A coach, carriage, waggon (usually large and covered, drawn by bullocks) Jātaka VI 31f. (paṭicchanna), 368 (mahā°); Dhammapada II 151 (mahā° and paṭicchanna).
2. A draught bullock, ox Vimāna Vatthu 848; Peta Vatthu II 936 (= ratha-yuga-vāhana Peta Vatthu Commentary 127); Jātaka VI 221. yoggāni muñcati to unharness the oxen Peta Vatthu Commentary 43, 100.

:: Yogga2 (neuter and adjective) [same as last, in meaning of yoga 7]
1. (neuter) a contrivance Jātaka IV 269 (yoggaṁ karoti, may be in meaning "training, practice" here: see yoggā); Vimāna Vatthu 8 (gahaṇa°).
2. (adjective) fit for (= yutta), adapted to, suitable; either —° or with infinitive: Vimāna Vatthu 291; Peta Vatthu Commentary 25 (here spelled yogya), 135 (bhojana°), 152 (kamma-vipākānubhavana°), 154 (ga mana° passable, varia lectio yogya), 228 (anubhavana°).

:: Yoggā (feminine) [Vedic and Epic Skanskrit yogyā; same as yogga2, from yoga] training, practice Jātaka II 165 (yoggaṁ karoti to practise); IV 269 (the same); Dhammapada I 52 (lakkha-yoggaṁ karoti to practise shooting). — adjective (—°) katayogga well-practised, trained Saṁyutta Nikāya I 62, 98 (negative). Only at these passages, missing at the other daḷha-dhamma-passages, e.g. At Saṁyutta Nikāya II 266; Majjhima Nikāya I 82; Aṅguttara Nikāya II 48.

-ācariya a groom, trainer Saṁyutta Nikāya IV 176 = Majjhima Nikāya I 124; Majjhima Nikāya III 97, 222; Theragāthā 1140; Jātaka I 505.

:: Yogin (adjective/noun) [from yoga, cf. Classical Sanskrit yogin]
1. (—°) applying oneself (to), working (by means of), using Visuddhimagga 70 (hattha° and patta° using the hand or the bowl; but translated page 80: "hand-ascetic" and "bowl-ascetic").
2. one who devotes himself to spiritual things, an earnest student, one who shows effort (in contemplation), a philosopher, wise man. The word does not occur in the four Nikāyas. In the older verses it is nearly synonymous with muni. The oldest reference is Theragāthā 947 (pubbake yogī "saints of other days" Mrs. Rhys Davids). Frequent in Miln, e.g. Puggalapaññatti 2, 356 (yogi-jana); at pages 366, 393, 404, 417, 418 in old verses. Combined with yogāvacara Milindapañha 366, 404. — Further passages are Nettipakaraṇa 3, 10, 61; Visuddhimagga 2, 14, 66, 71 (in verse), 150, 320, 373, 509, 620, 651, 696; as 195, 327.

:: Yojana (neuter) [Vedic yojana]
1. the yoke of a carriage Jātaka VI 38, 42 (= ratha-yuga).
2. a measure of length: as much as can be travelled with one yoke (of oxen), a distance of about seven miles, which is given by Buddhaghosa as equal to four gāvutas (Dhammapada II 13). It occurs in descending scale of yojana-tigāvuta-usabha at Dhammapada I 108. Dhammapada 60; Jātaka V 37 (yojana-yojana-vitthatā each a mile square); Paramatthajotikā II 194. More favoured combinations of yojana with numbers are the following: (½ aḍḍha°): Sumaṅgalavilāsinī I 35, as 142; (three): Dhammapada II 41; (four): Peta Vatthu Commentary 113; (five): Vimāna Vatthu 33; (fifteen): Dhammapada I 17, Jātaka I 315, Peta Vatthu Commentary 154; (eighteen): Jātaka I 81, 348; (twenty): Dhammapada IV 112 (20 X 110, of a wilderness); (twenty-five): Vimāna Vatthu 236; (fourty-fivr): Jātaka I 147, 348, Dhammapada I 367; (fifty): Visuddhimagga 417; (one-hundred): Dīgha Nikāya I 117, Itivuttaka 91, Peta Vatthu I 1014; (five-hundred): Jātaka I 204; (one-thousand): Jātaka I 203; cf. yojanika.

:: Yojanā (feminine) [Sanskrit yojanā, from yojeti] (grammatical) construction; exegesis, interpretation; meaning Paramatthajotikā I 156, 218, 243; Paramatthajotikā II 20, 90, 122f., 131f., 148, 166, 177, 248, 255, 313; Peta Vatthu Commentary 45, 50, 69, 73, 139 (attha°), and passim in commentaries.

:: Yojanika (adjective) [from yojana] a yojana in extent Jātaka I 92 (vihāra); Dīpavaṁsa xvII 108 (ārāma); Dhammapada I 274 (maṇipallaṅka).

:: Yojeti [causative of yuñjati]
1. to yoke, harness, tie, bind Peta Vatthu II 936 (vāhana, the draught-bullock); Mahāvaṁsa 35, 40 (yojayi preterit; varia lectio for yojāpayi); Peta Vatthu Commentary 74 (sindhave).
2. to furnish (with), combine, unite, mix, apply Jātaka I 252 (suraṁ), 269 (the same); Mahāvaṁsa 22, 4 (ambaṁ visena y. to poison a mango); 36, 71 (visaṁ phalesu poison the fruit).
3. to prepare, provide, set in order, arrange, fix, fit up Mahāvaṁsa 30, 39 (pāde upānāhi fitted the feet with slippers); dvāraṁ to put a door right, to fix it properly Jātaka I 201; IV 245 (cf. yojāpeti).
4. to engage, incite, urge, commission, put up to, admonish Mahāvaṁsa 17, 38 (manusse); 37, 9 (vihāraṁ nāsetuṁ y. incited to destroy the v.); Peta Vatthu Commentary 69.
5. to construct, understand, interpret, take a meaning Paramatthajotikā II 148 (yojetabba); Peta Vatthu Commentary 98 (the same), 278 (the same). — causative II yojāpeti to cause some one to yoke etc.: Dīgha Nikāya II 95 (yānāni, to harness); Jātaka I 150 (dvāraṁ, to set right); Mahāvaṁsa 35, 40 (rathe, to harness). — passive yojīyati to become yoked or harnessed Jātaka I 57 (naṅgalasahassaṁ y.), — past participle yojita.

:: Yojita [past participle of yojeti] yoked, tied, bound Paṭisambhidāmagga I 129 (catuyoga° fettered by the four bonds); Paramatthajotikā II 137 (yottehi y.).

:: Yojitaka (adjective) [from yojita] connected with, mixed; negative a° not mixed (with poison), unadulterated Jātaka I 269.

:: Yojjha in a° Majjhima Nikāya II 24 read yujjha (of yudh).

:: Yoni (feminine) [Vedic yoni]
1. the womb.
2. origin, way of birth, place of birth, realm of existence; nature, matrix. There are four yonis or ways of being born or generation, viz. aṇḍaja oviparous creation, jalābuja viviparous, śaṁsedaja moisture-sprung, opapātika spontaneous: Majjhima Nikāya I 73; Dīgha Nikāya III 230; Milindapañha 146; Visuddhimagga 552, 557f.; cf. Sammohavinodanī 203f. — Frequently in the following combinations: tiracchāna° the class of animals, the brute creation Aṅguttara Nikāya I 37, 60; V 269; Itivuttaka 92; Peta Vatthu IV 111; Visuddhimagga 103, 427; Peta Vatthu Commentary 27, 166; nāga° birth among the Nāgas Saṁyutta Nikāya III 240f. (in reference to which the four kinds of birth, as mentioned above, are also applied); Visuddhimagga 102 (Niraya-nāga-yoni); pasu° = tiracchāna° Peta Vatthu II 1312; pisāca° world of the Pisācas Saṁyutta Nikāya I 209; peta° the realm of the petas Peta Vatthu Commentary 68 (cf. peta). — kamma° K. as origin Aṅguttara Nikāya III 186. — yoni upaparikkhitabba (= kiñjātikā etc.) Saṁyutta Nikāya III 42. — ayoni unclean origin Theragāthā 219.
3. thoroughness, knowledge, insight Nettipakaraṇa 40. — ayoni superficiality in thought Saṁyutta Nikāya I 203 ("muddled ways" Mrs. Rhys Davids). — yoniso (ablative) "down to its origin or foundation," i.e. thoroughly, orderly, wisely, properly, judiciously Saṁyutta Nikāya I 203 ("in ordered governance" Kindred Sayings I 259); Dīgha Nikāya I 118 (wisely); Itivuttaka 30 (āraddha āsavānaṁ khayāya); Puggalapaññatti 25; Visuddhimagga 30, 132, 599; PpA 31. Opposite ayoniso disorderly improperly Puggalapaññatti 21; Dhammapada I 327; Peta Vatthu Commentary 113, 278. — Especially frequent in phrase yoniso manasikāra "fixing one's attention with a purpose or thoroughly," proper attention, "having thorough method in one's thought" (Kindred Sayings I 259) Paṭisambhidāmagga I 85f.; Itivuttaka 9; Jātaka I 116; Milindapañha 32; Nettipakaraṇa 8, 40, 50, 127; Visuddhimagga 132; Peta Vatthu Commentary 63. See also manasikāra. — Opposite ayoniso manasikāra disorderly or distracted attention Dīgha Nikāya III 273; Sammohavinodanī 148; Therīgāthā Commentary 79. In Buddhist Hybrid Sanskrit the same phrase: yoniśo manasikāraḥ Divyāvadāna 488; Avadāna-śataka I 122; II 112 (Speyer: "the right and true insight, as the object of consideration really is"). See further on term Dialogues of the Buddha III 218 ("systematized attention"); Kindred Sayings I 131; II 6 ("radical grasp").

-ja born from the womb Sutta-Nipāta 620; Dhammapada 396;
-pamukha principal sort of birth Dīgha Nikāya I 54; Majjhima Nikāya I 517.

:: Yotta (neuter) [Vedic yoktra, cf. Latin junctor, Greek ζευκτῆρες yoke-straps; Epic Sanskrit yoktṛ one who yokes] the tie of the yoke of a plough or cart Saṁyutta Nikāya I 172 = Sutta-Nipāta 77; Saṁyutta Nikāya IV 163, 282; Jātaka I 464; II 247 (camma°); IV 82; V 45 (camma-y.-varatta), 47; Visuddhimagga 269; Dhammapada I 205; Paramatthajotikā II 137. As dhura-yotta at Jātaka I 192; VI 253.

:: Yottaka (neuter) [yatta + ka] a tie, band, halter, rope Jātaka VI 252; Milindapañha 53; Visuddhimagga 254, 255; Dhammapada III 208.

:: Yuddha (neuter) [original past participle of yujjhati; cf. Vedic yuddha (past participle) and yudh (feminine) the fight] war, battle, fight Dīgha Nikāya I 6 (daṇḍa° fighting with sticks or weapons); Jātaka III 541 (the same); Sutta-Nipāta 442 (dative yuddhāya); Jātaka VI 222; Milindapañha 245 (kilesa°, as past participle: one who fights sin); Mahāvaṁsa 10, 45 (°atthaṁ for the sake of fighting); 10, 69 (yuddhāya in order to fight); 25, 52 (yuddhāyāgata); 32, 12 (yuddhaṁ yujjhati); 32, 13 (maccu° fight with death); 33, 42; Dhammapada II 154 (malla° fist-fight). — The form yudhāya at Sutta-Nipāta 831 is to be taken as (archaic) dative of Vedic yudh (feminine), used in sense of an infinitive and equal to yuddhāya. Mahāniddesa 172 explains as "yuddhatthāya."

-kāla time for the battle Mahāvaṁsa 10, 63;
-ṭṭha engaged in war Saṁyutta Nikāya I 100 (so read for °ttha);
-maṇḍala fighting ring, arena Jātaka IV 81; Visuddhimagga 190; Sammohavinodanī 356 (in comparison).

:: Yuddhaka [from yuddha, for the usual yodha (ka)] a fighter, in malla° fist-fighter, pugilist Jātaka IV 81.

:: Yudhikā (feminine) [doubtful] name of a tree Jātaka V 422 (for Text yodhi, which appears as yodhikā in commentary reading). The legitimate reading is yūthikā (q.v.), as is also given in Vvll.

:: Yuga (neuter) [from yuj; Vedic yuga (to which also yoga) = Greek ζυγόν; Latin jugum = Gothic juk; Old High German juh; English yoke; Lithuanian jungas]
1. the yoke of a plough (usually) or a carriage Dhammapada I 24 (yugaṁ gīvaṁ bādhati presses on the neck); Peta Vatthu Commentary 127 (ratha°); Saddhammopāyana 468 (of a carriage). Also at Sutta-Nipāta 834 in phrase dhonena yugaṁ samāgamā which Buddhaghosa (Paramatthajotikā II 542) explains as "dhuta-kilesena buddhena saddhiṁ yugaggāhaṁ samāpanno," i.e. having attained mastery together with the pure Buddha. Neumann, SB not exactly: "weil abgeschüttelt ist das Joch" (but dhona means "pure"). See also below °naṅgala.
2. (what is yoked or fits under one yoke) a pair, couple; applied to objects, as —°: dussa° a pair of robes Saṁyutta Nikāya V 71.; Dhammapada IV 11; Peta Vatthu Commentary 53; sāṭaka° the same Jātaka I 8, 9; Peta Vatthu Commentary 46; vattha° the same Jātaka IV 172. — tapassī° a pair of ascetics Vimāna Vatthu 2210; dūta° a pair of messengers Saṁyutta Nikāya IV 194; sāvaka° of disciples Dīgha Nikāya II 4; Saṁyutta Nikāya I 155; II 191; V 164; in general: purisa° (cattāri p.-yugāni) (four) pairs of men Saṁyutta Nikāya IV 272f. = Itivuttaka 88; in verse at Vimāna Vatthu 4421 and 533; explained at Visuddhimagga 219 as follows: yugaḷa-vasena paṭhamamagga-ṭṭho phala-ṭṭho ti idam ekaṁ yugaḷan ti evaṁ cattāri purisa-yugaḷāni honti. Practically the same as "aṭṭha purisa-puggalā." Referring to "pairs of sins" (so the commentary) in a somewhat doubtful passage at Jātaka I 374: sa maṅgala-dosa-vītivatto yuga-yogādhigato na jātu-m-eti; where commentary explains yugā as kilesā mentioned in pairs (like kodho ca upanāho, or makkho ca paḷāso), and yoga as the four yojanas or yogas (oghas?), viz. kāma°, bhava°, diṭṭhi°, avijjā°. — Also used like an adjective numeral in meaning "two," e.g. yugaṁ vā nāvaṁ two boats Dīpavaṁsa I 76.
3. (connected by descent) generation, an age Dīgha Nikāya I 113 (yāva sattamā pitāmahā-yugā "back through seven generations." cf. Sumaṅgalavilāsinī I 281: āyuppamāṇa); Paramatthajotikā I 141 (the same); Jātaka I 345 (purisa°). There are also five ages (or stages) in the [life of the] sāsana (see Ps.B., page 339): vimutti, samādhi, sīla, suta, dāna.

-anta (-vāta) (storm at) the end of an age (of men or the world), whirlwind Jātaka I 26;
-ādhāna putting the yoke on, harnessing Majjhima Nikāya I 446;
-ggāha "holding the yoke," i.e. control, dominance, domineering, imperiousness; used as synonym for palāsa at Vibhaṅga 357 = Puggalapaññatti 19 (so read for yuddha°), explained by sama-dhura-ggahaṇaṁ "taking the leadership altogether" at Sammohavinodanī 492. See further Mahāniddesa 177; Vimāna Vatthu 71 (yugaggāha-lakkhaṇo paḷāso); Paramatthajotikā II 542; Dhammapada III 57 (°kathā = sārambhakathā). -°ṁ ganhāti to take the lead, to play the usurper or lord Jātaka III 259 (commentary for Text palāsin); Dhammapada III 346;
-ggāhin trying to outdo somebody else, domineering, imperious Vimāna Vatthu 140;
-cchidda the hole of a yoke Therīgāthā 500 (in famous simile of blind turtle);
-naṅgala yoke and plough (so taken by Buddhaghosa at Paramatthajotikā II 135) Sutta-Nipāta 77 = Saṁyutta Nikāya I 172 ("plough fitted with yoke" Mrs. Rhys Davids);
-nandha (with varia lectio °naddha, e.g. At Paṭisambhidāmagga II 92f.; Paramatthajotikā I 27 in Text) putting a yoke on, yoking together; as adjective congruous, harmonious; as neuter congruity, association, common cause Paṭisambhidāmagga II 98 = Visuddhimagga 682; Paṭisambhidāmagga II 92f. (°vagga and °kathā); Paramatthajotikā I 27 (neuter); Visuddhimagga 149 (°dhammā things fitting under one yoke, integral parts, constituents);
-mattaṁ (adverb) "only the distance of a plough," i.e. only a little (viz. the most necessary) distance a head, with expressions of sight: pekkhati Sutta-Nipāta 410 ("no more than a fathom's length" Rhys Davids in Early Buddhism 32); pekkhin Milindapañha 398; °dassāvin Visuddhimagga 19 (okkhitta-cakkhu + y.) pekkhamāna Paramatthajotikā II 116 (as explanation of okkhittacakkhu);
-sāṭaka (= s.-yuga) a pair of robes, two robes Dīpavaṁsa VI 82.

:: Yugala and Yugaḷa (neuter) [Classical Sanskrit yugala; in relation to yuga the same as Latin jugulum ("yoke-bone") to jugum. cf. also Greek ζεύγλη yoking strap] a pair, couple Jātaka I 12 (yugaḷa-yugaḷa-bhūtā in pairs), five-hundred (bāhu°); VI 270 (thana° the 2 breasts); Visuddhimagga 219; Sammohavinodanī 51 (yugaḷato jointly, in pairs); the six "pairs of adaptabilities" or "words," Yogāvacara's Manual 18-23, Manual of a Mystic 30f.; cf. Dhammasaṅgani 40f. Also used as adjective (like yuga) in phrase yugalaṁ karoti to couple, join, unite Dīpavaṁsa I 77; Vimāna Vatthu 233.

:: Yugalaka (neuter) [from yugala] a pair Tikapaṭṭhāna 66; Sammohavinodanī 73.

:: Yuja (adjective) (—°) [either a direct root-derivation from yuj, corresponding to Sanskrit yuj (or yuk, cf. Latin con-jux "conjugal," Greek ὁμό-ζυξ companion, σύ-ζυξ = conjux; Gothic ga-juka companion); or a simplified form of the gerundive °yujya >°yujja > yuja] yoked or to be yoked, applicable, to be studied, only in compound duyyuja hard to be mastered, difficult Jātaka V 368 (atthe yuñjati duyyuje he engages in a difficult matter; commentary reads duyyuñja).

:: Yujjha (adjective) [gerund of yujjhati] to be fought; negative a° not to be fought, invincible Majjhima Nikāya II 24 (so read for ayojjha).

:: Yujjhana (neuter) [from yujjhati] fighting, making war Jātaka III 6, 82.

:: Yujjhati [cf. Vedic yudhyate, yudh, given in meaning "sampahāra" at Dhatupāṭha 415. — Etymologically to Indo-Germanic °ieudh to shake, from which in various meanings Latin jubeo to command, juba horse's mane; Greek ὑσμίνη battle, Lithuanian jundù, jùdra whirlwind; cf. also Avesta yaošti agility] to fight, make war. Rare in older literature; our references only from the Mahāvaṁsa; e.g. 22, 82 (future yujjhissāma, with instrumental: Damiḷehi); 25, 23 (preterit ayujjhi); 25, 58 (present participle yujjhamāna); 33, 41 (preterit yujjhi). To which add Dhammapada II 154 (mallayuddhaṁ yujjhanto); III 259 (Ajātasattunā saddhiṁ yujjhanto), — past participle yuddha. — causative yodheti (q.v.).

:: Yujjhāpana (neuter) [from yujjhati causative] making somebody fight, inciting to war Milindapañha 178.

:: Yuñjati [Vedic yunakti, yuñjati and yuṅkte, yuj; cf. Greek ζεύγνυμι, Latin jungo to unite, put together (opposite junctus = Sanskrit yukta, cf. English junct-ion); Lithuanian jùngin. The Indo-Germanic root ịeug is an enlarged form of ịeṷe "to unite," as in Sanskrit yanti, yuvati, past participle yuta; feminine yuti, to which also Latin jūs = Pāḷi yūsa. Dhatupāṭha gives several (literal and figurative) meanings of yuj, viz. "yoge" (No. 378), "samādhimhi" (399), "saṅga mane" (550)] (literal) to yoke; (figurative) to join with (instrumental or locative), to engage in (locative), to exert oneself, to endeavour. All our passages show the applied meaning, while the literal meaning is only found in the causative yojeti. — Often explained by and coupled with the synonym ghaṭati and vāyamati, e.g. At Jātaka IV 131; V 369; Dhammapada IV 137.
Forms: present yuñjati Dhammapada 382; Jātaka V 369; 2nd plural yuñjatha Therīgāthā 346 (kāmesu; = niyojetha Therīgāthā Commentary 241); present participle yuñjanto Jātaka IV 131 (kammaṭṭhāne); imperative yuñja Saṁyutta Nikāya I 52 (sāsane); Therīgāthā Commentary 12; medium imperative yuñjassu Therīgāthā 5. — passive yujjati (in grammar or logic) is constructed or applied, fits (in), is meant Paramatthajotikā I 168; Paramatthajotikā II 148, 403, 456. — causative I yojeti and II yojāpeti (q.v.), — past participle yutta.

:: Yuta [past participle of yu, yauti to fasten but Dhatupāṭha 338: "missane"] fastened to (locative), attracted by, bent on, engaged in Dīgha Nikāya I 57 (sabba-vārī°); Sutta-Nipāta 842 (pesuṇeyye; Mahāniddesa 233 reads yutta in exegesis, the same at page 234, with further explanation āyutta, payutta etc.), 853 (atimāne); Dāṭhāvaṁsa V 18 (dhiti°).
Note: yuta is doubtful in phrase tejasā-yuta in Niraya passage at Aṅguttara Nikāya I 142 = Majjhima Nikāya III 183 = Mahāniddesa 405 = Cullaniddesa §304 III = Jātaka V 266. The more likely reading is either tejasā-yuta (so Buddhist Hybrid Sanskrit Mahāvastu 9), or tejasā yutta (so Cullaniddesa and Peta Vatthu Commentary 52), i.e. endowed with, furnished with, full of heat. — We find a similar confusion between uyyuta and uyyutta.

:: Yutta [past participle of yuñjati; Vedic yukta, cf. Latin junctus, Greek ζευκτός, Lithuanian jùnktas]
1. (literal) yoked, harnessed (to = locative) Peta Vatthu I 114 (ca tubbhi yuttaratha); Mahāvaṁsa 35, 42 (goṇā rathe yattā); Dhammapada I 24 (dhure yuttā balivaddā).
2. coupled; connected with; (applied) devoted to, applied to, given to, engaged in (—°, instrumental or locative) Sutta-Nipāta 820 (methune), 863 (macchiriya°), 1144 (tena, cf. Cullaniddesa §532); Itivuttaka 93 (Buddha-sāsane); Jātaka VI 206 (yoga°).
3. furnished; fixed, prepared, in order, ready Sutta-Nipāta 442 (Māra; = uyyutta Paramatthajotikā II 392); Peta Vatthu Commentary 53.
4. Able, fit (to or for = infinitive), suitable, sufficient Sutta-Nipāta 826 (cf. Mahāniddesa 164); Jātaka V 219; Sumaṅgalavilāsinī I 141 (dassituṁ yutta = dassanīya); Vimāna Vatthu 191 (= alaṁ); Peta Vatthu Commentary 74.
5. proper, right Peta Vatthu Commentary 159.
6. due to (—°, with a gerundive, apparently superfluous) Jātaka III 208 (āsaṅkitabba°); cf. yuttaka.
7. (neuter) conjunction, i.e. of the moon with one or other constellation Vinaya II 217. — ayutta not fit, not right, improper Peta Vatthu Commentary 6 (perhaps delete), 64. — suyutta well fit, right proper, opposite duyutta unbefitting, in phrase suyuttaṁ duyuttaṁ ācikkhati Jātaka I 296 (here perhaps for dur-utta?). du° also literally "badly fixed, not in proper condition, in a bad state" at Jātaka IV 245 (of a gate).

-kāra acting properly Peta Vatthu Commentary 66;
-kārin acting rightly Milindapañha 49;
-paṭibhāṇa knowledge of fitness Puggalapaññatti 42 (cf. Puggalapaññatti 223);
-payutta intent on etc. Peta Vatthu Commentary 150;
-rūpa one who is able or fit (to = infinitive) Jātaka I 64;
-vāha justified Vimāna Vatthu 15.

:: Yuttaka (adjective) (—°) [from yutta] proper, fit (for); neuter what is proper, fitness: dhamma-yuttakaṁ katheti to speak righteous speech Jātaka IV 356. — Usually combined with a gerundive, seemingly pleonastically (like yutta), e.g. kātabba° what had to be done Peta Vatthu Commentary 81; Dhammapada I 13 (as kattabba°); āpucchitabba° fit to be asked Dhammapada I 6.

:: Yutti [cf. Vedic yukti connection, from yuj] "fitting," i.e.
1. Application, use Milindapañha 3 (opamma°).
2. fitness, vāda°, Kv-a 37; in instrumental yuttiyā in accordance with Mahāvaṁsa 10, 66 (vacana°); Saddhammopāyana 340 (sutti°); and ablative yuttito Saddhammopāyana 505.
3. (logical) fitness, right construction, correctness of meaning; one of the sixteen6 categories (hārā), applied to the exposition of texts, enumerated in the 1st section of the Netti; e.g. At Nettipakaraṇa 1-3, 103; Paramatthajotikā I 18; Paramatthajotikā II 551, 552. Thus ablative yuttito by way of correctness or fitness (contrasted to suttato) Sammohavinodanī 173 = Visuddhimagga 562; and yutti-vasena by means of correctness (of meaning) Paramatthajotikā II 103 (contrasted to anussava).
4. trick, device, practice Jātaka VI 215.

-kata combined with; (neuter) union, alloy Vimāna Vatthu 13.

:: Yuvan [Vedic yuvan; cf. Avesta yavan = Latin juvenis, Lithuanian jāunas young; Latin juvencus "calf"; juventus youth; Gothic junda, Old High German jugund and jung, English young. — The n.-stem is the usual, but later Pāḷi shows also declention after a-stem, e.g. genitive yuvassa Mahāvaṁsa 18, 28] a youth. — nominative singular yuvā Dīgha Nikāya I 80 = yobbanena samannāgata Sumaṅgalavilāsinī I 223; Sutta-Nipāta 420; Dhammapada 280 (= paṭhama-yobbane ṭhita Dhammapada III 409); Peta Vatthu III 71 (= taruṇa Peta Vatthu Commentary 205). — cf. yava, yuvin and yobbana.
[BD]: Spanish: juven young, youngster; juventud youth.English: rejuvenated.

:: Yuvin (adjective/noun) [= yuvan with different-adjective ending] young Jātaka IV 106, 222.

:: Yūpa [Vedic yūpa]
1. A sacrificial post Dīgha Nikāya I 141; Aṅguttara Nikāya IV 41; Jātaka IV 302; VI 211; Milindapañha 21 (dhamma°); Paramatthajotikā II 321, 322; Sumaṅgalavilāsinī I 294.
2. A pāsāda, or palace Theragāthā 163 = Jātaka II 334;

-ussāpana the erection of the sacrificial post as 145 (cf. Milindapañha 21).

:: Yūsa [Vedic yūṣan, later Sanskrit yūṣa; from base Indo-Germanic °iūs, cf. Latin jūs soup, Greek ζύμη yeast, ferment, ζωμός soup; Old-Bulgarian jucha = German jauche manure; Swedish ost cheese; an enlargement of base ịeu to mix, as in Sanskrit yu to mix: see yuta, to which further ịeṷe, as in yuñjati]
1. juice Vinaya I 206 (akaṭa° natural juice); Mahāvaṁsa 28, 26; Vimāna Vatthu 185 (badara° of the jujube); Visuddhimagga 195 (seda° sweaty fluid).
2. soup, broth. Four kinds of broths are enumerated at Majjhima Nikāya I 245, viz. mugga° bean soup, kulattha° of vetch (also at Visuddhimagga 256), kaḷāya° (chick-) pea soup, hareṇuka° pea soup; Milindapañha 63 (rañño sūdo yūsaṁ vā rasaṁ vā kareyya).

:: Yūtha (neuter) [Vedic yūtha] a flock, herd of animals Sutta-Nipāta 53 (of elephants); Jātaka I 170 (monkeys), 280 (the same); Paramatthajotikā II 322 (go°, of oxen).

-pa the leader of a herd Therīgāthā 437 (elephants);
-pati same Jātaka III 174 (elephant); Dhammapada I 81 (the same).

:: Yūthikā (feminine) [cf. later Sanskrit yūthikā] a kind of jasmine, Jasminum auriculatum Jātaka VI 537; Milindapañha 338. So is also to be read at Jātaka V 420 (for yodhi) and 422 (yodhikā and yudhikā). See also yodhikā.

#### Afterword

#### 1. Dictionary Work.

It had been my intention at the end of the work to give a full account of Pāḷi lexicographicalphy, its history and aims, but as the Dictionary itself has already been protracted more than others and I have wished, I have, in order to save time and to bring the work to a finish, to reserve a detailed discussion of the method of dictionary work for another occasion, and outline here only the essentials of what seems to me worth mentioning at all events.

When Rhys Davids in 1916 entrusted me with the work, he was still hopeful and optimistic about it, in spite of the failure of the first Dictionary scheme, and thought it would take only a few years to get it done. He seemed to think that the material which was at hand (and the value of which he greatly overrated) could be got ready for press with very little trouble. Alas! it was not so. For it was not merely and not principally a rearrangement and editing of ready material: it was creative and re-creative work from beginning to end, building an intellectual (so to say manomaya) edifice on newly sunk foundations and fitting all the larger and smaller (khuddaka-nukhuddakāni) accessories into their places. This was not to be done in a hurry, nor in a leisurely way. It was a path which often led through jungle and thicket, over stones and sticks: "vettācāro saṅkupatho pi ciṇṇo" (Jātaka III 541).

On the road many allurements beset me in the shape of problems which cropped up, whether they referred to questions of grammar, syntax, phonology, or etymology; or literature, philosophy, and Buddhist psychology. I had to state them merely as problems and collective them, but I dared not stand still and familiarize with them. Thus much material has been left over as "chips from the dictionary workshop." These I hope I shall some day find an opportunity of working out.

For the first part of the way I had to a great extent the help and guidance of my teacher and friend Rhys Davids; but the second half I had to go quite alone, — Fate did not spare him to see the work right through. I am sure he would not have been less glad than myself today to see the task finished.

It happens that with the completion of the PTS Dictionary, the second dictionary of Pāḷi, we celebrate the fiftieth anniversary of the appearance of the first Pāḷi Dictionary by R. C. Childers. That work was a masteryiece of its time, and still retains some of its merits. Our dictionary will not altogether replace Childers, it will supplement him. The character of Childers' Dictionary is so different from ours, there is such an enormous discrepancy between the material which he had for his work and which we had for ours, that it would almost be a farce to recast Childers. We needed something entirely different and original. Childers has now only historical value. Considering that Childers has no references to any of the PTS publications, and that the Pāḷi Dictionary embraces all the material of these publications as well as of others, we may well speak of an entirely new dictionary, which is essential for the study of Pāḷi Buddhism from its sources, a task which can never be accomplished with Childers alone. In this connection I may quote a remark by a competent critic (Mr. E.J. Thomas), who says: "Rhys Davids wanted to make the Pāḷi Dictionary "twice as good as Childers," but it is far more than that."

Yet it may be interesting to compare merely on the surface the two dictionaries. The "new" Pāḷi Dictionary contains 146,000 authentic references against some 38,500 of Childers (of which only half are authentic); the number of head-words treated amounts to 17,920 against 11,420, after omitting in ours about 900 words which Childers gives with an Abhidhānappadīpikā reference only. Anybody will admit that substantial progress is evidenced by these figures.

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#### 2. History of the Dictionary Scheme.

The idea of the Pāḷi Dictionary, as now published, was first put forth by Rhys Davids in September 1902 (on the thirteenth International Oriental Congress at Hamburg). It was to be compiled on the basis of the texts issued by the PTS since its foundation in 1882, and it was conceived on an international plan, according to which some seven or eight famous Sanskrit scholars of Europe should each contribute to the work. Every one of them was enthusiastic about it. In 1903 Rhys Davids announced that the Dictionary would be published in 1905, or at latest in 1906. When I was studying Pāḷi with Ernst Windisch in 1904 I was undecided, whether I should buy a "Childers" then, or wait until the "International Dictionary" should be out in 1905. Little did I dream that I should have had to wait till I myself finished the International Dictionary in 1925! By 1909 only one-eighth of the work had been done. Gradually the co-workers sent back the materials which Rhys Davids had supplied to them. Some had done nothing at all, nor even opened the packets. Only Messrs. Duroiselle, Konow, and Mrs. Bode had carried out what they had undertaken to the same after Rhys Davids had again conferred with his colleagues at the Copenhagen Congress in 1908, he published the full scheme of the Dictionary in JPTS for 1909. Then the War came and stopped the plans for good.

The failure of the original scheme teaches us that dictionary work cannot be done en passant and in one's spare time; it requires one's whole time. At any rate, they were very disappointing years for my friend, and he had almost despaired of the vitality of his pet plan, when, in 1916, he asked me, under the auspices of the PTS and with his assistance, to do the Dictionary on a uniform plan. So he left the compiling to me, and I set to work, conferring with him at frequent intervals. He revised my work. This had become more exhaustive than was planned, because double the amount of texts had been published by 1922 than in 1902. This was a gain for the Dictionary, but meant much more work for the editor.

#### 3. My Material.

The Pāḷi Dictionary is in a certain respect the result of the work of many. It is a résumé of all the indexes to the texts, so that every indexer has his or her share in the work. But the indexes do not give translations, and thus the main work was often left to me: to find the most correct and adequate English term for the Pāḷi word. It needs careful and often intricate study to accomplish this task, for even the most skilled and well-read translators have either shirked the most difficult words, or translated them wrongly or with a term which does not and cannot cover the idea adequately. Thus many a crux retarded the work, not to speak of thousands of incorrectnesses in the text of the printed editions.

A few contributors gave more (like Mrs. Bode and Professor Duroiselle), but only from scanty material and texts up to 1909. Rhys Davids' material, copied from his copy of Childers (which was bequeathed him by Childers, interleaved by the binder and filled in from 1878 to 1916), was partly old, and mostly without the English translation, which was only to be found here and there in his translated texts.

Mrs. Rhys Davids has shown her constant sympathy with the work, and I am indebted to her for many suggestions, especially concerning psychological termini. She also condensed and revised my articles on viññāṇa and saṅkhāra.

To summarize what actual help I have received by using materials other than my own, I have to state that I found the following contributions of use:

(1) For the whole alphabet:

All the indexes to the PTS publications. Many of these are very faulty (the PtsC.ord index contains 60 per cent of error). The only index with which I have no fault to find is that to Sutta-Nipāta and Paramatthajotikā II by Helmer Smith. Rhys Davids' annotations to his Childers, representing about ten percent of all important references. Kern's additions to Childers' (Toevoegselen); to be taken with caution in translations and explanations, but at least equal to Rhys Davids' in extent and importance. It is to be regretted that this valuable collection is marred by any amount of errors and misprints (see also below, 4 end). Hardy's occasional slips and references (5 percent of the whole).

(2) For single letters:

Mrs. Bode's collection of B and Bh. Professor Konow's collection of Saṁyutta Nikāya (JPTS 1909) and H (ibid. 1907), which I have used very extensively, after correcting them and bringing them up to date. Professor Duroiselle's collection of one-half of K and Mr. E.J. Thomas' Ñ.

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#### 4. How To Judge the Dictionary.

(a) I have already given a fairly exhaustive list of abbreviations. These might be added a good many more if we were writing a dictionary for inexperienced people. The less explanations necessary in a dictionary, the better: it should explain itself; and if there are any little things not intelligible at first, they will become so with gradual use. A dictionary is like a friend with whom you have to get thoroughly acquainted before you come to know his peculiarities.

A dictionary can be too explicit: it will then lose its charm and become tedious. It must contain a certain amount of hints, instead of ready solutions; the more it arouses the curiosity (and sometimes the anger!) of its user, the better it is for the latter. The main purpose of the dictionary is to explain; it is a means of education as well as of information. To this category belong the (sometimes objected to) grammatical and etymological hints. I am fully aware that they are incomplete and sometimes perhaps problematic, but that does not matter so much in a provisional dictionary. It does our students good to get a little etymology thrown in once in a while. It makes them interested in the psychology of language, and teaches them the wide range of sound changes, besides making them aware of their study as a thing that has been alive and through a process of werdiminuative We are still at a stage of Pāḷi philology, where we can hardly get enough of that kind of thing.
(b) The following are a few additional explanations concerning the use of the Dictionary. — In the Jātaka quotations I have not distinguished between the text and the commentary (Jātaka and JA). That is rather a pity; but it was my colleague's wish. We might also have kept the index figures of lines, as it is sometimes very difficult to find a word in the small-print commentary portions of the Jātaka books. — Difficult forms, although belonging to some one verb in question, I have given separately, as a help for the student — The causatives have undergone a mixed treatment: sometimes they are given under the simple verb, especially when their form was not very different, sometimes separately, when their form was unusual. — The problem of the derivation of Pāḷi words is not cleared yet. We have interchanged between the Pāḷi and the Sanskrit derivations. — An asterisk with Sanskrit words (*Sanskrit) means that the word is late and found only in technical literature, i.e. either grammatical-lexic. (like amarakosha), or professional (like Suśr). — For convenience' sake we have identified the guttural ṇ with the dental n. The cerebral ḷ follows upon l. °PāliD. refers to Pāḷi Dictionary.
(c) Many of the Dictionary's faults are to be excused by the fact that its composition covers a number of years, and that printing was going on all the time (a great drawback for the unity of the work!), so that changes could not be made in earlier parts, which were found advisable later. Here belong:
1. Roots and compounds cropped up which are not foreseen in the beginning.
2. Cross-references are not always exact.
3. There exists a certain inaccuracy in the relation between words beginning with ava- and o-. At first these were treated jointly, but later separated.
4. Several mistakes were found in Rhys Davids' excerpts later and are, like others which I have corrected (see e.g. veyyāvacca), to be explained by lack of material, or by Rhys Davids being misled through Childers.
5. Many explanations are only tentative. I would change them now, but refrain from discussing them in the "Addenda," since too many of these confuse rather than enlighten the student These belong e.g. nibbedha and vipañcita (which ought to be viyañjita).- 6. It could hardly be avoided that, in the course of the work, a problem has presented itself with different solutions at different times, so that discrepancies have arisen with one and the same word. These cases, however, are rare.
(d) Now, after all this, what is the Dictionary, and what does it claim to be? First of all, it is meant to be a dictionary of Classical and Literary Pāḷi. Words only found in native vocabularies (the Abhidhānappadīpikā e.g.) are left out, as they are only Pāḷi adaptations of Sanskrit words (mostly lexicographical: sannakaddu = sannakadru, Am.K. only). Nor are we concerned with Inscriptions. Thus it is intended as a general stock-taking of the Pāḷi Canon, and a revision of all former suggestions of translations. It is essentially a working basis for further study and improvement The main object has been to bring as much material as possible to serve future work, and this in a clear and attractive formation Many words remain doubtful. We have given them with Buddhaghosa's interpretation, which may be right and which may be wrong. There are some words of which we shall never know the exact meaning, just as it is difficult even in modern times to know the exact meaning of, say, an English or German dialect word. Other specific terms with a "doctrinal" import are best left untranslated, since we are unable to translate them adequately with our Western Christian terminology. See remarks under saṅkhāra and cf. Mrs. Rhys Davids in Kindred Sayings III, preface page verse (e) What are the critics to remember? That they find fault with the interpretation of one or the other word is alright, but it must be remembered that, within a few years — which are nothing compared with the life-study required for this purpose — not a few score or a few hundreds of words had to be examined in every detail, but many thousands. Any criticism shows just what the editor himself has felt all along: how much is to be done yet, and how important for Indological studies is the study of Pāḷi.

Many mistakes and misprints have to be taken with good grace: they are unavoidable; and I may add as an example that Professor Konow's S, in spite of very careful work, contain one mistake (or misprint) on almost every page, while the proportion of them in Kern's 315 pages of Toevoegselen is four on every page! We are all human. The discovery of faults teaches us one thing: to try to do better.

#### 5. Issues Involved in the Pāḷi Dictionary.

It would easily fill a separate volume, if I were to discuss fully all the issues dependent on the new Dictionary, and its bearing on all parts of Buddhist studies. I confine myself to mentioning only a few that are outstanding.

(a) Through a full list of references to nearly every word we are now able to establish better readings than has been possible up to now. The Pāḷi Dictionary is indispensable to any editor of new texts.

(b) Through sifting the vocabulary we can distinguish several strata of tradition, in place as well as in time.

(c) The relation of Classical Pāḷi to Vedic and other stages of Sanskrit is becoming clearer, as also is the position of Epic Pāḷi to Singalese and Tamil. A good example of the former is offered by the relation of ava- to o-. With regard to the term "Vedic" a word of warning has to be uttered. There is an older stratum of direct Vedic connection in the four Nikāyas; nevertheless in the majority of cases the term is misleading, as we here have to deal with late Pāḷi words which have been reintroduced from Classical Sanskrit a la Renaissance.

It was Rhys Davids' wish, however, that I should use the term "Vedic," whenever a word dated back to that period. — On the subject in general and the linguistic character of Pāḷi see Childers, Introduction, Puggalapaññatti xiv, xv (with note 1); R.O. Franke, Pāḷi and Sanskrit, Strassburg 1902, especially chapters VII to XII Thus some very old (Vedic) words are not found in Classical Pāḷi, but occur later in the Epics (the Vaṁsas), e.g. sārameya "dog," although Vedic, is only found in Mhbv; sūnu, as frequent as putra in ṛV, occurs only in Mhvs, whereas putta is the regular Pāḷi word. These examples may be increased by hundreds from the Vaṁsas. There are many more than Rhys Davids assumed on page vi of preface to Pāḷi Dictionary.

(d) The peculiar interrelation between Buddhist Pāḷi and Buddhist Hybrid Sanskrit can now be stated with greater accuracy.

(e) Through a tabulation of all parallel passages, given in the Pāḷi Dictionary, we are now able to compose a complete concordance.

(f) From many characteristics, as pointed out in the Pāḷi Dictionary, we can state with certainty that Pāḷi was a natural dialect, i.e. the language of the people. We can now group the canonical books according to their literary value and origin. Therefore we can never have a "standardized" Pāḷi in the sense in which we are used to "Sanskrit." Among the many signs of popular language (mentioned elsewhere, e.g. Childers introduction) I may also point to the many onomatopoetic words (see note on gala]), and the widespread habit of the reduplicative compounds (see my article "Reduplikationskomposita im Pāḷi," Zeitschr, feminine Buddhismus vi., 1925, Puggalapaññatti 89-94).

(g) It will now be possible to write the history of terms. We have material enough to treat philosophical terms (like citta, dhamma, mano, viññāṇa, saṅkhāra) historically, as well as others of folkloristic importance (e.g. deva, yakkha, vimāna). Light will be thrown on the question of the Mahāpurisalakkhaṇas, which it is interesting to note are in Sutta-Nipāta 1022 attributed to Bāvari (i.e. the "Babylonian"), and clearly point to the late origin of the Vatthugāthās as well as to Babylonian influence.

(h) We cannot always equate Pāḷi: Classical Sanskrit. It is a wrong method to give the Sanskrit form of a Pāḷi word as its ultimate reduction and explanation. Sometimes Pāḷi formation and meaning are different from the Sanskrit. Popular language and "Volksetymologie" are concerned here. Pāḷi alla means "clean" as well as "wet" (in spite of Journal Royal Asiatic Society 1924, 186), whereas Sanskrit ārdra means "wet"; Pāḷi sālūra means "dog," but Sanskrit shālūra "frog"; the root SVID has the specific Pāḷi meaning "boil" or "cook.' Many others in the Pāḷi Dictionary; cf. Childers, page xv (i) The Pāḷi Dictionary affords an interesting comparison of our own interpretation of terms with the fanciful etymological play of words given by the commentators, which throws a light both on their dogmatic bias and their limited linguistic knowledge. It is quite evident that Buddhaghosa did not know Sanskrit. — In matters of grammar I place Dhammapāla higher than Buddhaghosa. There are more than a score of instances which prove this point, but the following is especially interesting. The word for "whole, entire" vissa is extremely frequent in Vedic and Sanskrit (= vishva), but unknown in Pāḷi (where sabba takes its place), except for one passage in the Dhammapada (266). Had Buddhaghosa known Sanskrit, he would have explained it as "sabba," but instead of that he takes it as °visra (musty), which (is a lexic. word) was current in late Pāḷi, but does not fit the passage mentioned. — Among other errors B explains "stiffness" (swoon) by "calati" (see under chambhita and mucchañcikatā); in parājita he takes parā as instrumental of para (= parena Dhammapada III 259); he connects Pāḷi pīṇeti with pinvati (Sumaṅgalavilāsinī I 157, cf. Visuddhimagga 32 pīṇana), and he explains attamana as "saka-mana" (Sumaṅgalavilāsinī I 255), thus equalling atta = ātman.

(k) In short, the Pāḷi Dictionary gives clues to a variety of problems, which it was hitherto almost impossible to approach; the proper study of Pāḷi Buddhism is aided greatly by it, and an endless field of work lies open to future scholars. On the other hand, nobody realizes more than I do, after ten years of intimate study, how far behind the "Classics" we are, both in analysis and synthesis, in explanation, interpretation, and application. and also: that it will be worth the trouble to explore more thoroughly that range of civilization which lies enshrined in the Pāḷi Canon. In connection with this I may point out that one of the greatest needs of Pāḷi scholarship is a Dictionary of Pāḷi Proper Names. To insert names into this dictionary was not our intention, although more than once I was tempted, and doubtful as to the category of "names," e.g. whether to regard names of trees and months, or titles of books as "names" or "words." Thus the name Dictionary will be an indispensable supplement to the Word Dictionary. I hope that I shall be placed in a position which will make it possible to edit this supplement, for which Rhys Davids and myself have already collected a large amount of material.

#### 6. Conclusion.

That my share in the actual working out of the Dictionary preponderates over his own, I am sure Rhys Davids would not mind: on the contrary, it was his wish from the beginning that it should be so, and he would repudiate any attempt which would put the faults to my blame and the merits to his credit. His mind was more bent on other aims than dictionary work, which was not his strongest point But without him there would not have been this Pāḷi Dictionary.

I cannot conclude without extending my sincere thanks to all those who have made it possible for me to complete the work, and have helped me directly or indirectly with encouragements of various kinds. Among the former are the subscribers to the Dictionary Fund (especially generous Japanese donors); those who have unselfishly handed over to me material collected by themselves, or have assisted me with the copying of indexes, or suggested corrections and given valuable reviews. Above all the Founder of the PTS and Mrs. Rhys Davids, who helped me with many suggestions re details and with reading the proofs; and last not least my wife, who has been untiring in copying the whole manuscript for the printer.

For all deficiencies I sincerely apologize. Had I had another twenty years' experience of Pāḷi, I would have made a better job of it; but our motto was "Better now and imperfect than perfect and perhaps never!" By no means do I leave the work with a feeling of self-satisfaction. I realize now that I am only at the beginning of the "Perfect" Dictionary. May I, within the next twenty years, see a second edition of the Pāḷi Dictionary which will come nearer to the ideal. But then the ideal will have moved farther away accordingly! Until then I hope that the "Provisional" Dictionary will do its service and will prove a help to students and scholars of Pāḷi alike!

W.Stede
227, Valley Road
Streatham
London, S.W. 16
April, 1925.